1. Hebrew Bible, Exodus, 6.8, 15.1, 15.21 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clement of Alexandria, ‘liberal’ tolerance of heresy • atonement, as means of deliverance from death • liberation • passover,rebellion and liberation and
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 343; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 87; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180, 182, 184, 190
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6.8 וְהֵבֵאתִי אֶתְכֶם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי יְהוָה׃
15.1 אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.1 נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃
15.21 וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃'' None | sup>
6.8 And I will bring you in unto the land, concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage: I am the LORD.’
15.1 Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.
15.21 And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea.'' None |
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2. Hebrew Bible, Isaiah, 61.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Redeemer, Deliverer • liberation
Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 184, 187, 191; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 2, 127
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61.1 רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃'
61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ ' None | sup>
61.1 The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;' ' None |
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3. Hebrew Bible, Ezekiel, 36.26 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Pseudo-Philo, Liber Antiquitatum, Biblicarum • liberation
Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 209; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 183, 184, 185
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36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃'' None | sup>
36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.'' None |
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4. Xenophon, The Persian Expedition, 3.2.8, 3.2.10 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • delivery, hatred • soteria (thank-offering for deliverance)
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 82; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 176
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3.2.8 τὴν μὲν τῶν βαρβάρων ἐπιορκίαν τε καὶ ἀπιστίαν λέγει μὲν Κλεάνωρ, ἐπίστασθε δὲ καὶ ὑμεῖς οἶμαι. εἰ μὲν οὖν βουλόμεθα πάλιν αὐτοῖς διὰ φιλίας ἰέναι, ἀνάγκη ἡμᾶς πολλὴν ἀθυμίαν ἔχειν, ὁρῶντας καὶ τοὺς στρατηγούς, οἳ διὰ πίστεως αὐτοῖς ἑαυτοὺς ἐνεχείρισαν, οἷα πεπόνθασιν· εἰ μέντοι διανοούμεθα σὺν τοῖς ὅπλοις ὧν τε πεποιήκασι δίκην ἐπιθεῖναι αὐτοῖς καὶ τὸ λοιπὸν διὰ παντὸς πολέμου αὐτοῖς ἰέναι, σὺν τοῖς θεοῖς πολλαὶ ἡμῖν καὶ καλαὶ ἐλπίδες εἰσὶ σωτηρίας.
3.2.10 ἐτύγχανον λέγων ὅτι πολλαὶ καὶ καλαὶ ἐλπίδες ἡμῖν εἶεν σωτηρίας. πρῶτον μὲν γὰρ ἡμεῖς μὲν ἐμπεδοῦμεν τοὺς τῶν θεῶν ὅρκους, οἱ δὲ πολέμιοι ἐπιωρκήκασί τε καὶ τὰς σπονδὰς παρὰ τοὺς ὅρκους λελύκασιν. οὕτω δʼ ἐχόντων εἰκὸς τοῖς μὲν πολεμίοις ἐναντίους εἶναι τοὺς θεούς, ἡμῖν δὲ συμμάχους, οἵπερ ἱκανοί εἰσι καὶ τοὺς μεγάλους ταχὺ μικροὺς ποιεῖν καὶ τοὺς μικροὺς κἂν ἐν δεινοῖς ὦσι σῴζειν εὐπετῶς, ὅταν βούλωνται.'' None | sup>
3.2.8 The perjury and faithlessness of the barbarians has been spoken of by Cleanor and is understood, I imagine, by the rest of you. If, then, it is our desire to be again on terms of friendship with them, we must needs feel great despondency when we see the fate of our generals, who trustingly put themselves in their hands; but if our intention is to rely upon our arms, and not only to inflict punishment upon them for their past deeds, but henceforth to wage implacable war with them, we have—the gods willing—many fair hopes of deliverance.
3.2.10 I was saying that we have many fair hopes of deliverance. For, in the first place, we are standing true to the oaths we took in the name of the gods, while our enemies have perjured themselves and, in violation of their oaths, have broken the truce. This being so, it is fair to assume that the gods are their foes and our allies—and the gods are able speedily to make the strong weak and, when they so will, easily to deliver the weak, even though they be in dire perils. '' None |
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5. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • delivery • rhetorical delivery, prescriptive, in antiquity • voice, in delivery • vote,, in rhetorical delivery
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 8; Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 365
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6. Septuagint, Ecclesiasticus (Siracides), 25.25, 40.1 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Liber Antiquitatum Biblicarum • atonement, as means of deliverance from death • liberation
Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 129; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 174, 183
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25.25 Allow no outlet to water,and no boldness of speech in an evil wife.
40.1 All these were created for the wicked,and on their account the flood came.40.1 Much labor was created for every man,and a heavy yoke is upon the sons of Adam,from the day they come forth from their mothers womb till the day they return to the mother of all. ' None |
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7. Septuagint, Judith, 16.9 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Liber Antiquitatum Biblicarum • Prayers, of Deliverance
Found in books: Gera (2014), Judith, 384; Stuckenbruck (2007), 1 Enoch 91-108, 370
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16.9 Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. '' None |
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8. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Liber • Liber Pater
Found in books: Bernabe et al. (2013), Redefining Dionysos, 38; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 27
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9. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Deliver/deliverance • evil liberation from
Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 77; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 100
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10. Diodorus Siculus, Historical Library, 4.61 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • soteria (in Greek antiquity), Panhellenic deliverance • to Apollo Delios in exchange for liberation from Cretan rule • to Apollo Delios in exchange for liberation from Cretan rule, of Athens to Minotaur
Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 68; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 90
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4.61 1. \xa0Minos, when he learned of the fate which had befallen his son, came to Athens and demanded satisfaction for the murder of Androgeos. And when no one paid any attention to him, he declared war against the Athenians and uttered imprecations to Zeus, calling down drought and famine throughout the state of the Athenians. And when drought quickly prevailed about Attica and Greece and the crops were destroyed, the heads of the communities gathered together and inquired of the god what steps they could take to rid themselves of their present evils. The god made answer to them that they should go to Aeacus, the son of Zeus and Aeginê, the daughter of Asopus, and ask him to off up prayers on their behalf.,2. \xa0And when they had done as they had been commanded, among the rest of the Greeks, the drought was broken, but among the Athenians alone it continued; wherefore the Athenians were compelled to make inquiry of the god how they might be rid of their present evils. Thereupon the god made answer that they could do so if they would render to Minos such satisfaction for the murder of Androgeos as he might demand.,3. \xa0The Athenians obeyed the order of the god, and Minos commanded them that they should give seven youths and as many maidens every nine years to the Minotaur for him to devour, for as long a time as the monster should live. And when the Athenians gave them, the inhabitants of Attica were rid of their evils and Minos ceased warring on Athens. At the expiration of nine years Minos came again to Attica accompanied by a great fleet and demanded and received the fourteen young people.,4. \xa0Now Theseus was one of those who were to set forth, and Aegeus made the agreement with the captain of the vessel that, if Theseus should overcome the Minotaur, they should sail back with their sails white, but if he died, they should be black, just as they had been accustomed to do on the previous occasion. When they had landed in Crete, Ariadnê, the daughter of Minos, became enamoured of Theseus, who was unusually handsome, and Theseus, after conversing with her and securing her assistance, both slew the Minotaur and got safely away, since he had learned from her the way out of the labyrinth.,5. \xa0In making his way back to his native land he carried off Ariadnê and sailed out unobserved during the night, after which he put in at the island which at that time was called Dia, but is now called Naxos. At this same time, the myths relate, Dionysus showed himself on the island, and because of the beauty of Ariadnê he took the maiden away from Theseus and kept her as his lawful wife, loving her exceedingly. Indeed, after her death he considered her worthy of immortal honours because of the affection he had for her, and placed among the stars of heaven the "Crown of Ariadnê.",6. \xa0But Theseus, they say, being vexed exceedingly because the maiden had been taken from him, and forgetting because of his grief the command of Aegeus, came to port in Attica with the black sails.,7. \xa0And of Aegeus, we are told, witnessing the return of the ship and thinking that his son was dead, performed an act which was at the same time heroic and a calamity; for he ascended the acropolis and then, because he was disgusted with life by reason of his excessive grief, cast himself down from the height.,8. \xa0After Aegeus had died, Theseus, succeeding to the kingship, ruled over the masses in accordance with the laws and performed many deeds which contributed to the aggrandisement of his native land. The most notable thing which he accomplished was the incorporation of the demes, which were small in size but many in number, into the city of Athens;,9. \xa0since from that time on the Athenians were filled with pride by reason of the importance of their state and aspired to the leadership of the Greeks. But for our part, now that we have set forth these facts at sufficient length, we shall record what remains to be said about Theseus.'' None |
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11. New Testament, 1 Corinthians, 5.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • atonement, as means of deliverance from death • liberation
Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 190
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5.5 παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ᾑμέρᾳ τοῦ κυρίου.'' None | sup>
5.5 are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus.'' None |
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12. New Testament, 1 Thessalonians, 1.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Deliver/deliverance • rhetorical delivery
Found in books: Keener(2005), First-Second Corinthians, 35; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 130
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1.5 ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν ὑμῖν διʼ ὑμᾶς·'' None | sup>
1.5 and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. '' None |
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13. New Testament, 2 Thessalonians, 1.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Deliver/deliverance • atonement, as means of deliverance from death
Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 117
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1.5 ἔνδειγμα τῆς δικαίας κρίσεως τοῦ θεοῦ, εἰς τὸ καταξιωθῆναι ὑμᾶς τῆς βασιλείας τοῦ θεοῦ, ὑπὲρ ἧς καὶ πάσχετε,'' None | sup>
1.5 This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of the Kingdom of God, for which you also suffer. '' None |
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14. New Testament, 2 Timothy, 4.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Deliver/deliverance • atonement, as means of deliverance from death
Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 117
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4.1 Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλειαν αὐτοῦ·'' None | sup>
4.1 I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: '' None |
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15. New Testament, Acts, 1.8, 2.18, 2.22, 2.28, 8.9-8.24, 8.26-8.40, 10.34-10.36, 10.38, 10.42, 11.18, 12.7, 16.14, 16.16-16.18, 17.26, 19.17, 19.19, 22.22 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Acts and liberation theology • Deliver/deliverance • Liber Pontificalis • Liber Pontificalis, Lydia, baptism of • Liber Pontificalis, liturgy, influence on Arator of • Liber gradum • Liberation • atonement, as means of deliverance from death • rhetorical delivery
Found in books: Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 17; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 166; Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 22, 23, 37; Keener(2005), First-Second Corinthians, 35; Levison (2009), Filled with the Spirit, 278; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28, 39, 40; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 106, 108, 109, 116
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1.8 ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς.
2.18
2.22 Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε,
8.9 Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.10 ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. 8.11 προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 8.12 ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες. 8.13 ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. 8.14 Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15 οἵτινες καταβάντες 8.16 γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 8.17 τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 8.18 Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ 8.19 ρας λαμβάνῃ πνεῦμα ἅγιον. 8.20 Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 8.21 οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. 8.22 μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· 8.23 εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 8.24 ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε.
8.26 Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 8.27 καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28 ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29 εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30 προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31 ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32 ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.34 ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; 8.35 ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. 8.36 ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι; 8.38 καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 8.39 ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων. 8.40 Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισαρίαν.
10.34 ἀνοίξας δὲ Πέτρος τὸ στόμα εἶπεν Ἐπʼ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός, 10.35 ἀλλʼ ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστίν. 10.36 τὸν λόγον ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστιν πάντων κύριος.
10.38 Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡςἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμεν͂ος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετʼ αὐτοῦ·
10.42 καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι οὗτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν.
11.18 ἀκούσαντες δὲ ταῦτα ἡσύχασαν καὶ ἐδόξασαν τὸν θεὸν λέγοντες Ἄρα καὶ τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκεν.
12.7 καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν λέγων Ἀνάστα ἐν τάχει· καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν.
16.14 καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου.
16.16 Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις 16.17 αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. 16.18 τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.
17.26 ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν,
19.17 τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.
19.19 ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε. 2
2.22 Ἤκουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου καὶ ἐπῆραν τὴν φωνὴν αὐτῶν λέγοντες Αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῇν.'' None | sup>
1.8 But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth."
2.18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
2.22 "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, ' "
2.28 You made known to me the ways of life. You will make me full of gladness with your presence.' " 8.9 But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.10 to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 8.11 They listened to him, because for a long time he had amazed them with his sorceries. 8.12 But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13 Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15 who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16 for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17 Then they laid their hands on them, and they received the Holy Spirit. ' "8.18 Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, " '8.19 saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! ' "8.21 You have neither part nor lot in this matter, for your heart isn't right before God. " '8.22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23 For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24 Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me."
8.26 But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 8.27 He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28 He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29 The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32 Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth. 8.33 In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34 The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35 Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36 As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" 8.37 8.38 He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. ' "8.39 When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. " '8.40 But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea.
10.34 Peter opened his mouth and said, "Truly I perceive that God doesn\'t show favoritism; 10.35 but in every nation he who fears him and works righteousness is acceptable to him. 10.36 The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all --
10.38 even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him.
10.42 He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead.
11.18 When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life!"
12.7 Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands.
16.14 A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul.
16.16 It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17 The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!" 16.18 This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour.
17.26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation,
19.17 This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified.
19.19 Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 2
2.22 They listened to him until he said that, then they lifted up their voice, and said, "Rid the earth of this fellow, for he isn\'t fit to live!"'' None |
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16. New Testament, Colossians, 1.13, 2.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Deliver/deliverance • atonement, as means of deliverance from death • liberation
Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 173; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 117
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1.13 ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ,
2.15 ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ.'' None | sup>
1.13 who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love;
2.15 having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. '' None |
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17. New Testament, Galatians, 2.4, 3.5, 3.28, 4.4-4.7, 4.21-4.31, 5.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Acts and liberation theology • Deliver/deliverance • Liberation • free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), Paul on • liberation • rhetorical delivery
Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105; Keener(2005), First-Second Corinthians, 35; Levison (2009), Filled with the Spirit, 273, 278; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 120; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 40; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 116
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2.4 διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν,
3.5 ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως;
3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
4.4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.5 ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.7 ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ.
4.21 Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22 γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23 ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27 ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28 ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30 ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31 διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.
5.1 Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.—'' None | sup>
2.4 Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage;
3.5 He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith?
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5 thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.7 Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. ' "
4.21 Tell me, you that desire to be under the law, don't you listen to thelaw? " '4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26 But the Jerusalem that is above isfree, which is the mother of us all. 4.27 For it is written,"Rejoice, you barren who don\'t bear. Break forth and shout, you that don\'t travail. For more are the children of the desolate than of her who has a husband." 4.28 Now we, brothers, as Isaac was, are children of promise. 4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31 So then, brothers, we are not children of ahandmaid, but of the free woman.' "
5.1 Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. "' None |
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18. New Testament, Hebrews, 11.5, 11.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria, ‘liberal’ tolerance of heresy • atonement, as means of deliverance from death • deliverance
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 341; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 31
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11.5 Πίστει Ἑνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶοὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός·πρὸ γὰρ τῆς μεταθέσεως μεμαρτύρηταιεὐαρεστηκέναι τῷ θεῷ,
11.13 Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ κομισάμενοι τὰς ἐπαγγελίας, ἀλλὰ πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες ὅτιξένοι καὶ παρεπίδημοίεἰσινἐπὶ τῆς γῆς·'' None | sup>
11.5 By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. " 11.13 These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. '" None |
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19. New Testament, Romans, 5.12, 6.3-6.4, 6.6, 6.9-6.10, 8.20-8.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Liber de fide • atonement, as means of deliverance from death • free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), Paul on • liberation of body, and sign production
Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108, 110, 111; Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 212, 214; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 157, 279, 280
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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-.
6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.
6.6 τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ,
6.9 εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει· 6.10 ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ·
8.20 τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφʼ ἑλπίδι 8.21 ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ.'' None | sup>
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. ' "
6.3 Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " '6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.
6.6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin.
6.9 knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10 For the death that he died, he died to sin one time; but the life that he lives, he lives to God.
8.20 For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21 that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. '' None |
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20. New Testament, John, 1.14, 12.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria, ‘liberal’ tolerance of heresy • Deliver/deliverance • Moses, Mosaic, As bearer/deliverer of God’s Word/Logos • Redeemer, Deliverer • atonement, as means of deliverance from death
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 344; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 88, 140, 141; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 98
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1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
12.31 νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω·'' None | sup>
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
12.31 Now is the judgment of this world. Now the prince of this world will be cast out. '' None |
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21. New Testament, Luke, 1.35, 19.37 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Deliver/deliverance • Redeemer, Deliverer • rhetorical delivery
Found in books: Keener(2005), First-Second Corinthians, 35; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 126; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 105, 116, 117
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1.35 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ·
19.37 ἐγγίζοντος δὲ αὐτοῦ ἤδη πρὸς τῇ καταβάσει τοῦ Ὄρους τῶν Ἐλαιῶν ἤρξαντο ἅπαν τὸ πλῆθος τῶν μαθητῶν χαίροντες αἰνεῖν τὸν θεὸν φωνῇ μεγάλῃ περὶ πασῶν ὧν εἶδον δυνάμεων,'' None | sup>
1.35 The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.
19.37 As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, '' None |
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22. New Testament, Matthew, 11.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Deliver/deliverance • atonement, as means of deliverance from death
Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 116
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11.23 Καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως ᾄδου καταβήσῃ. ὅτι εἰ ἐν Σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον.'' None | sup>
11.23 You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. '' None |
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23. Quintilian, Institutes of Oratory, 11.3.14, 11.3.19, 11.3.31, 11.3.47, 11.3.49-11.3.51, 11.3.65-11.3.66, 11.3.71, 11.3.92 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Delivery, Quintilian on • rhetorical delivery, prescriptive, in antiquity
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 7; Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 289, 290
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11.3.19 \xa0The good qualities of the voice, like everything else, are improved by training and impaired by neglect. But the training required by the orator is not the same as that which is practised by the singing-master, although the two methods may have many points in common. In both cases physical robustness is essential to save the voice from dwindling to the feeble shrillness that characterises the voices of eunuchs, women and invalids, and the mentions for creating such robustness are to be found in walking, rubbing-down with oil, abstinence from sexual intercourse, an easy digestion, and, in a word, in the simple life.
11.3.31 \xa0For there is good reason for the saying we so often hear, "He must be a barbarian or a Greek": since we may discern a man\'s nationality from the sound of his voice as easily as we test a coin by its ring. If these qualities be present, we shall have those harmonious accents of which Ennius expresses his approval when he describes Cethegus as one whose "words rang sweetly," and avoid the opposite effect, of which Cicero expresses his disapproval by saying, "They bark, not plead." For there are many faults of which I\xa0spoke in the first book when I\xa0discussed the method in which the speech of children should be formed, since I\xa0thought it more appropriate to mention them in connexion with a period of life when it is still possible to correct them.' "
11.3.47 \xa0Let us take as an example the opening of Cicero's magnificent speech in defence of Milo. Is it not clear that the orator has to change his tone almost at every stop? it is the same face, but the expression is changed. Etsi vereor, iudices, ne turpe sit, pro fortissimo viro dicere incipientem timere. Although the general tone of the passage is restrained and subdued, since it is not merely an exordium, but the exordium of a man suffering from serious anxiety, still something fuller and bolder is required in the tone, when he says pro fortissimo viro, than when he says etsi vereor and turpe sit and timere." 11.3.49 \xa0But his second breath must be more vigorous, since we always speak our second sentence with less timidity, and partly because he indicates the high courage of Milo: minimeque deceat, cum T.\xa0Annius ipse magis de rei publicae salute quam de sua perturbetur. Then he proceeds to something like a reproof of himself: me ad eius causam parem animi magnitudinem adferre non posse. 11.3.50 \xa0The next clause suggests a reflexion on the conduct of others: tamen haec novi iudicii nova forma terret oculos. And then in what follows he opens every stop, as the saying is: qui, quocumque inciderunt, consuetudinem fori et pristinum morem iudiciorum requirunt: while the next clause is even fuller and freer: non enim corona consessus vester cinctus est, ut solebat. 11.3.51 \xa0I\xa0have called attention to these points to make it clear that there is a certain variety, not merely in the delivery of cola, but even in that of phrases consisting of one word, a variety the lack of which would make every word seem of equal importance. The voice, however, must not be pressed beyond its powers, for it is liable to be choked and to become less and less clear in proportion of the increase of effort, while at times it will break altogether and produce the sound to which the Greeks have given a name derived from the crowing of cocks before the voice is developed. 11.3.66 \xa0For we can indicate our will not merely by a gesture of the hands, but also with a nod from the head: signs take the place of language in the dumb, and the movements of the dance are frequently full of meaning, and appeal to the emotions without any aid from words. The temper of the mind can be inferred from the glance and gait, and even speechless animals show anger, joy, or the desire to please by means of the eye and other physical indications.
11.3.71 \xa0The methods by which the head may express our meaning are manifold. For in addition to those movements which indicate consent, refusal and affirmation, there are those expressive of modesty, hesitation, wonder or indignation, which are well known and common to all. But to confine the gesture to the movement of the head alone is regarded as a fault by those who teach acting as well as by professors of rhetoric. Even the frequent nodding of the head is not free from fault, while to toss or roll it till our hair flies free is suggestive of a fanatic.
11.3.92 \xa0One of the commonest of all the gestures consists in placing the middle finger against the thumb and extending the remaining three: it is suitable to the exordium, the hand being moved forward with an easy motion a little distance both to right and left, while the head and shoulders gradually follow the direction of the gesture. It is also useful in the statement of facts, but in that case the hand must be moved with firmness and a little further forward, while, if we are reproaching or refuting our adversary, the same movement may be employed with some vehemence and energy, since such passages permit of greater freedom of extension.' ' None |
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24. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Pseudo-Philo, Liber Antiquitatum, psychodrama, Pauline • atonement, as means of deliverance from death • free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), Paul on
Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 202, 205
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25. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Liber gradum • atonement, as means of deliverance from death
Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 166
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26. Pausanias, Description of Greece, 1.20.3, 2.29.8, 9.1.8 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Buthroton, Cadmea, liberation of • Hera, liberation • liberation • soteria (in Greek antiquity), Panhellenic deliverance
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 184; Bernabe et al. (2013), Redefining Dionysos, 46, 409; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 53, 68; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 53, 271, 291
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1.20.3 τοῦ Διονύσου δέ ἐστι πρὸς τῷ θεάτρῳ τὸ ἀρχαιότατον ἱερόν· δύο δέ εἰσιν ἐντὸς τοῦ περιβόλου ναοὶ καὶ Διόνυσοι, ὅ τε Ἐλευθερεὺς καὶ ὃν Ἀλκαμένης ἐποίησεν ἐλέφαντος καὶ χρυσοῦ. γραφαὶ δὲ αὐτόθι Διόνυσός ἐστιν ἀνάγων Ἥφαιστον ἐς οὐρανόν· λέγεται δὲ καὶ τάδε ὑπὸ Ἑλλήνων, ὡς Ἥρα ῥίψαι γενόμενον Ἥφαιστον, ὁ δέ οἱ μνησικακῶν πέμψαι δῶρον χρυσοῦν θρόνον ἀφανεῖς δεσμοὺς ἔχοντα, καὶ τὴν μὲν ἐπεί τε ἐκαθέζετο δεδέσθαι, θεῶν δὲ τῶν μὲν ἄλλων οὐδενὶ τὸν Ἥφαιστον ἐθέλειν πείθεσθαι, Διόνυσος δὲ— μάλιστα γὰρ ἐς τοῦτον πιστὰ ἦν Ἡφαίστῳ—μεθύσας αὐτὸν ἐς οὐρανὸν ἤγαγε· ταῦτά τε δὴ γεγραμμένα εἰσὶ καὶ Πενθεὺς καὶ Λυκοῦργος ὧν ἐς Διόνυσον ὕβρισαν διδόντες δίκας, Ἀριάδνη δὲ καθεύδουσα καὶ Θησεὺς ἀναγόμενος καὶ Διόνυσος ἥκων ἐς τῆς Ἀριάδνης τὴν ἁρπαγήν.
2.29.8 οὕτως Αἰακοῦ δεησομένους ἀποστέλλουσιν ἀφʼ ἑκάστης πόλεως· καὶ ὁ μὲν τῷ Πανελληνίῳ Διὶ θύσας καὶ εὐξάμενος τὴν Ἑλλάδα γῆν ἐποίησεν ὕεσθαι, τῶν δὲ ἐλθόντων ὡς αὐτὸν εἰκόνας ταύτας ἐποιήσαντο οἱ Αἰγινῆται. τοῦ περιβόλου δὲ ἐντὸς ἐλαῖαι πεφύκασιν ἐκ παλαιοῦ καὶ βωμός ἐστιν οὐ πολὺ ἀνέχων ἐκ τῆς γῆς· ὡς δὲ καὶ μνῆμα οὗτος ὁ βωμὸς εἴη Αἰακοῦ, λεγόμενόν ἐστιν ἐν ἀπορρήτῳ.
9.1.8 ἐγένετο δὲ ἡ ἅλωσις Πλαταίας ἡ δευτέρα μάχης μὲν τρίτῳ τῆς ἐν Λεύκτροις ἔτει πρότερον, Ἀστείου δὲ Ἀθήνῃσιν ἄρχοντος. καὶ ἡ μὲν πόλις ὑπὸ τῶν Θηβαίων καθῃρέθη πλὴν τὰ ἱερά, τοῖς δὲ Πλαταιεῦσιν ὁ τρόπος τῆς ἁλώσεως σωτηρίαν παρέσχεν ἐν ἴσῳ πᾶσιν· ἐκπεσόντας δὲ σφᾶς ἐδέξαντο αὖθις οἱ Ἀθηναῖοι. Φιλίππου δέ, ὡς ἐκράτησεν ἐν Χαιρωνείᾳ, φρουράν τε ἐσαγαγόντος ἐς Θήβας καὶ ἄλλα ἐπὶ καταλύσει τῶν Θηβαίων πράσσοντος, οὕτω καὶ οἱ Πλαταιεῖς ὑπʼ αὐτοῦ κατήχθησαν.'' None | sup>
1.20.3 The oldest sanctuary of Dionysus is near the theater. Within the precincts are two temples and two statues of Dionysus, the Eleuthereus (Deliverer) and the one Alcamenes made of ivory and gold. There are paintings here—Dionysus bringing Hephaestus up to heaven. One of the Greek legends is that Hephaestus, when he was born, was thrown down by Hera. In revenge he sent as a gift a golden chair with invisible fetters. When Hera sat down she was held fast, and Hephaestus refused to listen to any other of the gods save Dionysus—in him he reposed the fullest trust—and after making him drunk Dionysus brought him to heaven. Besides this picture there are also represented Pentheus and Lycurgus paying the penalty of their insolence to Dionysus, Ariadne asleep, Theseus putting out to sea, and Dionysus on his arrival to carry off Ariadne.
2.29.8 And so envoys came with a request to Aeacus from each city. By sacrifice and prayer to Zeus, God of all the Greeks (Panellenios), he caused rain to fall upon the earth, and the Aeginetans made these likenesses of those who came to him. Within the enclosure are olive trees that have grown there from of old, and there is an altar which is raised but a little from the ground. That this altar is also the tomb of Aeacus is told as a holy secret.
9.1.8 The second capture of Plataea occurred two years before the battle of Leuctra, 373 B.C when Asteius was Archon at Athens . The Thebans destroyed all the city except the sanctuaries, but the method of its capture saved the lives of all the Plataeans alike, and on their expulsion they were again received by the Athenians. When Philip after his victory at Chaeroneia introduced a garrison into Thebes, one of the means he employed to bring the Thebans low was to restore the Plataeans to their homes. '' None |
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27. Augustine, On Christian Doctrine, 2.16.26, 2.18.28 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, survey of ‘liberal arts’ in Book • music, liberal art of music (musica)
Found in books: Esler (2000), The Early Christian World, 780; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 129, 130
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2.16.26 23. In the case of figurative signs, again, if ignorance of any of them should chance to bring the reader to a stand-still, their meaning is to be traced partly by the knowledge of languages, partly by the knowledge of things. The pool of Siloam, for example, where the man whose eyes our Lord had anointed with clay made out of spittle was commanded to wash, has a figurative significance, and undoubtedly conveys a secret sense; but yet if the evangelist had not interpreted that name, John 9:7 a meaning so important would lie unnoticed. And we cannot doubt that, in the same way, many Hebrew names which have not been interpreted by the writers of those books, would, if any one could interpret them, be of great value and service in solving the enigmas of Scripture. And a number of men skilled in that language have conferred no small benefit on posterity by explaining all these words without reference to their place in Scripture, and telling us what Adam means, what Eve, what Abraham, what Moses, and also the names of places, what Jerusalem signifies, or Sion, or Sinai, or Lebanon, or Jordan, and whatever other names in that language we are not acquainted with. And when these names have been investigated and explained, many figurative expressions in Scripture become clear. 24. Ignorance of things, too, renders figurative expressions obscure, as when we do not know the nature of the animals, or minerals, or plants, which are frequently referred to in Scripture by way of comparison. The fact so well known about the serpent, for example, that to protect its head it will present its whole body to its assailants - how much light it throws upon the meaning of our Lord's command, that we should be wise as serpents; Matthew 10:16 that is to say, that for the sake of our head, which is Christ, we should willingly offer our body to the persecutors, lest the Christian faith should, as it were, be destroyed in us, if to save the body we deny our God! Or again, the statement that the serpent gets rid of its old skin by squeezing itself through a narrow hole, and thus acquires new strength - how appropriately it fits in with the direction to imitate the wisdom of the serpent, and to put off the old man, as the apostle says, that we may put on the new; Ephesians 4:22 and to put it off, too, by coming through a narrow place, according to the saying of our Lord, Enter ye in at the strait gate! Matthew 7:13 As, then, knowledge of the nature of the serpent throws light upon many metaphors which Scripture is accustomed to draw from that animal, so ignorance of other animals, which are no less frequently mentioned by way of comparison, is a very great drawback to the reader. And so in regard to minerals and plants: knowledge of the carbuncle, for instance, which shines in the dark, throws light upon many of the dark places in books too, where it is used metaphorically; and ignorance of the beryl or the adamant often shuts the doors of knowledge. And the only reason why we find it easy to understand that perpetual peace is indicated by the olive branch which the dove brought with it when it returned to the ark, Genesis 8:11 is that we know both that the smooth touch of olive oil is not easily spoiled by a fluid of another kind, and that the tree itself is an evergreen. Many, again, by reason of their ignorance of hyssop, not knowing the virtue it has in cleansing the lungs, nor the power it is said to have of piercing rocks with its roots, although it is a small and insignificant plant, cannot make out why it is said, Purge me with hyssop, and I shall be clean. 25. Ignorance of numbers, too, prevents us from understanding things that are set down in Scripture in a figurative and mystical way. A candid mind, if I may so speak, cannot but be anxious, for example, to ascertain what is meant by the fact that Moses and Elijah, and our Lord Himself, all fasted for forty days. And except by knowledge of and reflection upon the number, the difficulty of explaining the figure involved in this action cannot be got over. For the number contains ten four times, indicating the knowledge of all things, and that knowledge interwoven with time. For both the diurnal and the annual revolutions are accomplished in periods numbering four each; the diurnal in the hours of the morning, the noontide, the evening, and the night; the annual in the spring, summer, autumn, and winter months. Now while we live in time, we must abstain and fast from all joy in time, for the sake of that eternity in which we wish to live; al though by the passage of time we are taught this very lesson of despising time and seeking eternity. Further, the number ten signifies the knowledge of the Creator and the creature, for there is a trinity in the Creator; and the number seven indicates the creature, because of the life and the body. For the life consists of three parts, whence also God is to be loved with the whole heart, the whole soul, and the whole mind; and it is very clear that in the body there are four elements of which it is made up. In this number ten, therefore, when it is placed before us in connection with time, that is, when it is taken four times we are admonished to live unstained by, and not partaking of, any delight in time, that is, to fast for forty days. of this we are admonished by the law personified in Moses, by prophecy personified in Elijah, and by our Lord Himself, who, as if receiving the witness both of the law and the prophets, appeared on the mount between the other two, while His three disciples looked on in amazement. Next, we have to inquire in the same way, how out of the number forty springs the number fifty, which in our religion has no ordinary sacredness attached to it on account of the Pentecost, and how this number taken thrice on account of the three divisions of time, before the law, under the law, and under grace, or perhaps on account of the name of the Father, Son, and Holy Spirit, and the Trinity itself being added over and above, has reference to the mystery of the most Holy Church, and reaches to the number of the one hundred and fifty-three fishes which were taken after the resurrection of our Lord, when the nets were cast out on the right-hand side of the boat. John 21:11 And in the same way, many other numbers and combinations of numbers are used in the sacred writings, to convey instruction under a figurative guise, and ignorance of numbers often shuts out the reader from this instruction. 26. Not a few things, too, are closed against us and obscured by ignorance of music. One man, for example, has not unskillfully explained some metaphors from the difference between the psaltery and the harp. And it is a question which it is not out of place for learned men to discuss, whether there is any musical law that compels the psaltery of ten chords to have just so many strings; or whether, if there be no such law, the number itself is not on that very account the more to be considered as of sacred significance, either with reference to the ten commandments of the law (and if again any question is raised about that number, we can only refer it to the Creator and the creature), or with reference to the number ten itself as interpreted above. And the number of years the temple was in building, which is mentioned in the gospel John 2:20 - viz., forty-six - has a certain undefinable musical sound, and when referred to the structure of our Lord's body, in relation to which the temple was mentioned, compels many heretics to confess that our Lord put on, not a false, but a true and human body. And in several places in the Holy Scriptures we find both numbers and music mentioned with honor. " 2.18.28 28. But whether the fact is as Varro has related, or is not so, still we ought not to give up music because of the superstition of the heathen, if we can derive anything from it that is of use for the understanding of Holy Scripture; nor does it follow that we must busy ourselves with their theatrical trumpery because we enter upon an investigation about harps and other instruments, that may help us to lay hold upon spiritual things. For we ought not to refuse to learn letters because they say that Mercury discovered them; nor because they have dedicated temples to Justice and Virtue, and prefer to worship in the form of stones things that ought to have their place in the heart, ought we on that account to forsake justice and virtue. Nay, but let every good and true Christian understand that wherever truth may be found, it belongs to his Master; and while he recognizes and acknowledges the truth, even in their religious literature, let him reject the figments of superstition, and let him grieve over and avoid men who, when they knew God, glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Romans 1:21-23 '" None |
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28. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Liber • Liber Pater
Found in books: Bernabe et al. (2013), Redefining Dionysos, 38; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 29
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29. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, on canon of liberal arts • liber • liberal arts or disciplines, listed or enumerated • liberal arts or disciplines, medieval canon
Found in books: Conybeare (2006), The Irrational Augustine, 129; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6, 72, 141
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30. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Liber • Liber Pater
Found in books: Bernabe et al. (2013), Redefining Dionysos, 445, 465; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 255, 256
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31. Vergil, Georgics, 1.5-1.7, 1.145-1.146
Tagged with subjects: • Liber • Martial, Liber spectaculorum
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 27, 28, 29, 30; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 133; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 255
sup>
1.5 hinc canere incipiam. Vos, o clarissima mundi 1.6 lumina, labentem caelo quae ducitis annum, 1.7 Liber et alma Ceres, vestro si munere tellus
1.145 tum variae venere artes. Labor omnia vicit 1.146 inprobus et duris urgens in rebus egestas.'' None | sup>
1.5 of patient trial serves for thrifty bees;— 1.6 Such are my themes. O universal light 1.7 Most glorious! ye that lead the gliding year
1.145 Holds all the country, whence the hollow dyke 1.146 Sweat steaming vapour?'' None |
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32. None, None, nan
Tagged with subjects: • Liber • Liber Pater
Found in books: Bernabe et al. (2013), Redefining Dionysos, 445; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 255
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33. None, None, nan
Tagged with subjects: • Dionysos, Dionysos Liberator • Liber
Found in books: Bernabe et al. (2013), Redefining Dionysos, 437; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 255
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