The Ancient Mediterranean Religions Index Database

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.

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All subjects (including unvalidated):

subject	book bibliographic info
didymus	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 115 Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 43, 64 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 232, 235, 281 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 362, 380 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 209, 225
didymus, abram’s altar	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 191
didymus, anthropology	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 128
didymus, arius	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 207, 535 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 240 Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 323, 377 Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 37, 68 Bryan (2018), Authors and Authorities in Ancient Philosophy, 271, 272 Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 72, 75, 165, 171, 172 Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 120, 269 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 246, 250 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 256 Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 179 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 720, 810 Maso (2022), CIcero's Philosophy, 70, 104, 118 Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 17, 23, 36 O'Brien (2015), The Demiurge in Ancient Thought, 119 Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 271, 272, 275, 277 Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 25, 34, 119, 134
didymus, arius?	Tsouni (2019), Antiochus and Peripatetic Ethics, 126, 160, 163, 164, 171, 172, 180, 181
didymus, arius?, epitome of peripatetic ethics	Tsouni (2019), Antiochus and Peripatetic Ethics, 121, 126, 127, 129, 159, 162, 170, 179
didymus, as source, arius	Graver (2007), Stoicism and Emotion, 223
didymus, chalcenterius	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 91
didymus, chalcenterus	Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 37, 46, 143, 194
didymus, flood waters	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 92
didymus, incest and polygamy, cain	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 158
didymus, monk	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 11, 21, 134, 198
didymus, of alexandria	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 243 Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 27, 41, 42, 43, 45
didymus, on god’s ‘memory’	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 122
didymus, on labor and curse	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261
didymus, on noah, non-literal interpretation, chrysostom and	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261
didymus, onomastic and etymological interpretation	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 145
didymus, planetiades	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 609
didymus, the blind	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 139 Amsler (2023), Knowledge Construction in Late Antiquity, 161, 277 Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 166 Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 269 Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 287 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 33, 177, 181, 189, 241 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 36, 151, 233, 249, 292 Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 125 Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 44 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 48 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 384
didymus, the blind, christology, natures of christ	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 351
didymus, the blind, commentaries	Amsler (2023), Knowledge Construction in Late Antiquity, 269
didymus, the blind, first movements	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 343, 351, 352
didymus, the blind, teacher of rufinus and jerome	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 343, 351, 352
didymus, the musician	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 184
didymus, “musical expert”	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 190, 191, 194

List of validated texts:

7 validated results for "didymus"

1. Hebrew Bible, Genesis, 3.13, 9.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arius Didymus • Didymus • Didymus the Blind • Didymus, flood waters

Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 33, 177, 181, 189, 241, 246, 250; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 64, 92; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 384

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3.13 וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃' ' None

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3.13 And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’ ^9.20 And Noah, the man of the land, began and planted a vineyard.'' None

2. Hebrew Bible, Job, 3.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Didymus • Didymus, on labor and curse • non-literal interpretation, Chrysostom and Didymus on Noah

Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 235

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3.3 יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר׃'' None

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3.3 Let the day perish wherein I was born, And the night wherein it was said: ‘A man-child is brought forth.’'' None

3. Cicero, De Finibus, 5.12, 5.14 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Arius Didymus • Didymus (Arius?)

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 271, 272; Tsouni (2019), Antiochus and Peripatetic Ethics, 181; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 271, 272

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5.12 \xa0"Their books on the subject of the Chief Good fall into two classes, one popular in style, and this class they used to call their exoteric works; the other more carefully wrought. The latter treatises they left in the form of note-books. This distinction occasionally gives them an appearance of inconsistency; but as a matter of fact in the main body of their doctrine there is no divergence, at all events among the philosophers I\xa0have mentioned, nor did they disagree among themselves. But on the chief object of inquiry, namely Happiness, and the one question which philosophy has to consider and to investigate, whether this lies entirely within the control of the Wise Man, or whether it can be impaired or destroyed by adversity, here there does appear sometimes to exist among them some divergence and uncertainty. This effect is chiefly produced by Theophrastus\'s book On\xa0Happiness, in which a very considerable amount of importance is assigned to fortune; though if this be correct, wisdom alone could not guarantee happiness. This theory seems to me to be, if I\xa0may so call it, too enervating and unmanly to be adequate to the force and dignity of virtue. Hence we had better keep to Aristotle and his son Nicomachus; the latter\'s elaborate volumes on Ethics are ascribed, it is true, to Aristotle, but I\xa0do not see why the son should not have been capable of emulating the father. Still, we may use Theophrastus on most points, so long as we maintain a larger element of strength and solidity in virtue than he did. < ^5.14 \xa0"I\xa0pass over a\xa0number of writers, including the learned and entertaining Hieronymus. Indeed I\xa0know no reason for calling the latter a Peripatetic at all; for he defined the Chief Good as freedom from pain: and to hold a different view of the Chief Good is to hold a different system of philosophy altogether. Critolaus professed to imitate the ancients; and he does in fact come nearest to them in weight, and has a flowing style; all the same, even he is not true to the principles of his ancestors. Diodorus, his pupil, couples with Moral Worth freedom from pain. He too stands by himself; differing about the Chief Good he cannot correctly be called a Peripatetic. Our master Antiochus seems to me to adhere most scrupulously to the doctrine of the ancients, which according to his teaching was common to Aristotle and to Polemo. <'' None

4. Cicero, On The Ends of Good And Evil, 5.12, 5.14 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Arius Didymus • Didymus (Arius?)

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 271, 272; Tsouni (2019), Antiochus and Peripatetic Ethics, 181; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 271, 272

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5.12 De summo autem bono, quia duo genera librorum sunt, unum populariter scriptum, quod e)cwteriko/n appellabant, alterum limatius, quod in commentariis reliquerunt, non semper idem dicere videntur, nec in summa tamen ipsa aut varietas est ulla apud hos quidem, quos nominavi, aut inter ipsos dissensio. sed cum beata vita quaeratur idque sit unum, quod philosophia philosophia dett. philosophiam spectare et sequi debeat, sitne ea tota sita in potestate sapientis an possit aut labefactari aut eripi rebus adversis, in eo non numquam variari inter eos inter eos variari R et dubitari videtur. quod maxime efficit Theophrasti de beata vita liber, in quo multum admodum fortunae datur. quod si ita se habeat, non possit beatam praestare vitam vitam praestare BE sapientia. Haec mihi videtur delicatior, delicatior videtur NV ut ita dicam, molliorque ratio, quam virtutis vis gravitasque postulat. quare teneamus Aristotelem et eius filium Nicomachum, cuius accurate scripti de moribus libri dicuntur illi quidem esse Aristoteli, sed non video, cur non potuerit patri similis esse filius. Theophrastum tamen adhibeamus ad pleraque, dum modo plus in virtute teneamus, quam ille tenuit, firmitatis et roboris. Simus igitur contenti his. ^5.14 praetereo multos, in his doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio. summum enim bonum exposuit vacuitatem doloris; qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Critolaus imitari voluit antiquos, et quidem est gravitate proximus, et redundat oratio, ac tamen ne is is his R quidem in patriis institutis add. Brem. manet. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. hic hic his R quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. antiquorum autem sententiam Antiochus noster mihi videtur persequi diligentissime, quam eandem Aristoteli aristotilis R, N ( fort. corr. ex aristotili), V fuisse et Polemonis docet.'' None

5. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Arius Didymus

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 271, 272; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 271, 272

6. Eusebius of Caesarea, Ecclesiastical History, 2.18.2 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Didymus the Blind

Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 33; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 36

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2.18.2 There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture, and the same number On Drunkenness; and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the Things Which the Sober Mind Desires and Execrates, On the Confusion of Tongues, On Flight and Discovery, On Assembly for the Sake of Instruction, On the Question, 'Who is Heir to Things Divine?' or On the Division of Things into Equal and Unequal, and still further the work On the Three Virtues Which With Others Have Been Described by Moses."" None

7. None, None, nan
Tagged with subjects: • Arius Didymus

Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 37; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 120

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.

Tiresias: The Ancient Mediterranean Religions Source Database