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Tiresias: The Ancient Mediterranean Religions Source Database

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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.



All subjects (including unvalidated):
subject book bibliographic info
imagination Athanassaki and Titchener (2022) 6, 7, 10, 145, 192, 223, 231
Berglund Crostini and Kelhoffer (2022) 26, 337, 346, 447, 490
Clay and Vergados (2022) 64, 201, 261, 291, 292, 295, 304
Despotis and Lohr (2022) 170, 171, 220, 328
Dilley (2019) 247
Gagné (2020) 7, 322, 349, 388
Graver (2007) 79, 236, 237
Inwood and Warren (2020) 74, 208, 209, 210, 214
King (2006) 126, 127, 134, 137, 148, 166, 198, 201, 214, 224
Konig and Wiater (2022) 109, 110, 218
König and Wiater (2022) 109, 110, 218
Maier and Waldner (2022) 10, 50, 51, 52, 140, 147, 156, 171
Pandey (2018) 4, 70, 92, 158, 169, 170, 176, 189, 190, 191, 198, 201, 203, 207, 211, 218, 219, 220, 221, 222, 223, 224, 225, 233, 239, 242, 243, 251, 253
Pinheiro Bierl and Beck (2013) 45, 67, 70, 72, 204, 285
Russell and Nesselrath (2014) 98, 103, 111, 120, 121, 122, 165, 182, 183
Schibli (2002) 243, 244, 319
van der EIjk (2005) 141, 144, 145, 149, 223, 224
imagination, and emotion Kaster(2005) 108, 109, 192
imagination, and linguistic intuition James (2021) 106
imagination, and science Cueva et al. (2018b) 101
imagination, and the holy spirit James (2021) 278, 280, 291
imagination, and, disgust Rubenstein (2018) 137, 138
imagination, and, eros Pucci (2016) 44
imagination, creation by d, Hoine and Martijn (2017) 200, 286
imagination, diet, in ethnographic Wolfsdorf (2020) 505, 506, 508
imagination, empire, of the Pandey (2018) 232, 233, 238, 239, 242
imagination, existence, huparxis, ὕπαρξις‎, and d, Hoine and Martijn (2017) 200
imagination, faculty of ibycus Castagnoli and Ceccarelli (2019) 218, 234, 243, 245, 251, 252, 302, 322, 325, 327, 335
imagination, fastidium, and the Kaster(2005) 108, 109, 192
imagination, geometric Corrigan and Rasimus (2013) 595, 600, 603, 604, 605
imagination, household management, phantasia Segev (2017) 44, 99, 109
imagination, i, jew/jewish Levison (2009) 6
imagination, imagined, martyrdom, martyr Maier and Waldner (2022) 10, 45, 46, 47, 50, 51, 52, 53, 54, 130, 131, 132, 156, 157
imagination, impression, φαντασία Frey and Levison (2014) 271, 278
imagination, in aristotle van der EIjk (2005) 170, 175, 179, 182
imagination, in testament of adam, religious identity, and aural Ashbrook Harvey et al (2015) 62, 63, 64, 65
imagination, may be needed as well as rational judgement, posidonius, stoic, ii, irrational Sorabji (2000) 114
imagination, of mother Marmodoro and Prince (2015) 250
imagination, of the nile sources, apollonius of tyana, and religious Manolaraki (2012) 290, 291, 292, 293, 294, 297, 298, 300, 301, 306, 307
imagination, phantasia, iamblichus on φαντασία‎ d, Hoine and Martijn (2017) 195, 200
imagination, phantasia, φαντασία‎ d, Hoine and Martijn (2017) 182, 277, 280
imagination, phantasia, φαντασία‎, and error d, Hoine and Martijn (2017) 200
imagination, phantasia, φαντασία‎, and intellect d, Hoine and Martijn (2017) 194
imagination, phantasia, φαντασία‎, and self-knowledge d, Hoine and Martijn (2017) 172
imagination, phantasia, φαντασία‎, and world soul d, Hoine and Martijn (2017) 126, 131
imagination, phantasia, φαντασία‎, in geometry d, Hoine and Martijn (2017) 177
imagination, phantasia, φαντασία‎, using images, phantasmata, φαντάσματα‎, eidôla, εἴδωλα‎ d, Hoine and Martijn (2017) 200
imagination, reason and Osborne (2001) 254
imagination, representation or Gerson and Wilberding (2022) 26, 117, 118, 194, 197, 198, 199, 212, 224, 225, 226, 227, 228, 229, 230, 231, 236, 237, 238, 270, 277, 323, 326, 336, 343
imagination, spirit, effects of Levison (2009) 94, 95, 97, 98
imagination, stores impressions Marmodoro and Prince (2015) 165
imagination, technologies of the Dilley (2019) 202
imagination, will, expansion of role in augustine, will in belief, perception, memory, thought, faith Sorabji (2000) 47, 337
imagination, φαντασία Joosse (2021) 97, 98, 99, 100, 169, 170, 218
imagined, as saving the res publica, julius caesar, c. Walters (2020) 81
imagined, audience Gray (2021) 85, 167, 169, 170, 191, 201
imagined, cicero, marcus tullius, rome Jenkyns (2013) 117, 118
imagined, community Barbato (2020) 8
imagined, countryside, charms Jenkyns (2013) 55, 56, 57, 74, 216, 217, 224, 270, 284, 285
imagined, earth Jenkyns (2013) 121, 122
imagined, in earlier times, numinousness Jenkyns (2013) 239, 240, 249, 250
imagined, pursuit or avoidance, chrysippus, stoic, already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus, the second judgement is about the appropriateness of actual or Sorabji (2000) 31, 33
imagines Clark (2007) 150, 151, 240
Jenkyns (2013) 42, 49, 50, 51, 258
Mcclellan (2019) 128, 139, 264, 267
Oksanish (2019) 36, 42, 43, 44, 45, 46, 47, 73, 74
Rutledge (2012) 21, 36, 115
Shannon-Henderson (2019) 99
Viglietti and Gildenhard (2020) 53
Čulík-Baird (2022) 36
imagines, amphiaraos, in philostratuss Renberg (2017) 312, 667, 679, 680
imagines, ancestral portraits Langlands (2018) 3, 94
imagines, curatores, ad Rutledge (2012) 302
imagines, displayed in atria Rutledge (2012) 94
imagines, horace, on Rutledge (2012) 103
imagines, imago Bay (2022) 130, 209
Mueller (2002) 163, 164, 167, 168, 170, 173
imagines, imago / Bexley (2022) 110, 111, 145, 146, 147, 148
imagines, in funerals Rutledge (2012) 86, 87, 106, 107, 138
imagines, in house Rutledge (2012) 85, 94, 106, 186
imagines, italicae Bruun and Edmondson (2015) 709
imagines, lucian Konig and Wiater (2022) 117
König and Wiater (2022) 117
imagines, mask, and Bexley (2022) 110, 111, 146
imagines, oneiros, in philostratuss Renberg (2017) 312, 679, 680
imagines, oropos, personification in philostratuss Renberg (2017) 312, 667
imagines, philostratus the elder Konig and Wiater (2022) 94, 101, 103, 104, 106, 107, 112, 113, 115, 116, 117, 356
König and Wiater (2022) 94, 101, 103, 104, 106, 107, 112, 113, 115, 116, 117, 356
imagines, philostratus the elder, his Rutledge (2012) 84
imagines, philostratus, the younger Pinheiro Bierl and Beck (2013) 71, 77
imagines, praecepta ad filium, on statuary and Rutledge (2012) 104, 155
imagines, roman funeral masks Nuno et al (2021) 42, 43, 44, 45, 46, 47
imagines, rome from exile, ovid Jenkyns (2013) 102, 103, 106, 107, 121, 126, 176, 177, 188, 226
imagines, sallust, and Oksanish (2019) 43, 44
imagines, sallust, on Langlands (2018) 3, 94
Rutledge (2012) 106
imagines, scipio africanus, inspired by Langlands (2018) 3
imagines, tacitus, on Rutledge (2012) 106
imagines, tullius cicero, m., on Rutledge (2012) 87
imagining, advice from a respected figure, epicurus, and of Sorabji (2000) 220
imagining, imagination, Manolaraki (2012) 4, 5, 32, 57, 76, 102, 146, 151, 162, 172, 173, 186, 200, 216, 244, 245, 246, 271, 283, 284, 285, 286, 291, 292, 293, 296, 297, 301, 302, 303, 304, 305, 306, 307
imagining, it absent, plutarch of chaeroneia, middle platonist, appreciating something more by Sorabji (2000) 216
representation/imagination, multiplicity and multiformity within Fishbane (2003) 8, 21, 59, 60, 61, 62, 65, 66, 69, 216, 230, 232, 233, 234, 235, 236, 237, 238, 241, 249, 269, 270, 305
‘imagined, communities’, anderson Williamson (2021) 220

List of validated texts:
213 validated results for "imagines"
1. Hebrew Bible, Song of Songs, 1.3, 1.5-1.6, 1.9, 1.13-1.16, 4.10, 4.12, 4.16, 5.1, 5.12-5.13, 6.2, 6.8, 6.11, 7.3, 7.5, 7.7-7.9, 7.11, 8.11-8.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Grooms Qedushta, The (Qallir), wedding imagery and themes in • Image xvi, • Magen for Kedushta to Shabbat Naḥamu, dove image in • Multiplicity and Multiformity within, Representation/Imagination • Qedushta Shir ha-Shirim (Yannai), sensory imagery in • Second Isaiah, garment imagery in • Song of Songs, bride imagery in • Song of Songs, dove (image) in • Song of Songs, garden imagery in • Tisha bAv lectionary cycle, planting imagery in • Vineyard imagery, in Isaiah • Vineyard imagery, in Song of Songs • allusions, dove (image) • breast milk, image and likeness • dove (image) • eros, garden imagery and • exile, planting imagery of • garden imagery female lover and • garden imagery, in The Grooms Qedushta • garden imagery, in the Shivata for Dew • garden imagery, in the Song of Songs • kedushtot, dove imagery in • missionary activities, images of

 Found in books: Fishbane (2003) 216, 233, 234, 236; Lavee (2017) 107, 108; Lieber (2014) 50, 254, 257, 269, 308, 315, 350, 351; Penniman (2017) 156; Rowland (2009) 331, 553, 578; Stern (2004) 105, 140, 146, 147, 148; Visnjic (2021) 286

1.3. לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ׃
1.5. שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה׃ 1.6. אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשֱּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ־בִי שָׂמֻנִי נֹטֵרָה אֶת־הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי׃
1.9. לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי׃
1.13. צְרוֹר הַמֹּר דּוֹדִי לִי בֵּין שָׁדַי יָלִין׃ 1.14. אֶשְׁכֹּל הַכֹּפֶר דּוֹדִי לִי בְּכַרְמֵי עֵין גֶּדִי׃ 1.15. הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים׃ 1.16. הִנְּךָ יָפֶה דוֹדִי אַף נָעִים אַף־עַרְשֵׂנוּ רַעֲנָנָה׃' '
4.12. גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃
4.16. עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו׃
5.1. בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃
5.1. דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃

5.12. עֵינָיו כְּיוֹנִים עַל־אֲפִיקֵי מָיִם רֹחֲצוֹת בֶּחָלָב יֹשְׁבוֹת עַל־מִלֵּאת׃
5.13. לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃
6.2. דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים׃
6.8. שִׁשִּׁים הֵמָּה מְּלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר׃
6.11. אֶל־גִּנַּת אֱגוֹז יָרַדְתִּי לִרְאוֹת בְּאִבֵּי הַנָּחַל לִרְאוֹת הֲפָרְחָה הַגֶּפֶן הֵנֵצוּ הָרִמֹּנִים׃
7.3. שָׁרְרֵךְ אַגַּן הַסַּהַר אַל־יֶחְסַר הַמָּזֶג בִּטְנֵךְ עֲרֵמַת חִטִּים סוּגָה בַּשּׁוֹשַׁנִּים׃
7.5. צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל־שַׁעַר בַּת־רַבִּים אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק׃
7.7. מַה־יָּפִית וּמַה־נָּעַמְתְּ אַהֲבָה בַּתַּעֲנוּגִים׃ 7.8. זֹאת קוֹמָתֵךְ דָּמְתָה לְתָמָר וְשָׁדַיִךְ לְאַשְׁכֹּלוֹת׃ 7.9. אָמַרְתִּי אֶעֱלֶה בְתָמָר אֹחֲזָה בְּסַנְסִנָּיו וְיִהְיוּ־נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים׃
7.11. אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ׃
8.11. כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן נָתַן אֶת־הַכֶּרֶם לַנֹּטְרִים אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף׃ 8.12. כָּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ׃''. None
1.3. Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the maidens love thee.
1.5. ’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. 1.6. Look not upon me, that I am swarthy, That the sun hath tanned me; My mother’s sons were incensed against me, They made me keeper of the vineyards; But mine own vineyard have I not kept.’
1.9. I have compared thee, O my love, To a steed in Pharaoh’s chariots.
1.13. My beloved is unto me as a bag of myrrh, That lieth betwixt my breasts. 1.14. My beloved is unto me as a cluster of henna In the vineyards of En-gedi. 1.15. Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves. . 1.16. Behold, thou art fair, my beloved, yea, pleasant; Also our couch is leafy.
4.10. How fair is thy love, my sister, my bride! How much better is thy love than wine! And the smell of thine ointments than all manner of spices!
4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed.
4.16. Awake, O north wind; And come, thou south; Blow upon my garden, That the spices thereof may flow out. Let my beloved come into his garden, And eat his precious fruits.
5.1. I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved.

5.12. His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set.
5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh.
6.2. ’My beloved is gone down into his garden, To the beds of spices, To feed in the gardens, And to gather lilies.
6.8. There are threescore queens, And fourscore concubines, And maidens without number.
6.11. I went down into the garden of nuts, To look at the green plants of the valley, To see whether the vine budded, And the pomegranates were in flower.
7.3. Thy navel is like a round goblet, wherein no mingled wine is wanting; Thy belly is like a heap of wheat Set about with lilies.
7.5. Thy neck is as a tower of ivory; Thine eyes as the pools in Heshbon, By the gate of Bath-rabbim; Thy nose is like the tower of Lebanon Which looketh toward Damascus.
7.7. How fair and how pleasant art thou, O love, for delights! . 7.8. This thy stature is like to a palm-tree, and thy breasts to clusters of grapes. 7.9. I said: ‘I will climb up into the palm-tree, I will take hold of the branches thereof; and let thy breasts be as clusters of the vine, And the smell of thy countece like apples;
7.11. I am my beloved’s, and his desire is toward me.,
8.11. Solomon had a vineyard at Baal-hamon; He gave over the vineyard unto keepers; Every one for the fruit thereof Brought in a thousand pieces of silver. 8.12. My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred.''. None
2. Hebrew Bible, Deuteronomy, 4.15-4.19, 4.28, 6.5, 30.15, 33.26-33.27 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Art, idol vs. image • Beth-El, Imagery in • Image of God • Image xvi, • Images • Images, Material for Idols • Song of Songs piyyutim, garden and Temple imagery in • Song of Songs, garden imagery in • Tiberias, pagan imagery • animal imagery • garden imagery, in the Song of Songs • image, imagery • imagery, bearing fruit • missionary activities, images of

 Found in books: Bickerman and Tropper (2007) 920; Binder (2012) 159; Corley (2002) 71; Fishbane (2003) 84; Geljon and Runia (2019) 146; Goodman (2006) 207, 210; Lavee (2017) 103, 106; Levine (2005) 481; Lieber (2014) 49, 54; Roskovec and Hušek (2021) 83; Rowland (2009) 319, 553, 556; Stuckenbruck (2007) 398, 399

4.15. וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃ 4.16. פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃ 4.17. תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃ 4.18. תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃
4.28. וַעֲבַדְתֶּם־שָׁם אֱלֹהִים מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן אֲשֶׁר לֹא־יִרְאוּן וְלֹא יִשְׁמְעוּן וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן׃
6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃
30.15. רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃
33.26. אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃ 33.27. מְעֹנָה אֱלֹהֵי קֶדֶם וּמִתַּחַת זְרֹעֹת עוֹלָם וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב וַיֹּאמֶר הַשְׁמֵד׃''. None
4.15. Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire— 4.16. lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female, 4.17. the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven, 4.18. the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; . 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
4.28. And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell.
6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
30.15. See, I have set before thee this day life and good, and death and evil,
33.26. There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies. 33.27. The eternal God is a dwelling-place, And underneath are the everlasting arms; And He thrust out the enemy from before thee, And said: ‘Destroy.’''. None
3. Hebrew Bible, Exodus, 2.17, 3.8, 3.14, 4.22-4.23, 6.6-6.7, 15.17, 15.25, 20.4-20.5, 20.23, 23.20-23.21, 24.8, 24.10, 33.18-33.23 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Art, idol vs. image • Artemis, ascent, imagery of • Audience, imagined • Avitus, signs and wonders of, depicted in biblical imagery • Beth-El, Imagery in • Clement of Alexandria, on the catechumenate,, milk/meat imagery • Ezekiel, Tragedian, OT throne imagery • God, image of • Image (εἰκών) • Image of God • Image xvi, • Images • Images, Material for Idols • Multiplicity and Multiformity within, Representation/Imagination • Qedushta Shir ha-Shirim (Yannai), sensory imagery in • athletics imagery • financial imagery • image of God • image, imagery • imagery • imagery, Danielic • imagery, Exodus-related • imagery, Revelation • imagery, Sinai • imagery, bearing fruit • imagery, conversion • imagery, scab • imagery, sowing/planting • milk/meat imagery used by Clement of Alexandria

 Found in books: Ayres and Ward (2021) 122; Berglund Crostini and Kelhoffer (2022) 129, 133, 148; Bickerman and Tropper (2007) 920; Binder (2012) 73, 159; Birnbaum and Dillon (2020) 201; Corley (2002) 206; Corrigan and Rasimus (2013) 56; Fishbane (2003) 60, 64, 232; Geljon and Runia (2019) 17, 52, 53, 86, 162; Goodman (2006) 207, 211; Gray (2021) 85; Konig (2022) 79; Kraemer (2020) 192; Lavee (2017) 74, 216; Lieber (2014) 256; Novenson (2020) 62, 72, 81; Osborne (2001) 202; Potter Suh and Holladay (2021) 5; Roskovec and Hušek (2021) 13, 180, 182; Rowland (2009) 68, 504, 505, 518, 564, 578, 600; Stuckenbruck (2007) 398

2.17. וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃
3.8. וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃
3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃
4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 4.23. וָאֹמַר אֵלֶיךָ שַׁלַּח אֶת־בְּנִי וְיַעַבְדֵנִי וַתְּמָאֵן לְשַׁלְּחוֹ הִנֵּה אָנֹכִי הֹרֵג אֶת־בִּנְךָ בְּכֹרֶךָ׃
6.6. לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים׃ 6.7. וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם׃
15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃
15.25. וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃
20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
20.23. וְלֹא־תַעֲלֶה בְמַעֲלֹת עַל־מִזְבְּחִי אֲשֶׁר לֹא־תִגָּלֶה עֶרְוָתְךָ עָלָיו׃' '23.21. הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ׃
24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃
33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃''. None
2.17. And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’
4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born. 4.23. And I have said unto thee: Let My son go, that he may serve Me; and thou hast refused to let him go. ‘Behold, I will slay thy first-born.’
6.6. Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments; 6.7. and I will take you to Me for a people, and I will be to you a God; and ye shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians.
15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
15.25. And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them;
20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
20.23. Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered thereon.
23.20. Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. 23.21. Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him.
24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’
24.10. and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.
33.18. And he said: ‘Show me, I pray Thee, Thy glory.’ 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’ 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’' '. None
4. Hebrew Bible, Genesis, 1.1-1.3, 1.26-1.28, 2.1-2.2, 2.7-2.9, 2.18, 3.16, 3.24, 5.1-5.3, 5.24, 6.1-6.6, 6.9, 6.12, 9.6, 9.20, 12.1, 15.1-15.2, 28.11-28.19, 28.21, 39.1, 49.9 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Christology, Adam/Image- • Creation, in the image of God and Ex nihilo • Ezekiel, Tragedian, OT throne imagery • God, human created according to the image of • God, image of • God,image of • Grooms Qedushta, The (Qallir), wedding imagery and themes in • Humanity, In Image of God • Image • Image (εἰκών) • Image of God • Image xvi, • Image, Adam as Image of God • Image, Christ as Image of God • Image, of God • Image, Word as Image of God • Images, of Angels • Images, of God • Imago Dei • King as image/glory of gods • King as image/glory of gods, of Christ • Lamentations, impurity images in • Logos/God’s Word, Human mind as Logos’ likeness and image • Multiplicity and Multiformity within, Representation/Imagination • Murder, Diminishes the Image of God • Procreation, And Creation in the Image • Procreation, Whoever Does Not Engage in Procreation Annuls/Diminishes the Image • Religion (Minoan), images of figures sleeping on stones • Revelation (Apocalypse of John), Son of Man imagery • Son of Man, imagery in book of Revelation • Song of Songs, garden imagery in • Sonship as being in God’s image and likeness • Theology of the image • Wilderness/Desert, Imagery of • Womb imagery, combines elements of water and darkness • animal imagery • athletics imagery • breast milk, image and likeness • divine anger, sexual imagery • divine, image • eikôn [ Image ] • games imagery • garden imagery, in Yotzer Shir ha-Shirim • garden imagery, in the Song of Songs • image • image and likeness • image of God • image, , image of God in man, imago • image, imagery • imagery athletic • imagery, athletics • imagery, bearing fruit • imagery, boat • imagery, citadel • imagery, conversion • imagery, crops • imagery, disease and healing • imagery, ensnare • imagery, flood • imagery, giving birth • imagery, harbour • imagery, light • imagery, marking/stamping • imagery, military • imagery, mud • imagery, of purity • imagery, rebelliousness • imagery, runners • imagery, sailors • imagery, seals • imagery, sowing • imagery, sowing/planting • imagery, storm • imagery, waves • imagery, wax • imagery, wrestling moves • imagination • imago Dei/image of God • imago dei • imago, Christi • passions, animal imagery and • prophetic, images • sectarian, ṣelem (Heb. “divine image”) • sexual imagery • solar (imagery) • woman, as imago dei

 Found in books: Berglund Crostini and Kelhoffer (2022) 327, 337, 369; Birnbaum and Dillon (2020) 160, 175, 180, 181, 182, 183, 254; Collins (2016) 344; Conybeare (2000) 158; Corley (2002) 128, 129, 131, 134, 137, 141, 153; Corrigan and Rasimus (2013) 8, 9, 11, 12, 13, 14, 18, 56, 156, 157, 158, 394, 404; Estes (2020) 74, 107, 254; Fishbane (2003) 237, 270; Garcia (2021) 6, 10, 23, 27, 28, 32, 38, 39, 43, 61, 64, 65, 68, 69, 71, 72, 73, 75, 76, 77, 78, 84, 88, 103, 109, 266, 270; Geljon and Runia (2013) 97, 100, 109, 117, 134, 141, 143, 167, 181, 192, 194, 203, 205, 211, 233, 236, 250, 259, 260, 262; Geljon and Runia (2019) 11, 17, 33, 48, 52, 86, 119, 120, 122, 123, 124, 127, 129, 146, 153, 156, 214, 279; Goodman (2006) 207; Gunderson (2022) 197; Hellholm et al. (2010) 1206; Karfíková (2012) 216, 241, 243, 274; Kosman (2012) 173, 176, 177, 188, 190, 207; Lavee (2017) 203; Legaspi (2018) 51; Levison (2009) 147, 150, 310; Lieber (2014) 47, 50, 348, 399; Linjamaa (2019) 54, 120; Lorberbaum (2015) 165, 170, 207, 208, 225, 230, 232; Lunn-Rockliffe (2007) 94; McDonough (2009) 68, 87, 90, 91, 94, 96, 139, 145, 149, 178, 181, 182, 242, 260; Novenson (2020) 157, 158, 159, 161; Osborne (2001) 212, 213, 222; Osborne (2010) 234; Pachoumi (2017) 30; Penniman (2017) 250; Piotrkowski (2019) 311; Potter Suh and Holladay (2021) 6; Rasimus (2009) 12, 45, 72, 109, 159, 161, 163, 164, 165, 166, 167, 169, 170, 175, 177, 179, 183, 184, 185, 204, 250; Renberg (2017) 70; Roskovec and Hušek (2021) 31, 130; Rowland (2009) 68, 141, 164, 328, 510, 543, 545, 546, 547, 602; Rubenstein (2018) 50, 102, 103, 104, 106, 200; Ruzer (2020) 86, 151; Smith and Stuckenbruck (2020) 19; Stern (2004) 46; Stuckenbruck (2007) 99, 292, 654; Wilson (2018) 60; Zawanowska and Wilk (2022) 512

1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
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׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.1. וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃
2.1. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃ 2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃

2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃
3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃
3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 5.3. וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃ 5.3. וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 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׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃
6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃

6.12. וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃
9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃' '
2.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
2.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
5.1. אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃
5.1. וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃ 15.2. וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃ 15.2. וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃
28.11. וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃ 28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 28.13. וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 28.14. וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃ 28.15. וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃ 28.16. וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃ 28.17. וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃ 28.18. וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ׃ 28.19. וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה׃
28.21. וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃
39.1. וְיוֹסֵף הוּרַד מִצְרָיְמָה וַיִּקְנֵהוּ פּוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים אִישׁ מִצְרִי מִיַּד הַיִּשְׁמְעֵאלִים אֲשֶׁר הוֹרִדֻהוּ שָׁמָּה׃
39.1. וַיְהִי כְּדַבְּרָהּ אֶל־יוֹסֵף יוֹם יוֹם וְלֹא־שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ לִהְיוֹת עִמָּהּ׃
49.9. גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃''. None
1.1. In the beginning God created the heaven and the earth. 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3. And God said: ‘Let there be light.’ And there was light.
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. 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.1. And the heaven and the earth were finished, and all the host of them. 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.
2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.

2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’
3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’
3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him; 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created. 5.3. And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.
5.24. And Enoch walked with God, and he was not; for God took him.
6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 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. 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.
6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.

6.12. And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. .
9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.
9.20. And Noah, the man of the land, began and planted a vineyard.
2.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
5.1. After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’ 15.2. And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’
28.11. And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. 28.13. And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. 28.14. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed. 28.15. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’ 28.16. And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’ 28.17. And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’ 28.18. And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. 28.19. And he called the name of that place Beth-el, but the name of the city was Luz at the first.
28.21. o that I come back to my father’s house in peace, then shall the LORD be my God,
39.1. And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh’s, the captain of the guard, an Egyptian, bought him of the hand of the Ishmaelites, that had brought him down thither.
49.9. Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?' '. None
5. Hebrew Bible, Hosea, 14.7 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Song of Songs, garden imagery in • Vineyard imagery, in Ezekiel • Vineyard imagery, in Hosea • Vineyard imagery, in Jeremiah • Vineyard imagery, in Psalms • garden imagery, in the Song of Songs

 Found in books: Lieber (2014) 49; Visnjic (2021) 284

14.7. יֵלְכוּ יֹנְקוֹתָיו וִיהִי כַזַּיִת הוֹדוֹ וְרֵיחַ לוֹ כַּלְּבָנוֹן׃''. None
14.7. His branches shall spread, And his beauty shall be as the olive-tree, And his fragrance as Lebanon.''. None
6. Hebrew Bible, Leviticus, 12.2, 12.6, 19.4, 19.24, 26.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Art, idol vs. image • God, human created according to the image of • Image of God • Images • Images, Material for Idols • Lamentations, impurity images in • Song of Songs, dove (image) in • Temple, And the Conception of the Creation of humanity in Gods Image • allusions, dove (image) • divine anger, sexual imagery • dove (image) • imagery, fountain • imagery, running • kedushtot, dove imagery in • sexual imagery

 Found in books: Bickerman and Tropper (2007) 920; Binder (2012) 159; Birnbaum and Dillon (2020) 160; Geljon and Runia (2019) 238, 239; Goodman (2006) 211; Lorberbaum (2015) 256; Stern (2004) 46, 146; Stuckenbruck (2007) 398

12.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃
12.6. וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃
19.4. אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃
26.1. וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃'
26.1. לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ '. None
12.2. Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.
12.6. And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest.
19.4. Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.
19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.
26.1. Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.''. None
7. Hebrew Bible, Micah, 5.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • animal imagery • image

 Found in books: Corley (2002) 138; Lynskey (2021) 194

5.4. וְהָיָה זֶה שָׁלוֹם אַשּׁוּר כִּי־יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בְּאַרְמְנֹתֵינוּ וַהֲקֵמֹנוּ עָלָיו שִׁבְעָה רֹעִים וּשְׁמֹנָה נְסִיכֵי אָדָם׃''. None
5.4. And this shall be peace: When the Assyrian shall come into our land, And when he shall tread in our palaces, Then shall we raise against him seven shepherds, And eight princes among men.''. None
8. Hebrew Bible, Numbers, 7.1, 14.9, 20.17 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Beth-El, Imagery in • Grooms Qedushta, The (Qallir), wedding imagery and themes in • Image, of God • Imago Dei • Wilderness/Desert, Imagery of • garden imagery, in The Grooms Qedushta • imagery, bearing fruit • imagery, giving birth

 Found in books: Fishbane (2003) 84; Geljon and Runia (2013) 192; Geljon and Runia (2019) 214; Kosman (2012) 188; Lieber (2014) 351; McDonough (2009) 143; Stuckenbruck (2007) 292

7.1. וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת־הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת־כָּל־כֵּלָיו וְאֶת־הַמִּזְבֵּחַ וְאֶת־כָּל־כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם׃
7.1. וַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ וַיַּקְרִיבוּ הַנְּשִׂיאִם אֶת־קָרְבָּנָם לִפְנֵי הַמִּזְבֵּחַ׃
14.9. אַךְ בַּיהוָה אַל־תִּמְרֹדוּ וְאַתֶּם אַל־תִּירְאוּ אֶת־עַם הָאָרֶץ כִּי לַחְמֵנוּ הֵם סָר צִלָּם מֵעֲלֵיהֶם וַיהוָה אִתָּנוּ אַל־תִּירָאֻם׃
20.17. נַעְבְּרָה־נָּא בְאַרְצֶךָ לֹא נַעֲבֹר בְּשָׂדֶה וּבְכֶרֶם וְלֹא נִשְׁתֶּה מֵי בְאֵר דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ לֹא נִטֶּה יָמִין וּשְׂמֹאול עַד אֲשֶׁר־נַעֲבֹר גְּבוּלֶךָ׃''. None
7.1. And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified it, and all the furniture thereof, and the altar and all the vessels thereof, and had anointed them and sanctified them;
14.9. Only rebel not against the LORD, neither fear ye the people of the land; for they are bread for us; their defence is removed from over them, and the LORD is with us; fear them not.’
20.17. Let us pass, I pray thee, through thy land; we will not pass through field or through vineyard, neither will we drink of the water of the wells; we will go along the king’s highway, we will not turn aside to the right hand nor to the left, until we have passed thy border.’''. None
9. Hebrew Bible, Proverbs, 3.19, 8.22, 8.27 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Image • Image xvi, • Image, Christ as Image of God • Image, of God • Image, Word as Image of God • Man (Humanity), The Body as Gods Image • financial imagery • image

 Found in books: Corley (2002) 206; Estes (2020) 114; Lorberbaum (2015) 176; McDonough (2009) 178; Rasimus (2009) 149, 266; Rowland (2009) 164

3.19. יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃
8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃
8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃' '. None
3.19. The LORD by wisdom founded the earth; By understanding He established the heavens.
8.22. The LORD made me as the beginning of His way, The first of His works of old.
8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep,' '. None
10. Hebrew Bible, Psalms, 1.3, 2.7, 68.18, 74.1, 74.13-74.14, 77.15-77.20, 89.11, 89.15, 89.24, 92.10, 104.1-104.2, 104.4, 110.1, 115.5, 135.16-135.17, 137.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Beth-El, Imagery in • Image xvi, • Image, Adam as Image of God • Image, Christ as Image of God • Image, of God • Images, Material for Idols • Judas, deluded in self-image • King as image/glory of gods • King as image/glory of gods, of Christ • Multiplicity and Multiformity within, Representation/Imagination • Second Isaiah, garment imagery in • Song of Songs, bride imagery in • Sonship as being in God’s image and likeness • Temple, And the Conception of the Creation of humanity in Gods Image • Yotzer Shir ha-Shirim Yotzer Or blessing, light imagery in • allusions, dove (image) • animal imagery • bishops, in image of Christ • dove (image) • educational metaphor, bird imagery • educational metaphor, water imagery • garden imagery, in the Shivata for Dew • image • image, imagery • imagery, Exodus-related • imagery, Revelation • kedushtot, dove imagery in • king, in image of Christ • king, in image of God • light imagery, in Yotzer Shir ha-Shirim

 Found in books: Berglund Crostini and Kelhoffer (2022) 128, 129, 143; Corley (2002) 138; Estes (2020) 114; Fishbane (2003) 19, 60, 63, 64, 65, 66, 84, 85, 147, 237; Hirshman (2009) 70; Lieber (2014) 308, 394; Lorberbaum (2015) 256; Lunn-Rockliffe (2007) 133, 134; McDonough (2009) 67, 86, 89, 92, 94, 182, 193, 194; Roskovec and Hušek (2021) 83; Rowland (2009) 316, 318, 320, 548, 593, 603; Ruzer (2020) 100; Scopello (2008) 37; Stern (2004) 105, 106, 152; Stuckenbruck (2007) 399

1.3. וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃
2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃
68.18. רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃
74.1. מַשְׂכִּיל לְאָסָף לָמָה אֱלֹהִים זָנַחְתָּ לָנֶצַח יֶעְשַׁן אַפְּךָ בְּצֹאן מַרְעִיתֶךָ׃
74.1. עַד־מָתַי אֱלֹהִים יְחָרֶף צָר יְנָאֵץ אוֹיֵב שִׁמְךָ לָנֶצַח׃

74.13. אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃
74.14. אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃
77.15. אַתָּה הָאֵל עֹשֵׂה פֶלֶא הוֹדַעְתָּ בָעַמִּים עֻזֶּךָ׃ 77.16. גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ בְּנֵי־יַעֲקֹב וְיוֹסֵף סֶלָה׃ 77.17. רָאוּךָ מַּיִם אֱ\u200dלֹהִים רָאוּךָ מַּיִם יָחִילוּ אַף יִרְגְּזוּ תְהֹמוֹת׃ 77.18. זֹרְמוּ מַיִם עָבוֹת קוֹל נָתְנוּ שְׁחָקִים אַף־חֲצָצֶיךָ יִתְהַלָּכוּ׃ 77.19. קוֹל רַעַמְךָ בַּגַּלְגַּל הֵאִירוּ בְרָקִים תֵּבֵל רָגְזָה וַתִּרְעַשׁ הָאָרֶץ׃' '
89.11. אַתָּה דִכִּאתָ כֶחָלָל רָהַב בִּזְרוֹעַ עֻזְּךָ פִּזַּרְתָּ אוֹיְבֶיךָ׃
89.15. צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ׃
89.24. וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף׃
104.1. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃
104.1. הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן׃ 104.2. עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃ 104.2. תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃
104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃
110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃
115.5. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 135.17. אָזְנַיִם לָהֶם וְלֹא יַאֲזִינוּ אַף אֵין־יֶשׁ־רוּחַ בְּפִיהֶם׃
137.5. אִם־אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי׃''. None
1.3. And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.' "
2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." '
68.18. The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness.
74.1. Maschil of Asaph. Why, O God, hast Thou cast us off for ever? Why doth Thine anger smoke against the flock of Thy pasture?

74.13. Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters.
74.14. Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness.
77.15. Thou art the God that doest wonders; Thou hast made known Thy strength among the peoples. 77.16. Thou hast with Thine arm redeemed Thy people, The sons of Jacob and Joseph. Selah 77.17. The waters saw Thee, O God; The waters saw Thee, they were in pain; The depths also trembled. 77.18. The clouds flooded forth waters; The skies sent out a sound; Thine arrows also went abroad. 77.19. The voice of Thy thunder was in the whirlwind; The lightnings lighted up the world; The earth trembled and shook. 77.20. Thy way was in the sea, And Thy path in the great waters, And Thy footsteps were not known.
89.11. Thou didst crush Rahab, as one that is slain; Thou didst scattered Thine enemies with the arm of Thy strength.
89.15. Righteousness and justice are the foundation of Thy throne; Mercy and truth go before Thee.
89.24. And I will beat to pieces his adversaries before him, And smite them that hate him.
92.10. For, lo, Thine enemies, O LORD, For, lo, Thine enemies shall perish: All the workers of iniquity shall be scattered.
104.1. Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. 104.2. Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;
104.4. Who makest winds Thy messengers, the flaming fire Thy ministers.' "
110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" '
115.5. They have mouths, but they speak not; Eyes have they, but they see not; 135.17. They have ears, but they hear not; Neither is there any breath in their mouths.
137.5. If I forget thee, O Jerusalem, Let my right hand forget her cunning.' '. None
11. Hebrew Bible, 1 Kings, 6.18, 6.23, 6.29, 6.32 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Image xvi, • Song of Songs, garden imagery in • garden imagery, in the Song of Songs • image

 Found in books: Estes (2020) 114; Lieber (2014) 47; Rowland (2009) 321, 326

6.18. וְאֶרֶז אֶל־הַבַּיִת פְּנִימָה מִקְלַעַת פְּקָעִים וּפְטוּרֵי צִצִּים הַכֹּל אֶרֶז אֵין אֶבֶן נִרְאָה׃
6.23. וַיַּעַשׂ בַּדְּבִיר שְׁנֵי כְרוּבִים עֲצֵי־שָׁמֶן עֶשֶׂר אַמּוֹת קוֹמָתוֹ׃
6.29. וְאֵת כָּל־קִירוֹת הַבַּיִת מֵסַב קָלַע פִּתּוּחֵי מִקְלְעוֹת כְּרוּבִים וְתִמֹרֹת וּפְטוּרֵי צִצִּים מִלִּפְנִים וְלַחִיצוֹן׃
6.32. וּשְׁתֵּי דַּלְתוֹת עֲצֵי־שֶׁמֶן וְקָלַע עֲלֵיהֶם מִקְלְעוֹת כְּרוּבִים וְתִמֹרוֹת וּפְטוּרֵי צִצִּים וְצִפָּה זָהָב וַיָּרֶד עַל־הַכְּרוּבִים וְעַל־הַתִּמֹרוֹת אֶת־הַזָּהָב׃''. None
6.18. And the cedar on the house within was carved with knops and open flowers; all was cedar; there was no stone seen.
6.23. And in the Sanctuary he made two cherubim of olive-wood, each ten cubits high.
6.29. And he carved all the walls of the house round about with carved figures of cherubim and palm-trees and open flowers, within and without.
6.32. And as for the two doors of olive-wood, he carved upon them carvings of cherubim and palm-trees and open flowers, and overlaid them with gold; and he spread the gold upon the cherubim, and upon the palm-trees.''. None
12. Hebrew Bible, Amos, 3.8 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Lamentations, exile imagery in • animal imagery

 Found in books: Corley (2002) 185; Stern (2004) 96

3.8. אַרְיֵה שָׁאָג מִי לֹא יִירָא אֲדֹנָי יְהוִה דִּבֶּר מִי לֹא יִנָּבֵא׃''. None
3.8. The lion hath roared, Who will not fear? The Lord GOD hath spoken, Who can but prophesy?''. None
13. Hebrew Bible, Isaiah, 1.21, 1.26, 5.1-5.7, 6.1-6.13, 11.4, 14.14, 27.1, 35.4-35.5, 40.3, 40.6, 40.9, 40.12, 49.3, 49.7, 49.14, 51.9-51.11, 52.7, 54.8, 54.10, 59.17, 61.1, 62.4, 63.17 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Beth-El, Imagery in • Ezekiel, Tragedian, OT throne imagery • Grooms Qedushta, The (Qallir), wedding imagery and themes in • Hadrian, historical image of • Image (εἰκών) • Image xvi, • Image, Christ as Image of God • Images • Jeremiah, book of, planting images in • Lamentations, exile imagery in • Lamentations, impurity images in • Magen for Kedushta to Shabbat Naḥamu, Lebanon image in • Multiplicity and Multiformity within, Representation/Imagination • Paul, as source of imagery • Revelation (Apocalypse of John), image of the sword of the mouth • Second Isaiah, garment imagery in • Song of Songs piyyutim, garden and Temple imagery in • Song of Songs, bride imagery in • Song of Songs, dove (image) in • Song of Songs, garden imagery in • Tisha bAv lectionary cycle, planting imagery in • Vineyard imagery, in Isaiah • Vineyard imagery, in Jeremiah • Vineyard imagery, in Song of Songs • Wilderness/Desert, Imagery of • Yotzer Shir ha-Shirim Yotzer Or blessing, light imagery in • Zion, garment imagery • allusions, dove (image) • animal imagery • dove (image) • eros, garden imagery and • exile, planting imagery of • garden imagery female lover and • garden imagery, in The Grooms Qedushta • garden imagery, in the Song of Songs • image • image of God • image, imagery • imagery, Danielic • imagery, Exodus-related • imagery, Revelation • images/imagery, in catechesis • kedushtot, dove imagery in • light imagery, in Yotzer Shir ha-Shirim • military imagery • missionary activities, images of • religious identity, and aural imagination in Testament of Adam • sexual imagery • silluq,contains angelogical imagery in the Yotzer Shir ha-Shirim • solar (imagery)

 Found in books: Ashbrook Harvey et al (2015) 63, 64; Berglund Crostini and Kelhoffer (2022) 129, 133, 143; Binder (2012) 132, 177; Collins (2016) 347, 348; Corley (2002) 128, 138; Corrigan and Rasimus (2013) 436; Despotis and Lohr (2022) 324; Dilley (2019) 137; Estes (2020) 254; Fishbane (2003) 15, 61, 64, 65, 66, 69, 147, 249; Hasan Rokem (2003) 123; Lavee (2017) 106, 107; Lieber (2014) 48, 54, 350, 395, 396; McDonough (2009) 93; Moss (2012) 114; Piotrkowski (2019) 335; Potter Suh and Holladay (2021) 6; Roskovec and Hušek (2021) 82, 83, 84, 85, 86, 90, 99, 127, 129, 130, 184, 187; Rowland (2009) 141, 303, 304, 308, 309, 310, 321, 334, 337, 504, 510, 593, 600; Stern (2004) 42, 43, 44, 53, 54, 55, 56, 105, 106, 126, 130, 140, 149, 152, 164; Stuckenbruck (2007) 292; Visnjic (2021) 282, 283, 286, 288; deSilva (2022) 323, 327

1.21. אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃
1.26. וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃
5.1. אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃
5.1. כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃ 5.2. הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃ 5.2. וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.3. וְיִנְהֹם עָלָיו בַּיּוֹם הַהוּא כְּנַהֲמַת־יָם וְנִבַּט לָאָרֶץ וְהִנֵּה־חֹשֶׁךְ צַר וָאוֹר חָשַׁךְ בַּעֲרִיפֶיהָ׃ 5.3. וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ־נָא בֵּינִי וּבֵין כַּרְמִי׃ 5.4. מַה־לַּעֲשׂוֹת עוֹד לְכַרְמִי וְלֹא עָשִׂיתִי בּוֹ מַדּוּעַ קִוֵּיתִי לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.5. וְעַתָּה אוֹדִיעָה־נָּא אֶתְכֶם אֵת אֲשֶׁר־אֲנִי עֹשֶׂה לְכַרְמִי הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס׃ 5.6. וַאֲשִׁיתֵהוּ בָתָה לֹא יִזָּמֵר וְלֹא יֵעָדֵר וְעָלָה שָׁמִיר וָשָׁיִת וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר׃ 5.7. כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃
6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃
6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4. וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 6.5. וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃ 6.6. וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃ 6.7. וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃ 6.8. וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃ 6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃' '
6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃
6.12. וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃
6.13. וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃
11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃
14.14. אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃
27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃
27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃
35.4. אִמְרוּ לְנִמְהֲרֵי־לֵב חִזְקוּ אַל־תִּירָאוּ הִנֵּה אֱלֹהֵיכֶם נָקָם יָבוֹא גְּמוּל אֱלֹהִים הוּא יָבוֹא וְיֹשַׁעֲכֶם׃ 35.5. אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים וְאָזְנֵי חֵרְשִׁים תִּפָּתַחְנָה׃
40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃
40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃
40.6. קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃
40.9. עַל הַר־גָּבֹהַ עֲלִי־לָךְ מְבַשֶּׂרֶת צִיּוֹן הָרִימִי בַכֹּחַ קוֹלֵךְ מְבַשֶּׂרֶת יְרוּשָׁלִָם הָרִימִי אַל־תִּירָאִי אִמְרִי לְעָרֵי יְהוּדָה הִנֵּה אֱלֹהֵיכֶם׃
40.12. מִי־מָדַד בְּשָׁעֳלוֹ מַיִם וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ וְשָׁקַל בַּפֶּלֶס הָרִים וּגְבָעוֹת בְּמֹאזְנָיִם׃
49.3. וַיֹּאמֶר לִי עַבְדִּי־אָתָּה יִשְׂרָאֵל אֲשֶׁר־בְּךָ אֶתְפָּאָר׃
49.7. כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃
49.14. וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃
51.9. עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃ 51.11. וּפְדוּיֵי יְהוָה יְשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּן נָסוּ יָגוֹן וַאֲנָחָה׃
52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃
54.8. בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃
59.17. וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃
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׃
62.4. לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃
63.17. לָמָּה תַתְעֵנוּ יְהוָה מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ׃''. None
1.21. How is the faithful city Become a harlot! She that was full of justice, Righteousness lodged in her, But now murderers.
1.26. And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.
5.1. Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill; 5.2. And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. . 5.3. And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard. 5.4. What could have been done more to my vineyard, That I have not done in it? Wherefore, when I looked that it should bring forth grapes, Brought it forth wild grapes? 5.5. And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down; 5.6. And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it. 5.7. For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry.
6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. 6.4. And the posts of the door were moved at the voice of them that called, and the house was filled with smoke. 6.5. Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts. 6.6. Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar; 6.7. and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated. 6.8. And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.
6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’
6.11. Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste,
6.12. And the LORD have removed men far away, and the forsaken places be many in the midst of the land.
6.13. And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’
11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.
14.14. I will ascend above the heights of the clouds; I will be like the Most High.’
27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.
35.4. Say to them that are of a fearful heart: ‘Be strong, fear not’; Behold, your God will come with vengeance, With the recompense of God He will come and save you. 35.5. Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped.
40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.
40.6. Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field;
40.9. O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’
40.12. Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance?
49.3. And He said unto me: ‘Thou art My servant, Israel, in whom I will be glorified.’
49.7. Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee.
49.14. But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’
51.9. Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon? 51.10. Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over? 51.11. And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.
52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’
54.8. In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer.
54.10. For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee.
59.17. And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak.
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;
62.4. Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused.
63.17. O LORD, why dost Thou make us to err from Thy ways, And hardenest our heart from Thy fear? Return for Thy servants’sake, The tribes of Thine inheritance.' '. None
14. Hebrew Bible, Jeremiah, 2.21, 5.21, 6.2, 10.5, 31.31-31.33, 33.11 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Grooms Qedushta, The (Qallir), wedding imagery and themes in • Images, Material for Idols • King as image/glory of gods, of Christ • Second Isaiah, garment imagery in • Song of Songs, bride imagery in • Vineyard imagery, in Ezekiel • Vineyard imagery, in Hosea • Vineyard imagery, in Isaiah • Vineyard imagery, in Jeremiah • Vineyard imagery, in Psalms • eros, garden imagery and • garden imagery female lover and • garden imagery, in The Grooms Qedushta • garden imagery, in the Shivata for Dew • image of God • image, imagery • sexual imagery

 Found in books: Despotis and Lohr (2022) 324; Lieber (2014) 269, 350; McDonough (2009) 193; Roskovec and Hušek (2021) 83, 85; Stern (2004) 42, 47, 105; Stuckenbruck (2007) 399; Visnjic (2021) 282, 284

2.21. וְאָנֹכִי נְטַעְתִּיךְ שֹׂרֵק כֻּלֹּה זֶרַע אֱמֶת וְאֵיךְ נֶהְפַּכְתְּ לִי סוּרֵי הַגֶּפֶן נָכְרִיָּה׃
5.21. שִׁמְעוּ־נָא זֹאת עַם סָכָל וְאֵין לֵב עֵינַיִם לָהֶם וְלֹא יִרְאוּ אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ׃
6.2. הַנָּוָה וְהַמְּעֻנָּגָה דָּמִיתִי בַּת־צִיּוֹן׃
6.2. לָמָּה־זֶּה לִי לְבוֹנָה מִשְּׁבָא תָבוֹא וְקָנֶה הַטּוֹב מֵאֶרֶץ מֶרְחָק עֹלוֹתֵיכֶם לֹא לְרָצוֹן וְזִבְחֵיכֶם לֹא־עָרְבוּ לִי׃
10.5. כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃
31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃
33.11. קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל אֹמְרִים הוֹדוּ אֶת־יְהוָה צְבָאוֹת כִּי־טוֹב יְהוָה כִּי־לְעוֹלָם חַסְדּוֹ מְבִאִים תּוֹדָה בֵּית יְהוָה כִּי־אָשִׁיב אֶת־שְׁבוּת־הָאָרֶץ כְּבָרִאשֹׁנָה אָמַר יְהוָה׃''. None
2.21. Yet I had planted thee a noble vine, Wholly a right seed; How then art thou turned into the degenerate plant of a strange vine unto Me?
5.21. Hear now this, O foolish people, and without understanding, That have eyes, and see not, That have ears, and hear not:
6.2. The comely and delicate one, The daughter of Zion, will I cut off.
10.5. They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good.
31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD. 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;
33.11. the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say: ‘Give thanks to the LORD of hosts, for the LORD is good, for His mercy endureth for ever’, even of them that bring offerings of thanksgiving into the house of the LORD. For I will cause the captivity of the land to return as at the first, saith the LORD.''. None
15. Hebrew Bible, Lamentations, 1.13, 2.1, 2.6, 3.29, 4.11 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Beth-El, Imagery in • Image xvi, • Lamentations, exile imagery in • Lamentations, impurity images in • Magen for Kedushta to Shabbat Naḥamu, Lebanon image in • Song of Songs, bride imagery in • Song of Songs, dove (image) in • Tisha bAv lectionary cycle, planting imagery in • Zion, garment imagery • allusions, dove (image) • animal imagery • divine anger, sexual imagery • dove (image) • exile, planting imagery of • imagination • kedushtot, dove imagery in • redemption, crowning imagery and • sexual imagery

 Found in books: Corley (2002) 188; Estes (2020) 129; Fishbane (2003) 168; Rowland (2009) 544; Stern (2004) 45, 54, 55, 124, 127, 140

1.13. מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃
2.1. אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃
2.1. יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלִָם׃
2.6. וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃
3.29. יִתֵּן בֶּעָפָר פִּיהוּ אוּלַי יֵשׁ תִּקְוָה׃
4.11. כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃''. None
1.13. From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate and faint all day long.
2.1. How hath the Lord covered with a cloud The daughter of Zion in His anger! He hath cast down from heaven unto the earth The beauty of Israel, And hath not remembered His footstool In the day of His anger.
2.6. And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest.
3.29. Let him put his mouth in the dust, If so be there may be hope.
4.11. The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.''. None
16. Hesiod, Works And Days, 1, 123, 162, 170, 172-173, 287-292 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Apollo (god), depiction/imagery of • Artemis, ascent, imagery of • Demeter, images and iconography • Golden Tablets, crossroads image in • Hades, underworld, image of Hades, critique • Thebes, mythic image of • belief, visual imagery as evidence • gods and goddesses, depiction/imagery of • image • imagery, journey

 Found in books: Eidinow and Kindt (2015) 87, 153; Folit-Weinberg (2022) 183, 184; Gale (2000) 25; Jouanna (2018) 150; Konig (2022) 147; Schibli (2002) 342; Simon (2021) 110; Waldner et al (2016) 79

1. μοῦσαι Πιερίηθεν ἀοιδῇσιν κλείουσαι'

123. ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων,

162. τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ,

170. καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες

172. ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν
173. τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα.
287. τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι 288. ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει· 289. τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν 290. ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν 29
1. καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, 292. ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. '. None
1. Pierian Muses, with your songs of praise,'

123. In plenty, while in death they seemed subdued

162. Fashioned upon the lavish land one more,

170. For fair-tressed Helen. They were screened as well

172. Live far from others. Thus they came to dwell,
173. Carefree, among the blessed isles, content
287. Perses, remember this, serve righteousne 288. And wholly sidestep the iniquity 289. of force. The son of Cronus made this act 290. For men - that fish, wild beasts and birds should eat 29
1. Each other, being lawless, but the pact 292. He made with humankind is very meet – '. None
17. Hesiod, Theogony, 27-28, 32-33, 70-71, 81-92, 156-160, 173, 501-502, 617-735, 746-754, 797-798, 824-826, 985 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Apollo (god), depiction/imagery of • Athena, images and iconography • Image, of God • Imagination (φαντασία) • King as image/glory of gods • Poseidon, images and iconography • Sphaleotas, images of • Zeus, images and iconography • anthropomorphism, conflation/split of divine image with cosmic principle • belief, visual imagery as evidence • blinded images • chained images • cult images • cult images, and mobility • cult images, and speech • diet, in ethnographic imagination • gaze, of cult images • gods and goddesses, depiction/imagery of • hobbling, of cult images • images • musical imagery in Alexandra, Sirens song • myth/mythology, depiction/imagery of • protection, against viewing divine images • sight, power of, of divine images • skin color, textual images

 Found in books: Eidinow and Kindt (2015) 56, 84, 86, 87, 93; Gruen (2011) 200; Harkins and Maier (2022) 125; Joosse (2021) 169; McDonough (2009) 58; Pillinger (2019) 136; Pucci (2016) 6; Simon (2021) 27, 89, 206; Steiner (2001) 158, 161, 162, 168, 172, 181; Wolfsdorf (2020) 508

27. ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28. ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι.
32. θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα. 33. καί μʼ ἐκέλονθʼ ὑμνεῖν μακάρων γένος αἰὲν ἐόντων,
70. ὑμνεύσαις, ἐρατὸς δὲ ποδῶν ὕπο δοῦπος ὀρώρει 71. νισσομένων πατέρʼ εἰς ὅν· ὃ δʼ οὐρανῷ ἐμβασιλεύει,
81. ὅν τινα τιμήσωσι Διὸς κοῦραι μεγάλοιο 82. γεινόμενόν τε ἴδωσι διοτρεφέων βασιλήων, 83. τῷ μὲν ἐπὶ γλώσσῃ γλυκερὴν χείουσιν ἐέρσην, 84. τοῦ δʼ ἔπεʼ ἐκ στόματος ῥεῖ μείλιχα· οἱ δέ τε λαοὶ 85. πάντες ἐς αὐτὸν ὁρῶσι διακρίνοντα θέμιστας 86. ἰθείῃσι δίκῃσιν· ὃ δʼ ἀσφαλέως ἀγορεύων 87. αἶψά κε καὶ μέγα νεῖκος ἐπισταμένως κατέπαυσεν· 88. τοὔνεκα γὰρ βασιλῆες ἐχέφρονες, οὕνεκα λαοῖς 89. βλαπτομένοις ἀγορῆφι μετάτροπα ἔργα τελεῦσι 90. ῥηιδίως, μαλακοῖσι παραιφάμενοι ἐπέεσσιν. 91. ἐρχόμενον δʼ ἀνʼ ἀγῶνα θεὸν ὣς ἱλάσκονται 92. αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν·
156. ἐξ ἀρχῆς· καὶ τῶν μὲν ὅπως τις πρῶτα γένοιτο,'157. πάντας ἀποκρύπτασκε, καὶ ἐς φάος οὐκ ἀνίεσκε, 158. Γαίης ἐν κευθμῶνι, κακῷ δʼ ἐπετέρπετο ἔργῳ 159. Οὐρανός. ἣ δʼ ἐντὸς στοναχίζετο Γαῖα πελώρη 160. στεινομένη· δολίην δὲ κακήν τʼ ἐφράσσατο τέχνην.
173. ὣς φάτο· γήθησεν δὲ μέγα φρεσὶ Γαῖα πελώρη·
501. λῦσε δὲ πατροκασιγνήτους ὀλοῶν ὑπὸ δεσμῶν 502. Οὐρανίδας, οὓς δῆσε πατὴρ ἀεσιφροσύνῃσιν·
617. Βριάρεῳ δʼ ὡς πρῶτα πατὴρ ὠδύσσατο θυμῷ 618. Κόττῳ τʼ ἠδὲ Γύῃ, δῆσεν κρατερῷ ἐνὶ δεσμῷ 619. ἠνορέην ὑπέροπλον ἀγώμενος ἠδὲ καὶ εἶδος 620. καὶ μέγεθος· κατένασσε δʼ ὑπὸ χθονὸς εὐρυοδείης. 621. ἔνθʼ οἵ γʼ ἄλγεʼ ἔχοντες ὑπὸ χθονὶ ναιετάοντες 622. εἵατʼ ἐπʼ ἐσχατιῇ, μεγάλης ἐν πείρασι γαίης, 623. δηθὰ μάλʼ ἀχνύμενοι, κραδίῃ μέγα πένθος ἔχοντες. 624. ἀλλά σφεας Κρονίδης τε καὶ ἀθάνατοι θεοὶ ἄλλοι, 625. οὓς τέκεν ἠύκομος Ῥείη Κρόνου ἐν φιλότητι, 626. Γαίης φραδμοσύνῃσιν ἀνήγαγον ἐς φάος αὖτις· 6
27. αὐτὴ γάρ σφιν ἅπαντα διηνεκέως κατέλεξε 628. σὺν κείνοις νίκην τε καὶ ἀγλαὸν εὖχος ἀρέσθαι. 629. δηρὸν γὰρ μάρναντο πόνον θυμαλγέʼ ἔχοντες 630. Τιτῆνές τε θεοὶ καὶ ὅσοι Κρόνου ἐξεγένοντο, 631. ἀντίον ἀλλήλοισι διὰ κρατερὰς ὑσμίνας, 6
32. οἳ μὲν ἀφʼ ὑψηλῆς Ὄθρυος Τιτῆνες ἀγαυοί, 633. οἳ δʼ ἄρʼ ἀπʼ Οὐλύμποιο θεοί, δωτῆρες ἐάων, 634. οὓς τέκεν ἠύκομος Ῥείη Κρόνῳ εὐνηθεῖσα. 635. οἵ ῥα τότʼ ἀλλήλοισι χόλον θυμαλγέʼ ἔχοντες 636. συνεχέως ἐμάχοντο δέκα πλείους ἐνιαυτούς· 637. οὐδέ τις ἦν ἔριδος χαλεπῆς λύσις οὐδὲ τελευτὴ 638. οὐδετέροις, ἶσον δὲ τέλος τέτατο πτολέμοιο. 639. ἀλλʼ ὅτε δὴ κείνοισι παρέσχεθεν ἄρμενα πάντα, 640. νέκταρ τʼ ἀμβροσίην τε, τά περ θεοὶ αὐτοὶ ἔδουσι, 641. πάντων ἐν στήθεσσιν ἀέξετο θυμὸς ἀγήνωρ. 642. ὡς νέκταρ τʼ ἐπάσαντο καὶ ἀμβροσίην ἐρατεινήν, 643. δὴ τότε τοῖς μετέειπε πατὴρ ἀνδρῶν τε θεῶν τε· 644. κέκλυτε μευ, Γαίης τε καὶ Οὐρανοῦ ἀγλαὰ τέκνα, 645. ὄφρʼ εἴπω, τά με θυμὸς ἐνὶ στήθεσσι κελεύει. 646. ἤδη γὰρ μάλα δηρὸν ἐναντίοι ἀλλήλοισι 647. νίκης καὶ κράτεος πέρι μαρνάμεθʼ ἤματα πάντα 648. Τιτῆνές τε θεοὶ καὶ ὅσοι Κρόνου ἐκγενόμεσθα. 649. ὑμεῖς δὲ μεγάλην τε βίην καὶ χεῖρας ἀάπτους 650. φαίνετε Τιτήνεσσιν ἐναντίοι ἐν δαῒ λυγρῇ 651. μνησάμενοι φιλότητος ἐνηέος, ὅσσα παθόντες 652. ἐς φάος ἂψ ἀφίκεσθε δυσηλεγέος ὑπὸ δεσμοῦ 653. ἡμετέρας διὰ βουλὰς ὑπὸ ζόφου ἠερόεντος. 654. ὣς φάτο· τὸν δʼ ἐξαῦτις ἀμείβετο Κόττος ἀμύμων· 655. Δαιμόνιʼ, οὐκ ἀδάητα πιφαύσκεαι· ἀλλὰ καὶ αὐτοὶ 656. ἴδμεν, ὅ τοι περὶ μὲν πραπίδες, περὶ δʼ ἐστὶ νόημα, 657. ἀλκτὴρ δʼ ἀθανάτοισιν ἀρῆς γένεο κρυεροῖο. 658. σῇσι δʼ ἐπιφροσύνῃσιν ὑπὸ ζόφου ἠερόεντος 659. ἄψορρον δʼ† ἐξαῦτις ἀμειλίκτων ὑπὸ δεσμῶν 660. ἠλύθομεν, Κρόνου υἱὲ ἄναξ, ἀνάελπτα παθόντες. 661. τῷ καὶ νῦν ἀτενεῖ τε νόῳ καὶ ἐπίφρονι βουλῇ 662. ῥυσόμεθα κράτος ὑμὸν ἐν αἰνῇ δηϊοτῆτι 663. μαρνάμενοι Τιτῆσιν ἀνὰ κρατερὰς ὑσμίνας. 664. ὣς φάτʼ· ἐπῄνεσσαν δὲ θεοί, δωτῆρες ἐάων, 665. μῦθον ἀκούσαντες· πολέμου δʼ ἐλιλαίετο θυμὸς 666. μᾶλλον ἔτʼ ἢ τὸ πάροιθε· μάχην δʼ ἀμέγαρτον ἔγειραν 667. πάντες, θήλειαι τε καὶ ἄρσενες, ἤματι κείνῳ, 669. οὕς τε Ζεὺς Ἐρέβευσφιν ὑπὸ χθονὸς ἧκε φόωσδε 6
70. δεινοί τε κρατεροί τε, βίην ὑπέροπλον ἔχοντες. 671. τῶν ἑκατὸν μὲν χεῖρες ἀπʼ ὤμων ἀίσσοντο 672. πᾶσιν ὁμῶς, κεφαλαὶ δὲ ἑκάστῳ πεντήκοντα 673. ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 674. οἳ τότε Τιτήνεσσι κατέσταθεν ἐν δαῒ λυγρῇ 675. πέτρας ἠλιβάτους στιβαρῇς ἐν χερσὶν ἔχοντες. 676. Τιτῆνες δʼ ἑτέρωθεν ἐκαρτύναντο φάλαγγας 677. προφρονέως, χειρῶν τε βίης θʼ ἅμα ἔργον ἔφαινον 678. ἀμφότεροι· δεινὸν δὲ περίαχε πόντος ἀπείρων, 679. γῆ δὲ μέγʼ ἐσμαράγησεν, ἐπέστενε δʼ οὐρανὸς εὐρὺς 680. σειόμενος, πεδόθεν δὲ τινάσσετο μακρὸς Ὄλυμπος 6
81. ῥιπῇ ὕπʼ ἀθανάτων, ἔνοσις δʼ ἵκανε βαρεῖα 682. Τάρταρον ἠερόεντα, ποδῶν τʼ αἰπεῖα ἰωὴ 683. ἀσπέτου ἰωχμοῖο βολάων τε κρατεράων· 684. ὣς ἄρʼ ἐπʼ ἀλλήλοις ἵεσαν βέλεα στονόεντα. 685. φωνὴ δʼ ἀμφοτέρων ἵκετʼ οὐρανὸν ἀστερόεντα 686. κεκλομένων· οἳ δὲ ξύνισαν μεγάλῳ ἀλαλητῷ. 687. οὐδʼ ἄρʼ ἔτι Ζεὺς ἴσχεν ἑὸν μένος, ἀλλά νυ τοῦ γε 688. εἶθαρ μὲν μένεος πλῆντο φρένες, ἐκ δέ τε πᾶσαν 689. φαῖνε βίην· ἄμυδις δʼ ἄρʼ ἀπʼ οὐρανοῦ ἠδʼ ἀπʼ Ὀλύμπου 690. ἀστράπτων ἔστειχε συνωχαδόν· οἱ δὲ κεραυνοὶ 691. ἴκταρ ἅμα βροντῇ τε καὶ ἀστεροπῇ ποτέοντο 692. χειρὸς ἄπο στιβαρῆς, ἱερὴν φλόγα εἰλυφόωντες 693. ταρφέες· ἀμφὶ δὲ γαῖα φερέσβιος ἐσμαράγιζε 694. καιομένη, λάκε δʼ ἀμφὶ πυρὶ μεγάλʼ ἄσπετος ὕλη. 695. ἔζεε δὲ χθὼν πᾶσα καὶ Ὠκεανοῖο ῥέεθρα 696. πόντος τʼ ἀτρύγετος· τοὺς δʼ ἄμφεπε θερμὸς ἀυτμὴ 697. Τιτῆνας χθονίους, φλὸξ δʼ αἰθέρα δῖαν ἵκανεν 698. ἄσπετος, ὄσσε δʼ ἄμερδε καὶ ἰφθίμων περ ἐόντων 699. αὐγὴ μαρμαίρουσα κεραυνοῦ τε στεροπῆς τε.
700. καῦμα δὲ θεσπέσιον κάτεχεν Χάος· εἴσατο δʼ ἄντα
701. ὀφθαλμοῖσιν ἰδεῖν ἠδʼ οὔασι ὄσσαν ἀκοῦσαι
702. αὔτως, ὡς εἰ Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθε
703. πίλνατο· τοῖος γάρ κε μέγας ὑπὸ δοῦπος ὀρώρει
704. τῆς μὲν ἐρειπομένης, τοῦ δʼ ὑψόθεν ἐξεριπόντος·
705. τόσσος δοῦπος ἔγεντο θεῶν ἔριδι ξυνιόντων.
706. σὺν δʼ ἄνεμοι ἔνοσίν τε κονίην τʼ ἐσφαράγιζον
707. βροντήν τε στεροπήν τε καὶ αἰθαλόεντα κεραυνόν,
708. κῆλα Διὸς μεγάλοιο, φέρον δʼ ἰαχήν τʼ ἐνοπήν τε
709. ἐς μέσον ἀμφοτέρων· ὄτοβος δʼ ἄπλητος ὀρώρει 710. σμερδαλέης ἔριδος, κάρτος δʼ ἀνεφαίνετο ἔργων. 711. ἐκλίνθη δὲ μάχη· πρὶν δʼ ἀλλήλοις ἐπέχοντες 712. ἐμμενέως ἐμάχοντο διὰ κρατερὰς ὑσμίνας. 713. οἳ δʼ ἄρʼ ἐνὶ πρώτοισι μάχην δριμεῖαν ἔγειραν 714. Κόττος τε Βριάρεώς τε Γύης τʼ ἄατος πολέμοιο, 715. οἵ ῥα τριηκοσίας πέτρας στιβαρῶν ἀπὸ χειρῶν 716. πέμπον ἐπασσυτέρας, κατὰ δʼ ἐσκίασαν βελέεσσι 717. Τιτῆνας, καὶ τοὺς μὲν ὑπὸ χθονὸς εὐρυοδείης 718. πέμψαν καὶ δεσμοῖσιν ἐν ἀργαλέοισιν ἔδησαν 719. χερσὶν νικήσαντες ὑπερθύμους περ ἐόντας, 720. τόσσον ἔνερθʼ ὑπὸ γῆς, ὅσον οὐρανός ἐστʼ ἀπὸ γαίης· 721. τόσσον γάρ τʼ ἀπὸ γῆς ἐς Τάρταρον ἠερόεντα. 722. ἐννέα γὰρ νύκτας τε καὶ ἤματα χάλκεος ἄκμων 723. οὐρανόθεν κατιὼν δεκάτῃ κʼ ἐς γαῖαν ἵκοιτο· 724. ἐννέα δʼ αὖ νύκτας τε καὶ ἤματα χάλκεος ἄκμων 725. ἐκ γαίης κατιὼν δεκάτῃ κʼ ἐς Τάρταρον ἵκοι. 726. τὸν πέρι χάλκεον ἕρκος ἐλήλαται· ἀμφὶ δέ μιν νὺξ 7
27. τριστοιχεὶ κέχυται περὶ δειρήν· αὐτὰρ ὕπερθεν 728. γῆς ῥίζαι πεφύασι καὶ ἀτρυγέτοιο θαλάσσης. 729. ἔνθα θεοὶ Τιτῆνες ὑπὸ ζόφῳ ἠερόεντι 730. κεκρύφαται βουλῇσι Διὸς νεφεληγερέταο 731. χώρῳ ἐν εὐρώεντι, πελώρης ἔσχατα γαίης. 7
32. τοῖς οὐκ ἐξιτόν ἐστι. θύρας δʼ ἐπέθηκε Ποσειδέων 733. χαλκείας, τεῖχος δὲ περοίχεται ἀμφοτέρωθεν. 734. ἔνθα Γύης Κόττος τε καὶ Ὀβριάρεως μεγάθυμος 735. ναίουσιν, φύλακες πιστοὶ Διὸς αἰγιόχοιο.
746. τῶν πρόσθʼ Ἰαπετοῖο πάις ἔχει οὐρανὸν εὐρὺν 747. ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσιν 748. ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαι 749. ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸν 750. χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζε 751. ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, 752. ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσα 753. γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσα 754. μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηται,
797. βρώσιος, ἀλλά τε κεῖται ἀνάπνευστος καὶ ἄναυδος 798. στρωτοῖς ἐν λεχέεσσι, κακὸν δέ ἑ κῶμα καλύπτει.
824. καὶ πόδες ἀκάματοι κρατεροῦ θεοῦ· ἐκ δέ οἱ ὤμων 825. ἣν ἑκατὸν κεφαλαὶ ὄφιος, δεινοῖο δράκοντος, 826. γλώσσῃσιν δνοφερῇσι λελιχμότες, ἐκ δέ οἱ ὄσσων
985. Αἰθιόπων βασιλῆα, καὶ Ἠμαθίωνα ἄνακτα. '. None
27. Those daughters of Lord Zeus proclaimed to me: 28. “You who tend sheep, full of iniquity,
32. Spoke Zeus’s daughters. Then they gave to me 33. A sturdy laurel shoot, plucked from the ground,
70. Bright dancing-places and fine dwellings where 71. The Graces and Desire dwelt quite free
81. In heaven, once Cronus he’d subjugated 82. As to the immortals he disseminated 83. Their rights. Lord Zeus begat this company 84. of Muses, Thalia, Melpomene, 85. Clio, Euterpe and Terpsichory, 86. And Polyhymnia, Calliope, 87. Urania, Erato: but the best 88. of all of them, deferred to by the rest 89. of all the Muses is Calliope 90. Because the kings blest by divinity 91. She serves. Each god-nursed king whom they adore, 92. Beholding him at birth, for him they pour
156. Divinities. She bore the Cyclopes –'157. Brontes, who gave the thunderbolt to Zeus, 158. And Steropes, who also for his use 159. Gave lightning, and Arges, so strong of heart. 160. The only thing that made them stand apart
173. They were the foulest of the progeny
501. Who grants them many fish with ease, although 502. She’ll take them back if she should will it so.
617. The trick and planned against humanity 618. Mischief: he took the white fat angrily, 619. Seeing the bones beneath it, and therefore 620. On fragrant shrines men burn bones evermore 621. For all the gods. “O son of Iapetus,” 622. Said Zeus, who drives the clouds, still furious, 623. “The cleverest of all humanity, 624. You’ve not forgotten your chicanery.” 625. Thenceforth he brooded on that trick, and so 626. He would not give to mortal men below 6
27. Voracious fire. Prometheus, though, secreted 628. It in a fennel-stalk and thereby cheated 629. Lord Zeus, who burned in furious rage when he 630. Saw radiant fire amongst humanity. 631. At once with evil he made mortals pay 6
32. For this: a modest maid was formed of clay 633. By the famous Limping God at his behest. 634. Bright-eyed Athene made sure she was dressed 635. In silver garments, and down from her head 636. A cleverly embroidered veil she spread, 637. Remarkable to see; she also laid 638. Upon her head a golden circlet made 639. By the Limping God himself, a courtesy 640. To Zeus, and all about these trappings she 641. Placed lovely wreaths of flowers freshly grown. 642. On it such curious craftsmanship was shown; 643. For it had many creatures that were raised 644. On land and in the sea – they brightly blazed 645. As if they lived. This piece of devilry, 646. The price to be paid by all humanity 647. For blessing, he brought out and set her where 648. The gods and men were standing. At the glare 649. of all that finery that Zeus’s child, 650. Grey-eyed Athene, gave to her she smiled. 651. Awe took them all at the sheer trickery, 652. To every man a liability. 653. She is the source of all the female nation, 654. To men a trouble and a great vexation, 655. Who never aids them in extremities, 656. Only in wealth. Just as a swarm of bee 657. Will feed their drones who always go astray – 658. They lay the honeycombs day after day 659. Until the sun has gone down in the West, 660. While in their hives the drones all take their rest 661. And reap the work of others as they lay 662. It all inside their bellies – in this way 663. High-thundering Zeus gave to all mortal men 664. This evil thing, but he gave, yet again, 665. A second evil for the good they’d had: 666. He who won’t wed since women make him sad, 667. When he grows old with nobody who could 668. Minister to him, though a livelihood 669. Is lacking while he lives, yet when he’s gone 6
70. His kin go to his house from hither and yon 671. To carve out his belongings. And yet he 672. Who opts for marriage, choosing carefully 673. A fitting wife, will find right from the first 674. Good wrangling with bad, for he who’s cursed 675. With wicked children lives with constant pain 676. Within his heart nor ever will regain 677. Relief. The will of Zeus one can’t mislead 678. Or overstep, for even the kindly deed 679. of Prometheus meant that he could not break free 680. of his deep wrath, but of necessity 6
81. Strong fetters held him tightly, even though 682. He knew so many wiles. But long ago 683. Uranus was profoundly furiou 684. With Gyes, Cottus and Briareus, 685. His sons, and shackled them most cruelly, 686. Jealous of their strong masculinity 687. And comeliness and great enormousness; 688. And then he made them dwell in dire distre 689. Beneath the earth at its periphery. 690. But they were brought back by the progeny 691. of Cronus and the richly-tressed godde 692. Rhea, because Earth, in a full addre 693. To them, advised it, for she said that thu 694. They’d win great praise and be victorious. 695. There had been stubborn, painful war among 696. The blessed gods: indeed the strife was long 697. Between Othrys’ noble divinitie 698. And those who grant mortals advantages, 699. The Olympians; ten years would it abide
700. With no conclusion clinched by either side:
701. The balance of the war dubiously swayed.
702. But when Lord Zeus before the gods arrayed
703. Ambrosia and nectar, they consumed
704. That godly food and all at once resumed
705. Their manly pride. Zeus said, “Bright progeny
706. of Earth and Heaven, hear what my heart bids me
707. To say. The Titans have been wrangling
708. With us so long in hope this war will bring
709. Them victory. Show to unyielding might 710. And face the Titans in this bitter fight. 711. Remember our kind counselling when we 712. Returned you from your dreadful misery 713. And cruel bondage back into the light.” 714. Good Cottus said, “Divine one, you are right. 715. We know well what you say, we know as well 716. That you returned us from a living hell 717. Where we were bound in grim obscurity; 718. Thus we enjoyed what we’d not hoped to see. 719. Now fixedly we’ll strive to aid you, Lord, 720. And be your allies in this dread discord 721. Against the Titans. Hearing what he said, 722. The gods applauded, for his words had fed 723. The spirit they had always felt for war 724. But now was even greater than before. 725. Then each god and goddess stirred up that day 726. Repellent war, the Titan gods and they 7
27. of Cronus born, and those who, strong and dread, 728. From Erebus’s gloom by Zeus were led 729. Up to the light, and each of those possessed 730. A hundred hands and fifty heads, all blessed 731. With robust limbs. The Titans then they faced 7
32. And in their mighty hands huge rocks they’d placed, 733. While, opposite, the Titans eagerly 734. Strengthened their ranks, and simultaneously 735. Both sides revealed their strength, and all around
746. They now engaged. Now Zeus held back his might 747. No longer, but at once he was aflame 748. With fury; from Olympus then he came, 749. Showing his strength and hurling lightning 750. Continually; his bolts went rocketing 751. Nonstop from his strong hand and, whirling, flashed 752. An awesome flame. The nurturing earth then crashed 753. And burned, the mighty forest crackling 754. Fortissimo, the whole earth smouldering,
797. Great-souled Obriareus, Cottus and Gyes, 798. The faithful guardians and orderlie
824. Whether descending when the day is done 825. Or climbing back to Heaven. Day peacefully 826. Roams through the earth and the broad backs of the sea,
985. Graces, fair-cheeked, Aglaea, Euphrosyne '. None
18. Homer, Iliad, 1.44-1.45, 1.69-1.70, 1.528-1.530, 2.484-2.493, 4.406, 6.146-6.149, 14.346-14.347, 15.187-15.193, 18.518-18.519, 18.591-18.592, 18.599, 18.607, 22.460, 23.205-23.207 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Apollo (god), depiction/imagery of • Apollo, images and iconography • Boeotia, fibula with pastoral and marine imagery from • Doctor’s Image • Hephaestus, images and iconography • Hera, images and iconography • Image, of God • Imagination • Imagination (φαντασία) • King as image/glory of gods • Sphaleotas, images of • Thebes, mythic image of • Zeus, images and iconography • anthropomorphism, conflation/split of divine image with cosmic principle • belief, visual imagery as evidence • circle imagery • cult images • diet, in ethnographic imagination • financial imagery • gaze, of cult images • gods and goddesses, depiction/imagery of • image, imagery • image, poetological • image-schema • imagery, chariots • imagery, fire • imagery, journey • imagery, military • imagery, storms • images (eidola) • imagination • mirror image • numinousness, of divine imagery • protection, against viewing divine images • sight, power of, of divine images • skin color, textual images

 Found in books: Athanassaki and Titchener (2022) 231; Clay and Vergados (2022) 295; Corley (2002) 8; Eidinow and Kindt (2015) 83, 87; Fowler (2014) 87; Gale (2000) 19, 25, 267; Greensmith (2021) 297; Gruen (2011) 198; Jenkyns (2013) 242; Joosse (2021) 169; Jouanna (2018) 150; Kirichenko (2022) 11; McDonough (2009) 56; Petridou (2016) 347; Pucci (2016) 48; Roskovec and Hušek (2021) 12; Russell and Nesselrath (2014) 74; Simon (2021) 51, 52, 53, 135, 244; Steiner (2001) 98, 179; Wolfsdorf (2020) 508

1.44. βῆ δὲ κατʼ Οὐλύμποιο καρήνων χωόμενος κῆρ, 1.45. τόξʼ ὤμοισιν ἔχων ἀμφηρεφέα τε φαρέτρην·
1.69. Κάλχας Θεστορίδης οἰωνοπόλων ὄχʼ ἄριστος, 1.70. ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα,
1.528. ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων· 1.529. ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος 1.530. κρατὸς ἀπʼ ἀθανάτοιο· μέγαν δʼ ἐλέλιξεν Ὄλυμπον.
2.484. ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· 2.485. ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486. ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· 2.487. οἵ τινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν· 2.488. πληθὺν δʼ οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, 2.489. οὐδʼ εἴ μοι δέκα μὲν γλῶσσαι, δέκα δὲ στόματʼ εἶεν, 2.490. φωνὴ δʼ ἄρρηκτος, χάλκεον δέ μοι ἦτορ ἐνείη, 2.491. εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο 2.492. θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον· 2.493. ἀρχοὺς αὖ νηῶν ἐρέω νῆάς τε προπάσας.
4.406. ἡμεῖς καὶ Θήβης ἕδος εἵλομεν ἑπταπύλοιο
6.146. οἵη περ φύλλων γενεὴ τοίη δὲ καὶ ἀνδρῶν. 6.147. φύλλα τὰ μέν τʼ ἄνεμος χαμάδις χέει, ἄλλα δέ θʼ ὕλη 6.148. τηλεθόωσα φύει, ἔαρος δʼ ἐπιγίγνεται ὥρη· 6.149. ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δʼ ἀπολήγει.
14.346. ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· 14.347. τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην,
15.187. τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα 15.188. Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. 15.189. τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς· 15.190. ἤτοι ἐγὼν ἔλαχον πολιὴν ἅλα ναιέμεν αἰεὶ 15.191. παλλομένων, Ἀΐδης δʼ ἔλαχε ζόφον ἠερόεντα, 15.192. Ζεὺς δʼ ἔλαχʼ οὐρανὸν εὐρὺν ἐν αἰθέρι καὶ νεφέλῃσι· 15.193. γαῖα δʼ ἔτι ξυνὴ πάντων καὶ μακρὸς Ὄλυμπος.
18.518. καλὼ καὶ μεγάλω σὺν τεύχεσιν, ὥς τε θεώ περ 18.519. ἀμφὶς ἀριζήλω· λαοὶ δʼ ὑπολίζονες ἦσαν.
18.591. τῷ ἴκελον οἷόν ποτʼ ἐνὶ Κνωσῷ εὐρείῃ 18.592. Δαίδαλος ἤσκησεν καλλιπλοκάμῳ Ἀριάδνῃ.
18.599. οἳ δʼ ὁτὲ μὲν θρέξασκον ἐπισταμένοισι πόδεσσι
18.607. ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο.
22.460. ὣς φαμένη μεγάροιο διέσσυτο μαινάδι ἴση
23.205. οὐχ ἕδος· εἶμι γὰρ αὖτις ἐπʼ Ὠκεανοῖο ῥέεθρα 23.206. Αἰθιόπων ἐς γαῖαν, ὅθι ῥέζουσʼ ἑκατόμβας 23.207. ἀθανάτοις, ἵνα δὴ καὶ ἐγὼ μεταδαίσομαι ἱρῶν.''. None
1.44. fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver. 1.45. The arrows rattled on the shoulders of the angry god as he moved, and his coming was like the night. Then he sat down apart from the ships and let fly an arrow: terrible was the twang of the silver bow. The mules he assailed first and the swift dogs,
1.69. in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. When he had thus spoken he sat down, and among them arose Calchas son of Thestor, far the best of bird-diviners, who knew the things that were, and that were to be, and that had been before, 1.70. and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. ' "
1.528. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " "1.529. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " '1.530. /
2.484. Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485. for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.490. and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains,
4.406. We declare ourselves to be better men by far than our fathers: we took the seat of Thebe of the seven gates, when we twain had gathered a lesser host against a stronger wall, putting our trust in the portents of the gods and in the aid of Zeus; whereas they perished through their own blind folly.
6.146. Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away.
14.346. albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground.
15.187. Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.190. I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet
18.518. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller.
18.591. Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other.
18.599. of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet
18.607. and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy,
22.460. So saying she hasted through the hall with throbbing heart as one beside herself, and with her went her handmaidens. But when she was come to the wall and the throng of men, then on the wall she stopped and looked, and was ware of him as he was dragged before the city; and swift horses
23.205. I may not sit, for I must go back unto the streams of Oceanus, unto the land of the Ethiopians, where they are sacrificing hecatombs to the immortals, that I too may share in the sacred feast. But Achilles prayeth the North Wind and the noisy West Wind to come, and promiseth them fair offerings, that so ye may rouse the pyre to burn whereon lieth 23.207. I may not sit, for I must go back unto the streams of Oceanus, unto the land of the Ethiopians, where they are sacrificing hecatombs to the immortals, that I too may share in the sacred feast. But Achilles prayeth the North Wind and the noisy West Wind to come, and promiseth them fair offerings, that so ye may rouse the pyre to burn whereon lieth ''. None
19. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aphrodite, images and iconography • Ares, images and iconography • Delos, Charites next to Archaic image of Apollo • Demeter, images and iconography • Hades, underworld, image of Hades, critique • Hermes, images and iconography • Image • aniconism,, in images • beard imagery • chained images • cult images • cult images, and mobility • cult images, aniconic • diet, in ethnographic imagination • eidôla,, disjuncture of image and text • gods and goddesses, depiction/imagery of • hobbling, of cult images • imagery, fire • imagery, gigantomachy • imagery, military • images • proportions, of divine images • skin color, textual images

 Found in books: Eidinow and Kindt (2015) 493; Gaifman (2012) 170; Gale (2000) 140, 237, 266; Greensmith (2021) 179; Gruen (2011) 198; Pachoumi (2017) 23; Rutter and Sparkes (2012) 151; Schibli (2002) 175; Simon (2021) 110, 265, 283, 396; Steiner (2001) 80, 99, 162, 163, 166; Waldner et al (2016) 71; Wolfsdorf (2020) 505, 508

20. Aeschylus, Agamemnon, 160-166 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Zeus, images and iconography • anthropomorphism, conflation/split of divine image with cosmic principle • imagery

 Found in books: Pucci (2016) 5; Seaford (2018) 125; Simon (2021) 354

160. Ζεύς, ὅστις ποτʼ ἐστίν, εἰ τόδʼ αὐ-'161. τῷ φίλον κεκλημένῳ, 162. τοῦτό νιν προσεννέπω. 163. οὐκ ἔχω προσεικάσαι 164. πάντʼ ἐπισταθμώμενος 165. πλὴν Διός, εἰ τὸ μάταν ἀπὸ φροντίδος ἄχθος 166. χρὴ βαλεῖν ἐτητύμως. Χορός '. None
160. Zeus, whosoe’er he be, — if that express '161. Aught dear to him on whom I call — 162. So do I him address. 163. I cannot liken out, by all 164. Admeasurement of powers, 165. Any but Zeus for refuge at such hours, 165. If veritably needs I must 166. From off my soul its vague care-burthen thrust. '. None
21. Hebrew Bible, Ezekiel, 1.4, 1.20, 1.22, 1.26-1.28, 3.12, 3.14, 10.15, 11.19-11.20, 17.1-17.10, 19.14, 23.20, 28.2, 28.12-28.13, 29.3, 32.2, 36.26-36.27, 37.1-37.3, 37.14, 43.5, 47.12 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Beth-El, Imagery in • Christology, Adam/Image- • Ezekiel, Tragedian, OT throne imagery • Image • Image of God • Image xvi, • Image, Adam as Image of God • Image, Christ as Image of God • Image, of God • King as image/glory of gods • King as image/glory of gods, of Christ • Multiplicity and Multiformity within, Representation/Imagination • Nile, River, poetic imagery involving • Song of Songs, garden imagery in • Spirit, effects of, imagination • Vineyard imagery, in Ezekiel • Vineyard imagery, in Hosea • Vineyard imagery, in Jeremiah • Vineyard imagery, in Psalms • Yotzer Shir ha-Shirim Yotzer Or blessing, light imagery in • animal imagery • garden imagery, in the Song of Songs • image • image of God • image, imagery • imagery • imagery, Exodus-related • imagery, Revelation • imagery, physical • imagination • light imagery, in Yotzer Shir ha-Shirim • light imagery, in Yotzer Shir ha-Shirim, in yotzerot • silluq,contains angelogical imagery in the Yotzer Shir ha-Shirim • theatre imagery • yotzer, yotzerot, imagery of light in

 Found in books: Berglund Crostini and Kelhoffer (2022) 129, 131, 143; Birnbaum and Dillon (2020) 246; Corley (2002) 142; Despotis and Lohr (2022) 325; Estes (2020) 114, 210; Fishbane (2003) 8, 60, 61, 65, 84, 235; Goodman (2006) 207; Lavee (2017) 222; Levison (2009) 94, 95, 97, 98; Lieber (2014) 47, 391, 395, 396; Lynskey (2021) 305; Maier and Waldner (2022) 20; McDonough (2009) 91, 92, 94, 183; Potter Suh and Holladay (2021) 6; Rasimus (2009) 177; Roskovec and Hušek (2021) 83, 85, 183, 184, 185; Rowland (2009) 141, 304, 305, 307, 309, 310, 316, 319, 322, 324, 328, 329, 330, 537, 556, 578; Salvesen et al (2020) 552; Visnjic (2021) 284

1.4. וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃' '
1.22. וּדְמוּת עַל־רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל־רָאשֵׁיהֶם מִלְמָעְלָה׃
1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 1.28. כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃
3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃
3.14. וְרוּחַ נְשָׂאַתְנִי וַתִּקָּחֵנִי וָאֵלֵךְ מַר בַּחֲמַת רוּחִי וְיַד־יְהוָה עָלַי חָזָקָה׃
10.15. וַיֵּרֹמּוּ הַכְּרוּבִים הִיא הַחַיָּה אֲשֶׁר רָאִיתִי בִּנְהַר־כְּבָר׃
11.19. וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃
17.1. וְהִנֵּה שְׁתוּלָה הֲתִצְלָח הֲלוֹא כְגַעַת בָּהּ רוּחַ הַקָּדִים תִּיבַשׁ יָבֹשׁ עַל־עֲרֻגֹת צִמְחָהּ תִּיבָשׁ׃
17.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 17.2. בֶּן־אָדָם חוּד חִידָה וּמְשֹׁל מָשָׁל אֶל־בֵּית יִשְׂרָאֵל׃ 17.2. וּפָרַשְׂתִּי עָלָיו רִשְׁתִּי וְנִתְפַּשׂ בִּמְצוּדָתִי וַהֲבִיאוֹתִיהוּ בָבֶלָה וְנִשְׁפַּטְתִּי אִתּוֹ שָׁם מַעֲלוֹ אֲשֶׁר מָעַל־בִּי׃ 17.3. וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הַנֶּשֶׁר הַגָּדוֹל גְּדוֹל הַכְּנָפַיִם אֶרֶךְ הָאֵבֶר מָלֵא הַנּוֹצָה אֲשֶׁר־לוֹ הָרִקְמָה בָּא אֶל־הַלְּבָנוֹן וַיִּקַּח אֶת־צַמֶּרֶת הָאָרֶז׃ 17.4. אֵת רֹאשׁ יְנִיקוֹתָיו קָטָף וַיְבִיאֵהוּ אֶל־אֶרֶץ כְּנַעַן בְּעִיר רֹכְלִים שָׂמוֹ׃ 17.5. וַיִּקַּח מִזֶּרַע הָאָרֶץ וַיִּתְּנֵהוּ בִּשְׂדֵה־זָרַע קָח עַל־מַיִם רַבִּים צַפְצָפָה שָׂמוֹ׃ 17.6. וַיִּצְמַח וַיְהִי לְגֶפֶן סֹרַחַת שִׁפְלַת קוֹמָה לִפְנוֹת דָּלִיּוֹתָיו אֵלָיו וְשָׁרָשָׁיו תַּחְתָּיו יִהְיוּ וַתְּהִי לְגֶפֶן וַתַּעַשׂ בַּדִּים וַתְּשַׁלַּח פֹּארוֹת׃ 17.7. וַיְהִי נֶשֶׁר־אֶחָד גָּדוֹל גְּדוֹל כְּנָפַיִם וְרַב־נוֹצָה וְהִנֵּה הַגֶּפֶן הַזֹּאת כָּפְנָה שָׁרֳשֶׁיהָ עָלָיו וְדָלִיּוֹתָיו שִׁלְחָה־לּוֹ לְהַשְׁקוֹת אוֹתָהּ מֵעֲרֻגוֹת מַטָּעָהּ׃ 17.8. אֶל־שָׂדֶה טּוֹב אֶל־מַיִם רַבִּים הִיא שְׁתוּלָה לַעֲשׂוֹת עָנָף וְלָשֵׂאת פֶּרִי לִהְיוֹת לְגֶפֶן אַדָּרֶת׃ 17.9. אֱמֹר כֹּה אָמַר אֲדֹנָי יְהֹוִה תִּצְלָח הֲלוֹא אֶת־שָׁרָשֶׁיהָ יְנַתֵּק וְאֶת־פִּרְיָהּ יְקוֹסֵס וְיָבֵשׁ כָּל־טַרְפֵּי צִמְחָהּ תִּיבָשׁ וְלֹא־בִזְרֹעַ גְּדוֹלָה וּבְעַם־רָב לְמַשְׂאוֹת אוֹתָהּ מִשָּׁרָשֶׁיהָ׃
19.14. וַתֵּצֵא אֵשׁ מִמַּטֵּה בַדֶּיהָ פִּרְיָהּ אָכָלָה וְלֹא־הָיָה בָהּ מַטֵּה־עֹז שֵׁבֶט לִמְשׁוֹל קִינָה הִיא וַתְּהִי לְקִינָה׃
28.2. בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃
28.12. בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃ 28.13. בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃
29.3. דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃
32.2. בְּתוֹךְ חַלְלֵי־חֶרֶב יִפֹּלוּ חֶרֶב נִתָּנָה מָשְׁכוּ אוֹתָהּ וְכָל־הֲמוֹנֶיהָ׃
32.2. בֶּן־אָדָם שָׂא קִינָה עַל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְאָמַרְתָּ אֵלָיו כְּפִיר גּוֹיִם נִדְמֵיתָ וְאַתָּה כַּתַּנִּים בַּיַּמִּים וַתָּגַח בְּנַהֲרוֹתֶיךָ וַתִּדְלַח־מַיִם בְּרַגְלֶיךָ וַתִּרְפֹּס נַהֲרוֹתָם׃
36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27. וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃
37.1. הָיְתָה עָלַי יַד־יְהוָה וַיּוֹצִאֵנִי בְרוּחַ יְהוָה וַיְנִיחֵנִי בְּתוֹךְ הַבִּקְעָה וְהִיא מְלֵאָה עֲצָמוֹת׃
37.1. וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד׃ 37.2. וְהֶעֱבִירַנִי עֲלֵיהֶם סָבִיב סָבִיב וְהִנֵּה רַבּוֹת מְאֹד עַל־פְּנֵי הַבִּקְעָה וְהִנֵּה יְבֵשׁוֹת מְאֹד׃ 37.2. וְהָיוּ הָעֵצִים אֲ\u200dשֶׁר־תִּכְתֹּב עֲלֵיהֶם בְּיָדְךָ לְעֵינֵיהֶם׃ 37.3. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר אֲדֹנָי יְהוִה אַתָּה יָדָעְתָּ׃

37.14. וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃
43.5. וַתִּשָּׂאֵנִי רוּחַ וַתְּבִיאֵנִי אֶל־הֶחָצֵר הַפְּנִימִי וְהִנֵּה מָלֵא כְבוֹד־יְהוָה הַבָּיִת׃
47.12. וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃''. None
1.4. And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire.
1.20. Whithersoever the spirit was to go, as the spirit was to go thither, so they went; and the wheels were lifted up beside them; for the spirit of the living creature was in the wheels.
1.22. And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above.
1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above. 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. 1.28. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.
3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;
3.14. So a spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and the hand of the LORD was strong upon me.
10.15. And the cherubim mounted up—this is the living creature that I saw by the river Chebar.
11.19. And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh; 1
1.20. that they may walk in My statutes, and keep Mine ordices, and do them; and they shall be My people, and I will be their God.
17.1. And the word of the LORD came unto me, saying: 17.2. ’Son of man, put forth a riddle, and speak a parable unto the house of Israel, 17.3. and say: Thus saith the Lord GOD: A great eagle with great wings And long pinions, Full of feathers, which had divers colours, Came unto Lebanon, And took the top of the cedar; 17.4. He cropped off the topmost of the young twigs thereof, And carried it into a land of traffic; He set it in a city of merchants. 17.5. He took also of the seed of the land, And planted it in a fruitful soil; He placed it beside many waters, He set it as a slip. 17.6. And it grew, and became a spreading vine of low stature, Whose tendrils might turn toward him, And the roots thereof be under him; So it became a vine, and brought forth branches, And shot forth sprigs. 17.7. There was also another great eagle with great wings And many feathers; And, behold, this vine did bend Its roots toward him, And shot forth its branches toward him, from the beds of its plantation, That he might water it. 17.8. It was planted in a good soil By many waters, That it might bring forth branches, and that it might bear fruit, That it might be a stately vine. 17.9. Say thou: Thus saith the Lord GOD: Shall it prosper? Shall he not pull up the roots thereof, And cut off the fruit thereof, that it wither, Yea, wither in all its sprouting leaves? Neither shall great power or much people be at hand When it is plucked up by the roots thereof.
17.10. Yea, behold, being planted, shall it prosper? Shall it not utterly wither, when the east wind toucheth it? In the beds where it grew it shall wither.’
19.14. And fire is gone out of the rod of her branches, It hath devoured her fruit, So that there is in her no strong rod To be a sceptre to rule.’ This is a lamentation, and it was for a lamentation.
23.20. And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.
28.2. ’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God—
28.12. ’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty, 28.13. thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared.
29.3. peak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself.
32.2. ’Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him: Thou didst liken thyself unto a young lion of the nations; Whereas thou art as a dragon in the seas; And thou didst gush forth with thy rivers, And didst trouble the waters with thy feet, And foul their rivers.
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. 36.27. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them.
37.1. The hand of the LORD was upon me, and the LORD carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones; 37.2. and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry. 37.3. And He said unto me: ‘Son of man, can these bones live?’ And I answered: ‘O Lord GOD, Thou knowest.’

37.14. And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’
43.5. And a spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.
47.12. And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .' '. None
22. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • athletic images • eros (sexual desire), imagery of • financial imagery

 Found in books: Corley (2002) 8; Hubbard (2014) 340; Steiner (2001) 223

23. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • imagery, military • images

 Found in books: Gale (2000) 233; Lloyd (1989) 179

24. Euripides, Bacchae, 1348 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • anthropomorphism, conflation/split of divine image with cosmic principle • cult images • cult images, iconic

 Found in books: Pucci (2016) 186; Steiner (2001) 95

1348. ὀργὰς πρέπει θεοὺς οὐχ ὁμοιοῦσθαι βροτοῖς. Διόνυσος''. None
1348. Gods should not resemble mortals in their anger. Dionysu''. None
25. Euripides, Electra, 178-180 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Proitids, bestial imagery • votive images

 Found in books: Kowalzig (2007) 281; Steiner (2001) 237

178. τάλαιν', οὐδ' ἱστᾶσα χοροὺς"179. ̓Αργείαις ἅμα νύμφαις' "180. εἱλικτὸν κρούσω πόδ' ἐμόν." "'. None
178. My unhappy heart beats fast, friends, but not at adornment or gold; nor will I set up choruses with the maidens of Argo'179. My unhappy heart beats fast, friends, but not at adornment or gold; nor will I set up choruses with the maidens of Argo 180. and beat my foot in the mazes of the dance. By tears I pass the night; tears are my unhappy care day by day. See if my filthy hair, '. None
26. Euripides, Hippolytus, 375-389, 413-418 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • anthropomorphism, conflation/split of divine image with cosmic principle • imagination

 Found in books: Liatsi (2021) 122, 124; Pucci (2016) 50, 52, 53, 56, 57, 61

375. ἤδη ποτ' ἄλλως νυκτὸς ἐν μακρῷ χρόνῳ"376. θνητῶν ἐφρόντις' ᾗ διέφθαρται βίος." '377. καί μοι δοκοῦσιν οὐ κατὰ γνώμης φύσιν' "378. πράσσειν κάκιον: ἔστι γὰρ τό γ' εὖ φρονεῖν" "379. πολλοῖσιν: ἀλλὰ τῇδ' ἀθρητέον τόδε:" "380. τὰ χρήστ' ἐπιστάμεσθα καὶ γιγνώσκομεν," "381. οὐκ ἐκπονοῦμεν δ', οἱ μὲν ἀργίας ὕπο," "382. οἱ δ' ἡδονὴν προθέντες ἀντὶ τοῦ καλοῦ" "383. ἄλλην τιν'. εἰσὶ δ' ἡδοναὶ πολλαὶ βίου," '384. μακραί τε λέσχαι καὶ σχολή, τερπνὸν κακόν,' "385. αἰδώς τε. δισσαὶ δ' εἰσίν, ἡ μὲν οὐ κακή," "386. ἡ δ' ἄχθος οἴκων. εἰ δ' ὁ καιρὸς ἦν σαφής," "387. οὐκ ἂν δύ' ἤστην ταὔτ' ἔχοντε γράμματα." "388. ταῦτ' οὖν ἐπειδὴ τυγχάνω προγνοῦς' ἐγώ," "389. οὐκ ἔσθ' ὁποίῳ φαρμάκῳ διαφθερεῖν" '
413. μισῶ δὲ καὶ τὰς σώφρονας μὲν ἐν λόγοις, 414. λάθρᾳ δὲ τόλμας οὐ καλὰς κεκτημένας:' "415. αἳ πῶς ποτ', ὦ δέσποινα ποντία Κύπρι," '416. βλέπουσιν ἐς πρόσωπα τῶν ξυνευνετῶν 417. οὐδὲ σκότον φρίσσουσι τὸν ξυνεργάτην' "418. τέραμνά τ' οἴκων μή ποτε φθογγὴν ἀφῇ;" "". None
375. oft ere now in heedless mood through the long hours of night have I wondered why man’s life is spoiled; and it seems to me their evil case is not due to any natural fault of judgment, for there be many dowered with sense, but we must view the matter in this light;'376. oft ere now in heedless mood through the long hours of night have I wondered why man’s life is spoiled; and it seems to me their evil case is not due to any natural fault of judgment, for there be many dowered with sense, but we must view the matter in this light; 380. by teaching and experience we learn the right but neglect it in practice, some from sloth, others from preferring pleasure of some kind or other to duty. Now life has many pleasures, protracted talk, and leisure, that seductive evil; 385. likewise there is shame which is of two kinds, one a noble quality, the other a curse to families; but if for each its proper time were clearly known, these twain could not have had the selfsame letters to denote them.
413. this curse began to spread among our sex. For when the noble countece disgrace, poor folk of course will think that it is right. Those too I hate who make profession of purity, though in secret reckless sinners. 415. How can these, queen Cypris, ocean’s child, e’er look their husbands in the face? do they never feel one guilty thrill that their accomplice, night, or the chambers of their house will find a voice and speak? '. None
27. Euripides, Ion, 211 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Plato, images • cult images • cult images, iconic • gaze, of cult images

 Found in books: Steiner (2001) 94; Ward (2021) 121

211. — λεύσσω Παλλάδ', ἐμὰν θεόν."". None
211. I see Pallas, my own goddess. (Seventh) Choru''. None
28. Hebrew Bible, 2 Chronicles, 24.22 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • imagery • imaginative literature, generally

 Found in books: Esler (2000) 795; Maier and Waldner (2022) 71

24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃''. None
24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’''. None
29. Hebrew Bible, Ecclesiastes, 3.13, 3.21 (5th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • animal imagery • image of God

 Found in books: Corley (2002) 131; Garcia (2021) 32

3.13. וְגַם כָּל־הָאָדָם שֶׁיֹּאכַל וְשָׁתָה וְרָאָה טוֹב בְּכָל־עֲמָלוֹ מַתַּת אֱלֹהִים הִיא׃
3.21. מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה לָאָרֶץ׃''. None
3.13. But also that every man should eat and drink, and enjoy pleasure for all his labour, is the gift of God.
3.21. Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth?''. None
30. Hebrew Bible, Zechariah, 2.17 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Image xvi, • Song of Songs, bride imagery in

 Found in books: Rowland (2009) 323; Stern (2004) 132

2.17. הַס כָּל־בָּשָׂר מִפְּנֵי יְהוָה כִּי נֵעוֹר מִמְּעוֹן קָדְשׁוֹ׃''. None
2.17. Be silent, all flesh, before the LORD; for He is aroused out of His holy habitation.''. None
31. Herodotus, Histories, 2.53, 2.139, 3.22-3.23, 5.82, 7.43 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo, images and iconography • Demeter, images and iconography • Greek gods, in images • belief, visual imagery as evidence • diet, in ethnographic imagination • gaze, of cult images • gods and goddesses, depiction/imagery of • imagination • sight, power of, of divine images • skin color, textual images • visual images, of Greeks and Persians

 Found in books: Athanassaki and Titchener (2022) 223; Eidinow and Kindt (2015) 83; Gruen (2011) 50, 201, 202; Simon (2021) 3, 4, 97, 98; Steiner (2001) 177; Wolfsdorf (2020) 508

2.53. ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.
2.139. τέλος δὲ τῆς ἀπαλλαγῆς τοῦ Αἰθίοπος ὧδε ἔλεγον γενέσθαι· ὄψιν ἐν τῷ ὕπνῳ τοιήνδε ἰδόντα αὐτὸν οἴχεσθαι φεύγοντα· ἐδόκέε οἱ ἄνδρα ἐπιστάντα συμβουλεύειν τοὺς ἱρέας τοὺς ἐν Αἰγύπτῳ συλλέξαντα πάντας μέσους διαταμεῖν. ἰδόντα δὲ τὴν ὄψιν ταύτην λέγειν αὐτὸν ὡς πρόφασίν οἱ δοκέοι ταύτην τοὺς θεοὺς προδεικνύναι, ἵνα ἀσεβήσας περὶ τὰ ἱρὰ κακόν τι πρὸς θεῶν ἢ πρὸς ἀνθρώπων λάβοι· οὔκων ποιήσειν ταῦτα, ἀλλὰ γάρ οἱ ἐξεληλυθέναι τὸν χρόνον, ὁκόσον κεχρῆσθαι ἄρξαντα Αἰγύπτου ἐκχωρήσειν. ἐν γὰρ τῇ Αἰθιοπίῃ ἐόντι αὐτῷ τὰ μαντήια, τοῖσι χρέωνται Αἰθίοπες, ἀνεῖλε ὡς δέοι αὐτὸν Αἰγύπτου βασιλεῦσαι ἔτεα πεντήκοντα. ὡς ὦν ὁ χρόνος οὗτος ἐξήιε καὶ αὐτὸν ἡ ὄψις τοῦ ἐνυπνίου ἐπετάρασσε, ἑκὼν ἀπαλλάσσετο ἐκ τῆς Αἰγύπτου ὁ Σαβακῶς.
3.22. ταῦτα δὲ εἴπας καὶ ἀνεὶς τὸ τόξον παρέδωκε τοῖσι ἥκουσι. λαβὼν δὲ τὸ εἷμα τὸ πορφύρεον εἰρώτα ὅ τι εἴη καὶ ὅκως πεποιημένον· εἰπόντων δὲ τῶν Ἰχθυοφάγων τὴν ἀληθείην περὶ τῆς πορφύρης καὶ τῆς βαφῆς, δολεροὺς μὲν τοὺς ἀνθρώπους ἔφη εἶναι, δολερὰ δὲ αὐτῶν τὰ εἵματα. δεύτερα δὲ τὸν χρυσὸν εἰρώτα τὸν στρεπτὸν τὸν περιαυχένιον καὶ τὰ ψέλια· ἐξηγεομένων δὲ τῶν Ἰχθυοφάγων τὸν κόσμον αὐτοῦ, γελάσας ὁ βασιλεὺς καὶ νομίσας εἶναι σφέα πέδας εἶπε ὡς παρʼ ἑωυτοῖσι εἰσὶ ῥωμαλεώτεραι τουτέων πέδαι. τρίτον δὲ εἰρώτα τὸ μύρον· εἰπόντων δὲ τῆς ποιήσιος πέρι καὶ ἀλείψιος, τὸν αὐτὸν λόγον τὸν καὶ περὶ τοῦ εἵματος εἶπε. ὡς δὲ ἐς τὸν οἶνον ἀπίκετο καὶ ἐπύθετο αὐτοῦ τὴν ποίησιν, ὑπερησθεὶς τῷ πόματι ἐπείρετο ὅ τι τε σιτέεται ὁ βασιλεὺς καὶ χρόνον ὁκόσον μακρότατον ἀνὴρ Πέρσης ζώει. οἳ δὲ σιτέεσθαι μὲν τὸν ἄρτον εἶπον, ἐξηγησάμενοι τῶν πυρῶν τὴν φύσιν, ὀγδώκοντα δὲ ἔτεα ζόης πλήρωμα ἀνδρὶ μακρότατον προκεῖσθαι. πρὸς ταῦτα ὁ Αἰθίοψ ἔφη οὐδὲν θωμάζειν εἰ σιτεόμενοι κόπρον ἔτεα ὀλίγα ζώουσι· οὐδὲ γὰρ ἂν τοσαῦτα δύνασθαι ζώειν σφέας, εἰ μὴ τῷ πόματι ἀνέφερον, φράζων τοῖσι Ἰχθυοφάγοισι τὸν οἶνον· τούτῳ γὰρ ἑωυτοὺς ὑπὸ Περσέων ἑσσοῦσθαι. 3.23. ἀντειρομένων δὲ τὸν βασιλέα τῶν Ἰχθυοφάγων τῆς ζόης καὶ διαίτης πέρι, ἔτεα μὲν ἐς εἴκοσι καὶ ἑκατὸν τοὺς πολλοὺς αὐτῶν ἀπικνέεσθαι, ὑπερβάλλειν δὲ τινὰς καὶ ταῦτα, σίτησιν δὲ εἶναι κρέα τε ἑφθὰ καὶ πόμα γάλα. θῶμα δὲ ποιευμένων τῶν κατασκόπων περὶ τῶν ἐτέων, ἐπὶ κρήνην σφι ἡγήσασθαι, ἀπʼ ἧς λουόμενοι λιπαρώτεροι ἐγίνοντο, κατά περ εἰ ἐλαίου εἴη· ὄζειν δὲ ἀπʼ αὐτῆς ὡς εἰ ἴων. ἀσθενὲς δὲ τὸ ὕδωρ τῆς κρήνης ταύτης οὕτω δή τι ἔλεγον εἶναι οἱ κατάσκοποι ὥστε μηδὲν οἷόν τʼ εἶναι ἐπʼ αὐτοῦ ἐπιπλέειν, μήτε ξύλον μήτε τῶν ὅσα ξύλου ἐστὶ ἐλαφρότερα, ἀλλὰ πάντα σφέα χωρέειν ἐς βυσσόν. τὸ δὲ ὕδωρ τοῦτο εἴ σφι ἐστὶ ἀληθέως οἷόν τι λέγεται, διὰ τοῦτο ἂν εἶεν, τούτῳ τὰ πάντα χρεώμενοι, μακρόβιοι. ἀπὸ τῆς κρήνης δὲ ἀπαλλασσομένων, ἀγαγεῖν σφεας ἐς δεσμωτήριον ἀνδρῶν, ἔνθα τοὺς πάντας ἐν πέδῃσι χρυσέῃσι δεδέσθαι. ἔστι δὲ ἐν τούτοισι τοῖσι Αἰθίοψι πάντων ὁ χαλκὸς σπανιώτατον καὶ τιμιώτατον. θεησάμενοι δὲ καὶ τὸ δεσμωτήριον, ἐθεήσαντο καὶ τὴν τοῦ ἡλίου λεγομένην τράπεζαν.
5.82. ἡ δὲ ἔχθρη ἡ προοφειλομένη ἐς Ἀθηναίους ἐκ τῶν Αἰγινητέων ἐγένετο ἐξ ἀρχῆς τοιῆσδε. Ἐπιδαυρίοισι ἡ γῆ καρπὸν οὐδένα ἀνεδίδου. περὶ ταύτης ὦν τῆς συμφορῆς οἱ Ἐπιδαύριοι ἐχρέωντο ἐν Δελφοῖσι· ἡ δὲ Πυθίη σφέας ἐκέλευε Δαμίης τε καὶ Αὐξησίης ἀγάλματα ἱδρύσασθαι καί σφι ἱδρυσαμένοισι ἄμεινον συνοίσεσθαι. ἐπειρώτεον ὦν οἱ Ἐπιδαύριοι κότερα χαλκοῦ ποιέωνται τὰ ἀγάλματα ἢ λίθου· ἡ δὲ Πυθίη οὐδέτερα τούτων ἔα, ἀλλὰ ξύλου ἡμέρης ἐλαίης. ἐδέοντο ὦν οἱ Ἐπιδαύριοι Ἀθηναίων ἐλαίην σφι δοῦναι ταμέσθαι, ἱρωτάτας δὴ κείνας νομίζοντες εἶναι. λέγεται δὲ καὶ ὡς ἐλαῖαι ἦσαν ἄλλοθι γῆς οὐδαμοῦ κατὰ χρόνον ἐκεῖνον ἢ ἐν Ἀθήνῃσι. οἳ δὲ ἐπὶ τοῖσιδε δώσειν ἔφασαν ἐπʼ ᾧ ἀπάξουσι ἔτεος ἑκάστου τῇ Ἀθηναίῃ τε τῇ Πολιάδι ἱρὰ καὶ τῷ Ἐρεχθέι. καταινέσαντες δὲ ἐπὶ τούτοισι οἱ Ἐπιδαύριοι τῶν τε ἐδέοντο ἔτυχον καὶ ἀγάλματα ἐκ τῶν ἐλαιέων τουτέων ποιησάμενοι ἱδρύσαντο· καὶ ἥ τε γῆ σφι ἔφερε καρπὸν καὶ Ἀθηναίοισι ἐπετέλεον τὰ συνέθεντο.
7.43. ἀπικομένου δὲ τοῦ στρατοῦ ἐπὶ ποταμὸν Σκάμανδρον, ὃς πρῶτος ποταμῶν, ἐπείτε ἐκ Σαρδίων ὁρμηθέντες ἐπεχείρησαν τῇ ὁδῷ, ἐπέλιπε τὸ ῥέεθρον οὐδʼ ἀπέχρησε τῇ στρατιῇ τε καὶ τοῖσι κτήνεσι πινόμενος· ἐπὶ τοῦτον δὴ τὸν ποταμὸν ὡς ἀπίκετο Ξέρξης, ἐς τὸ Πριάμου Πέργαμον ἀνέβη ἵμερον ἔχων θεήσασθαι· θεησάμενος δὲ καὶ πυθόμενος ἐκείνων ἕκαστα τῇ Ἀθηναίῃ τῇ Ἰλιάδι ἔθυσε βοῦς χιλίας, χοὰς δὲ οἱ Μάγοι τοῖσι ἥρωσι ἐχέαντο. ταῦτα δὲ ποιησαμένοισι νυκτὸς φόβος ἐς τὸ στρατόπεδον ἐνέπεσε. ἅμα ἡμέρῃ δὲ ἐπορεύετο ἐνθεῦτεν, ἐν ἀριστερῇ μὲν ἀπέργων Ῥοίτιον πόλιν καὶ Ὀφρύνειον καὶ Δάρδανον, ἥ περ δὴ Ἀβύδῳ ὅμουρος ἐστί, ἐν δεξιῇ δὲ Γέργιθας Τευκρούς.''. None
2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
2.139. Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. ,Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: ,for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition.
3.22. So speaking he unstrung the bow and gave it to the men who had come. Then, taking the red cloak, he asked what it was and how it was made; and when the Fish-eaters told him the truth about the color and the process of dyeing, he said that both the men and their garments were full of deceit. ,Next he inquired about the twisted gold necklace and the bracelets; and when the Fish-eaters told him how they were made, the king smiled, and, thinking them to be fetters, said: “We have stronger chains than these.” ,Thirdly he inquired about the incense; and when they described making and applying it, he made the same reply as about the cloak. But when he came to the wine and asked about its making, he was vastly pleased with the drink, and asked further what food their king ate, and what was the greatest age to which a Persian lived. ,They told him their king ate bread, showing him how wheat grew; and said that the full age to which a man might hope to live was eighty years. Then, said the Ethiopian, it was no wonder that they lived so few years, if they ate dung; they would not even have been able to live that many unless they were refreshed by the drink—signifying to the Fish-eaters the wine—for in this, he said, the Persians excelled the Ethiopians. 3.23. The Fish-eaters then in turn asking of the Ethiopian length of life and diet, he said that most of them attained to a hundred and twenty years, and some even to more; their food was boiled meat and their drink milk. ,The spies showed wonder at the tale of years; whereupon he led them, it is said, to a spring, by washing in which they grew sleeker, as though it were of oil; and it smelled of violets. ,So light, the spies said, was this water, that nothing would float on it, neither wood nor anything lighter than wood, but all sank to the bottom. If this water is truly such as they say, it is likely that their constant use of it makes the people long-lived. ,When they left the spring, the king led them to a prison where all the men were bound with fetters of gold. Among these Ethiopians there is nothing so scarce and so precious as bronze. Then, having seen the prison, they saw what is called the Table of the Sun.' "
5.82. This was the beginning of the Aeginetans' long-standing debt of enmity against the Athenians. The Epidaurians' land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia, saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. ,So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. ,The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city's goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians." '
7.43. When the army had come to the river Scamander, which was the first river after the beginning of their march from Sardis that fell short of their needs and was not sufficient for the army and the cattle to drink—arriving at this river, Xerxes ascended to the citadel of Priam, having a desire to see it. ,After he saw it and asked about everything there, he sacrificed a thousand cattle to Athena of Ilium, and the Magi offered libations to the heroes. After they did this, a panic fell upon the camp in the night. When it was day they journeyed on from there, keeping on their left the cities of Rhoetium and Ophryneum and Dardanus, which borders Abydos, and on their right the Teucrian Gergithae. ''. None
32. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Audience, imagined • baptism, imagery of

 Found in books: Gray (2021) 191; Moss (2012) 182

118a. ὁ δ’ οὐκ ἔφη. ΦΑΙΔ. καὶ μετὰ τοῦτο αὖθις τὰς κνήμας: καὶ ἐπανιὼν οὕτως ἡμῖν ἐπεδείκνυτο ὅτι ψύχοιτό τε καὶ πήγνυτο. καὶ αὐτὸς ἥπτετο καὶ εἶπεν ὅτι, ἐπειδὰν πρὸς τῇ καρδίᾳ γένηται αὐτῷ, τότε οἰχήσεται. unit="para"/ἤδη οὖν σχεδόν τι αὐτοῦ ἦν τὰ περὶ τὸ ἦτρον ψυχόμενα, καὶ ἐκκαλυψάμενος — ἐνεκεκάλυπτο γάρ — εἶπεν — ὃ δὴ τελευταῖον ἐφθέγξατο — ὦ Κρίτων, ἔφη, τῷ Ἀσκληπιῷ ὀφείλομεν ἀλεκτρυόνα: ἀλλὰ ἀπόδοτε καὶ μὴ ἀμελήσητε. ἀλλὰ ταῦτα, ἔφη, ἔσται, ὁ Κρίτων : ἀλλ᾽ ὅρα εἴ τι ἄλλο λέγεις. ταῦτα ἐρομένου αὐτοῦ οὐδὲν ἔτι ἀπεκρίνατο, ἀλλ’ ὀλίγον χρόνον διαλιπὼν ἐκινήθη τε καὶ ὁ ἄνθρωπος ἐξεκάλυψεν αὐτόν, καὶ ὃς τὰ ὄμματα ἔστησεν: ἰδὼν δὲ ὁ Κρίτων συνέλαβε τὸ στόμα καὶ τοὺς ὀφθαλμούς. ἥδε ἡ τελευτή, ὦ Ἐχέκρατες, τοῦ ἑταίρου ἡμῖν ἐγένετο, ἀνδρός, ὡς ἡμεῖς φαῖμεν ἄν, τῶν τότε ὧν ἐπειράθημεν ἀρίστου καὶ ἄλλως φρονιμωτάτου καὶ δικαιοτάτου.''. None
118a. his thighs; and passing upwards in this way he showed us that he was growing cold and rigid. And again he touched him and said that when it reached his heart, he would be gone. The chill had now reached the region about the groin, and uncovering his face, which had been covered, he said—and these were his last words— Crito, we owe a cock to Aesculapius. Pay it and do not neglect it. That, said Crito, shall be done; but see if you have anything else to say. To this question he made no reply, but after a little while he moved; the attendant uncovered him; his eyes were fixed. And Crito when he saw it, closed his mouth and eyes.Such was the end, Echecrates, of our friend, who was, as we may say, of all those of his time whom we have known, the best and wisest and most righteous man.''. None
33. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • father imagery • image • image (eikôn, εἰκών‎) in Proclus • imagery athletic • imagery, Dionysiac • imagery, sowing • imagery, sowing/planting

 Found in books: Ebrey and Kraut (2022) 351; Gale (2000) 191; Geljon and Runia (2013) 97; Geljon and Runia (2019) 200, 265; Wilson (2012) 66; d, Hoine and Martijn (2017) 279

245a. τῶν παρόντων κακῶν εὑρομένη. ΣΩ. τρίτη δὲ ἀπὸ Μουσῶν κατοκωχή τε καὶ μανία, λαβοῦσα ἁπαλὴν καὶ ἄβατον ψυχήν, ἐγείρουσα καὶ ἐκβακχεύουσα κατά τε ᾠδὰς καὶ κατὰ τὴν ἄλλην ποίησιν, μυρία τῶν παλαιῶν ἔργα κοσμοῦσα τοὺς ἐπιγιγνομένους παιδεύει· ὃς δʼ ἂν ἄνευ μανίας Μουσῶν ἐπὶ ποιητικὰς θύρας ἀφίκηται, πεισθεὶς ὡς ἄρα ἐκ τέχνης ἱκανὸς ποιητὴς ἐσόμενος, ἀτελὴς αὐτός τε καὶ ἡ ποίησις ὑπὸ τῆς τῶν μαινομένων ἡ τοῦ σωφρονοῦντος ἠφανίσθη.'246c. μὲν οὖν οὖσα καὶ ἐπτερωμένη μετεωροπορεῖ τε καὶ πάντα τὸν κόσμον διοικεῖ, ἡ δὲ πτερορρυήσασα φέρεται ἕως ἂν στερεοῦ τινος ἀντιλάβηται, οὗ κατοικισθεῖσα, σῶμα γήϊνον λαβοῦσα, αὐτὸ αὑτὸ δοκοῦν κινεῖν διὰ τὴν ἐκείνης δύναμιν, ζῷον τὸ σύμπαν ἐκλήθη, ψυχὴ καὶ σῶμα παγέν, θνητόν τʼ ἔσχεν ἐπωνυμίαν· ἀθάνατον δὲ οὐδʼ ἐξ ἑνὸς λόγου λελογισμένου, ἀλλὰ πλάττομεν οὔτε ἰδόντες οὔτε ἱκανῶς νοήσαντες 276e. ΦΑΙ. παγκάλην λέγεις παρὰ φαύλην παιδιάν, ὦ Σώκρατες, τοῦ ἐν λόγοις δυναμένου παίζειν, δικαιοσύνης τε καὶ ἄλλων ὧν λέγεις πέρι μυθολογοῦντα. ΣΩ. ἔστι γάρ, ὦ φίλε Φαῖδρε, οὕτω· πολὺ δʼ οἶμαι καλλίων σπουδὴ περὶ αὐτὰ γίγνεται, ὅταν τις τῇ διαλεκτικῇ τέχνῃ χρώμενος, λαβὼν ψυχὴν προσήκουσαν, φυτεύῃ τε καὶ σπείρῃ μετʼ ἐπιστήμης λόγους, οἳ ἑαυτοῖς τῷ τε φυτεύσαντι '. None
245a. ills is found. Socrates. And a third kind of possession and madness comes from the Muses. This takes hold upon a gentle and pure soul, arouses it and inspires it to songs and other poetry, and thus by adorning countless deeds of the ancients educates later generations. But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art, meets with no success, and the poetry of the sane man vanishes into nothingness before that of the inspired madmen.'246c. and fully winged, it mounts upward and governs the whole world; but the soul which has lost its wings is borne along until it gets hold of something solid, when it settles down, taking upon itself an earthly body, which seems to be self-moving, because of the power of the soul within it; and the whole, compounded of soul and body, is called a living being, and is further designated as mortal. It is not immortal by any reasonable supposition, but we, though we have never seen 276e. Phaedrus. A noble pastime, Socrates, and a contrast to those base pleasures, the pastime of the man who can find amusement in discourse, telling stories about justice, and the other subjects of which you speak. Socrates. Yes, Phaedrus, so it is; but, in my opinion, serious discourse about them is far nobler, when one employs the dialectic method and plants and sows in a fitting soul intelligent words which are able to help themselves and him '. None
34. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Clement of Alexandria, Platonism and Stoicism in,, image and likeness of God, being made in • image and likeness • image of God • imagery, marking/stamping • imagery, wax

 Found in books: Ayres and Ward (2021) 129; Geljon and Runia (2013) 109; Geljon and Runia (2019) 123; Osborne (2010) 95; Wilson (2012) 81

191c. συγχωρήσεται, ἴσως δὲ ἀντιτενεῖ. ἀλλὰ γὰρ ἐν τοιούτῳ ἐχόμεθα, ἐν ᾧ ἀνάγκη πάντα μεταστρέφοντα λόγον βασανίζειν. σκόπει οὖν εἰ τὶ λέγω. ἆρα ἔστιν μὴ εἰδότα τι πρότερον ὕστερον μαθεῖν; ΘΕΑΙ. ἔστι μέντοι. ΣΩ. οὐκοῦν καὶ αὖθις ἕτερον καὶ ἕτερον; ΘΕΑΙ. τί δʼ οὔ; ΣΩ. θὲς δή μοι λόγου ἕνεκα ἐν ταῖς ψυχαῖς ἡμῶν ἐνὸν κήρινον ἐκμαγεῖον, τῷ μὲν μεῖζον, τῷ δʼ ἔλαττον, καὶ τῷ μὲν καθαρωτέρου κηροῦ, τῷ δὲ κοπρωδεστέρου, καὶ σκληροτέρου,' '. None
191c. THEAET. To be sure he can. SOC. Again, then, can he learn one thing after another? THEAET. Why not? SOC. Please assume, then, for the sake of argument, that there is in our souls a block of wax, in one case larger, in another smaller, in one case the wax is purer, in another more impure and harder, in some cases softer,' '. None
35. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • God, image of • Image • Image (εἰκών) • Nature/nature (phusis, φύσις‎) as image • eidôlon (phantom image) • eikôn [ Image ] • image • image of God • image of God, • image, imagery • image/likeness of Forms • imagery, fountain • imagery, marking/stamping • images (eidola) • imagination • imagination (phantasia, φαντασία‎) and World Soul • mind, image of God • phantasma ( mental image) • recollection (anamnêsis, ἀνάμνησις‎) through images • representation or imagination • time, as image of eternity

 Found in books: Corrigan and Rasimus (2013) 8, 390; Ebrey and Kraut (2022) 58; Geljon and Runia (2019) 124, 166, 208; Gerson and Wilberding (2022) 117; Hoenig (2018) 136; Linjamaa (2019) 55, 120; Novenson (2020) 250; Pinheiro Bierl and Beck (2013) 70; Roskovec and Hušek (2021) 12; Russell and Nesselrath (2014) 74, 98, 103; Struck (2016) 80, 89; Wilson (2010) 353; d, Hoine and Martijn (2017) 108, 126, 284

28a. ἀεί, ὂν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτόν, ἀεὶ κατὰ ταὐτὰ ὄν, τὸ δʼ αὖ δόξῃ μετʼ αἰσθήσεως ἀλόγου δοξαστόν, γιγνόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν. πᾶν δὲ αὖ τὸ γιγνόμενον ὑπʼ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· παντὶ γὰρ ἀδύνατον χωρὶς αἰτίου γένεσιν σχεῖν. ὅτου μὲν οὖν ἂν ὁ δημιουργὸς πρὸς τὸ κατὰ ταὐτὰ ἔχον βλέπων ἀεί, τοιούτῳ τινὶ προσχρώμενος παραδείγματι, τὴν ἰδέαν καὶ δύναμιν αὐτοῦ ἀπεργάζηται, καλὸν ἐξ ἀνάγκης' 29e. τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην 34b. ἐσόμενον θεὸν λογισθεὶς λεῖον καὶ ὁμαλὸν πανταχῇ τε ἐκ μέσου ἴσον καὶ ὅλον καὶ τέλεον ἐκ τελέων σωμάτων σῶμα ἐποίησεν· ψυχὴν δὲ εἰς τὸ μέσον αὐτοῦ θεὶς διὰ παντός τε ἔτεινεν καὶ ἔτι ἔξωθεν τὸ σῶμα αὐτῇ περιεκάλυψεν, καὶ κύκλῳ δὴ κύκλον στρεφόμενον οὐρανὸν ἕνα μόνον ἔρημον κατέστησεν, διʼ ἀρετὴν δὲ αὐτὸν αὑτῷ δυνάμενον συγγίγνεσθαι καὶ οὐδενὸς ἑτέρου προσδεόμενον, γνώριμον δὲ καὶ φίλον ἱκανῶς αὐτὸν αὑτῷ. διὰ πάντα δὴ ταῦτα εὐδαίμονα θεὸν αὐτὸν ἐγεννήσατο. 37d. καθάπερ οὖν αὐτὸ τυγχάνει ζῷον ἀίδιον ὄν, καὶ τόδε τὸ πᾶν οὕτως εἰς δύναμιν ἐπεχείρησε τοιοῦτον ἀποτελεῖν. ἡ μὲν οὖν τοῦ ζῴου φύσις ἐτύγχανεν οὖσα αἰώνιος, καὶ τοῦτο μὲν δὴ τῷ γεννητῷ παντελῶς προσάπτειν οὐκ ἦν δυνατόν· εἰκὼ δʼ ἐπενόει κινητόν τινα αἰῶνος ποιῆσαι, καὶ διακοσμῶν ἅμα οὐρανὸν ποιεῖ μένοντος αἰῶνος ἐν ἑνὶ κατʼ ἀριθμὸν ἰοῦσαν αἰώνιον εἰκόνα, τοῦτον ὃν δὴ χρόνον ὠνομάκαμεν. 39e. ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 51e. δύο δὴ λεκτέον ἐκείνω, διότι χωρὶς γεγόνατον ἀνομοίως τε ἔχετον. τὸ μὲν γὰρ αὐτῶν διὰ διδαχῆς, τὸ δʼ ὑπὸ πειθοῦς ἡμῖν ἐγγίγνεται· καὶ τὸ μὲν ἀεὶ μετʼ ἀληθοῦς λόγου, τὸ δὲ ἄλογον· καὶ τὸ μὲν ἀκίνητον πειθοῖ, τὸ δὲ μεταπειστόν· καὶ τοῦ μὲν πάντα ἄνδρα μετέχειν φατέον, νοῦ δὲ θεούς, ἀνθρώπων δὲ γένος βραχύ τι. ΤΙ. τούτων δὲ οὕτως ἐχόντων 71a. τὸ κράτιστον καθʼ ἡσυχίαν περὶ τοῦ πᾶσι κοινῇ καὶ ἰδίᾳ συμφέροντος ἐῷ βουλεύεσθαι, διὰ ταῦτα ἐνταῦθʼ ἔδοσαν αὐτῷ τὴν τάξιν. εἰδότες δὲ αὐτὸ ὡς λόγου μὲν οὔτε συνήσειν ἔμελλεν, εἴ τέ πῃ καὶ μεταλαμβάνοι τινὸς αὐτῶν αἰσθήσεως, οὐκ ἔμφυτον αὐτῷ τὸ μέλειν τινῶν ἔσοιτο λόγων, ὑπὸ δὲ εἰδώλων καὶ φαντασμάτων νυκτός τε καὶ μεθʼ ἡμέραν μάλιστα ψυχαγωγήσοιτο, τούτῳ δὴ θεὸς ἐπιβουλεύσας αὐτῷ τὴν ἥπατος '. None
28a. and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity' 29e. constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. 34b. which was one day to be existent, whereby He made it smooth and even and equal on all sides from the center, a whole and perfect body compounded of perfect bodies, And in the midst thereof He set Soul, which He stretched throughout the whole of it, and therewith He enveloped also the exterior of its body; and as a Circle revolving in a circle He established one sole and solitary Heaven, able of itself because of its excellence to company with itself and needing none other beside, sufficing unto itself as acquaintance and friend. And because of all this He generated it to be a blessed God. 37d. till more closely. Accordingly, seeing that that Model is an eternal Living Creature, He set about making this Universe, so far as He could, of a like kind. But inasmuch as the nature of the Living Creature was eternal, this quality it was impossible to attach in its entirety to what is generated; wherefore He planned to make a movable image of Eternity, and, as He set in order the Heaven, of that Eternity which abides in unity He made an eternal image, moving according to number, even that which we have named Time. 39e. Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 51e. Now these two Kinds must be declared to be two, because they have come into existence separately and are unlike in condition. For the one of them arises in us by teaching, the other by persuasion; and the one is always in company with true reasoning, whereas the other is irrational; and the one is immovable by persuasion, whereas the other is alterable by persuasion; and of the one we must assert that every man partakes, but of Reason only the gods and but a small class of men. Tim. This being so, we must agree that One Kind 71a. concerning what benefits all, both individually and in the mass,—for these reasons they stationed it in that position. And inasmuch as they knew that it would not understand reason, and that, even if it did have some share in the perception of reasons, it would have no natural instinct to pay heed to any of them but would be bewitched for the most part both day and night by images and phantasms,—to guard against this God devised and constructed the form of the liver and placed it in that part’s abode; '. None
36. Sophocles, Antigone, 821-822 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • imagery • marriage, imagery • trees, in funerary imagery

 Found in books: Moss (2012) 30; Seaford (2018) 239

821. nor having won the wages of the sword. No, guided by your own laws and still alive, unlike any mortal before, you will descend to Hades.'822. nor having won the wages of the sword. No, guided by your own laws and still alive, unlike any mortal before, you will descend to Hades. '. None
37. Thucydides, The History of The Peloponnesian War, 6.28, 7.87.1-7.87.2 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Hermes, images and iconography • Image • imagination • water imagery

 Found in books: Athanassaki and Titchener (2022) 145; Bricault and Bonnet (2013) 137; Kazantzidis (2021) 164; Maier and Waldner (2022) 140; Simon (2021) 333, 338

7.87.1. τοὺς δ’ ἐν ταῖς λιθοτομίαις οἱ Συρακόσιοι χαλεπῶς τοὺς πρώτους χρόνους μετεχείρισαν. ἐν γὰρ κοίλῳ χωρίῳ ὄντας καὶ ὀλίγῳ πολλοὺς οἵ τε ἥλιοι τὸ πρῶτον καὶ τὸ πνῖγος ἔτι ἐλύπει διὰ τὸ ἀστέγαστον καὶ αἱ νύκτες ἐπιγιγνόμεναι τοὐναντίον μετοπωριναὶ καὶ ψυχραὶ τῇ μεταβολῇ ἐς ἀσθένειαν ἐνεωτέριζον, 7.87.2. πάντα τε ποιούντων αὐτῶν διὰ στενοχωρίαν ἐν τῷ αὐτῷ καὶ προσέτι τῶν νεκρῶν ὁμοῦ ἐπ᾽ ἀλλήλοις ξυννενημένων, οἳ ἔκ τε τῶν τραυμάτων καὶ διὰ τὴν μεταβολὴν καὶ τὸ τοιοῦτον ἀπέθνῃσκον, καὶ ὀσμαὶ ἦσαν οὐκ ἀνεκτοί, καὶ λιμῷ ἅμα καὶ δίψῃ ἐπιέζοντο ʽἐδίδοσαν γὰρ αὐτῶν ἑκάστῳ ἐπὶ ὀκτὼ μῆνας κοτύλην ὕδατος καὶ δύο κοτύλας σίτοὐ, ἄλλα τε ὅσα εἰκὸς ἐν τῷ τοιούτῳ χωρίῳ ἐμπεπτωκότας κακοπαθῆσαι, οὐδὲν ὅτι οὐκ ἐπεγένετο αὐτοῖς:' '. None
7.87.1. The prisoners in the quarries were at first hardly treated by the Syracusans. Crowded in a narrow hole, without any roof to cover them, the heat of the sun and the stifling closeness of the air tormented them during the day, and then the nights which came on autumnal and chilly, made them ill by the violence of the change; 7.87.2. besides, as they had to do everything in the same place for want of room, and the bodies of those who died of their wounds or from the variation in the temperature, or from similar causes, were left heaped together one upon another, intolerable stenches arose; while hunger and thirst never ceased to afflict them, each man during eight months having only half a pint of water and a pint of corn given him daily. In short, no single suffering to be apprehended by men thrust into such a place was spared them. ' '. None
38. Xenophon, The Education of Cyrus, 1.6.28-1.6.29 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • deception, and hunting images • image, military

 Found in books: Clay and Vergados (2022) 321; Hesk (2000) 124, 125

1.6.28. πῶς μήν, ἔφη, παῖδας ὄντας ἡμᾶς καὶ ἐφήβους τἀναντία τούτων ἐδιδάσκετε; ναὶ μὰ Δίʼ, ἔφη, καὶ νῦν πρὸς τοὺς φίλους τε καὶ πολίτας· ὅπως δέ γε τοὺς πολεμίους δύναισθε κακῶς ποιεῖν οὐκ οἶσθα μανθάνοντας ὑμᾶς πολλὰς κακουργίας; οὐ δῆτα, ἔφη, ἔγωγε, ὦ πάτερ. τίνος μὴν ἕνεκα, ἔφη, ἐμανθάνετε τοξεύειν; τίνος δʼ ἕνεκα ἀκοντίζειν; τίνος δʼ ἕνεκα δολοῦν ὗς ἀγρίους καὶ πλέγμασι καὶ ὀρύγμασι; τί δʼ ἐλάφους ποδάγραις καὶ ἁρπεδόναις; τί δὲ λέουσι καὶ ἄρκτοις καὶ παρδάλεσιν οὐκ εἰς τὸ ἴσον καθιστάμενοι ἐμάχεσθε, ἀλλὰ μετὰ πλεονεξίας τινὸς αἰεὶ ἐπειρᾶσθε ἀγωνίζεσθαι πρὸς αὐτά; ἢ οὐ πάντα γιγνώσκεις ταῦτα ὅτι κακουργίαι τέ εἰσι καὶ ἀπάται καὶ δολώσεις καὶ πλεονεξίαι; 1.6.29. ναὶ μὰ Δίʼ, ἔφη, θηρίων γε· ἀνθρώπων δὲ εἰ καὶ δόξαιμι βούλεσθαι ἐξαπατῆσαί τινα, πολλὰς πληγὰς οἶδα λαμβάνων. οὐδὲ γὰρ τοξεύειν, οἶμαι, οὐδʼ ἀκοντίζειν ἄνθρωπον ἐπετρέπομεν ὑμῖν, ἀλλʼ ἐπὶ σκοπὸν βάλλειν ἐδιδάσκομεν, ἵνα γε νῦν μὲν μὴ κακουργοίητε τοὺς φίλους, εἰ δέ ποτε πόλεμος γένοιτο, δύναισθε καὶ ἀνθρώπων στοχάζεσθαι· καὶ ἐξαπατᾶν δὲ καὶ πλεονεκτεῖν οὐκ ἐν ἀνθρώποις ἐπαιδεύομεν ὑμᾶς, ἀλλʼ ἐν θηρίοις, ἵνα μηδʼ ἐν τούτοις τοὺς φίλους βλάπτοιτε, εἰ δέ ποτε πόλεμος γένοιτο, μηδὲ τούτων ἀγύμναστοι εἴητε.''. None
1.6.28. Aye, by Zeus, said he; and so we would have you still towards your friends and fellow-citizens; but, that you might be able to hurt your enemies, do you not know that you all were learning many villainies? No, indeed, father, said he; not I, at any rate. Why said he, did you learn to shoot, and why to throw the spear? Why did you learn to ensnare wild boars with nets and pitfalls, and deer with traps and toils? And why were you not used to confront lions and bears and leopards in a fair fight face to face instead of always trying to contend against them with some advantage on your side? Why, do you not know that all this is villainy and deceit and trickery and taking unfair advantage? 1.6.29. Yes, by Zeus, said he, toward wild animals however; but if I ever even seemed to wish to deceive a man, I know that I got a good beating for it. Yes said he; for, methinks, we did not permit you to shoot at people nor to throw your spear at them; but we taught you to shoot at a mark, in order that you might not for the time at least do harm to your friends, but, in case there should ever be a war, that you might be able to aim well at men also. And we instructed you likewise to deceive and to take advantage, not in the case of men but of beasts, in order that you might not injure your friends by so doing, but, if there should ever be a war, that you might not be unpractised in these arts. ''. None
39. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • image, imagery • phantasma ( mental image)

 Found in books: Roskovec and Hušek (2021) 6; Struck (2016) 99

40. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • imagery, Dionysiac • images

 Found in books: Gale (2000) 191; Lloyd (1989) 179

41. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Image • Image (εἰκών)

 Found in books: Corrigan and Rasimus (2013) 338; Rasimus (2009) 32

42. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Plato, images • image

 Found in books: Ebrey and Kraut (2022) 60; Ward (2021) 60

43. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • image, imagery • images (eidola)

 Found in books: Roskovec and Hušek (2021) 13; Russell and Nesselrath (2014) 74

44. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • countryside, charms imagined • imagery, chariots • imagery, solar

 Found in books: Gale (2000) 36; Jenkyns (2013) 224

45. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • imagery, chariots • imagery, triumphal • water imagery

 Found in books: Gale (2000) 14, 188, 190; Kazantzidis (2021) 138

46. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • metaliterary symbols, water-imagery • water imagery

 Found in books: Kazantzidis (2021) 132, 138, 139, 143, 144; Mheallaigh (2014) 11

47. Anon., 1 Enoch, 14.18-14.22, 89.73 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Image of God • Image xvi, • Vineyard imagery, in Psalms • animal imagery

 Found in books: Corley (2002) 136; Goodman (2006) 209, 210; Rowland (2009) 80, 305, 306; Visnjic (2021) 290

14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 14.20. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. 14.21. was whiter than any snow. None of the angels could enter and could behold His face by reason" 14.22. of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand time 87. And again I saw how they began to gore each other and to devour each other, and the earth,began to cry aloud. And I raised mine eyes again to heaven, and I saw in the vision, and behold there came forth from heaven beings who were like white men: and four went forth from that place,and three with them. And those three that had last come forth grasped me by my hand and took me up, away from the generations of the earth, and raised me up to a lofty place, and showed me,a tower raised high above the earth, and all the hills were lower. And one said unto me: ' Remain here till thou seest everything that befalls those elephants, camels, and asses, and the stars and the oxen, and all of them.'" '88. And I saw one of those four who had come forth first, and he seized that first star which had fallen from the heaven, and bound it hand and foot and cast it into an abyss: now that abyss was,narrow and deep, and horrible and dark. And one of them drew a sword, and gave it to those elephants and camels and asses: then they began to smite each other, and the whole earth quaked,because of them. And as I was beholding in the vision, lo, one of those four who had come forth stoned (them) from heaven, and gathered and took all the great stars whose privy members were like those of horses, and bound them all hand and foot, and cast them in an abyss of the earth.
89.73. house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.' "89. And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed. 90. And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their periods as did the first; and others received them into their,hands, to pasture them for their period, each shepherd in his own period. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to,devour their flesh. And the sheep cried out because their flesh was being devoured by the birds,,and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell,to the earth and the sheep became few. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times.",But behold lambs were borne by those white sheep, and they began to open their eyes and to see,,and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to,them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep,in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes,were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the,rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram.,And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book concerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them.,And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep.,And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members,were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: \' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more,than I commanded them.\' And behold they were all bound, I saw, and they all stood before Him.,And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full,of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast,into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and,cast into this fiery abyss, and they burned; now this abyss was to the right of that house. And I saw those sheep burning and their bones burning.,And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried,it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.,And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying,them in every thing. And thereafter those three who were clothed in white and had seized me by my hand who had taken me up before, and the hand of that ram also seizing hold of me, they,took me up and set me down in the midst of those sheep before the judgement took place. And those",sheep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to,His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep,were invited into that house, but it held them not. And the eyes of them all were opened, and they,saw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full.,And I saw that a white bull was born, with large horns and all the beasts of the field and all the,birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep,rejoiced over it and over all the oxen. And I slept in their midst: and I awoke and saw everything.",This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and,gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and,be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled-because I had seen that vision.Section V. XCI-CIV (i.e. XCII, XCI.,XCIII.",XCI.",XCIV-CIV.). A Book of Exhortation and Promised Blessing for the Righteous and of Malediction and Woe for the Sinners."''. None
48. None, None, nan (3rd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Image • Image of God

 Found in books: Goodman (2006) 209; Rasimus (2009) 167

49. Cicero, On Divination, 1.19-1.20, 2.138-2.139 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Imagines (Roman funeral masks) • death, imagery of • images (eidola) • imagination • religion, implication of religious imagery in Lucretius’ depiction of epilepsy

 Found in books: Kazantzidis (2021) 90; Nuno et al (2021) 47; Russell and Nesselrath (2014) 121; Walters (2020) 80

1.19. Atque ea, quae lapsu tandem cecidere vetusto, Haec fore perpetuis signis clarisque frequentans Ipse deum genitor caelo terrisque canebat. Nunc ea, Torquato quae quondam et consule Cotta Lydius ediderat Tyrrhenae gentis haruspex, Omnia fixa tuus glomerans determinat annus. Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum species ex aere vetus venerataque Nattae Concidit, elapsaeque vetusto numine leges, Et divom simulacra peremit fulminis ardor.
2.138. —Quid ergo? istae imagines ita nobis dicto audientes sunt, ut, simul atque velimus, accurrant? etiamne earum rerum, quae nullae sunt? quae est enim forma tam invisitata, tam nulla, quam non sibi ipse fingere animus possit? ut, quae numquam vidimus, ea tamen informata habeamus, oppidorum situs, hominum figuras. 2.139. Num igitur, cum aut muros Babylonis aut Homeri faciem cogito, imago illorum me aliqua pellit? Omnia igitur, quae volumus, nota nobis esse possunt; nihil est enim, de quo cogitare nequeamus; nullae ergo imagines obrepunt in animos dormientium extrinsecus, nec omnino fluunt ullae, nec cognovi quemquam, qui maiore auctoritate nihil diceret. Animorum est ea vis eaque natura, ut vigeant vigilantes nullo adventicio pulsu, sed suo motu incredibili quadam celeritate. Hi cum sustinentur membris et corpore et sensibus, omnia certiora cernunt, cogitant, sentiunt. Cum autem haec subtracta sunt desertusque animus languore corporis, tum agitatur ipse per sese. Itaque in eo et formae versantur et actiones, et multa audiri, multa dici videntur.' '. None
1.19. And the misfortunes which happened at last and were long in their passing —These were foretold by the Father of Gods, in earth and in heaven,Through unmistakable signs that he gave and often repeated.12 Now, of those prophecies made when Torquatus and Cotta were consuls, —Made by a Lydian diviner, by one of Etruscan extraction —All, in the round of your crowded twelve months, were brought to fulfilment.For high-thundering Jove, as he stood on starry Olympus,Hurled forth his blows at the temples and monuments raised in his honour,And on the Capitols site he unloosed the bolts of his lightning.Then fell the brazen image of Natta, ancient and honoured:Vanished the tablets of laws long ago divinely enacted;Wholly destroyed were the statues of gods by the heat of the lightning.
2.138. Then are these phantoms of yours so obedient to our beck and call that they come the instant we summon them? And is this true even of the phantoms of things that do not exist? For what is there so unreal and unheard of that we cannot form a mental picture of it? We even shape things which we have never seen — as the sites of towns and the faces of men. 2.139. Then, by your theory, when I think of the walls of Babylon or of the face of Homer, some phantom of what I have in mind strikes upon my brain! Hence it is possible for us to know everything we wish to know, since there is nothing of which we cannot think. Therefore no phantoms from the outside steal in upon our souls in sleep; nor do phantoms stream forth at all. In fact I never knew anybody who could say nothing with more ponderous gravity than Democritus.The soul is of such a force and nature that, when we are awake, it is active, not because of any extraneous impulse, but because of its own inherent power of self-motion and a certain incredible swiftness. When the soul is supported by the bodily members and by the five senses its powers of perception, thought, and apprehension are more trustworthy. But when these physical aids are removed and the body is inert in sleep, the soul then moves of itself. And so, in that state, visions flit about it, actions occur and it seems to hear and say many things.' '. None
50. Cicero, On The Ends of Good And Evil, 5.2 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • imagines • imagines, in funerals

 Found in books: Jenkyns (2013) 258; Rutledge (2012) 86

5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina.''. None
5.2. \xa0Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I\xa0can\'t say; but one\'s emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I\xa0am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates\' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I\xa0mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." <''. None
51. Cicero, On The Nature of The Gods, 2.61-2.63, 2.66, 2.75, 2.87-2.88, 2.98-2.153 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Hera, images and iconography • Image • Imagines (Roman funeral masks) • countryside, charms imagined • cult images of the gods • image of the cosmos • imagery, chariots • numinousness, of divine imagery

 Found in books: Beck (2006) 124, 125; Gale (2000) 188; Jenkyns (2013) 55, 253; Linjamaa (2019) 237; Nuno et al (2021) 47; Simon (2021) 37; Wynne (2019) 138, 147, 152

2.61. In other cases some exceptionally potent force is itself designated by a title of convey, for example Faith and Mind; we see the shrines on the Capitol lately dedicated to them both by Marcus Aemilius Scaurus, and Faith had previously been deified by Aulus Atilius Calatinus. You see the temple of Virtue, restored as the temple of Honour by Marcus Marcellus, but founded many years before by Quintus Maximus in the time of the Ligurian war. Again, there are the temples of Wealth, Safety, Concord, Liberty and Victory, all of which things, being so powerful as necessarily to imply divine goverce, were themselves designated as gods. In the same class the names of Desire, Pleasure and Venus Lubentina have been deified — things vicious and unnatural (although Velleius thinks otherwise), yet the urge of these vices often overpowers natural instinct. 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. 2.63. "Another theory also, and that a scientific one, has been the source of a number of deities, who clad in human form have furnished the poets legends and have filled man\'s life with superstitions of all sorts. This subject was handled by Zeno and was later explained more fully by Cleanthes and Chrysippus. For example, an ancient belief prevailed throughout Greece that Caelus was mutilated by his son Saturn, and Saturn himself thrown into bondage by his son Jove:
2.66. "The air, lying between the sea and sky, is according to the Stoic theory deified under the name belonging to Juno, sister and wife of Jove, because it resembles and is closely connected with the aether; they made it female and assigned it to Juno because of its extreme softness. (The name of Juno however I believe to be derived from iuvare \'to help\'). There remained water and earth, to complete the fabled partition of the three kingdoms. Accordingly the second kingdom, the entire realm of the sea, was assigned to Neptune, Jove\'s brother as they hold; his name is derived from nare \'to swim,\' with a slight alteration of the earlier letters and with the suffix seen in Portunus (the harbour god), derived from portus \'a harbour.\' The entire bulk and substance of the earth was dedicated to father Dis (that is, Dives, \'the rich,\' and so in Greek Plouton), because all things fall back into the earth and also arise from the earth. He is said to have married Proserpina (really a Greek name, for she is the same as the goddess called Persephone in Greek) — they think that she represents the seed of corn, and fable that she was hidden away, and sought for by her mother.
2.75. I therefore declare that the world and all its parts were set in order at the beginning and have been governed for all time by converse providence: a thesis which our school usually divides into three sections. The first is based on the argument proving that the gods exist; if this be granted, it must be admitted that the world is governed by their wisdom. The second proves that all things are under the sway of sentient nature, and that by it the universe is carried on in the most beautiful manner; and this proved, it follows that the universe was generated from living first causes. The third topic is the argument from the wonder that we feel at the marvel of creation, celestial and terrestrial.
2.87. Let someone therefore prove that it could have been better. But no one will ever prove this, and anyone who essays to improve some detail will either make it worse or will be demanding an improvement impossible in the nature of things. "But if the structure of the world in all its parts is such that it could not have been better whether in point of utility or beauty, let us consider js is the result of chance, or whether on the contrary the parts of the world are in such a condition that they could not possibly have cohered together if they were not controlled by intelligence and by divine providence. If then that produces of nature are better than those of art, and if art produces nothing without reason, nature too cannot be deemed to be without reason. When you see a statue or a painting, you recognize the exercise of art; when you observe from a distance the course of a ship, you do not hesitate to assume that its motion is guided by reason and by art; when you look at a sun‑dial or a water-clock, you infer that it tells the time by art and not by chance; how then can it be consistent to suppose that the world, which includes both the works of art in question, the craftsmen who made them, and everything else besides, can be devoid of purpose and of reason? 2.88. Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hundred, would any single native doubt that this orrery was the work of a rational being? This thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the produce of chance or necessity of some sort, or of divine reason and intelligence; they think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit.
2.98. "For we may now put aside elaborate argument and gaze as it were with our eyes upon the beauty of the creations of divine providence, as we declare them to be. And first let us behold the whole earth, situated in the centre of the world, a solid spherical mass gathered into a globe by the natural gravitation of all its parts, clothed with flowers and grass and trees and corn,º forms of vegetation all of them incredibly numerous and inexhaustibly varied and diverse. Add to these cool fountains ever flowing, transparent streams and rivers, their banks clad in brightest verdure, deep vaulted caverns, craggy rocks, sheer mountain heights and plains of immeasurable extent; add also the hidden veins of gold and silver, and marble in unlimited quantity. 2.99. Think of all the various species of animals, both tame and wild! think of the flights and songs of birds! of the pastures filled with cattle, and the teeming life of the woodlands! Then why need I speak of the race of men? who are as it were the appointed tillers of the soil, and who suffer it not to become a savage haunt of monstrous beasts of prey nor a barren waste of thickets and brambles, and whose industry diversifies and adorns the lands and islands and coasts with houses and cities. Could we but behold these things with our eyes as we can picture them in our minds, no one taking in the whole earth at one view could doubt the divine reason. 2.100. Then how great is the beauty of the sea! how glorious the aspect of its vast expanse! him many and how diverse its islands! how lovely the scenery of its coasts and shores! how numerous and how different the species of marine animals, some dwelling in the depths, some floating and swimming on the surface, some clinging in their own shells to the rocks! And the sea itself, yearning for the earth, sports against her shores in such a fashion that the two elements appear to be fused into one. 2.101. Next the air bordering on the sea undergoes the alternates of day and night, and now rises upward melt down rarefied, now is condensed and compressed into clouds and gathering mixture enriches the earth with rain, now flows forth in currents thenceforth and produces winds. Likewise it causes the yearly variations of cold and heat, and it also both supports the flight of birds and inhaled by breathing nourishes and sustains the animal race. There remains the element that is most distant and highest removed from our abodes, the all‑engirdling, all‑confining circuit of the sky, also named the aether, the farthest coast and frontier of the world, wherein those fiery shapes most marvellously trace out their ordered courses. 2.102. of these the sun, which many times surpasses the earth in magnitude, revolves about her, and by his rising and setting causes day and night, and now approaching, then again retiring, twice each year makes returns in opposite directions from his farthest point, and in the period of those returns at one time causes the face of the earth as it were to contract with a gloomy frown, and at another restores her to gladness til she seems to smile in sympathy with the sky. 2.103. Again the moon, which is, as the mathematicians prove, more than half the size of the earth, roams in the same courses as the sun, but at one time converging with the sun and at another diverging from it, both bestows upon the light that it has borrowed from the sun and itself undergoes divers changes of its light, and also at one time is in conjunction and hides the sun, darken ut light of its rays, at another itself comes into the shadow of the earth, being opposite to the sun, and owing to the interpose and interference of the earth is suddenly extinguished. And the so‑called wandering stars (planets) travel in the same courses round the earth, and rise and set in the same way, with motions now accelerated, now retarded, and sometimes even ceasing altogether. 2.104. Nothing can be more marvellous or more beautiful than this spectacle. Next comes the vast multitude of the fixed stars, grouped in constellations so clearly defined that they have received names derived from their resemblance to familiar objects." Here he looked at me and said, "I will make use of the poems of Aratus, as translated by yourself when quite a young man, which because of their Latin dress give me such pleasure that I retain many of them in memory. Well then, as we continually see with our own eyes, without any change or variation Swiftly the other heavenly bodies glide, All day and night travelling with the sky, ' "2.105. and no one who loves to contemplate the uniformity of nature can ever be tired of gazing at them. The furthest tip of either axle‑end Is called the pole. Round the poel circle the two Bears, which never set; One of these twain the Greeks call Cynosure, The other Helicē is named; and the latter's extremely bright stars, visible to us all night long, Our countrymen the Seven Triones call; " '2.106. and the little Cynosure consists of an equal number of stars similarly grouped, and revolves round the same pole: Phoenician sailors place in this their trust To guide their course by night; albeit the other Shines out before and with more radiant stars At earliest night-fall far and wide is seen, Yet small though this one is, the mariner On this relies, since it revolves upon An inner circle and a shorter path. Also the further to enhance the beauty of those constellations, Between them, like a river flowing swift, The fierce-eyed Serpent winds; in sinuous coils Over and under twines his snaky frame. ' "2.107. His whole appearance is very remarkable, but the most striking part of him is the shape of his head and the brilliance of his eyes: No single hindering star his head adorns, His brows are by a double radiance marked, And from his cruel eyes two lights flash out, The while his chin gleams with one flashing star; His graceful neck is bent, his head reclined, As if at gaze upon the Great Bear's tail. " '2.108. And while the rest of the Serpent\'s body is visible all night long, This head a moment sinks beneath the sea, Where meet its setting and its rise in one. Next to its head however The weary figure of a man in sorrow Revolts, which the Greeks Engónasin call, as travelling "on his knees." Here is the Crown, of radiance supreme. This is in the rear of the Serpent, while at its head is the Serpent-holder, 2.109. By Greeks called Ophiúchus, famous name! Firm between both his hands he "holds the Snake," Himself in bondage by its body held, For serpent round the waist engirdles men, Yet treads he firm and presses all his weight, Trampling upon the Scorpion\'s eyes and breast. After the Septentriones comes The Bear-ward, commonly Boötes called, Because he drives the Bear yoked to a pole. ' "2.110. And then the following lines: for with this Boötes beneath his bosom fixed appears A glittering star, Arcturus, famous name, and below his feet moves The Virgin bright, holding her ear of corn Resplendent. And the constellations are so accurately spaced out that their vast and ordered array clearly displays the skill of a divine creator: By the Bear's head you will descry the Twins, Beneath its belly the Crab, and in its claws The Lion's bulk emits a twinkling ray. The Charioteer Hidden beneath the Twins' left flank will glide; Him Helicē confronts with aspect fierce; At his left shoulder the bright She‑goat stands. And then the following: A constellation vast and brilliant she, Whereas the Kids emit a scanty light Upon mankind. Beneath her feet Crouches the hornéd Bull, a mighty frame. " "2.111. His head is bespangled with a multitude of stars: The Greeks were wont to call them Hyades, from their bringing rain, the Greek for which is hyein, while our nation stupidly names them the Sucking-pigs, as though the name Hyades were derived from the word for 'pig' and not from 'rain.' Behind the Lesser Septentrio follows Cepheus, with open hands outstretched; For close behind the Bear, the Cynosure, He wheels. Before him comes Cassiepia with her darkling stars, And next to her roams a bright shape, the sad Andromeda, shunning her mother's sight. The belly of the Horse touches her head, Proudly he tosses high his glittering mane; One common star holds their twin shapes conjoint And constellations linked indissolubly. Close by them stands the Ram with wreathéd horns: and next to him The Fishes gliding, one some space in front And nearer to the North Wind's shuddering breath. " "2.112. At the feet of Andromeda Perseus is outlined, Assailed by all the zenith's northern blasts; and by him at his left knee placed on every side The tiny Pleiads dim you will descry. And, slightly sloping, next the Lyre is seen, Next the winged Bird 'neath heaven's wide canopy. Close to the Horse's head is the right hand Aquarius, and then his whole figure. Next in the mighty zone comes capricorn, Half-brute, half‑man; his mighty bosom breathes An icy chill; and when the Titans sun Arrayeth him with never-ceasing light, He turns his car to climb the wintry sky. " '2.113. Here we behold How there appears the Scorpion rising high, His mighty tail trailing the bended Bow; Near which on soaring pinions wheels the Bird And near to this the burning Eagle flies. Then the Dolphin, And then Orion slopes his stooping frame. ' "2.114. Following him The glowing Dog‑star radiantly shines. After this follows the Hare, What never resteth weary from her race; At the Dog's tail meandering Argo glides. Her the Ram covers, and the scaly Fishes, And her bright breast touches the River's banks. Its long winding current you will observe, And in the zenith you will see the Chains That bind the Fishes, hanging at their tails. . . . Then you'll descry, near the bright Scorpion's sting, The Altar, fanned by Auster's gentle breath. And by it the Centaur Proceeds, in haste to join the Horse's parts Unto the Claws; extending his right hand, That grasps the mighty beast, he marches on And grimly strides towards the Altar bright. Here Hydra rises from the nether realms, her body widely outstretched; And in her midmost coil the Wine-bowl gleams, While pressing at her tail the feathered Crow Pecks with his beak; and here, hard by the Twins, The Hound's Forerunner, in Greek named Prokyon. " '2.115. Can any sane person believe that all this array of stars and this vast celestial adornment could have been created out of atoms rushing thenceforth fortuitously and at random? or could any other being devoid of intelligence and reason have created them? Not merely did their creation postulate intelligence, but it is impossible to understand their nature without intelligence of a high order. "but not only are these things marvellous, but nothing is more remarkable than the stability and coherence of the world, which is such that it is impossible even to imagine anything better adapted to endure. For all its parts in every direction gravitate with a uniform pressure towards the centre. Moreover busy conjoined maintain their union most permanently when they have some bond encompassing them to bind them together; and this function is fulfilled by that rational and intelligent substance which pervades the whole world as the efficient cause of all things and which draws and collects the outermost particles towards the centre. ' "2.116. Hence if the world is round and therefore all its parts are held together by and with each other in universal equilibrium, the same must be the case with the earth, so that all its parts must converge towards the centre (which in a sphere is the lowest point) without anything to break the continuity and so threaten its Bast complex of gravitational forces and masses with dissolution. And on the same principle the sea, although above the earth, nevertheless seeks the earth's centre and so is massed into a sphere uniform on all sides, and never floods its bounds and overflows. " "2.117. Its neighbour the air travels upward it is true in virtue of its lightness, but at the same time spreads horizontally in all directions; and thus while contiguous and conjoined with the sea it has a natural tendency to rise to the sky, and by receiving an admixture of the sky's tenuity and heat furnishes to living creatures the breath of life and health. The air is enfolded by the highest part of the sky, termed the ethereal part; this both retains its own tenuous warmth uncongealed by any admixture and unites with the outer surface of the air. In the aether the stars revolve in their courses; these maintain their spherical form by their own install gravitation, and also sustain their motions by virtue of their very shape and conformation; for they are round, and this is the shape, as I believe I remarked before, that is least capable of receiving injury. " '2.118. But the stars are of a fiery substance, and for this reason they are nourished by the vapours of the earth, the sea and the waters, which are raised up by the sun out of the fields which it warms and out of the waters; and when nourished and renewed by these vapours the stars and the whole aether shed them back again, and then once more draw them up from the same source, with the loss of none of their matter, or only of an extremely small part which is consumed by the fire of the stars and the flame of the aether. As a consequence of this, so our school believe, though it used to be said that Panaetius questioned the doctrine, there will ultimately occur a conflagration of the whole while, because when the moisture has been used up neither can the earth be nourished nor will the air continue to flow, being unable to rise upward after it has drunk up all the water; thus nothing will remain but fire, by which, as a living being and a god, once again a new world may be created and the ordered universe be restored as before. 2.119. I would not have you think that I with too long upon astronomy, and particularly upon the system of the stars called planets; these with the most diverse movements work in such mutual harmony that the uppermost, that of Saturn, has a cooling influence, the middle planet, that of Mars, imparts heat, the one between them, that of Jove, gives light and a moderate warmth, while two beneath Mars obey the sun, and the sun itself fills all the world with light, and also illuminates the moon, which is the source of conception and birth and of growth and maturity. If any man is not impressed by this co‑ordination of things and this harmonious combination of nature to secure the preservation of the world, I know for certain that he has never given any consideration to these matters. 2.120. "To come now from things celestial to things terrestrial, which is there among these latter which does not clearly display the rational design of an intelligent being? In the first place, with the vegetation that springs from the earth, the stocks both give stability to the parts which they sustain and draw from the ground the sap to nourish the parts upheld by the roots; and the trunks are covered with bark or rind, the better to protect them against cold and heat. Again the vines cling to their props with their tendrils as with hands, and thus raise themselves erect like animals. Nay more, it is said that if planted near cabbages they shun them like pestle and noxious things, and will not touch them at any point. 2.121. Again what a variety tio animals, and what capacity they possess of persisting true to their various kinds! Some of them are protected by hides, others are clothed with fleeces, others bristle with spines; some we see covered with feathers, some with scales, some armed with horns, some equipped with wings to escape their foes. Nature, however, has provided with bounteous plenty for each species of animal that food which is suited to it. I might show in detail what provision has been made in the forms of the animals for appropriating and assimilating this food, how skilful and exact is the disposition of the various parts, how marvellous the structure of the limbs. For all the organs, at least those contained within the body, are so formed and so placed that none of them is superfluous or not necessary for the preservation of life. 2.122. But nature has also bestowed upon the beasts both sensation and desire, the one to arouse in them the impulse to appropriate their natural foods, the other to enable them to distinguish things harmful from things wholesome. Again, some animals approach their food by walking, some by crawling, some by flying, some by swimming; and some seize their nutriment with their gaping mouth and with the teeth themselves, others snatch it in the grasp of their claws, others with their curved beaks, some suck, others graze, some swallow it whole, others chew it. Also some are of such lately stature that they easily reach their food upon the ground with their jaws; 2.123. whereas the taller species, such as geese, swans, cranes and camels, are aided by the length of their necks; the elephant is even provided with a hand, because his body is so large that it was difficult for him to reach his food. Those beasts on the other hand whose mode of sustece was to feed on animals of another species received from nature the gift either of strength or swiftness. Upon certain creatures there was bestowed even a sort of craft or cunning: for instance, one species of the spider tribe weaves a kind of net, in order to dispatch anything that is caught in it; another in order to . . . steadily corps watch, and, snatching anything that falls into it, devours it. The mussel, or pina as it is called in Greek, is a large bivalve which enters into a sort of Penelope with the tiny shrimp to procure food, and so, when little fishes swim into the gaping shell, the shrimp draws the attention of the mussel and the mussel shuts up its shells with a snap; thus two very dissimilar creatures obtain their food in common. ' "2.124. In this case we are curious to know whether their association is due to a sort of mutual compact, or whether it was brought about by nature herself and goes back to the moment of their birth. Our wonder is also considerably excited by those aquatic animals which are born on land — crocodiles, for instance, and water-tortoises and certain snakes, which are born on dry land but as soon as they can first crawl make for the water. Again we often place ducks' eggs beneath hens, and the chicks that spring from the eggs are at first fed and mothered by the hens that hatched and reared them, but later on they leave their foster-mothers, and run away when they put up them, as soon as they have had the opportunity of seeing the water, their natural home. So powerful an instinct of self-preservation has nature implanted in living creatures. I have even read in a book that there is a bird called the spoonbill, which porticus its food by flying after those birds which dive in the sea, and upon their coming to the surface with a fish that they have caught, pressing their heads down with its beak until they drop their prey, which it pounces on for itself. It is also recorded of this bird that it is in the habit of gorging itself with shell-fish, which it digests by means of the heat of its stomach and then brings up again, and so picks out from them the parts that are good to eat. " "2.125. Sea‑frogs again are said to be in the habit of covering themselves with sand and creeping along at the water's edge, and then when fishes approach them thinking they are something to eat, these are killed and devoured by the frogs. The kite and the crow live in a state of natural war as it were with one another, and therefore each destroys the other's eggs wherever it finds them. Another fact (observed by Aristotle, from whom most of these cases are cited) cannot but awaken our supper, namely that cranes when crossing the seas on the way to warmer climates fly in a triangular formation. With the apex of the triangle they force aside the air in front of them, and then gradually on either side by means of their wings acting as oars the birds' on which flight is sustained, with the base of the triangle formed by the cranes gets the assistance of the wind when it is so to speak astern. The birds rest their necks and heads on the backs of those flying in front of them; and the leader, being himself unable to do this as he has no one to lean on, flies to the rear that he himself also may have a rest, while one of those already rested takes his place, and so they keep turns throughout the journey. " '2.126. I could adduce a number of similar instances, but you see the general idea. Another even better known classes of story illustrates the precautions taken by animals for their security, the watch they keep while feeding, their skill in hiding in their lairs. Other remarkable facts are that dogs cure themselves by vomiting and ibises in Egypt by purging — modes of treatment only recently, that is, a few generations ago, discovered by the talent of the medical profession. It has been reported that panthers, which in foreign countries are caught by means of poisoned meat, have a remedy which they employ to save themselves from dying; and that wild goats in Crete, when pierced with poisoned arrows, seek a herb called dittany, and on their swallowing this the arrows, it is said, drop out of their busy. 2.127. Does, shortly before giving birth to their young, thoroughly purge themselves with a herb called hartwort. Again we observe how various species defend themselves against violence and danger with their own weapons, bulls with their horns, boars with their tusks, lions with their bite; some species protect themselves by flight, some by hiding, the cuttle-fish by emitting an inky fluid, the sting‑ray by causing cramp, and also a number of creatures drive away their pursuers by their insufferably disgusting odour. "In order to secure the everlasting duration of the world-order, divine providence has made most careful provision to ensure the perpetuation of the families of animals and of trees and all the vegetable species. The latter all contain within them seed possessing the proprietor of multiplying the species; this seed is enclosed in the innermost part of the fruits that grow from each plant; and the same seeds supply mankind with an abundance of food, besides replenishing the earth with a fresh stock of plants of the same kind. ' "2.128. Why should I speak of the amount of rational design displayed in animals to secure the perpetual preservation of their kind? To begin with some are male and some female, a device of nature to perpetuate the species. Then parts of their busy are most skilfully contrived to serve the purposes of procreation and of conception, and both male and female possess marvellous desires for copulation. And when the seed has settled in its place, it draws almost all the nutriment to itself and hedged within it fashions a living creature; when this has been dropped from the womb and has emerged, in the mammalian species almost all the nourishment received by the mother turns to milk, and the young just born, untaught and by nature's guidance, seek for the teats and satisfy their cravings with their bounty. And to show to us that none of these things merely happens by chance and that all are the work of nature's providence and skill, species that produce large litters of offspring, such as swine and dogs, have bestowed upon them a large number of teats, while those animals which bear only a few young have only a few teats. " '2.129. Why should I describe the affection shown by animals in rearing and protecting the offspring to which they have given birth, up to the point when they are able to defend themselves? although fishes, it is said, abandon their eggs when they have laid them, since these easily float and hatch out in the water. Turtles and crocodiles are said to lay their eggs on land and bury them and then go away, leaving their young to hatch and rear themselves. Hens and other birds find a quiet place in which to lay, and build themselves nests to sit on, covering these with the softest possible bedding in order to preserve the eggs most easily; and when they have hatched out their chicks they protect them by cherishing them with their wings so that they may not be injured by cold, and by shading them against the heat of the sun. When the young birds are able to use their sprouting wings, their mothers escort them in their flights, but are released from any further tendance upon them. 2.130. Moreover the skill and industry of man also contribute to the preservation and security of certain animals and plants. For there are many species of both which could not survive without man\'s care. "Also a plentiful variety of conveniences is found in different regions for the productive cultivation of the soil by man. Egypt is watered by the Nile, which corps the land completely flooded all the summer and afterwards retires leaving the soil soft and covered with mud, in readiness for sowing. Mesopotamia is fertilized by the Euphrates, which as it were imports into it new fields every year. The Indus, the largest river in the world, not only manures and softens the soil but actually sows it with seed, for it is said to bring down with it a great quantity of seeds resembling corn. 2.131. And I could produce a number of other remarkable examples in a variety of places, and instance a variety of lands each prolific in a different kind of produce. But how great is the benevolence of nature, in giving birth to such an abundance and variety of delicious articles of food, and that not at one season only of the year, so that we have continually the delights of both novelty and plenty! How seasonable moreover and how some not for the human race alone but also for the animal and the various vegetable species is her gift of the Etesian winds! their breath moderates the excessive heat of summer, entirely also guide our ships across the sea upon a swift and steady course. Many instances must be passed over and yet many are given. 2.132. For it is impossible to recount the conveniences afforded by rivers, the ebb and flow . . . of the tides of the sea, the mountains clothed with forests, the salt-beds lying far inland from the sea‑coast, the copious stores of health-giving medicines that the earth contains, and all the countless arts necessary for livelihood and for life. Again the alternation of day and night contributes to the preservation of living creatures by affording one time for activity and another for repose. Thus every line of reasoning goes to prove that all things in this world of ours are marvellously governed by divine intelligence and wisdom for the safety and preservation of all. 2.133. "Here somebody will ask, for whose sake was all this vast system contrived? For the sake of the trees and plants, for these, though without sensation, have their sustece from nature? But this at any rate is absurd. Then for the sake of the animals? It is no more likely that the gods took all this trouble for the sake of dumb, irrational creatures/ For whose sake then shall one pronounce the world to have been created? Doubtless for the sake of those living beings which have the use of reason; these are the gods and mankind, who assuredly surpass all other things in excellence, since the most excellent of all things is reason. Thus we are led to believe that the world and all the things that it contains were made for the sake of gods and men. "And that man has been cared for by divine providence will be more readily understood if we survey the whole structure of man and all the conformation and perfection of human nature. 2.134. There are three things requisite for the maintece of animal life, food, drink and breath; and for the reception of all of these the mouth is most consummately adapted, receiving as it does an abundant supply of breath through the nostrils which communicate with it. The structure of the teeth within the mouth serves to chew the food, and it is divided up and softened by them. The front teeth are sharp, and bite our viands into pieces; the back teeth, called molars, masticate them, the process of mastication apparently being assisted also by the tongue. 2.135. Next to the tongue comes the gullet, which is attached to its roots, and into which in the first place pass that substances that have been received in the mouth. The gullet is adjacent to the tonsils on either side of it, and reaches as far as the back or innermost part of the palate. The action and movements of the tongue drive and thrust the food down into the gullet, which receives it and drives it further down, the parts of the gullet below the food that is being swallowed dilating and the parts above it contracting. 2.136. The windpipe, or trachea as it is termed by physicians, has an orifice attached to the roots of the tongue a little above the point where the tongue is joined to the gullet; it reaches to the lungs, and receives the air inhaled by breathing, and also exhales it and passes it out from the lungs; it is covered by a sort of lid, provided for the purpose of preventing a morsel of food from accidentally falling into it and impeding the breath. Below the gullet lies the stomach, which is constructed as the receptacle of food and drink, whereas breath is inhaled by the lungs and heart. The stomach performs a number of remarkable operations; its structure consists principally of muscular fibres, and it is manifold and twisted; it compresses and contains the dry or moist nutriment that it receives, enabling it to be assimilated and digested; at one moment is astricted and at another relaxed, thus pressing and mixing together all that is passed into it, so that by means of the abundant heat which it possesses, and by its crushing the food, and also by the op of the breath, everything is digested and worked up so as to be easily distributed throughout the rest of the body. The lungs on the contrary are soft and of a loose and spongy consistency, well adapted to absorb the breath; which they inhale and exhale by alternately contracting and expanding, to provide frequent draughts of that aerial nutriment which is the chief support of animal life. 2.137. The alimentary juice secreted from the rest of the food by the stomach flows from the bowels to the liver through certain ducts or channels reaching to the liver, to which they are attached, and connecting up what are called the doorways of the liver with the middle intestine. From the liver different channels pass in different directions, and through these falls the food passed down from the liver. From this food is secreted bile, and the liquids excreted by the kidneys; the residue turns into blood be flows to the aforesaid doorways of the liver, to which all its channels lead. Flowing through these doorways the food at this very point pours into the so‑called vena cava or hollow vein, and through this, being now completely worked up and digested, flows to the heart, and from the heart is distributed all over the body through a rather large number of veins that reach to every part of the frame. ' "2.138. It would not be difficult to indicate the way in which the residue of the food is excreted by the alternate astriction and relaxation of the bowels; however this topic must be passed over lest my discourse should be somewhat offensive. Rather let me unfold the following instance of the incredible skilfulness of nature's handiwork. The air drawn into the lungs by breathing is warmed in the first instance by the breath itself and then by contact with the lungs; part of it is returned by the act of respiration, and part is received by a certain part of the heart called the cardiac ventricle, adjacent to which is a second similar vessel into which the blood flows from the liver three the vena cava mentioned above; and in this manner from these organs both the blood is diffused through the veins and the breath through the arteries all over the body. Both of these sets of vessels are very numerous and are closely interwoven with the tissues of the entire body; they testify to an extraordinary degree of skilful and divine craftsmanship. " '2.139. Why need I speak about the bones, which are the framework of the body? their marvellous cartilages are nicely adapted to secure stability, and fitted to end off the joints and to allow of movement and bodily activity of every sort. Add thereto the nerves or sinews which hold the joints together and whose ramifications pervade the entire body; like the veins and arteries these lead from the heart as their starting-point and pass to all parts of the body. 2.140. "Many further illustrations could be given of this wise and careful providence of nature, to illustrate the lavishness and splendour of the gifts bestowed by the gods on men. First, she has raised them from the ground to stand tall and upright, so that they might be able to behold the sky and so gain a knowledge of the gods. For men are sprung from the earth not as its inhabitants and denizens, but to be as it were the spectators of things supernal and heavenly, in the contemplation whereof no other species of animal participates. Next, the senses, posted in the citadel of the head as the reporters and messengers of the outer world, both in structure and position are marvellously adapted to their necessary services. The eyes as the watchmen have the highest station, to give them the widest outlook for the performance of their function. 2.141. The ears also, having the duty of perceiving sound, the nature of which is to rise, are rightly placed in the upper part of the body. The nostrils likewise are rightly placed high inasmuch as all smells travel upwards, but also, because they have much to do with discriminating food and drink, they have with good reason been brought into the neighbourhood of the mouth. Taste, which has the function of distinguishing the flavors of our various viands, is situated in that part of the face where nature has made an aperture for the passage of food and drink. The sense of touch is evenly diffused over all the body, to enable us to perceive all sorts of contacts and even the minutest impacts of both cold and heat. And just as architects relegate the drains of houses to the rear, away from the eyes and nose of the masters, since otherwise they would inevitably be somewhat offensive, so nature has banished the corresponding organs of the body far away from the neighbourhood of the senses. 2.142. "Again what artificer but nature, who is unsurpassed in her cunning, could have attained such skilfulness in the construction of the senses? First, she has clothed and walled the eyes with membranes of the finest texture, which she has made on the one hand transparent so that we may be able to see through them, and on the other hand firm of substance, to serve as the outer cover of the eye. The eyes she has made mobile and smoothly turning, so as both to avoid any threatened injury and to direct their gaze easily in any direction they desire. The actually organ of vision, called the pupil or \'little doll,\' is so small as easily to avoid objects that might injure it; and the lids, which are the covers of the eyes, are very soft to the touch so as not to hurt the pupil, and very neatly constructed as to be able both to shut the eyes in order that nothing may impinge upon them and to open them; and nature has provided that this process can be repeated again and again with extreme rapidity. 2.143. The eyelids are furnished with a palisade of hairs, whereby to ward off any impinging object while the eyes are open, and so that while they are closed in sleep, when we do not need the eyes for seeing, they may be as it were tucked up for repose. Moreover the eyes are in advantageously retired position, and shielded on all sides by surrounding prominences; for first the parts above them are covered by the eyebrows which prevent sweat from flowing down from the scalp and forehead; then the cheeks, which are placed beneath them and which slightly project, protect them from below; and the hose is so placed as to seem to be a wall separating the eyes from one another. 2.144. The organ of hearing on the other hand is always open, since we require this sense even when asleep, and when it receives a sound, we are aroused even from sleep. The auditory passage is winding, to prevent anything from being able to enter, as it might if the passage were clear and straight; it has further been provided that even the tiniest insect that may attempt to intrude may be caught in the sticky wax of the ears. On the outside project the organs which we call ears, which are constructed both to cover and protect the sense-organ and to prevent the sounds that reach them from sliding past and being lost before they strike the sense. The apertures of the ears are hard and gristly, and much convoluted, because things with these qualities reflect and amplify sound; this is why tortoise-shell or horn gives resoce to a lyre, and always why winding passages and enclosures have an echo which is louder than the original sound. 2.145. Similarly the nostrils, which to serve the purposes required of them have to be always open, have narrower apertures, to prevent the entrance of anything that may harm them; and they are always moist, which is useful to guard them against dust and many other things. The sense of taste is admirably shielded, being enclosed in the mouth in a manner well suited for the performance of its function and for its protection against harm. "And all the senses of man far excel those of the lower animals. In the first place our eyes have a finer perception of many things in the arts which appeal to the sense of sight, painting, modelling and sculpture, and also in bodily movements and gestures; since the eyes judge beauty and arrangement and so to speak propriety of colour and shape; and also other more important matters, for they also recognize virtues and vices, the angry and the friendly, the joyful and the sad, the brave man and the coward, the bold and the craven. 2.146. The ears are likewise marvellously skilful organs of discrimination; they judge differences of tone, of pitch and of key in the music of the voice and of wind and stringed instruments, and many different qualities of voice, sonorous and dull, smooth and rough, bass and treble, flexible and hard, distinctions discriminated by the human ear alone. Likewise the nostrils, the taste and in some measure the touch have highly sensitive faculties of discrimination. And the arts invented to appeal to and indulge these senses are even more numerous than I could wish. The developments of perfumery and of the meretricious adornment of the person are obvious examples. 2.147. "Coming now to the actual mind and intellect of man, his reason, wisdom and foresight, one who cannot see that these owe their perfection to divine providence must in my view himself be devoid of these very faculties. While discussing this topic I could wish, Cotta, that I had the gift of your eloquence. How could not you describe first our powers of understanding, and then our faculty of conjoining premisses and consequences in a single act of apprehension, the faculty I mean that enables us to judge what conclusion follows from any given propositions and to put the inference in syllogistic form, and also to delimit particular terms in a succinct definition; whence we arrive at an understanding of the potency and the nature of knowledge, which is the most excellent part even of the divine nature. Again, how remarkable are the faculties which you Academics invalidate and abolish, our sensory and intellectual perception and comprehension of external objects; 2.148. it is by collating and comparing our precepts that we also create the arts that serve either practical necessities or the purpose of amusement. Then take the gift of speech, the queen of arts as you are fond of calling it — what a glorious, what a divine faculty it is! In the first place it enables us both to learn things we do not know and to teach things we do know to others; secondly it is our instrument for exhortation and persuasion, for consoling the afflicted and assuaging the fears of the terrified, for curbing passion and quenching appetite and anger; it is this that has united us in the bonds of justice, law and civil order, this that has sped us from savagery and barbarism. ' "2.149. Now careful consideration will show that the mechanism of speech displays a skill on nature's part that surpasses belief. In the first place there is an artery passing from the lugns to the back of the mouth, which is the channel by which the voice, originating from the mind, is caught and uttered. Next, the tongue is placed in the mouth and confined by the teeth; it modulates and defines the inarticulate flow of the voice and renders its sounds district and clear by striking the teeth and other parts of the mouth. Accordingly my school is fond of comparing the tongue to the quill of a lyre, the teeth to the strings, and the nostrils to the horns which echo the notes of the strings when the instrument is played. " '2.150. "Then what clever servants for a great variety of arts are the hands which nature has bestowed on man! The flexibility of the joints enables the fingers to close and open with equal ease, and to perform every motion without difficulty. Thus by the manipulation of the fingers the hand is enabled to paint, to model, to carve, and to draw forth the notes of the lyre and of the flute. And beside these arts of recreation there are those of utility, I mean agriculture and building, the weaving and stitching of garments, and the various modes of working bronze and iron; hence we realize that it was by applying the hand of the artificer to the discoveries of thought and observations of the senses that all our conveniences were attained, and we were enabled to have shelter, clothing and protection, and possessed cities, fortifications, houses and temples. ' "2.151. Moreover men's industry, that is to say the work of their hands, porticus us also our food in variety and abundance. It is the hand that gathers the divers products of the fields, whether to be consumed immediately or to be stored in repositories for the days to come; and our diet also includes flesh, fish and fowl, obtained partly by the chase and partly by breeding. We also tame the four-footed animals to carry us on their backs, their swiftness and strength bestowing strength and swiftness upon ourselves. We cause certain beasts to bear our burdens or to carry a yoke, we divert to our service the marvellously acute senses of elephants and the keen scent of hounds; we collect from the caves of the earth the iron which we need for tilling the land, we discover the deeply hidden veins of copper, silver and gold which serve us both for use and for adornment; we cut up a multitude of trees both wild and cultivated for timber which we employ partly by setting fire to it to warm our busy and cook our food, partly for building so as to shelter ourselves with houses and banish heat and cold. " "2.152. Timber moreover is of great value for constructing ships, whose voyages supply an abundance of sustece of all sorts from all parts of the earth; and we alone have the power of controlling the most violent of nature's offspring, the sea and the winds, thanks to the science of navigation, and we use and enjoy many products of the sea. Likewise the entire command of the commodities produced on land is vested in mankind. We enjoy the fruits of the plains and of the mountains, the rivers and the lakes are ours, we sow corn, we plant trees, we fertilize the soil by irrigation, we confine the rivers and straighten or divert their courses. In fine, by means of our hands we essay to create as it were a second world within the world of nature. " '2.153. "Then moreover hasn\'t man\'s reason penetrated even to the sky? We alone of living creatures know the risings and settings and the courses of the stars, the human race has set limits to the day, the month and the year, and has learnt the eclipses of the sun and moon and foretold for all future time their occurrence, their extent and their dates. And contemplating the heavenly bodies the mind arrives at a knowledge of the gods, from which arises piety, with its comrades justice and the rest of the virtues, the sources of a life of happiness that vies with and resembles the divine existence and leaves us inferior to the celestial beings in nothing else save immortality, which is immaterial for happiness. I think that my exposition of these matters has been sufficient to prove how widely man\'s nature surpasses all other living creatures; and this should make it clear that neither such a conformation and arrangement of the members nor such power of mind and intellect can possibly have been created by chance. ''. None
52. Hebrew Bible, Daniel, 2.45, 7.9, 7.13-7.14, 7.22, 8.16, 9.27 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Apocalyptic language, traditional imagery • Beth-El, Imagery in • Ezekiel, Tragedian, OT throne imagery • Image • Image of God • Image xvi, • Images, Material for Idols • Mans creation in Gods image, Rejection of Anthropomorphism • Multiplicity and Multiformity within, Representation/Imagination • Revelation (Apocalypse of John), Son of Man imagery • Revelation (Apocalypse of John), image of the sword of the mouth • Second Isaiah, garment imagery in • Son of Man, imagery in book of Revelation • Song of Songs, bride imagery in • Sonship as being in God’s image and likeness • image, imagery • imagery, Danielic • solar (imagery)

 Found in books: Berglund Crostini and Kelhoffer (2022) 134, 135; Collins (2016) 24, 344, 347; Fishbane (2003) 85, 86, 232, 235; Goodman (2006) 208; Lorberbaum (2015) 31; Piotrkowski (2019) 311; Potter Suh and Holladay (2021) 6; Rasimus (2009) 175; Roskovec and Hušek (2021) 31; Rowland (2009) 68, 319, 537, 593; Ruzer (2020) 86; Stern (2004) 105, 106; Stuckenbruck (2007) 398, 400

2.45. כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃
7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃
7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃
7.22. עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃
8.16. וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃
9.27. וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃' '. None
2.45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’
7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.
7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him. 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.
7.22. until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.
8.16. And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’
9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’' '. None
53. Polybius, Histories, 6.53-6.55 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Augustus/Octavian, as performer of a public image • Sallust, on imagines • Tacitus, on imagines • house, imagines in • imagines • imagines (ancestral portraits) • imagines, in funerals

 Found in books: Jenkyns (2013) 49, 51; Langlands (2018) 94; Mcclellan (2019) 128; Pandey (2018) 246; Rutledge (2012) 86, 106

6.53. 1. \xa0Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâ\x80\x91called rostra, sometimes conspicuous in an upright posture and more rarely reclined.,2. \xa0Here with all the people standing round, a grown-up son, if he has left one who happens to be present, or if not some other relative mounts the rostra and discourses on the virtues and success­ful achievements of the dead.,3. \xa0As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people.,4. \xa0Next after the interment and the performance of the usual ceremonies, they place the image of the departed in the most conspicuous position in the house, enclosed in a wooden shrine.,5. \xa0This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased.,6. \xa0On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage.,7. \xa0These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar.,8. \xa0They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life;,9. \xa0and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue.,10. \xa0For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this? 6.54. 1. \xa0Besides, he who makes the oration over the man about to be buried, when he has finished speaking of him recounts the successes and exploits of the rest whose images are present, beginning with the most ancient.,2. \xa0By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations.,3. \xa0But the most important result is that young men are thus inspired to endure every suffering for public welfare in the hope of winning the glory that attends on brave men.,4. \xa0What I\xa0say is confirmed by the facts. For many Romans have voluntarily engaged in single combat in order to decide a battle, not a\xa0few have faced certain death, some in war to save the lives of the rest, and others in peace to save the republic.,5. \xa0Some even when in office have put their own sons to death contrary to every law or custom, setting a higher value on the interest of their country than on the ties of nature that bound them to their nearest and dearest.,6. \xa0Many such stories about many men are related in Roman history, but one told of a certain person will suffice for the present as an example and as a confirmation of what I\xa0say. 6.55. 1. \xa0It is narrated that when Horatius Cocles was engaged in combat with two of the enemy at the far end of the bridge over the Tiber that lies in the front of the town, he saw large reinforcements coming up to help the enemy, and fearing lest they should force the passage and get into town, he turned round and called to those behind him to retire and cut the bridge with all speed.,2. \xa0His order was obeyed, and while they were cutting the bridge, he stood to his ground receiving many wounds, and arrested the attack of the enemy who were less astonished at his physical strength than at his endurance and courage.,3. \xa0The bridge once cut, the enemy were prevented from attacking; and Cocles, plunging into the river in full armour as he was, deliberately sacrificed his life, regarding the safety of his country and the glory which in future would attach to his name as of more importance than his present existence and the years of life which remained to him.,4. \xa0Such, if I\xa0am not wrong, is the eager emulation of achieving noble deeds engendered in the Roman youth by their institutions. ''. None
54. Septuagint, Ecclesiasticus (Siracides), 4.1, 4.7-4.10, 14.18, 16.22, 17.22-17.23, 17.31, 24.1-24.17, 24.19, 24.21-24.23, 33.7-33.15, 40.8, 50.17 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Image • Image, of God • animal imagery • divine, image • father imagery • financial imagery • image of God • image, imagery • military imagery • mirror imagery

 Found in books: Corley (2002) 8, 21, 33, 71, 128, 129, 134, 188, 206; Garcia (2021) 43, 44, 46, 60, 66, 82; McDonough (2009) 80; Novenson (2020) 81, 205, 249; Rasimus (2009) 266; Roskovec and Hušek (2021) 6; Wilson (2012) 338, 372; deSilva (2022) 320

4.1. Be like a father to orphans,and instead of a husband to their mother;you will then be like a son of the Most High,and he will love you more than does your mother.
4.1. My son, deprive not the poor of his living,and do not keep needy eyes waiting.
4.7. Make yourself beloved in the congregation;bow your head low to a great man. 4.8. Incline your ear to the poor,and answer him peaceably and gently. 4.9. Deliver him who is wronged from the hand of the wrongdoer;and do not be fainthearted in judging a case.
4.18. Like flourishing leaves on a spreading tree which sheds some and puts forth others,so are the generations of flesh and blood:one dies and another is born.
16.22. Who will announce his acts of justice?Or who will await them? For the covet is far off."
17.22. A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye. 17.23. Afterward he will arise and requite them,and he will bring their recompense on their heads.
17.31. What is brighter than the sun? Yet its light fails. So flesh and blood devise evil.
4.1. In the holy tabernacle I ministered before him,and so I was established in Zion.
4.1. Wisdom will praise herself,and will glory in the midst of her people. 24.2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb. 24.2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory: 24.3. "I came forth from the mouth of the Most High,and covered the earth like a mist. 24.3. I went forth like a canal from a river and like a water channel into a garden. 24.4. I dwelt in high places,and my throne was in a pillar of cloud. 24.5. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss. 24.6. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession. 2
4.7. Among all these I sought a resting place;I sought in whose territory I might lodge. 24.8. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist.
4.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion.
4.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance.
4.13. "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon.
4.14. I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall.
4.15. Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle.
4.16. Like a terebinth I spread out my branches,and my branches are glorious and graceful.
4.17. Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit.

4.19. "Come to me, you who desire me,and eat your fill of my produce.
24.21. Those who eat me will hunger for more,and those who drink me will thirst for more. 24.22. Whoever obeys me will not be put to shame,and those who work with my help will not sin." 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
33.7. Why is any day better than another,when all the daylight in the year is from the sun? 33.8. By the Lords decision they were distinguished,and he appointed the different seasons and feasts; 33.9. some of them he exalted and hallowed,and some of them he made ordinary days. 33.11. In the fulness of his knowledge the Lord distinguished them and appointed their different ways; 33.12. some of them he blessed and exalted,and some of them he made holy and brought near to himself;but some of them he cursed and brought low,and he turned them out of their place. 33.13. As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides. 33.14. Good is the opposite of evil,and life the opposite of death;so the sinner is the opposite of the godly. 33.15. Look upon all the works of the Most High;they likewise are in pairs, one the opposite of the other.
40.8. With all flesh, both man and beast,and upon sinners seven times more,
50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.' '. None
55. Septuagint, Wisdom of Solomon, 1.7, 2.12, 2.17-2.18, 2.23-2.24, 5.1, 7.25-7.27, 15.7-15.8, 15.15, 18.15 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Image • Image xvi, • Image, Christ as Image of God • Image, of God • Image, Word as Image of God • Images, Material for Idols • King as image/glory of gods • Sonship as being in God’s image and likeness • divine, image • image and likeness • image of God • image, imagery • imago dei • military imagery • transformation into a divine image,ancient views of

 Found in books: Despotis and Lohr (2022) 326; Garcia (2021) 57, 60, 61, 66, 77; Keener(2005) 170; McDonough (2009) 80, 84, 86, 178; Novenson (2020) 73, 158, 250; Osborne (2001) 216; Rasimus (2009) 109, 149, 266; Roskovec and Hušek (2021) 183; Rowland (2009) 164; Ruzer (2020) 86; Stuckenbruck (2007) 398, 399; deSilva (2022) 327

1.7. Because the Spirit of the Lord has filled the world,and that which holds all things together knows what is said;
1.7. Their sins were in secret, And even I had no knowledge (of them).
2.12. And the earth recognized all Thy righteous judgements, O God.
2.12. "Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training.
2.17. For Thou hast rendered to the sinners according to their deeds, Yea according to their sins, which were very wicked.
2.17. Let us see if his words are true,and let us test what will happen at the end of his life; 2.18. Thou hast uncovered their sins, that Thy judgement might be manifest; 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries.
2.23. In dishonour was her beauty cast upon the ground.
2.23. for God created man for incorruption,and made him in the image of his own eternity, 2.24. And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them). 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.
5.1. O Lord God, I will praise Thy name with joy, In the midst of them that know Thy righteous judgements.
5.1. Then the righteous man will stand with great confidence in the presence of those who have afflicted him,and those who make light of his labors.
7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 7.27. Though she is but one, she can do all things,and while remaining in herself, she renews all things;in every generation she passes into holy souls and makes them friends of God, and prophets;
15.7. When it goeth forth from the face of the Lord against sinners, To destroy all the substance of sinners,
15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous, 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him.
5.15. But they that fear the Lord shall find mercy therein, And shall live by the compassion of their God; But sinners shall perish for ever.
5.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking.
18.15. thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior' '. None
56. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • image of the cosmos • imagery, agricultural • imagery, military

 Found in books: Beck (2006) 121, 122; Gale (2000) 245

57. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • death, imagery of • imagines • imago

 Found in books: Oksanish (2019) 42; Walters (2020) 91

58. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Julius Caesar, C., image on the Capitoline • anthropomorphic images

 Found in books: Rupke (2016) 57; Rutledge (2012) 153

59. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Tullius Cicero, M., on imagines • cult images of the gods • father imagery • image of God • imagines, in funerals • imprint imagery • mirror imagery • numinousness, of divine imagery

 Found in books: Jenkyns (2013) 253; Rutledge (2012) 87; Wilson (2012) 212, 423; Wynne (2019) 77

60. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Julius Caesar, C., image in Temple of Venus Genetrix • death, Greek imagery of • death, imagery of

 Found in books: Rutledge (2012) 18; Walters (2020) 79, 95

61. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • imagination

 Found in books: Konig and Wiater (2022) 110; König and Wiater (2022) 110

62. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • imagination

 Found in books: Konig and Wiater (2022) 109; König and Wiater (2022) 109

63. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Ovid imagines Rome from exile • death, imagery of • imagination

 Found in books: Jenkyns (2013) 188; Konig and Wiater (2022) 110; König and Wiater (2022) 110; Walters (2020) 94

64. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Praecepta ad filium, on statuary and imagines • imagines

 Found in books: Jenkyns (2013) 50; Rutledge (2012) 104

65. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Julius Caesar, C., image on the Capitoline • Philostratus the Elder, his Imagines • imagines

 Found in books: Clark (2007) 150, 151; Jenkyns (2013) 50; Rutledge (2012) 84, 153

66. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Tullius Cicero, M., on imagines • imagines • imagines, in funerals

 Found in books: Oksanish (2019) 47; Rutledge (2012) 87

67. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), The second judgement is about the appropriateness of actual or imagined pursuit or avoidance • Ennius, imago on Scipionic tomb • Imagination • image of the cosmos • imagination • imagines • imago

 Found in books: Beck (2006) 124, 125; Graver (2007) 237; Inwood and Warren (2020) 214; Oksanish (2019) 31, 42; Sorabji (2000) 31; Čulík-Baird (2022) 36

68. Catullus, Poems, 62.39-62.47 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Catullus epithalamia, floral images of female beauty and vulnerability in • imagery, chariots

 Found in books: Gale (2000) 194; Panoussi(2019) 28, 29

62.39. Pleases the bevy unwed with feigned complaints to accuse thee. 62.40. What if assail they whom their souls in secrecy cherish? 62.41. Hymen O Hymenaeus, Hymen here, O Hymenaeus! Damsel' "62.42. E'en as a flow'ret born secluded in garden enclosed," "62.43. Unto the flock unknown and ne'er uptorn by the ploughshare," "62.44. Soothed by the zephyrs and strengthened by suns and nourish't by shower" '62.46. Loves her many a youth and longs for her many a maiden: 62.47. Yet from her lissome stalk when cropt that flower deflowered,' '. None
69. Diodorus Siculus, Historical Library, 3.38-3.48, 3.39.4-3.39.6, 3.40.2-3.40.8, 3.44.4-3.44.5, 4.67.6-4.67.7 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Artemis, S. Biagio at Metapontion, bestial and hunting imagery • Athena, promachos image • Lucian, Imagines • Philostratus the Elder, Imagines • statues, cult images, xoanon

 Found in books: Konig and Wiater (2022) 94, 101, 104, 106, 107, 112, 117; Kowalzig (2007) 309; König and Wiater (2022) 94, 101, 104, 106, 107, 112, 117; Lalone (2019) 18, 134

3.38. 1. \xa0But now that we have examined with sufficient care Ethiopia and the Trogodyte country and the territory adjoining them, as far as the region which is uninhabited because of the excessive heat, and, beside these, the coast of the Red Sea and the Atlantic deep which stretches towards the south, we shall give an account of the part which still remains â\x80\x94 and I\xa0refer to the Arabian Gulf â\x80\x94 drawing in part upon the royal records preserved in Alexandria, and in part upon what we have learned from men who have seen it with their own eyes.,2. \xa0For this section of the inhabited world and that about the British Isles and the far north have by no means come to be included in the common knowledge of men. But as for the parts of the inhabited world which lie to the far north and border on the area which is uninhabited because of the cold, we shall discuss them when we record the deeds of Gaius Caesar;,3. \xa0for he it was who extended the Roman Empire the farthest into those parts and brought it about that all the area which had formerly been unknown came to be included in a narrative of history;,4. \xa0but the Arabian Gulf, as it is called, opens into the ocean which lies to the south, and its innermost recess, which stretches over a distance of very many stades in length, is enclosed by the farthermost borders of Arabia and the Trogodyte country. Its width at the mouth and at the innermost recess is about sixteen stades, but from the harbour of Panormus to the opposite mainland is a\xa0day's run for a warship. And its greatest width is at the Tyrcaeus mountain and Macaria, an island out at sea, the mainlands there being out of sight of each other. But from this point the width steadily decreases more and more and continually tapers as far as the entrance.,5. \xa0And as a man sails along the coast he comes in many places upon long islands with narrow passages between them, where the current rises full and strong. Such, then, is the setting, in general terms, of this gulf. But for our part, we shall make our beginning with the farthest regions of the innermost recess and then sail along its two sides past the mainlands, in connection with which we shall describe what is peculiar to them and most deserving of discussion; and first of all we shall take the right side, the coast of which is inhabited by tribes of the Trogodytes as far inland as the desert. \xa0" "
3.39.4. \xa0And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island. 3.39.5. \xa0However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue. 3.39.6. \xa0Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.' "3.39. 1. \xa0In the course of the journey, then, from the city of Arsinoê along the right mainland, in many places numerous streams, which have a bitter salty taste, drop from the cliffs into the sea. And after a man has passed these waters, above a great plain there towers a mountain whose colour is like ruddle and blinds the sight of any who gaze steadfastly upon it for some time. Moreover, at the edge of the skirts of the mountain there lies a harbour, known as Aphroditê's Harbour, which has a winding entrance.,2. \xa0Above this harbour are situated three islands, two of which abound in olive trees and are thickly shaded, while one falls short of the other two in respect of the number of these trees but contains a multitude of the birds called meleagrides.,3. \xa0Next there is a very large gulf which is called Acathartus, and by it is an exceedingly long peninsula, over the narrow neck of which men transport their ships to the opposite sea.,4. \xa0And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island.,5. \xa0However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue.,6. \xa0Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.,7. \xa0Consequently, whenever only a little food is left, all the inhabitants of the village sit down and await the arrival of the ship of those who are bringing the provisions, and when these are delayed they are reduced to their last hopes.,8. \xa0And the stone we have mentioned, being found in the rock, is not discernible during the day because of the stifling heat, since it is overcome by the brilliance of the sun, but when night falls it shines in the dark and is visible from afar, in whatever place it may be.,9. \xa0The guards on the island divide these places by lot among themselves and stand watch over them, and when the stone shines they put around it, to mark the place, a vessel corresponding in size to the chunk of stone which gives out the light; and when day comes and they go their rounds they cut out the area which has been so marked and turn it over to men who are able by reason of their craftsmanship to polish it properly. \xa0" '
3.40.2. \xa0From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region; < 3.40.3. \xa0for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water. 3.40.4. \xa0For ships, then, which are equipped with oars the place is suitable enough, since it rolls along no wave from a great distance and affords, furthermore, fishing in the greatest abundance; but the ships which carry the elephants, being of deep draft because of their weight and heavy by reason of their equipment, bring upon their crews great and terrible dangers.' "3.40.5. \xa0For running as they do under full sail and often times being driven during the night before the force of the winds, sometimes they will strike against rocks and be wrecked or sometimes run aground on slightly submerged spits. The sailors are unable to go over the sides of the ship because the water is deeper than a man's height, and when in their efforts to rescue their vessel by means of their punting-poles they accomplish nothing, they jettison everything except their provisions; but if even by this course they do not succeed in effecting an escape, they fall into great perplexity by reason of the fact that they can make out neither an island nor a promontory nor another ship near at hand; â\x80\x94 for the region is altogether inhospitable and only at rare intervals do men cross it in ships." "3.40.6. \xa0And to add to these evils the waves within a moment's time cast up such a mass of sand against the body of the ship and heap it up in so incredible a fashion that it soon piles up a mound round about the place and binds the vessel, as if of set purpose, to the solid land." "3.40.7. \xa0Now the men who have suffered this mishap, at the outset bewail their lot with moderation in the face of a deaf wilderness, having as yet not entirely abandoned hope of ultimate salvation; for oftentimes the swell of the flood-tide has intervened for men in such a plight and raised the ship aloft, and suddenly appearing, as might a deus ex machina, has brought succour to men in the extremity of peril. But when such god-sent aid has not been vouchsafed to them and their food fails, then the strong cast the weaker into the sea in order that for the few left the remaining necessities of life may last a greater number of days. But finally, when they have blotted out of their minds all their hopes, these perish by a more miserable fate than those who had died before; for whereas the latter in a moment's time returned to Nature the spirit which she had given them, these parcelled out their death into many separate hardships before they finally, suffering long-protracted tortures, were granted the end of life." "3.40.8. \xa0As for the ships which have been stripped of their crews in this pitiable fashion, there they remain for many years, like a group of cenotaphs, embedded on every side in a heap of sand, their masts and yard-arms si standing aloft, and they move those who behold them from afar to pity and sympathy for the men who have perished. For it is the king's command to leave in place such evidences of disasters that they may give notice to sailors of the region which works to their destruction." "3.40. 1. \xa0After sailing past these regions one finds that the coast is inhabited by many nations of Ichthyophagi and many nomadic Trogodytes. Then there appear mountains of all manner of peculiarities until one comes to the Harbour of Soteria, as it is called, which gained this name from the first Greek sailors who found safety there.,2. \xa0From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region;,3. \xa0for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water.,4. \xa0For ships, then, which are equipped with oars the place is suitable enough, since it rolls along no wave from a great distance and affords, furthermore, fishing in the greatest abundance; but the ships which carry the elephants, being of deep draft because of their weight and heavy by reason of their equipment, bring upon their crews great and terrible dangers.,5. \xa0For running as they do under full sail and often times being driven during the night before the force of the winds, sometimes they will strike against rocks and be wrecked or sometimes run aground on slightly submerged spits. The sailors are unable to go over the sides of the ship because the water is deeper than a man's height, and when in their efforts to rescue their vessel by means of their punting-poles they accomplish nothing, they jettison everything except their provisions; but if even by this course they do not succeed in effecting an escape, they fall into great perplexity by reason of the fact that they can make out neither an island nor a promontory nor another ship near at hand; â\x80\x94 for the region is altogether inhospitable and only at rare intervals do men cross it in ships.,6. \xa0And to add to these evils the waves within a moment's time cast up such a mass of sand against the body of the ship and heap it up in so incredible a fashion that it soon piles up a mound round about the place and binds the vessel, as if of set purpose, to the solid land.,7. \xa0Now the men who have suffered this mishap, at the outset bewail their lot with moderation in the face of a deaf wilderness, having as yet not entirely abandoned hope of ultimate salvation; for oftentimes the swell of the flood-tide has intervened for men in such a plight and raised the ship aloft, and suddenly appearing, as might a deus ex machina, has brought succour to men in the extremity of peril. But when such god-sent aid has not been vouchsafed to them and their food fails, then the strong cast the weaker into the sea in order that for the few left the remaining necessities of life may last a greater number of days. But finally, when they have blotted out of their minds all their hopes, these perish by a more miserable fate than those who had died before; for whereas the latter in a moment's time returned to Nature the spirit which she had given them, these parcelled out their death into many separate hardships before they finally, suffering long-protracted tortures, were granted the end of life.,8. \xa0As for the ships which have been stripped of their crews in this pitiable fashion, there they remain for many years, like a group of cenotaphs, embedded on every side in a heap of sand, their masts and yard-arms si standing aloft, and they move those who behold them from afar to pity and sympathy for the men who have perished. For it is the king's command to leave in place such evidences of disasters that they may give notice to sailors of the region which works to their destruction.,9. \xa0And among the Ichthyophagi who dwell near by has been handed down a tale which has preserved the account received from their forefathers, that once, when there was a great receding of the sea, the entire area of the gulf which has what may be roughly described as the green appearance became land, and that, after the sea had receded to the opposite parts and the solid ground in the depths of it had emerged to view, a mighty flood came back upon it again and returned the body of water to its former place. \xa0" '3.41. 1. \xa0The voyage along the coast, as one leaves these regions, from Ptolemaïs as far as the Promontories of the Tauri we have already mentioned, when we told of Ptolemy's hunting of the elephants; and from the Tauri the coast swings to the east, and at the time of the summer solstice the shadows fall to the south, opposite to what is true with us, at about the second hour of the day.,2. \xa0The country also has rivers, which flow from the Psebaean mountains, as they are called. Moreover, it is checkered by great plains as well, which bear mallows, cress, and palms, all of unbelievable size; and it also brings forth fruits of every description, which have an insipid taste and are unknown among us.,3. \xa0That part which stretches towards the interior is full of elephants and wild bulls and lions and many other powerful wild beasts of every description. The passage by sea is broken up by islands which, though they bear no cultivated fruit, support varieties of birds which are peculiar to them and marvellous to look upon.,4. \xa0After this place the sea is quite deep and produces all kinds of sea-monsters of astonishing size, which, however, offer no harm to men unless one by accident falls upon their back-fins; for they are unable to pursue the sailors, since when they rise from the sea their eyes are blinded by the brilliance of the sun. These, then, are the farthest known parts of the Trogodyte country, and are circumscribed by the ranges which go by the name of Psebaean. \xa0" '3.42. 1. \xa0But we shall now take up the other side, namely, the opposite shore which forms the coast of Arabia, and shall describe it, beginning with the innermost recess. This bears the name Poseideion, since an altar was erected here to Poseidon Pelagius by that Ariston who was dispatched by Ptolemy to investigate the coast of Arabia as far as the ocean.,2. \xa0Directly after the innermost recess is a region along the sea which is especially honoured by the natives because of the advantage which accrues from it to them. It is called the Palm-grove and contains a multitude of trees of this kind which are exceedingly fruitful and contribute in an unusual degree to enjoyment and luxury.,3. \xa0But all the country round about is lacking in springs of water and is fiery hot because it slopes to the south; accordingly, it was a natural thing that the barbarians made sacred the place which was full of trees and, lying as it did in the midst of a region utterly desolate, supplied their food. And indeed not a\xa0few springs and streams of water gush forth there, which do not yield to snow in coldness; and these make the land on both sides of them green and altogether pleasing.,4. \xa0Moreover, an altar is there built of hard stone and very old in years, bearing an inscription in ancient letters of an unknown tongue. The oversight of the sacred precinct is in the care of a man and a woman who hold the sacred office for life. The inhabitants of the place are long-lived and have their beds in the trees because of their fear of the wild beasts.,5. \xa0After sailing past the Palm-grove one comes to an island off a promontory of the mainland which bears the name Island of Phocae from the animals which make their home there; for so great a multitude of these beasts spend their time in these regions as to astonish those who behold them. And the promontory which stretches out in front of the island lies over against Petra, as it is called, and Palestine; for to this country, as it is reported, both the Gerrhaeans and Minaeans convey from Upper Arabia, as it is called, both the frankincense and the other aromatic wares. \xa0' "3.43. 1. \xa0The coast which comes next was originally inhabited by the Maranitae, and then by the Garindanes who were their neighbours. The latter secured the country somewhat in this fashion: In the above-mentioned Palm-grove a festival was celebrated every four years, to which the neighbouring peoples thronged from all sides, both to sacrifice to the gods of the sacred precinct hecatombs of well-fed camels and also to carry back to their native lands some of the water of this place, since the tradition prevailed that this drink gave health to such as partook of it.,2. \xa0When for these reasons, then, the Maranitae gathered to the festival, the Garindanes, putting to the sword those who had been left behind in the country, and lying in ambush for those who were returning from the festival, utterly destroyed the tribe, and after stripping the country of its inhabitants they divided among themselves the plains, which were fruitful and supplied abundant pasture for their herds and flocks.,3. \xa0This coast has few harbours and is divided by many large mountains, by reason of which it shows every shade of colour and affords a marvellous spectacle to those who sail past it.,4. \xa0After one has sailed past this country the Laeanites Gulf comes next, about which are many inhabited villages of Arabs who are known as Nabataeans. This tribe occupies a large part of the coast and not a little of the country which stretches inland, and it has a people numerous beyond telling and flocks and herds in multitude beyond belief.,5. \xa0Now in ancient times these men observed justice and were content with the food which they received from their flocks, but later, after the kings in Alexandria had made the ways of the sea navigable for the merchants, these Arabs not only attacked the shipwrecked, but fitting out pirate ships preyed upon the voyagers, imitating in their practices the savage and lawless ways of the Tauri of the Pontus; some time afterward, however, they were caught on the high seas by some quadriremes and punished as they deserved.,6. \xa0Beyond these regions there is a level and well-watered stretch of land which produces, by reason of springs which flow through its whole extent, dog's-tooth grass, lucerne, and lotus as tall as a man. And because of the abundance and excellent quality of the pasturage, not only does it support every manner of flocks and herds in multitude beyond telling, but also wild camels, deer, and gazelles.,7. \xa0And against the multitude of animals which are nourished in that place there gather in from the desert bands of lions and wolves and leopards, against which the herdsmen must perforce battle both day and night to protect their charges; and in this way the land's good fortune becomes a cause of misfortune for its inhabitants, seeing that it is generally Nature's way to dispense to men along with good things what is hurtful as well. \xa0" '
3.44.4. \xa0Beyond these islands there extends for about a\xa0thousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that. 3.44.5. \xa0And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death. 3.44. 1. \xa0Next after these plains as one skirts the coast comes a gulf of extraordinary nature. It runs, namely, to a point deep into the land, extends in length a distance of some five hundred stades, and shut in as it is by crags which are of wondrous size, its mouth is winding and hard to get out of; for a rock which extends into the sea obstructs its entrance and so it is impossible for a ship either to sail into or out of the gulf.,2. \xa0Furthermore, at times when the current rushes in and there are frequent shiftings of the winds, the surf, beating upon the rocky beach, roars and rages all about the projecting rock. The inhabitants of the land about the gulf, who are known as Banizomenes, find their food by hunting the land animals and eating their meat. And a temple has been set up there, which is very holy and exceedingly revered by all Arabians.,3. \xa0Next there are three islands which lie off the coast just described and provide numerous harbours. The first of these, history relates, is sacred to Isis and is uninhabited, and on it are stone foundations of ancient dwellings and stelae which are inscribed with letters in a barbarian tongue; the other two islands are likewise uninhabited and all three are covered thick with olive trees which differ from those we have.,4. \xa0Beyond these islands there extends for about a\xa0thousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that.,5. \xa0And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death.,6. \xa0This coast, then, is inhabited by Arabs who are called Thamudeni; but the coast next to it is bounded by a very large gulf, off which lie scattered islands which are in appearance very much like the islands called the Echinades. After this coast there come sand dunes, of infinite extent in both length and width and black in colour.,7. \xa0Beyond them a neck of land is to be seen and a harbour, the fairest of any which have come to be included in history, called Charmuthas. For behind an extraordinary natural breakwater which slants towards the west there lies a gulf which not only is marvellous in its form but far surpasses all others in the advantages it offers; for a thickly wooded mountain stretches along it, enclosing it on all sides in a ring one\xa0hundred stades long; its entrance is two plethra wide, and it provides a harbour undisturbed by the waves sufficient for two thousand vessels.,8. \xa0Furthermore, it is exceptionally well supplied with water, since a river, larger than ordinary, empties into it, and it contains in its centre an island which is abundantly watered and capable of supporting gardens. In general, it resembles most closely the harbour of Carthage, which is known as Cothon, of the advantages of which we shall endeavour to give a detailed discussion in connection with the appropriate time. And a multitude of fish gather from the open sea into the harbour both because of the calm which prevails there and because of the sweetness of the waters which flow into it. \xa0 3.45. 1. \xa0After these places, as a man skirts the coast, five mountains rise on high separated one from another, and their peaks taper into breast-shaped tips of stone which give them an appearance like that of the pyramids of Egypt.,2. \xa0Then comes a circular gulf guarded on every side by great promontories, and midway on a line drawn across it rises a trapezium-shaped hill on which three temples, remarkable for their height, have been erected to gods, which indeed are unknown to the Greeks, but are accorded unusual honour by the natives.,3. \xa0After this there is a stretch of dank coast, traversed at intervals by streams of sweet water from springs; on it there is a mountain which bears the name Chabinus and is heavily covered with thickets of every kind of tree. The land which adjoins the mountainous country is inhabited by the Arabs known as Debae.,4. \xa0They are breeders of camels and make use of the services of this animal in connection with the most important needs of their life; for instance, they fight against their enemies from their backs, employ them for the conveyance of their wares and thus easily accomplish all their business, drink their milk and in this way get their food from them, and traverse their entire country riding upon their racing camels.,5. \xa0And down the centre of their country runs a river which carries down such an amount of what is gold dust to all appearance that the mud glitters all over as it is carried out at its mouth. The natives of the region are entirely without experience in the working of the gold, but they are hospitable to strangers, not, however, to everyone who arrives among them, but only to Boeotians and Peloponnesians, the reason for this being the ancient friendship shown by Heracles for the tribe, a friendship which, they relate, has come down to them in the form of a myth as a heritage from their ancestors.,6. \xa0The land which comes next is inhabited by Alilaei and Gasandi, Arab peoples, and is not fiery hot, like the neighbouring territories, but is often overspread by mild and thick clouds, from which come heavy showers and timely storms that make the summer season temperate. The land produces everything and is exceptionally fertile, but it does not receive the cultivation of which it would admit because of the lack of experience of the folk.,7. \xa0Gold they discover in underground galleries which have been formed by nature and gather in abundance not that which has been fused into a mass out of gold-dust, but the virgin gold, which is called, from its condition when found, "unfired" gold. And as for size the smallest nugget found is about as large as the stone offruit, and the largest not much smaller than a royal nut.,8. \xa0This gold they wear about both their wrists and necks, perforating it and alternating it with transparent stones. And since this precious metal abounds in their land, whereas there is a scarcity of copper and iron, they exchange it with merchants for equal parts of the latter wares. \xa0 3.46. 1. \xa0Beyond this people are the Carbae, as they are called, and beyond these the Sabaeans, who are the most numerous of the tribes of the Arabians. They inhabit that part of the country known as Arabia the Blest, which produces most of the things which are held dear among us and nurtures flocks and herds of every kind in multitude beyond telling. And a natural sweet odour pervades the entire land because practically all the things which excel in fragrance grow there unceasingly.,2. \xa0Along the coast, for instance, grow balsam, as called, and cassia and a certain other herb possessing a nature peculiar to itself; for when fresh it is most pleasing and delightful to the eye, but when kept for a time it suddenly fades to nothing.,3. \xa0And throughout the interior of land there are thick forests, in which are great trees which yield frankincense and myrrh, as well as palms and reeds, cinnamon trees and every other kind which possesses a sweet odour as these have; for it is impossible to enumerate both the peculiar properties and natures of each one severally because of the great volume and the exceptional richness of the fragrance as it is gathered from each and all.,4. \xa0For a divine thing and beyond the power of words to describe seems the fragrance which greets the nostrils and stirs the senses of everyone. Indeed, even though those who sail along this coast may be far from the land, that does not deprive them of a portion of the enjoyment which this fragrance affords; for in the summer season, when the wind is blowing off shore, one finds that the sweet odours exhaled by the myrrh-bearing and other aromatic trees penetrate to the near-by parts of the sea; and the reason is that the essence of the sweet-smelling herbs is not, as with us, kept laid away until it has become old and stale, but its potency is in the full bloom of its strength and fresh, and penetrates to the most delicate parts of the sense of smell.,5. \xa0And since the breeze carries the emanation of the most fragrant plants, to the voyagers who approach the coast there is wafted a blending of perfumes, delightful and potent, and healthful withal and exotic, composed as it is of the best of them, seeing that the product of the trees has not been minced into bits and so has exhaled its own special strength, nor yet lies stored away in vessels made of a different substance, but taken at the very prime of its freshness and while its divine nature keeps the shoot pure and undefiled. Consequently those who partake of the unique fragrance feel that they are enjoying the ambrosia of which the myths relate, being unable, because of the superlative sweetness of the perfume, to find any other name that would be fitting and worthy of it. \xa0' "3.47. 1. \xa0Nevertheless, fortune has not invested the inhabitants of this land with a felicity which is perfect and leaves no room for envy, but with such great gifts she has coupled what is harmful and may serve as a warning to such men as are wont to despise the gods because of the unbroken succession of their blessings.,2. \xa0For in the most fragrant forests is a multitude of snakes, the colour of which is dark-red, their length a span, and their bites altogether incurable; they bite by leaping upon their victim, and as they spring on high they leave a stain of blood upon his skin.,3. \xa0And there is also something peculiar to the natives which happens in the case of those whose bodies have become weakened by a protracted illness. For when the body has become permeated by an undiluted and pungent substance and the combination of foreign bodies settles in a porous area, an enfeebled condition ensues which is difficult to cure: consequently at the side of men afflicted in this way they burn asphalt and the beard of a goat, combatting the excessively sweet odour by that from substances of the opposite nature. Indeed the good, when it is measured out in respect of quantity and order, is for human beings an aid and delight, but when it fails of due proportion and proper time the gift which it bestows is unprofitable.,4. \xa0The chief city of this tribe is called by them Sabae and is built upon a mountain. The kings of this city succeed to the throne by descent and the people accord to them honours mingled with good and ill. For though they have the appearance of leading a happy life, in that they impose commands upon all and are not accountable for their deeds, yet they are considered unfortunate, inasmuch as it is unlawful for them ever to leave the palace, and if they do so they are stoned to death, in accordance with a certain ancient oracle, by the common crowd.,5. \xa0This tribe surpasses not only the neighbouring Arabs but also all other men in wealth and in their several extravagancies besides. For in the exchange and sale of their wares they, of all men who carry on trade for the sake of the silver they receive in exchange, obtain the highest price in return for things of the smallest weight.,6. \xa0Consequently, since they have never for ages suffered the ravages of war because of their secluded position, and since an abundance of both gold and silver abounds in the country, especially in Sabae, where the royal palace is situated, they have embossed goblets of every description, made of silver and gold, couches and tripods with silver feet, and every other furnishing of incredible costliness, and halls encircled by large columns, some of them gilded, and others having silver figures on the capitals.,7. \xa0Their ceilings and doors they have partitioned by means of panels and coffers made of gold, set with precious stones and placed close together, and have thus made the structure of their houses in every part marvellous for its costliness; for some parts they have constructed of silver and gold, others of ivory and that most showy precious stones or of whatever else men esteem most highly.,8. \xa0For the fact is that these people have enjoyed their felicity unshaken since ages past because they have been entire strangers to those whose own covetousness leads them to feel that another man's wealth is their own godsend. The sea in these parts looks to be white in colour, so that the beholder marvels at the surprising phenomenon and at the same time seeks for its cause.,9. \xa0And there are prosperous islands near by, containing unwalled cities, all the herds of which are white in colour, while no female has any horn whatsoever. These islands are visited by sailors from every part and especially from Potana, the city which Alexander founded on the Indus river, when he wished to have a naval station on the shore of the ocean. Now as regards Arabia the Blest and its inhabitants we shall be satisfied with what has been said. \xa0" '3.48. 1. \xa0But we must not omit to mention the strange phenomena which are seen in the heavens in these regions. The most marvellous is that which, according to accounts we have, has to do with the constellation of the Great Bear and occasions the greatest perplexity among navigators. What they relate is that, beginning with the month which the Athenians call Maemacterion, not one of the seven stars of the Great Bear is seen until the first watch, in Poseideon none until second, and in the following months they gradually drop out of the sight of navigators.,2. \xa0As for the other heavenly bodies, the planets, as they are called, are, in the case of some, larger than they appear with us, and in the case of others their risings and settings are also not the same; and the sun does not, as with us, send forth its light shortly in advance of its actual rising, but while the darkness of night still continues, it suddenly and contrary to all expectation appears and sends forth its light.,3. \xa0Because of this there is no daylight in those regions before the sun has become visible, and when out of the midst of the sea, as they say, it comes into view, it resembles a fiery red ball of charcoal which discharges huge sparks, and its shape does not look like a cone, as is the impression we have of it, but it has the shape of a column which has the appearance of being slightly thicker at the top; and furthermore it does not shine or send out rays before the first hour, appearing as a fire that gives forth no light in the darkness; but at the beginning of the second hour it takes on the form of a round shield and sends forth a light which is exceptionally bright and fiery.,4. \xa0But at its setting the opposite manifestations take place with respect to it; for it seems to observers to be lighting up the whole universe with a strange kind of ray for not less than two or, as Agatharchides of Cnidus has recorded, for three hours. And in the opinion of the natives this is the most pleasant period, when the heat is steadily lessening because of the setting of the sun.,5. \xa0As regards the winds, the west, the south-west, also the north-west and the east blow as in the other parts of the world; but in Ethiopia the south winds neither blow nor are known at all, although in the Trogodyte country and Arabia they so exceptionally hot that they set the forests on fire and cause the bodies of those who take refuge in the shade of their huts to collapse through weakness. The north wind, however, may justly be considered the most favourable of all, since it reaches into every region of the inhabited earth and is ever cool.
4.67.6. \xa0Now Aeolus took possession of the islands in the Tyrrhenian Sea which are called after him "Aeolian" and founded a city to which he gave the name Lipara; but Boeotus sailed home to Aeolus, the father of Arnê, by whom he was adopted and in succession to him he took over the kingship of Aeolis; and the land he named Arnê after his mother, but the inhabitants Boeotians after himself. 4.67.7. \xa0And Itonus, the son of Boeotus, begat four sons, Hippalcimus, Electryon, Archilycus, and Alegenor. of these sons Hippalcimus begat Penelos, Electryon begat Leïtus, Alegenor begat Clonius, and Archilycus begat Prothoënor and Arcesilaüs, who were the leaders of all the Boeotians in the expedition against Troy.'". None
70. Ovid, Ars Amatoria, 1.67-1.88, 1.217-1.228, 3.113-3.128, 3.191 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Augustus/Octavian, as performer of a public image • Ovid imagines Rome from exile • Philostratus, Imagines • imagination • imagines • imago mundi shield tradition • skin color, textual images

 Found in books: Elsner (2007) 182; Gruen (2011) 201; Jenkyns (2013) 106; Pandey (2018) 174, 176, 211, 223; Rutledge (2012) 21; Williams and Vol (2022) 105, 106, 110, 120

1.67. Tu modo Pompeia lentus spatiare sub umbra, 1.68. rend= 1.69. Aut ubi muneribus nati sua munera mater 1.71. Nec tibi vitetur quae, priscis sparsa tabellis, 1.73. Quaque parare necem miseris patruelibus ausae 1.75. Nec te praetereat Veneri ploratus Adonis, 1.77. Nec fuge linigerae Memphitica templa iuvencae: 1.79. Et fora conveniunt (quis credere possit?) amori: 1.81. Subdita qua Veneris facto de marmore templo 1.83. Illo saepe loco capitur consultus Amori, 1.85. Illo saepe loco desunt sua verba diserto, 1.87. Hunc Venus e templis, quae sunt confinia, ridet:
1.217. Spectabunt laeti iuvenes mixtaeque puellae, 1.219. Atque aliqua ex illis cum regum nomina quaeret, 1.221. Omnia responde, nec tantum siqua rogabit; 1.223. Hic est Euphrates, praecinctus harundine frontem: 1.224. rend= 1.225. Hos facito Armenios; haec est Danaëia Persis: 1.227. Ille vel ille, duces; et erunt quae nomina dicas,
3.113. Simplicitas rudis ante fuit: nunc aurea Roma est, 3.115. Aspice quae nunc sunt Capitolia, quaeque fuerunt: 3.117. Curia, concilio quae nunc dignissima tanto, 3.119. Quae nunc sub Phoebo ducibusque Palatia fulgent, 3.121. Prisca iuvent alios: ego me nunc denique natum 3.123. Non quia nunc terrae lentum subducitur aurum, 3.125. Nec quia decrescunt effosso marmore montes, 3.127. Sed quia cultus adest, nec nostros mansit in annos
3.191. Alba decent fuscas: albis, Cepheï, placebas:''. None
1.67. Here may'st thou find thy full desires in both:" '1.68. Or if autumnal beauties please thy sight 1.69. (An age that knows to give and take delight;) 1.70. Millions of matrons, of the graver sort, 1.71. In common prudence, will not balk the sport.' "1.72. In summer's heats thou need'st but only go" "1.73. To Pompey's cool and shady portico; This was a shady walk which Pompey built for the people; and there were several in Rome of the same sort; but the most admirable one of all the porticos, was the Corinthian, near the Flaminian cirque, built by Cneius Octavius." "1.74. Or Concord's fane; or that proud edifice" '1.75. Whose turrets near the bawdy suburbs rise; 1.76. Or to that other portico, where stand 1.77. The cruel father urging his commands. 1.78. And fifty daughters wait the time of rest,' "1.79. To plunge their poniards in the bridegroom's breast." "1.80. Or Venus ' temple; where, on annual nights," '1.81. They mourn Adonis with Assyrian rites. It was the custom among the Romans, to meet in the temples of Venus to mourn Adonis; of which the prophet Ezekiel speaks, ( Ezek. viii. 14. ); and infamous acts of lewdness were there committed, if we may believe Juvenal in his sixth satire . 1.82. Nor shun the Jewish walk, where the foul drove' "1.83. On sabbaths rest from everything but love. There were great numbers of the Jews at Rome in Augustus's reign, who were allowed full liberty to exercise their ceremonies, according to the law of Moses . And the Roman ladies went often to see them out of curiosity, which gave occasion for assignations at their synagogues." "1.84. Nor Isis' temple; for that sacred whore" "1.85. Makes others, what to Jove she was before; That is, many women were debauched by Isis's means, as she was by Jupiter under the name of Io." '1.86. And if the hall itself be not belied,' "1.87. E'en there the cause of love is often tried;" '1.88. Near it at least, or in the palace yard,
1.217. Bacchus a boy, yet like a hero fought,' "1.218. And early spoils from conquer'd India brought." "1.219. Thus you your father's troops shall lead to fight," "1.220. And thus shall vanquish in your father's right." '1.221. These rudiments you to your lineage owe; 1.222. Born to increase your titles as you grow. 1.223. Brethren you had, revenge your brethren slain; 1.224. You have a father, and his rights maintain.' "1.225. Arm'd by your country's parent and your own," '1.226. Redeem your country and restore his throne. 1.227. Your enemies assert an impious cause; 1.228. You fight both for divine and human laws.
3.113. The snake his skin, the deer his horns may cast, 3.114. And both renew their youth and vigor past; 3.115. But no receipt can human-kind relieve,' "3.116. Doom'd to decrepit age, without reprieve." "3.117. Then crop the flow'r which yet invites your eye," "3.118. And which, ungather'd, on its stalk must die." "3.119. Besides, the tender sex is form'd to bear," '3.120. And frequent births too soon will youth impair; 3.121. Continual harvest wears the fruitful field,' "3.122. And earth itself decays, too often till'd." '3.123. Thou didst not, Cynthia , scorn the Latmian swain; 3.124. Nor thou, Aurora, Cephalus disdain;' "3.125. The Paphian Queen, who, for Adonis' fate" "3.126. So deeply mourn'd, and who laments him yet," '3.127. Has not been found inexorable since; 3.128. Witness Harmonia, and the Dardan prince.
3.191. Another, all her tresses tie behind;'". None
71. Ovid, Metamorphoses, 5.602, 15.865 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Augustus/Octavian, as performer of a public image • Diana, image of, by Timotheus • Imagining, imagination • victory (in love-imagery)

 Found in books: Fertik (2019) 65; Manolaraki (2012) 151; Mayor (2017) 232; Pandey (2018) 250

5.602. ripa meas habuit. Tanto magis instat et ardet,
15.865. et cum Caesarea tu, Phoebe domestice, Vesta,''. None
5.602. long since called Pergus; and the songs of swans,
15.865. the city, you shall be its chosen king''. None
72. Philo of Alexandria, On Husbandry, 2, 10, 20, 51, 119-121 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Enos, nautical imagery for • God, human created according to the image of • Image • athletics imagery • games imagery • image of God • imagery athletic • imagery, bearing fruit • imagery, nautical • imagery, sowing/planting

 Found in books: Birnbaum and Dillon (2020) 160, 181, 182, 186, 191, 386, 388; Geljon and Runia (2019) 132, 214, 215, 261; Novenson (2020) 72, 161; Rasimus (2009) 179

2. But Moses, through the exceeding abundance of his knowledge of all things, was accustomed to affix the most felicitous and expressive appellations to them. Accordingly, in many passages of the law, we shall find this opinion, which we have expressed, confirmed by the fact, and not least in the passage which we have cited at the beginning of this treatise, in which the just Noah is represented as a husbandman.
10. By means of this husbandry, all the trees of the passions and vices, which soot forth and grow up to a height, bringing forth pernicious fruits, are rooted up, and cut down, and cleared away, so that not even the smallest fragment of them is left, from which any new shoots of evil actions can subsequently spring up. '

20. Therefore, the allwise Moses attributes to the just man a knowledge of the husbandry of the soul, as an act consistent with his character, and thoroughly suited to him, saying, "Noah began to be a husbandman." But to the unjust man he attributes the task of tilling the ground, which is an employment bearing the heaviest burdens without any knowledge.
51. and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutet of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road."
119. Therefore the Olympian contest is the only one that justly deserves to be called sacred; meaning by this, not that which the inhabitants of Elis celebrate, but that which is instituted for the acquisition of the divine, and Olympian, and genuine virtues. Now, as competitors in this contest, all those have their names inscribed who are very weak in their bodies, but very vigorous in their souls; and then, having stripped off their clothes, and smeared themselves in the dust, they do all those actions which belong to skill and to power, omitting nothing which may conduce to their gaining the victory. 1

20. These men, therefore, get the better of their adversaries: and then, again, they have a competition with one another for the prize of pre-eminence, for they are not all victorious in the same manner, but all are worthy of honour, having routed and overthrown most grievous and formidable enemies; 1
21. and he who shows himself superior to all the rest of these is most admirable, and we must not envy him, when he gets the first prize of all the wrestlers. And those who are thought worthy of the second or of the third place, must not be cast down; for these prizes are proposed for the acquisition of virtue. But to those who are unable to attain to the very highest eminence, even the acquisition of a moderate prize is serviceable. And it is even said that such is more stable, since it avoids the envy which always sticks to those who are excessively eminent. '. None
73. Philo of Alexandria, On The Cherubim, 86, 127 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • God, image of • Image xvi, • Image, of God • Image, Word as Image of God • father imagery • image of God • imagery, marking/stamping • imagery, sowing/planting • mind, image of God

 Found in books: Geljon and Runia (2019) 93, 166; McDonough (2009) 144; Novenson (2020) 205; Rowland (2009) 164; Wilson (2012) 166

86. And the doctrine is this: God alone keeps festival in reality, for he alone rejoices, he alone is delighted, he alone feels cheerfulness, and to him alone is it given, to pass an existence of perfect peace unmixed with war. He is free from all pain, and free from all fear; he has no participation in any evils, he yields to no one, he suffers no sorrow, he knows no fatigue, he is full of unalloyed happiness; his nature is entirely perfect, or rather God is himself the perfection, and completion, and boundary of happiness, partaking of nothing else by which he can be rendered better, but giving to every individual thing a portion of what is suited to it, from the fountain of good, namely, from himself; for the beautiful things in the world would never have been such as they are, if they had not been made after an archetypal pattern, which was really beautiful, the uncreate, and blessed, and imperishable model of all things. XXVI.
127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. ''. None
74. Philo of Alexandria, On The Confusion of Tongues, 62, 146-147 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Image • Image xvi, • Image, Adam as Image of God • Image, of God • Image, Word as Image of God • King as image/glory of gods • image of God

 Found in books: McDonough (2009) 91, 145; Novenson (2020) 73, 157, 159, 161, 205; Rasimus (2009) 161, 266; Rowland (2009) 164

62. I have also heard of one of the companions of Moses having uttered such a speech as this: "Behold, a man whose name is the East!" A very novel appellation indeed, if you consider it as spoken of a man who is compounded of body and soul; but if you look upon it as applied to that incorporeal being who in no respect differs from the divine image, you will then agree that the name of the east has been given to him with great felicity. ' "
146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. "147. For which reason I was induced a little while ago to praise the principles of those who said, "We are all one man\'s Sons." For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred word; for the image of God is his most ancient word. '. None
75. Philo of Alexandria, On Drunkenness, 187 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • image of God • imagination

 Found in books: Gunderson (2022) 197; Russell and Nesselrath (2014) 183

187. what is advantageous is recognised by a comparison with what is injurious, what is beautiful by a comparison with what is unseemly, what is just and generally good, by placing it in juxta-position with what is unjust and bad. And, indeed, if any one considers everything that there is in the world, he will be able to arrive at a proper estimate of its character, by taking it in the same manner; for each separate thing is by itself incomprehensible, but by a comparison with another thing, is easy to understand it. ''. None
76. Philo of Alexandria, On Flight And Finding, 63, 68, 95, 101 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Image • Image xvi, • Image, of God • Image, Word as Image of God • Images, of Angels • divine, image • image of God

 Found in books: Despotis and Lohr (2022) 326; Garcia (2021) 71; Hirsch-Luipold (2022) 145; McDonough (2009) 141, 144; Novenson (2020) 72, 157; Rasimus (2009) 266; Rowland (2009) 164; Stuckenbruck (2007) 654

63. This, too, one of the most eminent among the men who have been admired for their wisdom has asserted, speaking in a magnificent strain in the Theaetetus, where he says, "But it is impossible for evils to come to and end. For it is indispensable that there should always be something in opposition to God. And it is equally impossible that it should have a place in the divine regions; but it must of necessity hover around mortal nature and this place where we live; on which account we ought to endeavor to flee from this place as speedily as possible. And our flight will be a likening of ourselves to God, to the best of our power. And such a likening consists of being just and holy in conjunction with Prudence."
68. On this account, I imagine it is, that when Moses was speaking philosophically of the creation of the world, while he described everything else as having been created by God alone, he mentions man alone as having been made by him in conjunction with other assistants; for, says Moses, "God said, Let us make man in our Image." The expression, "let us make," indicating a plurality of makers.
95. But the other five, being as it were colonies of that one, are the powers of Him who utters the word, the chief of which is his creative power, according to which the Creator made the world with a word; the second is his kingly power, according to which he who has created rules over what is created; the third is his merciful power, in respect of which the Creator pities and shows mercy towards his own work; the fourth is his legislative power, by which he forbids what may not be done. ...( 96) And these are the very beautiful and most excellently fenced cities, the best possible refuge for souls which are worthy to be saved for ever; and the establishment of them is merciful and humane, calculated to excite men, to aid and to encourage them in good hopes. Who else could more greatly display the exceeding abundance of his mercy, all of the powers which are able to benefit us, towards such an exceeding variety of persons who err by unintentional misdeeds, and who have neither the same strength nor the same weakness?
101. But the divine word which is above these does not come into any visible appearance, inasmuch as it is not like to any of the things that come under the external senses, but is itself an image of God, the most ancient of all the objects of intellect in the whole world, and that which is placed in the closest proximity to the only truly existing God, without any partition or distance being interposed between them: for it is said, "I will speak unto thee from above the mercyseat, in the midst, between the two Cherubim." So that the word is, as it were, the charioteer of the powers, and he who utters it is the rider, who directs the charioteer how to proceed with a view to the proper guidance of the universe. ''. None
77. Philo of Alexandria, On Giants, 7, 31, 59, 61, 67 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Art, idol vs. image • image of God • imagery, flood • imagery, fountain • theatre imagery

 Found in books: Bickerman and Tropper (2007) 924; Birnbaum and Dillon (2020) 246; Despotis and Lohr (2022) 335; Geljon and Runia (2013) 211; Geljon and Runia (2019) 117; Gunderson (2022) 190

7. And let no one suppose, that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature; --the earth containing terrestrial animals, the sea and the rivers containing aquatic animals, and the fire such as are born in the fire (but it is said, that such as these last are found chiefly in Macedonia), and the heaven containing the stars:
31. For those souls which are devoid of flesh and of the body, remaining undisturbed in the theatre of the universe, occupied in seeing and hearing divine things, of which an insatiable desire has seized them, enjoy a pleasure to which no one offers any interruption. But those which bear the heavy burden of the flesh, being weighed down and oppressed by it, are unable to look upwards to the revolutions of the heaven, but being dragged downwards, have their necks forcibly pressed to the ground like so many quadrupeds. VIII. '
59. in consequence of which principle, he has banished from the constitution, which he has established, those celebrated and beautiful arts of statuary and painting, because they, falsely imitating the nature of the truth, contrive deceits and snares, in order, through the medium of the eyes, to beguile the souls which are liable to be easily won over.
61. Lastly, those who are born of God are priests and prophets, who have not thought fit to mix themselves up in the constitutions of this world, and to become cosmopolites, but who having raised themselves above all the objects of the mere outward senses, have departed and fixed their views on that world which is perceptible only by the intellect, and have settled there, being inscribed in the state of incorruptible incorporeal ideas. XIV. 6
7. and it would be consistent in the truth to say that, according to the most holy Moses, the bad man, as being one destitute of a home and of a city, without any settled habitation, and a fugitive, is naturally a deserter also; but the good man is the firmest of allies. Having said thus much at present, and dwelt sufficiently on the subject of the giants, we will now proceed to what comes next in our subject, which is this. '. None
78. Philo of Alexandria, On The Change of Names, 14 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • athletics imagery • games imagery • image of God

 Found in books: Birnbaum and Dillon (2020) 191, 201; Gunderson (2022) 197

14. And, indeed, the living God is so completely indescribable, that even those powers which minister unto him do not announce his proper name to us. At all events, after the wrestling match in which the practicer of virtue wrestled for the sake of the acquisition of virtue, he says to the invisible Master, "Tell me thy Name;" but he said, "Why askest thou me my name?" And he does not tell him his peculiar and proper name, for says he, it is sufficient for thee to be taught my ordinary explanations. But as for names which are the symbols of created things, do not seek to find them among immortal natures. III. ''. None
79. Philo of Alexandria, On The Creation of The World, 7, 10, 15, 20-21, 23-25, 27, 31, 33-35, 66-67, 69-71, 73, 75, 77, 83, 126, 133-141, 144, 146, 152, 154 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • God, human created according to the image of • God, image of • God,image of • Image • Image (εἰκών) • Image xvi, • Image, Adam as Image of God • Image, of God • Image, Word as Image of God • Images, of Angels • Imago deiy • Impression, Imagination (φαντασία) • King as image/glory of gods • athletics imagery • divine, image • father imagery • games imagery • image of God • image of God, • imagery, circle • imagery, fountain • imagery, light • imagery, marking/stamping • imagery, sowing/planting • images • imago dei • mechanical imagery • mind, image of God • passions, animal imagery and

 Found in books: Birnbaum and Dillon (2020) 160, 180, 181, 183, 388, 389; Corrigan and Rasimus (2013) 12, 13, 182, 394; Despotis and Lohr (2022) 335; Frey and Levison (2014) 278; Garcia (2021) 69, 70, 71, 72, 73, 75, 76, 108; Geljon and Runia (2019) 117, 122, 153, 154, 156, 166, 206, 208; Gunderson (2022) 190, 197; Hirsch-Luipold (2022) 145, 148; Levison (2009) 147, 150, 170; McDonough (2009) 91, 92, 139, 144, 145, 199; Novenson (2020) 250; O, Brien (2015) 61; Rasimus (2009) 161, 164, 179; Rowland (2009) 164; Schibli (2002) 175; Smith and Stuckenbruck (2020) 19, 20; Stuckenbruck (2007) 654; Wilson (2010) 399; Wilson (2012) 86

7. For some men, admiring the world itself rather than the Creator of the world, have represented it as existing without any maker, and eternal; and as impiously as falsely have represented God as existing in a state of complete inactivity, while it would have been right on the other hand to marvel at the might of God as the creator and father of all, and to admire the world in a degree not exceeding the bounds of moderation.
10. for reason proves that the father and creator has a care for that which has been created; for a father is anxious for the life of his children, and a workman aims at the duration of his works, and employs every device imaginable to ward off everything that is pernicious or injurious, and is desirous by every means in his power to provide everything which is useful or profitable for them. But with regard to that which has not been created, there is no feeling of interest as if it were his own in the breast of him who has not created it. '
15. And he allotted each of the six days to one of the portions of the whole, taking out the first day, which he does not even call the first day, that it may not be numbered with the others, but entitling it one, he names it rightly, perceiving in it, and ascribing to it the nature and appellation of the limit. IV. We must mention as much as we can of the matters contained in his account, since to enumerate them all is impossible; for he embraces that beautiful world which is perceptible only by the intellect, as the account of the first day will show:
20. As therefore the city, when previously shadowed out in the mind of the man of architectural skill had no external place, but was stamped solely in the mind of the workman, so in the same manner neither can the world which existed in ideas have had any other local position except the divine reason which made them; for what other place could there be for his powers which should be able to receive and contain, I do not say all, but even any single one of them whatever, in its simple form? 21. And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything."
23. And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it. 24. And if any one were to desire to use more undisguised terms, he would not call the world, which is perceptible only to the intellect, any thing else but the reason of God, already occupied in the creation of the world; for neither is a city, while only perceptible to the intellect, anything else but the reason of the architect, who is already designing to build one perceptible to the external senses, on the model of that which is so only to the intellect-- 25. this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII. 2
7. But if the beginning spoken of by Moses is not to be looked upon as spoken of according to time, then it may be natural to suppose that it is the beginning according to number that is indicated; so that, "In the beginning he created," is equivalent to "first of all he created the heaven;" for it is natural in reality that that should have been the first object created, being both the best of all created things, and being also made of the purest substance, because it was destined to be the most holy abode of the visible Gods who are perceptible by the external senses;
31. And the invisible divine reason, perceptible only by intellect, he calls the image of God. And the image of this image is that light, perceptible only by the intellect, which is the image of the divine reason, which has explained its generation. And it is a star above the heavens, the source of those stars which are perceptible by the external senses, and if any one were to call it universal light he would not be very wrong; since it is from that the sun and the moon, and all the other planets and fixed stars derive their due light, in proportion as each has power given to it; that unmingled and pure light being obscured when it begins to change, according to the change from that which is perceptible only by the intellect, to that which is perceptible by the external senses; for none of those things which are perceptible to the external senses is pure. IX.
33. And after the shining forth of that light, perceptible only to the intellect, which existed before the sun, then its adversary darkness yielded, as God put a wall between them and separated them, well knowing their opposite characters, and the enmity existing between their natures. In order, therefore, that they might not war against one another from being continually brought in contact, so that war would prevail instead of peace, God, burning want of order into order, did not only separate light and darkness, but did also place boundaries in the middle of the space between the two, by which he separated the extremities of each. For if they had approximated they must have produced confusion, preparing for the contest, for the supremacy, with great and unextinguishable rivalry, if boundaries established between them had not separated them and prevented them from clashing together, 34. and these boundaries are evening and morning; the one of which heralds in the good tidings that the sun is about to rise, gently dissipating the darkness: and evening comes on as the sun sets, receiving gently the collective approach of darkness. And these, I mean morning and evening, must be placed in the class of incorporeal things, perceptible only by the intellect; for there is absolutely nothing in them which is perceptible by the external senses, but they are entirely ideas, and measures, and forms, and seals, incorporeal as far as regards the generation of other bodies. 35. But when light came, and darkness retreated and yielded to it, and boundaries were set in the space between the two, namely, evening and morning, then of necessity the measure of time was immediately perfected, which also the Creator called "day." and He called it not "the first day," but "one day;" and it is spoken of thus, on account of the single nature of the world perceptible only by the intellect, which has a single nature. X.
66. And it was on this account that of all living creatures God created fishes first, inasmuch as they partake of corporeal substance in a greater degree than they partake of soul, being in a manner animals and not animals, moving soulless things, having a sort of semblance of soul diffused through them for no object beyond that of keeping their bodies live (just as they say that salt preserves meat), in order that they may not easily be destroyed. And after the fishes, he created winged and terrestrial animals: for these are endowed with a higher degree of sensation, and from their formation show that the properties of their animating principle are of a higher order. But after all the rest, then, as has been said before, he created man, to whom he gave that admirable endowment of mind--the soul, if I may so call it, of the soul, as being like the pupil to the eye; for those who most accurately investigate the natures of things affirm, that it is the pupil which is the eye of the eye. XXII. 6
7. So at last all things were created and existing together. But when they all were collected in one place, then some sort of order was necessarily laid down for them for the sake of the production of them from one another which was hereafter to take place. Now in things which exist in part, the principle of order is this, to begin with that which is most inferior in its nature, and to end with that which is the most excellent of all; and what that is we will explain. It has been arranged that seed should be the principle of the generation of animals. It is plainly seen that this is a thing of no importance, being like foam; but when it has descended into the womb and remained there, then immediately it receives motion and is changed into nature; and nature is more excellent than seed, as also motion is better than quiet in created things; and nature, like a workman, or, to speak more correctly, like a faultless art, endows the moist substance with life, and fashions it, distributing it among the limbs and parts of the body, allotting that portion which can produce breath, and nourishment, and sensation to the powers of the soul: for as to the reasoning powers, we may pass over them for the present, on account of those who say, that the mind enters into the body from without, being something divine and eternal.
69. So then after all the other things, as has been said before, Moses says that man was made in the image and likeness of God. And he says well; for nothing that is born on the earth is more resembling God than man. And let no one think that he is able to judge of this likeness from the characters of the body: for neither is God a being with the form of a man, nor is the human body like the form of God; but the resemblance is spoken of with reference to the most important part of the soul, namely, the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model, being in some sort the God of that body which carries it about and bears its image within it. In the same rank that the great Governor occupies in the universal world, that same as it seems does the mind of man occupy in man; for it is invisible, though it sees everything itself; and it has an essence which is undiscernible, though it can discern the essences of all other things, and making for itself by art and science all sorts of roads leading in divers directions, and all plain; it traverses land and sea, investigating everything which is contained in either element.
70. And again, being raised up on wings, and so surveying and contemplating the air, and all the commotions to which it is subject, it is borne upwards to the higher firmament, and to the revolutions of the heavenly bodies. And also being itself involved in the revolutions of the planets and fixed stars according to the perfect laws of music, and being led on by love, which is the guide of wisdom, it proceeds onwards till, having surmounted all essence intelligible by the external senses, it comes to aspire to such as is perceptible only by the intellect:
71. and perceiving in that, the original models and ideas of those things intelligible by the external senses which it saw here full of surpassing beauty, it becomes seized with a sort of sober intoxication like the zealots engaged in the Corybantian festivals, and yields to enthusiasm, becoming filled with another desire, and a more excellent longing, by which it is conducted onwards to the very summit of such things as are perceptible only to the intellect, till it appears to be reaching the great King himself. And while it is eagerly longing to behold him pure and unmingled, rays of divine light are poured forth upon it like a torrent, so as to bewilder the eyes of its intelligence by their splendour. But as it is not every image that resembles its archetypal model, since many are unlike, Moses has shown this by adding to the words "after his image," the expression, "in his likeness," to prove that it means an accurate impression, having a clear and evident resemblance in form. XXIV.

73. of existing things, there are some which partake neither of virtue nor of vice; as for instance, plants and irrational animals; the one, because they are destitute of soul, and are regulated by a nature void of sense; and the other, because they are not endowed with mind of reason. But mind and reason may be looked upon as the abode of virtue and vice; as it is in them that they seem to dwell. Some things again partake of virtue alone, being without any participation in any kind of vice; as for instance, the stars, for they are said to be animals, and animals endowed with intelligence; or I might rather say, the mind of each of them is wholly and entirely virtuous, and unsusceptible of every kind of evil. Some things again are of a mixed nature, like man, who is capable of opposite qualities, of wisdom and folly, of temperance and dissoluteness, of courage and cowardice, of justice and injustice, in short of good and evil, of what is honourable and what is disgraceful, of virtue and vice.

75. It is on this account that Moses says, at the creation of man alone that God said, "Let us make man," which expression shows an assumption of other beings to himself as assistants, in order that God, the governor of all things, might have all the blameless intentions and actions of man, when he does right attributed to him; and that his other assistants might bear the imputation of his contrary actions. For it was fitting that the Father should in the eyes of his children be free from all imputation of evil; and vice and energy in accordance with vice are evil.
7. And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal.
83. And besides all this, another is also mentioned among the necessary causes. It was necessary that man should be the last of all created beings; in order that being so, and appearing suddenly, he might strike terror into the other animals. For it was fitting that they, as soon as they first saw him should admire and worship him, as their natural ruler and master; on which account, they all, as soon as they saw him, became tame before him; even those, who by nature were most savage, becoming at once most manageable at the first sight of him; displaying their unbridled ferocity to one another, and being tame to man alone.
126. And the power of this number does not exist only in the instances already mentioned, but it also pervades the most excellent of the sciences, the knowledge of grammar and music. For the lyre with seven strings, bearing a proportion to the assemblage of the seven planets, perfects its admirable harmonies, being almost the chief of all instruments which are conversant about music. And of the elements of grammar, those which are properly called vowels are, correctly speaking, seven in number, since they can be sounded by themselves, and when they are combined with other letters, they make complete sounds; for they fill up the deficiency existing in semi-vowels, making the sounds whole; and they change and alter the natures of the mutes inspiring them with their own power, in order that what has no sound may become endowed with sound. 1
33. Nor is what we are about to say inconsistent with what has been said; for nature has bestowed upon every mother, as a most indispensable part of her conformation, breasts gushing forth like fountains, having in this manner provided abundant food for the child that is to be born. And the earth also, as it seems, is a mother, from which consideration it occurred to the early ages to call her Demetra, combining the names of mother (m÷et÷er), and earth (g÷e or d÷e). For it is not the earth which imitates the woman, as Plato has said, but the woman who has imitated the earth which the race of poets has been accustomed with truth to call the mother of all things, and the fruit-bearer, and the giver of all things, since she is at the same time the cause of the generation and durability of all things, to the animals and plants. Rightly, therefore, did nature bestow on the earth as the eldest and most fertile of mothers, streams of rivers, and fountains like breasts, in order that the plants might be watered, and that all living things might have abundant supplies of drink. XLVI. 134. After this, Moses says that "God made man, having taken clay from the earth, and he breathed into his face the breath of life." And by this expression he shows most clearly that there is a vast difference between man as generated now, and the first man who was made according to the image of God. For man as formed now is perceptible to the external senses, partaking of qualities, consisting of body and soul, man or woman, by nature mortal. But man, made according to the image of God, was an idea, or a genus, or a seal, perceptible only by the intellect, incorporeal, neither male nor female, imperishable by nature. 135. But he asserts that the formation of the individual man, perceptible by the external senses is a composition of earthy substance, and divine spirit. For that the body was created by the Creator taking a lump of clay, and fashioning the human form out of it; but that the soul proceeds from no created thing at all, but from the Father and Ruler of all things. For when he uses the expression, "he breathed into," etc., he means nothing else than the divine spirit proceeding form that happy and blessed nature, sent to take up its habitation here on earth, for the advantage of our race, in order that, even if man is mortal according to that portion of him which is visible, he may at all events be immortal according to that portion which is invisible; and for this reason, one may properly say that man is on the boundaries of a better and an immortal nature, partaking of each as far as it is necessary for him; and that he was born at the same time, both mortal and the immortal. Mortal as to his body, but immortal as to his intellect. XLVII. 136. But the original man, he who was created out of the clay, the primeval founder of all our race, appears to me to have been most excellent in both particulars, in both soul and body, and to have been very far superior to all the men of subsequent ages from his pre-eminent excellence in both parts. For he in truth was really good and perfect. And one may form a conjecture of the perfection of his bodily beauty from three considerations, the first of which is this: when the earth was now but lately formed by its separation from that abundant quantity of water which was called the sea, it happened that the materials out of which the things just created were formed were unmixed, uncorrupted, and pure; and the things made from this material were naturally free from all imperfection. 13
7. The second consideration is that it is not likely that God made this figure in the present form of a man, working with the most sublime care, after he had taken the clay from any chance portion of earth, but that he selected carefully the most excellent clay of all the earth, of the pure material choosing the finest and most carefully sifted portion, such as was especially fit for the formation of the work which he had in hand. For it was an abode or sacred temple for a reasonable soul which was being made, the image of which he was about to carry in his heart, being the most God-like looking of images. 138. The third consideration is one which admits of no comparison with those which have been already mentioned, namely, this: the Creator was good both in other respects, and also in knowledge, so that every one of the parts of the body had separately the numbers which were suited to it, and was also accurately completed in the admirable adaptation to the share in the universe of which it was to partake. And after he had endowed it with fair proportions, he clothed it with beauty of flesh, and embellished it with an exquisite complexion, wishing, as far as was possible, that man should appear the most beautiful of beings. XLVIII. 139. And that he is superior to all these animals in regard of his soul, is plain. For God does not seem to have availed himself of any other animal existing in creation as his model in the formation of man; but to have been guided, as I have said before, by his own reason alone. On which account, Moses affirms that this man was an image and imitation of God, being breathed into in his face in which is the place of the sensations, by which the Creator endowed the body with a soul. Then, having placed the mind in the domit part as king, he gave him as a body of satellites, the different powers calculated to perceive colours and sounds, and flavours and odours, and other things of similar kinds, which man could never have distinguished by his own resources without the sensations. And it follows of necessity that an imitation of a perfectly beautiful model must itself be perfectly beautiful, for the word of God surpasses even that beauty which exists in the nature which is perceptible only by the external senses, not being embellished by any adventitious beauty, but being itself, if one must speak the truth, its most exquisite embellishment. XLIX. 140. The first man, therefore, appears to me to have been such both in his body and in his soul, being very far superior to all those who live in the present day, and to all those who have gone before us. For our generation has been from men: but he was created by God. And in the same proportion as the one Author of being is superior to the other, so too is the being that is produced. For as that which is in its prime is superior to that the beauty of which is gone by, whether it be an animal, or a plant, or fruit, or anything else whatever of the productions of nature; so also the first man who was ever formed appears to have been the height of perfection of our entire race, and subsequent generations appear never to have reached an equal state of perfection, but to have at all times been inferior both in their appearance and in their power, and to have been constantly degenerating, ' "141. which same thing I have also seen to be the case in the instance of the sculptors' and painters' art. For the imitations always fall short of the original models. And those works which are painted or fashioned from models must be much more inferior, as being still further removed from the original. And the stone which is called the magnet is subject to a similar deterioration. For any iron ring which touches it is held by it as firmly as possible, but another which only touches that ring is held less firmly. And the third ring hangs from the second, and the fourth from the third, and the fifth from the fourth, and so on one from another in a long chain, being all held together by one attractive power, but still they are not all supported in the same degree. For those which are suspended at a distance from the original attraction, are held more loosely, because the attractive power is weakened, and is no longer able to bind them in an equal degree. And the race of mankind appears to be subject to an influence of the same kind, since in men the faculties and distinctive qualities of both body and soul are less vivid and strongly marked in each succeeding generation. " '
144. And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI.
146. Every man in regard of his intellect is connected with divine reason, being an impression of, or a fragment or a ray of that blessed nature; but in regard of the structure of his body he is connected with the universal world. For he is composed of the same materials as the world, that is of earth, and water, and air and fire, each of the elements having contributed its appropriate part towards the completion of most sufficient materials, which the Creator was to take in order to fashion this visible image.

152. And she, in like manner, beholding a creature greatly resembling herself, rejoiced also, and addressed him in reply with due modesty. And love being engendered, and, as it were, uniting two separate portions of one animal into one body, adapted them to each other, implanting in each of them a desire of connection with the other with a view to the generation of a being similar to themselves. And this desire caused likewise pleasure to their bodies, which is the beginning of iniquities and transgressions, and it is owing to this that men have exchanged their previously immortal and happy existence for one which is mortal and full of misfortune. LVI.

154. And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV. '. None
80. Philo of Alexandria, On The Posterity of Cain, 101, 169 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • God, human created according to the image of • Image, of God • image of God

 Found in books: Birnbaum and Dillon (2020) 160; Despotis and Lohr (2022) 323; Gunderson (2022) 197; McDonough (2009) 143

101. But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable--"
169. for God did not grant this even to the all-wise Moses; not though he addressed innumerable requests to him, all having this object; but an oracle was delivered to him, telling him, "Thou shalt see my back parts, but my face thou shalt not See;" and the meaning of this is, that all the things which are behind God are within the comprehension of a virtuous man, but he himself alone is incomprehensible; and he is incomprehensible by any direct and immediate access (for by such means it is only explained what kind of being he is), but he may be understood in his subsequent and consistent faculties; for they, by means of the works accomplished by them, declare not his essence, but his existence. XLIX. ' "'. None
81. Philo of Alexandria, On Curses, 36 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • athletics imagery • games imagery • imagery, sowing/planting

 Found in books: Birnbaum and Dillon (2020) 191, 201; Geljon and Runia (2019) 154

36. For if man is the measure of all things, then, also, all things are a grace and a free gift of the mind; so that we refer to the eye the grace of sight, to the ears that of hearing, and to each of the other external senses their appropriate object, and also to the speech and utterance do we attribute the power of speaking. And if we judge in this manner of these things, so also do we with respect to intelligence, in which ten thousand things are comprised, such as thoughts, perceptions, designs, meditations, conceptions, sciences, arts, dispositions, and a number of other faculties almost incalculable. ''. None
82. Philo of Alexandria, On The Sacrifices of Cain And Abel, 8, 43 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • God, human created according to the image of • Image (εἰκών) • Image xvi, • Image, of God • Image, Word as Image of God • image of God

 Found in books: Birnbaum and Dillon (2020) 160; Corrigan and Rasimus (2013) 435; Hirsch-Luipold (2022) 145; McDonough (2009) 144; Rowland (2009) 164

8. There is also another proof that the mind is immortal, which is of this nature:--There are some persons whom God, advancing to higher degrees of improvement, has enabled to soar above all species and genera, having placed them near himself; as he says to Moses, "But stand thou here with Me." When, therefore, Moses is about to die, he is not added to one class, nor does he forsake another, as the men before him had done; nor is he connected with "addition" or "subtraction," but "by means of the word of the Cause of all things, by whom the whole world was Made." He departs to another abode, that you may understand from this that God accounts a wise man as entitled to equal honour with the world itself, having both created the universe, and raised the perfect man from the things of earth up to himself by the same word.
43. And he learnt all these things from Abraham his grandfather, who was the author of his own education, who gave to the all-wise Isaac all that he had, leaving none of his substance to bastards, or to the spurious reasonings of concubines, but he gives them small gifts, as being inconsiderable persons. For the possessions of which he is possessed, namely, the perfect virtues, belong only to the perfect and legitimate son; but those which are of an intermediate character, are suitable to and fall to the share of those who are not perfect, but who have advanced as far as the encyclical branches of elementary education, of which Agar and Cheturah partake, Agar meaning "a dwelling near," and Cheturah meaning "sacrificing." ''. None
83. Philo of Alexandria, On Dreams, 1.206, 1.229 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Image (εἰκών) • Image, of God • Image, Word as Image of God • image of God • imagery, sowing/planting

 Found in books: Corrigan and Rasimus (2013) 394; Geljon and Runia (2019) 134; McDonough (2009) 146; Novenson (2020) 72

1.206. Now the sacred scripture calls the maker of this compound work Besaleel, which name, being interpreted, signifies "in the shadow of God;" for he makes all the copies, and the man by name Moses makes all the models, as the principal architect; and for this reason it is, that the one only draws outlines as it were, but the other is not content with such sketches,
1.229. What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou); ''. None
84. Philo of Alexandria, On The Special Laws, 1.43, 1.45-1.47, 1.81, 2.176, 3.83, 3.178, 4.123 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • God,image of • Image • Image (εἰκών) • Image of God • Image xvi, • Image, of God • Image, Word as Image of God • image of God • imagery, seals • imagery, sowing/planting

 Found in books: Corrigan and Rasimus (2013) 182, 394; Despotis and Lohr (2022) 326; Geljon and Runia (2013) 250; Geljon and Runia (2019) 93; Goodman (2006) 209; Gunderson (2022) 190, 197; Levison (2009) 147; McDonough (2009) 141, 145, 199; Novenson (2020) 72, 157; Rasimus (2009) 266; Rowland (2009) 164

1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive.
1.45. When Moses heard this he betook himself to a second supplication, and said, "I am persuaded by thy explanations that I should not have been able to receive the visible appearance of thy form. But I beseech thee that I may, at all events, behold the glory that is around thee. And I look upon thy glory to be the powers which attend thee as thy guards, the comprehension of which having escaped me up to the present time, worketh in me no slight desire of a thorough understanding of it." 1.46. But God replied and said, "The powers which you seek to behold are altogether invisible, and appreciable only by the intellect; since I myself am invisible and only appreciable by the intellect. And what I call appreciable only by the intellect are not those which are already comprehended by the mind, but those which, even if they could be so comprehended, are still such that the outward senses could not at all attain to them, but only the very purest intellect. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened.
1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made.
2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto
3.83. The name of homicide is that affixed to him who has slain a man; but in real truth it is a sacrilege, and the very greatest of all sacrileges, because, of all the possessions and sacred treasures in the whole world, there is nothing more holy in appearance, nor more godlike than man, the all-beautiful copy of an all-beautiful model, a representation admirably made after an archetypal rational idea.
3.178. And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature.
4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{'. None
85. Philo of Alexandria, On The Virtues, 168-169 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Clement of Alexandria, Platonism and Stoicism in,, image and likeness of God, being made in • image and likeness • image of God

 Found in books: Ayres and Ward (2021) 137; Hirsch-Luipold (2022) 145; Osborne (2010) 95

168. And in another place also the lawgiver gives this precept, which is most becoming and suitable to a rational nature, that men should imitate God to the best of their power, omitting nothing which can possibly contribute to such a similarity as the case admits of. XXXII. Since then you have received strength from a being who is more powerful than you, give others a share of that strength, distributing among them the benefits which you have received yourself, in order that you may imitate God by bestowing gifts like his; '169. for all the gifts of the supreme Ruler are of common advantage to all men; and he gives them to some individuals, not in order that they when they have received them may hide them out of sight, or employ them to the injury of others, but in order that they may bring them into the common stock, and invite all those whom they can find to use and enjoy them with them. '. None
86. Philo of Alexandria, Who Is The Heir, 7, 55, 57, 63-64 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • God,image of • Impression, Imagination (φαντασία) • divine, image • image of God • imago dei

 Found in books: Despotis and Lohr (2022) 335; Frey and Levison (2014) 278; Garcia (2021) 39, 77, 78, 108; Hirsch-Luipold (2022) 145; Levison (2009) 147, 150

7. When therefore is it proper for the servant of God to use freedom of speech to the ruler and master of himself, and of the whole word? Is it not when he is free from all sins, and is aware in his conscience that he loves his master, feeling more joy at the fact of being a servant of God, than he would if he were sovereign over the whole race of mankind, and were invested without any effort on his part with the supreme authority over land and sea.
55. For since the soul is spoken of in two ways, first of all as a whole, secondly, as to the domit part of it, which, to speak properly, is the soul of the soul, just as the eye is both the whole orb, and also the most important part of that orb, that namely by which we see; it seemed good to the law-giver that the essence of the soul should likewise be two-fold; blood being the essence of the entire soul, and the divine Spirit being the essence of the domit part of it; accordingly he says, in express words, "The soul of all flesh is the blood Thereof." '5
7. So that the race of mankind also is twofold, the one being the race of those who live by the divine Spirit and reason; the other of those who exist according to blood and the pleasure of the flesh. This species is formed of the earth, but that other is an accurate copy of the divine image;
63. We have now explained what it was necessary for you to be apprised of as a preliminary. For the first part of the argument had a sort of enigmatical obscurity. But we must examine with more accurate particularity what the man who is fond of learning seeks. Perhaps then it is something of this sort: to know whether any one who is desirous of that life which is dependent on blood and who claims an interest in the objects of the outward sense, can become an inheritor of incorporeal and divine things? 64. for of such only he who is inspired from above is thought worthy, having received a portion of heavenly and divine inheritance, being in fact the most pure mind, disregarding not merely the body but also the other fragment of the soul, which being devoid of reason is mixed up with blood, kindling the fervid passions and excited appetites. '. None
87. Philo of Alexandria, That The Worse Attacks The Better, 85, 89, 141, 146, 170, 175-176 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Enos, nautical imagery for • athletics imagery • games imagery • image of God • imagery, disease and healing • imagery, fountain • imagery, sowing/planting

 Found in books: Birnbaum and Dillon (2020) 183, 186; Garcia (2021) 70; Geljon and Runia (2013) 134; Geljon and Runia (2019) 118, 120, 238; Gunderson (2022) 197

85. For God made man, the only heavenly plant of those which he placed upon the earth, fastening the heads of the others in the mainland, for all of them bend their heads Downwards;" but the face of man he has exalted and directed upwards, that it might have its food of a heavenly and incorruptible nature, and not earthly and perishable. With a view to which, he also rooted in the earth the foundations of our body, removing the most insensible part of it as far as possible from reason; and the outward senses, which are as it were the body-guards of the mind, and the mind itself, he established at a great distance from the earth, and from all things connected with it, and bound it with the periodical revolutions of the air and of the heavens, which are imperishable. XXIV.
89. For of all the faculties which exist in us, the mind alone, as being the most rapid in its motions of all, appears to be able to outrun and to pass by the time in which it originates, according to the invisible powers of the universe and of its parts existing without any reference to time, and touching the universe and its parts, and the causes of them. And now, having gone not only to the very boundaries of earth and sea, but also to those of air and heaven, it has not stopped even there, thinking that the world itself is but a brief limit for its continued and unremitting course. And it is eager to advance further; and, if it can possibly do so, to comprehend the incomprehensible nature of God, even if only as to its existence.
141. However, we have now said enough on this subject, and let us proceed to investigate what comes afterwards. He continues thus: "And Cain said unto the Lord, My crime is too great to be Forgiven." Now what is meant by this will be shown by a consideration of simple passages. If a pilot were to desert his ship when tossed about by the sea, would it not follow of necessity that the ship would wander out of her course in the voyage? Shall I say more? If a charioteer in the contest of the horse-race were to quit his chariot, is it not inevitable that the course of the free horses would be disorderly and irregular? Again, when a city is left destitute of rulers or of laws, and laws, undoubtedly, are entitled to be classed on an equality with magistrates, must not that city be destroyed by those greatest of evils, anarchy and lawlessness? '
146. Let us, therefore, address our supplications to God, we who are self-convicted by our consciousness of our own sins, to chastise us rather than to abandon us; for if he abandons us, he will no longer make us his servants, who is a merciful master, but slaves of a pitiless generation: but if he chastises us in a gentle and merciful manner, as a kind ruler, he will correct our offences, sending that correcting conviction, his own word, into our hearts, by means of which he will heal them; reproving us and making us ashamed of the wickednesses which we have committed.
170. At all events, when the Creator determined to purify the earth by means of water, and that the soul should receive purification of all its unspeakable offences, having washed off and effaced its pollutions after the fashion of a holy purification, he recommended him who was found to be a just man, who was not borne away the violence of the deluge, to enter into the ark, that is to say, into the vessel containing the soul, namely, the body, and to lead into it "seven of all clean beasts, male and Female," thinking it proper that virtuous reason should employ all the pure parts of the irrational portion of man. XLVII.
175. On which account it appears to me that all men who are not utterly uneducated would choose to be mutilated and to be come blind, rather than to see what is not fitting to be seen, to become deaf rather than to hear pernicious discourses, and to have their tongues cut out if that were the only way to prevent their speaking things, which ought not to be spoken. 176. At all events, they say that some wise men, when they have been tortured on the wheel to make them betray secrets which are not worthy to be divulged, have bitten out their tongues, and so have inflicted on their torturers a more grievous torture than they themselves were suffering, as they could not learn from them what they desired; and it is better to be made an eunuch than to be hurried into wickedness by the fury of the illicit passions: for all these things, as they overwhelm the soul in pernicious calamities, are deservedly followed by extreme punishments. '. None
88. Philo of Alexandria, That God Is Unchangeable, 45-47, 57, 140-145 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Image xvi, • Image, of God • Image, Word as Image of God • Impression, Imagination (φαντασία) • image of God • imagery, bearing fruit • imagery, giving birth • imagery, light

 Found in books: Despotis and Lohr (2022) 326; Frey and Levison (2014) 271; Geljon and Runia (2013) 192; Geljon and Runia (2019) 153, 214; McDonough (2009) 143, 144; Novenson (2020) 72; Rowland (2009) 164; Smith and Stuckenbruck (2020) 20

45. In such important points are animals superior to plants. Let us now see in what man is superior to the rest of the animal creation. X. Man, then, has received this one extraordinary gift, intellect, which is accustomed to comprehend the nature of all bodies and of all things at the same time; for, as in the body, the sight is the most important faculty, and since in the universe the nature of light is the most pre-eminent thing, in the same manner that part of us which is entitled to the highest rank is the mind. 46. For the mind is the sight of the soul, shining transcendently with its own rays, by which the great and dense darkness which ignorance of things sheds around is dissipated. This species of soul is not composed of the same elements as those of which the other kinds were made, but it has received a purer and more excellent essence of which the divine natures were formed; on which account the intellect naturally appears to be the only thing in us which is imperishable, 47. for that is the only quality in us which the Father, who created us, thought deserving of freedom; and, unloosing the bonds of necessity, he let it go unrestrained, bestowing on it that most admirable gift and most connected with himself, the power, namely, of spontaneous will, as far as he was able to receive it; for the irrational animals, in whose soul there is not that especial gift tending to freedom, namely, mind, are put under the yoke and have bridles put in their mouths, and so are given unto men to be their slaves, as servants are given to their masters. But man, who has had bestowed on him a voluntary and self-impelling intellect, and who for the most part puts forth his energies in accordance with deliberate purpose, very properly receives blame for the offences which he designedly commits, and praise for the good actions which he intentionally performs.
57. For what are we to say? Shall we say, if he is possessed of the different organic parts, that he has feet for the sake of walking? But where is he to walk who fills all places at once with his presence? And to whom is he to go, when there is no one of equal honour with himself? And why is he to walk? It cannot be out of any regard for his health as we do. Again, are we to say that he has hands for the purpose of giving and taking? he never receivers anything from any one. For in addition to the fact of his wanting nothing he actually has everything; and when he gives, he employs reason as the minister of his gifts, by whose agency also he created the world.
140. Very properly, therefore, the most sacred Moses says that, the earth was corrupted at that time when the virtues of the just Noah were made manifest: "And the whole earth," says he, "was corrupted, because all flesh had corrupted his (autou) way upon the earth."40 '141. Now to some persons this expression will seem to have been incorrectly used, and that the consistency with the context, and the truth of the fact will require that we should read rather that, "All flesh had corrupted its (auteµs) way upon the earth." For it does not agree with the feminine noun "flesh" (teµ sarki), if we subjoin a masculine case, the word autou in connection with it. 142. But perhaps, Moses does not mean here to speak of the flesh alone as corrupting his way upon the earth, so that he deserves to be considered to have erred in the expression which he has used, but rather to speak of the things of the flesh, which is corrupted, and of that other being whose way the flesh endeavours to injure and to corrupt. So that we should explain this expression thus:ùAll flesh corrupted the perfect way of the everlasting and incorruptible being which conducts to God. 143. And know that this way is wisdom. For the mind being guided by wisdom, while the road is straight and level and easy, proceeds along it to the end; and the end of this road is the knowledge and understanding of God. But every companion of the flesh hates and repudiates, and endeavours to corrupt this way; for there is no one thing so much at variance with another, as knowledge is at variance with the pleasure of the flesh. Accordingly, the earthly Edom is always fighting with those who wish to proceed by this road, 144. which is the royal road for those who partake of the faculty of seeing who are called Israel; for the interpretation of the name Edom, is "earthly," and he labours with all earnestness, and by every means in his power, and by threats, to hinder them from this road, and to make it pathless and impracticable for ever. XXXI. 1
45. Therefore the ambassadors who are sent speak as follows:--"We will pass on through thy land; we will not pass through thy fields nor through thy vineyards; we will not drink water form thy cistern; we will proceed by the royal road; we will not turn aside out of the way, to the right hand, nor to the left, until we have passed over thy borders. But Edom answered and said, Thou shalt not pass through my land: and if thou dost, I will come against thee in battle to meet thee. And the children of Israel said unto him. We will pass by thy mountain; but if I or my cattle drink of thy water, I will pay thee the price thereof. But it is of no consequence, we will pass by thy mountain. And he said, "Thou shalt not pass through my land."41 '. None
89. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Sallust, and imagines • Sallust, on imagines • Scipio Africanus, inspired by imagines • Tacitus, on imagines • house, imagines in • imagines • imagines (ancestral portraits) • imagines, in funerals • imago, imagines,

 Found in books: Bay (2022) 130; Langlands (2018) 3, 94; Oksanish (2019) 43, 44, 45, 46; Rutledge (2012) 86, 106; Shannon-Henderson (2019) 99

90. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Philostratus the Elder, his Imagines • Philostratus, Imagines

 Found in books: Elsner (2007) 192; Rutledge (2012) 84

91. None, None, nan (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Augustus/Octavian, as performer of a public image • Cornelius Scipio Africanus, P., forbids images to himself • Cornelius Scipio Africanus, P., image in Temple of Jupiter Capitolinus • Imagining, imagination • imagery, military • imagination • imagines • imagines, in funerals • imperial image

 Found in books: Esler (2000) 35; Gale (2000) 244; Jenkyns (2013) 49; Manolaraki (2012) 76; Pandey (2018) 2, 97, 158, 189, 199; Rutledge (2012) 138, 292

92. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • image • wine imagery, in Horace

 Found in books: Bowditch (2001) 178; Tuori (2016) 253

93. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Epicureanism, Lucretian imagery • Vitruvius, imago

 Found in books: Bowditch (2001) 230; Oksanish (2019) 55, 56

94. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Cornelius Scipio Africanus, P., forbids images to himself • Cornelius Scipio Africanus, P., image in Temple of Jupiter Capitolinus • Julius Caesar, C., image in Temple of Venus Genetrix • image • imago • marriage, imagery

 Found in books: Moss (2012) 30; Mueller (2002) 78; Rutledge (2012) 18, 292; Tuori (2016) 95

95. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Cassius Longinus, C., image venerated • Cicero, Marcus Tullius, Rome imagined • Cornelius Scipio Africanus, P., image in Temple of Jupiter Capitolinus • Epicureanism, Lucretian imagery • Julius Caesar, C., image in Jupiter Capitolinus’ temple • Junius Brutus, M., image venerated • Silius Italicus, venerates Vergil’s image • Titinius Capito, Cn., venerates Brutus’ and Cassius’ images • Vergil, image venerated • animal imagery, animalization caused by disease • animal imagery, humans and animals • animal imagery, humans as animals • animal imagery, the animal” within the human body • bodily imagery, assimilation of state to inferior bodies • burden / weight imagery • cloud imagery • contagion imagery • countryside, charms imagined • cult, images • fire imagery • image, military • imagery, Dionysiac • imagery, agricultural • imagery, chariots • imagery, fire • imagery, gigantomachy • imagery, journey • imagery, light and darkness • imagery, military • imagery, solar • imagery, storms • imagery, triumphal • imagination • medical imagery, of honey on spoon • numinousness, of divine imagery • poison imagery • religion, implication of religious imagery in Lucretius’ depiction of epilepsy • threshold (limen) imagery • violent imagery, assimilation of state to inferior bodies • violent imagery, meanings of • war imagery, combined with famine and plague • war imagery, war between elemental forces • water imagery

 Found in books: Bowditch (2001) 213, 214, 231; Clay and Vergados (2022) 201, 323, 328; Gale (2000) 14, 20, 25, 26, 36, 44, 48, 68, 69, 74, 121, 122, 141, 147, 148, 150, 161, 168, 175, 176, 191, 232, 234, 235, 236, 237, 238, 244, 249, 250, 259, 260, 261, 262, 264, 267; Jenkyns (2013) 27, 74, 118, 233, 284; Kazantzidis (2021) 11, 34, 46, 51, 61, 62, 63, 64, 69, 72, 73, 76, 79, 81, 85, 86, 89, 90, 94, 96, 97, 100, 101, 102, 107, 115, 119, 132, 138, 139, 140, 142, 144, 145, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 160, 167, 170; Mackey (2022) 94; Pandey (2018) 223; Rutledge (2012) 108; Walters (2020) 51, 69

96. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Augustus/Octavian, as performer of a public image • water imagery

 Found in books: Kazantzidis (2021) 157; Pandey (2018) 25, 26

97. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • God,image of • divine, image • image of God • imago dei

 Found in books: Garcia (2021) 75, 76, 108; Levison (2009) 147; Novenson (2020) 157

98. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • God, image of • God,image of • Image • Image (εἰκών) • Image xvi, • Image, of God • Image, Word as Image of God • athletics imagery • divine, image • games imagery • image of God • imagery athletic • imagery, athletics • imagery, bearing fruit • imagery, circle • imagery, fountain • imagery, giving birth • imagery, marking/stamping • imagery, runners • imagery, sowing • imagery, sowing/planting • imago dei

 Found in books: Birnbaum and Dillon (2020) 181; Corrigan and Rasimus (2013) 13; Garcia (2021) 74, 76, 78, 79, 109; Geljon and Runia (2013) 97, 192, 262; Geljon and Runia (2019) 86, 122, 132, 134, 199, 206, 215; Gunderson (2022) 190, 197; Levison (2009) 310; McDonough (2009) 146; Novenson (2020) 157, 158, 159, 205; Rasimus (2009) 144, 161, 170, 179, 266; Rowland (2009) 164; Smith and Stuckenbruck (2020) 19

99. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • God,image of • Image • Image (εἰκών) • Logos/God’s Word, Human mind as Logos’ likeness and image • image of God • imagery, bearing fruit

 Found in books: Corrigan and Rasimus (2013) 394; Geljon and Runia (2019) 146; Levison (2009) 150, 310; Novenson (2020) 72; Rasimus (2009) 161, 167; Ruzer (2020) 151

100. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Ovid imagines Rome from exile • imagines

 Found in books: Jenkyns (2013) 177; Rutledge (2012) 36

101. Apollodorus, Bibliotheca, 2.2.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Proitids, bestial imagery • gaze, of cult images • protection, against viewing divine images • sight, power of, of divine images

 Found in books: Kowalzig (2007) 278; Steiner (2001) 178

2.2.2. καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην.''. None
2.2.2. And Acrisius had a daughter Danae by Eurydice, daughter of Lacedaemon, and Proetus had daughters, Lysippe, Iphinoe, and Iphianassa, by Stheneboea. When these damsels were grown up, they went mad, according to Hesiod, because they would not accept the rites of Dionysus, but according to Acusilaus, because they disparaged the wooden image of Hera. In their madness they roamed over the whole Argive land, and afterwards, passing through Arcadia and the Peloponnese, they ran through the desert in the most disorderly fashion. But Melampus, son of Amythaon by Idomene, daughter of Abas, being a seer and the first to devise the cure by means of drugs and purifications, promised to cure the maidens if he should receive the third part of the sovereignty. When Proetus refused to pay so high a fee for the cure, the maidens raved more than ever, and besides that, the other women raved with them; for they also abandoned their houses, destroyed their own children, and flocked to the desert. Not until the evil had reached a very high pitch did Proetus consent to pay the stipulated fee, and Melampus promised to effect a cure whenever his brother Bias should receive just so much land as himself. Fearing that, if the cure were delayed, yet more would be demanded of him, Proetus agreed to let the physician proceed on these terms. So Melampus, taking with him the most stalwart of the young men, chased the women in a bevy from the mountains to Sicyon with shouts and a sort of frenzied dance. In the pursuit Iphinoe, the eldest of the daughters, expired; but the others were lucky enough to be purified and so to recover their wits. Proetus gave them in marriage to Melampus and Bias, and afterwards begat a son, Megapenthes.''. None
102. Ignatius, To The Ephesians, 4.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • imagery, musical • music, Psalms as source of imagery • music, musical instruments in Christian imagery

 Found in books: Berglund Crostini and Kelhoffer (2022) 185, 187, 189, 190, 191, 192; Esler (2000) 778

4.2. And do ye, each and all, form yourselves into a chorus, that being harmonious in concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father, that He may both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for you to be in blameless unity, that ye may also be partakers of God always. ''. None
103. Ignatius, To The Romans, 2.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • imagery, astronomical • imagery, musical • martyrdom, martyr, imagination, imagined

 Found in books: Berglund Crostini and Kelhoffer (2022) 178, 185, 199; Maier and Waldner (2022) 130, 132

2.2. Nay grant me nothing more than that I be poured out a libation to God, while there is still an altar ready; that forming yourselves into a chorus in love ye may sing to the Father in Jesus Christ, for that God hath vouchsafed that the bishop from Syria should be found in the West, having summoned him from the East. It is good to set from the world unto God, that I may rise unto Him. ''. None
104. Josephus Flavius, Jewish Antiquities, 3.91, 3.179-3.180 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Art, idol vs. image • Image xvi, • Imago Dei • Tiberias, pagan imagery

 Found in books: Bickerman and Tropper (2007) 920; Kosman (2012) 188; Levine (2005) 481; Rowland (2009) 332

3.91. Διδάσκει μὲν οὖν ἡμᾶς ὁ πρῶτος λόγος, ὅτι θεός ἐστιν εἷς καὶ τοῦτον δεῖ σέβεσθαι μόνον: ὁ δὲ δεύτερος κελεύει μηδενὸς εἰκόνα ζῴου ποιήσαντας προσκυνεῖν: ὁ τρίτος δὲ ἐπὶ μηδενὶ φαύλῳ τὸν θεὸν ὀμνύναι: ὁ δὲ τέταρτος παρατηρεῖν τὰς ἑβδομάδας ἀναπαυομένους ἀπὸ παντὸς ἔργου:' "
3.179. Θαυμάσειε δ' ἄν τις τῶν ἀνθρώπων τὴν πρὸς ἡμᾶς ἀπέχθειαν, ἣν ὡς ἐκφαυλιζόντων ἡμῶν τὸ θεῖον ὅπερ αὐτοὶ σέβειν προῄρηνται διατετελέκασιν ἐσχηκότες:" '. None
3.91. 5. The first commandment teaches us that there is but one God, and that we ought to worship him only. The second commands us not to make the image of any living creature to worship it. The third, that we must not swear by God in a false matter. The fourth, that we must keep the seventh day, by resting from all sorts of work.
3.179. 7. Now here one may wonder at the ill-will which men bear to us, and which they profess to bear on account of our despising that Deity which they pretend to honor;' '. None
105. Josephus Flavius, Jewish War, 2.128-2.129, 2.148-2.149 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Image of God • Philos Essenes, peace and war imagery • solar (imagery)

 Found in books: Goodman (2006) 210; Piotrkowski (2019) 388; Taylor (2012) 74, 86

2.128. Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129. καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.' "
2.148. ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." "2.149. ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον: καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμάτων ἐκκρίσεως ἀπολούεσθαι μετ' αὐτὴν καθάπερ μεμιασμένοις ἔθιμον."'. None
2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple,
2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them.''. None
106. Josephus Flavius, Against Apion, 2.75 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Art, idol vs. image • Tiberias, pagan imagery

 Found in books: Bickerman and Tropper (2007) 920; Levine (2005) 481

2.75. ηονορεμ πραεβερε υιδεαντυρ? πορρο νοστερ λεγισλατορ, νον θυασι προπηετανς ρομανορυμ ποτεντιαμ νον ηονορανδαμ, σεδ ταμθυαμ ξαυσαμ νεθυε δεο νεθυε ηομινιβυς υτιλεμ δεσπιξιενς, ετ θυονιαμ τοτιυς ανιματι, μυλτο μαγις δει ινανιματυ προβατυρ ινφεριυς ιντερδιχιτ ιμαγινες φαβριξαρι.''. None
2.75. But then our legislator hath forbidden us to make images, not by way of denunciation beforehand, that the Roman authority was not to be honored, but as despising a thing that was neither necessary nor useful for either God or man; and he forbade them, as we shall prove hereafter, to make these images for any part of the animal creation, ''. None
107. Lucan, Pharsalia, 8.722 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Bacchic rites, military imagery and • Imagining, imagination

 Found in books: Manolaraki (2012) 57; Panoussi(2019) 152

8.722. And proved himself in dying; in his breast These thoughts revolving: "In the years to come Men shall make mention of our Roman toils, Gaze on this boat, ponder the Pharian faith; And think upon thy fame and all the years While fortune smiled: but for the ills of life How thou could\'st bear them, this men shall not know Save by thy death. Then weigh thou not the shame That waits on thine undoing. Whose strikes, The blow is Caesar\'s. Men may tear this frame ''. None
108. Mishnah, Avot, 3.14 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Image xvi, • Man (Humanity), In our image, after our likeness • Sonship as being in God’s image and likeness • image of God

 Found in books: Garcia (2021) 68; Lorberbaum (2015) 183; Rowland (2009) 360; Ruzer (2020) 86

3.14. הוּא הָיָה אוֹמֵר, חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם. חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם, שֶׁנֶּאֱמַר (בראשית ט) כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, שֶׁנֶּאֱמַר (דברים יד) בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ:"". None
3.14. He used to say:Beloved is man for he was created in the image of God. Especially beloved is he for it was made known to him that he had been created in the image of God, as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “your are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2).''. None
109. New Testament, 1 John, 3.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • image of God • transformation into a divine image,ancient views of

 Found in books: Despotis and Lohr (2022) 326; Keener(2005) 171

3.2. Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν.''. None
3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. ''. None
110. New Testament, 1 Peter, 2.24 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Image xvi, • train journey, as image of atonement

 Found in books: Morgan (2022) 177; Rowland (2009) 163

2.24. ὃςτὰς ἁμαρτίαςἡμῶναὐτὸς ἀνήνεγκενἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν· οὗτῷ μώλωπι ἰάθητε.''. None
2.24. who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed. ''. None
111. New Testament, 1 Corinthians, 1.10, 1.18, 2.8, 3.2-3.3, 3.12, 3.15-3.16, 4.7-4.8, 6.19, 8.4, 8.6, 9.24, 11.1, 12.12, 13.12, 15.20-15.23, 15.45-15.46, 15.49-15.50 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Athletic image • Christology, Adam/Image- • Clement of Alexandria, on the catechumenate,, milk/meat imagery • God,image of • Image • Image xvi, • Image, Adam as Image of God • Image, Christ as Image of God • Image, of God • Images, Material for Idols • Judas, deluded in self-image • King as image/glory of gods • King as image/glory of gods, of Christ • Stoicism, military imagery • bread imagery • eagle, as image of forgetting • food imagery • forgetting, eagle as image of • homonymy, image of God • image • image and likeness • image of God • image, , image of God in man, imago • image, imagery • imagination • imago • imago Dei/image of God • military imagery • milk/meat imagery used by Clement of Alexandria • train journey, as image of atonement

 Found in books: Ayres and Ward (2021) 122, 125; Conybeare (2000) 78, 102; Despotis and Lohr (2022) 326, 327, 328; Ernst (2009) 170; Estes (2020) 207; Grove (2021) 196, 197; Karfíková (2012) 245; Levison (2009) 310; Linjamaa (2019) 59; Lynskey (2021) 194; Malherbe et al (2014) 164, 767; McDonough (2009) 66, 68, 86, 90, 181, 193, 207; Mcglothlin (2018) 250; Morgan (2022) 177, 194; Osborne (2010) 233; Rasimus (2009) 72, 159, 163, 166, 167, 170, 176, 177, 179, 183, 184, 186; Roskovec and Hušek (2021) 85, 129, 181, 182, 208; Rowland (2009) 151, 153, 165, 335, 384; Scopello (2008) 37; Stuckenbruck (2007) 399; Tite (2009) 208, 293; Wilson (2018) 253, 279; deSilva (2022) 189, 320

1.10. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ.
1.18. Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σωζομένοις ἡμῖν δύναμις θεοῦ ἐστίν.
2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν·
3.2. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3. Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
3.12. εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσίον, ἀργύριον, λίθους τιμίους, ξύλα, χόρτον, καλάμην,
3.15. εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 3.16. Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ;
4.7. τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; 4.8. ἤδη κεκορεσμένοι ἐστέ; ἤδη ἐπλουτήσατε; χωρὶς ἡμῶν ἐβασιλεύσατε; καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν.
6.19. ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ;
8.4. Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς.
8.6. ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·
9.24. Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε.
11.1. μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ.
12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός·
3.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.
15.20. Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. 15.21. ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν· 15.22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. 15.23. Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ·
15.45. οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. 15.46. ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός,
15.49. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.' '. None
1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment.
1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God.' "
2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." "
3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" '
3.12. But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble;' "
3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire." "3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you?" "
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?" '4.8. You are already filled. Youhave already become rich. You have come to reign without us. Yes, and Iwish that you did reign, that we also might reign with you.' "
6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own," '
8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one.
8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.' "
9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win." '
11.1. Be imitators of me, even as I also am of Christ.
12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ.
3.12. 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.
15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive.' "15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming." '
15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.' "15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual." "
15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly." "15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption." '. None
112. New Testament, 2 Peter, 1.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • image of God • imago Dei/image of God

 Found in books: Novenson (2020) 132; Wilson (2018) 168

1.3. ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς διὰ δόξης καὶ ἀρετῆς,''. None
1.3. seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue; ''. None
113. New Testament, Acts, 7.56, 7.59, 8.39, 17.16, 17.22-17.26, 17.29-17.30 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Christology, Adam/Image- • Image • Image xvi, • Images, Material for Idols • Stoicism, images • gods, images/statues of • image of God • imagery • images

 Found in books: Breytenbach and Tzavella (2022) 80, 83, 356; Despotis and Lohr (2022) 323; Harkins and Maier (2022) 173; Maier and Waldner (2022) 70; Malherbe et al (2014) 766; Novenson (2020) 202; Rasimus (2009) 185, 186; Rowland (2009) 141; Stuckenbruck (2007) 398

7.56. καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ.
7.59. καὶ ἐλιθοβόλουν τὸν Στέφανον ἐπικαλούμενον καὶ λέγοντα Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου·
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.
17.16. Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν.
17.22. σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· 17.23. διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. 17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.26. ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν,
17.29. γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.30. τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν,''. None
7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!"
7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit!"' "
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. " '
17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols.
17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. ' "17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. " '17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " '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,
17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, ''. None
114. New Testament, Apocalypse, 1.1, 1.5, 1.9, 1.12-1.14, 1.16, 2.17, 3.12, 3.21, 4.1, 5.9-5.10, 6.12-6.17, 7.1-7.17, 9.20, 11.2, 11.4, 11.11, 11.17-11.18, 12.5-12.14, 14.1-14.5, 18.12, 19.1, 19.7-19.8, 19.11-19.21, 20.1, 22.1-22.5, 22.14, 22.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Beth-El, Imagery in • Image • Image (εἰκών) • Image xvi, • Image, Adam as Image of God • Image, of God • Images, Material for Idols • King as image/glory of gods, of Christ • Revelation (Apocalypse of John), Son of Man imagery • Revelation (Apocalypse of John), image of the sword of the mouth • Son of Man, imagery in book of Revelation • image and likeness • image of God • imagery, Danielic • imagery, Exodus-related • imagery, Revelation • imagery, cultic • images • imagination • martyrdom, martyr, imagination, imagined • military imagery

 Found in books: Berglund Crostini and Kelhoffer (2022) 11, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 138, 141, 143, 148; Collins (2016) 344, 345, 347, 348, 349; Corrigan and Rasimus (2013) 396; Despotis and Lohr (2022) 326; Estes (2020) 183, 207, 210; Fishbane (2003) 86; Harkins and Maier (2022) 110, 208, 209; Maier and Waldner (2022) 50, 51, 52, 53, 54; McDonough (2009) 184, 194; Novenson (2020) 161, 239; Osborne (2001) 216; Rasimus (2009) 109; Rowland (2009) 68, 141, 162, 163, 308, 337; Stuckenbruck (2007) 398, 399; deSilva (2022) 327

1.1. ΑΠΟΚΑΛΥΨΙΣ ΙΗΣΟΥ ΧΡΙΣΤΟΥ, ἥν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ,ἃ δεῖ γενέσθαιἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάνει,
1.5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶνἡμῶν ἐν τῷ αἵματι αὐτοῦ,
1.9. Ἐγὼ Ἰωάνης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ.

1.12. Καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετʼ ἐμοῦ· καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς,
1.13. καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν·
1.14. ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός,

1.16. καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ.
2.17. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφονὄνομα καινὸνγεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων.
3.12. Ὁ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπʼ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶτὸ ὄνομα τῆς πὀλεωςτοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶτὸ ὄνομάμουτὸ καινόν.
3.21. Ὁ νικῶν δώσω αὐτῷ καθίσαι μετʼ ἐμοῦ ἐν τῷ θρόνῳ μου, ὡς κἀγὼ ἐνίκησα καὶ ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ.
4.1. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡςσάλπιγγοςλαλούσης μετʼ ἐμοῦ, λέγωνἈνάβαὧδε, καὶ δείξω σοιἃ δεῖ γενέσθαι.
5.9. καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 5.10. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς·
6.12. Καὶ εἶδον ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν ἕκτην, καὶ σεισμὸς μέγας ἐγένετο, καὶὁ ἥλιοςἐγένετο μέλας ὡς σάκκος τρίχινος,καὶ ἡ σελήνηὅλη ἐγένετο ὡςαἷμα, 6.13. καὶοἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσανεἰς τὴν γῆν,ὡς συκῆβάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη, 6.14. καὶ ὁ οὐρανὸςἀπεχωρίσθηὡς βιβλίον ἑλισσόμενον,καὶ πᾶν ὄρος καὶ νῆσος ἐκ τῶν τόπων αὐτῶν ἐκινήθησαν. 6.15. καὶ οἱ βασιλεῖς τῆς γῆς καὶ οἱ μεγιστᾶνεςκαὶ οἱ χιλίαρχοι καὶ οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πᾶς δοῦλος καὶ ἐλεύθεροςἔκρυψαν ἑαυτοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτραςτῶν ὀρέων· 6.16. καὶ λέγουσιν τοῖς ὄρεσιν καὶ ταῖς πέτραις Πέσατε ἐφʼ ἡμᾶςκαὶκρύψατε ἡμᾶςἀπὸ προσώπου τοῦκαθημένου ἐπὶ τοῦ θρόνουκαὶ ἀπὸ τῆς ὀργῆς τοῦ ἀρνίου, 6.17. ὅτι ἦλθενἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆςαὐτῶν,καὶ τίς δύναται σταθῆναι;
7.1. Μετὰ τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶταςἐπὶ τὰς τέσσαρας γωνίας τῆς γῆς,κρατοῦνταςτοὺς τέσσαρας ἀνέμουςτῆς γῆς, ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπὶ πᾶν δένδρον. 7.2. καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, 7.3. λέγων Μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, ἄχρισφραγίσωμεντοὺς δούλους τοῦ θεοῦ ἡμῶνἐπὶ τῶν μετώπωναὐτῶν. 7.4. Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ· 7.5. 7.8. 7.9. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν·
7.10. καὶ κράζουσι φωνῇ μεγάλῃ λέγοντες Ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ.
7.11. καὶ πάντες οἱ ἄγγελοι ἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ,
7.12. λέγοντες Ἀμήν· ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων · ἀμήν.
7.13. Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι Οὗτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον;
7.14. καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆςθλίψεωςτῆς μεγάλης, καὶἔπλυναν τὰς στολὰς αὐτῶνκαὶ ἐλεύκαναν αὐτὰςἐν τῷ αἵματιτοῦ ἀρνίου.
7.15. διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, καὶ ὁκαθήμενος ἐπὶ τοῦ θρόνουσκηνώσει ἐπʼ αὐτούς.
7.16. οὐ πεινάσουσινἔτιοὐδὲ διψήσουσινἔτι, οὐδὲ μὴ πέσῃ ἐπʼ αὐτοὺς ὁ
7.17. ἥλιος οὐδὲ πᾶνκαῦμα,ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνουποιμανεῖ αὐτούς, καὶ ὁδηγήσει αὐτοὺςἐπὶζωῆς πηγὰς ὑδάτων· καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν.
9.20. καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπε κτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐ μετενόησαν ἐκτῶν ἔργων τῶν χειρῶν αὐτῶν,ἵνα μὴ προσκυνήσουσιντὰ δαιμόνιακαὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανταιοὔτε ἀκούειν οὔτε περιπατεῖν,
11.2. καὶ τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ ἔκβαλε ἔξωθεν, καὶ μὴ αὐτὴν μετρήσῃς, ὅτι ἐδόθητοῖς ἔθνεσιν,καὶ τὴν πόλιν τὴν ἁγίανπατήσουσινμῆνας τεσσεράκοντα καὶ δύο.
11.4. Οὗτοί· εἰσιναἱ δύο ἐλαῖαικαὶ αἱ δύολυχνίαιαἱἐνώπιον τοῦ κυρίου τῆς γῆς ἑστῶτες. 1
1.11. καὶ μετὰ τὰς τρεῖς ἡμέρας καὶ ἥμισυπνεῦμα ζωῆςἐκ τοῦ θεοῦεἰσῆλθεν ἐν αὐτοῖς, καὶ ἔστησαν ἐπὶ τοὺς πόδας αὐτῶν,καὶφόβοςμέγαςἐπέπεσεν ἐπὶτοὺς θεωροῦντας αὐτούς· 1
1.17. λέγοντες Εὐχαριστοῦμέν σοι, κύριε, ὁ θεός, ὁ παντοκράτωρ, ὁ ὢν καὶ ὁ ἦν, ὅτι εἴληφες τὴν δύναμίν σου τὴν μεγάλην καὶ ἐβασίλευσας· 1
1.18. καὶ τὰ ἔθνη ὠργίσθησαν, καὶ ἦλθεν ἡ ὀργή σου καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου τοῖς προφήταις καὶ τοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν.
12.5. καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ. 12.6. καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα. 12.7. Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, 12.8. καὶ οὐκ ἴσχυσεν, οὐδὲ τόπος εὑρέθη αὐτῶν ἔτι ἐν τῷ οὐρανῷ. 12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. 12.10. καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν Ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός· 12.11. καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου· 12.12. διὰ τοῦτο εὐφραίνεσθε, οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες· οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν, ὅτι κατέβη ὁ διάβολος πρὸς ὑμᾶς, ἔχων θυμὸν μέγαν, εἰδὼς ὅτι ὀλίγον καιρὸν ἔχει. 12.13. Καὶ ὅτε εἶδεν ὁ δράκων ὅτι ἐβλήθη εἰς τὴν γῆν, ἐδίωξεν τὴν γυναῖκα ἥτις ἔτεκεν τὸν ἄρσενα. 12.14. καὶ ἐδόθησαν τῇ γυναικὶ αἱ δύο πτέρυγες τοῦ ἀετοῦ τοῦ μεγάλου, ἵνα πέτηται εἰς τὴν ἔρημον εἰς τὸν τόπον αὐτῆς, ὅπου τρέφεται ἐκεῖκαιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦἀπὸ προσώπου τοῦ ὄφεως.
4.1. Καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών, καὶ μετʼ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένονἐπὶ τῶν μετώπωναὐτῶν. 14.2. καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦὡς φωνὴν ὑδάτων πολλῶνκαὶ ὡς φωνὴν βροντῆς μεγάλης, καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν. 14.3. καὶᾁδουσινὡςᾠδὴν καινὴνἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. 14.4. οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ, 14.5. καὶἐν τῷ στόματιαὐτῶνοὐχ εὑρέθη ψεῦδος·ἄμωμοί εἰσιν.
18.12. γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου καὶμαργαριτῶν καὶ βυσσίνου καὶ πορφύρας καὶ σιρικοῦ καὶ κοκκίνου, καὶ πᾶν ξύλον θύινον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου,
19.1. Μετὰ ταῦτα ἤκουσα ὡς φωνὴν μεγάλην ὄχλου πολλοῦ ἐν τῷ οὐρανῷ λεγόντων Ἁλληλουιά· ἡ σωτηρία καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμῶν,
19.7. χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσομεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν, 19.8. καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν, τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν.

19.11. Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον,καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπʼ αὐτὸν πιστὸς καλούμενος καὶ ἀληθινός, καὶἐν δικαιοσύνῃ κρίνεικαὶ πολεμεῖ.
19.12. οἱ δὲ ὀφθαλμοὶ αὐτοῦφλὸξπυρός,καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός,
19.13. καὶ περιβεβλημένος ἱμάτιον ῤεραντισμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ Θεοῦ.
19.14. καὶ τὰ στρατεύματα τὰ ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐφʼ ἵπποις λευκοῖς, ἐνδεδυμένοιβύσσινον λευκὸν καθαρόν.
19.15. καὶ ἐκτοῦ στόματοςαὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇπατάξῃ τὰ ἔθνη,καὶ αὐτὸςποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ·καὶ αὐτὸςπατεῖ τὴν ληνὸντοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆςτοῦ θεοῦ τοῦ παντοκράτορος.
19.16. καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΩΝ ΚΑΙ ΚΥΡΙΟΣ ΚΥΡΙΩΝ.
19.17. Καὶ εἶδον ἕνα ἄγγελον ἑστῶτα ἐν τῷ ἡλίῳ, καὶ ἔκραξεν ἐν φωνῇ μεγάλῃλέγων πᾶσι τοῖς ὀρνέοις τοῖς πετομένοιςἐν μεσουρανήματιΔεῦτε συνάχθητε εἰς τὸδεῖπνον τὸ μέγα τοῦ θεοῦ,
19.18. ἵναφάγητεσάρκαςβασιλέωνκαὶ σάρκας χιλιάρχων καὶσάρκας ἰσχυρῶνκαὶ σάρκαςἵππωνκαὶ τῶν καθημένων ἐπʼ αὐτούς, καὶ σάρκας πάντων ἐλευθέρων τε καὶ δούλων καὶ μικρῶν καὶ μεγάλων.
19.19. Καὶ εἶδον τὸ θηρίον καὶτους βασιλεῖς τῆς γῆςκαὶ τὰ στρατεύματα αὐτῶνσυνηγμέναποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ. 1
9.20. καὶ ἐπιάσθη τὸ θηρίον καὶ μετʼ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆςκαιομένης ἐν θείῳ. 19.21. καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶπάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶναὐτῶν.
20.1. Καὶ εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα τὴν κλεῖν τῆς ἀβύσσου καὶ ἅλυσιν μεγάλην ἐπὶ τὴν χεῖρα αὐτοῦ.
22.1. καὶ ἔδειξέν μοιποταμὸν ὕδατος ζωῆςλαμπρὸν ὡς κρύσταλλον,ἐκπορευό- μενονἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου 22.2. ἐν μέσῳτῆς πλατείας αὐτῆς· καὶτοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆςποιοῦν καρποὺς δώδεκα,κατὰ μῆναἕκαστον ἀποδιδοῦντὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλατοῦ ξύλουεἰς θεραπείαντῶν ἐθνῶν. 22.3. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι.καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ, 22.4. καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. 22.5. καὶ νὺξ οὐκ ἔσται ἔτι,καὶ οὐκἔχουσιν χρείαν φωτὸς λύχνου καὶφῶς ἡλίου,ὅτιΚύριος ὁ θεὸς φωτίσειἐπ̓ αὐτούς, καὶ βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων.

22.14. — Μακάριοι οἱπλύνοντες τὰς στολὰςαὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶτὸ ξύλον τῆς ζωῆςκαὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν.

22.18. Μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντιτοὺς λόγουςτῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τιςἐπιθῇ ἐπ̓αὐτά, ἐπιθήσει ὁ θεὸςἐπʼ αὐτὸντὰς πληγὰς τὰς γεγραμμένας ἐν τῷ βιβλίῳ τούτῳ·' '. None
1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John,
1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood;' "
1.9. I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ." '

1.12. I turned to see the voice that spoke with me. Having turned, I saw seven golden lampstands.
1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.
1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire.

1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest.
2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.
3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name.
3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this."
5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, 5.10. And made them kings and priests to our God, And they reign on earth."
6.12. I saw when he opened the sixth seal, and there was a great earthquake. The sun became black as sackcloth made of hair, and the whole moon became as blood. 6.13. The stars of the sky fell to the earth, like a fig tree dropping its unripe figs when it is shaken by a great wind. 6.14. The sky was removed like a scroll when it is rolled up. Every mountain and island were moved out of their places. 6.15. The kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave and free person, hid themselves in the caves and in the rocks of the mountains. 6.16. They told the mountains and the rocks, "Fall on us, and hide us from the face of him who sits on the throne, and from the wrath of the Lamb, 6.17. for the great day of his wrath has come; and who is able to stand?"
7.1. After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. 7.2. I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, 7.3. saying, "Don\'t harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!" 7.4. I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: 7.5. of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben twelve thousand, of the tribe of Gad twelve thousand, 7.6. of the tribe of Asher twelve thousand, of the tribe of Naphtali twelve thousand, of the tribe of Manasseh twelve thousand, 7.7. of the tribe of Simeon twelve thousand, of the tribe of Levi twelve thousand, of the tribe of Issachar twelve thousand, 7.8. of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, of the tribe of Benjamin were sealed twelve thousand. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands.
7.10. They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb!"
7.11. All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God,
7.12. saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen."
7.13. One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from?"
7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb\'s blood.
7.15. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them.
7.16. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat;
7.17. for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes." ' "
9.20. The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk." "
11.2. Leave out the court which is outside of the temple, and don't measure it, for it has been given to the gentiles. They will tread the holy city under foot for forty-two months." '
11.4. These are the two olive trees and the two lampstands, standing before the Lord of the earth. 1
1.11. After the three and a half days, the breath of life from God entered into them, and they stood on their feet. Great fear fell on those who saw them. 1
1.17. saying: "We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned. 1
1.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth."
12.5. She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. 12.6. The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. ' "12.8. They didn't prevail, neither was a place found for him any more in heaven." '12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 12.10. I heard a loud voice in heaven, saying, "Now is come the salvation, the power, and the Kingdom of our God, and the authority of his Christ; for the accuser of our brothers has been thrown down, who accuses them before our God day and night.' "12.11. They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death." '12.12. Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time." 12.13. When the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. 12.14. Two wings of the great eagle were given to the woman, that she might fly into the wilderness to her place, so that she might be nourished for a time, and times, and half a time, from the face of the serpent.
4.1. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. 14.2. I heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. The sound which I heard was like that of harpers playing on their harps. 14.3. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 14.5. In their mouth was found no lie, for they are blameless.
18.12. merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble;
19.1. After these things I heard something like a loud voice of a great multitude in heaven, saying, "Hallelujah! Salvation, power, and glory belong to our God:
19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready." 19.8. It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints.

19.11. I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war.
19.12. His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself.
19.13. He is clothed in a garment sprinkled with blood. His name is called "The Word of God."
19.14. The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen.
19.15. Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with a rod of iron. He treads the winepress of the fierceness of the wrath of God, the Almighty.
19.16. He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS."
19.17. I saw an angel standing in the sun. He cried with a loud voice, saying to all the birds that fly in the sky, "Come! Be gathered together to the great supper of God,
19.18. that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them, and the flesh of all men, both free and slave, and small and great."
19.19. I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him who sat on the horse, and against his army. 1
9.20. The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who worshiped his image. They two were thrown alive into the lake of fire that burns with sulfur. 19.21. The rest were killed with the sword of him who sat on the horse, the sword which came forth out of his mouth. All the birds were filled with their flesh.
20.1. I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand.
22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. 22.3. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him. 22.4. They will see his face, and his name will be on their foreheads. 22.5. There will be no night, and they need no lamp light; for the Lord God will illuminate them. They will reign forever and ever.

22.14. Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.

22.18. I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book.' '. None
115. New Testament, Colossians, 1.6, 1.12, 1.15-1.20, 1.22, 2.3, 2.6, 2.8-2.16, 3.1, 3.3, 3.9-3.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christology, Adam/Image- • Image xvi, • Image, Adam as Image of God • Image, Christ as Image of God • Image, of God • Image, Word as Image of God • King as image/glory of gods • King as image/glory of gods, of Christ • gods, images/statues of • homonymy, image of God • image of God • image, , image of God in man, imago • image, imagery • imperial imagery, • transformation into a divine image,ancient views of

 Found in books: Breytenbach and Tzavella (2022) 80, 84; Despotis and Lohr (2022) 323; Karfíková (2012) 243, 245; Keener(2005) 170, 171; McDonough (2009) 68, 84, 86, 90, 91, 120, 149, 173, 175, 178, 181, 182, 183, 184, 185, 190, 248; Mcglothlin (2018) 186; Novenson (2020) 157, 158, 159, 161; Rasimus (2009) 250; Robbins et al (2017) 181, 201; Roskovec and Hušek (2021) 208; Rowland (2009) 151, 161, 162, 163, 164, 165, 593, 602

1.6. καθὼς καὶ ἐν παντὶ τῷ κόσμῳ ἐστὶν καρποφορούμενον καὶ αὐξανόμενον καθὼς καὶ ἐν ὑμῖν, ἀφʼ ἧς ἡμέρας ἠκούσατε καὶ ἐπέγνωτε τὴν χάριν τοῦ θεοῦ ἐν ἀληθείᾳ·
1.12. εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί,
1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16. ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17. καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19. ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20. καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς·
1.22. νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, — παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ,
2.3. ἐν ᾧ εἰσὶν πάντεςοἱ θησαυροὶ τῆς σοφίαςκαὶ γνώσεωςἀπόκρυφοι.
2.6. Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε,
2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 2.9. ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 2.10. καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, 2.11. ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ χριστοῦ, 2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 2.13. καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα, 2.14. ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ· 2.15. ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων,
3.1. Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·
3.3. καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ·
3.9. μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ,
3.10. καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν,
3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.''. None
1.6. which has come to you; even as it is in all the world and is bearing fruit and increasing, as it does in you also, since the day you heard and knew the grace of God in truth;
1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light;
1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens.
1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him,
2.3. in whom are all the treasures of wisdom and knowledge hidden.
2.6. As therefore you received Christ Jesus, the Lord, walk in him, ' "
2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. " '2.9. For in him all the fullness of the Godhead dwells bodily, 2.10. and in him you are made full, who is the head of all principality and power; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day,
3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
3.3. For you died, and your life is hidden with Christ in God. ' "
3.9. Don't lie to one another, seeing that you have put off the old man with his doings, " '
3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator, ' "
3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. "'. None
116. New Testament, Ephesians, 1.3-1.11, 1.20-1.23, 2.6, 2.11, 2.14-2.18, 2.21-2.22, 3.6, 4.2-4.3, 4.6, 4.11, 4.15, 4.22-4.24, 4.27, 5.1-5.2, 6.10-6.17 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Athletic image • Christology, Adam/Image- • Image • Image xvi, • father imagery • homonymy, image of God • image, , image of God in man, imago • image, imagery • imago Dei/image of God • martyrdom, martyr, imagination, imagined • military imagery • train journey, as image of atonement • transformation into a divine image,ancient views of

 Found in books: Karfíková (2012) 243, 245, 247; Keener(2005) 170, 171; Maier and Waldner (2022) 47; Mcglothlin (2018) 186; Morgan (2022) 177; Rasimus (2009) 166, 250; Roskovec and Hušek (2021) 208; Rowland (2009) 163, 317, 336, 337, 384, 510, 593, 600, 601, 602, 603, 608; Tite (2009) 247; Wilson (2012) 96; Wilson (2018) 55; deSilva (2022) 189, 313, 314, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 332

1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.6. εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 1.7. ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, 1.8. κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ 1.9. ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ 1.10. εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, 1.11. ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ,
1.20. ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις 1.21. ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· 1.22. καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 1.23. ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ,
2.11. Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου,
2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16. καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ· 2.17. καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· 2.18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.
2.21. ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι.
3.6. εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου,
4.2. μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, 4.3. σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης·
4.6. ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν.
4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους,
4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός,

4.22. ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης,
4.23. ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν,
4.24. καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.

4.27. μηδὲ δίδοτε τόπον τῷ διαβόλῳ.
5.1. γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά, καὶ περιπατεῖτε ἐν ἀγάπῃ, 5.2. καθὼς καὶ ὁ χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας.
6.10. Τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ. 6.11. ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδίας τοῦ διαβόλου· 6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. 6.13. διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι. 6.14. στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθεία, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης, 6.15. καὶ ὑποδησάμενοι τους πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης, 6.16. ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι· 6.17. καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος,''. None
1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 1.8. which he made to abound toward us in all wisdom and prudence, 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will;
1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 1.23. which is his body, the fullness of him who fills all in all.
2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus,
2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands);
2.14. For he is our peace, who made both one, and broke down the middle wall of partition, 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father.
2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit.
3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel,
4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace.
4.6. one God and Father of all, who is over all, and through all, and in us all.
4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers;
4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ;

4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit;
4.23. and that you be renewed in the spirit of your mind,
4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.

4.27. neither give place to the devil.
5.1. Be therefore imitators of God, as beloved children. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
6.10. Finally, be strong in the Lord, and in the strength of his might. 6.11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. ' "6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. " '6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, 6.15. and having fitted your feet with the preparation of the gospel of peace; 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; ''. None
117. New Testament, Galatians, 1.8, 2.4, 2.20, 3.1, 3.28, 5.1, 5.6, 5.13-5.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Image • Image xvi, • image of God • image, , image of God in man, imago • image, imagery • imago dei • imperial imagery, • military imagery • sacrifice,imagery

 Found in books: Despotis and Lohr (2022) 327; Garcia (2021) 45; Karfíková (2012) 247; Linjamaa (2019) 199; Malherbe et al (2014) 13; Rasimus (2009) 161, 179; Robbins et al (2017) 201; Roskovec and Hušek (2021) 175, 180, 181, 182, 183, 184, 185, 186, 187; Rowland (2009) 141, 153, 384; deSilva (2022) 318, 323

1.8. ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται ὑμῖν παρʼ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω.
2.4. διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν,
2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ.
3.1. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατʼ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος;
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.
5.1. Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.—
5.6. ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη.

5.13. μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις·
5.14. ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷἈγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.' '. None
1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed.
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;
2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me.
3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified?
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. ' "
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. " '
5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. ' "

5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. " '
5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself." ' '. None
118. New Testament, Hebrews, 1.3, 6.2, 10.12-10.13, 12.1-12.3, 12.28 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Image xvi, • Image, Christ as Image of God • Image, of God • King as image/glory of gods, of Christ • connotations, imagery • image of God • imagery • train journey, as image of atonement

 Found in books: Despotis and Lohr (2022) 326; Hellholm et al. (2010) 600; Maier and Waldner (2022) 22; McDonough (2009) 94, 194, 199, 207; Morgan (2022) 177; Novenson (2020) 157; Rowland (2009) 337

1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς,
6.2. βαπτισμῶν διδαχὴν ἐπιθέσεώς τε χειρῶν, ἀναστάσεως νεκρῶν καὶ κρίματος αἰωνίου.
10.12. οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲςἐκάθισεν ἐν δεξιᾷτοῦ θεοῦ, 10.13. τὸ λοιπὸν ἐκδεχόμενοςἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ,
12.1. Τοιγαροῖν καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, διʼ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα, 12.2. ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας,ἐν δεξιᾷτε τοῦ θρόνου τοῦ θεοῦκεκάθικεν. 12.3. ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸτῶν ἁμαρτω- λῶν εἰς ἑαυτοὺςἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι.
12.28. Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, διʼ ἧς λατρεύωμεν εὐαρέστως τῷ θεῷ μετὰ εὐλαβείας καὶ δέους,''. None
1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.
10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; 10.13. from that time waiting until his enemies are made the footstool of his feet.
12.1. Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us, 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. ' "12.3. For consider him who has endured such contradiction of sinners against himself, that you don't grow weary, fainting in your souls. " "
12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe, "'. None
119. New Testament, Philippians, 2.6-2.9, 2.13, 3.10, 3.13-3.14, 3.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Athletic image • Image xvi, • asp, as image of distention • digestive imagery • distention, asp as image of • eagle, as image of forgetting • food imagery • forgetting, eagle as image of • image • image and likeness • image of God • image, , image of God in man, imago • image, imagery • imago Dei/image of God • music, musical instruments, imagery of • stuck in self, asp as image of • train journey, as image of atonement • transformation into a divine image,ancient views of

 Found in books: Despotis and Lohr (2022) 324, 325, 327; Grove (2021) 149, 150, 151, 152, 156, 157, 181; Karfíková (2012) 275; Keener(2005) 171; Lynskey (2021) 304; Morgan (2022) 177; Novenson (2020) 62; Osborne (2001) 259; Roskovec and Hušek (2021) 208; Rowland (2009) 141, 151, 161, 162, 165; Tite (2009) 293; Wilson (2018) 69

2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα,
2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας·
3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ,
3.13. ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 3.14. κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ.
3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.''. None
2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name;
2.13. For it is God who works in you both to will and to work, for his good pleasure.
3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; ' "
3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, " '3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus.
3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. '". None
120. New Testament, Romans, 1.2, 1.23, 5.12, 5.14, 5.19-5.20, 6.4-6.5, 8.9, 8.29, 9.20-9.21, 12.2, 12.8, 13.12, 13.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Athletic image • Christology, Adam/Image- • Image • Image xvi, • Image, Adam as Image of God • Image, Christ as Image of God • Image, of God • King as image/glory of gods, of Christ • Stoicism, images • divine, image • homonymy, image of God • image • image of God • image, , image of God in man, imago • imago Dei/image of God • military imagery • prophetic, images • train journey, as image of atonement • transformation into a divine image,ancient views of

 Found in books: Berglund Crostini and Kelhoffer (2022) 369; Despotis and Lohr (2022) 325, 327; Garcia (2021) 60; Karfíková (2012) 49, 243; Keener(2005) 170, 171; Lynskey (2021) 122, 193, 304; Malherbe et al (2014) 766; McDonough (2009) 90, 181, 183; Mcglothlin (2018) 186; Morgan (2022) 173, 177; Novenson (2020) 161; Rasimus (2009) 161, 177, 179; Rowland (2009) 151, 153, 163, 384; Tite (2009) 247; Wilson (2018) 52, 60, 69, 101, 279; deSilva (2022) 318, 323

1.2. ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις

1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.
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-.
5.14. ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος.
5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις,
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. 6.5. εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·
8.9. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.
8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
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;
12.2. καὶ μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον.
12.8. εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι.
13.12. ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός.
13.14. ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.' '. None
1.2. which he promised before through his prophets in the holy Scriptures,

1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.
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. ' "
5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. " "
5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. " '5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly;
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. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; ' "
8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. " '
8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
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? " "
12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. " '
12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. ' "
13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. " '
13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. ' '. None
121. New Testament, John, 1.1-1.18, 1.23, 1.29, 1.32-1.33, 4.10, 5.21, 6.51, 7.39, 8.56, 10.12, 10.30, 10.38, 12.41, 12.45, 14.9-14.11, 17.24, 19.41 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Audience, imagined • Avitus, signs and wonders of, depicted in biblical imagery • Christology, Adam/Image- • Image • Image (εἰκών) • Image xvi, • Image, Adam as Image of God • Image, Christ as Image of God • Image, of God • Image, Word as Image of God • King as image/glory of gods • Man (Humanity), The Body as Gods Image • New Testament, shepherds and shepherd imagery • Rome, Coins with the Image of the Emperor • animal imagery • baptism, imagery of • bread imagery • digestive imagery • eagle, as image of forgetting • food imagery • forgetting, eagle as image of • image of God • image, , image of God in man, imago • image, imagery • imagination • imaginative literature, generally • imago Dei/image of God • imperial imagery, • reason and imagination • transformation into a divine image,ancient views of • typological interpretation, theater imagery and • wine imagery

 Found in books: Azar (2016) 119; Corley (2002) 136; Corrigan and Rasimus (2013) 9, 18, 56, 156, 394, 396, 404, 436, 437; Despotis and Lohr (2022) 326, 327; Esler (2000) 797, 807; Estes (2020) 207; Gray (2021) 201; Grove (2021) 124, 125, 196, 197; Hirsch-Luipold (2022) 72, 148, 149; Huebner (2018) 124; Karfíková (2012) 243, 247, 322; Keener(2005) 171; Kraemer (2020) 193; Linjamaa (2019) 52; Lorberbaum (2015) 172, 173; McDonough (2009) 86, 93, 94, 149, 260; Moss (2012) 182; Novenson (2020) 159, 198, 202, 205; Osborne (2001) 254; Rasimus (2009) 144, 176, 179, 266; Robbins et al (2017) 173; Roskovec and Hušek (2021) 129; Rowland (2009) 162, 546; Wilson (2018) 99, 109

1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
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·?̔
1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
1.23. ἔφη Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Εὐθύνατε τὴν ὁδὸν Κυρίου, καθὼς εἶπεν Ἠσαίας ὁ προφήτης.
1.29. Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.
1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· 1.33. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ·
4.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν.
5.21. ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζωοποιεῖ.
6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς.
7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη.
8.56. Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη.
10.12. ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει, — καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει,—
10.30. ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.
10.38. εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί.
12.41. ταῦτα εἶπεν Ἠσαίας ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ.
12.45. καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με.
14.9. λέγει αὐτῷ ὁ Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 1
4.10. οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπʼ ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ. 14.11. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε.
17.24. Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου.
19.41. ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινόν, ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος·' '. None
1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. ' "1.5. The light shines in the darkness, and the darkness hasn't overcome it. " '1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. ' "
1.10. He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11. He came to his own, and those who were his own didn't receive him. " "
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: " '
1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
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.
1.15. John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16. From his fullness we all received grace upon grace.
1.17. For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
1.23. He said, "I am the voice of one crying in the wilderness, \'Make straight the way of the Lord,\' as Isaiah the prophet said."
1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. ' "1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' " '
4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, \'Give me a drink,\' you would have asked him, and he would have given you living water."
5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires.
6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh."' "
7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. " '
8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad."' "
10.12. He who is a hired hand, and not a shepherd, who doesn't own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep, and scatters them. " '
10.30. I and the Father are one."
10.38. But if I do them, though you don\'t believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father."
12.41. Isaiah said these things when he saw his glory, and spoke of him.
12.45. He who sees me sees him who sent me.
14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, \'Show us the Father?\ "1
4.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. " "14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. " '
17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world.
19.41. Now in the place where he was crucified there was a garden. In the garden a new tomb in which no man had ever yet been laid. ' '. None
122. New Testament, Luke, 2.41-2.51, 3.22, 7.33-7.34, 9.58, 10.3, 11.51, 12.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Audience, imagined • Avitus, signs and wonders of, depicted in biblical imagery • Christology, Adam/Image- • Image • Image xvi, • Sonship as being in God’s image and likeness • animal imagery • image of God • imagery • imaginative literature, generally • missionary activities, images of • sacrifice and sacrificial feasting, imagery of sacrifice

 Found in books: Corley (2002) 136; Esler (2000) 795, 797; Gray (2021) 201; Kraemer (2020) 192, 194; König (2012) 284, 295; Lavee (2017) 108; Maier and Waldner (2022) 71; Novenson (2020) 202; Rasimus (2009) 179, 185; Rowland (2009) 161; Ruzer (2020) 100

2.41. Καὶ ἐπορεύοντο οἱ γονεῖς αὐτοῦ κατʼ ἔτος εἰς Ἰερουσαλὴμ τῇ ἑορτῇ τοῦ πάσχα. 2.42. Καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, 2.43. ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς καὶ τελειωσάντων τὰς ἡμέρας, ἐν τῷ ὑποστρέφειν αὐτοὺς ὑπέμεινεν Ἰησοῦς ὁ παῖς ἐν Ἰερουσαλήμ, καὶ οὐκ ἔγνωσαν οἱ γονεῖς αὐτοῦ. 2.44. νομίσαντες δὲ αὐτὸν εἶναι ἐν τῇ συνοδίᾳ ἦλθον ἡμέρας ὁδὸν καὶ ἀνεζήτουν αὐτὸν ἐν τοῖς συγγενεῦσιν καὶ τοῖς γνωστοῖς, 2.45. καὶ μὴ εὑρόντες ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀναζητοῦντες αὐτόν. 2.46. καὶ ἐγένετο μετὰ ἡμέρας τρεῖς εὗρον αὐτὸν ἐν τῷ ἱερῷ καθεζόμενον ἐν μέσῳ τῶν διδασκάλων καὶ ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς· 2.47. ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτοῦ ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ. 2.48. καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ Τέκνον, τί ἐποίησας ἡμῖν οὕτως; ἰδοὺ ὁ πατήρ σου καὶ ἐγὼ ὀδυνώμενοι ζητοῦμέν σε. 2.49. καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με; 2.50. καὶ αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς. 2.51. καὶ κατέβη μετʼ αὐτῶν καὶ ἦλθεν εἰς Ναζαρέτ, καὶ ἦν ὑποτασσόμενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς.
3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
7.33. ἐλήλυθεν γὰρ Ἰωάνης ὁ βαπτιστὴς μὴ ἔσθων ἄρτον μήτε πίνων οἶνον, καὶ λέγετε Δαιμόνιον ἔχει· 7.34. ἐλήλυθεν ὁ υἱὸς τοῦ ἀνθρώπου ἔσθων καὶ πίνων, καὶ λέγετε Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλῶν.
9.58. καὶ εἶπεν αὐτῷ ὁ Ἰησοῦς Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.
10.3. ὑπάγετε. ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων.
11.51. ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης.
12.8. Λέγω δὲ ὑμῖν, πᾶς ὃς ἂν ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ·''. None
2.41. His parents went every year to Jerusalem at the feast of the Passover. 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast, ' "2.43. and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it, " "2.44. but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. " "2.45. When they didn't find him, they returned to Jerusalem, looking for him. " '2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 2.48. When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you." 2.49. He said to them, "Why were you looking for me? Didn\'t you know that I must be in my Father\'s house?"' "2.50. They didn't understand the saying which he spoke to them. " '2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart.
3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased."' "
7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' " "7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' " '
9.58. Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has no place to lay his head."
10.3. Go your ways. Behold, I send you out as lambs among wolves. ' "
11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. " '
12.8. "I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; ''. None
123. New Testament, Mark, 9.2, 13.26 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apocalyptic language, traditional imagery • Christology, Adam/Image- • Image • image of God • images

 Found in books: Collins (2016) 24; Despotis and Lohr (2022) 327; Harkins and Maier (2022) 209; Novenson (2020) 202; Rasimus (2009) 185

9.2. Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν,
13.26. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης·''. None
9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them.
13.26. Then they will see the Son of Man coming in clouds with great power and glory. ''. None
124. New Testament, Matthew, 3.16, 5.8, 10.8, 19.14, 27.40 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Avitus, signs and wonders of, depicted in biblical imagery • Image • Image xvi, • Sonship as being in God’s image and likeness • baptism, imagery of • father imagery • image of God • imagery • imago Dei/image of God

 Found in books: Despotis and Lohr (2022) 326; Kraemer (2020) 194; Linjamaa (2019) 211; Moss (2012) 182; Osborne (2001) 202; Rasimus (2009) 179; Rowland (2009) 335; Ruzer (2020) 86; Wilson (2012) 252; Wilson (2018) 61

3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος·
5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.
10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε.
19.14. ὁ δὲ Ἰησοῦς εἶπεν Ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
27.40. καὶ λέγοντες Ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν· εἰ υἱὸς εἶ τοῦ θεοῦ, κατάβηθι απὸ τοῦ σταυροῦ.''. None
3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him.
5.8. Blessed are the pure in heart, For they shall see God.
10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give.
19.14. But Jesus said, "Allow the little children, and don\'t forbid them to come to me; for to such belongs the Kingdom of Heaven."
27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross!"''. None
125. Plutarch, Alcibiades, 34.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Athens, images of the gods • Athens, statues/images of Athena • chained images • cult images • cult images, external manipulation of • gods and goddesses, depiction/imagery of • myth/mythology, depiction/imagery of

 Found in books: Eidinow and Kindt (2015) 169; Steiner (2001) 108

34.1. οὕτω δὲ τοῦ Ἀλκιβιάδου λαμπρῶς εὐημεροῦντος ὑπέθραττεν ἐνίους ὅμως ὁ τῆς καθόδου καιρός. ᾗ γὰρ ἡμέρᾳ κατέπλευσεν, ἐδρᾶτο τὰ Πλυντήρια τῇ θεῷ. δρῶσι δὲ τὰ ὄργια Πραξιεργίδαι Θαργηλιῶνος ἕκτῃ φθίνοντος ἀπόρρητα, τόν τε κόσμον καθελόντες καὶ τὸ ἕδος κατακαλύψαντες. ὅθεν ἐν ταῖς μάλιστα τῶν ἀποφράδων τὴν ἡμέραν ταύτην ἄπρακτον Ἀθηναῖοι νομίζουσιν.''. None
34.1. But while Alcibiades was thus prospering brilliantly, some were nevertheless disturbed at the particular season of his return. For he had put into harbor on the very day when the Plynteria of the goddess Athena were being celebrated. The Praxiergidae celebrate these rites on the twenty-fifth day of Thargelion in strict secrecy, removing the robes of the goddess and covering up her image. Wherefore the Athenians regard this day as the unluckiest of all days for business of any sort. ''. None
126. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • image (eikôn, εἰκών‎) in Plato • image of God

 Found in books: Despotis and Lohr (2022) 323; d, Hoine and Martijn (2017) 289

582b. and should then assert that what revealed and recounted all this to that student of history was something divine, you would, my friend, be moved to hearty laughter at the fellow's simplicity; so here too take heed lest it be simplicity in us, in our ignorance of the significance for the future of the various signs interpreted by the art of divination, to resent the notion that a man of intelligence can draw from them some statement about things hidden from view â\x80\x94 and that too when it is the man himself who says that it is no sneeze or utterance that guides his acts, but something divine. For Ishall now deal with you, Polymnis, who are astonished that Socrates, a man who by his freedom from humbug and affectation had more than any other made philosophy human, should have termed his token not a 'sneeze' or 'omen'"". None
127. Plutarch, Numa Pompilius, 8.7-8.8 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Art, idol vs. image • Imagining, imagination • image of God • numinousness, imagined in earlier times

 Found in books: Bickerman and Tropper (2007) 924; Hirsch-Luipold (2022) 70; Jenkyns (2013) 250; Manolaraki (2012) 304

8.7. ἔστι δὲ καὶ τὰ περὶ τῶν ἀφιδρυμάτων νομοθετήματα παντάπασιν ἀδελφὰ τῶν Πυθαγόρου δογμάτων, οὔτε γὰρ ἐκεῖνος αἰσθητὸν ἢ παθητόν, ἀόρατον δὲ καὶ ἄκτιστον ἄκτιστον Sintenis 1 with AC, followed by Bekker: ἀκήρατον ( unmixed ). καὶ νοητὸν ὑπελάμβανεν εἶναι τὸ πρῶτον, οὗτός τε διεκώλυσεν ἀνθρωποειδῆ καὶ ζῳόμορφον εἰκόνα θεοῦ Ῥωμαίους νομίζειν. οὐδʼ ἦν παρʼ αὑτοῖς οὔτε γραπτὸν οὔτε πλαστὸν εἶδος θεοῦ πρότερον, 8.8. ἀλλʼ ἐν ἑκατὸν ἑβδομήκοντα τοῖς πρώτοις ἔτεσι ναοὺς μὲν οἰκοδομού μεν οι καὶ καλιάδας ἱερὰς ἱστῶντες, ἄγαλμα δὲ οὐδὲν ἔμμορφον ποιούμενοι διετέλουν, ὡς οὔτε ὅσιον ἀφομοιοῦν τὰ βελτίονα τοῖς χείροσιν οὔτε ἐφάπτεσθαι θεοῦ δυνατὸν ἄλλως ἢ νοήσει, κομιδῆ δὲ καὶ τὰ τῶν θυσιῶν ἔχεται τῆς Πυθαγορικῆς ἁγιστείας· ἀναίμακτοι γάρ ἦσαν αἵ γε πολλαί, διʼ ἀλφίτου καὶ σπονδῆς καὶ τῶν εὐτελεστάτων πεποιημέναι.' '. None
8.7. Furthermore, his ordices concerning images are altogether in harmony with the doctrines of Pythagoras. For that philosopher maintained that the first principle of being was beyond sense or feeling, was invisible and uncreated, and discernible only by the mind. And in like manner Numa forbade the Romans to revere an image of God which had the form of man or beast. Nor was there among them in this earlier time any painted or graven likeness of Deity,
8.7. Furthermore, his ordices concerning images are altogether in harmony with the doctrines of Pythagoras. For that philosopher maintained that the first principle of being was beyond sense or feeling, was invisible and uncreated, and discernible only by the mind. And in like manner Numa forbade the Romans to revere an image of God which had the form of man or beast. Nor was there among them in this earlier time any painted or graven likeness of Deity, 8.8. but while for the first hundred and seventy years they were continually building temples and establishing sacred shrines, they made no statues in bodily form for them, convinced that it was impious to liken higher things to lower, and that it was impossible to apprehend Deity except by the intellect. Their sacrifices, too, were altogether appropriate to the Pythagorean worship; for most of them involved no bloodshed, but were made with flour, drink-offerings, and the least costly gifts.' '. None
128. Plutarch, Sertorius, 8.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Hades, underworld, image of Hades, critique • earth imagined

 Found in books: Jenkyns (2013) 122; Waldner et al (2016) 79

8.2. ἐνταῦθα ναῦταί τινες ἐντυγχάνουσιν αὐτῷ νέον ἐκ τῶν Ἀτλαντικῶν νήσων ἀναπεπλευκότες, αἳ δύο μέν εἰσι λεπτῷ παντάπασι πορθμῷ διαιρούμεναι, μυρίους δʼ ἀπέχουσι Λιβύης σταδίους καὶ ὀνομάζονται Μακάρων. ὄμβροις δὲ χρώμεναι μετρίοις σπανίως, τὰ δὲ πλεῖστα πνεύμασι μαλακοῖς καὶ δροσοβόλοις, οὐ μόνον ἀροῦν καὶ φυτεύειν παρέχουσιν ἀγαθὴν καὶ πίονα χώραν, ἀλλὰ καὶ καρπὸν αὐτοφυῆ φέρουσιν ἀποχρῶντα πλήθει καὶ γλυκύτητι βόσκειν ἄνευ πόνων καὶ πραγματείας σχολάζοντα δῆμον.''. None
8.2. ''. None
129. Plutarch, Sulla, 13.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • imagination

 Found in books: Konig and Wiater (2022) 218; König and Wiater (2022) 218

13.1. δεινὸς γάρ τις ἄρα καὶ ἀπαραίτητος εἶχεν αὐτὸν ἔρως ἑλεῖν τὰς Ἀθήνας, εἴτε ζήλῳ τινὶ πρὸς τὴν πάλαι σκιαμαχοῦντα τῆς πόλεως δόξαν, εἴτε θυμῷ τὰ σκώμματα φέροντα καὶ τὰς βωμολοχίας, αἷς αὐτόν τε καὶ τὴν Μετέλλαν ἀπὸ τῶν τειχῶν ἑκάστοτε γεφυρίζων καὶ κατορχούμενος ἐξηρέθιζεν ὁ τύραννος Ἀριστίων, ἄνθρωπος ἐξ ἀσελγείας ὁμοῦ καὶ ὠμότητος ἔχων συγκειμένην τὴν ψυχήν,''. None
13.1. ''. None
130. Quintilian, Institutes of Oratory, 6.1.32 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustus, respects Brutus’ image • Praecepta ad filium, on statuary and imagines • Silius Italicus, venerates Vergil’s image • violent imagery, meanings of

 Found in books: Rutledge (2012) 93, 155; Walters (2020) 66

6.1.32. \xa0Still I\xa0would not for this reason go so far as to approve a practice of which I\xa0have read, and which indeed I\xa0have occasionally witnessed, of bringing into court a picture of the crime painted on wood or canvas, that the judge might be stirred to fury by the horror of the sight. For the pleader who prefers a voiceless picture to speak for him in place of his own eloquence must be singularly incompetent.''. None
131. Seneca The Younger, Letters, 11.8-11.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Epicurus, And of imagining advice from a respected figure • father imagery

 Found in books: Sorabji (2000) 220; Wilson (2012) 236

11.8. But my letter calls for its closing sentence. Hear and take to heart this useful and wholesome motto:1 "Cherish some man of high character, and keep him ever before your eyes, living as if he were watching you, and ordering all your actions as if he beheld them." 11.9. Such, my dear Lucilius, is the counsel of Epicurus;2 he has quite properly given us a guardian and an attendant. We can get rid of most sins, if we have a witness who stands near us when we are likely to go wrong. The soul should have someone whom it can respect, – one by whose authority it may make even its inner shrine more hallowed.3 Happy is the man who can make others better, not merely when he is in their company, but even when he is in their thoughts! And happy also is he who can so revere a man as to calm and regulate himself by calling him to mind! One who can so revere another, will soon be himself worthy of reverence. ''. None
132. Suetonius, Domitianus, 3.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustus, respects Brutus’ image • Praecepta ad filium, on statuary and imagines • image

 Found in books: Rutledge (2012) 155; Tuori (2016) 274

3.1. \xa0At the beginning of his reign he used to spend hours in seclusion every day, doing nothing but catch flies and stab them with a keenly-sharpened stylus. Consequently when someone once asked whether anyone was in there with Caesar, Vibius Crispus made the witty reply: "Not even a fly." Then he saluted his wife Domitia as Augusta. He had had a son by her in his second consul­ship, whom he lost the second year after he became emperor; he divorced her because of her love for the actor Paris, but could not bear the separation and soon took her back, alleging that the people demanded it.''. None
133. Tacitus, Annals, 1.8-1.9, 3.70, 4.37.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustus/Octavian, as performer of a public image • Ovid imagines Rome from exile • Sallust, on imagines • Tacitus, on imagines • bodily imagery, imperial uses of • elites, images of • house, imagines in • image • imagines, in funerals • triumphs, imagery of

 Found in books: Fertik (2019) 160; Jenkyns (2013) 126; Pandey (2018) 246; Rutledge (2012) 106; Shannon-Henderson (2019) 303; Tuori (2016) 103, 143, 181; Walters (2020) 119

1.8. Nihil primo senatus die agi passus est nisi de supre- mis Augusti, cuius testamentum inlatum per virgines Vestae Tiberium et Liviam heredes habuit. Livia in familiam Iuliam nomenque Augustum adsumebatur; in spem secundam nepotes pronepotesque, tertio gradu primores civitatis scripserat, plerosque invisos sibi sed iactantia gloriaque ad posteros. legata non ultra civilem modum, nisi quod populo et plebi quadringenties tricies quinquies, praetoriarum cohortium militibus singula nummum milia, urbanis quingenos, legionariis aut cohortibus civium Romanorum trecenos nummos viritim dedit. tum consultatum de honoribus; ex quis qui maxime insignes visi, ut porta triumphali duceretur funus Gallus Asinius, ut legum latarum tituli, victarum ab eo gentium vocabula anteferrentur L. Arruntius censuere. addebat Messala Valerius renovandum per annos sacramentum in nomen Tiberii; interrogatusque a Tiberio num se mandante eam sententiam prompsisset, sponte dixisse respondit, neque in iis quae ad rem publicam pertinerent consilio nisi suo usurum vel cum periculo offensionis: ea sola species adulandi supererat. conclamant patres corpus ad rogum umeris senatorum ferendum. remisit Caesar adroganti moderatione, populumque edicto monuit ne, ut quondam nimiis studiis funus divi Iulii turbassent, ita Augustum in foro potius quam in campo Martis, sede destinata, cremari vellent. die funeris milites velut praesidio stetere, multum inridentibus qui ipsi viderant quique a parentibus acceperant diem illum crudi adhuc servitii et libertatis inprospere repetitae, cum occisus dictator Caesar aliis pessimum aliis pulcherrimum facinus videretur: nunc senem principem, longa potentia, provisis etiam heredum in rem publicam opibus, auxilio scilicet militari tuendum, ut sepultura eius quieta foret.
1.8. Prorogatur Poppaeo Sabino provincia Moesia, additis Achaia ac Macedonia. id quoque morum Tiberii fuit, continuare imperia ac plerosque ad finem vitae in isdem exercitibus aut iurisdictionibus habere. causae variae traduntur: alii taedio novae curae semel placita pro aeternis servavisse, quidam invidia, ne plures fruerentur; sunt qui existiment, ut callidum eius ingenium, ita anxium iudicium; neque enim eminentis virtutes sectabatur, et rursum vitia oderat: ex optimis periculum sibi, a pessimis dedecus publicum metuebat. qua haesitatione postremo eo provectus est ut mandaverit quibusdam provincias, quos egredi urbe non erat passurus. 1.9. Multus hinc ipso de Augusto sermo, plerisque vana mirantibus quod idem dies accepti quondam imperii princeps et vitae supremus, quod Nolae in domo et cubiculo in quo pater eius Octavius vitam finivisset. numerus etiam consulatuum celebrabatur, quo Valerium Corvum et C. Marium simul aequaverat; continuata per septem et triginta annos tribunicia potestas, nomen inperatoris semel atque vicies partum aliaque honorum multiplicata aut nova. at apud prudentis vita eius varie extollebatur arguebaturve. hi pietate erga parentem et necessitudine rei publicae, in qua nullus tunc legibus locus, ad arma civilia actum quae neque parari possent neque haberi per bonas artis. multa Antonio, dum interfectores patris ulcisceretur, multa Lepido concessisse. postquam hic socordia senuerit, ille per libidines pessum datus sit, non aliud discordantis patriae remedium fuisse quam ut ab uno regeretur. non regno tamen neque dictatura sed principis nomine constitutam rem publicam; mari Oceano aut amnibus longinquis saeptum imperium; legiones, provincias, classis, cuncta inter se conexa; ius apud civis, modestiam apud socios; urbem ipsam magnifico ornatu; pauca admodum vi tractata quo ceteris quies esset.' '. None
1.8. \xa0The only business which he allowed to be discussed at the first meeting of the senate was the funeral of Augustus. The will, brought in by the Vestal Virgins, specified Tiberius and Livia as heirs, Livia to be adopted into the Julian family and the Augustan name. As legatees in the second degree he mentioned his grandchildren and great-grandchildren; in the third place, the prominent nobles â\x80\x94 an ostentatious bid for the applause of posterity, as he detested most of them. His bequests were not above the ordinary civic scale, except that he left 43,500,000 sesterces to the nation and the populace, a\xa0thousand to every man in the praetorian guards, five hundred to each in the urban troops, and three hundred to all legionaries or members of the Roman cohorts. The question of the last honours was then debated. The two regarded as the most striking were due to Asinius Gallus and Lucius Arruntius â\x80\x94 the former proposing that the funeral train should pass under a triumphal gateway; the latter, that the dead should be preceded by the titles of all laws which he had carried and the names of all peoples whom he had subdued. In addition, Valerius Messalla suggested that the oath of allegiance to Tiberius should be renewed annually. To a query from Tiberius, whether that expression of opinion came at his dictation, he retorted â\x80\x94 it was the one form of flattery still left â\x80\x94 that he had spoken of his own accord, and, when public interests were in question, he would (even at the risk of giving offence) use no man\'s judgment but his own. The senate clamoured for the body to be carried to the pyre on the shoulders of the Fathers. The Caesar, with haughty moderation, excused them from that duty, and warned the people by edict not to repeat the enthusiastic excesses which on a former day had marred the funeral of the deified Julius, by desiring Augustus to be cremated in the Forum rather than in the Field of Mars, his appointed resting-place. On the day of the ceremony, the troops were drawn up as though on guard, amid the jeers of those who had seen with their eyes, or whose fathers had declared to them, that day of still novel servitude and freedom disastrously re-wooed, when the killing of the dictator Caesar to some had seemed the worst, and to others the fairest, of high exploits:â\x80\x94 "And now an aged prince, a veteran potentate, who had seen to it that not even his heirs should lack for means to coerce their country, must needs have military protection to ensure a peaceable burial!" < 1.9. \xa0Then tongues became busy with Augustus himself. Most men were struck by trivial points â\x80\x94 that one day should have been the first of his sovereignty and the last of his life â\x80\x94 that he should have ended his days at Nola in the same house and room as his father Octavius. Much, too, was said of the number of his consulates (in which he had equalled the combined totals of Valerius Corvus and Caius Marius), his tribunician power unbroken for thirty-seven years, his title of Imperator twenty-one times earned, and his other honours, multiplied or new. Among men of intelligence, however, his career was praised or arraigned from varying points of view. According to some, "filial duty and the needs of a country, which at the time had no room for law, had driven him to the weapons of civil strife â\x80\x94 weapons which could not be either forged or wielded with clean hands. He had overlooked much in Antony, much in Lepidus, for the sake of bringing to book the assassins of his father. When Lepidus grew old and indolent, and Antony succumbed to his vices, the sole remedy for his distracted country was government by one man. Yet he organized the state, not by instituting a monarchy or a dictatorship, but by creating the title of First Citizen. The empire had been fenced by the ocean or distant rivers. The legions, the provinces, the fleets, the whole administration, had been centralized. There had been law for the Roman citizen, respect for the allied communities; and the capital itself had been embellished with remarkable splendour. Very few situations had been treated by force, and then only in the interests of general tranquillity." <
3.70. \xa0Later, an audience was given to the Cyrenaeans, and Caesius Cordus was convicted of extortion on the arraignment of Ancharius Priscus. Lucius Ennius, a Roman knight, found himself indicted for treason on the ground that he had turned a statuette of the emperor to the promiscuous uses of household silver. The Caesar forbade the entry of the case for trial, though Ateius Capito protested openly and with a display of freedom: for "the right of decision ought not to be snatched from the senate, nor should so grave an offence pass without punishment. By all means let the sovereign be easy-tempered in a grievance of his own; but injuries to the state he must not condone!" Tiberius understood this for what it was, rather than for what it purported to be, and persisted in his veto. The degradation of Capito was unusually marked, since, authority as he was on secular and religious law, he was held to have dishonoured not only the fair fame of the state but his personal good qualities. <
4.37.3. \xa0About the same time, Further Spain sent a deputation to the senate, asking leave to follow the example of Asia by erecting a shrine to Tiberius and his mother. On this occasion, the Caesar, sturdily disdainful of compliments at any time, and now convinced that an answer was due to the gossip charging him with a declension into vanity, began his speech in the following vein:â\x80\x94 "I\xa0know, Conscript Fathers, that many deplored by want of consistency because, when a little while ago the cities of Asia made this identical request, I\xa0offered no opposition. I\xa0shall therefore state both the case for my previous silence and the rule I\xa0have settled upon for the future. Since the deified Augustus had not forbidden the construction of a temple at Pergamum to himself and the City of Rome, observing as I\xa0do his every action and word as law, I\xa0followed the precedent already sealed by his approval, with all the more readiness that with worship of myself was associated veneration of the senate. But, though once to have accepted may be pardonable, yet to be consecrated in the image of deity through all the provinces would be vanity and arrogance, and the honour paid to Augustus will soon be a mockery, if it is vulgarized by promiscuous experiments in flattery. <''. None
134. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • fire imagery, Agamemnon (Seneca) • imagery, military

 Found in books: Gale (2000) 68; Pillinger (2019) 210, 211, 212

135. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • ancestor images • imagines

 Found in books: Jenkyns (2013) 50; Keane (2015) 101

136. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Seneca, and solar imagery • image

 Found in books: Fertik (2019) 82; Tuori (2016) 136

137. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Stoicism, military imagery • military imagery

 Found in books: Malherbe et al (2014) 147; deSilva (2022) 317

138. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Imagining, imagination • numinousness, of divine imagery

 Found in books: Jenkyns (2013) 233; Manolaraki (2012) 172

139. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Ovid imagines Rome from exile • image

 Found in books: Jenkyns (2013) 188; Tuori (2016) 90, 224

140. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Imagines (Roman funeral masks) • Sallust, on imagines • Tacitus, on imagines • house, imagines in • imagines, in funerals

 Found in books: Nuno et al (2021) 45; Rutledge (2012) 86, 106

141. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Plutarch of Chaeroneia, Middle Platonist, Appreciating something more by imagining it absent • image (eikôn, εἰκών‎) in Epictetus

 Found in books: Sorabji (2000) 216; d, Hoine and Martijn (2017) 269

142. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Art, idol vs. image • Image of God

 Found in books: Bickerman and Tropper (2007) 920; Goodman (2006) 211

143. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Image • Image xvi, • Image, Adam as Image of God • Image, Christ as Image of God • Image, of God • King as image/glory of gods • Stoicism, military imagery • bread imagery, breathing, rest as • homonymy, image of God • image • image of God • image, , image of God in man, imago • images • images/imagery, in catechesis • imago, mentis • marriage, imagery • military imagery

 Found in books: Conybeare (2000) 104; Despotis and Lohr (2022) 325, 327; Dilley (2019) 139; Grove (2021) 135; Harkins and Maier (2022) 173; Karfíková (2012) 245; Lynskey (2021) 193; Malherbe et al (2014) 147, 164, 767; McDonough (2009) 90, 91; Mcglothlin (2018) 186; Moss (2012) 115; Pachoumi (2017) 31; Rasimus (2009) 161, 179; Rowland (2009) 151, 165, 335, 384, 390, 503; deSilva (2022) 318

144. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustus/Octavian, as performer of a public image • Caesar (G. Iulius Caesar), stellar imagery of • Ennius, imago on Scipionic tomb • Julius Caesar, C., image in Temple of Venus Genetrix • Julius Caesar, C., image on the Capitoline • Philostratus the Elder, his Imagines • Philostratus, Imagines • Porcius Cato, M. (Cato the Elder), medical imagery of • Praecepta ad filium, on statuary and imagines • Sallust, on imagines • Servius Tullius, wooden image of • Silius Italicus, venerates Vergil’s image • Tacitus, on imagines • ancestor images • athletic images • cult images, danger of • cult, images • deceased person, image of • dreams, and images • earth imagined • erotic images • exegetical images, • god and image • gods/goddesses, cult images of • house, imagines in • image, and ritual • image, as ritual • image, criticism • image, identified with prototype • imagines, in funerals • inscriptions, of athletic images • medical imagery, and auctoritas • medical imagery, in Greek literature • medical imagery, in Roman oratory • numinousness, of divine imagery • ritual, image and • ritual, image as • skin color, textual images • triumph, images displayed in • visual images, of Greeks and Persians

 Found in books: Elsner (2007) 42, 182, 192; Faraone (1999) 21; Green (2014) 157; Gruen (2011) 51, 205; Jenkyns (2013) 122, 235; Keane (2015) 101; Mackey (2022) 13, 90; Oksanish (2019) 31; Pandey (2018) 97; Robbins et al (2017) 289; Rupke (2016) 61; Rutledge (2012) 18, 84, 86, 88, 93, 104, 106, 107, 138, 153, 171, 227; Steiner (2001) 31, 229; Walters (2020) 34, 36

145. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Philostratus the Elder, Imagines

 Found in books: Konig and Wiater (2022) 116; König and Wiater (2022) 116

146. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aphrodite, images and iconography • Artemis, S. Biagio at Metapontion, bestial and hunting imagery • chorus, khoros, image of community

 Found in books: Kowalzig (2007) 395; Simon (2021) 276

147. Anon., Genesis Rabba, 3.4, 8.1, 21.3, 27.1 (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: • Image • Image xvi, • Image, of God • Mans creation in Gods image, Rejection of Anthropomorphism • Multiplicity and Multiformity within, Representation/Imagination

 Found in books: Fishbane (2003) 8, 236, 241; Lorberbaum (2015) 31, 32, 33, 34; McDonough (2009) 92; Rasimus (2009) 163; Rowland (2009) 332, 335

3.4. רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק שָׁאַל לְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, אָמַר לוֹ מִפְּנֵי שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל אַגָּדָה, מֵהֵיכָן נִבְרֵאת הָאוֹרָה, אָמַר לוֹ מְלַמֵּד שֶׁנִּתְעַטֵּף בָּהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כַּשַֹּׂלְמָה וְהִבְהִיק זִיו הֲדָרוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. אֲמָרָהּ לֵיהּ בִּלְחִישָׁה, אָמַר לוֹ מִקְרָא מָלֵא הוּא (תהלים קד, ב): עוֹטֶה אוֹר כַּשַֹּׂלְמָה, וְאַתְּ אֲמַרְתְּ לִי בִּלְחִישָׁה, אֶתְמְהָא. אָמַר לוֹ כְּשֵׁם שֶׁשְּׁמַעְתִּיהָ בִּלְחִישָׁה כָּךְ אֲמַרְתִּיהָ לָךְ בִּלְחִישָׁה. אָמַר רַבִּי בֶּרֶכְיָה, אִלּוּלֵי שֶׁדְּרָשָׁהּ רַבִּי יִצְחָק בָּרַבִּים לֹא הָיָה אֶפְשָׁר לְאָמְרָהּ, מִקַּמֵּי כֵּן מָה הָיוּ אָמְרִין. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אָמַר מִמָּקוֹם בֵּית הַמִּקְדָּשׁ נִבְרֵאת הָאוֹרָה, הֲדָא הוּא דִכְתִיב (יחזקאל מג, ב): וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים, וְאֵין כְּבוֹדוֹ אֶלָּא בֵּית הַמִּקְדָּשׁ, כְּמָה דְאַתְּ אָמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ וגו'." "
8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא.' "
8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'." '
21.3. אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ (איוב כ, ו), אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ, רוּמֵיהּ. וְרֹאשׁוֹ לָעָב יַגִּיעַ, עַד מָטֵי עֲנָנַיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ מִן הַמִּזְרָח לַמַּעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַּיִן (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. (איוב כ, ז): כְּגֶלְּלוֹ לָנֶצַח יֹאבֵד, עַל שֶׁגָּלַל מִצְוָה קַלָּה נִטְרַד מִגַּן עֵדֶן, (איוב כ, ז): רֹאָיו יֹאמְרוּ אַיּוֹ, הוּא הָאָדָם, כֵּיוָן שֶׁטְּרָדוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר הֵן הָאָדָם וגו'." "
27.1. וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם (בראשית ו, ה), כְּתִיב (קהלת ב, כא): כִּי יֵשׁ אָדָם שֶׁעֲמָלוֹ בְּחָכְמָה וּבְדַעַת וּבְכִשְׁרוֹן, אָמַר רַבִּי יוּדָן גָּדוֹל כֹּחָן שֶׁל נְבִיאִים שֶׁמְדַמִּין צוּרָה לְיוֹצְרָהּ, שֶׁנֶּאֱמַר (דניאל ח, טז): וָאֶשְׁמַע קוֹל אָדָם בֵּין אוּלָי. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אִית לָן קְרָיָא אוֹחֳרָן דִּמְחַוַּר יֶתֶר מִן דֵּין, שֶׁנֶּאֱמַר (יחזקאל א, כו): וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְּמָעְלָה. שֶׁעֲמָלוֹ בְּחָכְמָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ. וּבְדַעַת, שֶׁנֶּאֱמַר (משלי ג, כ): בְּדַעְתּוֹ תְּהוֹמוֹת נִבְקָעוּ. וּבְכִשְׁרוֹן, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן לֹא בֶעָמָל וְלֹא בִיגִיעָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אֶלָּא (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ. בִּדְבַר ה' וּכְבָר שָׁמַיִם נַעֲשׂוּ. (קהלת ב, כא): וּלְאָדָם שֶׁלֹא עָמַל בּוֹ יִתְּנֶנּוּ חֶלְקוֹ, זֶה דּוֹר הַמַּבּוּל. (קהלת ב, כא): גַּם זֶה הֶבֶל וְרָעָה רַבָּה, וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ."". None
3.4. "Rabbi Shimeon Ben Yehotzadak asked Rabbi Shmuel Bar Nachman: Since I heard that you are a master of agadot, tell me from where was the light created? He answered: the text teaches that the Holy One of Blessing enveloped Himself in it as one does with a cloak, and made the splendor of His glory shine from one end of the world to the other. He told him this agadah in a whisper: he said to him - there is even a full verse about it \'He wears light as a cloak\' (Ps. 104:2). Rabbi Shmuel Bar Nachman said And you are telling this to me in a whisper? This is surprising! He told him: Just as I heard it in a whisper, I\'m telling you in a whisper. Said Rabbi Berachia in the name of Rabbi Itzchak: The light was created from the place of the Beit Hamikdash, since it is written \'And behold the glory of the God of Israel comes from the way of the East\' (Ezekiel 43:2) and there is no His glory except the Beit Hamikdash, as you say: \'A throne of glory, on high from the beginning, the place of our sanctuary\' (Jeremiah 17:12) etc.",
8.1. "... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him as an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created for him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back there, as it is said, “Back/achor and before/qedem You formed me” Ps 139:5. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” Gn 2:21! He said to them: It means “one of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” Ex 26:20, which they translate in Aramaic “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, as a golem He created him and he was set up from one end of the world and unto its other end – that’s what is written: “Your eyes saw my golem” Ps 139:16. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where do we know he extended from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” Ps 139:5. From where that he went from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” Dt 4:32. And from where that he filled even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” Ps 139:5...",
21.3. "...R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where do we know he extended from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” Ps 139:5. From where that he went from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” Dt 4:32. And from where that he filled even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” Ps 139:5.",
27.1. "\\"and god saw the evil of man was great\\" it says: there is a person who\'s fortune is with wisdom and knowledge and skill, r yudan says the ability of the prophets is great for they compare a creation to its creator, as it says: i heard the voice of a man from inside the river. r yehuda the son of simon says i have a verse which is more logical than this as it says: and on the shape of a chair was the shape of a man standing above it. we expound on the verse above, that his fortune was with wisdom,this refers to the verse \\"and god made the earth with wisdom\\" ", ''. None
148. Anon., Leviticus Rabba, 34.3 (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: • God, image of • Man (Humanity), The Body as Gods Image

 Found in books: Lorberbaum (2015) 175, 178; Rubenstein (2018) 103

34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ.''. None
34.3. "Another Thing: \'But if he is impoverished\', here it is written, \\"The merciful man does good to his own soul (Proverbs 11:17),\\" this refers to Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \\"Rabbi, where are you walking to?\\" He said to them, \\"To fulfill a commandment!\\" They said to him, \\"And what commandment is this?\\" He said to them, \\"To bathe in the bathhouse.\\" They said to him: \\"But is this really a commandment?\\" He said to them: \\"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the Divine Image and Form, as it is written, \\"For in the Image of G-d He made Man (Genesis 9:6),\\" even more so!...", ''. None
149. Apuleius, The Golden Ass, 1.1, 11.8 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cow, image of Isis in procession • Gold cup, gold vase, image of highest deity • Image, fertile, of goddess • Image, fertile, of goddess, of highest deity • Isis, cow as image of, in procession • Isis, fertile image of, as cow • Vase, small, of gold, image of highest deity • cult images, external manipulation of • images • imagination

 Found in books: Griffiths (1975) 11; Harkins and Maier (2022) 162; Pinheiro Bierl and Beck (2013) 285; Steiner (2001) 107

11.8. Behold, then more and more there appeared the parades and processions. The people were attired in regal manner and singing joyfully. One was girded about the middle like a man of arms. Another was bare and spare, and had a cloak and high shoes like a hunter! Another was attired in a robe of silk and socks of gold, having his hair laid out and dressed like a woman! There was another who wore leg harnesses and bore a shield, a helmet, and a spear like a martial soldier. After him marched one attired in purple, with vergers before him like a magistrate! After him followed one with a cloak, a staff, a pair of sandals, and a gray beard, signifying that he was a philosopher. After him came one with a line, betokening a fowler. Another came with hooks, declaring him a fisherman. I saw there a meek and tame bear which, dressed like a matron, was carried on a stool. An ape, with a bonnet on his head and covered with a Phrygian garment, resembled a shepherd, and bore a cup of gold in his hand. There was an ass, which had wings glued to his back and followed an old man: you would judge the one to be Pegasus, and the other Bellerophon.' '. None
150. Cassius Dio, Roman History, 44.4.4, 45.7.1 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Caesar (G. Iulius Caesar), stellar imagery of • Cornelius Scipio Africanus, P., forbids images to himself • Cornelius Scipio Africanus, P., image in Temple of Jupiter Capitolinus • Julius Caesar, C., image in Temple of Venus Genetrix • parricide (parricida, parricidium), combined with imagery of wounds and disease

 Found in books: Green (2014) 157; Rutledge (2012) 18, 227, 292; Walters (2020) 108

44.4.4. \xa0In addition to these remarkable privileges they named him father of his country, stamped this title on the coinage, voted to celebrate his birthday by public sacrifice, ordered that he should have a statue in the cities and in all the temples of Rome,' "
45.7.1. 2. \xa0And when this act also was allowed, no one trying to prevent it through fear of the populace, then at last some of the other decrees already passed in honour of Caesar were put into effect. Thus they called one of the months July after him, and in the course of certain festivals of thanksgiving for victory they sacrificed during one special day in memory of his name. For these reasons the soldiers also, particularly since some of them received largesses of money, readily took the side of Caesar.,3. \xa0A\xa0rumour accordingly got abroad and it seemed likely that something unusual would take place. This belief was due particularly to the circumstance that once, when Octavius wished to speak with Antony in court about something, from an elevated and conspicuous place, as he had been wont to do in his father's lifetime, Antony would not permit it, but caused his lictors to drag him down and drive him out. \xa0All were exceedingly vexed, especially as Caesar, with a view to casting odium upon his rival and attracting the multitude, would no longer even frequent the Forum. So Antony became alarmed, and in conversation with the bystanders one day remarked that he harboured no anger against Caesar, but on the contrary owed him good-will, and was ready to end all suspicion."'. None
151. Clement of Alexandria, Excerpts From Theodotus, 22.6 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Image (εἰκών) • image of God

 Found in books: Corrigan and Rasimus (2013) 220; Novenson (2020) 83

22.6. And when the Apostle said, 'Else what shall they do who are baptised for the dead?' . . . For, he says, the angels of whom we are portions were baptised for us. But we are dead, who are deadened by this existence, but the males are alive who did not participate in this existence.'If the dead rise not why', then, are we baptised?' Therefore we are raised up 'equal to angels,' and restored to unity with the males, member for member. Now they say 'those who are baptised for us, the dead,' are the angels who are baptised for us, in order that when we, too, have the Name, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma. Wherefore, at the laying on of hands they say at the end, 'for the angelic redemption' that is, for the one which the angels also have, in order that the person who has received the redemption may, be baptised in the same Name in which his angel had been baptised before him. Now the angels were baptised in the beginning, in the redemption of the Name which descended upon Jesus in the dove and redeemed him. And redemption was necessary even for Jesus, in order that, approaching through Wisdom, he might not be detained by the Notion of the Deficiency in which he was inserted,' as Theodotus says."". None
152. Hippolytus, Refutation of All Heresies, 5.9.9 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Image • Image (εἰκών)

 Found in books: Corrigan and Rasimus (2013) 436; Rasimus (2009) 187

5.9.9. It seems, then, expedient to set forth a certain one of the books held in repute among them, in which the following passage occurs: I am a voice of arousal from slumber in the age of night. Henceforward I commence to strip the power which is from chaos. The power is that of the lowest depth of mud, which uprears the slime of the incorruptible (and) humid expanse of space. And it is the entire power of the convulsion, which, ever in motion, and presenting the color of water, whirls things on that are stationary, restrains things tremulous, sets things free as they proceed, lightens things as they abide, removes things on the increase, a faithful steward of the track of the breezes, enjoying the things disgorged from the twelve eyes of the law, (and) manifesting a seal to the power which along with itself distributes the downborne invisible waters, and has been called Thalassa. This power ignorance has been accustomed to denominate Cronus, guarded with chains because he tightly bound the fold of the dense and misty and obscure and murky Tartarus. According to the image of this were produced Cepheus, Prometheus, (and) Japetus. The Power to which has been entrusted Thalassa is hermaphrodite. And it fastens the hissing sound arising from the twelve mouths into twelve pipes, and pours it forth. And the power itself is subtle, and removes the controlling, boisterous, upward motion (of the sea), and seals the tracks of its paths, lest (any antagonistic power) should wage war or introduce, any alteration. The tempestuous daughter of this one is a faithful protectress of all sorts of waters. Her name is Chorzar. Ignorance is in the habit of styling this (power) Neptune, according to whose image was produced Glaucus, Melicertes, Ino, Nebroë. He that is encircled with the pyramid of twelve angels, and darkens the gate into the pyramid with various colors, and completes the entire in the sable hues of Night: this one ignorance denominated Cronus. And his ministers were five - first U, second Aoai, third Uo, fourth Uoab, fifth ... Other trustworthy managers (there are) of his province of night and day, who repose in their own power. Ignorance denominated these the erratic stars, from whom depends a corruptible generation. Manager of the rising of the star is Carphacasemeocheir, (and) Eccabbacara (is the same). Ignorance is in the habit of denominating these Curetes chief of the winds; third in order is Ariel, according to whose image was generated Aeolus, Briares. And chief of the twelve-houred nocturnal (power) is Soclan, whom ignorance is accustomed to style Osiris; (and) according to the image of this one was born Admetus, Medea, Helen, Aethusa. Chief of the twelve-houred diurnal power is Euno. This is manager of the rising of the star Protocamarus and of the ethereal (region), but ignorance has denominated him Isis. A sign of this one is the Dog-star, according to whose image were born Ptolemaeus son of Arsinoe, Didyma, Cleopatra, and Olympias. God's right-hand power is that which ignorance has denominated Rhea, according to whose image were produced Attis, Mygdon, (and) Oenone. The left-hand power has lordship over sustece, and ignorance is in the habit of styling this Ceres, (while) her name is Bena; and according to the image of this one were born Celeus, Triptolemus, Misyr, and Praxidica. The right-hand power has lordship over fruits. This one ignorance has denominated Mena, according to whose image were born Bumegas, Ostanes, Mercury Trismegistus, Curites, Petosiris, Zodarium, Berosus, Astrampsuchus, (and) Zoroaster. The left-hand power is (lord) of fire, (and) ignorance has denominated this one Vulcan, according to whose image were born Ericthonius, Achilles, Capaneus, Phaëthon, Meleager, Tydeus, Enceladus, Raphael, Suriel, (and) Omphale. There are three intermediate powers suspended from air, authors of generation. These ignorance has been in the habit of denominating Fates; and according to the image of these were produced the house of Priam, the house of Laius, Ino, Autonoe, Agave, Athamas, Procne, Danaides, and Peliades. A power (there is) hermaphrodite, always continuing in infancy, never waxing old, cause of beauty, pleasure, maturity, desire, and concupiscence; and ignorance has been accustomed to style this Eros, according to whose image were born Paris, Narcissus, Ganymede, Endymion, Tithonus, Icarius, Leda, Amymone, Thetis, Hesperides, Jason, Leander, (and) Hero. These are Proastioi up to Aether, for with this title also he inscribes the book. "". None
153. Irenaeus, Refutation of All Heresies, 1.2.5, 1.10.1, 1.29.4, 3.18.1, 3.20.1-3.20.3, 3.23.5, 4.4.2, 4.6.5-4.6.6, 4.20.1-4.20.2, 4.20.4, 4.20.7, 4.29.2, 4.34.1, 4.37, 4.37.2, 4.37.4, 4.38.3, 5.3.2-5.3.3, 5.6.1, 5.8.1, 5.16.2, 5.18.3, 5.28.1, 5.28.4, 5.30.3, 5.36.3 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Christology, Adam/Image- • Image • Image (εἰκών) • Image xvi, • Image, Adam as Image of God • Image, Christ as Image of God • Image, of God • homonymy, image of God • image and likeness • image of God • image of God, and likeness • image of God, distinguished from likeness • image, of God • image, of God, and likeness • image, of God, of Son • imagery • imago Dei/image of God • martyrdom, martyr, imagination, imagined • prophetic imagery

 Found in books: Behr (2000) 35, 45, 46, 47, 78, 89, 90, 114, 115; Corrigan and Rasimus (2013) 56; Linjamaa (2019) 204; Maier and Waldner (2022) 45; McDonough (2009) 241, 242, 243; Mcglothlin (2018) 64, 65; Novenson (2020) 259; Osborne (2001) 93, 116, 132, 138, 163, 196, 197, 198, 202, 212, 213, 214, 215, 216, 222; Ramelli (2013) 99, 102; Rasimus (2009) 149, 176, 178; Rowland (2009) 510; Wilson (2018) 52, 55

1.2.5. After this substance had been placed outside of the Pleroma of the AEons, and its mother restored to her proper conjunction, they tell us that Monogenes, acting in accordance with the prudent forethought of the Father, gave origin to another conjugal pair, namely Christ and the Holy Spirit (lest any of the AEons should fall into a calamity similar to that of Sophia), for the purpose of fortifying and strengthening the Pleroma, and who at the same time completed the number of the AEons. Christ then instructed them as to the nature of their conjunction, and taught them that those who possessed a comprehension of the Unbegotten were sufficient for themselves. He also announced among them what related to the knowledge of the Father,--namely, that he cannot be understood or comprehended, nor so much as seen or heard, except in so far as he is known by Monogenes only. And the reason why the rest of the AEons possess perpetual existence is found in that part of the Father's nature which is incomprehensible; but the reason of their origin and formation was situated in that which may be comprehended regarding him, that is, in the Son. Christ, then, who had just been produced, effected these things among them." '
1.10.1. The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: She believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His future manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven,, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning of their Christian course, and others from the date of their repentance, and may surround them with everlasting glory.
1.29.4. Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth from his place in a state of great impatience, which had come upon him because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this lower creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent.
3.18.1. As it has been clearly demonstrated that the Word, who existed in the beginning with God, by whom all things were made, who was also always present with mankind, was in these last days, according to the time appointed by the Father, united to His own workmanship, inasmuch as He became a man liable to suffering, it follows that every objection is set aside of those who say, "If our Lord was born at that time, Christ had therefore no previous existence." For I have shown that the Son of God did not then begin to exist, being with the Father from the beginning; but when He became incarnate, and was made man, He commenced afresh the long line of human beings, and furnished us, in a brief, comprehensive manner, with salvation; so that what we had lost in Adam-- namely, to be according to the image and likeness of God--that we might recover in Christ Jesus.
3.20.1. God, then, was made man, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, thus: "Behold, a young woman shall conceive, and bring forth a son," as Theodotion the Ephesian has interpreted, and Aquila of Pontus, both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord\'s advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of eternal life, and show that they who boast themselves as being the house of Jacob and the people of Israel, am disinherited from the grace of God.
3.20.1. Long-suffering therefore was God, when man became a defaulter, as foreseeing that victory which should be granted to him through the Word. For, when strength was made perfect in weakness, it showed the kindness and transcendent power of God. For as He patiently suffered Jonah to be swallowed by the whale, not that he should be swallowed up and perish altogether, but that, having been cast out again, he might be the more subject to God, and might glorify Him the more who had conferred upon him such an unhoped-for deliverance, and might bring the Ninevites to a lasting repentance, so that they should be convened to the Lord, who would deliver them from death, having been struck with awe by that portent which had been wrought in Jonah\'s case, as the Scripture says of them, "And they returned each from his evil way, and the unrighteousness which was in their hands, saying, Who knoweth if God will repent, and turn away His anger from us, and we shall not perish?"--so also, from the beginning, did God permit man to be swallowed up by the great whale, who was the author of transgression, not that he should perish altogether when so engulphed; but, arranging and preparing the plan of salvation, which was accomplished by the Word, through the sign of Jonah, for those who held the same opinion as Jonah regarding the Lord, and who confessed, and said, "I am a servant of the Lord, and I worship the Lord God of heaven, who hath made the sea and the dry land." This was done that man, receiving an unhoped-for salvation from God, might rise from the dead, and glorify God, and repeat that word which was uttered in prophecy by Jonah: "I cried by reason of mine affliction to the Lord my God, and He heard me out of the belly of hell;" and that he might always continue glorifying God, and giving thanks without ceasing, for that salvation which he has derived from Him, "that no flesh should glory in the Lord\'s presence;" and that man should never adopt an opposite opinion with regard to God, supposing that the incorruptibility which belongs to him is his own naturally, and by thus not holding the truth, should boast with empty superciliousness, as if he were naturally like to God. For he (Satan) thus rendered him (man) more ungrateful towards his Creator, obscured the love which God had towards man, and blinded his mind not to perceive what is worthy of God, comparing himself with, and judging himself equal to, God. 3.20.2. For before the Romans possessed their kingdom, while as yet the Macedonians held Asia, Ptolemy the son of Lagus, being anxious to adorn thewhich he had founded in Alexandria, with a collection of the writings of all men, which were works of merit, made request to the people of Jerusalem, that they should have their Scriptures translated into the Greek language. And they-- for at that time they were still subject to the Macedonians--sent to Ptolemy seventy of their elders, who were thoroughly skilled in the Scriptures and in both the languages, to carry out what he had desired. But he, wishing to test them individually, and fearing lest they might perchance, by taking counsel together, conceal the truth in the Scriptures, by their interpretation, separated them from each other, and commanded them all to write the same translation. He did this with respect to all the books. But when they came together in the same place before Ptolemy, and each of them compared his own interpretation with that of every other, God was indeed glorified, and the Scriptures were acknowledged as truly divine. For all of them read out the common translation which they had prepared in the very same words and the very same names, from beginning to end, so that even the Gentiles present perceived that the Scriptures had been interpreted by the inspiration of God. And there was nothing astonishing in God having done this,--He who, when, during the captivity of the people under Nebuchadnezzar, the Scriptures had been corrupted, and when, after seventy years, the Jews had returned to their own land, then, in the times of Artaxerxes king of the Persians, inspired Esdras the priest, of the tribe of Levi, to recast all the words of the former prophets, and to re-establish with the people the Mosaic legislation. 3.20.2. This, therefore, was the object of the long-suffering of God, that man, passing through all things, and acquiring the knowledge of moral discipline, then attaining to the resurrection from the dead, and learning by experience what is the source of his deliverance, may always live in a state of gratitude to the Lord, having obtained from Him the gift of incorruptibility, that he might love Him the more; for "he to whom more is forgiven, loveth more:" and that he may know himself, how mortal and weak he is; while he also understands respecting God, that He is immortal and powerful to such a degree as to confer immortality upon what is mortal, and eternity upon what is temporal; and may understand also the other attributes of God displayed towards himself, by means of which being instructed he may think of God in accordance with the divine greatness. For the glory of man is God, but His works are the glory of God; and the receptacle of all His. wisdom and power is man. Just as the physician is proved by his patients, so is God also revealed through men. And therefore Paul declares, "For God hath concluded all in unbelief, that He may have mercy upon all;" not saying this in reference to spiritual Aeons, but to man, who had been disobedient to God, and being cast off from immortality, then obtained mercy, receiving through the Son of God that adoption which is accomplished by Himself. For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; such an one, continuing in His love and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who died for him, for He, too, "was made in the likeness of sinful flesh," to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as His own imitator to God, and imposing on him His Father\'s law, in order that he may see God, and granting him power to receive the Father; being the Word of God who dwelt in man, and became the Son of man, that He might accustom man to receive God, and God to dwell in man, according to the good pleasure of the Father. 3.20.3. On this account, therefore, the Lord Himself, who is Emmanuel from the Virgin, is the sign of our salvation, since it was the Lord Himself who saved them, because they could not be saved by their own instrumentality; and, therefore, when Paul sets forth human infirmity, he says: "For I know that there dwelleth in my flesh no good thing," showing that the "good thing" of our salvation is not from us, but from God. And again: "Wretched man that I am, who shall deliver me from the body of this death?" Then he introduces the Deliverer, saying, "The grace of Jesus Christ our Lord." And Isaiah declares this also, when he says: "Be ye strengthened, ye hands that hang down, and ye feeble knees; be ye encouraged, ye feeble-minded; be comforted, fear not: behold, our God has given judgment with retribution, and shall recompense: He will come Himself, and will save us." Here we see, that not by ourselves, but by the help of God, we must be saved.' "3.20.3. Since, therefore, the Scriptures have been interpreted with such fidelity, and by the grace of God, and since from these God has prepared and formed again our faith towards His Son, and has preserved to us the unadulterated Scriptures in Egypt, where the house of Jacob flourished, fleeing from the famine in Canaan; where also our Lord was preserved when He fled from the persecution set on foot by Herod; and since this interpretation of these Scriptures was made prior to our Lord's descent to earth, and came into being before the Christians appeared--for our Lord was bern about the forty-first year of the reign of Augustus; but Ptolemy was much earlier, under whom the Scriptures were interpreted;--since these things are so, I say, truly these men are proved to be impudent and presumptuous, who would now show a desire to make different translations, when we refute them out of these Scriptures, and shut them up to a belief in the advent of the Son of God. But our faith is stedfast, unfeigned, and the only true one, having clear proof from these Scriptures, which were interpreted in the way I have related; and the preaching of the Church is without interpolation. For the apostles, since they are of more ancient date than all these heretics, agree with this aforesaid translation; and the translation harmonizes with the tradition of the apostles. For Peter, and John, and Matthew, and Paul, and the rest successively, as well as their followers, did set forth all prophetical announce-merits, just as the interpretation of the elders contains them." '
3.23.5. The case of Adam, however, had no analogy with this, but was altogether different. For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with God. Now, "the fear of the Lord is the beginning of wisdom;" the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For Adam showed his repentance by his conduct, through means of the girdle which he used, covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing as follows: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. "The serpent," says she, "beguiled me, and I did eat." But He put no question to the serpent; for He knew that he had been the prime mover in the guilty deed; but He pronounced the curse upon him in the first instance, that it might fall upon man with a mitigated rebuke. For God detested him who had led man astray, but by degrees, and little by little, He showed compassion to him who had been beguiled.
4.4.2. Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore "the law and the prophets were" with them "until John." And therefore Jerusalem, taking its commencement from David, and fulfilling its own times, must have an end of legislation when the new covet was revealed. For God does all things by measure and in order; nothing is unmeasured with Him, because nothing is out of order. Well spake he, who said that the unmeasurable Father was Himself subjected to measure in the Son; for the Son is the measure of the Father, since He also comprehends Him. But that the administration of them (the Jews) was temporary, Esaias says: "And the daughter of Zion shall be left as a cottage in a vineyard, and as a lodge in a garden of cucumbers." And when shall these things be left behind? Is it not when the fruit shall be taken away, and the leaves alone shall be left, which now have no power of producing fruit?
4.6.5. And for this purpose did the Father reveal the Son, that through His instrumentality He might be manifested to all, and might receive those righteous ones who believe in Him into incorruption and everlasting enjoyment (now, to believe in Him is to do His will); but He shall righteously shut out into the darkness which they have chosen for themselves, those who do not believe, and who do consequently avoid His light. The Father therefore has revealed Himself to all, by making His Word visible to all; and, conversely, the Word has declared to all the Father and the Son, since He has become visible to all. And therefore the righteous judgment of God shall fall upon all who, like others, have seen, but have not, like others, believed. 4.6.6. For by means of the creation itself, the Word reveals God the Creator; and by means of the world does He declare the Lord the Maker of the world; and by means of the formation of man the Artificer who formed him; and by the Son that Father who begat the Son: and these things do indeed address all men in the same manner, but all do not in the same way believe them. But by the law and the prophets did the Word preach both Himself and the Father alike to all; and all the people heard Him alike, but all did not alike believe. And through the Word Himself who had been made visible and palpable, was the Father shown forth, although all did not equally believe in Him; but all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spake with Christ when He was present upon earth, and they named Him God. Yea, even the demons exclaimed, on beholding the Son: "We know Thee who Thou art, the Holy One of God."\' And the devil looking at Him, and tempting Him, said: "If Thou art the Son of God;"--all thus indeed seeing and speaking of the Son and the Father, but all not believing in them.
4.20.1. As regards His greatness, therefore, it is not possible to know God, for it is impossible that the Father can be measured; but as regards His love (for this it is which leads us to God by His Word), when we obey Him, we do always learn that there is so great a God, and that it is He who by Himself has established, and selected, and adorned, and contains all things; and among the all things, both ourselves and this our world. We also then were made, along with those things which are contained by Him. And this is He of whom the Scripture says, "And God formed man, taking clay of the earth, and breathed into his face the breath of life." It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these beings, in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, "Let Us make man after Our image and likeness;" He taking from Himself the substance of the creatures formed, and the pattern of things made, and the type of all the adornments in the world. 4.20.2. Truly, then, the Scripture declared, which says, "First of all believe that there is one God, who has established all things, and completed them, and having caused that from what had no being, all things should come into existence:" He who contains all things, and is Himself contained by no one. Rightly also has Malachi said among the prophets: "Is it not one God who hath established us? Have we not all one Father?" In accordance with this, too, does the apostle say, "There is one God, the Father, who is above all, and in us all." Likewise does the Lord also say: "All things are delivered to Me by My Father;" manifestly by Him who made all things; for He did not deliver to Him the things of another, but His own. But in all things it is implied that nothing has been kept back from Him, and for this reason the same person is the Judge of the living and the dead; "having the key of David: He shall Open, and no man shall shut: He shall shut, and no man shall open." For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by His Wisdom, when "the Word was made flesh;" that even as the Word of God had the sovereignty in the heavens, so also might He have the sovereignty in earth, inasmuch as He was a righteous man, "who did no sin, neither was there found guile in His mouth;" and that He might have the pre-eminence over those things which are under the earth, He Himself being made "the first-begotten of the dead;" and that all things, as I have already said, might behold their King; and that the paternal light might meet with and rest upon the flesh of our Lord, and come to us from His resplendent flesh, and that thus man might attain to immortality, having been invested with the paternal light.
4.20.4. There is therefore one God, who by the Word and Wisdom created and arranged all things; but this is the Creator (Demiurge) who has granted this world to the human race, and who, as regards His greatness, is indeed unknown to all who have been made by Him (for no man has searched out His height, either among the ancients who have gone to their rest, or any of those who are now alive); but as regards His love, He is always known through Him by whose means He ordained all things. Now this is His Word, our Lord Jesus Christ, who in the last times was made a man among men, that He might join the end to the beginning, that is, man to God. Wherefore the prophets, receiving the prophetic gift from the same Word, announced His advent according to the flesh, by which the blending and communion of God and man took place according to the good pleasure of the Father, the Word of God foretelling from the beginning that God should be seen by men, and hold converse with them upon earth, should confer with them, and should be present with His own creation, saving it, and becoming capable of being perceived by it, and freeing us from the hands of all that hate us, that is, from every spirit of wickedness; and causing us to serve Him in holiness and righteousness all our days, in order that man, having embraced the Spirit of God, might pass into the glory of the Father.
4.20.7. Therefore the Son of the Father declares Him from the beginning, inasmuch as He was with the Father from the beginning, who did also show to the human race prophetic visions, and diversities of gifts, and His own ministrations, and the glory of the Father, in regular order and connection, at the fitting time for the benefit of mankind. For where there is a regular succession, there is also fixedness; and where fixedness, there suitability to the period; and where suitability, there also utility. And for this reason did the Word become the dispenser of the paternal grace for the benefit of men, for whom He made such great dispensations, revealing God indeed to men, but presenting man to God, and preserving at the same time the invisibility of the Father, lest man should at any time become a despiser of God, and that he should always possess something towards which he might advance; but, on the other hand, revealing God to men through many dispensations, lest man, failing away from God altogether, should cease to exist. For the glory of God is a living man; and the life of man consists in beholding God. For if the manifestation of God which is made by means of the creation, affords life to all living in the earth, much more does that revelation of the Father which comes through the Word, give life to those who see God.
4.29.2. If, therefore, in the present time also, God, knowing the number of those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him? As the Word spake to Moses from the bush: "And I am sure that the king of Egypt will not let you go, unless by a mighty hand." And for the reason that the Lord spake in parables, and brought blindness upon Israel, that seeing they might not see, since He knew the spirit of unbelief in them, for the same reason did He harden Pharaoh\'s heart; in order that, while seeing that it was the finger of God which led forth the people, he might not believe, but be precipitated into a sea of unbelief, resting in the notion that the exit of these Israelites was accomplished by magical power, and that it was not by the operation of God that the Red Sea afforded a passage to the people, but that this occurred by merely natural causes (sed naturaliter sic se habere).
4.34.1. Now I shall simply say, in opposition to all the heretics, and principally against the followers of Marcion, and against those who are like to these, in maintaining that time prophets were from another God than He who is announced in the Gospel, read with earnest care that Gospel which has been conveyed to us by the apostles, and read with earnest care the prophets, and you will find that the whole conduct, and all the doctrine, and all the sufferings of our Lord, were predicted through them. But if a thought of this kind should then suggest itself to you, to say, What then did the Lord bring to us by His advent?--know ye that He brought all possible novelty, by bringing Himself who had been announced. For this very thing was proclaimed beforehand, that a novelty should come to renew and quicken mankind. For the advent of the King is previously announced by those servants who are sent before Him, in order to the preparation and equipment of those men who are to entertain their Lord. But when the King has actually come, and those who are His subjects have been filled with that joy which was proclaimed beforehand, and have attained to that liberty which He bestows, and share in the sight of Him, and have listened to His words, and have enjoyed the gifts which He confers, the question will not then be asked by any that are possessed of sense what new thing the King has brought beyond that proclaimed by those who announced His coming. For He has brought Himself, and has bestowed on men those good things which were announced beforehand, which things the angels desired to look into.

4.37.2. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made originally. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it,--some do justly receive praise even among men who are under the control of good laws (and much more from God), and obtain deserved testimony of their choice of good in general, and of persevering therein; but the others are blamed, and receive a just condemnation, because of their rejection of what is fair and good. And therefore the prophets used to exhort men to what was good, to act justly and to work righteousness, as I have so largely demonstrated, because it is in our power so to do, and because by excessive negligence we might become forgetful, and thus stand in need of that good counsel which the good God has given us to know by means of the prophets.

4.37.4. No doubt, if any one is unwilling to follow the Gospel itself, it is in his power to reject it, but it is not expedient. For it is in man\'s power to disobey God, and to forfeit what is good; but such conduct brings no small amount of injury and mischief. And on this account Paul says, "All things are lawful to me, but all things are not expedient;" referring both to the liberty of man, in which respect "all things are lawful," God exercising no compulsion in regard to him; and by the expression "not expedient" pointing out that we "should not use our liberty as a cloak of maliciousness,. for this is not expedient. And again he says, "Speak ye every man truth with his neighbour." And, "Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks." And, "For ye were sometimes darkness, but now are ye light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but ye have been washed, but ye have been sanctified in the name of our Lord." If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.' "
4.37. And they make moon and stars appear on the ceiling after this manner. In the central part of the ceiling, having fastened a mirror, placing a dish full of water equally (with the mirror) in the central portion of the floor, and setting in a central place likewise a candle, emitting a faint light from a higher position than the dish - in this way, by reflection, (the magician) causes the moon to appear by the mirror. But frequently, also, they suspend on high from the ceiling, at a distance, a drum, but which, being covered with some garment, is concealed by the accomplice, in order that (the heavenly body) may not appear before the (proper) time. And afterwards placing a candle (within the drum), when the magician gives the signal to the accomplice, he removes so much of the covering as may be sufficient for effecting an imitation representing the figure of the moon as it is at that particular time. He smears, however, the luminous parts of the drum with cinnabar and gum; and having pared around the neck and bottom of a flagon of glass ready behind, he puts a candle in it, and places around it some of the requisite contrivances for making the figures shine, which some one of the accomplices has concealed on high; and on receiving the signal, he throws down from above the contrivances, so to make the moon appear descending from the sky. And the same result is achieved by means of a jar in sylvan localities. For it is by means of a jar that the tricks in a house are performed. For having set up an altar, subsequently is (placed upon it) the jar, having a lighted lamp; when, however, there are a greater number of lamps, no such sight is displayed. After then the enchanter invokes the moon, he orders all the lights to be extinguished, yet that one be left faintly burning; and then the light, that which streams from the jar, is reflected on the ceiling, and furnishes to those present a representation of the moon; the mouth of the jar being kept covered for the time which it would seem to require, in order that the representation of full moon should be exhibited on the ceiling.
4.38.3. With God there are simultaneously exhibited power, wisdom, and goodness. His power and goodness appear in this, that of His own will He called into being and fashioned things having no previous existence; His wisdom is shown in His having made created things parts of one harmonious and consistent whole; and those things which, through His super-eminent kindness, receive growth and a long period of existence, do reflect the glory of the uncreated One, of that God who bestows what is good ungrudgingly. For from the very fact of these things having been created, it follows that they are not uncreated; but by their continuing in being throughout a long course of ages, they shall receive a faculty of the Uncreated, through the gratuitous bestowal of eternal existence upon them by God. And thus in all things God has the pre-eminence, who alone is uncreated, the first of all things, and the primary cause of the existence of all, while all other things remain under God's subjection. But being in subjection to God is continuance in immortality, and immortality is the glory of the uncreated One. By this arrangement, therefore, and these harmonies, and a sequence of this nature, man, a created and organized being, is rendered after the image and likeness of the uncreated God, -the Father planning everything well and giving His commands, the Son carrying these into execution and performing the work of creating, and the Spirit nourishing and increasing what is made, but man making progress day by day, and ascending towards the perfect, that is, approximating to the uncreated One. For the Uncreated is perfect, that is, God. Now it was necessary that man should in the first instance be created; and having been created, should receive growth; and having received growth, should be strengthened; and having been strengthened, should abound; and having abounded, should recover from the disease of sin; and having recovered, should be glorified; and being glorified, should see his Lord. For God is He who is yet to be seen, and the beholding of God is productive of immortality, but immortality renders one nigh unto God." "
5.3.2. Those men, therefore, set aside the power of God, and do not consider what the word declares, when they dwell upon the infirmity of the flesh, but do not take into consideration the power of Him who raises it up from the dead. For if He does not vivify what is mortal, and does not bring back the corruptible to incorruption, He is not a God of power. But that He is powerful in all these respects, we ought to perceive from our origin, inasmuch as God, taking dust from the earth, formed man. And surely it is much more difficult and incredible, from non-existent bones, and nerves, and veins, and the rest of man's organization, to bring it about that all this should be, and to make man an animated and rational creature, than to re-integrate again that which had been created and then afterwards decomposed into earth (for the reasons already mentioned), having thus passed into those elements from which man, who had no previous existence, was formed. For He who in the beginning caused him to have being who as yet was not, just when He pleased, shall much more reinstate again those who had a former existence, when it is His will that they should inherit the life granted by Him. And that flesh shall also be found fit for and capable of receiving the power of God, which at the beginning received the skilful touches of God; so that one part became the eye for seeing; another, the ear for hearing; another, the hand for feeling and working; another, the sinews stretched out everywhere, and holding the limbs together; another, arteries and veins, passages for the blood and the air; another, the various internal organs; another, the blood, which is the bond of union between soul and body. But why go on in this strain? Numbers would fail to express the multiplicity of parts in the human frame, which was made in no other way than by the great wisdom of God. But those things which partake of the skill and wisdom of God, do also partake of His power." "5.3.3. The flesh, therefore, is not destitute of participation in the constructive wisdom and power of God. But if the power of Him who is the bestower of life is made perfect in weakness--that is, in the flesh--let them inform us, when they maintain the incapacity of flesh to receive the life granted by God, whether they do say these things as being living men at present, and partakers of life, or acknowledge that, having no part in life whatever, they are at the present moment dead men. And if they really are dead men, how is it that they move about, and speak, and perform those other functions which are not the actions of the dead, but of the living? But if they are now alive, and if their whole body partakes of life, how can they venture the assertion that the flesh is not qualified to be a partaker of life, when they do confess that they have life at the present moment? It is just as if anybody were to take up a sponge full of water, or a torch on fire, and to declare that the sponge could not possibly partake of the water, or the torch of the fire. In this very manner do those men, by alleging that they are alive and bear life about in their members, contradict themselves afterwards, when they represent these members as not being capable of receiving life. But if the present temporal life, which is of such an inferior nature to eternal life, can nevertheless effect so much as to quicken our mortal members, why should not eternal life, being much more powerful than this, vivify the flesh, which has already held converse with, and been accustomed to sustain, life? For that the flesh can really partake of life, is shown from the fact of it; being alive; for it lives on, as long as it is God's purpose that it should do so. It is manifest, too, that God has the power to confer life upon it, inasmuch as He grants life to us who are in existence. And, therefore, since the Lord has power to infuse life into what He has fashioned, and since the flesh is capable of being quickened, what remains to prevent its participating in incorruption, which is a blissful and never-ending life granted by God?" '
5.6.1. Now God shall be glorified in His handiwork, fitting it so as to be conformable to, and modelled after, His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not merely a part of man, was made in the likeness of God. Now the soul and the spirit are certainly a part of the man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, "We speak wisdom among them that are perfect," terming those persons "perfect" who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms "spiritual," they being spiritual because they partake of the Spirit, and not because their flesh has been stripped off and taken away, and because they have become purely spiritual. For if any one take away the substance of flesh, that is, of the handiwork of God, and understand that which is purely spiritual, such then would not be a spiritual man but would be the spirit of a man, or the Spirit of God. But when the spirit here blended with the soul is united to God\'s handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit be wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image of God in his formation (in plasmate), but not receiving the similitude through the Spirit; and thus is this being imperfect. Thus also, if any one take away the image and set aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, "Now the God of peace sanctify you perfect (perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ." Now what was his object in praying that these three--that is, soul, body, and spirit-- might be preserved to the coming of the Lord, unless he was aware of the future reintegration and union of the three, and that they should be heirs of one and the same salvation? For this cause also he declares that those are "the perfect" who present unto the Lord the three component parts without offence. Those, then, are the perfect who have had the Spirit of God remaining in them, and have preserved their souls and bodies blameless, holding fast the faith of God, that is, that faith which is directed towards God, and maintaining righteous dealings with respect to their neighbours.
5.8.1. But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms "an earnest," that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, "In which ye also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance." This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality. "For ye," he declares, "are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." This, however does not take place by a casting away of the flesh, but by the impartation of the Spirit. For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, "by which we cry, Abba, Father." If therefore, at the present time, having the earnest, we do cry, "Abba, Father," what shall it be when, on rising again, we behold Him face to face; when all the members shall burst out into a continuous hymn of triumph, glorifying Him who raised them from the dead, and gave the gift of eternal life? For if the earnest, gathering man into itself, does even now cause him to cry, "Abba, Father," what shall the complete grace of the Spirit effect, which shall be given to men by God? It will render us like unto Him, and accomplish the will of the Father; for it shall make man after the image and likeness of God.
5.16.2. And then, again, this Word was manifested when the Word of God was made man, assimilating Himself to man, and man to Himself, so that by means of his resemblance to the Son, man might become precious to the Father. For in times long past, it was said that man was created after the image of God, but it was not actually shown; for the Word was as yet invisible, after whose image man was created, Wherefore also he did easily lose the similitude. When, however, the Word of God became flesh, He confirmed both these: for He both showed forth the image truly, since He became Himself what was His image; and He re-established the similitude after a sure manner, by assimilating man to the invisible Father through means of the visible Word.
5.18.3. For the Creator of the world is truly the Word of God: and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things; and therefore He came to His own in a visible manner, and was made flesh, and hung upon the tree, that He might sum up all things in Himself. "And His own peculiar people did not receive Him," as Moses declared this very thing among the people: "And thy life shall be hanging before thine eyes, and thou wilt not believe thy life." Those therefore who did not receive Him did not receive life. "But to as many as received Him, to them gave He power to become the sons of God." For it is He who has power from the Father over all things, since He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect, and appointing a law observable to the outward senses, that all things should continue each in its own order; and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, "Our God shall openly come, and will not keep silence." Then he shows also the judgment which is brought in by Him, saying, "A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people."
5.28.1. Inasmuch, then, as in this world (aiwni) some persons betake themselves to the light, and by faith unite themselves with God, but others shun the light, and separate themselves from God, the Word of God comes preparing a fit habitation for both. For those indeed who are in the light, that they may derive enjoyment from it, and from the good things contained in it; but for those in darkness, that they may partake in its calamities. And on this account He says, that those upon the right hand are called into the kingdom of heaven, but that those on the left He will send into eternal fire for they have deprived themselves of all good.
5.28.4. And therefore throughout all time, man, having been moulded at the beginning by the hands of God, that is, of the Son and of the Spirit, is made after the image and likeness of God: the chaff, indeed, which is the apostasy, being cast away; but the wheat, that is, those who bring forth fruit to God in faith, being gathered into the barn. And for this cause tribulation is necessary for those who are saved, that having been after a manner broken up, and rendered fine, and sprinkled over by the patience of the Word of God, and set on fire for purification, they may be fitted for the royal banquet. As a certain man of ours said, when he was condemned to the wild beasts because of his testimony with respect to God: "I am the wheat of Christ, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God."
5.30.3. It is therefore more certain, and less hazardous, to await the fulfilment of the prophecy, than to be making surmises, and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved. For if there are many names found possessing this number, it will be asked which among them shall the coming man bear. It is not through a want of names containing the number of that name that I say this, but on account of the fear of God, and zeal for the truth: for the name Evanthas (EUANQAS) contains the required number, but I make no allegation regarding it. Then also Lateinos (LATEINOS) has the number six hundred and sixty-six; and it is a very probable solution, this being the name of the last kingdom of the four seen by Daniel. For the Latins are they who at present bear rule: I will not, however, make any boast over this coincidence. Teitan too, (TEITAN, the first syllable being written with the two Greek vowels e and i), among all the names which are found among us, is rather worthy of credit. For it has in itself the predicted number, and is composed of six letters, each syllable containing three letters; and the word itself is ancient, and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols which are worshipped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed "Titan" by those who do now possess the rule. This word, too, contains a certain outward appearance of vengeance, and of one inflicting merited punishment because he (Antichrist) pretends that he vindicates the oppressed. And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name "Titan" has so much to recommend it, there is a strong degree of probability, that from among the many names suggested, we infer, that perchance he who is to come shall be called "Titan." We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian\'s reign.
5.36.3. John, therefore, did distinctly foresee the first "resurrection of the just," and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize with his vision. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, so as to pass into the liberty of the sons of God. And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth from bondage at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has thought concerning them arisen within the heart of man, For there is the one Son, who accomplished His Father\'s will; and one human race also in which the mysteries of God are wrought, "which the angels desire to look into;" and they are not able to search out the wisdom of God, by means of Which His handiwork, confirmed and incorporated with His Son, is brought to perfection; that His offspring, the First-begotten Word, should descend to the creature (facturam), that is, to what had been moulded (plasma), and that it should be contained by Him; and, on the other hand, the creature should contain the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God.'". None
154. Justin, First Apology, 59 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • image of God, and likeness • prophetic imagery

 Found in books: Osborne (2001) 163; Ramelli (2013) 199

59. And that you may learn that it was from our teachers - we mean the account given through the prophets- that Plato borrowed his statement that God, having altered matter which was shapeless, made the world, hear the very words spoken through Moses, who, as above shown, was the first prophet, and of greater antiquity than the Greek writers; and through whom the Spirit of prophecy, signifying how and from what materials God at first formed the world, spoke thus: In the beginning God created the heaven and the earth. And the earth was invisible and unfurnished, and darkness was upon the face of the deep; and the Spirit of God moved over the waters. And God said, Let there be light; and it was so. So that both Plato and they who agree with him, and we ourselves, have learned, and you also can be convinced, that by the word of God the whole world was made out of the substance spoken of before by Moses. And that which the poets call Erebus, we know was spoken of formerly by Moses. Deuteronomy 32:22 ''. None
155. Justin, Dialogue With Trypho, 114 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Image of God • Image xvi,

 Found in books: Goodman (2006) 209; Rowland (2009) 509

114. Some rules for discerning what is said about Christ. The circumcision of the Jews is very different from that which Christians receive Justin: For the Holy Spirit sometimes brought about that something, which was the type of the future, should be done clearly; sometimes He uttered words about what was to take place, as if it was then taking place, or had taken place. And unless those who read perceive this art, they will not be able to follow the words of the prophets as they ought. For example's sake, I shall repeat some prophetic passages, that you may understand what I say. When He speaks by Isaiah, 'He was led as a sheep to the slaughter, and like a lamb before the shearer,' Isaiah 53:7 He speaks as if the suffering had already taken place. And when He says again, 'I have stretched out my hands to a disobedient and gainsaying people;' Isaiah 65:2 and when He says, 'Lord, who has believed our report?' Isaiah 53:1— the words are spoken as if announcing events which had already come to pass. For I have shown that Christ is oftentimes called a Stone in parable, and in figurative speech Jacob and Israel. And again, when He says, 'I shall behold the heavens, the works of