1. Hebrew Bible, Exodus, 2.4, 2.6, 2.21, 3.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •non-literal interpretation, liturgical-spiritualization •non-literal interpretation •non-literal interpretation, name-interpretation, onomastic Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 140; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 198, 213| 2.4. "וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה לוֹ׃", 2.6. "וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃", 2.21. "וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאִישׁ וַיִּתֵּן אֶת־צִפֹּרָה בִתּוֹ לְמֹשֶׁה׃", 3.1. "וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל־פַּרְעֹה וְהוֹצֵא אֶת־עַמִּי בְנֵי־יִשְׂרָאֵל מִמִּצְרָיִם׃", 3.1. "וּמֹשֶׁה הָיָה רֹעֶה אֶת־צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת־הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל־הַר הָאֱלֹהִים חֹרֵבָה׃", | 2.4. "And his sister stood afar off, to know what would be done to him.", 2.6. "And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’", 2.21. "And Moses was content to dwell with the man; and he gave Moses Zipporah his daughter.", 3.1. "Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the farthest end of the wilderness, and came to the mountain of God, unto Horeb.", |
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2. Hebrew Bible, Deuteronomy, 2.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •non-literal interpretation, liturgical-spiritualization Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 213| 2.5. "אַל־תִּתְגָּרוּ בָם כִּי לֹא־אֶתֵּן לָכֶם מֵאַרְצָם עַד מִדְרַךְ כַּף־רָגֶל כִּי־יְרֻשָּׁה לְעֵשָׂו נָתַתִּי אֶת־הַר שֵׂעִיר׃", | 2.5. "contend not with them; for I will not give you of their land, no, not so much as for the sole of the foot to tread on; because I have given mount Seir unto Esau for a possession.", |
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3. Hebrew Bible, Job, 3.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •non-literal interpretation, chrysostom and didymus on noah •non-literal interpretation, chrysostom and origen on bread •non-literal interpretation, name-interpretation, onomastic Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 260, 261| 3.3. "יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר׃", | 3.3. "Let the day perish wherein I was born, And the night wherein it was said: ‘A man-child is brought forth.’", |
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4. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 89| 5.23. "וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃", | 5.23. "And all the days of Enoch were three hundred sixty and five years.", |
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5. Hebrew Bible, Psalms, 1.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •non-literal interpretation, name-interpretation, onomastic Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 198| 1.5. "עַל־כֵּן לֹא־יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים׃", | 1.5. "Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous.", |
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6. Hebrew Bible, Isaiah, 8.7-8.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •non-literal interpretation, scripture interprets scripture Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 139| 8.7. "וְלָכֵן הִנֵּה אֲדֹנָי מַעֲלֶה עֲלֵיהֶם אֶת־מֵי הַנָּהָר הָעֲצוּמִים וְהָרַבִּים אֶת־מֶלֶךְ אַשּׁוּר וְאֶת־כָּל־כְּבוֹדוֹ וְעָלָה עַל־כָּל־אֲפִיקָיו וְהָלַךְ עַל־כָּל־גְּדוֹתָיו׃", 8.8. "וְחָלַף בִּיהוּדָה שָׁטַף וְעָבַר עַד־צַוָּאר יַגִּיעַ וְהָיָה מֻטּוֹת כְּנָפָיו מְלֹא רֹחַב־אַרְצְךָ עִמָּנוּ אֵל׃", | 8.7. "Now therefore, behold, the Lord bringeth up upon them The waters of the River, mighty and many, Even the king of Assyria and all his glory; And he shall come up over all his channels, And go over all his banks;", 8.8. "And he shall sweep through Judah Overflowing as he passeth through He shall reach even to the neck; And the stretching out of his wings Shall fill the breadth of thy land, O Immanuel.", |
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7. Hebrew Bible, Amos, 6.3, 9.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •non-literal interpretation, liturgical-spiritualization •non-literal interpretation, scripture interprets scripture Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 139, 213| 6.3. "הַמְנַדִּים לְיוֹם רָע וַתַּגִּישׁוּן שֶׁבֶת חָמָס׃", 9.2. "אִם־יַחְתְּרוּ בִשְׁאוֹל מִשָּׁם יָדִי תִקָּחֵם וְאִם־יַעֲלוּ הַשָּׁמַיִם מִשָּׁם אוֹרִידֵם׃", | 6.3. "Ye that put far away the evil day, And cause the seat of violence to come near;", 9.2. "Though they dig into the nether-world, Thence shall My hand take them; And though they climb up to heaven, Thence will I bring them down.", |
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8. Homer, Iliad, 21.17, 21.67-21.70 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •non-literal interpretation Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 45 | 21.17. / even so before Achilles was the sounding stream of deep-eddying Xanthus filled confusedly with chariots and with men.But the Zeus-begotten left there his spear upon the bank, leaning against the tamarisk bushes, and himself leapt in like a god with naught but his sword; and grim was the work he purposed in his heart, and turning him this way 21.67. / eager to touch his knees, and exceeding fain of heart was he to escape from evil death and black fate. Then goodly Achilles lifted on high his long spear, eager to smite him, but Lycaon stooped and ran thereunder, and clasped his knees; and the spear passed over his back and was stayed in the ground, 21.68. / eager to touch his knees, and exceeding fain of heart was he to escape from evil death and black fate. Then goodly Achilles lifted on high his long spear, eager to smite him, but Lycaon stooped and ran thereunder, and clasped his knees; and the spear passed over his back and was stayed in the ground, 21.69. / eager to touch his knees, and exceeding fain of heart was he to escape from evil death and black fate. Then goodly Achilles lifted on high his long spear, eager to smite him, but Lycaon stooped and ran thereunder, and clasped his knees; and the spear passed over his back and was stayed in the ground, 21.70. / albeit fain to glut itself with the flesh of man. Then Lycaon besought him, with the one hand clasping his knees while with the other he held the sharp spear, and would not let it go; and he spake and addressed him with winged words:I beseech thee by thy knees, Achilles, and do thou respect me and have pity; in thine eyes, O thou |
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9. Septuagint, Wisdom of Solomon, 2.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •non-literal interpretation, liturgical-spiritualization Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 213 | 2.4. Our name will be forgotten in time and no one will remember our works;our life will pass away like the traces of a cloud,and be scattered like mist that is chased by the rays of the sun and overcome by its heat. |
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| 10. Philo of Alexandria, Questions On Genesis, 2.26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •non-literal interpretation, chrysostom on anthropomorphism Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 122 |
| 11. Philo of Alexandria, Allegorical Interpretation, 1.105, 3.59-3.60, 3.77 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •non-literal interpretation •non-literal interpretation, chrysostom and didymus on noah •non-literal interpretation, name-interpretation, onomastic Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 140, 142; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261 |
| 12. Philo of Alexandria, On Sobriety, 17 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •non-literal interpretation Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142 |
13. Philo of Alexandria, On The Confusion of Tongues, 14 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •non-literal interpretation Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 142 | 14. Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap. |
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| 14. Philo of Alexandria, That The Worse Attacks The Better, 81 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •non-literal interpretation Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 140 |
15. New Testament, Luke, 1.1-1.35, 6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •non-literal interpretation, theodoret’s formulations •non-literal interpretation, chrysostom and origen on bread •non-literal interpretation Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 72, 89, 260| 1.1. ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 1.2. καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 1.3. ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 1.4. ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 1.5. ΕΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ. 1.6. ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι. 1.7. καὶ οὐκ ἦν αὐτοῖς τέκνον, καθότι ἦν [ἡ] Ἐλεισάβετ στεῖρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν. 1.8. Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ 1.9. κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.10. καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος· 1.11. ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. 1.12. καὶ ἐταράχθη Ζαχαρίας ἰδών, καὶ φόβος ἐπέπεσεν ἐπʼ αὐτόν. 1.13. εἶπεν δὲ πρὸς αὐτὸν ὁ ἄγγελος Μὴ φοβοῦ, Ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλεισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάνην· 1.14. καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται· 1.15. ἔσται γὰρ μέγας ἐνώπιον Κυρίου, καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ, 1.16. καὶ πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ Κύριον τὸν θεὸν αὐτῶν· 1.17. καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἠλεία, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον. 1.18. καὶ εἶπεν Ζαχαρίας πρὸς τὸν ἄγγελον Κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἰμι πρεσβύτης καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς. 1.19. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ Ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα· 1.20. καὶ ἰδοὺ ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀνθʼ ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν. 1.21. καὶ ἦν ὁ λαὸς προσδοκῶν τὸν Ζαχαρίαν, καὶ ἐθαύμαζον ἐν τῷ χρονίζειν ἐν τῷ ναῷ αὐτόν. 1.22. ἐξελθὼν δὲ οὐκ ἐδύνατο λαλῆσαι αὐτοῖς, καὶ ἐπέγνωσαν ὅτι ὀπτασίαν ἑώρακεν ἐν τῷ ναῷ· καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενεν κωφός. 1.23. Καὶ ἐγένετο ὡς ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. 1.24. Μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν Ἐλεισάβετ ἡ γυνὴ αὐτοῦ· καὶ περιέκρυβεν ἑαυτὴν μῆνας πέντε, 1.25. λέγουσα ὅτι Οὕτως μοι πεποίηκεν Κύριος ἐν ἡμέραις αἷς ἐπεῖδεν ἀφελεῖν ὄνειδός μου ἐν ἀνθρώποις. 1.26. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ 1.27. πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυείδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ. 1.28. καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ. 1.29. ἡ δὲ ἐπὶ τῷ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὗτος. 1.30. καὶ εἶπεν ὁ ἄγγελος αὐτῇ Μὴ φοβοῦ, Μαριάμ, εὗρες γὰρ χάριν παρὰ τῷ θεῷ· 1.31. καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. 1.32. οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.33. καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. 1.34. εἶπεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; 1.35. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 6.6. Ἐγένετο δὲ ἐν ἑτέρῳ σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν συναγωγὴν καὶ διδάσκειν· καὶ ἦν ἄνθρωπος ἐκεῖ καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά· | 1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division, 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years." 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time." 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying, 1.25. "Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men." 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!" 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom." 1.34. Mary said to the angel, "How can this be, seeing I am a virgin?" 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. |
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16. New Testament, Hebrews, 1.1, 1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •non-literal interpretation, prophetic reference •non-literal interpretation, harmony of ot/nt Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 121, 141| 1.1. ΠΟΛΥΜΕΡΩΣ ΚΑΙ ΠΟΛΥΤΡΟΠΩΣ πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 1.4. τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα. | 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways, 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. |
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17. New Testament, Romans, 3.3, 4.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •non-literal interpretation, of light •non-literal interpretation, name-interpretation, onomastic Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 198, 290| 3.3. τί γάρ; εἰ ἠπίστησάν τινες, μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει; | 3.3. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? |
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18. New Testament, John, 1.9, 9.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •non-literal interpretation, of light •non-literal interpretation, adam’s rib •non-literal interpretation, hexaplaric readings Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 174, 290| 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 9.4. ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι. | 1.9. The true light that enlightens everyone was coming into the world. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. |
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19. New Testament, Matthew, 0.6, 1.2-1.3, 5.8, 6.1, 6.6, 7.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •non-literal interpretation, harmony of ot/nt •non-literal interpretation, name-interpretation, onomastic •non-literal interpretation, typology •non-literal interpretation, prophecy •non-literal interpretation, chrysostom and origen on bread Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 64, 121, 198, 236, 260| 1.2. Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, 1.3. Ἰούδας δὲ ἐγέννησεν τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ, Φαρὲς δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ, 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 6.1. Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 7.1. Μὴ κρίνετε, ἵνα μὴ κριθῆτε· | 1.2. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.3. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 5.8. Blessed are the pure in heart, For they shall see God. 6.1. "Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 7.1. "Don't judge, so that you won't be judged. |
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20. New Testament, 1 Corinthians, 1.8-1.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •non-literal interpretation, adam’s rib •non-literal interpretation, hexaplaric readings Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 174| 1.8. ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ]. 1.9. πιστὸς ὁ θεὸς διʼ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. | 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. |
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21. New Testament, Acts, 3.0, 7.2-7.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •non-literal interpretation, name-interpretation, onomastic •non-literal interpretation, theodoret’s formulations Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 89, 198| 7.2. ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, 7.3. καὶ εἶπεν πρὸς αὐτόν Ἔξελθε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω· 7.4. τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε, | 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. |
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| 22. Tertullian, On Fasting, Against The Psychics, 7-8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 213 |
23. Theophilus, To Autolycus, 2.28, 3.19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •non-literal interpretation, julian on culture, myth •non-literal interpretation, chrysostom and didymus on noah •non-literal interpretation, name-interpretation, onomastic Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 179, 261 | 2.28. And Adam having been cast out of Paradise, in this condition knew Eve his wife, whom God had formed into a wife for him out of his rib. And this He did, not as if He were unable to make his wife separately, but God foreknew that man would call upon a number of gods. And having this prescience, and knowing that through the serpent error would introduce a number of gods which had no existence - for there being but one God, even then error was striving to disseminate a multitude of gods, saying, You shall be as gods;- lest, then, it should be supposed that one God made the man and another the woman, therefore He made them both; and God made the woman together with the man, not only that thus the mystery of God's sole government might be exhibited, but also that their mutual affection might be greater. Therefore said Adam to Eve, This is now bone of my bones, and flesh of my flesh. And besides, he prophesied, saying, For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh; which also itself has its fulfilment in ourselves. For who that marries lawfully does not despise mother and father, and his whole family connection, and all his household, cleaving to and becoming one with his own wife, fondly preferring her? So that often, for the sake of their wives, some submit even to death. This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve. And he is called demon and dragon, on account of his [ἀποδεδρακέναι] revolting from God. For at first he was an angel. And concerning his history there is a great deal to be said; wherefore I at present omit the relation of it, for I have also given an account of him in another place. 3.19. And neither does he make out that there was a second flood: on the contrary, he said that never again would there be a flood of water on the world; as neither indeed has there been, nor ever shall be. And he says that eight human beings were preserved in the ark, in that which had been prepared by God's direction, not by Deucalion, but by Noah; which Hebrew word means rest, as we have elsewhere shown that Noah, when he announced to the men then alive that there was a flood coming, prophesied to them, saying, Come there, God calls you to repentance. On this account he was fitly called Deucalion. And this Noah had three sons (as we mentioned in the second book), whose names were Shem, and Ham, and Japhet; and these had three wives, one wife each; each man and his wife. This man some have surnamed Eunuchus. All the eight persons, therefore, who were found in the ark were preserved. And Moses showed that the flood lasted forty days and forty nights, torrents pouring from heaven, and from the fountains of the deep breaking up, so that the water overtopped every high hill 15 cubits. And thus the race of all the men that then were was destroyed, and those only who were protected in the ark were saved; and these, we have already said, were eight. And of the ark, the remains are to this day to be seen in the Arabian mountains. This, then, is in sum the history of the deluge. |
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| 24. Eusebius of Caesarea, Demonstration of The Gospel, 8.1.66 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •non-literal interpretation, typology Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 241 |
| 25. Origen, Homiliae In Genesim (In Catenis), 2.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •non-literal interpretation, chrysostom and didymus on noah •non-literal interpretation, name-interpretation, onomastic Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261 |
| 26. Origen, Fragments On Ephesians, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •non-literal interpretation Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 72 |
27. Origen, Against Celsus, 1.20, 4.38 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •non-literal interpretation, celsus •non-literal interpretation, julian on culture, myth Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 29, 179 | 1.20. And yet, against his will, Celsus is entangled into testifying that the world is comparatively modern, and not yet ten thousand years old, when he says that the Greeks consider those things as ancient, because, owing to the deluges and conflagrations, they have not beheld or received any memorials of older events. But let Celsus have, as his authorities for the myth regarding the conflagrations and inundations, those persons who, in his opinion, are the most learned of the Egyptians, traces of whose wisdom are to be found in the worship of irrational animals, and in arguments which prove that such a worship of God is in conformity with reason, and of a secret and mysterious character. The Egyptians, then, when they boastfully give their own account of the divinity of animals, are to be considered wise; but if any Jew, who has signified his adherence to the law and the lawgiver, refer everything to the Creator of the universe, and the only God, he is, in the opinion of Celsus and those like him, deemed inferior to him who degrades the Divinity not only to the level of rational and mortal animals, but even to that of irrational also!- a view which goes far beyond the mythical doctrine of transmigration, according to which the soul falls down from the summit of heaven, and enters into the body of brute beasts, both tame and savage! And if the Egyptians related fables of this kind, they are believed to convey a philosophical meaning by their enigmas and mysteries; but if Moses compose and leave behind him histories and laws for an entire nation, they are to be considered as empty fables, the language of which admits of no allegorical meaning! 4.38. In the next place, as it is his object to slander our Scriptures, he ridicules the following statement: And God caused a deep sleep to fall upon Adam, and he slept: and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which He had taken from the man, made He a woman, and so on; without quoting the words, which would give the hearer the impression that they are spoken with a figurative meaning. He would not even have it appear that the words were used allegorically, although he says afterwards, that the more modest among Jews and Christians are ashamed of these things, and endeavour to give them somehow an allegorical signification. Now we might say to him, Are the statements of your inspired Hesiod, which he makes regarding the woman in the form of a myth, to be explained allegorically, in the sense that she was given by Jove to men as an evil thing, and as a retribution for the theft of the fire; while that regarding the woman who was taken from the side of the man (after he had been buried in deep slumber), and was formed by God, appears to you to be related without any rational meaning and secret signification? But is it not uncandid, not to ridicule the former as myths, but to admire them as philosophical ideas in a mythical dress, and to treat with contempt the latter, as offending the understanding, and to declare that they are of no account? For if, because of the mere phraseology, we are to find fault with what is intended to have a secret meaning, see whether the following lines of Hesiod, a man, as you say, inspired, are not better fitted to excite laughter:- 'Son of Iapetus!' with wrathful heart Spoke the cloud-gatherer: 'Oh, unmatched in art! Exult in this the flame retrieved, And do you triumph in the god deceived? But you, with the posterity of man, Shall rue the fraud whence mightier ills began; I will send evil for your stealthy fire, While all embrace it, and their bane desire.' The sire, who rules the earth, and sways the pole, Had said, and laughter fill'd his secret soul. He bade the artist-god his hest obey, And mould with tempering waters ductile clay: Infuse, as breathing life and form began, The supple vigour, and the voice of man: Her aspect fair as goddesses above, A virgin's likeness, with the brows of love. He bade Minerva teach the skill that dyes The web with colors, as the shuttle flies; He called the magic of Love's Queen to shed A nameless grace around her courteous head; Instil the wish that longs with restless aim, And cares of dress that feed upon the frame: Bade Hermes last implant the craft refined of artful manners, and a shameless mind. He said; their king th' inferior powers obeyed: The fictile likeness of a bashful maid Rose from the temper'd earth, by Jove's behest, Under the forming god; the zone and vest Were clasp'd and folded by Minerva's hand: The heaven-born graces, and persuasion bland Deck'd her round limbs with chains of gold: the hours of loose locks twined her temples with spring flowers. The whole attire Minerva's curious care Form'd to her shape, and fitted to her air. But in her breast the herald from above, Full of the counsels of deep thundering Jove, Wrought artful manners, wrought perfidious lies, And speech that thrills the blood, and lulls the wise. Her did th' interpreter of gods proclaim, And named the woman with Pandora's name; Since all the gods conferr'd their gifts, to charm, For man's inventive race, this beauteous harm. Moreover, what is said also about the casket is fitted of itself to excite laughter; for example:- Whilome on earth the sons of men abode From ills apart, and labour's irksome load, And sore diseases, bringing age to man; Now the sad life of mortals is a span. The woman's hands a mighty casket bear; She lifts the lid; she scatters griefs in air: Alone, beneath the vessel's rims detained, Hope still within th' unbroken cell remained, Nor fled abroad; so will'd cloud-gatherer Jove: The woman's hand had dropp'd the lid above. Now, to him who would give to these lines a grave allegorical meaning (whether any such meaning be contained in them or not), we would say: Are the Greeks alone at liberty to convey a philosophic meaning in a secret covering? Or perhaps also the Egyptians, and those of the Barbarians who pride themselves upon their mysteries and the truth (which is concealed within them); while the Jews alone, with their lawgiver and historians, appear to you the most unintelligent of men? And is this the only nation which has not received a share of divine power, and which yet was so grandly instructed how to rise upwards to the uncreated nature of God, and to gaze on Him alone, and to expect from Him alone (the fulfilment of) their hopes? |
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| 28. Origen, Commentary On Genesis, 6.70 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •non-literal interpretation, name-interpretation, onomastic Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 198 |
| 29. Porphyry, The Homeric Questions On The Iliad, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 66 |
| 30. Basil of Caesarea, Homiliae In Hexaemeron, 2.8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •non-literal interpretation, of light Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 290 |
| 31. Ephrem, Commentary On Genesis, 16.1.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •non-literal interpretation, name-interpretation, onomastic Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 198 |
| 32. John Chrysostom, Homilies On Acts, 9.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •non-literal interpretation, name-interpretation, onomastic Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 198 |
| 33. Didymus, Commentarium In Job, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •non-literal interpretation, chrysostom and didymus on noah •non-literal interpretation, name-interpretation, onomastic Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261 |
| 34. Didymus, In Genesim, 4.5-4.23 (4th cent. CE - 4th cent. CE) Tagged with subjects: •non-literal interpretation, chrysostom on anthropomorphism •non-literal interpretation, blessing of judah •non-literal interpretation, etymology and allegory •non-literal interpretation, name-interpretation, onomastic •non-literal interpretation, prophetic reference •non-literal interpretation, scripture interprets scripture Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 122, 137, 139, 141, 145, 156 |
| 35. Ambrose, On Noah And The Ark, 1.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •non-literal interpretation, chrysostom and didymus on noah •non-literal interpretation, name-interpretation, onomastic Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261 |
| 36. Julian (Emperor), Against The Galileans, 4, 15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 179 |
| 37. Basil of Caesarea, Homiliae Super Psalmos, 33.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •non-literal interpretation, of light Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 290 |
| 46. Basil of Caesarea, Short Rules, 252 Tagged with subjects: •non-literal interpretation, chrysostom and origen on bread Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 260 |
| 50. Aristotle, Apor. Hom., None Tagged with subjects: •non-literal interpretation Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 144 |
| 60. Aristobulus, Ap. Euseb. Praep. Evang., 8.10.1 Tagged with subjects: •non-literal interpretation Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 66 |
