1. Hebrew Bible, Deuteronomy, 25.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • greed • greed, alleged of priests
Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 149, 150; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 135
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25.15 אֶבֶן שְׁלֵמָה וָצֶדֶק יִהְיֶה־לָּךְ אֵיפָה שְׁלֵמָה וָצֶדֶק יִהְיֶה־לָּךְ לְמַעַן יַאֲרִיכוּ יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃'' None | sup>
25.15 A perfect and just weight shalt thou have; a perfect and just measure shalt thou have; that thy days may be long upon the land which the LORD thy God giveth thee.'' None |
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2. Hebrew Bible, Isaiah, 10.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • greed • greed, alleged of priests
Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 151; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 95
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10.2 וְהָיָה בַּיּוֹם הַהוּא לֹא־יוֹסִיף עוֹד שְׁאָר יִשְׂרָאֵל וּפְלֵיטַת בֵּית־יַעֲקֹב לְהִשָּׁעֵן עַל־מַכֵּהוּ וְנִשְׁעַן עַל־יְהוָה קְדוֹשׁ יִשְׂרָאֵל בֶּאֱמֶת׃10.2 לְהַטּוֹת מִדִּין דַּלִּים וְלִגְזֹל מִשְׁפַּט עֲנִיֵּי עַמִּי לִהְיוֹת אַלְמָנוֹת שְׁלָלָם וְאֶת־יְתוֹמִים יָבֹזּוּ׃ ' None | sup>
10.2 To turn aside the needy from judgment, And to take away the right of the poor of My people, That widows may be their spoil, And that they may make the fatherless their prey!'' None |
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3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • avarice/greed • greed
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 166; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 149, 150, 151
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4. Euripides, Phoenician Women, 531-540 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • greed • pleonexia (‘greed’) • topos, topoi, greed
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 171, 213; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 341
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531 τί τῆς κακίστης δαιμόνων ἐφίεσαι'532 Φιλοτιμίας, παῖ; μὴ σύ γ': ἄδικος ἡ θεός:" "533 πολλοὺς δ' ἐς οἴκους καὶ πόλεις εὐδαίμονας" "534 ἐσῆλθε κἀξῆλθ' ἐπ' ὀλέθρῳ τῶν χρωμένων:" "535 ἐφ' ᾗ σὺ μαίνῃ. κεῖνο κάλλιον, τέκνον," '536 ̓Ισότητα τιμᾶν, ἣ φίλους ἀεὶ φίλοις 537 πόλεις τε πόλεσι συμμάχους τε συμμάχοις 538 συνδεῖ: τὸ γὰρ ἴσον μόνιμον ἀνθρώποις ἔφυ,' "539 τῷ πλέονι δ' αἰεὶ πολέμιον καθίσταται" "540 τοὔλασσον ἐχθρᾶς θ' ἡμέρας κατάρχεται." '" None | sup>
531 has something to say wiser than youth. Why, my son, do you so long for Ambition, that worst of deities? Oh, do not; the goddess is unjust; many are the homes and cities once prosperous that she has entered and left, to the ruin of her worshippers;'532 has something to say wiser than youth. Why, my son, do you so long for Ambition, that worst of deities? Oh, do not; the goddess is unjust; many are the homes and cities once prosperous that she has entered and left, to the ruin of her worshippers; 535 and she is the one you are mad for. It is better, my son, to honor Equality, who always joins friend to friend, city to city, allies to allies; for Equality is naturally lasting among men; but the less is always in opposition to the greater, 540 and begins the dawn of hatred. For it is Equality that has set up for man measures and divisions of weights, and has determined numbers; night’s sightless eye, and radiant sun proceed upon their yearly course on equal terms, ' None |
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5. Herodotus, Histories, 3.22, 9.122 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Herodotus, greed in • avarice/greed • greed • greed,
Found in books: Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 113; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 93, 94, 115; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 191
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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.
9.122 τούτου δὲ Ἀρταΰκτεω τοῦ ἀνακρεμασθέντος προπάτωρ Ἀρτεμβάρης ἐστὶ ὁ Πέρσῃσι ἐξηγησάμενος λόγον τὸν ἐκεῖνοι ὑπολαβόντες Κύρῳ προσήνεικαν λέγοντα τάδε. “ἐπεὶ Ζεὺς Πέρσῃσι ἡγεμονίην διδοῖ, ἀνδρῶν δὲ σοὶ Κῦρε, κατελὼν Ἀστυάγην, φέρε, γῆν γὰρ ἐκτήμεθα ὀλίγην καὶ ταύτην τρηχέαν, μεταναστάντες ἐκ ταύτης ἄλλην σχῶμεν ἀμείνω. εἰσὶ δὲ πολλαὶ μὲν ἀστυγείτονες πολλαὶ δὲ καὶ ἑκαστέρω, τῶν μίαν σχόντες πλέοσι ἐσόμεθα θωμαστότεροι. οἰκὸς δὲ ἄνδρας ἄρχοντας τοιαῦτα ποιέειν· κότε γὰρ δὴ καὶ παρέξει κάλλιον ἢ ὅτε γε ἀνθρώπων τε πολλῶν ἄρχομεν πάσης τε τῆς Ἀσίης; ” Κῦρος δὲ ταῦτα ἀκούσας καὶ οὐ θωμάσας τὸν λόγον ἐκέλευε ποιέειν ταῦτα, οὕτω δὲ αὐτοῖσι παραίνεε κελεύων παρασκευάζεσθαι ὡς οὐκέτι ἄρξοντας ἀλλʼ ἀρξομένους· φιλέειν γὰρ ἐκ τῶν μαλακῶν χώρων μαλακοὺς γίνεσθαι· οὐ γὰρ τι τῆς αὐτῆς γῆς εἶναι καρπόν τε θωμαστὸν φύειν καὶ ἄνδρας ἀγαθοὺς τὰ πολέμια. ὥστε συγγνόντες Πέρσαι οἴχοντο ἀποστάντες, ἑσσωθέντες τῇ γνώμῃ πρὸς Κύρου, ἄρχειν τε εἵλοντο λυπρὴν οἰκέοντες μᾶλλον ἢ πεδιάδα σπείροντες ἄλλοισι δουλεύειν.'' None | sup>
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.
9.122 This Artayctes who was crucified was the grandson of that Artembares who instructed the Persians in a design which they took from him and laid before Cyrus; this was its purport: ,“Seeing that Zeus grants lordship to the Persian people, and to you, Cyrus, among them, let us, after reducing Astyages, depart from the little and rugged land which we possess and occupy one that is better. There are many such lands on our borders, and many further distant. If we take one of these, we will all have more reasons for renown. It is only reasonable that a ruling people should act in this way, for when will we have a better opportunity than now, when we are lords of so many men and of all Asia?” ,Cyrus heard them, and found nothing to marvel at in their design; “Go ahead and do this,” he said; “but if you do so, be prepared no longer to be rulers but rather subjects. Soft lands breed soft men; wondrous fruits of the earth and valiant warriors grow not from the same soil.” ,The Persians now realized that Cyrus reasoned better than they, and they departed, choosing rather to be rulers on a barren mountain side than dwelling in tilled valleys to be slaves to others.'' None |
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6. Thucydides, The History of The Peloponnesian War, 3.82.8, 6.8.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • "greed, lack of", • Greed • greed • greed, • pleonexia (‘greed’)
Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 163; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 213; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 212, 213; Levison (2023), The Greek Life of Adam and Eve. 419
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3.82.8 πάντων δ’ αὐτῶν αἴτιον ἀρχὴ ἡ διὰ πλεονεξίαν καὶ φιλοτιμίαν: ἐκ δ’ αὐτῶν καὶ ἐς τὸ φιλονικεῖν καθισταμένων τὸ πρόθυμον. οἱ γὰρ ἐν ταῖς πόλεσι προστάντες μετὰ ὀνόματος ἑκάτεροι εὐπρεποῦς, πλήθους τε ἰσονομίας πολιτικῆς καὶ ἀριστοκρατίας σώφρονος προτιμήσει, τὰ μὲν κοινὰ λόγῳ θεραπεύοντες ἆθλα ἐποιοῦντο, παντὶ δὲ τρόπῳ ἀγωνιζόμενοι ἀλλήλων περιγίγνεσθαι ἐτόλμησάν τε τὰ δεινότατα ἐπεξῇσάν τε τὰς τιμωρίας ἔτι μείζους, οὐ μέχρι τοῦ δικαίου καὶ τῇ πόλει ξυμφόρου προτιθέντες, ἐς δὲ τὸ ἑκατέροις που αἰεὶ ἡδονὴν ἔχον ὁρίζοντες, καὶ ἢ μετὰ ψήφου ἀδίκου καταγνώσεως ἢ χειρὶ κτώμενοι τὸ κρατεῖν ἑτοῖμοι ἦσαν τὴν αὐτίκα φιλονικίαν ἐκπιμπλάναι. ὥστε εὐσεβείᾳ μὲν οὐδέτεροι ἐνόμιζον, εὐπρεπείᾳ δὲ λόγου οἷς ξυμβαίη ἐπιφθόνως τι διαπράξασθαι, ἄμεινον ἤκουον. τὰ δὲ μέσα τῶν πολιτῶν ὑπ’ ἀμφοτέρων ἢ ὅτι οὐ ξυνηγωνίζοντο ἢ φθόνῳ τοῦ περιεῖναι διεφθείροντο.
6.8.4 καὶ ὁ Νικίας ἀκούσιος μὲν ᾑρημένος ἄρχειν, νομίζων δὲ τὴν πόλιν οὐκ ὀρθῶς βεβουλεῦσθαι, ἀλλὰ προφάσει βραχείᾳ καὶ εὐπρεπεῖ τῆς Σικελίας ἁπάσης, μεγάλου ἔργου, ἐφίεσθαι, παρελθὼν ἀποτρέψαι ἐβούλετο, καὶ παρῄνει τοῖς Ἀθηναίοις τοιάδε.'' None | sup>
3.82.8 The cause of all these evils was the lust for power arising from greed and ambition; and from these passions proceeded the violence of parties once engaged in contention. The leaders in the cities, each provided with the fairest professions, on the one side with the cry of political equality of the people, on the other of a moderate aristocracy, sought prizes for themselves in those public interests which they pretended to cherish, and, recoiling from no means in their struggles for ascendancy, engaged in the direct excesses; in their acts of vengeance they went to even greater lengths, not stopping at what justice or the good of the state demanded, but making the party caprice of the moment their only standard, and invoking with equal readiness the condemnation of an unjust verdict or the authority of the strong arm to glut the animosities of the hour. Thus religion was in honor with neither party; but the use of fair phrases to arrive at guilty ends was in high reputation. Meanwhile the moderate part of the citizens perished between the two, either for not joining in the quarrel, or because envy would not suffer them to escape.
6.8.4 and Nicias, who had been chosen to the command against his will, and who thought that the state was not well advised, but upon a slight and specious pretext was aspiring to the conquest of the whole of Sicily, a great matter to achieve, came forward in the hope of diverting the Athenians from the enterprise, and gave them the following counsel:— '' None |
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7. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Avaritia • avarice/greed
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 331, 332, 333; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 50
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8. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Avaritia • avarice/greed
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 334; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 23, 35
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9. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • greed • greed, alleged of priests
Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 151, 152; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 95
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10. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • "greed, lack of", • avarice/greed • greed,
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 349; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 67
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11. Anon., Sibylline Oracles, 3.189, 3.234-3.245, 3.270 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Greed • greed
Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 98, 106; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 135
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3.189 And all of Titans and of Cronos born
3.234 of which a king of Egypt shall be king 3.235 235 Who shall be a descendant from the Greeks. 3.236 And then the nation of the mighty God 3.237 Shall be again strong and they shall be guide 3.238 of life to all men. But why did God place 3.239 This also in my mind to tell: what first, 3.240 240 And what next, and what evil last shall be 3.241 On all men? Which of these shall take the lead? 3.242 First on the Titans will God visit evil.' "3.243 For they shall pay to mighty Cronos's son" '3.244 The penal satisfaction, since they bound 3.245 245 Both Cronos and the mother dearly loved.
3.270 270 And noble deeds have ever been a care.'' None |
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12. Horace, Sermones, 1.1.70-1.1.73, 2.3.111, 2.3.115-2.3.117 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Avaritia • Juvenal, greed • avarice, condemned • greed
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 344; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 61; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 94, 95, 104, 260
| 2.3 for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto. 1.1.70 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue.
1.1.70 but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother;
1.1.70 but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus;
2.3.115 for some of his writings contain much the same accusations which the others have laid against us, some things that he hath added are very frigid and contemptible, and for the greatest part of what he says, it is very scurrilous, and, to speak no more than the plain truth, it shows him to be a very unlearned person, and what he lays together looks like the work of a man of very bad morals, and of one no better in his whole life than a mountebank.
2.3.115 for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto. ' None |
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13. Philo of Alexandria, On The Cherubim, 32 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • greed
Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 82, 85, 89; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 153
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32 Moses also represents Balaam, who is the symbol of a vain people, stripped of his arms, as a runaway and deserter, well knowing the war which it becomes the soul to carry on for the sake of knowledge; for he says to his ass, who is here a symbol of the irrational designs of life which every foolish man entertains, that "If I had had a sword, I should ere now have slain Thee." And great thanks are due to the Maker of all things, because he, knowing the struggles and resistance of folly, did not give to it the power of language, which would have been like giving a sword to a madman, in order that it might have no power to work great and iniquitous destruction among all whom it should meet with. '' None |
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14. Philo of Alexandria, On The Life of Moses, 1.294-1.299 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • greed
Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 77; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3, 153
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1.294 And Balaam replied: "All that I have hitherto uttered have been oracles and words of God; but what I am going to say are merely the suggestions of my own mind: and taking him by the right hand, he, while they two were alone, gave him advice, by the adoption of which he might, as far as possible, guard against the power of his enemies, accusing himself of the most enormous crimes. For why, some one may perhaps say, do you thus retire into solitude and give counsel suggesting things contrary to the oracles of God, unless indeed that your counsels are more powerful than his decrees?" 1.295 Come, then, let us examine into his fine recommendations, and see how cunningly they were contrived with reference to the most certain defeat of those who had hitherto always been able to conquer. As he knew that the only way by which the Hebrews could be subdued was by leading them to violate the law, he endeavoured to seduce them by means of debauchery and intemperance, that mighty evil, to the still greater crime of impiety, putting pleasure before them as a bait; 1.296 for, said he, "O king! the women of the country surpass all other women in beauty, and there are no means by which a man is more easily subdued than by the beauty of a woman; therefore, if you enjoin the most beautiful of them to grant their favours to them and to prostitute themselves to them, they will allure and overcome the youth of your enemies. 1.297 But you must warn them not to surrender their beauty to those who desire them with too great facility and too speedily, for resistance and coyness will stimulate the passions and excite them more, and will kindle a more impetuous desire; and so, being wholly subdued by their appetites, they will endure to do and to suffer anything. 1.298 "And let any damsel who is thus prepared for the sport resist, and say, wantonly, to a lover who is thus influenced, "It is not fitting for you to enjoy my society till you have first abandoned your native habits, and have changed, and learnt to honour the same practices that I do. And I must have a conspicuous proof of your real change, which I can only have by your consenting to join me in the same sacrifices and libations which I use, and which we may then offer together at the same images and statues, and other erections in honour of my gods. 1.299 And the lover being, as it were, taken in the net of her manifold and multiform snares, not being able to resist her beauty and seductive conversation, will become wholly subdued in his reason, and, like a miserable man, will obey all the commands which she lays upon him, and will en enrolled as the salve of passion."'' None |
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15. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Avaritia • avarice/greed
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 335; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 26
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16. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Avaritia • avarice • avarice/greed • avaritia,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 131; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 156; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 341, 342; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 41, 42, 45, 46
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17. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Avaritia • Greed and bribery and acquisitiveness, originating abroad
Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 54; Welch (2015), Tarpeia: Workings of a Roman Myth. 89
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18. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Avaritia • avarice/greed
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 335, 336, 337, 343; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 45, 49, 50, 54
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19. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Avarice, Lucretius, due to fear of death • avarice, condemned
Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 236; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 84, 94, 95, 104
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20. Josephus Flavius, Jewish Antiquities, 4.126-4.130 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • greed
Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 77, 89, 97, 98; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3, 153
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4.126 Βάλακος δὲ ἀγανακτήσας ἐπὶ τῷ μὴ καταράτους γενέσθαι τοὺς ̓Ισραηλίτας ἀποπέμπει τὸν Βάλαμον μηδεμιᾶς τιμῆς ἀξιώσας: ὁ δὲ ἀπιὼν ἤδη κἀπὶ τῷ περαιοῦν τὸν Εὐφράτην γενόμενος τόν τε Βάλακον μεταπεμψάμενος καὶ τοὺς ἄρχοντας τῶν Μαδιηνιτῶν' "4.127 “Βάλακε, φησί, καὶ Μαδιηνιτῶν οἱ παρόντες, χρὴ γὰρ καὶ παρὰ βούλησιν τοῦ θεοῦ χαρίσασθαι ὑμῖν, τὸ μὲν ̔Εβραίων γένος οὐκ ἂν ὄλεθρος παντελὴς καταλάβοι οὔτ' ἐν πολέμῳ οὔτ' ἐν λοιμῷ καὶ σπάνει τῶν ἀπὸ γῆς καρπῶν, οὔτ' ἄλλη τις αἰτία παράλογος διαφθείρειεν." "4.128 πρόνοια γάρ ἐστιν αὐτῶν τῷ θεῷ σώζειν ἀπὸ παντὸς κακοῦ καὶ μηδὲν ἐπ' αὐτοὺς ἐᾶσαι τοιοῦτον πάθος ἐλθεῖν, ὑφ' οὗ κἂν ἀπόλοιντο πάντες: συμπέσοι δ' αὐτοῖς ὀλίγα τε καὶ πρὸς ὀλίγον, ὑφ' ὧν ταπεινοῦσθαι δοκοῦντες εἶτ' ἀνθήσουσιν ἐπὶ φόβῳ τῶν ἐπαγαγόντων αὐτοῖς τὰς βλάβας." "4.129 ὑμεῖς δ' εἰ νίκην τινὰ πρὸς βραχὺν καιρὸν κατ' αὐτῶν κερδᾶναι ποθεῖτε, τύχοιτ' ἂν αὐτῆς ταῦτα ποιήσαντες: τῶν θυγατέρων τὰς μάλιστα εὐπρεπεῖς καὶ βιάσασθαι καὶ νικῆσαι τὴν τῶν ὁρώντων σωφροσύνην ἱκανὰς διὰ τὸ κάλλος ἀσκήσαντες τὴν εὐμορφίαν αὐτῶν ἐπὶ τὸ μᾶλλον εὐπρεπὲς πέμψατε πλησίον ἐσομένας τοῦ ἐκείνων στρατοπέδου, καὶ δεομένοις συνεῖναι τοῖς νεανίαις αὐτῶν προστάξατε." ' None | sup>
4.126 6. But Balak being very angry that the Israelites were not cursed, sent away Balaam without thinking him worthy of any honor. Whereupon, when he was just upon his journey, in order to pass the Euphrates, he sent for Balak, and for the princes of the Midianites, 4.127 and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.128 for the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be brought low, may still befall them; but after that they will flourish again, to the terror of those that brought those mischiefs upon them. 4.129 So that if you have a mind to gain a victory over them for a short space of time, you will obtain it by following my directions:—Do you therefore set out the handsomest of such of your daughters as are most eminent for beauty, and proper to force and conquer the modesty of those that behold them, and these decked and trimmed to the highest degree you are able. Then do you send them to be near the Israelites’ camp, and give them in charge, that when the young men of the Hebrews desire their company, they allow it them;' ' None |
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21. New Testament, 1 Corinthians, 5.11, 6.9-6.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Vices, Greed • greed
Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169; deSilva (2022), Ephesians, 252, 253
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5.11 νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν.
6.9 ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται 6.10 οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν.'' None | sup>
5.11 But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person." "
6.9 Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals," '6.10 nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God.'" None |
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22. New Testament, 1 Timothy, 1.9, 6.4-6.5, 6.8, 6.11, 6.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Avarice • Epicureanism, greed • Vices, Greed • avarice, Pastorals • avarice, and self-sufficiency • avarice, and wealth • avarice, as disease • greed
Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 124; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 446, 518, 520, 526, 527, 528, 529, 537, 545, 549, 556; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169
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1.9 εἰδὼς τοῦτο ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις,
6.4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, 6.5 διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν.
6.8 ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα.
6.11 Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν.
6.18 ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς,'' None | sup>
1.9 as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
6.4 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, 6.5 constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such.
6.8 But having food and clothing, we will be content with that.
6.11 But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness.
6.18 that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; '' None |
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23. New Testament, 2 Timothy, 2.16, 2.22-2.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Vices, Greed • avarice • greed
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 126, 518; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169
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2.16 τὰς δὲ βεβήλους κενοφωνιας περιίστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας,
2.22 τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. 2.23 τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας·'' None | sup>
2.16 But shun empty chatter, for they will proceed further in ungodliness,
2.22 Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 2.23 But refuse foolish and ignorant questionings, knowing that they generate strife. '' None |
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24. New Testament, Apocalypse, 2.7, 2.9, 2.14, 2.17, 2.23, 2.26, 3.5, 3.12, 3.21, 13.16-13.17, 18.4, 22.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Vices, Greed • avarice • greed
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 47, 99, 135; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 3, 153; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169
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2.7 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷφαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς,ὅ ἐστινἐν τῷ παραδείσῳ τοῦ θεοῦ.
2.9 Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ.
2.14 ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι·
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.
2.23 καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν.
2.26 Καὶ ὁ νικῶν καὶ ὁ τηρῶν ἄχρι τέλους τὰ ἔργα μου,δώσω αὐτῷἐξουσίαν ἐπὶτῶν ἐθνῶν,
3.5 Ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς, καὶ οὐ μὴἐξαλείψωτὸ ὄνομα αὐτοῦἐκ τῆς βίβλου τῆς ζωῆς,καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ.
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.
13.16 καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτω χούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν, 13.17 καὶ ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ.
18.4 Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσανἘξέλθατε, ὁ λαός μου, ἐξ αὐτῆς,ἵνα μὴ συνκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε·
22.15 ἔξω οἱ κύνες καὶ οἱ φαρμακοὶ καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος.'' None | sup>
2.7 He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God.
2.9 "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan.
2.14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality.
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.
2.23 I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.
2.26 He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations.
3.5 He who overcomes will be arrayed in white garments, and I will in no way blot his name out of the book of life, and I will confess his name before my Father, and before his angels.
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.
13.16 He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; 13.17 and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name.
18.4 I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don\'t receive of her plagues,
22.15 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.'' None |
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25. New Testament, Colossians, 3.5, 3.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Vices, Greed • greed
Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169; deSilva (2022), Ephesians, 249
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3.5 Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία,
3.8 νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν·'' None | sup>
3.5 Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry;
3.8 but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. '' None |
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26. New Testament, Ephesians, 4.18, 5.2-5.5, 5.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Greed • Vices, Greed • greed
Found in books: Levison (2023), The Greek Life of Adam and Eve. 579; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169; deSilva (2022), Ephesians, 225, 249, 250, 252, 253, 263
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4.18 ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν,
5.2 καθὼς καὶ ὁ χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας. 5.3 Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, 5.4 καθὼς πρέπει ἁγίοις, καὶ αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία. 5.5 τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ.
5.9 ὡς τέκνα φωτὸς περιπατεῖτε, ὁ γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ,'' None | sup>
4.18 being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts;
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. 5.3 But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4 nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5 Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
5.9 for the fruit of the Spirit is in all goodness and righteousness and truth, '' None |
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27. New Testament, Galatians, 5.19-5.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Vices, Greed • greed
Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169; deSilva (2022), Ephesians, 253
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5.19 φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.'' None | sup>
5.19 Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. '' None |
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28. New Testament, Romans, 1.29-1.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Greed • Vices, Greed
Found in books: Levison (2023), The Greek Life of Adam and Eve. 428, 429; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169
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1.29 πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30 καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31 ἀσυνθέτους, ἀστόργους, ἀνελεήμονας·'' None | sup>
1.29 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31 without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; '' None |
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29. New Testament, Luke, 16.1-16.3, 16.19, 18.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Avarice • Vices, Greed • greed
Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 219; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 134; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 264, 348, 537; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 109; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169
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16.1 Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητὰς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. 16.2 καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν. 16.3 εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος Τί ποιήσω ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπʼ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι·
16.19 Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς.
18.11 ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης·'' None | sup>
16.1 He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. ' "16.2 He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' " '16.3 "The manager said within himself, \'What will I do, seeing that my lord is taking away the management position from me? I don\'t have strength to dig. I am ashamed to beg.
16.19 "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. ' "
18.11 The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. "' None |
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30. New Testament, Mark, 7.21-7.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Vices, Greed • avarice
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 136; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169
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7.21 ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22 μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη·'' None | sup>
7.21 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22 covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. '' None |
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31. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • avarice, condemned • greed
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 205; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 94
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32. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • greed • greed,
Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 112; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 346
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33. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Avarice, One of Evagrius' bad thoughts • Avaritia
Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 234; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 358, 359, 362
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34. None, None, nan
Tagged with subjects: • Avaritia • Greed and bribery and acquisitiveness
Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 68, 71; Welch (2015), Tarpeia: Workings of a Roman Myth. 53
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