Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

graph

All subjects (including unvalidated):
subject book bibliographic info
corrupt Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 88, 160, 183
corrupt, administrators, priests, zoroastrian, portrayals of in the babylonian talmud, as sorcerers and Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 116, 117, 118, 119, 120, 121, 122, 123, 125, 126, 127, 128, 142, 150, 204
corrupt, administrators, priests, zoroastrian, portrayals of in the babylonian talmud, as sorcerers and bribery, motif of Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 122
corrupt, administrators, role of in sasanian society, as judges, priests, zoroastrian, portrayals of in the babylonian talmud, as sorcerers and administrators, and scholar-priests Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 103, 120, 121
corrupt, kinds, eros, love Osborne (1996), Eros Unveiled: Plato and the God of Love. 208
corrupt, murder trials, vergil, and Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 100, 106, 107, 108
corrupt, purification Meinel (2015), Pollution and Crisis in Greek Tragedy, 32, 71
corrupt, soul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 125
corrupt, souls, self-reversion of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 123
corrupt, truth, philosophers Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 67
corrupt, world of the immortals in cosmology, of the gnostic world Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 275, 341
corrupted, angels, satan, devil, leader of Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 46
corrupted, animals Graver (2007), Stoicism and Emotion, 247
corrupted, by, homosexual behavior, all people Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284
corrupted, nature Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 124
corrupted, nostos Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 3
corrupted, reason Nisula (2012), Augustine and the Functions of Concupiscence, 140
corrupted, sacrifice Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 81, 85
corrupted, sexual desire Nisula (2012), Augustine and the Functions of Concupiscence, 91, 113
corruptibility, of body Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 62, 75
corruptibility, of emotions, corrupting Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 3, 4, 54, 160, 185, 186
corruptible Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 64, 76, 77, 86, 104, 109, 132, 133, 136
corruptible, the Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 130, 360, 366
corrupting, and debilitating effects of slavery, beneficial and just for the slaves Isaac (2004), The invention of racism in classical antiquity, 192
corrupting, effect of wealth, pliny, the elder, on the Isaac (2004), The invention of racism in classical antiquity, 227, 306
corrupting, effects, romanization, its Isaac (2004), The invention of racism in classical antiquity, 190, 191, 242
corrupting, influence of wealth, isocrates, on the Isaac (2004), The invention of racism in classical antiquity, 285, 286
corrupting, oracles, impiety, of Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 19
corrupting, power of knowledge Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 6, 30, 32, 40, 115
corrupting, strabo, on aristotle’s advice to alexander, on romanization as Isaac (2004), The invention of racism in classical antiquity, 242
corrupting, the army in sallust, accuses sulla of asia, on the origins of african peoples Isaac (2004), The invention of racism in classical antiquity, 147, 148
corrupting, the ruled, imperial rule Isaac (2004), The invention of racism in classical antiquity, 242
corrupting, the rulers, imperial rule Isaac (2004), The invention of racism in classical antiquity, 306, 307, 311, 312
corruption Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115, 116, 233, 322, 325
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 54, 61
Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 1, 167
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 93, 136
Katzoff (2019), On Jews in the Roman World: Collected Studies. 9, 10, 305, 313, 355
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 184
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 239
Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 35, 36, 93, 98, 102, 189, 190, 193
Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 96, 182, 253
Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 199, 312, 373
corruption, affection, πάσχειν, as Kelsey (2021), Mind and World in Aristotle's De Anima 56, 80, 81
corruption, among, spirituals and saints Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 275
corruption, army, as source of Isaac (2004), The invention of racism in classical antiquity, 306, 312
corruption, bible Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 50, 87, 177
corruption, bribery Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 54, 61
corruption, by transmission from others Graver (2007), Stoicism and Emotion, 150, 154, 155, 156, 159
corruption, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 15
corruption, conflation, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 248, 258, 271
corruption, cosmas and damian, basilica of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 428
corruption, cyropaedia, last chapter, on financial Isaac (2004), The invention of racism in classical antiquity, 291
corruption, deliberate alteration, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 33
corruption, dittography, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 262, 274
corruption, elements Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 5, 7, 9, 12
corruption, generation Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 4, 5, 7, 8, 9, 12, 25, 26, 48, 50, 155, 178, 192, 194, 195, 196, 197, 208, 216, 218, 225
corruption, gloss, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 272
corruption, haplography, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 274
corruption, harmonization, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 14, 16, 18, 20, 246, 268, 312
corruption, homoioteleuton, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 259
corruption, in politics Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 42, 48, 50, 106, 107, 108
corruption, independent of transmission Graver (2007), Stoicism and Emotion, 150, 154, 155, 156, 159, 160, 161, 163
corruption, itacism, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 33
corruption, laughter, moral Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 137, 138, 224, 225, 237, 238
corruption, lexical ambiguity, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254
corruption, liturgical influence, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 297, 298
corruption, of caracalla, roman emperor Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 146
corruption, of conspiracies/plots against Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 146
corruption, of flesh, caro Nisula (2012), Augustine and the Functions of Concupiscence, 104, 108
corruption, of genuine humanness Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210
corruption, of human proprium Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 196, 197, 198, 199
corruption, of pauls letters, apostolikon, marcions as a Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 32, 35, 39, 40, 41, 42, 43, 93, 110, 111, 138, 159, 184, 185, 234, 319
corruption, of power autocratic Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 45, 58, 97, 150, 199, 220, 221
corruption, of priests adolescent Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 37, 43
corruption, of ritual Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 108
corruption, of text Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 24, 52, 112
corruption, of the empire, florus, on the Isaac (2004), The invention of racism in classical antiquity, 306, 307
corruption, of zion, moral Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46, 47, 48, 138
corruption, phthora Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 10, 123, 124, 130, 157, 159, 160, 166, 169, 173, 174, 178, 179, 216, 217
corruption, satan, moral Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 257
corruption, sources on Graver (2007), Stoicism and Emotion, 248
corruption, stylistic alteration, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 263, 268, 271
corruption, textual Merz and Tieleman (2012), Ambrosiaster's Political Theology, 211, 216
Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 34, 36, 48, 51, 55, 66, 73, 113, 135, 139, 150, 152, 158, 164, 165, 166, 169, 171, 172, 191, 196, 213, 378, 565, 580, 597, 599, 608, 609, 617, 625, 630, 636, 644, 651, 666
corruption, theological concerns, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, 175, 176, 193, 197, 206, 246, 254, 264, 289, 297
corruption, unintentional alteration, causes of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 27, 31, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 242
corruption/perversion, civil war and weddings, ritual Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 58, 62, 63
corruption/perversion/distortion, in philomela and procne, ritual Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 141, 142
corruption/perversion/distortion, ritual Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 58, 62, 63, 65, 78, 79, 80, 89, 90, 91, 98, 99, 141, 142, 153, 156, 160
corruptions, variants, textual, in lxx papyri, as careless Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 126, 135, 138
secrecy/corruption, in livys bacchanalian narrative, nighttime and Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 131, 132

List of validated texts:
12 validated results for "corrupted"
1. Hebrew Bible, Deuteronomy, 18.9-18.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • knowledge, corrupting power of • priests, Zoroastrian, portrayals of, in the Babylonian Talmud, as sorcerers and corrupt administrators

 Found in books: Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 126, 128, 142; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40

sup>
18.9 כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃' '18.11 וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12 כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃'' None		sup>
18.9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 18.10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer, 18.11 or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer. 18.12 For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.'' None
2. Hebrew Bible, Genesis, 6.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Zion, moral corruption of • corruptible • knowledge, corrupting power of

 Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104, 109; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 6, 115; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46

sup>
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׃' ' None		sup>
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.' ' None
3. Herodotus, Histories, 6.66 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Impiety, of corrupting oracles • corruption • corruption, bribery

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 54; Mikalson (2003), Herodotus and Religion in the Persian Wars, 18

sup>
6.66 τέλος δὲ ἐόντων περὶ αὐτῶν νεικέων, ἔδοξε Σπαρτιήτῃσι ἐπειρέσθαι τὸ χρηστήριον τὸ ἐν Δελφοῖσι εἰ Ἀρίστωνος εἴη παῖς ὁ Δημάρητος. ἀνοίστου δὲ γενομένου ἐκ προνοίης τῆς Κλεομένεος ἐς τὴν Πυθίην, ἐνθαῦτα προσποιέεται Κλεομένης Κόβωνα τὸν Ἀριστοφάντου, ἄνδρα ἐν Δελφοῖσι δυναστεύοντα μέγιστον, ὁ δὲ Κόβων Περίαλλαν τὴν πρόμαντιν ἀναπείθει τὰ Κλεομένης ἐβούλετο λέγεσθαι λέγειν. οὕτω δὴ ἡ Πυθίη ἐπειρωτώντων τῶν θεοπρόπων ἔκρινε μὴ Ἀρίστωνος εἶναι Δημάρητον παῖδα. ὑστέρῳ μέντοι χρόνῳ ἀνάπυστα ἐγένετο ταῦτα, καὶ Κόβων τε ἔφυγε ἐκ Δελφῶν καὶ Περίαλλα ἡ πρόμαντις ἐπαύσθη τῆς τιμῆς.'' None		sup>
6.66 Disputes arose over it, so the Spartans resolved to ask the oracle at Delphi if Demaratus was the son of Ariston. ,At Cleomenes' instigation this was revealed to the Pythia. He had won over a man of great influence among the Delphians, Cobon son of Aristophantus, and Cobon persuaded the priestess, Periallus, to say what Cleomenes wanted her to. ,When the ambassadors asked if Demaratus was the son of Ariston, the Pythia gave judgment that he was not. All this came to light later; Cobon was exiled from Delphi, and Periallus was deposed from her position. "" None
4. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • affection (πάσχειν), as corruption • generation, corruption

 Found in books: Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 48, 208; Kelsey (2021), Mind and World in Aristotle's De Anima 80, 81
5. Cicero, On The Ends of Good And Evil, 3.21 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • corruption, by transmission from others • corruption, independent of transmission • genuine humanness, corruption of • human proprium, corruption of

 Found in books: Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 198; Graver (2007), Stoicism and Emotion, 159

sup>
3.21 prima est enim conciliatio hominis ad ea, quae sunt secundum naturam. simul autem cepit intellegentiam vel notionem potius, quam appellant e)/nnoian illi, viditque rerum agendarum ordinem et, ut ita dicam, concordiam, multo eam pluris aestimavit extimavit V estimabit (existim. E extim. N) ABERN quam omnia illa, quae prima primū (ū ab alt. m. in ras. ) N primo V dilexerat, atque ita cognitione et ratione collegit, ut statueret in eo collocatum summum illud hominis per se laudandum et expetendum bonum, quod cum positum sit in eo, quod o(mologi/an Stoici, nos appellemus convenientiam, si placet,—cum igitur in eo sit id bonum, quo omnia referenda sint, sint ABERNV honeste facta honeste facta Mdv. omnia honeste (honesta B) facta ipsumque honestum, quod solum solum BE om. rell. in bonis ducitur, quamquam post oritur, tamen id solum vi sua et dignitate expetendum est; eorum autem, quae sunt prima naturae, propter se nihil est expetendum.'' None		sup>
3.21 \xa0Man's first attraction is towards the things in accordance with nature; but as soon as he has understanding, or rather become capable of 'conception' â\x80\x94 in Stoic phraseology ennoia â\x80\x94 and has discerned the order and so to speak harmony that governs conduct, he thereupon esteems this harmony far more highly than all the things for which he originally felt an affection, and by exercise of intelligence and reason infers the conclusion that herein resides the Chief Good of man, the thing that is praiseworthy and desirable for its own sake; and that inasmuch as this consists in what the Stoics term homologia and we with your approval may call 'conformity' â\x80\x94 inasmuch I\xa0say as in this resides that Good which is the End to which all else is a means, moral conduct and Moral Worth itself, which alone is counted as a good, although of subsequent development, is nevertheless the sole thing that is for its own efficacy and value desirable, whereas none of the primary objects of nature is desirable for its own sake. <"" None
6. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • animals, corrupted • corruption

 Found in books: Graver (2007), Stoicism and Emotion, 247; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 373
7. New Testament, Acts, 2.14, 2.17, 2.21, 2.34-2.36, 2.38 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Causes of corruption, Harmonization • Causes of corruption, Lexical ambiguity • Causes of corruption, Theological concerns • Causes of corruption, Unintentional alteration • corruption

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115, 116; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 85, 242, 243, 244, 246, 249

sup>
2.14 Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου.
2.17
2.21
2.34 οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.36 ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.
2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·'' None		sup>
2.14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. ' "
2.17 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " "
2.21 It will be, that whoever will call on the name of the Lord will be saved.' " 2.34 For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand, 2.35 Until I make your enemies the footstool of your feet."\ '2.36 "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified."
2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. '' None
8. New Testament, Romans, 4.17, 4.23, 16.25 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apostolikon, Marcions as a corruption of Pauls letters • Causes of corruption, Harmonization • Causes of corruption, Unintentional alteration • genuine humanness, corruption of

 Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 14, 31; Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 208, 209, 210; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 138

sup>
4.17 καθὼς γέγραπται ὅτιΠατέρα πολλῶν ἐθνῶν τέθεικά σε,?̓ κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα·
4.23 Οὐκ ἐγράφη δὲ διʼ αὐτὸν μόνον ὅτιἐλογίσθη αὐτῷ,' ' None		sup>
4.17 As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were.
4.23 Now it was not written that it was accounted to him for his sake alone, ' ' None
9. New Testament, Luke, 1.32-1.33 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Causes of corruption, Theological concerns • corruption

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 176, 197

sup>
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.'' None		sup>
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."'' None
10. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Corruption • corruption

 Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 1; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 35
11. Augustine, The City of God, 14.1, 14.3, 14.6, 14.9-14.10, 14.23 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • corruption • flesh (caro), corruption of

 Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 104; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 35, 36, 93, 98, 102, 189, 190

sup>
14.1 We have already stated in the preceding books that God, desiring not only that the human race might be able by their similarity of nature to associate with one another, but also that they might be bound together in harmony and peace by the ties of relationship, was pleased to derive all men from one individual, and created man with such a nature that the members of the race should not have died, had not the two first (of whom the one was created out of nothing, and the other out of him) merited this by their disobedience; for by them so great a sin was committed, that by it the human nature was altered for the worse, and was transmitted also to their posterity, liable to sin and subject to death. And the kingdom of death so reigned over men, that the deserved penalty of sin would have hurled all headlong even into the second death, of which there is no end, had not the undeserved grace of God saved some therefrom. And thus it has come to pass, that though there are very many and great nations all over the earth, whose rites and customs, speech, arms, and dress, are distinguished by marked differences, yet there are no more than two kinds of human society, which we may justly call two cities, according to the language of our Scriptures. The one consists of those who wish to live after the flesh, the other of those who wish to live after the spirit; and when they severally achieve what they wish, they live in peace, each after their kind. ' "
14.3 But if any one says that the flesh is the cause of all vices and ill conduct, inasmuch as the soul lives wickedly only because it is moved by the flesh, it is certain he has not carefully considered the whole nature of man. For the corruptible body, indeed, weighs down the soul. Wisdom 9:15 Whence, too, the apostle, speaking of this corruptible body, of which he had shortly before said, though our outward man perish, 2 Corinthians 4:16 says, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life. 2 Corinthians 5:1-4 We are then burdened with this corruptible body; but knowing that the cause of this burdensomeness is not the nature and substance of the body, but its corruption, we do not desire to be deprived of the body, but to be clothed with its immortality. For then, also, there will be a body, but it shall no longer be a burden, being no longer corruptible. At present, then, the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses upon many things, nevertheless they are in error who suppose that all the evils of the soul proceed from the body. Virgil, indeed, seems to express the sentiments of Plato in the beautiful lines, where he says - A fiery strength inspires their lives, An essence that from heaven derives, Though clogged in part by limbs of clay And the dull 'vesture of decay;' but though he goes on to mention the four most common mental emotions - desire, fear, joy, sorrow - with the intention of showing that the body is the origin of all sins and vices, saying - Hence wild desires and grovelling fears, And human laughter, human tears, Immured in dungeon-seeming nights They look abroad, yet see no light, yet we believe quite otherwise. For the corruption of the body, which weighs down the soul, is not the cause but the punishment of the first sin; and it was not the corruptible flesh that made the soul sinful, but the sinful soul that made the flesh corruptible. And though from this corruption of the flesh there arise certain incitements to vice, and indeed vicious desires, yet we must not attribute to the flesh all the vices of a wicked life, in case we thereby clear the devil of all these, for he has no flesh. For though we cannot call the devil a fornicator or drunkard, or ascribe to him any sensual indulgence (though he is the secret instigator and prompter of those who sin in these ways), yet he is exceedingly proud and envious. And this viciousness has so possessed him, that on account of it he is reserved in chains of darkness to everlasting punishment. Now these vices, which have dominion over the devil, the apostle attributes to the flesh, which certainly the devil has not. For he says hatred, variance, emulations, strife, envying are the works of the flesh; and of all these evils pride is the origin and head, and it rules in the devil though he has no flesh. For who shows more hatred to the saints? Who is more at variance with them? Who more envious, bitter, and jealous? And since he exhibits all these works, though he has no flesh, how are they works of the flesh, unless because they are the works of man, who is, as I said, spoken of under the name of flesh? For it is not by having flesh, which the devil has not, but by living according to himself - that is, according to man - that man became like the devil. For the devil too, wished to live according to himself when he did not abide in the truth; so that when he lied, this was not of God, but of himself, who is not only a liar, but the father of lies, he being the first who lied, and the originator of lying as of sin. " "
14.6 But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. " "
14.9 But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call &
14.23 But he who says that there should have been neither copulation nor generation but for sin, virtually says that man's sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. Luke 20:34 And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from human nature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. But so long as the will retains under its authority the other members, without which the members excited by lust to resist the will cannot accomplish what they seek, chastity is preserved, and the delight of sin foregone. And certainly, had not culpable disobedience been visited with penal disobedience, the marriage of Paradise should have been ignorant of this struggle and rebellion, this quarrel between will and lust, that the will may be satisfied and lust restrained, but those members, like all the rest, should have obeyed the will. The field of generation should have been sown by the organ created for this purpose, as the earth is sown by the hand. And whereas now, as we essay to investigate this subject more exactly, modesty hinders us, and compels us to ask pardon of chaste ears, there would have been no cause to do so, but we could have discoursed freely, and without fear of seeming obscene, upon all those points which occur to one who meditates on the subject. There would not have been even words which could be called obscene, but all that might be said of these members would have been as pure as what is said of the other parts of the body. Whoever, then, comes to the perusal of these pages with unchaste mind, let him blame his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle's censure of the horrible wickedness of the women who changed the natural use into that which is against nature, Romans 1:26 will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language. " ' None
12. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • corruption • sexual desire, corrupted

 Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 91; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 193



Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.