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Tiresias: The Ancient Mediterranean Religions Source Database

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13 results for "discourse"
1. Hebrew Bible, Numbers, 25.11 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •discourse of emotion, identity and Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 120
25.11. "פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃", 25.11. "’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.",
2. Hebrew Bible, Ezra, 10, 9 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 146
3. Septuagint, 3 Maccabees, 3.6-3.8, 4.1, 5.41, 7.11 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •discourse of emotion, identity and Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 111, 112
3.6. Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all; 3.7. instead they gossiped about the differences in worship and foods, alleging that these people were loyal neither to the king nor to his authorities, but were hostile and greatly opposed to his government. So they attached no ordinary reproach to them. 3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change; 4.1. In every place, then, where this decree arrived, a feast at public expense was arranged for the Gentiles with shouts and gladness, for the inveterate enmity which had long ago been in their minds was now made evident and outspoken. 5.41. As a result the city is in a tumult because of its expectation; it is crowded with masses of people, and also in constant danger of being plundered." 7.11. For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government.
4. Dead Sea Scrolls, 4Q512, 392.1, 392.2 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 256
5. Dead Sea Scrolls, Community Rule, 3.4-3.7, 4.1, 5.13, 11.15 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •discourse of emotion, identity and Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 243, 244, 256
6. Dead Sea Scrolls, Hodayot, None (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 256
7. Septuagint, 4 Maccabees, 1.30, 1.33, 10.20, 11.12, 16.16 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •discourse of emotion, identity and Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 24, 42
1.30. For reason is the guide of the virtues, but over the emotions it is sovereign. Observe now first of all that rational judgment is sovereign over the emotions by virtue of the restraining power of self-control. 1.33. Otherwise how is it that when we are attracted to forbidden foods we abstain from the pleasure to be had from them? Is it not because reason is able to rule over appetites? I for one think so. 10.20. Gladly, for the sake of God, we let our bodily members be mutilated. 11.12. he said, "Tyrant, they are splendid favors that you grant us against your will, because through these noble sufferings you give us an opportunity to show our endurance for the law." 16.16. My sons, noble is the contest to which you are called to bear witness for the nation. Fight zealously for our ancestral law.
8. Septuagint, 1 Maccabees, 1.1, 1.1-6.17, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 1.33, 1.34, 1.35, 1.36, 1.37, 1.38, 1.39, 1.40, 1.41, 1.42, 1.43, 1.44, 1.45, 1.46, 1.47, 1.48, 1.49, 1.50, 1.51, 1.52, 1.53, 1.54, 1.55, 1.56, 1.57, 1.58, 1.59, 1.60, 1.61, 1.62, 1.63, 1.64, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42, 2.43, 2.44, 2.45, 2.46, 2.47, 2.48, 2.49, 2.50, 2.51, 2.52, 2.53, 2.54, 2.55, 2.56, 2.57, 2.58, 2.59, 2.60, 2.61, 2.62, 2.63, 2.64, 2.65, 2.66, 2.67, 2.68, 2.69, 2.70, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27-4.35, 3.35, 3.47, 4.10, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.45, 4.46, 4.47, 4.48, 4.49, 4.50, 4.51, 4.52, 4.53, 4.54, 4.55, 4.56, 4.57, 4.58, 4.59, 4.60, 4.61, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 5.43, 5.44, 5.45, 5.46, 5.47, 5.48, 5.49, 5.50, 5.51, 5.52, 5.53, 5.54, 5.55, 5.56, 5.57, 5.58, 5.59, 5.60, 5.61, 5.62, 5.63, 5.64, 5.65, 5.66, 5.67, 5.68, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.59 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 122
4.10. And now let us cry to Heaven, to see whether he will favor us and remember his covet with our fathers and crush this army before us today.
9. Philo of Alexandria, On The Virtues, 1 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •discourse of emotion, identity and Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 68
1. Having previously said all that appeared to be necessary about justice, and those precepts which are closely connected with it, I now proceed in regular order to speak of courage, not meaning by courage that warlike and frantic delirium, under the influence of passion as its counsellor, which the generality of men take for it, but knowledge;
10. Josephus Flavius, Jewish War, 2.129 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •discourse of emotion, identity and Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 244
2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple,
11. Josephus Flavius, Against Apion, 2.148 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •discourse of emotion, identity and Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 68
2.148. Moreover, since this Apollonius does not do like Apion, and lay a continued accusation against us, but does it only by starts, and up and down his discourse, while he sometimes reproaches us as atheists, and man-haters, and sometimes hits us in the teeth with our want of courage, and yet sometimes, on the contrary, accuses us of too great boldness, and madness in our conduct; nay, he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life;
12. Anon., 4 Ezra, 3.28, 4.23, 5.29, 6.57, 10.39  Tagged with subjects: •nan Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 146, 147
3.28. "Then I said in my heart, Are the deeds of those who inhabit Babylon any better? Is that why she has gained dominion over Zion? 4.23. For I did not wish to inquire about the ways above, but about those things which we daily experience: why Israel has been given over to the Gentiles as a reproach; why the people whom you loved has been given over to godless tribes, and the law of our fathers has been made of no effect and the written covets no longer exist; 5.29. And those who opposed thy promises have trodden down those who believed thy covets. 6.57. And now, O Lord, behold, these nations, which are reputed as nothing, domineer over us and devour us. 10.39. For he has seen your righteous conduct, that you have sorrowed continually for your people, and mourned greatly over Zion.