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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

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All subjects (including unvalidated):
subject book bibliographic info
choestai, distinguished, from kotos Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 31
distinguish, between mainland and asiatic greeks, christians, does not Isaac (2004), The invention of racism in classical antiquity, 393
distinguishable, from ‘faithfulness’, trustworthiness, of god, sometimes Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 39
distinguished, ahitofel, attitudes to, comments of babylonian rabbis, palestinian rabbis Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 101
distinguished, alms, distinguished, from guilt-, money Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 150
distinguished, anticipation of misfortune, fear Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 235
distinguished, assent in christians to thoughts, to their lingering, to the pleasure of their assent, lingering, to action Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 355, 360, 368, 372, 373, 374, 376
distinguished, assent to action, augustine Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 374
distinguished, assent to appearance, to thought, to its lingering, to the pleasure of the thought or its lingering to the first movements, emotion, or the act Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 355, 360, 368, 372, 373, 374, 376
distinguished, assent to pleasure, to sin lingering, to action Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 355, 356, 360, 368, 372, 373
distinguished, babylonia, babylonians, accused of refusal to settle in palestine, role of synagogue in israel and Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131
distinguished, babylonian rabbis, sages, comment on scriptures of palestinian rabbis and Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 17
distinguished, basil of caesarea, church father, enkrateia, their present achievement Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392
distinguished, boulēsis, appetite, epithumia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 306, 307, 308, 320, 322, 323
distinguished, by ancient commentators, parmenides, the two parts of his poem Tor (2017), Mortal and Divine in Early Greek Epistemology, 220
distinguished, by caecina, liberalis, thirteen lightning-types Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 330, 331
distinguished, by, posidonius, kinds of earthquake Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 247
distinguished, cleanthes, of the inferior person and of the sage Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 62, 113
distinguished, cognitive and practical command centres, alexander of aphrodisias, aristotelian Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 262, 263
distinguished, collapsed by gregory the great depression, akēdia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 370
distinguished, collapsed by gregory the great distress Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 370
distinguished, davidic dynasty, and kings of northern tribes Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 65, 66, 67
distinguished, depression distress, akēdia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 368, 369
distinguished, distress, depression, akēdia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 368, 369
distinguished, elijah, babylonian, palestinian approaches Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 18
distinguished, face, positive and negative Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 43
distinguished, fear, anticipation of misfortune Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 235
distinguished, from ?? ??, time Hoenig (2018), Plato's Timaeus and the Latin Tradition, 16, 251
distinguished, from activity, essence Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 206
distinguished, from agape, love, dilectio Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 62
distinguished, from allegory, typology Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 156, 157
distinguished, from animal, female, principle Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 31, 46
distinguished, from appearance as involving assent, chrysippus, stoic, already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus, judgement Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 41, 42
distinguished, from appearance belief, doxa, phantasia, in aristotle and stoics Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 41
distinguished, from appearance in plato, belief, doxa, not Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 41
distinguished, from appearance, plotinus, neoplatonist, belief not Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 28
distinguished, from charity, philia, friendship Osborne (1996), Eros Unveiled: Plato and the God of Love. 158, 159, 160, 162
distinguished, from cosmic conflagration, contrasted with nile flood Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 125
distinguished, from emotion as being true chrysippus, stoic, already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus, eupatheia judgement, not disobedient to reason and not unstable Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47, 48, 49, 50, 51
distinguished, from emotion, pathos, by being true eupatheiai, equanimous states, judgements, not disobedient to reason and not unstable Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47, 48, 49, 50, 51
distinguished, from erotic love, charity Osborne (1996), Eros Unveiled: Plato and the God of Love. 207
distinguished, from essence, energeia Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 206
distinguished, from first movements assent and emotion, epictetus, stoic, but Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 376, 377, 379
distinguished, from freedwomen, matrons, matronae Perry (2014), Gender, Manumission, and the Roman Freedwoman, 139, 140, 141, 142, 143, 145, 147
distinguished, from glory, honour Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 146, 155
distinguished, from judgement, appearance, phantasia, belief, as involving assent Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 22, 23, 28, 41, 42, 66, 67, 68, 132, 133, 134
distinguished, from judgement, belief, as involving appearance, phantasia, assent, questioning of appearances Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 215, 216, 330, 331, 332
distinguished, from likeness, image of god Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 99, 136, 297, 306, 395, 479, 613, 708, 741, 771, 772
distinguished, from love in origen, providence Osborne (1996), Eros Unveiled: Plato and the God of Love. 183, 184
distinguished, from love, desire Osborne (1996), Eros Unveiled: Plato and the God of Love. 16, 77, 78, 102
distinguished, from magic, religion, Faraone (1999), Ancient Greek Love Magic, 17, 18, 135, 136, 137, 140
distinguished, from martyr, confessor Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 108
distinguished, from nocturnal emissions, augustine, consent to sex in dreams not sufficiently Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 381, 382, 415
distinguished, from olympian offerings and, vegetation deities, chthonic holocausts Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 99, 100
distinguished, from pain of body, distress Graver (2007), Stoicism and Emotion, 227
distinguished, from peter Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 71, 246, 252
distinguished, from philia, justice Osborne (1996), Eros Unveiled: Plato and the God of Love. 144, 158
distinguished, from physics theology, calcidius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 175, 176
distinguished, from practical wisdom, aristotle, definition of theoretical wisdom Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 3, 10
distinguished, from practical wisdom, wisdom, sophia, definition of theoretical wisdom Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 11
distinguished, from punishment, murder Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 86
distinguished, from reputation, reception Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 13, 14, 15, 16, 17
distinguished, from sects, philosophy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 55, 56, 57, 87, 144, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 399, 400, 435, 436, 446, 447
distinguished, from soul, activities of natural Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 60, 107, 112
distinguished, from space, place, as Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 50
distinguished, from target, antipater of tarsus, stoic, end of aiming well Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 171, 208
distinguished, from target, end or goal of life, telos, antipater, end of aiming well Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 171
distinguished, from those of plotinus, porphyry, views Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 187
distinguished, from tithes, firstfruits Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 264
distinguished, from true, truth Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 112
distinguished, from volition, active/passive distinction Harrison (2006), Augustine's Way into the Will: The Theological and Philosophical Significance of De libero, 76, 126
distinguished, from zeno's disobedient or akratic judgement, chrysippus, stoic, already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus, false judgement Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 55, 56
distinguished, from ‘goal’ and aim, as ‘target, ’ Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 25, 26, 31, 54, 74, 75, 78, 79, 107, 116, 117, 130, 189, 210
distinguished, from ‘goal’ and target, legislative, as ‘aim’ Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 31, 74, 75, 76, 77, 78, 79, 80, 81, 84, 92, 93, 97, 98, 132, 137, 188
distinguished, from, hearing, sight Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 209, 290, 294, 298
distinguished, from, sight, hearing Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 209, 290, 294, 298
distinguished, human and divine matters, inferior person and the sage Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 96, 97
distinguished, in synagogues, synoptic gospels, jewish groups Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 31
distinguished, instruction, babylonian, palestinian customs Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 37
distinguished, israel, role of synagogue in babylonia and Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131
distinguished, midrash, as exegesis, as reflection of social concern Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 123
distinguished, non-rabbinic jews, approaches of babylonian rabbis, palestinian rabbis Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30
distinguished, p leasure and desire, love, desire involves a lack Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 388, 389
distinguished, palestine, role of synagogue in babylonia and Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 131
distinguished, palestinian rabbis, sages, scriptural exegesis of babylonian rabbis and Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 17, 73
distinguished, physicians, galen, ideas about van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 123
distinguished, pity, mercy, which accepted Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 162, 192, 390, 391
distinguished, pride, vanity Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 368, 369
distinguished, relative to social intercourse with non-rabbinic jews, babylonian rabbis, sages, attitudes of palestinian rabbis and Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 29, 30, 31, 32, 36, 46
distinguished, satisfaction as a reason for emotion fading, satiety Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 112, 113
distinguished, satisfaction, posidonius, stoic, satiety Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 112, 113
distinguished, scriptures, exegesis of expertise of babylonian rabbis, palestinian rabbis Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 17, 73
distinguished, suppressing emotion clement of alexandria, church father, enkrateia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387
distinguished, synagogues, role in babylonia, israel Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 44, 131
distinguished, thumos, appetite, epithumia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 323
distinguished, torah, study of views of palestinian rabbis, babylonian rabbis Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 94
distinguished, vanity, pride Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 368, 369
distinguished, visitors, epidauros asklepieion, regular clientele and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120, 121, 122
distinguishes, appearance aristotle, unlike plato, phantasia, from belief Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 41
distinguishes, asia and europe, hecataeus of miletus Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 179, 180, 214
distinguishes, between christ & disciples, porphyry Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 283
distinguishes, between classical and contemporary greece, christians Isaac (2004), The invention of racism in classical antiquity, 389, 390
distinguishes, these, fear of death, plutarch Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 248, 249
distinguishing, between kinds of soul, vital heat Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 185
distinguishing, between non-rabbis and, rabbis, criteria for Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 23
distinguishing, etruscans, language as identity marker Gruen (2020), Ethnicity in the Ancient World - Did it matter, 93
distinguishing, greeks from barbarians, customs/traditions/practices as identity markers Gruen (2020), Ethnicity in the Ancient World - Did it matter, 11, 14, 20, 29, 31
distinguishing, greeks from romans, language as identity marker Gruen (2020), Ethnicity in the Ancient World - Did it matter, 18, 20, 22, 26
distinguishing, species, food laws Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 74
distinguishing, spiritual senses, metaphor and analogy Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 26

List of validated texts:
26 validated results for "distinguished"
1. Hebrew Bible, Deuteronomy, 4.35, 5.12-5.15, 6.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Gnosticism, distinction from other heresies • Origen, distinctions between heresies and their taxonomy • Wisdom literature, distinctive function in education • distinguishing • hearing, sight distinguished from • sight, hearing distinguished from

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 294; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 552; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 135, 136, 137; Neusner (2001), The Theology of Halakha, 25

sup>
4.35 אַתָּה הָרְאֵתָ לָדַעַת כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד מִלְבַדּוֹ׃
5.12 שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.13 שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 5.14 וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15 וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃'' None		sup>
4.35 Unto thee it was shown, that thou mightiest know that the LORD, He is God; there is none else beside Him.
5.12 Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee. 5.13 Six days shalt thou labour, and do all thy work; 5.14 but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou. 5.15 And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day.
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.'' None
2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Wisdom literature, distinctive function in education • creation, distinctions inscribed in

 Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 153; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 131
3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Wisdom literature, distinctive function in education • wisdom, Wisdom literature, distinctiveness

 Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 223; Damm (2018), Religions and Education in Antiquity, 29, 31
4. Hebrew Bible, Isaiah, 29.14 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Philosophy, distinguished from sects • Wisdom literature, distinctive function in education

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 144; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 143, 146

sup>
29.14 לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃'' None		sup>
29.14 Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid.'' None
5. Homer, Iliad, 14.321 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hecataeus of Miletus, distinguishes Asia and Europe • gods, as distinct from heroes

 Found in books: Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 77, 78, 79, 80, 85; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 180

sup>
14.321 οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο,'' None		sup>
14.321 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, '' None
6. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hecataeus of Miletus, distinguishes Asia and Europe • vegetation deities, chthonic holocausts distinguished from Olympian offerings and

 Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 180; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 99
7. Euripides, Hippolytus, 1328-1330 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • glossa, distinct from mind • gods, as distinct from heroes

 Found in books: Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 101; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 212

sup>
1328 Κύπρις γὰρ ἤθελ' ὥστε γίγνεσθαι τάδε,"1329 πληροῦσα θυμόν. θεοῖσι δ' ὧδ' ἔχει νόμος:" '1330 οὐδεὶς ἀπαντᾶν βούλεται προθυμίᾳ' "1330 τῇ τοῦ θέλοντος, ἀλλ' ἀφιστάμεσθ' ἀεί." "" None		sup>
1328 Perdition seize me! Queen revered! Artemi'1329 Perdition seize me! Queen revered! Artemi 1330 his neighbour’s will, but ever we stand aloof. For be well assured, did I not fear Zeus, never would I have incurred the bitter shame of handing over to death a man of all his kind to me most dear. As for thy sin, ' None
8. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Egyptians, distinct from all other peoples • Hecataeus of Miletus, distinguishes Asia and Europe • Scythians, distinct from all other peoples

 Found in books: Isaac (2004), The invention of racism in classical antiquity, 67; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 179
9. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • disease, as distinct from constitution • philosophy,tradition, as distinct from medical

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 238; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 156
10. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Antipater of Tarsus, Stoic, End of aiming well distinguished from target • Appearance (phantasia), distinguished from judgement, belief, as involving assent • Chrysippus, Stoic (already in antiquity, views seen as orthodox for Stoics tended to be ascribed to Chrysippus), Eupatheia distinguished from emotion as being true judgement, not disobedient to reason and not unstable • Eupatheiai, equanimous states, distinguished from emotion (pathos) by being true judgements, not disobedient to reason and not unstable • First movements, Because distinct from assent and judgement • Pity, distinguished mercy, which accepted • distress, distinguished from pain of body • furor, distinguished from insania • human and divine matters, inferior person and the sage distinguished

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 96; Graver (2007), Stoicism and Emotion, 227; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 48; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 49, 67, 162, 208
11. Horace, Sermones, 1.2 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • lex Julia de adulteriis coercendis, gender and status distinctions • matrons (matronae) distinguished from freedwomen

 Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 114; Perry (2014), Gender, Manumission, and the Roman Freedwoman, 139, 140, 147

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1.2 However, since I observe a considerable number of people giving ear to the reproaches that are laid against us by those who bear ill will to us, and will not believe what I have written concerning the antiquity of our nation, while they take it for a plain sign that our nation is of a late date, because they are not so much as vouchsafed a bare mention by the most famous historiographers among the Grecians,
1.2 Moreover, he attests that we Jews, went as auxiliaries along with king Alexander, and after him with his successors. I will add farther what he says he learned when he was himself with the same army, concerning the actions of a man that was a Jew. His words are these:— 1.2 for if we remember, that in the beginning the Greeks had taken no care to have public records of their several transactions preserved, this must for certain have afforded those that would afterward write about those ancient transactions, the opportunity of making mistakes, and the power of making lies also; ' None
12. Philo of Alexandria, On The Creation of The World, 3 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • hearing, sight distinguished from • sight, hearing distinguished from • time, distinguished from ?? ??

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 209; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 16

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3 And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. '' None
13. New Testament, 1 Corinthians, 14.34 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Origen, distinctions between heresies and their taxonomy • distinguished from Peter

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 569; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 252

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14.34 Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει.'' None		sup>
14.34 let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says.'' None
14. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Frei, innerouter distinction in • Gnosticism, distinction from other heresies • Origen, distinctions between heresies and their taxonomy

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 552, 553, 554, 559, 560; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 234

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1.15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,'' None		sup>
1.15 who is the image of the invisible God, the firstborn of all creation. '' None
15. New Testament, Romans, 12.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Origen, distinctions between heresies and their taxonomy • distinction

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 562; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 75

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12.3 Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως.'' None		sup>
12.3 For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. '' None
16. New Testament, Mark, 7.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Matthew, distinctives of • Origen, Church Father, Connects first movements with bad thoughts, thus blurring distinction from emotion

 Found in books: Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346

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7.21 ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι,'' None		sup>
7.21 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, '' None
17. New Testament, Matthew, 5.7, 5.28, 7.23-7.24, 15.19, 24.4, 25.31-25.41, 25.46, 26.37 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Assent, distinguished assent in Christians to thoughts, to their lingering, to the pleasure of their lingering, to action • Body and Soul, Distinction Between • First movements, distinguished assent to appearance, to thought, to its lingering, to the pleasure of the thought or its lingering to the emotion, or the act • Gnosticism, distinction from other heresies • Martyr, Justin, distinctive features of his heresiology • Matthew, distinctives of • Origen, Church Father, Connects first movements with bad thoughts, thus blurring distinction from emotion • Origen, distinctions between heresies and their taxonomy • Pity, distinguished mercy, which accepted • Sin, distinguished assent to pleasure, to lingering, to action • distinction • uerba, see res/uerba distinction, wife

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 61, 62, 63, 552, 553; Conybeare (2006), The Irrational Augustine, 159; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 86; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 95, 96, 97, 98, 99, 101, 102, 103, 104, 105; Schwartz (2008), 2 Maccabees, 304; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 349, 351, 372, 391

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5.7 μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
7.23 καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν. 7.24 Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν.
15.19 ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι.
24.4 καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Βλέπετε μή τις ὑμᾶς πλανήσῃ·
25.31 Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, 25.32 καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφορίσει αὐτοὺς ἀπʼ ἀλλήλων, ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, 25.33 καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ τὰ δὲ ἐρίφια ἐξ εὐωνύμων. 25.34 τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου· 25.35 ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, 25.36 γυμνὸς καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με. 25.37 τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες Κύριε, πότε σε εἴδαμεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν; 25.38 πότε δέ σε εἴδαμεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν; 25.39 πότε δέ σε εἴδομεν ἀσθενοῦντα ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε; 25.40 καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐφʼ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. 25.41 τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων Πορεύεσθε ἀπʼ ἐμοῦ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ·
25.46 καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.
26.37 καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.' ' None		sup>
5.7 Blessed are the merciful, For they shall obtain mercy.
5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. ' "
7.23 Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' " '7.24 "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock.
15.19 For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies.
24.4 Jesus answered them, "Be careful that no one leads you astray.
25.31 "But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32 Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33 He will set the sheep on his right hand, but the goats on the left. ' "25.34 Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; " '25.35 for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; ' "25.36 naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' " '25.37 "Then the righteous will answer him, saying, \'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38 When did we see you as a stranger, and take you in; or naked, and clothe you? ' "25.39 When did we see you sick, or in prison, and come to you?' " '25.40 "The King will answer them, \'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.\ "25.41 Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; " 25.46 These will go away into eternal punishment, but the righteous into eternal life."
26.37 He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. ' ' None
18. Pausanias, Description of Greece, 2.31.2 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • distinct from Dorians and Ionians, ethnic stereotyping of • gods, as distinct from heroes

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 97

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2.31.2 ἐν τούτῳ δέ εἰσι τῷ ναῷ βωμοὶ θεῶν τῶν λεγομένων ὑπὸ γῆν ἄρχειν, καί φασιν ἐξ Ἅιδου Σεμέλην τε ὑπὸ Διονύσου κομισθῆναι ταύτῃ καὶ ὡς Ἡρακλῆς ἀναγάγοι τὸν κύνα τοῦ Ἅιδου· ἐγὼ δὲ Σεμέλην μὲν οὐδὲ ἀποθανεῖν ἀρχὴν πείθομαι Διός γε οὖσαν γυναῖκα, τὰ δὲ ἐς τὸν ὀνομαζόμενον Ἅιδου κύνα ἑτέρωθι ἔσται μοι δῆλα ὁποῖα εἶναί μοι δοκεῖ.'' None		sup>
2.31.2 In this temple are altars to the gods said to rule under the earth. It is here that they say Semele was brought out of Hell by Dionysus, and that Heracles dragged up the Hound of Hell. Cerberus, the fabulous watch-dog. But I cannot bring myself to believe even that Semele died at all, seeing that she was the wife of Zeus; while, as for the so-called Hound of Hell, I will give my views in another place. Paus. 3.25.6 .'' None
19. None, None, nan (2nd cent. CE - 4th cent. CE)
 Tagged with subjects: • Babylonian rabbis, sages, distinctive dress • self-definition, distinctiveness within culture of Greek East

 Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 315; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 118
20. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Amorarim, distinct layers of • conversion, conversion/adherence in Josephus, distinction

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 189; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 244

47a אין לי אלא בארץ בח"ל מנין תלמוד לומר אתך בכל מקום שאתך אם כן מה ת"ל בארץ בארץ צריך להביא ראיה בח"ל אין צריך להביא ראיה דברי ר\' יהודה וחכמים אומרים בין בארץ בין בחוצה לארץ צריך להביא ראיה,בא הוא ועדיו עמו קרא למה לי אמר רב ששת דאמרי שמענו שנתגייר בב"ד של פלוני סד"א לא ליהמנייהו קמ"ל,בארץ אין לי אלא בארץ בח"ל מנין ת"ל אתך בכל מקום שאתך והא אפיקתיה חדא מאתך וחדא מעמך,וחכ"א בין בארץ בין בח"ל צריך להביא ראיה ואלא הא כתיב בארץ,ההוא מיבעי ליה דאפילו בארץ מקבלים גרים דסד"א משום טיבותא דארץ ישראל קמגיירי והשתא נמי דליכא טיבותא איכא לקט שכחה ופאה ומעשר עני קמ"ל,א"ר חייא בר אבא אמר ר\' יוחנן הלכה בין בארץ בין בח"ל צריך להביא ראיה פשיטא יחיד ורבים הלכה כרבים מהו דתימא מסתבר טעמא דרבי יהודה דקמסייעי ליה קראי קמ"ל,ת"ר (דברים א, טז) ושפטתם צדק בין איש ובין אחיו ובין גרו מכאן א"ר יהודה גר שנתגייר בב"ד הרי זה גר בינו לבין עצמו אינו גר,מעשה באחד שבא לפני רבי יהודה ואמר לו נתגיירתי ביני לבין עצמי א"ל רבי יהודה יש לך עדים אמר ליה לאו יש לך בנים א"ל הן א"ל נאמן אתה לפסול את עצמך ואי אתה נאמן לפסול את בניך,ומי א"ר יהודה אבנים לא מהימן והתניא (דברים כא, יז) יכיר יכירנו לאחרים מכאן א"ר יהודה נאמן אדם לומר זה בני בכור וכשם שנאמן לומר זה בני בכור כך נאמן לומר בני זה בן גרושה הוא או בן חלוצה הוא וחכ"א אינו נאמן,א"ר נחמן בר יצחק ה"ק ליה לדבריך עובד כוכבים אתה ואין עדות לעובד כוכבים רבינא אמר הכי קאמר ליה יש לך בנים הן יש לך בני בנים הן א"ל נאמן אתה לפסול בניך ואי אתה נאמן לפסול בני בניך,תניא נמי הכי ר\' יהודה אומר נאמן אדם לומר על בנו קטן ואין נאמן על בנו גדול ואמר ר\' חייא בר אבא א"ר יוחנן לא קטן קטן ממש ולא גדול גדול ממש אלא קטן ויש לו בנים זהו גדול גדול ואין לו בנים זהו קטן,והלכתא כוותיה דרב נחמן בר יצחק והתניא כוותיה דרבינא ההוא לענין יכיר איתמר,תנו רבנן גר שבא להתגייר בזמן הזה אומרים לו מה ראית שבאת להתגייר אי אתה יודע שישראל בזמן הזה דוויים דחופים סחופים ומטורפין ויסורין באין עליהם אם אומר יודע אני ואיני כדאי מקבלין אותו מיד,ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות ומודיעין אותו עון לקט שכחה ופאה ומעשר עני ומודיעין אותו ענשן של מצות אומרים לו הוי יודע שעד שלא באת למדה זו אכלת חלב אי אתה ענוש כרת חללת שבת אי אתה ענוש סקילה ועכשיו אכלת חלב ענוש כרת חללת שבת ענוש סקילה,וכשם שמודיעין אותו ענשן של מצות כך מודיעין אותו מתן שכרן אומרים לו הוי יודע שהעולם הבא אינו עשוי אלא לצדיקים וישראל בזמן הזה אינם יכולים לקבל'' None47a I have derived only that a convert is accepted in Eretz Yisrael; from where do I derive that also outside of Eretz Yisrael he is to be accepted? The verse states “with you,” which indicates that in any place that he is with you, you should accept him. If so, what is the meaning when the verse states: In the land? This indicates that in Eretz Yisrael he needs to bring evidence that he is a convert, but outside of Eretz Yisrael he does not need to bring evidence that he is a convert; rather, his claim is accepted. This is the statement of Rabbi Yehuda. And the Rabbis say: Whether he is in Eretz Yisrael or whether he is outside of Eretz Yisrael, he needs to bring evidence.,The Gemara analyzes the baraita: In the case when he came and brought witnesses to his conversion with him, why do I need a verse to teach that he is accepted? In all cases, the testimony of witnesses is fully relied upon. Rav Sheshet said: The case is where they say: We heard that he converted in the court of so-and-so, but they did not witness the actual conversion. And it is necessary to teach this because it could enter your mind to say that they should not be relied upon; therefore, the verse teaches us that they are relied upon.,As cited above, the latter clause of the baraita states: “With you in your land” (Leviticus 19:33). I have derived only that a convert is accepted in Eretz Yisrael; from where do I derive that also outside of Eretz Yisrael he is to be accepted? The verse states: “With you,” which indicates that in any place that he is with you, you should accept him. The Gemara asks: But didn’t you already expound that phrase in the first clause of the baraita to teach that one doesn’t accept the claims of an individual that he is a valid convert? The Gemara explains: One of these halakhot is derived from the phrase “with you” in the verse cited, and the other one is derived from the phrase “with you” in a subsequent verse (Leviticus 25:35).,The baraita states: And the Rabbis say: Whether he is in Eretz Yisrael or whether he is outside of Eretz Yisrael, he needs to bring evidence. The Gemara asks: But isn’t “in your land” written in the verse? How can the Rabbis deny any distinction between the halakha inside and outside of Eretz Yisrael?,The Gemara explains: That phrase is necessary to teach that even in Eretz Yisrael, the Jewish people should accept converts, as it could enter your mind to say that it is only for the sake of benefiting from the goodness of Eretz Yisrael, and not for the sake of Heaven, that they are converting, and therefore they should not be accepted. And it could also enter your mind to say that even nowadays, when God’s blessing has ceased and there is no longer the original goodness from which to benefit, one should still suspect their purity of motives because there are the gleanings, the forgotten sheaves, and the corners of fields, and the poor man’s tithe from which they would benefit by converting. Therefore, the verse teaches us that they are accepted even in Eretz Yisrael.,Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: The halakha is that whether a convert is in Eretz Yisrael or whether he is outside of Eretz Yisrael, he needs to bring evidence. The Gemara asks: Isn’t this obvious; in all disputes between an individual Sage and many Sages the halakha is in accordance with the opinion of the many Sages. The Gemara explains: It is necessary to state this lest you say that Rabbi Yehuda’s reason is more logical, being that the verse supports him when it states: “In your land.” Therefore, it is necessary for Rabbi Yoḥa to teach us that the halakha is not in accordance with his opinion.,The Sages taught: The verse states that Moses charged the judges of a court: “And judge righteously between a man and his brother, and the convert with him” (Deuteronomy 1:16). From here, based on the mention of a convert in the context of judgment in a court, Rabbi Yehuda said: A potential convert who converts in a court is a valid convert. However, if he converts in private, he is not a convert.,The Gemara relates: There was an incident involving one who was presumed to be Jewish who came before Rabbi Yehuda and said to him: I converted in private, and therefore I am not actually Jewish. Rabbi Yehuda said to him: Do you have witnesses to support your claim? He said to him: No. Rabbi Yehuda asked: Do you have children? He said to him: Yes. Rabbi Yehuda said to him: You are deemed credible in order to render yourself unfit to marry a Jewish woman by claiming that you are a gentile, but you are not deemed credible in order to render your children unfit.,The Gemara asks: But did Rabbi Yehuda actually say that with regard to his children he is not deemed credible? But isn’t it taught in a baraita: The verse states: “He shall acknowledge yakir the firstborn, the son of the hated, by giving him a double portion of all that he has” (Deuteronomy 21:17). The phrase “he shall acknowledge” is apparently superfluous. It is therefore expounded to teach that the father is deemed credible so that he can identify him yakirenu to others. From here Rabbi Yehuda said: A man is deemed credible to say: This is my firstborn son, and just as he is deemed credible to say: This is my firstborn son, so too, a priest is deemed credible to say: This son of mine is a son of a divorced woman and myself, or to say: He is a son of a ḥalutza and myself, and therefore he is disqualified due to flawed lineage ḥalal. And the Rabbis say: He is not deemed credible. If Rabbi Yehuda holds that a father is deemed credible to render his children unfit, why did he rule otherwise in the case of the convert?,Rav Naḥman bar Yitzḥak said that this is what Rabbi Yehuda said to him: According to your statement you are a gentile, and there is no testimony for a gentile, as a gentile is a disqualified witness. Consequently, you cannot testify about the status of your children and render them unfit. Ravina said that this is what Rabbi Yehuda said to him: Do you have children? He said: Yes. He said to him: Do you have grandchildren? He said: Yes. He said to him: You are deemed credible in order to render your children unfit, based on the phrase “he shall acknowledge,” but you are not deemed credible in order to render your grandchildren unfit, as the verse affords a father credibility only with respect to his children.,This opinion of Ravina is also taught in a baraita: Rabbi Yehuda says: A man is deemed credible to say about his minor son that he is unfit, but he is not deemed credible to say about his adult son that he is unfit. And in explanation of the baraita, Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: The reference to a minor son does not mean one who is literally a minor, who has not yet reached majority, and the reference to an adult son does not mean one who is literally an adult, who has reached majority; rather, a minor who has children, this is what the baraita is referring to as an adult, and an adult who does not have children, this is what the baraita is referring to as a minor.,The Gemara concludes: And the halakha is in accordance with the opinion of Rav Naḥman bar Yitzḥak. The Gemara asks: But isn’t it taught in the baraita in accordance with the opinion of Ravina? If there is a baraita that supports his opinion, the halakha should be in accordance with his opinion. The Gemara explains: That baraita was stated concerning the matter of “he shall acknowledge,” that a father is deemed credible to render his son unfit; however, if one claims he is a gentile, he is not deemed credible to say the same about his son.,§ The Sages taught in a baraita: With regard to a potential convert who comes to a court in order to convert, at the present time, when the Jews are in exile, the judges of the court say to him: What did you see that motivated you to come to convert? Don’t you know that the Jewish people at the present time are anguished, suppressed, despised, and harassed, and hardships are frequently visited upon them? If he says: I know, and although I am unworthy of joining the Jewish people and sharing in their sorrow, I nevertheless desire to do so, then the court accepts him immediately to begin the conversion process.,And the judges of the court inform him of some of the lenient mitzvot and some of the stringent mitzvot, and they inform him of the sin of neglecting the mitzva to allow the poor to take gleanings, forgotten sheaves, and produce in the corner of one’s field, and about the poor man’s tithe. And they inform him of the punishment for transgressing the mitzvot, as follows: They say to him: Be aware that before you came to this status and converted, had you eaten forbidden fat, you would not be punished by karet, and had you profaned Shabbat, you would not be punished by stoning, since these prohibitions do not apply to gentiles. But now, once converted, if you have eaten forbidden fat you are punished by karet, and if you have profaned Shabbat, you are punished by stoning.,And just as they inform him about the punishment for transgressing the mitzvot, so too, they inform him about the reward granted for fulfilling them. They say to him: Be aware that the World-to-Come is made only for the righteous, and if you observe the mitzvot you will merit it, and be aware that the Jewish people, at the present time, are unable to receive their full reward in this world;'' None
21. Origen, On First Principles, 2.6.1, 3.2.4 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Origen, Church Father, Connects first movements with bad thoughts, thus blurring distinction from emotion • Origen, distinctions between heresies and their taxonomy • image of God, distinguished from likeness

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 560; Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 771; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 347

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2.6.1 It is now time, after this cursory notice of these points, to resume our investigation of the incarnation of our Lord and Saviour, viz., how or why He became man. Having therefore, to the best of our feeble ability, considered His divine nature from the contemplation of His own works rather than from our own feelings, and having nevertheless beheld (with the eye) His visible creation while the invisible creation is seen by faith, because human frailty can neither see all things with the bodily eye nor comprehend them by reason, seeing we men are weaker and frailer than any other rational beings (for those which are in heaven, or are supposed to exist above the heaven, are superior), it remains that we seek a being intermediate between all created things and God, i.e., a Mediator, whom the Apostle Paul styles the first-born of every creature. Seeing, moreover, those declarations regarding His majesty which are contained in holy Scripture, that He is called the image of the invisible God, and the first-born of every creature, and that in Him were all things created, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by Him, and in Him: and He is before all things, and by Him all things consist, who is the head of all things, alone having as head God the Father; for it is written, The head of Christ is God; seeing clearly also that it is written, No one knows the Father, save the Son, nor does any one know the Son, save the Father (for who can know what wisdom is, save He who called it into being? Or, who can understand clearly what truth is, save the Father of truth? Who can investigate with certainty the universal nature of His Word, and of God Himself, which nature proceeds from God, except God alone, with whom the Word was), we ought to regard it as certain that this Word, or Reason (if it is to be so termed), this Wisdom, this Truth, is known to no other than the Father only; and of Him it is written, that I do not think that the world itself could contain the books which might be written, regarding, viz., the glory and majesty of the Son of God. For it is impossible to commit to writing (all) those particulars which belong to the glory of the Saviour. After the consideration of questions of such importance concerning the being of the Son of God, we are lost in the deepest amazement that such a nature, pre-eminent above all others, should have divested itself of its condition of majesty and become man, and tabernacled among men, as the grace that was poured upon His lips testifies, and as His heavenly Father bore Him witness, and as is confessed by the various signs and wonders and miracles that were performed by Him; who also, before that appearance of His which He manifested in the body, sent the prophets as His forerunners, and the messengers of His advent; and after His ascension into heaven, made His holy apostles, men ignorant and unlearned, taken from the ranks of tax-gatherers or fishermen, but who were filled with the power of His divinity, to itinerate throughout the world, that they might gather together out of every race and every nation a multitude of devout believers in Himself.' "
3.2.4 With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, The thought of a man will make confession to You, and the rest of the thought shall observe to You a festival day. That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: If the spirit of the ruler rise up against you, leave not your place; for soundness restrains great offenses. The Apostle Paul also will bear testimony to the same point in the words: Casting down imaginations, and every high thing that exalted itself against the knowledge of Christ. That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, Blessed is the man whose help is in You, O Lord, Your ascents (are) in his heart. And the apostle says that God put it into the heart of Titus. That certain thoughts are suggested to men's hearts either by good or evil angels, is shown both by the angel that accompanied Tobias, and by the language of the prophet, where he says, And the angel who spoke in me answered. The book of the Shepherd declares the same, saying that each individual is attended by two angels; that whenever good thoughts arise in our hearts, they are suggested by the good angel; but when of a contrary kind, they are the instigation of the evil angel. The same is declared by Barnabas in his Epistle, where he says there are two ways, one of light and one of darkness, over which he asserts that certain angels are placed — the angels of God over the way of light, the angels of Satan over the way of darkness. We are not, however, to imagine that any other result follows from what is suggested to our heart, whether good or bad, save a (mental) commotion only, and an incitement instigating us either to good or evil. For it is quite within our reach, when a maligt power has begun to incite us to evil, to cast away from us the wicked suggestions, and to resist the vile inducements, and to do nothing that is at all deserving of blame. And, on the other hand, it is possible, when a divine power calls us to better things, not to obey the call; our freedom of will being preserved to us in either case. We said, indeed, in the foregoing pages, that certain recollections of good or evil actions were suggested to us either by the act of divine providence or by the opposing powers, as is shown in the book of Esther, when Artaxerxes had not remembered the services of that just man Mordecai, but, when wearied out with his nightly vigils, had it put into his mind by God to require that the annals of his great deeds should be read to him; whereon, being reminded of the benefits received from Mordecai, he ordered his enemy Haman to be hanged, but splendid honours to be conferred on him, and impunity from the threatened danger to be granted to the whole of the holy nation. On the other hand, however, we must suppose that it was through the hostile influence of the devil that the suggestion was introduced into the minds of the high priests and the scribes which they made to Pilate, when they came and said, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. The design of Judas, also, respecting the betrayal of our Lord and Saviour, did not originate in the wickedness of his mind alone. For Scripture testifies that the devil had already put it into his heart to betray Him. And therefore Solomon rightly commanded, saying, Keep your heart with all diligence. And the Apostle Paul warns us: Therefore we ought to give the more earnest heed to the things which we have heard, lest perhaps we should let them slip. And when he says, Neither give place to the devil, he shows by that injunction that it is through certain acts, or a kind of mental slothfulness, that room is made for the devil, so that, if he once enter our heart, he will either gain possession of us, or at least will pollute the soul, if he has not obtained the entire mastery over it, by casting on us his fiery darts; and by these we are sometimes deeply wounded, and sometimes only set on fire. Seldom indeed, and only in a few instances, are these fiery darts quenched, so as not to find a place where they may wound, i.e., when one is covered by the strong and mighty shield of faith. The declaration, indeed, in the Epistle to the Ephesians, We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, must be so understood as if we meant, I Paul, and you Ephesians, and all who have not to wrestle against flesh and blood: for such have to struggle against principalities and powers, against the rulers of the darkness of this world, not like the Corinthians, whose struggle was as yet against flesh and blood, and who had been overtaken by no temptation but such as is common to man."' None
22. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Origen, distinctions between heresies and their taxonomy • providence, distinguished from love in Origen

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 562; Osborne (1996), Eros Unveiled: Plato and the God of Love. 183
23. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Appetite (epithumia), distinguished boulēsis • Porphyry, views distinguished from those of Plotinus

 Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 187; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
24. Augustine, Confessions, 7.3.5 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Will, Distinct functions, desire related to reason • active/passive distinction • active/passive distinction, distinguished from volition • active/passive distinction, exclusion of external

 Found in books: Harrison (2006), Augustine's Way into the Will: The Theological and Philosophical Significance of De libero, 74, 76, 77, 115; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 335

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7.3.5 4. But I also, as yet, although I said and was firmly persuaded, that Thou our Lord, the true God, who made not only our souls but our bodies, and not our souls and bodies alone, but all creatures and all things, were uncontaminable and inconvertible, and in no part mutable: yet understood I not readily and clearly what was the cause of evil. And yet, whatever it was, I perceived that it must be so sought out as not to constrain me by it to believe that the immutable God was mutable, lest I myself should become the thing that I was seeking out. I sought, therefore, for it free from care, certain of the untruthfulness of what these asserted, whom I shunned with my whole heart; for I perceived that through seeking after the origin of evil, they were filled with malice, in that they liked better to think that Your Substance did suffer evil than that their own did commit it. 5. And I directed my attention to discern what I now heard, that free will was the cause of our doing evil, and Your righteous judgment of our suffering it. But I was unable clearly to discern it. So, then, trying to draw the eye of my mind from that pit, I was plunged again therein, and trying often, was as often plunged back again. But this raised me towards Your light, that I knew as well that I had a will as that I had life: when, therefore, I was willing or unwilling to do anything, I was most certain that it was none but myself that was willing and unwilling; and immediately I perceived that there was the cause of my sin. But what I did against my will I saw that I suffered rather than did, and that judged I not to be my fault, but my punishment; whereby, believing You to be most just, I quickly confessed myself to be not unjustly punished. But again I said: Who made me? Was it not my God, who is not only good, but goodness itself? Whence came I then to will to do evil, and to be unwilling to do good, that there might be cause for my just punishment? Who was it that put this in me, and implanted in me the root of bitterness, seeing I was altogether made by my most sweet God? If the devil were the author, whence is that devil? And if he also, by his own perverse will, of a good angel became a devil, whence also was the evil will in him whereby he became a devil, seeing that the angel was made altogether good by that most Good Creator? By these reflections was I again cast down and stifled; yet not plunged into that hell of error (where no man confesses unto You), to think that You allow evil, rather than that man does it. '' None
25. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Plato and Platonism, the few and the many, distinction between • res/uerba distinction

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 464; Conybeare (2006), The Irrational Augustine, 38
26. Anon., Letter of Aristeas, 150
 Tagged with subjects: • Jews, distinctiveness of, in Egypt • distinction

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 118; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 220

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150 characters should be destroyed to the same extent? Wherefore all the rules which he has laid down with regard to what is permitted in the case of these birds and other animals, he has enacted with the object of teaching us a moral lesson. For the division of the hoof and the separation of the claws are intended to teach us that we must discriminate between our individual actions with a view'' None



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