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Tiresias: The Ancient Mediterranean Religions Source Database



851
Anon., Joseph And Aseneth, 21.21
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Intertexts (texts cited often on the same page as the searched text):

12 results
1. Hebrew Bible, Genesis, 2.8, 2.15, 2.19 (9th cent. BCE - 3rd cent. BCE)

2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.15. וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃ 2.19. וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃ 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it." 2.19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof."
2. Hebrew Bible, Proverbs, 24.12 (9th cent. BCE - 3rd cent. BCE)

24.12. כִּי־תֹאמַר הֵן לֹא־יָדַעְנוּ זֶה הֲ‍לֹא־תֹכֵן לִבּוֹת הוּא־יָבִין וְנֹצֵר נַפְשְׁךָ הוּא יֵדָע וְהֵשִׁיב לְאָדָם כְּפָעֳלוֹ׃ 24.12. If thou sayest: ‘Behold, we knew not this’, Doth not He that weigheth the hearts consider it? And He that keepeth thy soul, doth not He know it? And shall not He render to every man according to his works?"
3. Hebrew Bible, Isaiah, 27.11 (8th cent. BCE - 5th cent. BCE)

27.11. בִּיבֹשׁ קְצִירָהּ תִּשָּׁבַרְנָה נָשִׁים בָּאוֹת מְאִירוֹת אוֹתָהּ כִּי לֹא עַם־בִּינוֹת הוּא עַל־כֵּן לֹא־יְרַחֲמֶנּוּ עֹשֵׂהוּ וְיֹצְרוֹ לֹא יְחֻנֶּנּוּ׃ 27.11. When the boughs thereof are withered, They shall be broken off; The women shall come, and set them on fire; For it is a people of no understanding; Therefore He that made them will not have compassion upon them, And He that formed them will not be gracious unto them."
4. Hebrew Bible, Jeremiah, 10.16 (8th cent. BCE - 5th cent. BCE)

10.16. לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ 10.16. Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name."
5. Cicero, On Duties, 1.88 (2nd cent. BCE - 1st cent. BCE)

1.88. Nec vero audiendi, qui graviter inimicis irascendum putabunt idque magimi et fortis viri esse censebunt; nihil enim laudabilius, nihil magno et praeclaro viro dignius placabilitate atque clementia. In liberis vero populis et in iuris aequabilitate exercenda etiam est facilitas et altitudo animi, quae dicitur, ne, si irascamur aut intempestive accedentibus aut impudenter rogantibus, in morositatem inutilem et odiosam incidamus. Et tamen ita probanda est mansuetudo atque dementia, ut adhibeatur rei publicae causa severitas, sine qua administrari civitas non potest. Omnis autem et animadversio et castigatio contumelia vacare debet neque ad eius, qui punitur aliquem aut verbis castigat, sed ad rei publicae utilitatem referri. 1.88.  Neither must we listen to those who think that one should indulge in violent anger against one's political enemies and imagine that such is the attitude of a great-spirited, brave man. For nothing is more commendable, nothing more becoming in a pre-eminently great man than courtesy and forbearance. Indeed, in a free people, where all enjoy equal rights before the law, we must school ourselves to affability and what is called "mental poise"; for if we are irritated when people intrude upon us at unseasonable hours or make unreasonable requests, we shall develop a sour, churlish temper, prejudicial to ourselves and offensive to others. And yet gentleness of spirit and forbearance are to be commended only with the understanding that strictness may be exercised for the good of the state; for without that, the government cannot be well administered. On the other hand, if punishment or correction must be administered, it need not be insulting; it ought to have regard to the welfare of the state, not to the personal satisfaction of the man who administers the punishment or reproof.
6. Diodorus Siculus, Historical Library, a b c d\n0 34/35.2.13 34/35.2.13 34/35 2 (1st cent. BCE - 1st cent. BCE)

7. Philo of Alexandria, On The Virtues, 165, 171, 161 (1st cent. BCE - missingth cent. CE)

161. Having, then, by such precepts as these, civilised and made gentle the minds of those who live under the constitution of his laws, he has separated them from haughtiness and arrogance, those most grievous and burdensome of evils, which men in general cling to as the greatest of goods, and especially when riches, or glory, or authority supply them with unlimited abundance;
8. New Testament, 1 Corinthians, 15.22 (1st cent. CE - 1st cent. CE)

15.22. For as inAdam all die, so also in Christ all will be made alive.
9. New Testament, Galatians, 3.21 (1st cent. CE - 1st cent. CE)

3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law.
10. New Testament, John, 5.21, 6.63 (1st cent. CE - 1st cent. CE)

5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.
11. Seneca The Younger, De Clementia, 2.3.1-2.3.2 (1st cent. CE - 1st cent. CE)

12. Anon., Joseph And Aseneth, 2.1, 4.7, 4.9-4.12, 6.3, 6.5, 6.7, 8.5, 8.9, 8.11, 10.13, 11.4-11.5, 11.7-11.14, 11.16, 12.5, 12.8-12.9, 12.12-12.14, 13.11, 15.4-15.5, 16.6, 16.16, 18.1, 18.11, 19.5, 19.11, 20.9, 21.13-21.19, 22.3-22.10



Subjects of this text:

subject book bibliographic info
abraham Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145
alien/foreigner,jewish attitudes toward Gruen (2020), Ethnicity in the Ancient World - Did it matter, 143, 145
anger,relationship to courage Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
anger,relationship to philanthropia Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
anthropos (heavenly) Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
aristotle,pain as an emotion Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
arrogance,contrast with philanthropia Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
aseneth Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
canaan/canaanites Gruen (2020), Ethnicity in the Ancient World - Did it matter, 143
christ Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
conversion/proselytes,not done by aseneth Gruen (2020), Ethnicity in the Ancient World - Did it matter, 144
courage,association with gender Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
courage,relationship to anger Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
courage,relationship to philanthropia Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
egypt Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145
emotion,in the classical world Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
emotion,in the hebrew bible Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
gender,courage and Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
gender,emotion and Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
hebrews/israelites,and egypt Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145
identity as hybrid and malleable,in jewish perception Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145
idolatry,in joseph and aseneth Gruen (2020), Ethnicity in the Ancient World - Did it matter, 143, 144, 145
immortality Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
incorruptibility Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
isaac Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145
jacob Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145
jews/judeans/ioudaioi,and ethnicity in post-biblical texts Gruen (2020), Ethnicity in the Ancient World - Did it matter, 143, 144, 145
jews/judeans/ioudaioi,and idolatry Gruen (2020), Ethnicity in the Ancient World - Did it matter, 143, 144, 145
jews/judeans/ioudaioi,in joseph and aseneth Gruen (2020), Ethnicity in the Ancient World - Did it matter, 143, 144, 145
joseph and aseneth Gruen (2020), Ethnicity in the Ancient World - Did it matter, 143, 144, 145
levi/levites Gruen (2020), Ethnicity in the Ancient World - Did it matter, 144
lineage and genealogy as identity marker,irrelevant for joseph and aseneth Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145
new Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
pain,emotion and Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
philanthropia,contrast with anger Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
philanthropia,jewish embrace of Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
philanthropia,relationship to courage Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
philanthropia,relationship to pity Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
philo of alexandria,on philanthropia Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
pity,and the virtue of philanthropia Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
slaves/slavery,joseph as Gruen (2020), Ethnicity in the Ancient World - Did it matter, 143
sophrosyne,among women Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
spirit,spirit Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 46
stoicism,anger and Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 94
values/character as identity marker,for joseph and aseneth Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145
worship/ritual/cult as identity markers,for jews' Gruen (2020), Ethnicity in the Ancient World - Did it matter, 145