Tiresias: The Ancient Mediterranean Religions Source Database

8236

New Testament, 1 Timothy, 6.8
nan But having food and clothing, we will be content with that.

Intertexts (texts cited often on the same page as the searched text):

24 results
1. Septuagint, Tobit, 4.7-4.11 (th cent. BCE - 2nd cent. BCE) 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High.
2. Theognis, Elegies, 146-148, 145 (6th cent. BCE - 5th cent. BCE)
3. Isocrates, To Demonicus, 28, 27 (5th cent. BCE - 4th cent. BCE)
4. Septuagint, Tobit, 4.7-4.11 (4th cent. BCE - 2nd cent. BCE) 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High.
5. Cicero, On Duties, 1.42-1.45, 2.69-2.71 (2nd cent. BCE - 1st cent. BCE) 1.42. Deinceps, ut erat propositum, de beneficentia ae de liberalitate dicatur, qua quidem nihil est naturae hominis accommodatius, sed habet multas cautiones. Videndum est enim, primum ne obsit benignitas et iis ipsis, quibus benigne videbitur fieri et ceteris, deinde ne maior benignitas sit quam facultates, tum ut pro dignitate cuique tribuatur; id enim est iustitiae fundamentum, ad quam haec referenda sunt omnia. Nam et qui gratificantur cuipiam, quod obsit illi, cui prodesse velle videantur, non benefici neque liberales, sed perniciosi assentatores iudicandi sunt, et qui aliis nocent, ut in alios liberales sint, in eadem sunt iniustitia, ut si in suam rem aliena convertant. 1.43. Sunt autem multi, et quidem cupidi splendoris et gloriae, qui eripiunt aliis, quod aliis largiantur, iique arbitrantur se beneficos in suos amicos visum iri, si locupletent eos quacumque ratione. Id autem tantum abest ab officio, ut nihil magis officio possit esse contrarium. Videndum est igitur, ut ea liberalitate utamur, quae prosit amicis, noceat nemini. Quare L. Sullae, C. Caesaris pecuniarum translatio a iustis dominis ad alienos non debet liberalis videri; nihil est enim liberale, quod non idem iustum. 1.44. Alter locus erat cautionis, ne benignitas maior esset quam facultates, quod, qui benigniores volunt esse, quam res patitur, primum in eo peccant, quod iniuriosi sunt in proximos; quas enim copias his et suppeditari aequius est et relinqui, eas transferunt ad alienos. Inest autem in tali liberalitate cupiditas plerumque rapiendi et auferendi per iniuriam, ut ad largiendum suppetant copiae. Videre etiam licet plerosque non tam natura liberales quam quadam gloria ductos, ut benefici videantur, facere multa, quae proficisci ab ostentatione magis quam a voluntate videantur. Talis autem sinulatio vanitati est coniunctior quam aut liberalitati aut honestati. 1.45. Tertium est propositum, ut in beneficentia dilectus esset dignitatis; in quo et mores eius erunt spectandi, in quem beneficium conferetur, et animus erga nos et communitas ac societas vitae et ad nostras utilitates officia ante collata; quae ut concurrant omnia, optabile est; si minus, plures causae maioresque ponderis plus habebunt. 2.69. Sed cum in hominibus iuvandis aut mores spectari aut fortuna soleat, dictu quidem est proclive, itaque volgo loquuntur, se in beneficiis collocandis mores hominum, non fortunam sequi. Honesta oratio est; sed quis est tandem, qui inopis et optimi viri causae non anteponat in opera danda gratiam fortunati et potentis? a quo enim expeditior et celerior remuneratio fore videtur, in eum fere est voluntas nostra propensior. Sed animadvertendum est diligentius, quae natura rerum sit. Nimirum enim inops ille, si bonus est vir, etiamsi referre gratiam non potest, habere certe potest. Commode autem, quicumque dixit, pecuniam qui habeat, non reddidisse, qui reddiderit, non habere, gratiam autem et, qui rettulerit, habere et, qui habeat, rettulisse. At qui se locupletes, honoratos, beatos putant, ii ne obligari quidem beneficio volunt; quin etiam beneficium se dedisse arbitrantur, cum ipsi quamvis magnum aliquod acceperint, atque etiam a se aut postulari aut exspectari aliquid suspicantur, patrocinio vero se usos aut clientes appellari mortis instar putant. 2.70. At vero ille tenuis, cum, quicquid factum sit, se spectatum, non fortunam putet, non modo illi, qui est meritus, sed etiam illis, a quibus exspectat (eget enim multis), gratum se videri studet neque vero verbis auget suum munus, si quo forte fungitur, sed etiam extenuat. Videndumque illud est, quod, si opulentum fortunatumque defenderis, in uno illo aut, si forte, in liberis eius manet gratia; sin autem inopem, probum tamen et modestum, omnes non improbi humiles, quae magna in populo multitudo est, praesidium sibi paratum vident. 2.71. Quam ob rem melius apud bonos quam apud fortunatos beneficium collocari puto. Danda omnino opera est, ut omni generi satis facere possimus; sed si res in contentionem veniet, nimirum Themistocles est auctor adhibendus; qui cum consuleretur, utrum bono viro pauperi an minus probato diviti filiam collocaret: Ego vero, inquit, malo virum, qui pecunia egeat, quam pecuniam, quae viro. Sed corrupti mores depravatique sunt admiratione divitiarum; quarum magnitudo quid ad unum quemque nostrum pertinet? Illum fortasse adiuvat, qui habet. Ne id quidem semper; sed fac iuvare; utentior sane sit, honestior vero quo modo? Quodsi etiam bonus erit vir, ne impediant divitiae, quo minus iuvetur, modo ne adiuvent, sitque omne iudicium, non quam locuples, sed qualis quisque sit! Extremum autem praeceptum in beneficiis operaque danda, ne quid contra aequitatem contendas, ne quid pro iniuria; fundamentum enim est perpetuae commendationis et famae iustitia, sine qua nihil potest esse laudabile. 1.42.  Next in order, as outlined above, let us speak of kindness and generosity. Nothing appeals more to the best in human nature than this, but it calls for the exercise of caution in many particulars; we must, in the first place, see to it that our act of kindness shall not prove an injury either to the object of our beneficence or to others; in the second place, that it shall not be beyond our means; and finally, that it shall be proportioned to the worthiness of the recipient; for this is the corner-stone of justice; and by the standard of justice all acts of kindness must be measured. For those who confer a harmful favour upon someone whom they seemingly wish to help are to be accounted not generous benefactors but dangerous sycophants; and likewise those who injure one man, in order to be generous to another, are guilty of the same injustice as if they diverted to their own accounts the property of their neighbours. 1.43.  Now, there are many — and especially those who are ambitious for eminence and glory — who rob one to enrich another; and they expect to be thought generous towards their friends, if they put them in the way of getting rich, no matter by what means. Such conduct, however, is so remote from moral duty that nothing can be more completely opposed to duty. We must, therefore, take care to indulge only in such liberality as will help our friends and hurt no one. The conveyance of property by Lucius Sulla and Gaius Caesar from its rightful owners to the hands of strangers should, for that reason, not be regarded as generosity; for nothing is generous if it is not at the same time just. 1.44.  The second point for the exercise of caution was that our beneficence should not exceed our means; for those who wish to be more open-handed than their circumstances permit are guilty of two faults: first they do wrong to their next of kin; for they transfer to strangers property which would more justly be placed at their service or bequeathed to them. And second, such generosity too often engenders a passion for plundering and misappropriating property, in order to supply the means for making large gifts. We may also observe that a great many people do many things that seem to be inspired more by a spirit of ostentation than by heart-felt kindness; for such people are not really generous but are rather influenced by a sort of ambition to make a show of being open-handed. Such a pose is nearer akin to hypocrisy than to generosity or moral goodness. 1.45.  The third rule laid down was that in acts of kindness we should weigh with discrimination the worthiness of the object of our benevolence; we should take into consideration his moral character, his attitude toward us, the intimacy of his relation to us, and our common social ties, as well as the services he has hitherto rendered in our interest. It is to be desired that all these considerations should be combined in the same person; if they are not, then the more numerous and the more important considerations must have the greater weight. 2.69.  Now in rendering helpful service to people, we usually consider either their character or their circumstances. And so it is an easy remark, and one commonly made, to say that in investing kindnesses we look not to people's outward circumstances, but to their character. The phrase is admirable! But who is there, pray, that does not in performing a service set the favour of a rich and influential man above the cause of a poor, though most worthy, person? For, as a rule, our will is more inclined to the one from whom we expect a prompter and speedier return. But we should observe more carefully how the matter really stands: the poor man of whom we spoke cannot return a favour in kind, of course, but if he is a good man he can do it at least in thankfulness of heart. As someone has happily said, "A man has not repaid money, if he still has it; if he has repaid it, he has ceased to have it. But a man still has the sense of favour, if he has returned the favour; and if he has the sense of the favour, he has repaid it." On the other hand, they who consider themselves wealthy, honoured, the favourites of fortune, do not wish even to be put under obligations by our kind services. Why, they actually think that they have conferred a favour by accepting one, however great; and they even suspect that a claim is thereby set up against them or that something is expected in return. Nay more, it is bitter as death to them to have accepted a patron or to be called clients. 2.70.  Your man of slender means, on the other hand, feels that whatever is done for him is done out of regard for himself and not for his outward circumstances. Hence he strives to show himself grateful not only to the one who has obliged him in the past but also to those from whom he expects similar favours in the future — and he needs the help of many; and his own service, if he happens to render any in return, he does not exaggerate, but he actually depreciates it. This fact, furthermore, should not be overlooked — that, if one defends a wealthy favourite of fortune, the favour does not extend further than to the man himself or, possibly, to his children. But, if one defends a man who is poor but honest and upright, all the lowly who are not dishonest — and there is a large proportion of that sort among the people — look upon such an advocate as a tower of defence raised up for them. 2.71.  I think, therefore, that kindness to the good is a better investment than kindness to the favourites of fortune. We must, of course, put forth every effort to oblige all sorts and conditions of men, if we can. But if it comes to a conflict of duty on this point, we must, I should say, follow the advice of Themistocles: when someone asked his advice whether he should give his daughter in marriage to a man who was poor but honest or to one who was rich but less esteemed, he said: "For my part, I prefer a man without money to money without a man." But the moral sense of to‑day is demoralized and depraved by our worship of wealth. of what concern to any one of us is the size of another man's fortune? It is, perhaps, an advantage to its possessor; but not always even that. But suppose it is; he may, to be sure, have more money to spend; but how is he any the better man for that? Still, if he is a good man, as well as a rich one, let not his riches be a hindrance to his being aided, if only they are not the motive to it; but in conferring favours our decision should depend entirely upon a man's character, not on his wealth. The supreme rule, then, in the matter of kindnesses to be rendered by personal service is never to take up a case in opposition to the right nor in defence of the wrong. For the foundation of enduring reputation and fame is justice, and without justice there can be nothing worthy of praise.
6. Septuagint, Ecclesiasticus (Siracides), 14.5, 27.8, 40.13 (2nd cent. BCE - 2nd cent. BCE) 14.5. If a man is mean to himself, to whom will he be generous?He will not enjoy his own riches. 27.8. If you pursue justice, you will attain it and wear it as a glorious robe. 40.13. The wealth of the unjust will dry up like a torrent,and crash like a loud clap of thunder in a rain.
7. Septuagint, 3 Maccabees, 7.16 (2nd cent. BCE - 2nd cent. BCE) 7.16. But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs.
8. Horace, Sermones, 1.1 (1st cent. BCE - 1st cent. BCE) 1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother;
9. New Testament, 1 Corinthians, 13.13 (1st cent. CE - 1st cent. CE) 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love.
10. New Testament, 1 Thessalonians, 1.5, 4.17, 5.8 (1st cent. CE - 1st cent. CE) 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation.
11. New Testament, 1 Timothy, 1.9, 1.18-1.19, 2.9-2.15, 3.1-3.2, 3.4-3.5, 4.1-4.8, 4.11-4.12, 4.14, 5.3-5.19, 5.21-5.23, 6.1-6.7, 6.9-6.21 (1st cent. CE - 1st cent. CE) 1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers 1.18. This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare; 1.19. holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith; 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.10. but (which becomes women professing godliness) with good works. 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 4.6. If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith, and of the good doctrine which you have followed. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 4.8. For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. 4.11. Command and teach these things. 4.12. Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. 4.14. Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders. 5.3. Honor widows who are widows indeed. 5.4. But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5.5. Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6. But she who gives herself to pleasure is dead while she lives. 5.7. Also command these things, that they may be without reproach. 5.8. But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. 5.9. Let no one be enrolled as a widow under sixty years old, having been the wife of one man 5.10. being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. 5.11. But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; 5.12. having condemnation, because they have rejected their first pledge. 5.13. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 5.14. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 5.15. For already some have turned aside after Satan. 5.16. If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages. 5.19. Don't receive an accusation against an elder, except at the word of two or three witnesses. 5.21. I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality. 5.22. Lay hands hastily on no one, neither be a participant in other men's sins. Keep yourself pure. 5.23. Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities. 6.1. Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 6.2. Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; 6.21. which some professing have erred concerning the faith. Grace be with you. Amen.
12. New Testament, 2 Thessalonians, 3.1 (1st cent. CE - 1st cent. CE) 3.1. Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you;
13. New Testament, 2 Timothy, 1.6-1.8, 1.13-1.14, 2.1, 2.3, 2.8, 2.14-2.16, 2.19-2.20, 3.1, 3.5, 3.8, 4.5-4.8, 4.13 (1st cent. CE - 1st cent. CE) 1.6. For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands. 1.7. For God didn't give us a spirit of fear, but of power, love, and self-control. 1.8. Therefore don't be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God 1.13. Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus. 1.14. That good thing which was committed to you, guard through the Holy Spirit who dwells in us. 2.1. You therefore, my child, be strengthened in the grace that is in Christ Jesus. 2.3. You therefore must endure hardship, as a good soldier of Christ Jesus. 2.8. Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel 2.14. Remind them of these things, charging them in the sight of the Lord, that they don't argue about words, to no profit, to the subverting of those who hear. 2.15. Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth. 2.16. But shun empty chatter, for they will proceed further in ungodliness 2.19. However God's firm foundation stands, having this seal, "The Lord knows those who are his," and, "Let every one who names the name of the Lord depart from unrighteousness. 2.20. Now in a great house there are not only vessels of gold and of silver, but also of wood and of clay. Some are for honor, and some for dishonor. 3.1. But know this, that in the last days, grievous times will come. 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 4.5. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry. 4.6. For I am already being offered, and the time of my departure has come. 4.7. I have fought the good fight. I have finished the course. I have kept the faith. 4.8. From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing. 4.13. Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments.
14. New Testament, Acts, 14.17, 20.38 (1st cent. CE - 2nd cent. CE) 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 20.38. sorrowing most of all because of the word which he had spoken, that they should see his face no more. They brought him on his way to the ship.
15. New Testament, Hebrews, 13.5 (1st cent. CE - 1st cent. CE) 13.5. Be free from the love of money, content with such things as you have, for he has said, "I will in no way leave you, neither will I in any way forsake you.
16. New Testament, Titus, 1.2, 1.12, 1.16, 2.1-2.14, 3.3-3.7, 3.12 (1st cent. CE - 1st cent. CE) 1.2. in hope of eternal life, which God, who can't lie, promised before eternal times; 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons. 1.16. They profess that they know God, but by their works they deny him, being abominable, disobedient, and unfit for any good work. 2.1. But say the things which fit sound doctrine 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. 2.11. For the grace of God has appeared, bringing salvation to all men 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. 3.4. But when the kindness of God our Savior and his love toward mankind appeared 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life. 3.12. When I send Artemas to you, or Tychicus, be diligent to come to me to Nicopolis, for I have determined to winter there.
17. New Testament, Luke, 12.19-12.21, 12.28, 12.32-12.34 (1st cent. CE - 1st cent. CE) 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God. 12.28. But if this is how God clothes the grass in the field, which today exists, and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith? 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.34. For where your treasure is, there will your heart be also.
18. New Testament, Mark, 6.9 (1st cent. CE - 1st cent. CE) 6.9. but to wear sandals, and not put on two tunics.
19. Seneca The Younger, De Beneficiis, 1.2.3, 3.18 (1st cent. CE - 1st cent. CE)
20. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 22.4 (1st cent. CE - 1st cent. CE)
21. Seneca The Younger, Letters, 18.9-18.11, 102.23-102.25 (1st cent. CE - 1st cent. CE)
22. Lucian, Nigrinus, 26, 25 (2nd cent. CE - 2nd cent. CE) 25. There is an artlessness in their manner of stuffing themselves, a frankness in their tippling, which defy competition; they sponge with more spirit than other men, and sit on with greater persistency. It is not an uncommon thing for the more courtly sages to oblige the company with a song.’All this he treated as a jest. But he had much to say on the subject of those paid philosophers, who hawk about virtue like any other marketable commodity. ‘Hucksters’ and ‘petty traders’ were his words for them. A man who proposes to teach the contempt of wealth, should begin (he maintained) by showing a soul above fees.
23. Arnobius, Against The Gentiles, 5.17 (3rd cent. CE - 4th cent. CE)
24. Diogenes Laertius, Lives of The Philosophers, 7.188 (3rd cent. CE - 3rd cent. CE) 7.188. Indeed, his interpretation of the story is condemned as most indecent. He may be commending physical doctrine; but the language used is more appropriate to street-walkers than to deities; and it is moreover not even mentioned by bibliographers, who wrote on the titles of books. What Chrysippus makes of it is not to be found in Polemo nor Hypsicrates, no, nor even in Antigonus. It is his own invention. Again, in his Republic he permits marriage with mothers and daughters and sons. He says the same in his work On Things for their own Sake not Desirable, right at the outset. In the third book of his treatise On Justice, at about line 1000, he permits eating of the corpses of the dead. And in the second book of his On the Means of Livelihood, where he professes to be considering a priori how the wise man is to get his living, occur the words:

Subjects of this text:

subject	book bibliographic info
abuse,sententiae	Malherbe et al (2014) 515
accusation,financial support	Malherbe et al (2014) 519
agōn,formal	Malherbe et al (2014) 509
agōn,metrodorus	Malherbe et al (2014) 526
agōn,on texts	Malherbe et al (2014) 971
agōn,philosophy	Malherbe et al (2014) 509
agōn,theoretical	Malherbe et al (2014) 513
alliteration	Malherbe et al (2014) 536
antanaclasis	Cain (2013) 124
antithesis,in paraenesis	Malherbe et al (2014) 530
antithesis	Malherbe et al (2014) 522, 523, 530, 550, 551, 552, 553, 554, 555
apostle	Malherbe et al (2014) 568
appearance	Vinzent (2013) 127
aristotle,on wealth	Malherbe et al (2014) 539, 543
arrogance	Malherbe et al (2014) 538, 551
artemis (diana)	Nasrallah (2019) 137
asceticism	Vinzent (2013) 127
authority	Vinzent (2013) 127
avarice,and wealth	Malherbe et al (2014) 527
avarice,as disease	Malherbe et al (2014) 520
avarice,pastorals	Malherbe et al (2014) 545
avarice	Cain (2013) 124
begging,shame of	Gardner (2015) 56
begging	Malherbe et al (2014) 549
benefactor/benefaction	Malherbe et al (2014) 517, 542, 543
bion of borysthenes	Malherbe et al (2014) 333, 520, 524, 525, 529, 543
birth	Vinzent (2013) 127
bread	Gardner (2015) 56; Vinzent (2013) 127
bultmann,rudolf	Malherbe et al (2014) 523
cautery	Malherbe et al (2014) 519, 521
child(ren)	Malherbe et al (2014) 532, 547
chreia	Malherbe et al (2014) 515
christianity,financial support	Nasrallah (2019) 137
christology,in pastorals	Malherbe et al (2014) 530
chrysippus	Malherbe et al (2014) 509
cicero	Malherbe et al (2014) 546
clichés	Malherbe et al (2014) 555, 556, 557
clothing	Gardner (2015) 56
commentary,writing	Malherbe et al (2014) 971
covenant	Vinzent (2013) 127
covetousness	Malherbe et al (2014) 541
crates	Malherbe et al (2014) 524, 525
creation	Vinzent (2013) 127
cross	Vinzent (2013) 127
cynics/cynicism,austerity	Malherbe et al (2014) 333
cynics/cynicism,mild	Malherbe et al (2014) 7, 333, 524
cynics/cynicism	Malherbe et al (2014) 7, 333, 507, 510, 520, 523, 524, 525, 526, 541, 547, 548, 549, 552, 556, 971
dahl,influence,inscriptions	Malherbe et al (2014) 511
dahl,influence,pastorals	Malherbe et al (2014) 508
dahl,influence,popular morality	Malherbe et al (2014) 510
deeds	Malherbe et al (2014) 554
deissmann,adolf	Malherbe et al (2014) 510, 514, 532
demetrius,the cynic	Malherbe et al (2014) 333, 524, 541, 549
democritus	Malherbe et al (2014) 529
demonax	Malherbe et al (2014) 508
dialogue	Malherbe et al (2014) 540
dibelius,martin	Malherbe et al (2014) 122, 510, 516, 523, 529, 530, 537
dio chrysostom	Malherbe et al (2014) 508, 509, 519, 527, 528, 536, 544
diogenes,the cynic	Malherbe et al (2014) 520, 524, 525, 529, 548
diogenes of oenoanda	Malherbe et al (2014) 511
downs,david j.	Nasrallah (2019) 137
dualism	Vinzent (2013) 127
duty,communal	Malherbe et al (2014) 531
duty	Malherbe et al (2014) 509, 541, 553
ecological model	Malherbe et al (2014) 7
education	Malherbe et al (2014) 520
empire,roman	Malherbe et al (2014) 512
epictetus	Malherbe et al (2014) 509, 512
epicureanism,adaptability	Malherbe et al (2014) 568
epicureanism,autarkeia	Malherbe et al (2014) 523, 525
epicureanism,begging	Malherbe et al (2014) 526
epicureanism,diogenes,oenoanda	Malherbe et al (2014) 511
epicureanism,doctrine	Malherbe et al (2014) 511
epicureanism,greed	Malherbe et al (2014) 529
epicureanism,inscription	Malherbe et al (2014) 511
epicureanism,pastorals	Malherbe et al (2014) 523, 554
epicureanism,rational living	Malherbe et al (2014) 525
epicureanism,sharing	Malherbe et al (2014) 526, 549
epicureanism,simplicity of life	Malherbe et al (2014) 523, 525
epicureanism,wealth	Malherbe et al (2014) 525, 526, 544, 547, 548
epicurus,self-sufficiency	Malherbe et al (2014) 525
epicurus,simple life	Malherbe et al (2014) 523, 525
epicurus	Malherbe et al (2014) 525, 529, 548
epistle,pastorals	Malherbe et al (2014) 122, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 568
epistle,to colossians	Malherbe et al (2014) 526
epistle,to thessalonians	Malherbe et al (2014) 526
epistolary,greeting	Malherbe et al (2014) 520
epistolary,theory	Malherbe et al (2014) 515
eschatology	Malherbe et al (2014) 527, 534, 552, 555; Nasrallah (2019) 137
ethics	Malherbe et al (2014) 508
exegesis	Malherbe et al (2014) 971
exhortation	Malherbe et al (2014) 122, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 534, 536, 542
family	Malherbe et al (2014) 512
finance	Nasrallah (2019) 137
first day of the week	Vinzent (2013) 127
food	Gardner (2015) 56
friendship,virtue of	Malherbe et al (2014) 7
friendship	Malherbe et al (2014) 333, 540, 541, 542, 543, 544, 545, 546, 547, 548
glory	Malherbe et al (2014) 533
gnomologies	Malherbe et al (2014) 512, 515, 525
gods,artemis,diana	Nasrallah (2019) 137
golden rule	Malherbe et al (2014) 541
grace	Vinzent (2013) 127
greed	Malherbe et al (2014) 518, 526, 527, 528, 529, 537, 549, 556
gregory of nazianzus	Malherbe et al (2014) 515
happiness (eudaimonia)	Malherbe et al (2014) 523, 524, 544
hedonism	Malherbe et al (2014) 528, 549, 552
heresy	Malherbe et al (2014) 122, 516, 517, 518, 519, 520, 521, 522, 523, 524, 552
herodorus	Malherbe et al (2014) 538
hierocles	Malherbe et al (2014) 509
hippocrates	Malherbe et al (2014) 529
hipponicus	Malherbe et al (2014) 545
holiness	Malherbe et al (2014) 532
hope	Malherbe et al (2014) 550, 551, 552, 553, 554, 555
hospitality	Malherbe et al (2014) 535
household,management	Malherbe et al (2014) 543, 568
household	Malherbe et al (2014) 122, 568
human condition	Malherbe et al (2014) 519, 520
imperative	Malherbe et al (2014) 531, 541
inclusio	Malherbe et al (2014) 516, 518, 545
indifferentia	Malherbe et al (2014) 541
individualism	Malherbe et al (2014) 551, 568
inscriptions,in pastorals	Malherbe et al (2014) 511
inscriptions	Malherbe et al (2014) 510, 511, 512
instruction,moral	Malherbe et al (2014) 532, 537, 538
instruction	Malherbe et al (2014) 507, 513, 518, 522, 531, 536, 549, 552
interpretation,paul	Malherbe et al (2014) 971
isocrates	Malherbe et al (2014) 545
john chrysostom	Malherbe et al (2014) 551
judaism,hellenistic	Malherbe et al (2014) 514, 552
just	Vinzent (2013) 127
justice	Malherbe et al (2014) 532, 533, 556
law,universal	Malherbe et al (2014) 523
law	Vinzent (2013) 127
letter,friendly	Malherbe et al (2014) 515
letter,paraenetic	Malherbe et al (2014) 536, 557
letter,proverbs	Malherbe et al (2014) 515
letter,style	Malherbe et al (2014) 515
literacy,context	Malherbe et al (2014) 7
literacy,culture	Malherbe et al (2014) 971
literacy	Malherbe et al (2014) 507, 512, 517, 542
logic	Malherbe et al (2014) 509
love	Vinzent (2013) 127
lucian	Malherbe et al (2014) 510, 540
lust	Malherbe et al (2014) 122, 529, 556
luxury	Malherbe et al (2014) 538
madness	Malherbe et al (2014) 551
mary	Vinzent (2013) 127
maxims,rhetorical	Malherbe et al (2014) 515
maxims	Malherbe et al (2014) 531, 544, 545
maximus of tyre	Malherbe et al (2014) 510, 512, 530
menander	Malherbe et al (2014) 538, 539, 540, 541, 542, 543, 544, 545, 546, 547
metaphor	Malherbe et al (2014) 122, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557
moderation	Malherbe et al (2014) 529
moralists	Malherbe et al (2014) 7, 508, 522, 528, 553, 554, 555, 556
morality,in roman empire	Malherbe et al (2014) 542
morality	Malherbe et al (2014) 507, 510, 511, 512, 513, 514, 521, 522, 532, 542, 543, 544, 545, 546, 554, 568
musonius	Malherbe et al (2014) 509, 523, 532
neopythagorean	Malherbe et al (2014) 523
nigrinus	Malherbe et al (2014) 508
old age	Malherbe et al (2014) 508, 512, 517, 518
orthodox	Malherbe et al (2014) 122
panaetius	Malherbe et al (2014) 541
paraenesis,and protrepsis	Malherbe et al (2014) 515
paraenesis,antithesis	Malherbe et al (2014) 522
paraenesis,imitation	Malherbe et al (2014) 568
paraenesis	Malherbe et al (2014) 508, 513, 514, 515, 516, 517, 522, 529, 530, 531, 532, 533, 534, 535, 536, 537, 545, 551, 556, 568
paraeneticen	Malherbe et al (2014) 513
parallels/parallelism,problem of	Malherbe et al (2014) 971
parallels/parallelism,to nt	Malherbe et al (2014) 508, 971
parallels/parallelism	Malherbe et al (2014) 514, 516, 532, 533, 971
pastoral epistles	Malherbe et al (2014) 122, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 568
pastorals	Malherbe et al (2014) 122, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 568
paul	Malherbe et al (2014) 509, 511, 522
pedagogy	Malherbe et al (2014) 971
permanent,value-judgment approach	Gardner (2015) 56
peter	Vinzent (2013) 127
philippi,silvanus inscription	Nasrallah (2019) 137
philodemus	Malherbe et al (2014) 526, 544
philosopher,hellenistic	Malherbe et al (2014) 971
philosopher,moral	Malherbe et al (2014) 508, 511, 555, 971
philosopher	Malherbe et al (2014) 507, 508, 509, 510, 511, 512, 513, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 542, 543, 544, 545, 546, 547, 548, 549, 554, 555, 556, 557, 568
philosophy,high	Malherbe et al (2014) 512
philosophy,in g-r lit	Malherbe et al (2014) 511
philosophy,in pastorals	Malherbe et al (2014) 515
philosophy	Malherbe et al (2014) 508, 509, 510, 511, 512, 513
piety	Malherbe et al (2014) 532
plato	Malherbe et al (2014) 543
platonism	Malherbe et al (2014) 554
pleasure	Malherbe et al (2014) 333, 528, 545, 546, 552, 553
plutarch,on money	Malherbe et al (2014) 543
plutarch	Malherbe et al (2014) 511, 512, 520, 522, 527, 539, 547, 554
poetry,latin	Malherbe et al (2014) 971
polycarp	Nasrallah (2019) 137
pontius pilate	Vinzent (2013) 127
poor,in roman palestine	Gardner (2015) 56
poverty,biological approach	Gardner (2015) 56
poverty	Malherbe et al (2014) 333, 520, 526, 541, 548
power	Vinzent (2013) 127
praecepta	Malherbe et al (2014) 568
precept	Malherbe et al (2014) 513, 545, 568
pride	Malherbe et al (2014) 537, 538, 549, 551
progress,moral	Malherbe et al (2014) 122
prophets	Vinzent (2013) 127
protrepsis/protreptic,nan	Malherbe et al (2014) 515, 531
protrepsis/protreptic	Malherbe et al (2014) 515, 531
proverb,in pastorals	Malherbe et al (2014) 512, 513, 514, 515
proverb	Malherbe et al (2014) 512, 513, 514, 515, 519, 525, 526, 527, 528, 529, 530, 542, 555, 556
proverbs	Malherbe et al (2014) 513
psychagogy	Malherbe et al (2014) 514, 520, 521, 568
pun	Malherbe et al (2014) 543
pythagoreanism,self-sufficiency	Malherbe et al (2014) 333
rabbis	Vinzent (2013) 127
reason	Malherbe et al (2014) 521
reciprocity	Malherbe et al (2014) 549, 553
religion	Malherbe et al (2014) 510
responsibility,to people	Malherbe et al (2014) 532
responsibility,to the divine	Malherbe et al (2014) 532
responsibility	Malherbe et al (2014) 538, 568
rhetoric	Malherbe et al (2014) 513, 514, 536
rich	Malherbe et al (2014) 533, 534, 550, 551, 552
rome	Vinzent (2013) 127
saller,richard	Gardner (2015) 56
salvation,divine plan	Malherbe et al (2014) 554
salvation	Malherbe et al (2014) 531
sapiential traditions	Malherbe et al (2014) 514, 526, 539
satire	Malherbe et al (2014) 508, 510, 556
self-indulgence,pauline	Malherbe et al (2014) 7
self-indulgence	Malherbe et al (2014) 545, 546
sen,amartya	Gardner (2015) 56
seneca	Malherbe et al (2014) 512, 513, 517, 524, 527, 528, 540, 541, 542, 546, 547, 568
shame	Gardner (2015) 56
shelter,of the poor	Gardner (2015) 56
shepherd of hermas,inscription	Nasrallah (2019) 137
shepherd of hermas	Malherbe et al (2014) 538
simplicity	Malherbe et al (2014) 525
slave/slavery	Malherbe et al (2014) 517, 518
socrates	Malherbe et al (2014) 548
sophist	Malherbe et al (2014) 510
sostratus	Malherbe et al (2014) 540
soteriology,in pastorals	Malherbe et al (2014) 552
soteriology	Malherbe et al (2014) 508
soul,at war	Malherbe et al (2014) 520
stoicism,adiaphora	Malherbe et al (2014) 541, 548, 549
stoicism,autarkeia	Malherbe et al (2014) 523, 556
stoicism,good works	Malherbe et al (2014) 554
stoicism,on duties	Malherbe et al (2014) 509
stoicism,pastorals	Malherbe et al (2014) 507
stoicism,popularity	Malherbe et al (2014) 509
stoicism,sage	Malherbe et al (2014) 523
stoicism,self-sufficiency	Malherbe et al (2014) 522, 523, 524, 547
stoicism,wealth	Malherbe et al (2014) 540, 547, 548, 549, 554
stoicism,wise man	Malherbe et al (2014) 523, 541
stoicism,women	Malherbe et al (2014) 509
stoicism	Malherbe et al (2014) 7, 507, 509, 513, 522, 523, 527, 540, 541, 547, 549, 554, 556
style	Malherbe et al (2014) 508, 514, 515, 516, 522, 545, 550, 555
synoptic,tradition	Malherbe et al (2014) 514
sōphrosynē	Malherbe et al (2014) 556
teacher,false	Malherbe et al (2014) 516, 521, 527, 530
teaching,sound	Malherbe et al (2014) 122
teaching	Malherbe et al (2014) 519, 556
teles	Malherbe et al (2014) 333, 524
theognis	Malherbe et al (2014) 533
theology	Malherbe et al (2014) 508
timothy	Malherbe et al (2014) 517, 518, 530, 531, 533, 534, 537, 550, 551, 556, 568
tobit	Nasrallah (2019) 137
topos,topoi	Malherbe et al (2014) 519, 543, 556
tradition,jewish	Malherbe et al (2014) 533
tradition,literary	Malherbe et al (2014) 543
tradition,moral	Malherbe et al (2014) 554
tradition,philosophical	Malherbe et al (2014) 556
tradition,polemical	Malherbe et al (2014) 521
tradition,sapiential	Malherbe et al (2014) 539
tradition,synoptic	Malherbe et al (2014) 514
tradition	Malherbe et al (2014) 507, 547, 553, 568
twelve	Vinzent (2013) 127
tyrant	Malherbe et al (2014) 547
vice,list	Malherbe et al (2014) 518, 521, 530, 531, 538
vice	Malherbe et al (2014) 122, 520, 549, 551
virtue,cardinal	Malherbe et al (2014) 532
virtue,life of	Malherbe et al (2014) 530, 531, 551, 568
virtue,municipal	Malherbe et al (2014) 512, 543
virtue,philosophical	Malherbe et al (2014) 7
virtue	Malherbe et al (2014) 511, 512, 523, 531, 533, 542, 551, 556, 568
wealth	Gardner (2015) 56; Malherbe et al (2014) 507, 511, 512, 518, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557
widow	Malherbe et al (2014) 517
wise	Malherbe et al (2014) 546
women'	Vinzent (2013) 127
women	Malherbe et al (2014) 509, 511, 512, 514, 517, 538, 556, 557
word/the word,of jesus	Malherbe et al (2014) 514
word/the word,sound	Malherbe et al (2014) 518, 521
xenophon,happiness	Malherbe et al (2014) 543, 544
xenophon,instructions to	Malherbe et al (2014) 531
xenophon,wealth,use of	Malherbe et al (2014) 544
xenophon,women	Malherbe et al (2014) 509
xenophon	Malherbe et al (2014) 544