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Tiresias: The Ancient Mediterranean Religions Source Database



5833
Septuagint, 4 Maccabees, 1.31


nanSelf-control, then, is dominance over the desires.


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

7 results
1. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

427e. admitting that it would be impious for you not to come to the aid of justice by every means in your power. A true reminder, I said, and I must do so, but you also must lend a hand. Well, he said, we will. I expect then, said I, that we shall find it in this way. I think our city, if it has been rightly founded is good in the full sense of the word. Necessarily, he said. Clearly, then, it will be wise, brave, sober, and just. Clearly. Then if we find any of these qualities in it, the remainder will be that which we have not found?
2. Menander, Monostichoi, 68 (4th cent. BCE - 3rd cent. BCE)

3. Septuagint, 4 Maccabees, 1.3, 1.18-1.19, 1.30, 1.33-1.35, 2.6, 3.1 (2nd cent. BCE - 2nd cent. BCE)

1.3. If, then, it is evident that reason rules over those emotions that hinder self-control, namely, gluttony and lust 1.18. Now the kinds of wisdom are rational judgment, justice, courage, and self-control. 1.19. Rational judgment is supreme over all of these, since by means of it reason rules over the emotions. 1.30. For reason is the guide of the virtues, but over the emotions it is sovereign. Observe now first of all that rational judgment is sovereign over the emotions by virtue of the restraining power of self-control. 1.33. Otherwise how is it that when we are attracted to forbidden foods we abstain from the pleasure to be had from them? Is it not because reason is able to rule over appetites? I for one think so. 1.34. Therefore when we crave seafood and fowl and animals and all sorts of foods that are forbidden to us by the law, we abstain because of domination by reason. 1.35. For the emotions of the appetites are restrained, checked by the temperate mind, and all the impulses of the body are bridled by reason. 2.6. In fact, since the law has told us not to covet, I could prove to you all the more that reason is able to control desires. Just so it is with the emotions that hinder one from justice. 3.1. This notion is entirely ridiculous; for it is evident that reason rules not over its own emotions, but over those of the body.
4. Josephus Flavius, Against Apion, 2.195-2.197 (1st cent. CE - 1st cent. CE)

2.195. When we offer sacrifices to him we do it not in order to surfeit ourselves, or to be drunken; for such excesses are against the will of God, and would be an occasion of injuries and of luxury: but by keeping ourselves sober, orderly, and ready for our other occupations, and being more temperate than others. 2.196. And for our duty at the sacrifices themselves, we ought in the first place to pray for the common welfare of all, and after that our own; for we are made for fellowship one with another; and he who prefers the common good before what is peculiar to himself, is above all acceptable to God. 2.197. And let our prayers and supplications be made humbly to God, not [so much] that he would give us what is good (for he hath already given that of his own accord, and hath proposed the same publicly to all), as that we may duly receive it, and when we have received it, may preserve it.
5. New Testament, 1 Peter, 3.1-3.4 (1st cent. CE - 1st cent. CE)

3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; 3.2. seeing your pure behavior in fear. 3.3. Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing; 3.4. but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is in the sight of God very precious.
6. New Testament, 1 Timothy, 2.9, 3.9 (1st cent. CE - 1st cent. CE)

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; 3.9. holding the mystery of the faith in a pure conscience.
7. New Testament, Titus, 1.7-1.9, 2.4-2.6, 2.9, 2.12 (1st cent. CE - 1st cent. CE)

1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 1.9. holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. 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; 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world;


Subjects of this text:

subject book bibliographic info
altar Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
animals Wilson, The Sentences of Sextus (2012) 110
antiochus iv epiphanes Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
asceticism Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
authority Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
axial development Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
cardinal virtues Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 31
christ, movement Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
christian, ascetic practices Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
clement of alexandria Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 31
conscience Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
contagion and touch Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
desires Wilson, The Sentences of Sextus (2012) 110
drunkenness Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 31
encrateia (self-control) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
hierarchies, social Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
history, of religion Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
household codes Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
idolatry Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
marriage Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
martyrs Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
moderation Wilson, The Sentences of Sextus (2012) 110
moses Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 59
passions Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151; Wilson, The Sentences of Sextus (2012) 110
philosophical, schools Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
philosophy Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
piety / pious Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
pleasures Wilson, The Sentences of Sextus (2012) 110
pork Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 93
power Wilson, The Sentences of Sextus (2012) 110
reason Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 93
samaritans Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 93
self-mastery Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
sexual relations abstinence from Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
sexual relations in second- and third-century christian sources Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
sophrosune (moderation) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 171
sound reasoning Wilson, The Sentences of Sextus (2012) 110
stoicism Wilson, The Sentences of Sextus (2012) 110
the soul Wilson, The Sentences of Sextus (2012) 110
training (greek sense of) Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 151
virtue' Wilson, The Sentences of Sextus (2012) 110