Tiresias: The Ancient Mediterranean Religions Source Database

5833

Septuagint, 4 Maccabees, 2.22
nan but at the same time he enthroned the mind among the senses as a sacred governor over them all.

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

10 results
1. Anon., Jubilees, 11.6 (2nd cent. BCE - 2nd cent. BCE) 11.6. and they began to capture cities, and to sell male and female slaves.
2. Anon., Testament of Benjamin, 8.3 (2nd cent. BCE - 2nd cent. CE) 8.3. For as the sun is not defiled by shining on dung and mire, but rather drieth up both and driveth away the evil smell; so also the pure mind, though encompassed by the defilements of earth, rather cleanseth (them) and is not itself defiled.
3. Anon., Testament of Gad, 6.2 (2nd cent. BCE - 2nd cent. CE) 6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him.
4. Anon., Testament of Issachar, 4.4 (2nd cent. BCE - 2nd cent. CE)
5. Anon., Testament of Naphtali, 2.6 (2nd cent. BCE - 2nd cent. CE) 2.6. As a man's strength, so also is his work; and as his mind, so also is his skill; and as his purpose, so also is his achievement; and as his heart, so also is his mouth; as his eye, so also is his sleep; as his soul, so also is his word, either in the law of the Lord or in the works of Beliar.
6. Anon., Testament of Reuben, 2.7, 4.6 (2nd cent. BCE - 2nd cent. CE) 2.7. The sixth is the sense of taste, with which cometh the eating of meats and drinks; and by it strength is produced, for in food is the foundation of strength. 4.6. For a pit unto the soul is the sin of fornication, separating it from God, and bringing it near to idols, because it deceiveth the mind and understanding, and leadeth young men into hades before their time.
7. Anon., Testament of Judah, 20.2 (2nd cent. BCE - 2nd cent. CE)
8. Josephus Flavius, Jewish Antiquities, 1.140-1.141 (1st cent. CE - 1st cent. CE) 1.141. and, being drunk, he fell asleep, and lay naked in an unseemly manner. When his youngest son saw this, he came laughing, and showed him to his brethren; but they covered their father’s nakedness.
9. Anon., 3 Baruch, 4.8-4.16
10. Septuagint, 4 Maccabees, 1.1, 1.17-1.18, 1.33-1.35, 2.5-2.6, 2.13, 2.18, 2.21, 2.23, 3.17, 5.16-5.18, 7.19, 9.8, 16.3, 16.25, 17.5, 17.12, 17.18, 18.23 1.1. The subject that I am about to discuss is most philosophical, that is, whether devout reason is sovereign over the emotions. So it is right for me to advise you to pay earnest attention to philosophy. 1.17. This, in turn, is education in the law, by which we learn divine matters reverently and human affairs to our advantage. 1.18. Now the kinds of wisdom are rational judgment, justice, courage, and 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. 2.5. Thus the law says, "You shall not covet your neighbor's wife...or anything that is your neighbor's. 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. 2.13. It is sovereign over the relationship of friends, so that one rebukes friends when they act wickedly. 2.18. For, as I have said, the temperate mind is able to get the better of the emotions, to correct some, and to render others powerless. 2.21. Now when God fashioned man, he planted in him emotions and inclinations 2.23. To the mind he gave the law; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous. 3.17. For the temperate mind can conquer the drives of the emotions and quench the flames of frenzied desires; 5.16. We, O Antiochus, who have been persuaded to govern our lives by the divine law, think that there is no compulsion more powerful than our obedience to the law. 5.17. Therefore we consider that we should not transgress it in any respect. 5.18. Even if, as you suppose, our law were not truly divine and we had wrongly held it to be divine, not even so would it be right for us to invalidate our reputation for piety. 7.19. ince they believe that they, like our patriarchs Abraham and Isaac and Jacob, do not die to God, but live in God. 9.8. For we, through this severe suffering and endurance, shall have the prize of virtue and shall be with God, for whom we suffer; 16.3. The lions surrounding Daniel were not so savage, nor was the raging fiery furnace of Mishael so intensely hot, as was her innate parental love, inflamed as she saw her seven sons tortured in such varied ways. 16.25. They knew also that those who die for the sake of God live in God, as do Abraham and Isaac and Jacob and all the patriarchs. 17.5. The moon in heaven, with the stars, does not stand so august as you, who, after lighting the way of your star-like seven sons to piety, stand in honor before God and are firmly set in heaven with them. 17.12. for on that day virtue gave the awards and tested them for their endurance. The prize was immortality in endless life. 17.18. because of which they now stand before the divine throne and live through blessed eternity. 18.23. But the sons of Abraham with their victorious mother are gathered together into the chorus of the fathers, and have received pure and immortal souls from God

Subjects of this text:

subject	book bibliographic info
adam	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
andreia	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
antiochus,power struggles of	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
aristotle,pain as an emotion	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
belial	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
body-soul	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
collective humanity	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
corporeal	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
dichotomization	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
dualism	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
eden	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
eleazar	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
emotion,in the classical world	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
emotion,in the hebrew bible	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
flood (great)	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
human being,creation of	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
inner,person	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
integrity	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
knowledge	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
martyrdom,emotions and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
martyrs as gladiators,power-to and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
mind	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
new testament	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
noah	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
pain,emotion and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
paradise	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
passions,struggle against	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
philosophy,and ancient judaism	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
phronēsis	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
physical	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
reason	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
resistance,emotional	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
resistance,power-to and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
sacrifice	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
scripture allegorical interpretation	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
senses,five'	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27
socrates	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
sophia	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
sophrosyne,in martyrdom	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
soul	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
spirit,of holiness	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
spirit	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168
stoicism,emotional control and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38
stoicism	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
sōphrosunē	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
torah,and wisdom	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
virtue	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208
wisdom,in 4 maccabees	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 208