1. Septuagint, Tobit, 4.8-4.9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 206 | 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. |
|
2. Hebrew Bible, Psalms, 8.4-8.5, 81.12, 140.4, 140.11, 144.3-144.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 15, 198, 219| 8.4. "כִּי־אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה׃", 8.5. "מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃", 81.12. "וְלֹא־שָׁמַע עַמִּי לְקוֹלִי וְיִשְׂרָאֵל לֹא־אָבָה לִי׃", 140.4. "שָׁנֲנוּ לְשׁוֹנָם כְּמוֹ־נָחָשׁ חֲמַת עַכְשׁוּב תַּחַת שְׂפָתֵימוֹ סֶלָה׃", 140.11. "ימיטו [יִמּוֹטוּ] עֲלֵיהֶם גֶּחָלִים בָּאֵשׁ יַפִּלֵם בְּמַהֲמֹרוֹת בַּל־יָקוּמוּ׃", 144.3. "יְהוָה מָה־אָדָם וַתֵּדָעֵהוּ בֶּן־אֱנוֹשׁ וַתְּחַשְּׁבֵהוּ׃", 144.4. "אָדָם לַהֶבֶל דָּמָה יָמָיו כְּצֵל עוֹבֵר׃", | 8.4. "When I behold Thy heavens, the work of Thy fingers, The moon and the stars, which Thou hast established;", 8.5. "What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him?", 81.12. "But My people hearkened not to My voice; And Israel would none of Me.", 140.4. "They have sharpened their tongue like a serpent; Vipers' venom is under their lips. Selah", 140.11. "Let burning coals fall upon them; Let them be cast into the fire, Into deep pits, that they rise not up again.", 144.3. "LORD, what is man, that Thou takest knowledge of him? Or the son of man, that Thou makest account of him?", 144.4. "Man is like unto a breath; His days are as a shadow that passeth away.", |
|
3. Hebrew Bible, Deuteronomy, 30.15-30.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202| 30.15. "רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃", 30.16. "אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו וּמִשְׁפָּטָיו וְחָיִיתָ וְרָבִיתָ וּבֵרַכְךָ יְהוָה אֱלֹהֶיךָ בָּאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃", | 30.15. "See, I have set before thee this day life and good, and death and evil,", 30.16. "in that I command thee this day to love the LORD thy God, to walk in His ways, and to keep His commandments and His statutes and His ordices; then thou shalt live and multiply, and the LORD thy God shall bless thee in the land whither thou goest in to possess it.", |
|
4. Hebrew Bible, Job, 15.14-15.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 15| 15.14. "מָה־אֱנוֹשׁ כִּי־יִזְכֶּה וְכִי־יִצְדַּק יְלוּד אִשָּׁה׃", 15.15. "הֵן בקדשו [בִּקְדֹשָׁיו] לֹא יַאֲמִין וְשָׁמַיִם לֹא־זַכּוּ בְעֵינָיו׃", 15.16. "אַף כִּי־נִתְעָב וְנֶאֱלָח אִישׁ־שֹׁתֶה כַמַּיִם עַוְלָה׃", | 15.14. "What is man, that he should be clean? And he that is born of a woman, that he should be righteous?", 15.15. "Behold, He putteth no trust in His holy ones; Yea, the heavens are not clean in His sight.", 15.16. "How much less one that is abominable and impure, Man who drinketh iniquity like water! .", |
|
5. Hebrew Bible, Proverbs, 8.35, 26.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •human nature, human condition •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 198; Karfíková (2012), Grace and the Will According to Augustine, 289| 8.35. "כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃", | 8.35. "For whoso findeth me findeth life, And obtaineth favour of the LORD.", |
|
6. Hebrew Bible, Genesis, 2.7-2.8, 2.24-2.25, 3.7, 3.16-3.19, 6.5, 8.21, 17.12-17.14, 17.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 102, 200, 202, 217, 219, 224, 225; Karfíková (2012), Grace and the Will According to Augustine, 27, 207, 299, 321, 328| 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.8. "וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃", 2.24. "עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃", 2.25. "וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃", 3.7. "וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃", 3.16. "אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃", 3.17. "וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃", 3.18. "וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃", 3.19. "בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃", 6.5. "וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃", 8.21. "וַיָּרַח יְהוָה אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר יְהוָה אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כָּל־חַי כַּאֲשֶׁר עָשִׂיתִי׃", 17.12. "וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃", 17.13. "הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃", 17.14. "וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃", | 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 2.8. "And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.", 2.24. "Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.", 2.25. "And they were both naked, the man and his wife, and were not ashamed.", 3.7. "And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.", 3.16. "Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’", 3.17. "And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.", 3.18. "Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.", 3.19. "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’", 6.5. "And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.", 8.21. "And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.", 17.12. "And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.", 17.13. "He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet.", 17.14. "And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’", |
|
7. Hebrew Bible, Jeremiah, 11.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 219| 11.8. "וְלֹא שָׁמְעוּ וְלֹא־הִטּוּ אֶת־אָזְנָם וַיֵּלְכוּ אִישׁ בִּשְׁרִירוּת לִבָּם הָרָע וָאָבִיא עֲלֵיהֶם אֶת־כָּל־דִּבְרֵי הַבְּרִית־הַזֹּאת אֲשֶׁר־צִוִּיתִי לַעֲשׂוֹת וְלֹא עָשׂוּ׃", | 11.8. "Yet they hearkened not, nor inclined their ear, but walked every one in the stubbornness of their evil heart; therefore I brought upon them all the words of this covet, which I commanded them to do, but they did them not.’", |
|
| 8. Pindar, Pythian Odes, 8.76-8.78, 8.92-8.96 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •fragility, of the human condition Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 369 |
| 9. Socrates, Letters, a b c d\n0 '6 '6 '6 None\n1 '16 '16 '16 None\n2 '17 '17 '17 None\n3 '22.2 '22.2 '22 2 \n4 '14 '14 '14 None\n5 '7 '7 '7 None\n6 '8 '8 '8 None\n7 '24 '24 '24 None\n8 '6.5 '6.5 '6 5 \n9 6.3 6.3 6 3 \n10 '6.2 '6.2 '6 2 \n11 6.2 6.2 6 2 \n12 '1.1 '1.1 '1 1 \n13 1.10 1.10 1 10 \n14 1.11 1.11 1 11 \n15 1.12 1.12 1 12 \n16 '3 '3 '3 None\n17 '4 '4 '4 None\n18 '5 '5 '5 None\n19 '1.2 '1.2 '1 2 \n20 '6.3 '6.3 '6 3 \n21 6.4 6.4 6 4 \n22 '9 '9 '9 None\n23 '13 '13 '13 None\n24 '10 '10 '10 None\n25 '11 '11 '11 None\n26 '12 '12 '12 None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 191, 646 |
10. Hebrew Bible, Ecclesiastes, 3.17, 40.1 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 92, 255| 3.17. "אָמַרְתִּי אֲנִי בְּלִבִּי אֶת־הַצַּדִּיק וְאֶת־הָרָשָׁע יִשְׁפֹּט הָאֱלֹהִים כִּי־עֵת לְכָל־חֵפֶץ וְעַל כָּל־הַמַּעֲשֶׂה שָׁם׃", | 3.17. "I said in my heart: ‘The righteous and the wicked God will judge; for there is a time there for every purpose and for every work.’", |
|
| 11. Sophocles, Ajax, 112, 124, 127-133, 1332, 1348, 1365-1366, 1374-1375, 1418-1420, 75, 79, 1343 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 370 |
| 12. Isocrates, To Demonicus, '44 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 178 |
| 13. Sophocles, Antigone, 1155-1156, 1348-1353, 1347 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 369 |
| 14. Diogenes Sinopensis, Letters, a b c d\n0 '28.8 '28.8 '28 8 \n1 '41 '41 '41 None\n2 '28.5 '28.5 '28 5 \n3 '28 '28 '28 None\n4 27 27 27 None\n5 '29 '29 '29 None\n6 '21 '21 '21 None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 642 |
| 15. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •human being, creation of, nature and condition Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 222 |
| 16. Plato, Epinomis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •human being, creation of, nature and condition Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 190 |
| 17. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •human being, creation of, nature and condition Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 222 |
| 18. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 200 |
| 19. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 205 |
| 20. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •human being, creation of, nature and condition Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 205 |
| 21. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •human being, creation of, nature and condition Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 205 |
| 22. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 205 |
| 23. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 190 |
| 24. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 195 |
| 25. Aristophanes, The Rich Man, a b c d\n0 '2.75 '2.75 '2 75 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 881 |
| 26. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 231 |
| 27. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •human being, creation of, nature and condition Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 78 |
| 28. Crates, Letters, a b c d\n0 '35.2 '35.2 '35 2 \n1 23 23 23 None\n2 '12 '12 '12 None\n3 16 16 16 None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 642 |
| 29. Aristotle, Categories, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 321 |
| 30. Aristotle, History of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •human being, creation of, nature and condition Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 222 |
| 31. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 178 |
32. Septuagint, Tobit, 4.8-4.9 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 206 | 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. |
|
| 33. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 209 |
| 34. Dead Sea Scrolls, War Scroll, 4.2-4.3, 16.1, 17.2-17.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 246, 247 |
35. Cicero, Tusculan Disputations, a b c d\n0 4.10 4.10 4 10\n1 4.32 4.32 4 32\n2 4.27 4.27 4 27\n3 4.33 4.33 4 33\n4 4.13 4.13 4 13\n5 4.12 4.12 4 12\n6 4.11 4.11 4 11\n7 4.24 4.24 4 24\n8 4.23 4.23 4 23\n9 '4.29 '4.29 '4 29\n10 '4.42 '4.42 '4 42\n11 '5.3 '5.3 '5 3 \n12 '3.34 '3.34 '3 34\n13 '4.81 '4.81 '4 81 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 428, 441| 4.10. sed post requires, si quid fuerit obscurius. Faciam equidem; tu tamen, ut soles, dices ista ipsa obscura planius quam dicuntur a Graecis. Enitar equidem, sed intento opus est animo, ne ne nemo K 1 omnia dilabantur, si unum aliquid effugerit. Quoniam, quae Graeci pa/qh vocant, nobis perturbationes pathe X perturbationes cf. Aug. civ. 14, 5 appellari magis placet quam morbos, in his explicandis veterem illam equidem Pythagorae primum, dein Platonis discriptionem sequar, qui animum in duas partes dividunt: alteram rationis participem faciunt, fiunt K 1 alteram expertem; in participe rationis ponunt ponunt V rec s pot X tranquillitatem, id est placidam quietamque constantiam, in illa altera motus turbidos cum cum We. tum irae tum cupiditatis, contrarios inimicosque rationi. | |
|
| 36. Cicero, On Laws, a b c d\n0 '1.29 '1.29 '1 29\n1 2.14 2.14 2 14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 233 |
| 37. Cicero, Letters To His Friends, a b c d\n0 '7.8.1 '7.8.1 '7 8 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 233 |
| 38. Dead Sea Scrolls, Compositions 11Q5, 19.15-19.16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 225 |
| 39. Dead Sea Scrolls, Damascus Covenant, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 209 |
40. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381 | 49.8. It was Ezekiel who saw the vision of glory which God showed him above the chariot of the cherubim. |
|
| 41. Cicero, On Invention, 2.6.18, 2.53.161 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 29 |
42. Septuagint, 1 Maccabees, 9.37 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 224 | 9.37. After these things it was reported to Jonathan and Simon his brother, "The sons of Jambri are celebrating a great wedding, and are conducting the bride, a daughter of one of the great nobles of Canaan, from Nadabath with a large escort." |
|
43. Anon., Testament of Gad, 5.7, 7.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202 | 5.7. For true repentance after a godly sort destroyeth ignorance, and driveth away the darkness, and enlighteneth the eyes, and giveth knowledge to the soul, and leadeth the mind to salvation. 7.3. Seek out the judgments of the Lord, and thy mind will rest and be at peace. |
|
44. Anon., Testament of Joseph, 2.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202 | 2.6. In ten temptations He showed me approved, And in all of them I endured; |
|
| 45. Dead Sea Scrolls, Hodayot, 1, 4.7, 4.27, 4.29, 4.38, 5.36, 7.25, 7.26, 7.27, 7.35, 8.29, 8.32, 11.20, 11.22, 11.23, 11.24, 12.14, 12.33, 12.34, 12.38, 13.7, 13.8, 13.33, 13.38, 15.6, 15.7, 17.32, 18.3, 19.18-20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 21.25, 21.26, 21.27, 21.28, 21.29, 21.30, 21.34, 23.14, 25.12, 25.34-27.3 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 220, 223 |
| 46. Philodemus, De Oeconomia, a b c d\n0 1.12 1.12 1 12\n1 1.13 1.13 1 13\n2 1.11 1.11 1 11\n3 1.10 1.10 1 10\n4 1.14 1.14 1 14\n5 1.16 1.16 1 16\n6 1.15 1.15 1 15\n7 23.4 23.4 23 4 \n8 '23.2 '23.2 '23 2 \n9 1.17 1.17 1 17\n10 23.3 23.3 23 3 \n11 '23.19 '23.19 '23 19\n12 '23.6 '23.6 '23 6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 519 |
| 47. Anon., Testament of Judah, 11.1, 13.2, 13.8, 18.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202 |
48. Anon., Testament of Reuben, 4.9 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202 | 4.9. For the Egyptian woman did many things unto him, and summoned magicians, and offered him love potions, but the purpose of his soul admitted no evil desire.... |
|
49. Anon., Jubilees, 35.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 223 | 35.9. And Jacob said unto her: "Blessed am I, mother, if my days approach the days of thy life, and my strength remain with me thus as thy strength: and thou wilt not die, for thou art jesting idly with me regarding thy death." |
|
| 50. Anon., Testament of Issachar, 4.5, 6.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202, 225 |
| 51. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 221 |
52. Anon., Testament of Dan, 4.2, 4.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202 | 4.2. For it first of all giveth provocation by word; then by deeds it strengtheneth him who is angry, and with sharp losses disturbeth his mind, and so stirreth up with great wrath his soul. 4.7. Moreover, a twofold mischief is wrath with lying; and they assist one another in order to disturb the heart; |
|
| 53. Dead Sea Scrolls, Hodayot, 1, 4.7, 4.27, 4.29, 4.38, 5.36, 7.25, 7.26, 7.27, 7.35, 8.29, 8.32, 11.20, 11.22, 11.23, 11.24, 12.14, 12.33, 12.34, 12.38, 13.7, 13.8, 13.33, 13.38, 15.6, 15.7, 17.32, 18.3, 19.18-20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 21.25, 21.26, 21.27, 21.28, 21.29, 21.30, 21.34, 23.14, 25.12, 25.34-27.3 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 223 |
| 54. Dead Sea Scrolls, Damascus Document, 2.2.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 219 |
| 55. Dead Sea Scrolls, Damascus Document, 2.2.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 219 |
| 56. Dead Sea Scrolls, 11Qpsa, 19.15-19.16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 225 |
57. Ovid, Metamorphoses, 1.568-1.749, 9.666-9.797 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •isis in ovids metamorphoses , human condition, special empathy with Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 40, 49| 1.568. Est nemus Haemoniae, praerupta quod undique claudit 1.569. silva: vocant Tempe. Per quae Peneus ab imo 1.570. effusus Pindo spumosis volvitur undis, 1.571. deiectuque gravi tenues agitantia fumos 1.572. nubila conducit summisque adspergine silvis 1.573. inpluit et sonitu plus quam vicina fatigat. 1.574. Haec domus, haec sedes, haec sunt penetralia magni 1.575. amnis; in his residens facto de cautibus antro, 1.576. undis iura dabat nymphisque colentibus undas. 1.577. Conveniunt illuc popularia flumina primum, 1.578. nescia, gratentur consolenturne parentem, 1.579. populifer Sperchios et inrequietus Enipeus 1.580. Apidanusque senex lenisque Amphrysos et Aeas, 1.581. moxque amnes alii, qui, qua tulit impetus illos, 1.582. in mare deducunt fessas erroribus undas. 1.583. Inachus unus abest imoque reconditus antro 1.584. fletibus auget aquas natamque miserrimus Io 1.585. luget ut amissam. Nescit, vitane fruatur, 1.586. an sit apud manes; sed quam non invenit usquam. 1.587. esse putat nusquam atque animo peiora veretur. 1.588. Viderat a patrio redeuntem Iuppiter illam 1.589. flumine et “o virgo Iove digna tuoque beatum 1.590. nescio quem factura toro, pete” dixerat “umbras 1.591. altorum nemorum” (et nemorum monstraverat umbras), 1.592. “dum calet et medio sol est altissimus orbe. 1.593. Quodsi sola times latebras intrare ferarum, 1.594. praeside tuta deo nemorum secreta subibis, 1.595. nec de plebe deo, sed qui caelestia magna 1.596. sceptra manu teneo, sed qui vaga fulmina mitto. 1.597. Ne fuge me!”—fugiebat enim. Iam pascua Lernae 1.598. consitaque arboribus Lyrcea reliquerat arva, 1.599. cum deus inducta latas caligine terras 1.600. occuluit tenuitque fugam rapuitque pudorem. 1.601. Interea medios Iuno despexit in agros 1.602. et noctis faciem nebulas fecisse volucres 1.603. sub nitido mirata die, non fluminis illas 1.604. esse, nec umenti sensit tellure remitti; 1.605. atque suus coniunx ubi sit circumspicit, ut quae 1.606. deprensi totiens iam nosset furta mariti. 1.607. Quem postquam caelo non repperit, “aut ego fallor, 1.608. aut ego laedor” ait, delapsaque ab aethere summo 1.609. constitit in terris nebulasque recedere iussit. 1.610. Coniugis adventum praesenserat inque nitentem 1.611. Inachidos vultus mutaverat ille iuvencam. 1.612. Bos quoque formosa est. Speciem Saturnia vaccae, 1.613. quamquam invita, probat, nec non et cuius et unde 1.614. quove sit armento, veri quasi nescia quaerit. 1.615. Iuppiter e terra genitam mentitur, ut auctor 1.616. desinat inquiri. Petit hanc Saturnia munus. 1.617. Quid faciat? crudele suos addicere amores, 1.618. non dare suspectum est. Pudor est qui suadeat illinc, 1.619. hinc dissuadet amor. Victus pudor esset amore; 1.620. sed leve si munus sociae generisque torique 1.621. vacca negaretur, poterat non vacca videri. 1.622. Paelice donata non protinus exuit omnem 1.623. diva metum timuitque Iovem et fuit anxia furti, 1.624. donec Arestoridae servandam tradidit Argo. 1.625. Centum luminibus cinctum caput Argus habebat: 1.626. inde suis vicibus capiebant bina quietem, 1.627. cetera servabant atque in statione manebant. 1.628. Constiterat quocumque modo, spectabat ad Io: 1.629. ante oculos Io, quamvis aversus, habebat. 1.630. Luce sinit pasci; cum sol tellure sub alta est, 1.631. claudit et indigno circumdat vincula collo. 1.632. frondibus arboreis et amara pascitur herba, 1.633. proque toro terrae non semper gramen habenti 1.634. incubat infelix limosaque flumina potat. 1.635. Illa etiam supplex Argo cum bracchia vellet 1.636. tendere, non habuit, quae bracchia tenderet Argo, 1.637. et conata queri mugitus edidit ore 1.638. pertimuitque sonos propriaque exterrita voce est. 1.639. Venit et ad ripas, ubi ludere saepe solebat, 1.640. Inachidas ripas; novaque ut conspexit in unda 1.641. cornua, pertimuit seque exsternata refugit. 1.642. Naides ignorant, ignorat et Inachus ipse, 1.643. quae sit; at illa patrem sequitur sequiturque sorores 1.644. et patitur tangi seque admirantibus offert. 1.645. Decerptas senior porrexerat Inachus herbas: 1.646. illa manus lambit patriisque dat oscula palmis 1.647. nec retinet lacrimas et, si modo verba sequantur, 1.648. oret opem nomenque suum casusque loquatur. 1.649. Littera pro verbis, quam pes in pulvere duxit, 1.650. corporis indicium mutati triste peregit. 1.651. “Me miserum!” exclamat pater Inachus inque gementis 1.652. cornibus et niveae pendens cervice iuvencae 1.653. “me miserum!” ingeminat, “tune es quaesita per omnes 1.654. nata, mihi terras? tu non inventa reperta 1.655. luctus eras levior. Retices nec mutua nostris 1.656. dicta refers, alto tantum suspiria ducis 1.657. pectore, quodque unum potes, ad mea verba remugis. 1.658. At tibi ego ignarus thalamos taedasque parabam, 1.659. spesque fuit generi mihi prima, secunda nepotum. 1.660. De grege nunc tibi vir, nunc de grege natus habendus. 1.661. Nec finire licet tantos mihi morte dolores, 1.662. sed nocet esse deum, praeclusaque ianua leti 1.663. aeternum nostros luctus extendit in aevum?” 1.664. Talia maerentem stellatus submovet Argus 1.665. ereptamque patri diversa in pascua natam 1.666. abstrahit. Ipse procul montis sublime cacumen 1.667. occupat, unde sedens partes speculatur in omnes. 1.668. Nec superum rector mala tanta Phoronidos ultra 1.669. ferre potest natumque vocat, quem lucida partu 1.670. Pleias enixa est, letoque det imperat Argum. 1.671. Parva mora est alas pedibus virgamque potenti 1.672. somniferam sumpsisse manu tegimenque capillis. 1.673. Haec ubi disposuit, patria Iove natus ab arce 1.674. desilit in terras. Illic tegimenque removit 1.675. et posuit pennas, tantummodo virga retenta est. 1.676. Hac agit, ut pastor, per devia rura capellas, 1.677. dum venit, adductas et structis cantat avenis. 1.678. Voce nova captus custos Iunonius “at tu, 1.679. quisquis es, hoc poteras mecum considere saxo,” 1.680. Argus ait, “neque enim pecori fecundior ullo 1.681. herba loco est, aptamque vides pastoribus umbram.” 1.682. Sedit Atlantiades et euntem multa loquendo 1.683. detinuit sermone diem iunctisque canendo 1.684. vincere harundinibus servantia lumina temptat. 1.685. Ille tamen pugnat molles evincere somnos 1.686. et, quamvis sopor est oculorum parte receptus, 1.687. parte tamen vigilat. Quaerit quoque (namque reperta 1.688. fistula nuper erat), qua sit ratione reperta. 1.689. Tum deus “Arcadiae gelidis in montibus” inquit 1.690. “inter hamadryadas celeberrima Nonacrinas 1.691. naias una fuit; nymphae Syringa vocabant. 1.692. Non semel et satyros eluserat illa sequentes 1.693. et quoscumque deos umbrosaque silva feraxque 1.694. rus habet. Ortygiam studiis ipsaque colebat 1.695. virginitate deam. Ritu quoque cincta Dianae 1.696. falleret et posset credi Latonia, si non 1.697. corneus huic arcus, si non foret aureus illi. 1.698. Sic quoque fallebat. Redeuntem colle Lycaeo 1.699. Pan videt hanc pinuque caput praecinctus acuta 1.700. talia verba refert”—restabat verba referre 1.701. et precibus spretis fugisse per avia nympham, 1.702. donec harenosi placidum Ladonis ad amnem 1.703. venerit. Hic illam cursum inpedientibus undis, 1.704. ut se mutarent liquidas orasse sorores, 1.705. Panaque, cum prensam sibi iam Syringa putaret, 1.706. corpore pro nymphae calamos tenuisse palustres. 1.707. Dumque ibi suspirat, motos in harundine ventos 1.708. effecisse sonum tenuem similemque querenti. 1.709. Arte nova vocisque deum dulcedine captum 1.710. “hoc mihi concilium tecum” dixisse “manebit!“ 1.711. atque ita disparibus calamis conpagine cerae 1.712. inter se iunctis nomen tenuisse puellae. 1.713. Talia dicturus vidit Cyllenius omnes 1.714. succubuisse oculos adopertaque lumina somno. 1.715. Supprimit extemplo vocem firmatque soporem 1.716. languida permulcens medicata lumina virga. 1.717. Nec mora, falcato nutantem vulnerat ense 1.718. qua collo est confine caput, saxoque cruentum 1.719. deicit et maculat praeruptam sanguine rupem. 1.720. Arge, iaces, quodque in tot lumina lumen habebas, 1.721. exstinctum est, centumque oculos nox occupat una. 1.722. Excipit hos volucrisque suae Saturnia pennis 1.723. collocat et gemmis caudam stellantibus inplet. 1.724. Protinus exarsit nec tempora distulit irae 1.725. horriferamque oculis animoque obiecit Erinyn 1.726. paelicis Argolicae stimulosque in pectore caecos 1.727. condidit et profugam per totum terruit orbem. 1.728. Ultimus inmenso restabas, Nile, labori. 1.729. Quem simul ac tetigit, positis in margine ripae 1.730. procubuit genibus resupinoque ardua collo, 1.731. quos potuit solos, tollens ad sidera vultus 1.732. et gemitu et lacrimis et luctisono mugitu 1.733. cum Iove visa queri finemque orare malorum. 1.734. Coniugis ille suae conplexus colla lacertis, 1.735. finiat ut poenas tandem, rogat “in” que “futurum 1.736. pone metus” inquit; “numquam tibi causa doloris 1.737. haec erit:” et Stygias iubet hoc audire paludes. 1.738. Ut lenita dea est, vultus capit illa priores 1.739. fitque quod ante fuit: fugiunt e corpore saetae, 1.740. cornua decrescunt, fit luminis artior orbis, 1.741. contrahitur rictus, redeunt umerique manusque, 1.742. ungulaque in quinos dilapsa absumitur ungues: 1.743. de bove nil superest formae nisi candor in illa. 1.744. officioque pedum nymphe contenta duorum 1.745. erigitur metuitque loqui, ne more iuvencae 1.746. mugiat, et timide verba intermissa retemptat. 1.747. Nunc dea linigera colitur celeberrima turba, 1.748. nunc Epaphus magni genitus de semine tandem 1.749. creditur esse Iovis, perque urbes iuncta parenti 9.666. Fama novi centum Cretaeas forsitan urbes 9.667. implesset monstri, si non miracula nuper 9.668. Iphide mutata Crete propiora tulisset. 9.669. Proxima Cnosiaco nam quondam Phaestia regno 9.670. progenuit tellus ignotum nomine Ligdum, 9.671. ingenua de plebe virum. Nec census in illo 9.672. nobilitate sua maior, sed vita fidesque 9.673. inculpata fuit. Gravidae qui coniugis aures 9.674. vocibus his monuit, cum iam prope partus adesset: 9.675. “Quae voveam, duo sunt; minimo ut relevere dolore, 9.676. utque marem parias; onerosior altera sors est, 9.677. et vires fortuna negat. Quod abominor, ergo 9.678. edita forte tuo fuerit si femina partu, 9.679. (invitus mando: pietas, ignosce!) necetur.” 9.680. Dixerat, et lacrimis vultus lavere profusis, 9.681. tam qui mandabat, quam cui mandata dabantur. 9.682. Sed tamen usque suum vanis Telethusa maritum 9.683. sollicitat precibus, ne spem sibi ponat in arto. 9.684. Certa sua est Ligdo sententia. Iamque ferendo 9.685. vix erat illa gravem maturo pondere ventrem, 9.686. cum medio noctis spatio sub imagine somni 9.687. Inachis ante torum, pompa comitata sacrorum, 9.688. aut stetit aut visa est. Inerant lunaria fronti 9.689. cornua cum spicis nitido flaventibus auro 9.690. et regale decus. Cum qua latrator Anubis 9.691. sanctaque Bubastis variusque coloribus Apis, 9.692. quique premit vocem digitoque silentia suadet, 9.693. sistraque erant numquamque satis quaesitus Osiris 9.694. plenaque somniferis serpens peregrina venenis. 9.695. Tum velut excussam somno et manifesta videntem 9.696. sic adfata dea est: “Pars o Telethusa mearum, 9.697. pone graves curas mandataque falle mariti. 9.698. Nec dubita, cum te partu Lucina levarit, 9.699. tollere quidquid erit. Dea sum auxiliaris opemque 9.700. exorata fero, nec te coluisse quereris 9.701. ingratum numen.” Monuit thalamoque recessit. 9.702. Laeta toro surgit purasque ad sidera supplex 9.703. Cressa manus tollens, rata sint sua visa, precatur. 9.704. Ut dolor increvit, seque ipsum pondus in auras 9.705. expulit et nata est ignaro femina patre, 9.706. iussit ali mater puerum mentita: fidemque 9.707. res habuit, neque erat ficti nisi conscia nutrix. 9.708. Vota pater solvit nomenque inponit avitum: 9.709. Iphis avus fuerat. Gavisa est nomine mater, 9.710. quod commune foret nec quemquam falleret illo. 9.711. Inde incepta pia mendacia fraude latebant: 9.712. cultus erat pueri, facies, quam sive puellae, 9.713. sive dares puero, fuerat formosus uterque. 9.714. Tertius interea decimo successerat annus, 9.715. cum pater, Iphi, tibi flavam despondet Ianthen, 9.716. inter Phaestiadas quae laudatissima formae 9.717. dote fuit virgo, Dictaeo nata Teleste. 9.718. Par aetas, par forma fuit, primasque magistris 9.719. accepere artes, elementa aetatis, ab isdem. 9.720. Hinc amor ambarum tetigit rude pectus et aequum 9.721. vulnus utrique dedit. Sed erat fiducia dispar: 9.722. coniugium pactaeque exspectat tempora taedae 9.723. quamque virum putat esse, virum fore credit Ianthe; 9.724. Iphis amat, qua posse frui desperat, et auget 9.725. hoc ipsum flammas, ardetque in virgine virgo; 9.726. vixque tenens lacrimas “quis me manet exitus” inquit, 9.727. “cognita quam nulli, quam prodigiosa novaeque 9.728. cura tenet Veneris? Si di mihi parcere vellent, 9.729. parcere debuerant; si non, et perdere vellent, 9.730. naturale malum saltem et de more dedissent. 9.731. Nec vaccam vaccae, nec equas amor urit equarum: 9.732. urit oves aries, sequitur sua femina cervum. 9.733. Sic et aves coeunt, interque animalia cuncta 9.734. femina femineo conrepta cupidine nulla est. 9.735. Vellem nulla forem! Ne non tamen omnia Crete 9.736. monstra ferat, taurum dilexit filia Solis, 9.737. femina nempe marem: meus est furiosior illo, 9.738. si verum profitemur, amor! Tamen illa secuta est 9.739. spem Veneris, tamen illa dolis et imagine vaccae 9.740. passa bovem est, et erat, qui deciperetur adulter! 9.741. Huc licet e toto sollertia confluat orbe, 9.742. ipse licet revolet ceratis Daedalus alis, 9.743. quid faciet? Num me puerum de virgine doctis 9.744. artibus efficiet? num te mutabit, Ianthe? 9.745. Quin animum firmas, teque ipsa reconligis, Iphi, 9.746. consiliique inopes et stultos excutis ignes? 9.747. Quid sis nata, vide, nisi te quoque decipis ipsa, 9.748. et pete quod fas est, et ama quod femina debes! 9.749. Spes est, quae capiat, spes est, quae pascit amorem: 9.750. hanc tibi res adimit. Non te custodia caro 9.751. arcet ab amplexu nec cauti cura mariti, 9.752. non patris asperitas, non se negat ipsa roganti: 9.753. nec tamen est potienda tibi, nec, ut omnia fiant, 9.754. esse potes felix, ut dique hominesque laborent. 9.755. Nunc quoque votorum nulla est pars vana meorum, 9.756. dique mihi faciles, quidquid valuere, dederunt; 9.757. quodque ego, vult genitor, vult ipsa socerque futurus. 9.758. At non vult natura, potentior omnibus istis, 9.759. quae mihi sola nocet. Venit ecce optabile tempus, 9.760. luxque iugalis adest, et iam mea fiet Ianthe— 9.761. nec mihi continget: mediis sitiemus in undis. 9.762. Pronuba quid Iuno, quid ad haec, Hymenaee, venitis 9.763. sacra, quibus qui ducat abest, ubi nubimus ambae?” 9.764. Pressit ab his vocem. Nec lenius altera virgo 9.765. aestuat, utque celer venias, Hymenaee, precatur. 9.766. Quod petit haec, Telethusa timens modo tempora differt, 9.767. nunc ficto languore moram trahit, omina saepe 9.768. visaque causatur. Sed iam consumpserat omnem 9.769. materiam ficti, dilataque tempora taedae 9.770. institerant, unusque dies restabat. At illa 9.771. crinalem capiti vittam nataeque sibique 9.772. detrahit et passis aram complexa capillis 9.773. “Isi, Paraetonium Mareoticaque arva Pharonque 9.774. quae colis et septem digestum in cornua Nilum: 9.775. fer, precor” inquit “opem nostroque medere timori! 9.776. Te, dea, te quondam tuaque haec insignia vidi 9.777. cunctaque cognovi, sonitum comitantiaque aera 9.778. sistrorum, memorique animo tua iussa notavi. 9.779. Quod videt haec lucem, quod non ego punior, ecce 9.780. consilium munusque tuum est. Miserere duarum 9.781. auxilioque iuva!” Lacrimae sunt verba secutae. 9.782. Visa dea est movisse suas (et moverat) aras, 9.783. et templi tremuere fores, imitataque lunam 9.784. cornua fulserunt, crepuitque sonabile sistrum. 9.785. Non secura quidem, fausto tamen omine laeta 9.786. mater abit templo: sequitur comes Iphis euntem, 9.787. quam solita est, maiore gradu, nec candor in ore 9.788. permanet, et vires augentur, et acrior ipse est 9.789. vultus, et incomptis brevior mensura capillis, 9.790. plusque vigoris adest, habuit quam femina. Nam quae 9.791. femina nuper eras, puer es. Date munera templis 9.792. nec timida gaudete fide! Dant munera templis, 9.793. addunt et titulum; titulus breve carmen habebat: 9.794. DONA PUER SOLVIT QUAE FEMINA VOVERAT IPHIS 9.795. Postera lux radiis latum patefecerat orbem, 9.796. cum Venus et Iuno sociosque Hymenaeus ad ignes 9.797. conveniunt, potiturque sua puer Iphis Ianthe. | |
|
| 58. Philo of Alexandria, On The Migration of Abraham, '144 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 233 |
| 59. Philo of Alexandria, That The Worse Attacks The Better, '72 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 443 |
| 60. Cicero, Academica Posteriora, 1.11.40 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 29 |
| 61. Horace, Sermones, a b c d\n0 '2.3 '2.3 '2 3\n1 2.3.254 2.3.254 2 3\n2 2.3.253 2.3.253 2 3\n3 2.3.255 2.3.255 2 3\n4 2.3.256 2.3.256 2 3\n5 2.3.257 2.3.257 2 3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 191 |
| 62. Musonius Rufus, Fragments, '11, '16, '2, '36, '49, '8, '10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 127 |
| 63. Plutarch, On Common Conceptions Against The Stoics, 10, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 321 |
64. Josephus Flavius, Jewish War, 2.154-2.165 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 210, 214, 216 | 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. |
|
65. Josephus Flavius, Jewish Antiquities, 10.278, 13.171, 13.173, 18.11-18.18, 22.34-22.48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 210, 212, 214, 269; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381 | 10.278. who cast Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.173. And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War. 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.13. and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; |
|
| 66. Heraclitus of Ephesus (Attributed Author), Letters, a b c d\n0 '4.3 '4.3 '4 3 \n1 '5.1 '5.1 '5 1 \n2 '2 '2 '2 None\n3 5 5 5 None\n4 7 7 7 None\n5 4 4 4 None\n6 '9 '9 '9 None\n7 '5.3 '5.3 '5 3 \n8 '9.6 '9.6 '9 6 \n9 '9.3 '9.3 '9 3 \n10 7.3 7.3 7 3 \n11 7.2 7.2 7 2 \n12 '7.2 '7.2 '7 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 642 |
| 67. Plutarch, How The Young Man Should Study Poetry, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 428 |
| 68. Plutarch, On Hearing, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 356 |
| 69. Juvenal, Satires, a b c d\n0 '13.122 '13.122 '13 122 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 191 |
70. New Testament, 1 Corinthians, 1.9, 3.15, 4.7, 15.32.0, 16.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 185, 199, 287; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381| 1.9. πιστὸς ὁ θεὸς διʼ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 3.15. εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 4.7. τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; 16.19. Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατʼ οἶκον αὐτῶν ἐκκλησίᾳ. | 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire. 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse. |
|
71. New Testament, James, 3.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 190| 3.8. τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων· ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου. | 3.8. But nobody can tame the tongue. It is a restless evil, full of deadly poison. |
|
72. New Testament, 1 Timothy, 1.1, 1.8-1.10, 2.4, 4.2, 4.16, 5.17-5.18, 6.3-6.19, 6.4.0, 6.5.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 264; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 427, 443, 447, 519, 520| 1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ κατʼ ἐπιταγὴν θεοῦ σωτῆρος ἡμῶν καὶ Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει· 1.8. Οἴδαμεν δὲ ὅτι καλὸς ὁ νόμος ἐάν τις αὐτῷ νομίμως χρῆται, 1.9. εἰδὼς τοῦτο ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις, 1.10. πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται, 2.4. ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. 4.2. ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.16. ἔπεχε σεαυτῷ καὶ τῇ διδασκαλίᾳ· ἐπίμενε αὐτοῖς· τοῦτο γὰρ ποιῶν καὶ σεαυτὸν σώσεις καὶ τοὺς ἀκούοντάς σου. 5.17. Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· 5.18. λέγει γὰρ ἡ γραφήΒοῦν ἀλοῶντα οὐ φιμώσεις·καὶ Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. 6.3. Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.4. τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, 6.5. διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6.6. ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας· 6.7. οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα· 6.8. ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. 6.9. οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν· 6.10. ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς. 6.11. Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν. 6.12. ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. 6.13. παραγγέλλω σοι ἐνώπιον τοῦ θεοῦ τοῦ ζωογονοῦντος τὰ πάντα καὶ Χριστοῦ Ἰησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πειλάτου τὴν καλὴν ὁμολογίαν, 6.14. τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 6.15. ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, 6.16. ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. 6.17. Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, 6.18. ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς, 6.19. ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς. | 1.1. Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope; 1.8. But we know that the law is good, if a man uses it lawfully, 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, 1.10. for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine; 2.4. who desires all people to be saved and come to full knowledge of the truth. 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.16. Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you. 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." 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. 6.8. But having food and clothing, we will be content with that. 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. |
|
| 73. Plutarch, How To Profit By One'S Enemies, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 447 |
74. New Testament, Matthew, 8.5, 17.24-17.27, 19.5-19.6, 19.21, 23.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human condition •human nature, human condition •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 206; Karfíková (2012), Grace and the Will According to Augustine, 235, 321; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 128, 381| 8.5. Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 17.24. Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; 17.25. λέγει Ναί. καὶ ἐλθόντα εἰς τὴν οἰκίαν προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων Τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; 17.26. εἰπόντος δέ Ἀπὸ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς Ἄραγε ἐλεύθεροί εἰσιν οἱ υἱοί· 17.27. ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ. 19.5. καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 19.6. ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 19.21. ἔφη αὐτῷ ὁ Ἰησοῦς Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 23.15. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. | 8.5. When he came into Capernaum, a centurion came to him, asking him, 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma?" 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers?" 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you." 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart." 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. |
|
75. New Testament, Mark, 10.14, 10.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human nature, human condition •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 206; Karfíková (2012), Grace and the Will According to Augustine, 306| 10.14. ἰδὼν δὲ ὁ Ἰησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς Ἄφετε τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 10.21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. | 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." |
|
76. New Testament, Luke, 1.28, 18.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human nature, human condition •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 206; Karfíková (2012), Grace and the Will According to Augustine, 289| 1.28. καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ. 18.22. ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν [τοῖς] οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. | 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!" 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me." |
|
77. New Testament, John, 1.14, 3.8, 9.2-9.3, 11.32-11.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human nature, human condition •tears, human condition Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 129; Karfíková (2012), Grace and the Will According to Augustine, 206, 322, 328| 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 3.8. τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλʼ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. 9.2. καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες Ῥαββεί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ; 9.3. ἀπεκρίθη Ἰησοῦς Οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλʼ ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ ἐν αὐτῷ. 11.32. ἡ οὖν Μαριὰμ ὡς ἦλθεν ὅπου ἦν Ἰησοῦς ἰδοῦσα αὐτὸν ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας, λέγουσα αὐτῷ Κύριε, εἰ ἦς ὧδε οὐκ ἄν μου ἀπέθανεν ὁ ἀδελφός. 11.33. Ἰησοῦς οὖν ὡς εἶδεν αὐτὴν κλαίουσαν καὶ τοὺς συνελθόντας αὐτῇ Ἰουδαίους κλαίοντας ἐνεβριμήσατο τῷ πνεύματι καὶ ἐτάραξεν ἑαυτόν, 11.34. καὶ εἶπεν Ποῦ τεθείκατε αὐτόν; λέγουσιν αὐτῷ Κύριε, ἔρχου καὶ ἴδε. 11.35. ἐδάκρυσεν ὁ Ἰησοῦς. 11.36. ἔλεγον οὖν οἱ Ἰουδαῖοι Ἴδε πῶς ἐφίλει αὐτόν. | 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit." 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died." 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled, 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see." 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him!" |
|
78. New Testament, Titus, 1.9.0, 1.11.0, 1.13.0, 1.15.0, 2.1.0, 2.2.0, 2.8, 2.10.0, 2.11-2.14, 2.11.0, 2.13.0, 2.14.0, 3.4.0, 3.5.0, 3.7.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 427, 441, 443, 447, 519| 2.8. λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον. 2.11. Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις παιδεύουσα ἡμᾶς, 2.12. ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, 2.13. προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, 2.14. ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶκαθαρίσῃ ἑαυτῷ λαὸν περιούσιον,ζηλωτὴν καλῶν ἔργων. | 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. 2.11. 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. |
|
79. New Testament, Romans, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381| 16.16. Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ χριστοῦ. | 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. |
|
80. New Testament, Philippians, 2.13, 3.12-3.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 194, 201| 2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας· 3.12. διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι· 3.13. ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 3.14. κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. | 2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. |
|
81. New Testament, 1 Thessalonians, 1.1, 1.6.0, 1.9-1.10, 2.2.0, 2.6-2.7, 2.8.0, 3.1, 4.1-4.12, 4.1.0, 4.2.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 178, 202, 363, 381, 763| 1.1. ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη. 1.9. αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, 1.10. καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης. 2.6. οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν οὔτε ἀπʼ ἄλλων, 2.7. δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι· ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα· 3.1. Διὸ μηκέτι στέγοντες ηὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι, 4.1. Λοιπὸν, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦ μεν ἐν κυρίῳ Ἰησοῦ, [ἵνα] καθὼς παρελάβετε παρʼ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ, καθὼς καὶ περιπατεῖτε,— ἵνα περισσεύητε μᾶλλον. 4.2. οἴδατε γὰρ τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ τοῦ κυρίου Ἰησοῦ. 4.3. Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4. εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, 4.5. μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, 4.6. τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότιἔκδικος Κύριοςπερὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα. 4.7. οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ. 4.8. τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸνδιδόντα τὸ πνεῦμα αὐτοῦτὸ ἅγιονεἰς ὑμᾶς. 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· 4.10. καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς [τοὺς] ἐν ὅλῃ τῇ Μακεδονίᾳ. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον, 4.11. καὶ φιλοτιμεῖσθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια καὶ ἐργάζεσθαι ταῖς χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγγείλαμεν, 4.12. ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω καὶ μηδενὸς χρείαν ἔχητε. | 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 2.6. nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children. 3.1. Therefore, when we couldn't stand it any longer, we thought it good to be left behind at Athens alone, 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 4.2. For you know what charge we gave you through the Lord Jesus. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor, 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing. |
|
82. New Testament, Hebrews, 13.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 763| 13.1. Ἡ φιλαδελφία μενέτω. | 13.1. Let brotherly love continue. |
|
83. New Testament, Colossians, 3.1-3.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 238| 3.1. Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· 3.2. τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς, ἀπεθάνετε γάρ, 3.3. καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ· | 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. |
|
| 84. New Testament, Philemon, '2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381 |
| 85. Plutarch, On Love of Wealth, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 520 |
86. New Testament, Acts, 15.1, 17.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381, 763| 15.1. ΚΑΙ ΤΙΝΕΣ ΚΑΤΕΛΘΟΝΤΕΣ ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ lt*gtιτμηθῆτε τῷ ἔθει τῷ Μωυσέως, οὐ δύνασθε σωθῆναι. 17.18. τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· | 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved." 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. |
|
87. New Testament, 2 Timothy, 1.9-1.10, 1.13, 2.2.0, 2.15-2.16, 2.19, 3.2-3.5, 3.7-3.8, 3.14-3.17, 4.3.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 427, 443, 519| 1.9. τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων, 1.10. φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου, 1.13. ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρʼ ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ· 2.15. σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. 2.16. τὰς δὲ βεβήλους κενοφωνιας περιίστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας, 2.19. ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτηνἜγνω Κύριος τοὺς ὄντας αὐτοῦ,καί Ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁὀνομάζων τὸ ὄνομα Κυρίου. 3.2. ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, 3.3. ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, 3.4. προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, 3.5. ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου. 3.7. πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. 3.8. ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωυσεῖ, οὕτως καὶ οὗτοι ἀνθίστανται τῇ ἀληθείᾳ, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. 3.14. σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες, 3.15. καὶ ὅτι ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.16. πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, 3.17. ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος. | 1.9. who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal, 1.10. but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel. 1.13. Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus. 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." 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, 3.3. without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good, 3.4. traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. 3.7. always learning, and never able to come to the knowledge of the truth. 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.14. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. 3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, 3.17. that the man of God may be complete, thoroughly equipped for every good work. |
|
88. New Testament, 2 Corinthians, 3.6, 6.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human nature, human condition •human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 183; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381| 3.6. ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, τὸ γὰρ γράμμα ἀποκτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ. 6.2. λέγει γάρ | |
|
89. New Testament, 2 Peter, 1.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 763| 1.7. ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην· | 1.7. and in godliness brotherly affection; and in brotherly affection, love. |
|
| 90. New Testament, 3 John, '2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 520 |
91. New Testament, Galatians, 2.20-2.21, 4.19, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 63, 190, 192, 255, 316| 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. 2.21. Οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. 4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν· 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. | 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. |
|
92. New Testament, Ephesians, 2.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 329| 2.3. ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— | 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. |
|
| 93. Seneca The Younger, Letters, a b c d\n0 '22.1 '22.1 '22 1 \n1 '27.1 '27.1 '27 1 \n2 94.25 94.25 94 25 \n3 94.51 94.51 94 51 \n4 71.32 71.32 71 32 \n5 30 30 30 None\n6 '94.14 '94.14 '94 14 \n7 '94.1 '94.1 '94 1 \n8 71.34 71.34 71 34 \n9 '95.1 '95.1 '95 1 \n10 '95.37 '95.37 '95 37 \n11 94.50 94.50 94 50 \n12 71.33 71.33 71 33 \n13 94.31 94.31 94 31 \n14 94.26 94.26 94 26 \n15 71.36 71.36 71 36 \n16 71.37 71.37 71 37 \n17 71.35 71.35 71 35 \n18 52.4 52.4 52 4 \n19 '94.32 '94.32 '94 32 \n20 71.30 71.30 71 30 \n21 52.3 52.3 52 3 \n22 94.30 94.30 94 30 \n23 71.31 71.31 71 31 \n24 31 31 31 None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 428 |
| 94. Plutarch, How To Tell A Flatterer From A Friend, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 428 |
95. Tosefta, Peah, 4.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 206| 4.18. "מעשה במונבז המלך שעמד ובזבז את כל אוצרותיו בשני בצורת אמרו לו אחיו אבותיך גנזו אוצרות והוסיפו על [של] אבותם ואתה עמדת ובזבזת את כל אוצרותיך שלך ושל אבותיך אמר להם אבותי גנזו אוצרות למטה ואני גנזתי למעלה שנא' (תהילים פ״ה:י״ב) אמת מארץ תצמח וגו' אבותי גנזו [אוצרות] במקום שהיד שולטת בו ואני גנזתי אוצרות במקום שאין היד שולטת בו שנאמר (תהילים פ״ט:ט״ו) צדק ומשפט מכון כסאך וגו' אבותי גנזו אוצרות שאין עושין פירות ואני גנזתי אוצרות שעושין פירות שנאמר (ישעיהו ג׳:י׳) אמרו צדיק כי טוב [וגו'] אבותי גנזו אוצרות של ממון ואני גנזתי אוצרות של נפשות שנא' (משלי י״א:ל׳) פרי צדיק עץ חיים ולוקח נפשות חכם אבותי גנזו אוצרות לאחרים ואני גנזתי לעצמי שנא' (דברים כ״ד:י״ג) ולך תהיה צדקה לפני ה' אלהיך אבותי גנזו אוצרות בעוה\"ז ואני גנזתי לעוה\"ב שנא' (ישעיהו נ״ח:ח׳) והלך לפניך צדקך צדקה וגמילת חסדים שקולין כנגד כל מצות שבתורה אלא שהצדקה בחיים וגמ\"ח בחיים ובמתים צדקה בעניים גמילות חסדים בעניים ובעשירים צדקה בממונו גמילות חסדים בממונו ובגופו.", | |
|
| 96. Tosefta, Shekalim, 1.238 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 178 |
97. Dio Chrysostom, Orations, a b c d\n0 17.2 17.2 17 2 \n1 '17.6 '17.6 '17 6 \n2 32.28 32.28 32 28\n3 32.26 32.26 32 26\n4 32.25 32.25 32 25\n5 17.3 17.3 17 3 \n6 32.24 32.24 32 24\n7 32.27 32.27 32 27\n8 '38.7 '38.7 '38 7 \n9 '33.44 '33.44 '33 44\n10 '14.2 '14.2 '14 2 \n11 '57.5 '57.5 '57 5 \n12 '31.5 '31.5 '31 5 \n13 32.11 32.11 32 11\n14 32.10 32.10 32 10\n15 32.9 32.9 32 9 \n16 32.8 32.8 32 8 \n17 32.7 32.7 32 7 \n18 '13.27 '13.27 '13 27\n19 '13.13 '13.13 '13 13\n20 32.16 32.16 32 16\n21 32.15 32.15 32 15\n22 '8.5 '8.5 '8 5 \n23 '33.28 '33.28 '33 28\n24 13.32 13.32 13 32\n25 13.31 13.31 13 31\n26 '32.11 '32.11 '32 11 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 127 | 17.2. However, since I observe that it is not our ignorance of the difference between good and evil that hurts us, so much as it is our failure to heed the dictates of reason on these matters and to be true to our personal opinions, I consider it most salutary to remind men of this without ceasing, and to appeal to their reason to give heed and in their acts to observe what is right and proper. For instance, just as we see physicians and pilots repeating their orders time and again to those under their command, although they were heard the first time â but still they do so when they see them neglectful and unattentive â so too in life it is useful to speak about the same things repeatedly, when the majority know what is their duty, but nevertheless fail to do it. |
|
| 98. Epictetus, Enchiridion, '40 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 472 |
| 99. Epictetus, Discourses, a b c d\n0 '1.18.3 '1.18.3 '1 18\n1 '1.18.7 '1.18.7 '1 18\n2 '2.10.15 '2.10.15 '2 10\n3 '3.1.14 '3.1.14 '3 1 \n4 2.15.5 2.15.5 2 15\n5 2.15.4 2.15.4 2 15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 127 |
| 100. Diogenes of Oenoanda, Fragments, '24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 232 |
| 101. Lucian, The Runaways, '14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 519 |
| 102. Lucian, Nigrinus, 26, 43954, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 519 |
| 103. Lucian, A Slip of The Tongue In Greeting, '5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 520 |
| 104. Lucian, The Dream, Or Lucianãƒæ’ƀ™Ãƒâ€ ‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚¬Šãƒæ’ƀ™Ãƒâ¢Ã€Šâ¬Ã…¡'S Career, '10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 427 |
| 105. Lucian, Philosophies For Sale, 44145 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 642 |
| 106. Clement of Alexandria, Miscellanies, a b c d\n0 '6.5.41 '6.5.41 '6 5 \n1 '6.5.42 '6.5.42 '6 5 \n2 '2.15.68 '2.15.68 '2 15 \n3 3.100.5 3.100.5 3 100 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 881 |
| 107. Lucian, Demonax, '63, '8, '7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 128 |
| 108. Lucian, Alexander The False Prophet, '25, '38 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 763 |
| 109. Clement of Alexandria, Extracts From The Prophets, '58 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 875 |
| 110. Cassius Dio, Roman History, a b c d\n0 '65.13 '65.13 '65 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 191 |
| 111. Anon., Acts of Thomas, '28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 881 |
| 112. Sextus, Outlines of Pyrrhonism, 3.235-3.238 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 762 |
| 113. Justin, Dialogue With Trypho, a b c d\n0 '2.5 '2.5 '2 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 762 |
| 114. Lactantius, Divine Institutes, a b c d\n0 '5.5.20 '5.5.20 '5 5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 363 |
| 115. Origen, Against Celsus, a b c d\n0 '6.7 '6.7 '6 7 \n1 5.47 5.47 5 47 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 881 |
116. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 217| 61a. הכל לטובה:,ואמר רב הונא אמר רב משום ר' מאיר לעולם יהיו דבריו של אדם מועטין לפני הקב"ה שנאמר (קהלת ה, א) אל תבהל על פיך ולבך אל ימהר להוציא דבר לפני האלהים כי האלהים בשמים ואתה על הארץ על כן יהיו דבריך מעטים:,דרש רב נחמן בר רב חסדא מאי דכתיב (בראשית ב, ז) וייצר ה' אלהים את האדם בשני יודי"ן שני יצרים ברא הקב"ה אחד יצר טוב ואחד יצר רע,מתקיף לה רב נחמן בר יצחק אלא מעתה בהמה דלא כתיב בה וייצר לית לה יצרא והא קא חזינן דמזקא ונשכא ובעטא אלא כדר"ש בן פזי דאמר ר' שמעון בן פזי אוי לי מיוצרי ואוי לי מיצרי,אי נמי כדר' ירמיה בן אלעזר דאמר ר' ירמיה בן אלעזר דו פרצופין ברא הקב"ה באדם הראשון שנאמר (תהלים קלט, ה) אחור וקדם צרתני:,(בראשית ב, כב) ויבן ה' אלהים את הצלע,רב ושמואל חד אמר פרצוף וחד אמר זנב,בשלמא למאן דאמר פרצוף היינו דכתיב אחור וקדם צרתני אלא למאן דאמר זנב מאי אחור וקדם צרתני כדרבי אמי דאמר ר' אמי אחור למעשה בראשית וקדם לפורענות,בשלמא אחור למעשה בראשית דלא אברי עד מעלי שבתא אלא וקדם לפורענות פורענות דמאי אילימא פורענות דנחש והתניא רבי אומר בגדולה מתחילין מן הגדול ובקללה מתחילין מן הקטן,בגדולה מתחילין מן הגדול דכתיב (ויקרא י, יב) וידבר משה אל אהרן ואל אלעזר ואל איתמר בניו הנותרים קחו וגו' בקללה מתחילין מן הקטן בתחלה נתקלל נחש ולבסוף נתקללה חוה ולבסוף נתקלל אדם,אלא פורענות דמבול דכתיב (בראשית ז, כג) וימח את כל היקום אשר על פני האדמה מאדם ועד בהמה ברישא אדם והדר בהמה,בשלמא למאן דאמר פרצוף היינו דכתיב וייצר בשני יודי"ן אלא למאן דאמר זנב מאי וייצר,כדר"ש בן פזי דאמר ר' שמעון בן פזי אוי לי מיוצרי אוי לי מיצרי,בשלמא למאן דאמר פרצוף היינו דכתיב (בראשית ה, ב) זכר ונקבה בראם אלא למאן דאמר זנב מאי זכר ונקבה בראם כדר' אבהו דרבי אבהו רמי כתיב זכר ונקבה בראם וכתיב (בראשית ט, ו) כי בצלם אלהים עשה את האדם הא כיצד בתחלה עלה במחשבה לבראת ב' ולבסוף לא נברא אלא אחד,בשלמא למאן דאמר פרצוף היינו דכתיב (בראשית ב, כא) ויסגור בשר תחתנה אלא למאן דאמר זנב מאי ויסגור בשר תחתנה א"ר ירמיה ואיתימא רב זביד ואיתימא רב נחמן בר יצחק לא נצרכה אלא למקום חתך,בשלמא למ"ד זנב היינו דכתיב ויבן אלא למ"ד פרצוף מאי ויבן,לכדר"ש בן מנסיא דדרש ר"ש בן מנסיא מאי דכתיב ויבן ה' את הצלע מלמד שקלעה הקב"ה לחוה והביאה לאדם הראשון שכן בכרכי הים קורין לקליעתא בנייתא,דבר אחר ויבן אמר רב חסדא ואמרי לה במתניתא תנא מלמד שבנאה הקב"ה לחוה כבנין אוצר מה אוצר זה קצר מלמעלה ורחב מלמטה כדי לקבל את הפירות אף אשה קצרה מלמעלה ורחבה מלמטה כדי לקבל את הולד,ויביאה אל האדם א"ר ירמיה בן אלעזר מלמד שנעשה הקב"ה שושבין לאדם הראשון מכאן למדה תורה דרך ארץ שיחזור גדול עם קטן בשושבינות ואל ירע לו,ולמאן דאמר פרצוף הי מינייהו סגי ברישא אמר רב נחמן בר יצחק מסתברא דגברא סגי ברישא דתניא לא יהלך אדם אחורי אשה בדרך ואפי' אשתו נזדמנה לו על הגשר יסלקנה לצדדין וכל העובר אחורי אשה בנהר אין לו חלק לעולם הבא,תנו רבנן המרצה מעות לאשה מידו לידה כדי להסתכל בה אפילו יש בידו תורה ומעשים טובים כמשה רבינו לא ינקה מדינה של גיהנם שנאמר (משלי יא, כא) יד ליד לא ינקה רע לא ינקה מדינה של גיהנם,א"ר נחמן מנוח עם הארץ היה דכתיב (שופטים יג, יא) וילך מנוח אחרי אשתו,מתקיף לה רב נחמן בר יצחק אלא מעתה גבי אלקנה דכתיב וילך אלקנה אחרי אשתו וגבי אלישע דכתיב (מלכים ב ד, ל) ויקם וילך אחריה הכי נמי אחריה ממש אלא אחרי דבריה ואחרי עצתה הכא נמי אחרי דבריה ואחרי עצתה,א"ר אשי ולמאי דקאמר רב נחמן מנוח עם הארץ היה אפי' בי רב נמי לא קרא שנאמר (בראשית כד, סא) ותקם רבקה ונערותיה ותרכבנה על הגמלים ותלכנה אחרי האיש ולא לפני האיש,א"ר יוחנן אחורי ארי ולא אחורי אשה אחורי אשה ולא אחורי עכו"ם אחורי עכו"ם ולא אחורי בהכ"נ בשעה שהצבור מתפללין,ולא אמרן אלא דלא דרי מידי ואי דרי מידי לית לן בה ולא אמרן אלא דליכא פתחא אחרינא ואי איכא פתחא אחרינא לית לן בה ולא אמרן אלא דלא רכיב חמרא אבל רכיב חמרא לית לן בה ולא אמרן אלא דלא מנח תפילין אבל מנח תפילין לית לן בה:,אמר רב יצר הרע דומה לזבוב ויושב בין שני מפתחי הלב שנא' (קהלת י, א) זבובי מות יבאיש יביע שמן רוקח ושמואל אמר כמין חטה הוא דומה שנאמר (בראשית ד, ז) לפתח חטאת רובץ,ת"ר שתי כליות יש בו באדם אחת יועצתו לטובה ואחת יועצתו לרעה ומסתברא דטובה לימינו ורעה לשמאלו דכתיב (קהלת י, ב) לב חכם לימינו ולב כסיל לשמאלו:,תנו רבנן כליות יועצות לב מבין לשון מחתך פה גומר ושט מכניס ומוציא כל מיני מאכל קנה מוציא קול | 61a. b He does for the best. /b , b And Rav Huna said /b that b Rav said in the name of Rabbi Meir: One’s words should always be few before the Holy One, Blessed be He, as it is stated: “Be not rash with your mouth and let not your heart be hasty to utter a word before God; for God is in heaven, and you upon earth. Therefore, let your words be few” /b (Ecclesiastes 5:1)., b Rav Naḥman bar Rav Ḥisda interpreted homiletically: What is the meaning of that which is written: “Then the Lord God formed [ i vayyitzer /i ] man” /b (Genesis 2:7), b with a double i yod /i ? /b This double i yod /i alludes to that fact that b the Holy One, Blessed be He, created two inclinations; one a good inclination and one an evil inclination. /b , b Rav Naḥman bar Yitzḥak strongly objects to this: If that is so, /b does b an animal, with regard to whom i vayyitzer /i is not written /b with a double i yod /i , b not have an inclination? Don’t we see that it causes damage and bites and kicks? Rather, /b interpret the double i yod /i homiletically, b in accordance with /b the opinion of b Rabbi Shimon ben Pazi, as Rabbi Shimon ben Pazi said: /b This alludes to the difficulty of human life; b woe unto me from my Creator [ i yotzri /i ] and woe unto me from my inclination [ i yitzri /i ]. /b If one opts to follow either his Creator or his inclination, woe unto him from the other., b Alternatively, /b this duplication in the language of creation can be explained b in accordance with /b the statement of b Rabbi Yirmeya ben Elazar, as Rabbi Yirmeya ben Elazar said: The Holy One, Blessed be He, created two faces [ i du partzufin /i ] on Adam the first /b man; he was created both male and female in a single body, b as it is stated: “You have formed me [ i tzartani /i ] behind and before” /b (Psalms 139:5); i tzartani /i is derived from the word i tzura /i [face]. God formed two faces on a single creation, back and front.,It is stated: b “And the i tzela /i which the Lord, God, /b had taken from the man, b He made /b a woman, and brought her unto the man” (Genesis 2:22)., b Rav and Shmuel /b disagree over the meaning of the word i tzela /i : b One said: /b It means b face. /b Eve was originally one face or side of Adam. b And one said: /b It means b tail, /b which he explains to mean that the i tzela /i was an appendage, i.e., one of the ribs in Adam’s chest.,The Gemara analyzes this dispute: b Granted, /b according b to the one who said /b that i tzela /i means b face; that is /b why b it is written: “You have formed me [ i tzartani /i ] behind and before.” However, /b according b to the one who said /b that i tzela /i means b tail, what is /b meant by the verse: b “You have formed me [ i tzartani /i ] behind and before”? /b The Gemara answers: It can be explained b in accordance with /b the opinion of b Rabbi Ami, as Rabbi Ami said: Behind /b means Adam was created at the end of b the act of creation; and before /b means that he was first b for punishment. /b ,The Gemara asks: b Granted, /b Adam was b behind, /b or last, b in the act of creation, /b meaning that b he was not created until /b the sixth day, b Shabbat eve; however, before, /b or first, b for punishment, /b to b what punishment /b does this refer? b If you say /b that he was first b for punishment /b in the wake of the episode with b the snake, wasn’t it taught /b in a i baraita /i that, with regard to punishment, b Rabbi /b Yehuda HaNasi b says: In /b conferring b honor, one begins with the greatest; in cursing, one begins with the least significant. /b ,The Gemara explains: b In /b conferring b honor, one begins with the greatest, as it is written: “And Moses said unto Aaron, and Elazar and Itamar, his remaining sons: Take /b the meal-offering that remains” (Leviticus 10:12). Aaron, who was the greatest among those involved, is mentioned first. And b in cursing, one begins with the least significant, /b as b first /b the b snake was cursed, then Eve was cursed, and ultimately Adam /b himself b was cursed. /b The punishment did not begin with Adam., b Rather, /b this refers to b the punishment of the flood, as it is written: “And He blotted out every living substance which was upon the face of the ground, both man and cattle, /b creeping things and fowl of the heaven” (Genesis 7:23); the punishment b began with man, then the animals, /b and ultimately all the other creatures.,Returning to interpretation of i vayyitzer /i , the Gemara asks: b Granted, according to the one who said /b that Eve was originally a b face /b or side of Adam; b that is /b why b it is written i vayyitzer /i , /b with a double i yod /i , which allude to the two formations. b However, according to the one who said /b that she was a b tail, /b or appendage, of Adam, b what is /b conveyed by spelling b i vayyitzer /i /b with a double i yod /i ?,The Gemara responds: This is interpreted homiletically b in accordance with /b the opinion of b Rabbi Shimon ben Pazi, as Rabbi Shimon ben Pazi said: /b This comes to emphasize that which a person says to himself in every circumstance: b Woe unto me from my Creator and woe unto me from my inclination. /b , b Granted, according to the one who said /b that Eve was a b face, that is /b why b it is written: “Male and female, He created them” /b (Genesis 5:2). b However, according to the one who said /b that Eve was a b tail, what is /b the meaning of the verse: b “Male and female, He created them”? /b The Gemara answers: It can be explained in accordance with the opinion of b Rabbi Abbahu. /b As b Rabbi Abbahu raised a contradiction /b between the verses: On the one hand b it is written: “Male and female, He created them,” and /b on the other hand b it is written: “For in the image of God He made man” /b (Genesis 9:6), indicating that man was created alone. b How, then, /b does he resolve the contradiction? b At first, the thought entered /b God’s mind b to create two, and ultimately, only one was /b actually b created. /b ,The Gemara asks: b Granted, according to the one who said /b that Eve was a b face, that is /b why b it is written: /b “And He took one of his sides b and closed up the place with flesh in its place” /b (Genesis 2:21), as it was necessary to close the side that was open. b However, according to the one who said /b that Eve was originally a b tail, what is /b meant by the verse: b “And closed up the place with flesh in its place”? Rabbi Yirmeya said, and some say Rav Zevid /b said, b and some say Rav Naḥman bar Yitzḥak /b said: b It was necessary /b to say that b only with regard to the place of the incision. /b ,The Gemara challenges the other opinion: b Granted, according to the one /b who said that Eve was a b tail, that is /b why b it is written: “And /b the Lord God b built /b the i tzela /i ” (Genesis 2:22); it was a completely new building. b However, according to the one who said /b that Eve was a complete b face /b or side, b what is /b the meaning of: b “And He built”? /b What needed to be built?,The Gemara responds: This must be interpreted homiletically, b in accordance with /b the opinion of b Rabbi Shimon ben Menasya, as Rabbi Shimon ben Menasya interpreted homiletically: What is /b the meaning of b that which is written: “And the Lord God built the i tzela /i ”? /b This verse b teaches that the Holy One, Blessed be He, braided Eve’s /b hair, b and /b then b brought her to Adam, as in the coastal towns, they call braiding /b hair, b building. /b , b Alternatively, /b the verse: b And He built, /b could be understood as a description of her basic shape, as b Rav Ḥisda said, and some say that it is taught in a i baraita /i : /b This verse b teaches that the Holy One, Blessed be He, built Eve like the structure of a storehouse. Just as a storehouse is /b built b narrow on top and wide on the bottom, in order to hold produce /b without collapsing; b so too a woman /b is created b narrow on top and wide on the bottom, in order to hold the fetus. /b ,With regard to the verse: b “And brought her unto the man” /b (Genesis 2:22), b Rabbi Yirmeya ben Elazar said: /b This verse b teaches that the Holy One, Blessed be He, was Adam the first /b man’s b best man. From here, the Torah taught that it is a desired mode of behavior for a greater individual to seek out a lesser individual to /b assist him and b serve as his best man. /b The greater individual should help the lesser b and should not feel badly /b about it, that it might be beneath his dignity.,The Gemara asks: b And according to the one who said /b that Eve was a b face /b or side of Adam, b which one of them walked in front? Rav Naḥman bar Yitzḥak said: It is reasonable /b to say b that the man walked in front, b as it is taught /b in a i baraita /i : b A man should not walk behind a woman on a path, /b as he will look at her constantly, b even if it is his wife. /b If a woman b happens upon him along a bridge, he should /b walk quickly in order to b move her to /b his b side /b so that she will not walk in front of him. b And anyone who walks behind a woman in a river /b in order to see her exposed skin when she lifts her clothing as she passes through the water b has no portion in the World-to-Come. /b /b , b The Sages taught: One who counts money for a woman from his hand to her hand in order to look upon her, even if he has accumulated Torah and good deeds like Moses our teacher, he will not be absolved from the punishment of Gehenna, as it is stated: “Hand to hand, the evil man shall not go unpunished” /b (Proverbs 11:21); one who hands money from his hand to her hand, even if he received the Torah from God’s hand to his own, like Moses, b he will not be absolved from the punishment of Gehenna, /b which is called evil., b Rav Naḥman said: /b From the following verse we know that Samson’s father, b Manoah, was an ignoramus, as it is written: “And Manoah…went after his wife” /b (Judges 13:11)., b Rav Naḥman bar Yitzḥak strongly objects to this: If that is so /b that you understand the verse literally, what do you say about the verse b with regard to Elkana, /b the father of the prophet Samuel, b as it is written: “And Elkana walked after his wife,” /b and what of the verse b with regard to /b the prophet b Elisha, as it is written: “And he arose and followed her” /b (II Kings 4:30)? b Does /b this verse b mean /b that he b literally walked after her? Rather, /b certainly this verse means that b he followed her words and advice. /b b Here, too, /b then the verse concerning Manoah may be similarly interpreted; he b followed /b his wife’s b words /b b and followed her advice, /b and did not literally walk behind her. , b Rav Ashi said: And according to what Rav Naḥman said, /b that b Manoah was an ignoramus; he did not even /b learn to b read /b the basic Torah stories that even children learn b in school, as it is stated: “Rebecca arose, and her damsels, and they rode upon the camels, and followed the man” /b (Genesis 24:61); they followed him and did b not /b walk b before the man. /b ,On this topic, b Rabbi Yoḥa said: /b It is preferable to walk b behind a lion and not behind a woman, /b and preferable to walk b behind a woman and not behind idolatry, /b for then it will appear as if he is accompanying the idolatry. It is preferable to walk b behind idolatry and not behind a synagogue when the congregation is praying, /b as he appears to separate himself from the community in that he does not wish to join them in prayer.,This last i halakha /i has numerous caveats: b And we only said /b this b in a case where he is not carrying something, and if he is carrying something, this does not apply, /b as everyone will understand why he did not enter the synagogue. b And we only said /b this b in a case where there is no other entrance /b to the synagogue, b and if there is another entrance, this does not apply. And we only said /b this b in a case where he is not riding a donkey, and if he is riding a donkey, this does not apply. And we only said /b this b in a case where he is not donning phylacteries, but if he is donning phylacteries, this does not apply. /b , b Rav said: The evil inclination is like a fly and it sits between the two entrances of the heart, as it is stated: “Dead flies make the ointment of the perfumer fetid and putrid” /b (Ecclesiastes 10:1). b And Shmuel said: /b The evil inclination b is like a type of wheat, as it is stated: “Transgression [ i ḥatat /i ] couches at the door” /b (Genesis 4:7); i ḥatat /i is interpreted homiletically as related to i ḥitta /i , wheat., b The Sages taught /b in a i baraita /i : b A person has two kidneys; one advises him to /b do b good and one advises him to /b do b evil. And it stands to reason /b that the one advising him to do b good is to his right and /b the one that advises him to do b evil is to his left, as it is written: “A wise man’s understanding is at his right hand, but a fool’s understanding is at his left” /b (Ecclesiastes 10:2).,Tangential to the subject of kidneys, the Gemara cites that which b the Sages taught /b in a i baraita /i with regard to the roles of various organs: b The kidneys advise, the heart understands, the tongue shapes /b the sounds that emerges from the mouth, the b mouth completes /b the shaping of the voice, the b esophagus takes in and lets out all kinds of food, /b the b trachea produces the voice, /b |
|
117. Diogenes Laertius, Lives of The Philosophers, a b c d\n0 7.188 7.188 7 188\n1 7.189 7.189 7 189\n2 '10.123 '10.123 '10 123\n3 '6.71 '6.71 '6 71 \n4 '6.103 '6.103 '6 103\n5 '5.115 '5.115 '5 115\n6 '6.4 '6.4 '6 4 \n7 '6.6 '6.6 '6 6 \n8 6.8 6.8 6 8 \n9 '4.16 '4.16 '4 16 \n10 '6.105 '6.105 '6 105\n11 '6.10 '6.10 '6 10 \n12 6.7 6.7 6 7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 519 | 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: |
|
| 118. Augustine, De Quantitate Animae, 1.2-2.3, 34.77 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 16 |
| 119. Augustine, De Praedestinatione Sanctorum., 3.7, 4.8, 12.24, 14.29, 15.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 287, 289 |
| 120. Augustine, De Perfectione Justitiae Hominis Liber, 1.1, 2.1-2.4, 4.9-4.10, 5.11, 6.12-6.15, 7.16, 8.19, 11.28, 12.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 191, 192, 194 |
| 121. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.2.2, 1.28.56, 1.34.63-1.34.64, 2.2.2, 3.11.20, 3.12.21, 3.13.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 178 |
| 122. Augustine, De Spiritu Et Littera, 2.4, 3.5, 4.6, 6.9, 8.13-8.14, 13.22, 14.23, 17.29, 19.32, 21.36, 24.41, 25.42, 26.43-26.44, 28.48, 29.51, 31.53-31.54, 33.57, 33.59 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 182, 183, 185, 187 |
| 123. Augustine, On The Holy Trinity, 7.6.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 200 |
| 124. Augustine, De Vera Religione Liber Unus, 6.10, 7.12, 16.32, 28.51, 55.113 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 32 |
| 125. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 1.2.2, 1.3.4, 1.4.5, 1.5.6, 1.7.8, 1.12.13, 1.16.17, 1.17.18, 1.22.24, 1.31.33-1.31.34, 1.35.38, 1.41.45, 1.47.52, 2.13.14, 2.15.16, 2.16.17, 2.21.23-2.21.24, 2.24.28, 2.32.37, 2.33.38, 2.38.43, 2.41.47 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 200 |
| 126. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 3.3, 7.8, 8.9, 9.10, 11.12, 15.16, 17.19, 19.21, 20.22, 22.24-23.25, 23.25, 25.28, 30.34, 38.45, 44.51, 45.53, 49.57, 50.58, 51.59, 53.61, 53.62, 55.65, 57.67, 59.69, 67.80 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 189 |
| 127. Augustine, Breviculus Collationis Cum Donatistis, 3.10.19-3.10.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 178 |
| 128. Augustine, Confessions, 2.4.9, 2.5.11, 2.6.14, 2.7.15, 3.3.5, 10.27.38, 15.9.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 92 |
| 129. Augustine, Contra Adversarium Legis Et Prophetarum, 1.1.1, 1.16.29-1.16.30, 1.16.32, 1.24.51, 2.11.37, 2.12.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 264 |
| 130. Augustine, Contra Cresconium Grammaticum Partis Donati, 2.12.15-13.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 185 |
| 131. Augustine, Contra Duas Epistolas Pelagianorum, 2.2.2-2.2.3, 2.7.13-2.7.14, 3.9.25, 12.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 297, 298, 311, 312, 325 |
| 132. Augustine, Against Julian, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 334, 335 |
| 133. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 2.23.51-2.23.52, 2.37.85-2.37.87 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 289, 340, 341 |
| 134. Augustine, The Soul And Its Origin, 1.16.26-1.16.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 325 |
| 135. Augustine, De Baptismo Contra Donatistas, 3.13.18, 4.18.25, 4.21.28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 200, 201 |
| 136. Augustine, De Correptione Et Gratia, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 92 |
| 137. Augustine, De Diversis Quaestionibus Ad Simplicianum, 31.1, 51.4, 68.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 16, 29, 57 |
| 138. Augustine, On Genesis Against The Manichaeans, 3-4, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 57 |
| 139. Augustine, De Genesi Contra Manichaeos Libri Duo, 1.18.29, 1.19.30, 1.20.31, 1.22.34, 1.25.43, 2.3.5, 2.15.22, 2.16.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 27, 63 |
| 140. Augustine, De Gestis Pelagi, 3.9-3.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 199 |
| 141. Augustine, Enarrationes In Psalmos, a b c d\n0 118(17).8 118(17).8 118(17) 8\n1 118(22).2 118(22).2 118(22) 2\n2 118(26).1 118(26).1 118(26) 1\n3 118(25).5 118(25).5 118(25) 5\n4 118(27).6 118(27).6 118(27) 6\n5 31(2).9 31(2).9 31(2) 9\n6 31(2).8 31(2).8 31(2) 8\n7 31(2).7 31(2).7 31(2) 7\n8 31(2).6 31(2).6 31(2) 6\n9 31(2).4 31(2).4 31(2) 4\n10 31(2).3 31(2).3 31(2) 3\n11 118(4).2 118(4).2 118(4) 2\n12 118(16).1 118(16).1 118(16) 1\n13 118(11).6 118(11).6 118(11) 6\n14 118(9).1 118(9).1 118(9) 1\n15 118(3).1 118(3).1 118(3) 1\n16 118(25).6 118(25).6 118(25) 6\n17 118(23).8 118(23).8 118(23) 8\n18 118(19).6 118(19).6 118(19) 6\n19 118(19).3 118(19).3 118(19) 3\n20 118(17).5 118(17).5 118(17) 5\n21 118(16).6 118(16).6 118(16) 6\n22 118(10).5 118(10).5 118(10) 5\n23 118(11).4 118(11).4 118(11) 4\n24 118(11).5 118(11).5 118(11) 5\n25 118(14).4 118(14).4 118(14) 4\n26 118(17).1 118(17).1 118(17) 1\n27 118(17).2 118(17).2 118(17) 2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 257 |
| 142. Augustine, De Libero Arbitrio, (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 19, 188 |
| 143. Augustine, On The Morals of The Manichaeans, 1.11.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 32 |
| 144. Augustine, De Nuptiis Et Concupiscentia, 1.1.1, 1.20.22, 1.21.23, 1.22.24, 1.23.26, 1.27.30, 1.30.33, 1.33.38, 2.1.1, 2.3.7-2.3.9, 2.23.28, 2.35.60 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 299 |
| 145. Augustine, Enchiridion, 24.96-25.98, 26.102 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 264 |
| 146. Augustine, Retractiones, 1.9.1, 1.9.3-1.9.4, 1.10.3, 1.13.5, 1.15.2, 1.16.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 19, 188, 264 |
| 147. Augustine, Sermons, 151.1, 151.4, 151.6, 151.8, 152.5, 152.11, 153.10, 154.2-154.4, 154.10-154.11, 154.14, 154.17, 155.4, 155.6-155.9, 155.13-155.14, 156.2, 156.4-156.5, 156.9, 156.11-156.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 131, 235, 238, 239 |
| 148. Cassian, Conferences, 3.12, 13.7, 13.11-13.13, 13.15-13.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 287 |
| 149. Ambrose, De Excesu Fratris Suis Satyri Libri Duo, 2.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 206 |
| 150. Stobaeus, Anthology, a b c d\n0 '4.23.54 '4.23.54 '4 23\n1 '3.13.43 '3.13.43 '3 13 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 472 |
| 151. Augustine, Letters, 167.3.12-167.3.13 (7th cent. CE - 7th cent. CE) Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 194 |
| 152. John of Damascus, Expositio Fidei, 64.1-64.10 (7th cent. CE - 8th cent. CE) Tagged with subjects: •tears, human condition Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 129 |
| 154. Hebrew Bible1 Chron 29, 1 Chron 2918 217,, 1 Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 219 |
| 155. Dead Sea Scrolls, 1 I 1, 1 Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 219 |
| 156. Dead Sea Scrolls, 4Q436, None Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 225 |
| 157. Dead Sea Scrolls, Qs, 5.5-5.6, 5.8, 8.1, 8.3, 8.5 Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 218, 221 |
| 158. Dead Sea Scrolls, 1Qfestival Prayers, 3.2.7, 3.2.23 Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 242, 243 |
| 159. Hebrew Bible1 Chron 28, 1 Chron 289, 1 Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 217 |
| 160. Anon., T. Ash., 1.8, 1.15-1.17 Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202, 225 |
| 163. Philodemus of Gadara, Fragments, '34, '38, '43, '58, '64, '69, 10, 67, '68 Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 233 |
| 164. Ps.-Libanius, Characteres Epistolici, '5 Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 428 |
| 166. Clearchus of Soli, Apud Josephus, C. Ap., 0.626388889 Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 178 |
| 167. Musonius Rufus, Ep. Pancr., 43892 Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 520 |
| 168. Philodemus of Gadara, Columns, None Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 233 |
| 169. Epicurus, Letter To Menoeceus, a b c d\n0 1.48; 1.48; 1 48; Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 762 |
| 170. Dead Sea Scrolls, 4Qcommunal, 1.2.2, 2.2.7 Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 223 |
| 171. Dead Sea Scrolls, 4Q468, None Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 225 |
| 172. Dead Sea Scrolls, 4Q370, None Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 218 |
| 175. Augustine, Epistolae Ad Galatas Expositio, 17.6-17.10, 30.10, 31.2, 38.3-38.4 Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 63 |
| 176. Augustine, Epistolae Ad Galatas Expositio (Cont.), 63.5-63.7 Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 63 |
| 177. Hebrew Bible, Psalmi, 118119.20 Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 255 |
| 178. Hebrew Bible, Iob, 1.1 Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 194 |
| 179. Pelagius, Expositiones Xiii Ep. Pauli, None Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 183 |
| 180. Augustine17,21, 17,21 Csel 41, 329F., 311; Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 312 |
| 181. Dead Sea Scrolls, 4Q165, 6.5 Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 220 |
| 182. Vitae, Epistularium, 7.127 Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 321 |
| 183. Pelagius, Phil., 2.13 Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 182 |
| 187. Anon., Psalms of Solomon, None Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 197, 204, 206 |
| 189. Hebrew Bible2 Chron 21, 2 Chron 218, 10, 2 Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 198 |
| 190. Anon., 1Q18, 1 2 1 Tagged with subjects: •human, condition Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 224 |
| 191. Carmina, Paulinus Nolensis, 25 Tagged with subjects: •human nature, human condition Found in books: Karfíková (2012), Grace and the Will According to Augustine, 297 |
| 192. Philodemus of Gadara, Tabulae, None Tagged with subjects: •human condition Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 233 |
