Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.



All subjects (including unvalidated):
subject book bibliographic info
internal, affections, hippocrates, works Jouanna (2012) 42, 192
internal, affections, hippocratic writings, on van der EIjk (2005) 115
internal, and between cities, polis, disputes/tensions Marek (2019) 130, 141, 152, 426, 477, 478, 479
internal, and external audiences, aeschylus Pillinger (2019) 217, 218, 219, 220, 224, 225
internal, audience Bexley (2022) 33, 139, 140, 141, 252, 253
Gray (2021) 142, 151, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 172, 176, 177, 178, 179, 180, 214, 215, 216, 217, 223, 227, 239
Kingsley Monti and Rood (2022) 170
internal, audience, modelling response Langlands (2018) 21, 301, 312, 315
internal, audiences, characterization Gray (2021) 152, 154
internal, cause Jouanna (2012) 133
internal, change Trott (2019) 39, 40
internal, coherence, air Williams (2012) 61, 62, 304
internal, conflict Garcia (2021) 174, 176
internal, conflict among greeks, stasis Isaac (2004) 114, 281
internal, echoes, language and style, book of judith, key words and Gera (2014) 9, 86, 91, 181, 197, 203, 207, 226, 227, 236, 240, 241, 242, 247, 271, 276, 277, 281, 282, 299, 305, 309, 316, 317, 318, 319, 320, 324, 338, 348, 350, 351, 352, 355, 356, 363, 366, 368, 371, 387, 393, 394, 402, 407, 413, 425, 432, 441, 449, 453, 456, 457, 459, 461, 464
internal, enemy in late antique rome, representation of Ruiz and Puertas (2021) 17, 18, 21, 23, 28, 29, 30, 31, 34, 36, 38, 39, 40
internal, enemy, representation of Ruiz and Puertas (2021) 17, 18, 21, 23, 39
internal, evidence, criteria in textual criticism Doble and Kloha (2014) 310
internal, experience Garcia (2021) 158, 175
internal, external vs. Blidstein (2017) 10, 11, 21, 30, 31, 32, 36, 64, 82, 93, 100, 112, 113, 120, 124, 125, 131, 133, 150, 156, 193, 205
internal, focalisation, narrative Pinheiro et al (2012b) 136, 137
internal, heat hot Trott (2019) 152, 154, 155, 156, 158, 159, 161, 170, 178, 179, 180, 181, 182, 183, 186, 193
internal, inconsistency, sites of exemplarity Langlands (2018) 286
internal, intestinal Lynskey (2021) 132, 139, 141, 143, 163, 196, 210, 242
internal, jewish hegemonic, voice Hasan Rokem (2003) 130
internal, life Garcia (2021) 217, 219
internal, narrator Kingsley Monti and Rood (2022) 221
Verhelst and Scheijnens (2022) 172
internal, nature, external appearance, and Steiner (2001) 125, 126, 127, 129, 130, 131, 132, 133, 134
internal, nature, statues, dichotomy of external appearance and Steiner (2001) 125, 126, 127, 129, 130, 131, 132, 133, 134
internal, norms Mackey (2022) 278
internal, performance Greensmith (2021) 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 284
internal, performance, doubleness, and Greensmith (2021) 82
internal, preludes, cathemerinon O, Daly (2012) 260
internal, principle of change, nature, as an Segev (2017) 73
internal, rabbinic attitudes, minim stories, in the babylonian talmud, as a reflection of Bar Asher Siegal (2018) 23
internal, reason versus uttered word, stoicism Engberg-Pedersen (2010) 64, 195, 229, 232
internal, rhyme Corley (2002) 24, 25, 36, 40, 122, 124, 174, 177
internal, schisms, donatists Humfress (2007) 265, 266
internal, source of movement definition of nature, φύσις Trott (2019) 3, 146, 161, 182, 220
internal, sources, contemporary historians Simon-Shushan (2012) 124, 129
internal, speech, articulate vs. Birnbaum and Dillon (2020) 178, 179, 215, 223
internal, spirit, effects of beauty, external and Levison (2009) 183, 184
internal, state, thinking, as King (2006) 22
internal, threats, soteria, in greek antiquity, from Jim (2022) 38, 65, 66
internal, to and external from, astronomica, manilius, readers Green (2014) 15, 16, 18, 19, 20, 21, 26, 59
internal, to, pudor, tension Kaster(2005) 56
internal, voices, alexandra, lycophron Pillinger (2019) 128, 129
internal, vs. external, audiences Pillinger (2019) 54, 119, 136, 213
internal, within medical writings, references Jouanna (2012) 41
internalization Hirshman (2009) 80, 106
internalization, norms Rupke (2016) 96
international, courts Papadodima (2022) 49
international, helping paradigm relations Barbato (2020) 124, 125, 158
international, helping paradigm relations, and justice Barbato (2020) 124, 125, 126, 138, 139, 187, 188, 199, 200, 203, 204, 207, 210, 211
international, helping paradigm relations, and reciprocity Barbato (2020) 123, 124, 125
international, language, latin as O, Daly (2020) 231
international, law Gagarin and Cohen (2005) 404
international, law, general Barbato (2020) 128, 204
international, politics, myth, in Martin (2009) 179, 180
international, scope of mystery religions, high-water mark of piety of Griffiths (1975) 328
international, system of relations among states, bronze age, late Marek (2019) 74
international, trade Heymans (2021) 135, 205, 221
‘internal, geometry’, alexandra Liapis and Petrides (2019) 115, 116

List of validated texts:
28 validated results for "internal"
1. Hebrew Bible, Deuteronomy, 6.7 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Externality • interiorities defined, prayers • interiorities defined, quorum for worship (synagogue)

 Found in books: Neusner (2001) 345; Schwartz (2008) 140

6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃''. None
6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.''. None
2. Hebrew Bible, Exodus, 3.14, 12.9 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Heresy, interior to Church • external goods, faith vs. • faith, external goods contrasted with • interiorities defined, meets God at altar • language and style, Book of Judith, key words and internal echoes • trust in God vs. external goods

 Found in books: Birnbaum and Dillon (2020) 403; Boulluec (2022) 487; Gera (2014) 316; Neusner (2001) 150

3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃
12.9. אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃''. None
3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’
12.9. Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof.''. None
3. Hebrew Bible, Genesis, 2.7, 3.12, 6.5, 8.21, 12.1, 15.6, 16.1, 18.3, 19.2, 19.19 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • diatribe, on external goods • external force(s) • external goods • external goods, diatribe on • external goods, faith vs. • external goods, virtue vs. • external goods, “the eye of the soul” • eyes, interior • faith, external goods contrasted with • interiorities defined, at Sinai • interiorities defined, meets God at altar • interiorities defined, social order • internal, life • language and style, Book of Judith, key words and internal echoes • reputation, as an external good • speech, articulate vs. internal • trust in God vs. external goods • virtue, vs. wealth or external goods

 Found in books: Birnbaum and Dillon (2020) 99, 134, 199, 215, 269, 276, 342, 394, 399; Garcia (2021) 217, 219, 225; Geljon and Runia (2019) 188; Gera (2014) 207, 247, 271, 348, 356, 432; Neusner (2001) 130, 163, 217

2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
3.12. וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃
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׃
12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃
16.1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃
16.1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃
18.3. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃
18.3. וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃
19.2. הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי׃
19.2. וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין׃
19.19. הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַתִּי׃' '. None
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.
3.12. And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’
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.
12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
15.6. And he believed in the LORD; and He counted it to him for righteousness.
16.1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar.
18.3. and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.
19.2. and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’
19.19. behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die.' '. None
4. Hebrew Bible, Numbers, 6.3, 23.19 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Heresy, interior to Church • external vs. internal • language and style, Book of Judith, key words and internal echoes

 Found in books: Blidstein (2017) 82; Boulluec (2022) 487, 569; Gera (2014) 277

6.3. מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃
23.19. לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃''. None
6.3. he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried.
23.19. God is not a man, that He should lie; Neither the son of man, that He should repent: When He hath said, will He not do it? Or when He hath spoken, will He not make it good?''. None
5. Hebrew Bible, Proverbs, 31.24 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • rhyme, internal • trade, international

 Found in books: Corley (2002) 24; Heymans (2021) 135

31.24. סָדִין עָשְׂתָה וַתִּמְכֹּר וַחֲגוֹר נָתְנָה לַכְּנַעֲנִי׃''. None
31.24. She maketh linen garments and selleth them; And delivereth girdles unto the merchant.''. None
6. Hebrew Bible, 2 Kings, 19.20 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Heresy, interior to Church • language and style, Book of Judith, key words and internal echoes

 Found in books: Boulluec (2022) 486; Gera (2014) 393

19.20. Then Isaiah the son of Amoz sent to Hezekiah, saying: ‘Thus saith the LORD, the God of Israel: Whereas thou hast prayed to Me against Sennacherib king of Assyria, I have heard thee.''. None
7. Hebrew Bible, Isaiah, 10.10 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Heresy, interior to Church • language and style, Book of Judith, key words and internal echoes

 Found in books: Boulluec (2022) 499; Gera (2014) 457

10.10. As my hand hath reached the kingdoms of the idols, Whose graven images did exceed them of Jerusalem and of Samaria;''. None
8. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • caves as interior spaces • courts), international • interior spaces, caves • narrators, internal, Aeneas • performance, internal

 Found in books: Farrell (2021) 129, 130; Greensmith (2021) 84, 87; Jenkyns (2013) 276; Papadodima (2022) 49

9. Herodotus, Histories, 4.137-4.138 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • evaluation, internal, • polis, disputes/tensions, internal and between cities

 Found in books: Hau (2017) 182; Marek (2019) 141

4.137. πρὸς ταῦτα Ἴωνες ἐβουλεύοντο. Μιλτιάδεω μὲν τοῦ Ἀθηναίου, στρατηγέοντος καὶ τυραννεύοντος Χερσονησιτέων τῶν ἐν Ἑλλησπόντῳ, ἦν γνώμη πείθεσθαι Σκύθῃσι καὶ ἐλευθεροῦν Ἰωνίην, Ἱστιαίου δὲ τοῦ Μιλησίου ἐναντίη ταύτῃ, λέγοντος ὡς νῦν μὲν διὰ Δαρεῖον ἕκαστος αὐτῶν τυραννεύει πόλιος· τῆς Δαρείου δὲ δυνάμιος καταιρεθείσης οὔτε αὐτὸς Μιλησίων οἷος τε ἔσεσθαι ἄρχειν οὔτε ἄλλον οὐδένα οὐδαμῶν· βουλήσεσθαι γὰρ ἑκάστην τῶν πολίων δημοκρατέεσθαι μᾶλλον ἢ τυραννεύεσθαι. Ἰστιαίου δὲ γνώμην ταύτην ἀποδεικνυμένου αὐτίκα πάντες ἦσαν τετραμμένοι πρὸς ταύτην τὴν γνώμην, πρότερον τὴν Μιλτιάδεω αἱρεόμενοι. 4.138. ἦσαν δὲ οὗτοι οἱ διαφέροντές τε τὴν ψῆφον καὶ ἐόντες λόγου πρὸς βασιλέος, Ἑλλησποντίων μὲν τύραννοι Δάφνις τε Ἀβυδηνὸς καὶ Ἵπποκλος Λαμψακηνὸς καὶ Ἡρόφαντος Παριηνὸς καὶ Μητρόδωρος Προκοννήσιος καὶ Ἀρισταγόρης Κυζικηνὸς καὶ Ἀρίστων Βυζάντιος. οὗτοι μὲν ἦσαν οἱ ἐξ Ἑλλησπόντου, ἀπʼ Ἰωνίης δὲ Στράττις τε Χῖος καὶ Αἰάκης Σάμιος καὶ Λαοδάμας Φωκαιεὺς καὶ Ἱστιαῖος Μιλήσιος, τοῦ ἦν γνώμη ἡ προκειμένη ἐναντίη τῇ Μιλτιάδεω. Αἰολέων δὲ παρῆν λόγιμος μοῦνος Ἀρισταγόρης, Κυμαῖος.''. None
4.137. Then the Ionians held a council. Miltiades the Athenian, general and sovereign of the Chersonesites of the Hellespont, advised that they do as the Scythians said and set Ionia free. ,But Histiaeus of Miletus advised the opposite. He said, “It is owing to Darius that each of us is sovereign of his city; if Darius' power is overthrown, we shall no longer be able to rule, I in Miletus or any of you elsewhere; for all the cities will choose democracy rather than despotism.” ,When Histiaeus explained this, all of them at once inclined to his view, although they had first sided with Miltiades. " "4.138. Those high in Darius' favor who gave their vote were Daphnis of Abydos, Hippoclus of Lampsacus, Herophantus of Parium, Metrodorus of Proconnesus, Aristagoras of Cyzicus, Ariston of Byzantium,,all from the Hellespont and sovereigns of cities there; and from Ionia, Strattis of Chios, Aiaces of Samos, Laodamas of Phocaea, and Histiaeus of Miletus who opposed the plan of Miltiades. As for the Aeolians, their only notable man present was Aristagoras of Cymae. "". None
10. Xenophon, Hellenica, 6.5.47 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • helping paradigm (international relations), and justice • law, general international • myth, in international politics

 Found in books: Barbato (2020) 203, 204; Martin (2009) 179

6.5.47. And while that other deed was also noble, when you checked the insolence of Eurystheus and preserved the sons of Heracles, The sons of Heracles, driven from Peloponnesus by Eurystheus, found protection and aid at Athens. would it not surely be an even nobler one if you saved from perishing, not merely the founders, but the whole state as well? And noblest of all deeds if, after the Lacedaemonians saved you then by a 370 B.C. vote, void of danger, you shall aid them now with arms and at the risk of your lives.''. None
11. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • goods, external • speech, articulate vs. internal

 Found in books: Birnbaum and Dillon (2020) 179; Tsouni (2019) 173

12. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Alexandra (Lycophron), internal voices • Alexandra, ‘internal geometry’

 Found in books: Liapis and Petrides (2019) 115; Pillinger (2019) 128

13. Septuagint, 1 Maccabees, 1.21-1.23, 3.43-3.54, 3.59 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Externality • language and style, Book of Judith, key words and internal echoes

 Found in books: Gera (2014) 181, 247, 317; Schwartz (2008) 46

1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found.
3.43. But they said to one another, "Let us repair the destruction of our people, and fight for our people and the sanctuary." 3.44. And the congregation assembled to be ready for battle, and to pray and ask for mercy and compassion. 3.45. Jerusalem was uninhabited like a wilderness;not one of her children went in or out. The sanctuary was trampled down,and the sons of aliens held the citadel;it was a lodging place for the Gentiles. Joy was taken from Jacob;the flute and the harp ceased to play. 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols. 3.49. They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. 3.52. And behold, the Gentiles are assembled against us to destroy us;thou knowest what they plot against us. 3.53. How will we be able to withstand them,if thou dost not help us?" 3.54. Then they sounded the trumpets and gave a loud shout.
3.59. It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary.''. None
14. Septuagint, 2 Maccabees, 12.31, 15.27, 15.30 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Externality • language and style, Book of Judith, key words and internal echoes

 Found in books: Gera (2014) 241, 350, 432; Schwartz (2008) 6, 46, 172

12.31. they thanked them and exhorted them to be well disposed to their race in the future also. Then they went up to Jerusalem, as the feast of weeks was close at hand.'" "
15.27. So, fighting with their hands and praying to God in their hearts, they laid low no less than thirty-five thousand men, and were greatly gladdened by God's manifestation.'" "
15.30. And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.'"". None
15. Septuagint, Ecclesiasticus (Siracides), 6.34, 7.10, 7.13 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • external force(s) • language and style, Book of Judith, key words and internal echoes • rhyme, internal

 Found in books: Corley (2002) 24, 25, 36; Garcia (2021) 203; Gera (2014) 366

7.13. Refuse to utter any lie,for the habit of lying serves no good.' '. None
16. Philo of Alexandria, On The Virtues, 216-218 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Spirit, effects of, beauty, external and internal • external goods • external goods, faith vs. • external goods, virtue vs. • faith, external goods contrasted with • reputation, as an external good • trust in God vs. external goods • virtue, vs. wealth or external goods

 Found in books: Birnbaum and Dillon (2020) 344, 400, 402; Levison (2009) 183, 184

216. for which reason he is the first person who is said to have believed in God, since he was the first who had an unswerving and firm comprehension of him, apprehending that there is one supreme cause, and that he it is which governs the world by his providence, and all the things that are therein. And having attained to a most firm comprehension of the virtues, he acquired at the same time all the other virtues and excellencies also, so that he was looked upon as a king by those who received him, not indeed in respect of his appointments, for he was only a private individual, but in his magimity and greatness of soul, inasmuch as he was of a royal spirit. '217. For, indeed, his servants at all times steadfastly observed him, as subjects observe a ruler, looking with admiration at the universal greatness of his nature and disposition, which was more perfect than is customary to meet with in a man; for he did not use the same conversation as ordinary men, but, like one inspired, spoke in general in more dignified language. Whenever, therefore, he was possessed by the Holy Spirit he at once changed everything for the better, his eyes and his complexion, and his size and his appearance while standing, and his motions, and his voice; the Holy Spirit, which, being breathed into him from above, took up its lodging in his soul, clothing his body with extraordinary beauty, and investing his words with persuasiveness at the same time that it endowed his hearers with understanding. 218. Would not any one, then, be quite correct to say that this man who thus left his native land, who thus forsook all his relations and all his friends, was the most nobly related of all men, as aiming at making himself a kinsman of God, and labouring by every means in his power to become his disciple and friend? And that he was deservedly ranked in the very highest class among the prophets, because he trusted in no created being in preference to the uncreated God, the Father of all? And being honoured as king, as I have said before, by those who received him among them, not as having obtained his authority by warlike arms, or by armed hosts, as some persons have done, but having received his appointment from the all-righteous God, who honours the lovers of piety with independent authority, to the great advantage of all who are associated with them. '. None
17. Philo of Alexandria, That God Is Unchangeable, 151 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • diatribe, on external goods • external goods • external goods, diatribe on • external goods, virtue vs. • virtue, vs. wealth or external goods

 Found in books: Birnbaum and Dillon (2020) 345, 346; Geljon and Runia (2019) 151

151. These are mighty deeds of boldness for a heavenly and celestial soul, which has utterly forsaken the regions of earth, and which has been drawn up on high, and has its abode among the divine natures. For being filled with the sight of the genuine and incorruptible good things, it very naturally repudiates those which only last a day and are spurious. XXXIII. ''. None
18. Mishnah, Sanhedrin, 10.1-10.6 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • expiation (kappara), ‘external books’ • interiorities defined, social order

 Found in books: Hayes (2022) 276; Neusner (2001) 202

10.1. כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:" '10.2. שְׁלֹשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. שְׁלֹשָׁה מְלָכִים, יָרָבְעָם, אַחְאָב, וּמְנַשֶּׁה. רַבִּי יְהוּדָה אוֹמֵר, מְנַשֶּׁה יֶשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (דברי הימים ב לג) וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלַיִם לְמַלְכוּתוֹ. אָמְרוּ לוֹ, לְמַלְכוּתוֹ הֱשִׁיבוֹ וְלֹא לְחַיֵּי הָעוֹלָם הַבָּא הֱשִׁיבוֹ. אַרְבָּעָה הֶדְיוֹטוֹת, בִּלְעָם, וְדוֹאֵג, וַאֲחִיתֹפֶל, וְגֵחֲזִי:' "10.3. דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (בראשית ו) לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם, לֹא דִין וְלֹא רוּחַ. דּוֹר הַפַּלָּגָה אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (בראשית יא) וַיָּפֶץ ה' אֹתָם מִשָּׁם עַל פְּנֵי כָל הָאָרֶץ. וַיָּפֶץ ה' אֹתָם, בָּעוֹלָם הַזֶּה. וּמִשָּׁם הֱפִיצָם ה', לָעוֹלָם הַבָּא. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד. רָעִים בָּעוֹלָם הַזֶּה. וְחַטָּאִים, לָעוֹלָם הַבָּא. אֲבָל עוֹמְדִין בַּדִּין. רַבִּי נְחֶמְיָה אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (תהלים א) עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים. עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט, זֶה דּוֹר הַמַּבּוּל. וְחַטָּאִים בַּעֲדַת צַדִּיקִים, אֵלּוּ אַנְשֵׁי סְדוֹם. אָמְרוּ לוֹ, אֵינָם עוֹמְדִים בַּעֲדַת צַדִּיקִים אֲבָל עוֹמְדִין בַּעֲדַת רְשָׁעִים. מְרַגְּלִים אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי ה' (במדבר יד). וַיָּמֻתוּ, בָּעוֹלָם הַזֶּה. בַּמַּגֵּפָה, בָּעוֹלָם הַבָּא. דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (שם) בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (תהלים נ) אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. עֲדַת קֹרַח אֵינָהּ עֲתִידָה לַעֲלוֹת, שֶׁנֶּאֱמַר (במדבר טז) וַתְּכַס עֲלֵיהֶם הָאָרֶץ, בָּעוֹלָם הַזֶּה, וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל, לָעוֹלָם הַבָּא, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (שמואל א ב) ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזֹר, שֶׁנֶּאֱמַר (דברים כט) וַיַּשְׁלִכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה, מַה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר, אַף הֵם הוֹלְכִים וְאֵינָם חוֹזְרִים, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כַּיּוֹם הַזֶּה, מַה הַיּוֹם מַאֲפִיל וּמֵאִיר, אַף עֲשֶׂרֶת הַשְּׁבָטִים שֶׁאָפַל לָהֶן, כָּךְ עָתִיד לְהָאִיר לָהֶן:" '10.4. אַנְשֵׁי עִיר הַנִּדַּחַת אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל מִקִּרְבֶּךָ וַיַּדִּיחוּ אֶת ישְׁבֵי עִירָם. וְאֵינָן נֶהֱרָגִים עַד שֶׁיִּהְיוּ מַדִּיחֶיהָ מֵאוֹתָהּ הָעִיר וּמֵאוֹתוֹ הַשֵּׁבֶט, וְעַד שֶׁיֻּדַּח רֻבָּהּ, וְעַד שֶׁיַּדִּיחוּם אֲנָשִׁים. הִדִּיחוּהָ נָשִׁים וּקְטַנִּים אוֹ שֶׁהֻדַּח מִעוּטָהּ אוֹ שֶׁהָיוּ מַדִּיחֶיהָ חוּצָה לָהּ, הֲרֵי אֵלּוּ כִיחִידִים. וּצְרִיכִין שְׁנֵי עֵדִים וְהַתְרָאָה לְכָל אֶחָד וְאֶחָד. זֶה חֹמֶר בַּיְּחִידִים מִבַּמְּרֻבִּים, שֶׁהַיְּחִידִים בִּסְקִילָה, לְפִיכָךְ מָמוֹנָם פָּלֵט. וְהַמְּרֻבִּים בְּסַיִף, לְפִיכָךְ מָמוֹנָם אָבֵד:' "10.5. הַכֵּה תַכֶּה אֶת וְגוֹ' (דברים יג). הַחַמֶּרֶת וְהַגַּמֶּלֶת הָעוֹבֶרֶת מִמָּקוֹם לְמָקוֹם, הֲרֵי אֵלּוּ מַצִּילִין אוֹתָהּ. הַחֲרֵם אֹתָהּ וְאֶת כָּל אֲשֶׁר בָּהּ וְאֶת בְּהֶמְתָּהּ לְפִי חָרֶב (שם), מִכָּאן אָמְרוּ נִכְסֵי צַדִּיקִים שֶׁבְּתוֹכָהּ אוֹבְדִין, שֶׁבְּחוּצָה לָהּ פְּלֵטִין. וְשֶׁל רְשָׁעִים, בֵּין שֶׁבְּתוֹכָהּ בֵּין שֶׁבְּחוּצָה לָהּ, הֲרֵי אֵלּוּ אוֹבְדִין:" '10.6. וְאֶת כָּל שְׁלָלָהּ תִּקְבֹּץ אֶל תּוֹךְ רְחֹבָהּ וְגוֹ\' (דברים יג). אִם אֵין לָהּ רְחוֹב, עוֹשִׂין לָהּ רְחוֹב. הָיָה רְחוֹבָהּ חוּצָה לָהּ, כּוֹנְסִין אוֹתוֹ לְתוֹכָהּ. וְשָׂרַפְתָּ בָאֵשׁ אֶת הָעִיר וְאֶת כָּל שְׁלָלָהּ כָּלִיל לַה\' אֱלֹהֶיךָ (שם). שְׁלָלָהּ, וְלֹא שְׁלַל שָׁמָיִם. מִכָּאן אָמְרוּ, הַהֶקְדֵּשׁוֹת שֶׁבָּהּ יִפָּדוּ, וּתְרוּמוֹת יֵרָקְבוּ, מַעֲשֵׂר שֵׁנִי וְכִתְבֵי הַקֹּדֶשׁ יִגָּנֵזוּ. כָּלִיל לַה\' אֱלֹהֶיךָ, אָמַר רַבִּי שִׁמְעוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם אַתֶּם עוֹשִׂים דִּין בְּעִיר הַנִּדַּחַת, מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ אַתֶּם מַעֲלִין עוֹלָה כָלִיל לְפָנָי. וְהָיְתָה תֵּל עוֹלָם לֹא תִבָּנֶה עוֹד (דברים יג), לֹא תֵעָשֶׂה אֲפִלּוּ גַנּוֹת וּפַרְדֵּסִים, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, לֹא תִבָּנֶה עוֹד, לִכְמוֹ שֶׁהָיְתָה אֵינָהּ נִבְנֵית, אֲבָל נַעֲשֵׂית הִיא גַּנּוֹת וּפַרְדֵּסִים. וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם (שם), שֶׁכָּל זְמַן שֶׁהָרְשָׁעִים בָּעוֹלָם, חֲרוֹן אַף בָּעוֹלָם. אָבְדוּ רְשָׁעִים מִן הָעוֹלָם, נִסְתַּלֵּק חֲרוֹן אַף מִן הָעוֹלָם:"'". None
10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.” 10.2. Three kings and four commoners have no portion in the world to come:The three kings are Jeroboam, Ahab, and Manasseh. Rabbi Judah says: “Manasseh has a portion in the world to come, for it says, “He prayed to him, and He granted his prayer, and heard his plea and he restored him to Jerusalem, to his kingdom” (II Chronicles 33:13). They the sages said to him: “They restored him to his kingdom, but not to his portion in the world to come.” The four commoners are: Bilaam, Doeg, Ahitophel, and Gehazi. 10.3. The generation of the flood has no portion in the world to come, nor will they stand at the last judgment, as it says, “And the Lord said, my spirit will not always enter into judgment with man” (Genesis 6:3), meaning there will be neither judgment nor my spirit for them. The generation of the dispersion have no portion in the world to come, as it says, “So the Lord scattered them from there upon the face of all the earth” (Genesis 11:8): “So the lord scattered them”, refers to this world, “And from there the Lord scattered them” (Genesis 11:9), refers to the world to come. The men of Sodom have no portion in the world to come, as it says, “And the men of Sodom were wicked and great sinners before the Lord” (Genesis 13:1: “wicked” in this world, and “sinners” in the world to come; Yet will they stand at judgment. R. Nehemiah says: “Neither the generation of the flood nor the men of Sodom will stand at judgment, as it says, “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5) “Therefore the wicked shall not stand in judgment”, refers to the generation of the flood; “nor sinners in the congregation of the righteous”, refers to the men of Sodom. They the Sages said to him: “They will not stand in the congregation of the righteous, but they will stand in the congregation of the wicked.” The spies have no portion in the world to come, as it says, “And those men that spread such calumnies about the land, died by the plague before the lord” (Numbers 14:37): “they died” in this world, “by the plague” in the world to come. The generation of the wilderness have no share in the world to come and will not stand at the last judgment, as it says, “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:3, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘Bring in My devotees, who made a covet with Me over sacrifice” (Psalms 50:5). The congregation of Korah is not destined to ascend from the earth, as it says, “And the earth closed upon them” in this world, “and they perished from among the congregation” (Numbers 16:33) in the world to come, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘The Lord kills and makes alive: He brings down to Sheol, and brings up” (I Samuel 2:6). The ten tribes will not return to the Land of Israel, for it is said, “And He cast them into another land, as is this day” (Deuteronomy 29:2: just as the day goes and does not return, so they too went and will not return: according to the words of Rabbi Akiba. Rabbi Eliezer says: “‘As is this day’ just as the day darkens and then becomes light again, so the ten tribes even as it went dark for them, so will it in the future become light for them. 10.4. The inhabitants of a city seduced into worshipping idols have no portion in the world to come, as it says, “Certain men, wicked persons, have gone out from among you and seduced the inhabitants of their town” (Deuteronomy 13:14). They are not executed unless the seducers are of that city and that tribe, and until the majority of the city are seduced, and the seducers are men. If women or minors seduced it, or if a minority of the city were seduced, or if the seducers were from outside the city, they are treated as individuals, and therefore two witnesses and a formal warning are necessary for each offender. In this the penalty of individuals is severer than that of the multitudes, for individuals are stoned, therefore their property is saved; but the multitudes are decapitated; hence their possessions are destroyed. 10.5. “You shall surely smite the inhabitants of that city with the edge of the sword” (Deut. 13:16): a company of donkey-drivers or camel-drivers passing from place to place saves the city. “Doom it and all that is in it” (ibid.): From here they said that the property of the righteous, which is within the city is destroyed, but that which is outside of the city is saved, while that of the wicked, whether in or outside of the city, is destroyed. 10.6. “And you shall gather all its spoil into the public square” (Deut. 13:17): if it had no public square, one is made for it; if the public square was outside of the city, it is brought within it. “And you shall burn with fire the city, and all its spoil as a whole burnt offering for the Lord your God” (ibid.): “And all its spoil”, but not the spoil of heaven. From here they said, the holy objects in the city must be redeemed and the heave offerings (terumoth) allowed to rot; and the second tithe and the sacred writings hidden. “A whole burnt offering for the Lord your God”: Rabbi Shimon said: “The holy Blessed One declared, ‘If you execute judgment upon the seduced city, I will ascribe merit to you as though you had sacrificed to me a whole offering.’” “And it shall remain an everlasting ruin, never to be rebuilt”: it may not be made even into gardens and orchards, according to the words of Rabbi Yose the Galilean. Rabbi Akiva says: “Never to be rebuilt”: it may not be built as it was, but it may be made into gardens and orchards. “Let nothing that has been doomed stick to your hand, in order that the Lord may turn His blazing anger and show you compassion” (Deut. 13:18): as long as the wicked exist in the world, there is blazing anger in the world; when the wicked perish from the world, blazing anger disappears from the world."''. None
19. New Testament, 1 Peter, 3.15 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Heresy, interior to Church • value system, internalisation of

 Found in books: Boulluec (2022) 489; Hockey (2019) 246

3.15. κύριον δὲ τὸν Χριστὸνἁγιάσατεἐν ταῖς καρδίαις ὑμῶν, ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος, ἀλλὰ μετὰ πραΰτητος καὶ φόβου, συνείδησιν ἔχοντες ἀγαθήν,''. None
3.15. But sanctify the Lord God in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear: ''. None
20. New Testament, 1 Corinthians, 2.5-2.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Heresy, interior to Church • Stoicism, internal reason versus uttered word • interior, interiorization

 Found in books: Boulluec (2022) 102, 467, 473, 510, 511; Engberg-Pedersen (2010) 64, 195, 229; Werline et al. (2008) 209

2.5. ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλʼ ἐν δυνάμει θεοῦ. 2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 2.11. τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. 2.12. ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· 2.13. ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες. 2.14. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται· 2.15. ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπʼ οὐδενὸς ἀνακρίνεται. 2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν.''. None
2.5. that your faith wouldn't stand in the wisdom of men, but in thepower of God." '2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," "2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." '2.9. But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him." 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.' "2.11. For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit." '2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.' "2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things." "2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned." '2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist\'s mind.'". None
21. New Testament, Acts, 26.18 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • external vs. internal • interior, interiorization

 Found in books: Blidstein (2017) 112; Werline et al. (2008) 186

26.18. τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ.''. None
26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' "". None
22. New Testament, Galatians, 3.1-3.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Stoicism, internal reason versus uttered word • external goods, faith vs. • external narrative, • faith, external goods contrasted with • interior, interiorization • internal narrative, • trust in God vs. external goods

 Found in books: Birnbaum and Dillon (2020) 399; Engberg-Pedersen (2010) 64, 195; Robbins et al (2017) 3; Werline et al. (2008) 152, 208

3.1. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατʼ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; 3.2. τοῦτο μόνον θέλω μαθεῖν ἀφʼ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως; 3.3. οὕτως ἀνόητοί ἐστε; ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε; 3.4. τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ. 3.5. ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως;''. None
3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? ''. None
23. New Testament, Philippians, 3.7-3.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Audience, internal • interior, interiorization

 Found in books: Gray (2021) 216; Werline et al. (2008) 152, 208

3.7. Ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν χριστὸν ζημίαν. 3.8. ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, 3.9. μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, 3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11. εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι,''. None
3.7. However, what things were gain to me, these have I counted loss for Christ. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. ''. None
24. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aeschylus, internal and external audiences • individuality, and interiority

 Found in books: Bexley (2022) 301; Pillinger (2019) 225

25. Irenaeus, Refutation of All Heresies, 3.3.3 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Heresy, interior to Church • Minister of External Affairs

 Found in books: Boulluec (2022) 96; Lampe (2003) 403, 404

3.3.3. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing in his ears, and their traditions before his eyes. Nor was he alone in this, for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.''. None
26. Porphyry, On Abstinence, 2.19.5 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • external vs. internal • externals, in medical treatment

 Found in books: Blidstein (2017) 21; Wolfsdorf (2020) 541

2.19.5. 19.But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus: The skins of sheep in sacrifice were used, Libations too of wine, grapes well preserved, And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen work Most variegated, of the yellow bee. Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls of fruits. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription on the doors of the temple: Into an odorous temple, he who goes Should pure and holy be; but to be wise In what to sanctity pertains, is to be pure.
27. Vergil, Aeneis, 2.479-2.491, 2.494-2.499, 2.501, 2.507-2.508, 2.512-2.517, 8.193, 8.217-8.218, 8.241-8.246
 Tagged with subjects: • Latin as international language • caves as interior spaces • houses, interiors of wealthy • interior spaces, caves • interior spaces, palaces and houses of wealthy • narrators, internal, Aeneas • recession into interior spaces

 Found in books: Farrell (2021) 206; Jenkyns (2013) 279, 291, 292, 293; O, Daly (2020) 231

2.479. Ipse inter primos correpta dura bipenni 2.480. limina perrumpit, postisque a cardine vellit 2.481. aeratos; iamque excisa trabe firma cavavit 2.482. robora, et ingentem lato dedit ore fenestram. 2.483. Adparet domus intus, et atria longa patescunt; 2.484. adparent Priami et veterum penetralia regum, 2.485. armatosque vident stantis in limine primo. 2.486. At domus interior gemitu miseroque tumultu 2.487. miscetur, penitusque cavae plangoribus aedes 2.488. femineis ululant; ferit aurea sidera clamor. 2.489. Tum pavidae tectis matres ingentibus errant; 2.490. amplexaeque tenent postis atque oscula figunt. 2.491. Instat vi patria Pyrrhus; nec claustra, neque ipsi
2.494. Fit via vi; rumpunt aditus, primosque trucidant 2.495. immissi Danai, et late loca milite complent. 2.496. Non sic, aggeribus ruptis cum spumeus amnis 2.498. fertur in arva furens cumulo, camposque per omnis 2.499. cum stabulis armenta trahit. Vidi ipse furentem
2.501. vidi Hecubam centumque nurus, Priamumque per aras
2.507. Urbis uti captae casum convolsaque vidit 2.508. limina tectorum et medium in penetralibus hostem,
2.512. Aedibus in mediis nudoque sub aetheris axe 2.513. ingens ara fuit iuxtaque veterrima laurus, 2.514. incumbens arae atque umbra complexa Penatis. 2.515. Hic Hecuba et natae nequiquam altaria circum, 2.516. praecipites atra ceu tempestate columbae, 2.517. condensae et divom amplexae simulacra sedebant.
8.193. Hic spelunca fuit, vasto summota recessu,
8.217. reddidit una boum vocem vastoque sub antro 8.218. mugiit et Caci spem custodita fefellit.
8.241. At specus et Caci detecta apparuit ingens 8.242. regia, et umbrosae penitus patuere cavernae: 8.243. non secus ac siqua penitus vi terra dehiscens 8.244. infernas reseret sedes et regna recludat 8.245. pallida, dis invisa, superque immane barathrum 8.246. cernatur, trepident inmisso lumine manes.' '. None
2.479. Then like the ravening wolves, some night of cloud, 2.480. when cruel hunger in an empty maw 2.481. drives them forth furious, and their whelps behind ' "2.482. wait famine-throated; so through foemen's steel " '2.483. we flew to surest death, and kept our way 2.484. traight through the midmost town . The wings of night 2.485. brooded above us in vast vault of shade. 2.486. But who the bloodshed of that night can tell? 2.487. What tongue its deaths shall number, or what eyes 2.488. find meed of tears to equal all its woe? 2.489. The ancient City fell, whose throne had stood 2.490. age after age. Along her streets were strewn 2.491. the unresisting dead; at household shrines
2.494. oft out of vanquished hearts fresh valor flamed, 2.495. and the Greek victor fell. Anguish and woe 2.496. were everywhere; pale terrors ranged abroad, 2.498. Androgeos, followed by a thronging band 2.499. of Greeks, first met us on our desperate way;
2.501. thus, all unchallenged, hailed us as his own : ' "
2.507. into a foeman's snare; struck dumb was he " '2.508. and stopped both word and motion; as one steps,
2.512. o trembling did Androgeos backward fall. 2.513. At them we flew and closed them round with war; 2.514. and since they could not know the ground, and fear 2.515. had whelmed them quite, we swiftly laid them low. 2.516. Thus Fortune on our first achievement smiled; 2.517. and, flushed with victory, Cormbus cried:
8.193. was Atlas also, Atlas who sustains
8.217. to our cool uplands of Arcadia . 8.218. The bloom of tender boyhood then was mine,
8.241. on turf-built couch of green, most honoring 8.242. Aeneas by a throne of maple fair ' "8.243. decked with a lion's pelt and flowing mane. " "8.244. Then high-born pages, with the altar's priest, " '8.245. bring on the roasted beeves and load the board 8.246. with baskets of fine bread; and wine they bring — ' '. None
28. None, None, nan
 Tagged with subjects: • Epigraphic habits, external influence of • Oropos, periods of independence and external control

 Found in books: Renberg (2017) 276, 277; Wilding (2022) 74, 75, 77

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.