1. Hebrew Bible, Job, 27.9-27.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228| 27.9. "הַצַעֲקָתוֹ יִשְׁמַע אֵל כִּי־תָבוֹא עָלָיו צָרָה׃", | 27.9. "Will God hear his cry, When trouble cometh upon him?", 27.10. "Will he have his delight in the Almighty, And call upon God at all times?", |
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2. Hebrew Bible, Exodus, 33.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228| 33.11. "וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃", | 33.11. "And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.", |
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| 3. Homer, Odyssey, 4.244-4.246 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •stoicism, freedom Found in books: Malherbe et al (2014) 309 |
| 4. Euripides, Melanippe Captiva, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •stoicism, and freedom Found in books: Bexley (2022) 286 |
5. Cicero, On Duties, 1.69-1.70 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, and freedom •freedom, in senecan stoicism Found in books: Bexley (2022) 267, 268| 1.69. Vacandum autem omni est animi perturbatione, cum cupiditate et metu, tum etiam aegritudine et voluptate nimia et iracundia, ut tranquillitas animi et securitas adsit, quae affert cum constantiam, tum etiam dignitatem. Multi autem et sunt et fuerunt, qui eam, quam dico, tranquillitatem expetentes a negotiis publicis se removerint ad otiumque perfugerint; in his et nobilissimi philosophi longeque principes et quidam homines severi et graves nec populi nec principum mores ferre potuerunt, vixeruntque non nulli in agris delectati re sua familiari. 1.70. His idem propositum fuit, quod regibus, ut ne qua re egerent, ne cui parerent, libertate uterentur, cuius proprium est sic vivere, ut velis. Quare cum hoc commune sit potentiae cupidorum cum iis, quos dixi, otiosis, alteri se adipisci id posse arbitrantur, si opes magnas habeant, alteri, si contenti sint et suo et parvo. In quo neutrorum omnino contemnenda sententia est, sed et facilior et tutior et minus aliis gravis aut molesta vita est otiosorum, fructuosior autem hominum generi et ad claritatem amplitudinemque aptior eorum, qui se ad rem publicam et ad magnas res gerendas accommodaverunt. | 1.69. Again, we must keep ourselves free from every disturbing emotion, not only from desire and fear, but also from excessive pain and pleasure, and from anger, so that we may enjoy that calm of soul and freedom from care which bring both moral stability and dignity of character. But there have been many and still are many who, while pursuing that calm of soul of which I speak, have withdrawn from civic duty and taken refuge in retirement. Among such have been found the most famous and by far the foremost philosophers and certain other earnest, thoughtful men who could not endure the conduct of either the people or their leaders; some of them, too, lived in the country and found their pleasure in the management of their private estates. 1.70. Such men have had the same aims as kings â to suffer no want, to be subject to no authority, to enjoy their liberty, that is, in its essence, to live just as they please. So, while this desire is common to men of political ambitions and men of retirement, of whom I have just spoken, the one class think they can attain their end if they secure large means; the other, if they are content with the little they have. And, in this matter, neither way of thinking is altogether to be condemned; but the life of retirement is easier and safer and at the same time less burdensome or troublesome to others, while the career of those who apply themselves to statecraft and to conducting great enterprises is more profitable to mankind and contributes more to their own greatness and renown. |
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6. Cicero, On The Ends of Good And Evil, 3.72-3.73 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •freedom, stoicism Found in books: Malherbe et al (2014) 302| 3.72. Ad easque virtutes, de quibus disputatum est, dialecticam etiam adiungunt et physicam, easque ambas virtutum nomine appellant, alteram, quod habeat rationem, ne cui falso adsentiamur neve umquam captiosa probabilitate fallamur, eaque, quae de bonis et malis didicerimus, didicerimus BE didiceremus A diceremus RNV ut tenere teneri AR ne BE tuerique possimus. nam sine hac arte quemvis quamvis RBE arbitrantur a vero abduci fallique posse. recte igitur, si omnibus in rebus temeritas ignoratioque vitiosa est, ars ea, quae tollit haec, virtus nominata est. 3.73. physicae quoque quoque quidem BE non sine causa tributus idem est honos, propterea quod, qui convenienter naturae victurus sit, ei ei V et ABER ei et N proficiscendum est ab omni mundo atque ab eius procuratione. nec vero potest quisquam de bonis et malis vere iudicare nisi omni cognita ratione naturae et vitae etiam deorum, et utrum conveniat necne natura hominis cum universa. quaeque sunt vetera praecepta sapientium, qui iubent tempori parere parere pariete R et sequi sequi et deum et se BE deum et se noscere et nihil nimis, haec sine physicis quam vim habeant—et habent maximam— videre nemo potest. atque etiam ad iustitiam colendam, ad tuendas amicitias et reliquas caritates quid natura valeat haec una cognitio potest tradere. nec vero pietas adversus adversus advorsum Non. deos nec quanta iis iis Mdv. his expiatione ( explatione L 1 ut vid. Lindsay ) Non. gratia debeatur sine explicatione naturae intellegi potest. nec vero ... potest Non. p. 232 s. v. advorsum | 3.72. "To the virtues we have discussed they also add Dialectic and Natural Philosophy. Both of these they entitle by the name of virtue; the former because it conveys a method that guards us for giving assent to any falsehood or ever being deceived by specious probability, and enables us to retain and to defend the truths that we have learned about good and evil; for without the art of Dialectic they hold that any man may be seduced from truth into error. If therefore rashness and ignorance are in all matters fraught with mischief, the art which removes them is correctly entitled a virtue. 3.73. "The same honour is also bestowed with good reason upon Natural Philosophy, because he who is to live in accordance with nature must base his principles upon the system and government of the entire world. Nor again can anyone judge truly of things good and evil, save by a knowledge of the whole plan of nature and also of the life of the gods, and of the answer to the question whether the nature of man is or is not in harmony with that of the universe. And no one without Natural Philosophy can discern the value (and their value is very great) of the ancient maxims and precepts of the Wise Men, such as to 'obey occasion,' 'follow God,' 'know thyself,' and 'moderation in all things.' Also this science alone can impart a conception of the power of nature in fostering justice and maintaining friendship and the rest of the affections; nor again without unfolding nature's secrets can we understand the sentiment of piety towards the gods or the degree of gratitude that we owe to them. |
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7. Cicero, De Finibus, 3.72-3.73 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •freedom, stoicism Found in books: Malherbe et al (2014) 302 | 3.72. "To the virtues we have discussed they also add Dialectic and Natural Philosophy. Both of these they entitle by the name of virtue; the former because it conveys a method that guards us for giving assent to any falsehood or ever being deceived by specious probability, and enables us to retain and to defend the truths that we have learned about good and evil; for without the art of Dialectic they hold that any man may be seduced from truth into error. If therefore rashness and ignorance are in all matters fraught with mischief, the art which removes them is correctly entitled a virtue. 3.73. "The same honour is also bestowed with good reason upon Natural Philosophy, because he who is to live in accordance with nature must base his principles upon the system and government of the entire world. Nor again can anyone judge truly of things good and evil, save by a knowledge of the whole plan of nature and also of the life of the gods, and of the answer to the question whether the nature of man is or is not in harmony with that of the universe. And no one without Natural Philosophy can discern the value (and their value is very great) of the ancient maxims and precepts of the Wise Men, such as to 'obey occasion,' 'follow God,' 'know thyself,' and 'moderation in all things.' Also this science alone can impart a conception of the power of nature in fostering justice and maintaining friendship and the rest of the affections; nor again without unfolding nature's secrets can we understand the sentiment of piety towards the gods or the degree of gratitude that we owe to them. |
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| 8. Cicero, On Fate, '39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, freedom Found in books: Malherbe et al (2014) 308 |
| 9. Philo of Alexandria, That Every Good Person Is Free, '59, '60 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 301 |
10. Philo of Alexandria, That God Is Unchangeable, 48, 47 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 302 | 47. for that is the only quality in us which the Father, who created us, thought deserving of freedom; and, unloosing the bonds of necessity, he let it go unrestrained, bestowing on it that most admirable gift and most connected with himself, the power, namely, of spontaneous will, as far as he was able to receive it; for the irrational animals, in whose soul there is not that especial gift tending to freedom, namely, mind, are put under the yoke and have bridles put in their mouths, and so are given unto men to be their slaves, as servants are given to their masters. But man, who has had bestowed on him a voluntary and self-impelling intellect, and who for the most part puts forth his energies in accordance with deliberate purpose, very properly receives blame for the offences which he designedly commits, and praise for the good actions which he intentionally performs. |
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| 11. Philo of Alexandria, Questions On Genesis, a b c d\n0 '4.165 '4.165 '4 165 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •stoicism, freedom Found in books: Malherbe et al (2014) 306 |
12. Anon., Rhetorica Ad Herennium, 4.54-4.56 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, on freedom Found in books: Malherbe et al (2014) 294 | 4.54. Refining consists in dwelling on the same topic and yet seeming to say something ever new. It is accomplished in two ways: by merely repeating the same idea, or by descanting upon it. We shall not repeat the same thing precisely â for that, to be sure, would weary the hearer and not refine the idea â but with changes. Our changes will be of three kinds: in the words, in the delivery, and in the treatment. Our changes will be verbal when, having expressed the idea once, we repeat it once again or oftener in other, equivalent terms, as follows: "No peril is so great that a wise man would think it ought to be avoided when the safety of the fatherland is at stake. When the lasting security of the state is in question, the man endowed with good principles will undoubtedly believe that in defence of the fortunes of the republic he ought to shun no crisis of life, and he will ever persist in the determination eagerly to enter, for the fatherland, any combat, however great the peril to life." Our changes will reside in the delivery if now in the tone of conversation, now in an energetic tone, and now in variation after variation of voice and gesture, repeating the same ideas in different words, we also change the delivery quite strikingly. This cannot be described with complete effectiveness, and yet it is clear enough. Hence there is no need of illustration. 4.55. The third kind of change, accomplished in the treatment, will take place if we transfer the thought into the form of Dialogue or into the form of Arousal. Dialogue â which I shall soon more fully discuss in its place and shall now touch upon briefly, as far as may be sufficient for the present purpose â consists in putting in the mouth of some person language in keeping with his character, as follows (for the sake of greater clarity, to continue the same theme as above): "The wise man will think that for the common weal he ought to undergo every peril. often he will say to himself: 'Not for self alone was I born, but also, and much more, for the fatherland. Above all, let me spend my life, which I owe to fate, for the salvation of my country. She has nourished me. She has in safety and honour reared me even to this time of life. She has protected my interests by good laws, the best of customs, and a most honourable training. How can I adequately repay her from whom I have received these blessings?' According as the wise man often says this to himself, when the republic is in danger, he on his part will shun no danger." Again, the idea is changed in the treatment by means of a transfer to the form of Arousal, when not only we ourselves seem to speak under emotion, but we also stir the hearer, thus: "Who is possessed of reasoning power so feeble, whose soul is bound in such straits of envy, that he would not heap eager praise upon this man and judge him most wise, a man who for the salvation of the fatherland, the security of the state, and the prosperity of the republic eagerly undertakes and gladly undergoes any danger, no matter how great or terrible? 4.56. For my part, my desire to praise this man adequately is greater than my power to do so, and I am sure that this feeling of inadequacy is shared by all of you." The theme, then, will be varied in speaking in these three ways: in the words, in the delivery, in the treatment. In the treatment we shall vary the theme by two means: by Dialogue and by Arousal. But when we descant upon the same theme, we shall use a great many variations. Indeed, after having expressed the theme simply, we can subjoin the Reason, and then express the theme in another form, with or without the Reasons; next we can present the Contrary (all this I have discussed under Figures of Diction); then a Comparison and an Example (about these I shall say more in their place); and finally the Conclusion (the essential details of which were discussed in Book II, when I showed how one should bring arguments to a close; in this Book I have explained the nature of that figure of diction which is called Conclusion). A Refinement of this sort, which will consist of numerous figures of diction and of thought, can therefore be exceedingly ornate. The following, then, will illustrate a treatment in seven parts â to continue the use of the same theme for my example, in order that you may know how easily, by the precepts of rhetoric, a simple idea is developed in a multiple manner: |
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| 13. Seneca The Younger, Thyestes, 1041-1045, 1047, 218, 390, 885, 1046 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bexley (2022) 330, 331 |
14. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 133, 134; Malherbe et al (2014) 308| 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, | 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, |
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15. New Testament, 1 Thessalonians, 2.1-2.13, 2.2.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 127; Malherbe et al (2014) 309| 2.1. Αὐτοὶ γὰρ οἴδατε, ἀδελφοί, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς ὅτι οὐ κενὴ γέγονεν, 2.2. ἀλλὰ προπαθόντες καὶ ὑβρισθέντες καθὼς οἴδατε ἐν Φιλίπποις ἐπαρρησιασάμεθα ἐν τῷ θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ ἐν πολλῷ ἀγῶνι. 2.3. ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ, 2.4. ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ τῷδοκιμάζοντι τας καρδίαςἡμῶν. 2.5. οὔτε γάρ ποτε ἐν λόγῳ κολακίας ἐγενήθημεν, καθὼς οἴδατε, οὔτε προφάσει πλεονεξίας, θεὸς μάρτυς, 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· 2.8. οὕτως ὀμειρόμενοι ὑμῶν ηὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε· 2.9. μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ. 2.10. ὑμεῖς μάρτυρες καὶ ὁ θεός, ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν, 2.11. καθάπερ οἴδατε ὡς ἕνα ἕκαστον ὑμῶν ὡς πατὴρ τέκνα ἑαυτοῦ 2.12. παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. 2.13. Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθὼς ἀληθῶς ἐστὶν λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν. | 2.1. For you yourselves know, brothers, our visit to you wasn't in vain, 2.2. but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 2.3. For our exhortation is not of error, nor of uncleanness, nor in deception. 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 2.5. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), 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. 2.8. Even so, affectionately longing for you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because you had become very dear to us. 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. 2.10. You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves toward you who believe. 2.11. As you know how we exhorted, comforted, and implored every one of you, as a father does his own children, 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. |
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16. New Testament, 2 Corinthians, 4.1-4.6, 7.15, 10.3-10.6, 11.10-11.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom through cognition •stoicism, freedom Found in books: Engberg-Pedersen (2010) 130, 131; Malherbe et al (2014) 305, 308, 309, 767| 4.1. Διὰ τοῦτο, ἔχοντες τὴν διακονίαν ταύτην καθὼς ἠλεήθημεν, οὐκ ἐγκακοῦμεν, 4.2. ἀλλὰ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ, ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστάνοντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ θεοῦ. 4.3. εἰ δὲ καὶ ἔστιν κεκαλυμμένον τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶν κεκαλυμμένον, 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. 4.5. οὐ γὰρ ἑαυτοὺς κηρύσσομεν ἀλλὰ Χριστὸν Ἰησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν. 4.6. ὅτι ὁ θεὸς ὁ εἰπών Ἐκ σκότους φῶς λάμψει, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ Χριστοῦ. 7.15. καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστὶν ἀναμιμνησκομένου τὴν πάντων ὑμῶν ὑπακοήν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν. 10.3. Ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα,— 10.4. τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων,— 10.5. λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ, 10.6. καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. 11.10. ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ ὅτι ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ ἐν τοῖς κλίμασι τῆς Ἀχαίας. διὰ τί; 11.11. ὅτι οὐκ ἀγαπῶ ὑμᾶς; ὁ θεὸς οἶδεν. 11.12. Ὃ δὲ ποιῶ καὶ ποιήσω, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν, ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσιν καθὼς καὶ ἡμεῖς. | |
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| 17. New Testament, Colossians, 3.16-4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, freedom Found in books: Malherbe et al (2014) 767 |
18. New Testament, Ephesians, 3.12, 6.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom •stoicism, freedom Found in books: James (2021) 228; Malherbe et al (2014) 308| 3.12. ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. 6.5. Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ χριστῷ, | 3.12. in whom we have boldness and access in confidence through our faith in him. 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; |
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19. New Testament, Galatians, 1.10-1.27, 3.1-3.5, 4.8-4.11, 5.1, 5.13.0, 5.19-5.24, 6.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 121, 122, 123, 125, 126, 129, 138; Malherbe et al (2014) 296, 300, 767| 1.10. Ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. 1.11. γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον· 1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 1.15. Ὅτε δὲ εὐδόκησεν [ὁ θεὸς] ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ 1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 1.17. οὐδὲ ἀνῆλθον εἰς Ἰεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν. 1.18. Ἔπειτα μετὰ τρία ἔτη ἀνῆλθον εἰς Ἰεροσόλυμα ἱστορῆσαι Κηφᾶν, καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε· 1.19. ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου. 1.20. ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώπιον τοῦ θεοῦ ὅτι οὐ ψεύδομαι. 1.21. ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ [τῆς] Κιλικίας. 1.22. ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ, 1.23. μόνον δὲ ἀκούοντες ἦσαν ὅτι Ὁ διώκων ἡμᾶς ποτὲ νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει, 1.24. καὶ ἐδόξαζον ἐν ἐμοὶ τὸν θεόν. 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; 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9. νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε; 4.10. ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. 4.11. φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς. 5.1. Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.— 5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20. εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21. φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 5.22. ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23. πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. 5.24. οἱ δὲ τοῦ χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις. 6.14. ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, διʼ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ. | 1.10. For am I now seeking thefavor of men, or of God? Or am I striving to please men? For if I werestill pleasing men, I wouldn't be a servant of Christ. 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist, 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy." 1.24. And theyglorified God in me. 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? 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you. 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23. gentleness, and self-control.Against such things there is no law. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. |
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20. Seneca The Younger, Phaedra, 439, 451-453, 481, 490, 492, 501, 578-579, 438 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bexley (2022) 284, 285| 438. namque anxiam me cura sollicitat tui, | |
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21. New Testament, Hebrews, 3.6, 10.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228| 3.6. Χριστὸς δὲ ὡς υἱὸς ἐπὶτὸν οἶκον αὐτοῦ·οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος [μέχρι τέλους βεβαίαν] κατάσχωμεν. 10.19. Ἔχοντες οὖν, αδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, | 3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, |
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22. New Testament, Romans, 1.18, 1.19, 1.20, 1.21, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 8.15, 8.28, 8.29, 8.30, 9, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 10, 10.12-11.7, 11, 11.33, 11.34, 11.35, 11.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 126| 2.11. οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ. | 2.11. For there is no partiality with God. |
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23. New Testament, John, 7.13, 7.26, 10.24, 16.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228| 7.13. οὐδεὶς μέντοι παρρησίᾳ ἐλάλει περὶ αὐτοῦ διὰ τὸν φόβον τῶν Ἰουδαίων. 7.26. καὶ ἴδε παρρησίᾳ λαλεῖ καὶ οὐδὲν αὐτῷ λέγουσιν· μή ποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ χριστός; 10.24. ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν παρρησίᾳ. 16.25. Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν· ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ἀπαγγελῶ ὑμῖν. | 7.13. Yet no one spoke openly of him for fear of the Jews. 7.26. Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ? 10.24. The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly." 16.25. I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. |
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24. New Testament, Mark, 8.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228| 8.32. καὶ παρρησίᾳ τὸν λόγον ἐλάλει. καὶ προσλαβόμενος ὁ Πέτρος αὐτὸν ἤρξατο ἐπιτιμᾷν αὐτῷ. | 8.32. He spoke to them openly. Peter took him, and began to rebuke him. |
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| 25. Seneca The Younger, De Clementia, 1.1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: Bexley (2022) 337 |
| 26. Seneca The Younger, De Brevitate Vitae (Dialogorum Liber X ), 2.1, 2.3-2.4, 4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom •freedom, in senecan stoicism Found in books: Bexley (2022) 275, 276, 277, 278 |
| 27. Seneca The Younger, De Beneficiis, 7.6.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom •freedom, in senecan stoicism Found in books: Bexley (2022) 268 |
28. New Testament, Philippians, 2.2, 2.12-2.13, 3.7-3.9, 3.12-3.14, 3.19-3.20, 4.10-4.20, 4.11.0 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 124, 125, 127, 132; Malherbe et al (2014) 308, 325, 326| 2.2. πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, 2.12. Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκούσατε, μὴ [ὡς] ἐν τῇ παρουσίᾳ μου μόνον ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε, 2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας· 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, 3.12. 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. 3.19. ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. 3.20. ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, 4.10. Ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφʼ ᾧ καὶ ἐφρονεῖτε ἠκαιρεῖσθε δέ. 4.11. οὐχ ὅτι καθʼ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι· οἶδα καὶ ταπεινοῦσθαι, 4.12. οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι· 4.13. πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με. 4.14. πλὴν καλῶς ἐποιήσατε συνκοινωνήσαντές μου τῇ θλίψει. 4.15. οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, 4.16. ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε. 4.17. οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. 4.18. ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. 4.19. ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ. 4.20. τῷ δὲ θεῷ καὶ πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. | 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.12. So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 2.13. For it is God who works in you both to will and to work, for his good pleasure. 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; 3.12. 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. 3.19. whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 4.10. But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. 4.11. Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it. 4.12. I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 4.13. I can do all things through Christ, who strengthens me. 4.14. However you did well that you had fellowship with my affliction. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. 4.19. My God will supply every need of yours according to his riches in glory in Christ Jesus. 4.20. Now to our God and Father be the glory forever and ever! Amen. |
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| 29. Musonius Rufus, Fragments, '31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, on freedom Found in books: Malherbe et al (2014) 294 |
30. New Testament, 1 John, 3.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228| 3.21. Ἀγαπητοί, ἐὰν ἡ καρδία μὴ καταγινώσκῃ, | 3.21. Beloved, if our hearts don't condemn us, we have boldness toward God; |
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| 31. Seneca The Younger, On Leisure, 14.3, 14.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom •freedom, in senecan stoicism Found in books: Bexley (2022) 270 |
| 32. Tosefta, Shekalim, 2.937, 2.974-2.1007, 2.1127-2.1131, 3.544, 3.623-3.624 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, freedom •freedom, stoicism •stoicism, on freedom Found in books: Malherbe et al (2014) 293, 302, 306 |
33. Seneca The Younger, Medea, 160-167, 520, 540-541, 159 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bexley (2022) 289, 290, 291, 292| 159. Fortuna fortes metuit, ignavos premit. Nvtr. | |
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| 34. Seneca The Younger, Letters, a b c d\n0 70.22 70.22 70 22\n1 51.9 51.9 51 9 \n2 26.10 26.10 26 10\n3 5.7 5.7 5 7 \n4 70.21 70.21 70 21\n5 113.31 113.31 113 31\n6 108.13 108.13 108 13\n7 75.18 75.18 75 18\n8 92.29 92.29 92 29\n9 70.23 70.23 70 23\n10 77.14 77.14 77 14\n11 77.15 77.15 77 15\n12 62.1 62.1 62 1 \n13 9.8 9.8 9 8 \n14 9.9 9.9 9 9 \n15 6.7 6.7 6 7 \n16 20.1 20.1 20 1 \n17 9.18 9.18 9 18\n18 9.19 9.19 9 19\n19 73.12 73.12 73 12\n20 14.8 14.8 14 8 \n21 114.23 114.23 114 23\n22 114.24 114.24 114 24\n23 73.13 73.13 73 13\n24 73.14 73.14 73 14\n25 14.6 14.6 14 6 \n26 48.11 48.11 48 11\n27 53.11 53.11 53 11\n28 1.1 1.1 1 1 \n29 14.10 14.10 14 10\n30 14.9 14.9 14 9 \n31 37.4 37.4 37 4 \n32 14.7 14.7 14 7 \n33 14.4 14.4 14 4 \n34 14.5 14.5 14 5 \n35 70.7 70.7 70 7 \n36 70.6 70.6 70 6 \n37 70.19 70.19 70 19\n38 70.20 70.20 70 20\n39 31.9 31.9 31 9 \n40 '98.2 '98.2 '98 2 \n41 '96.2 '96.2 '96 2 \n42 '51.9 '51.9 '51 9 \n43 '110.20 '110.20 '110 20\n44 '37.3 '37.3 '37 3 \n45 '61.3 '61.3 '61 3 \n46 '107.9 '107.9 '107 9 \n47 '54.7 '54.7 '54 7 \n48 '37.4 '37.4 '37 4 \n49 '8.7 '8.7 '8 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bexley (2022) 335 |
| 35. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 15.4-15.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •freedom, stoicism •stoicism, freedom Found in books: Malherbe et al (2014) 302, 305 |
36. Dio Chrysostom, Orations, a b c d\n0 4.89 4.89 4 89\n1 4.84 4.84 4 84\n2 36.31 36.31 36 31\n3 36.29 36.29 36 29\n4 4.96 4.96 4 96\n5 4.92 4.92 4 92\n6 '14.18 '14.18 '14 18\n7 36.32 36.32 36 32\n8 4.88 4.88 4 88\n9 4.85 4.85 4 85\n10 4.87 4.87 4 87\n11 '36.37 '36.37 '36 37\n12 36.28 36.28 36 28\n13 '33.15 '33.15 '33 15\n14 4.83 4.83 4 83\n15 4.91 4.91 4 91\n16 4.90 4.90 4 90\n17 36.30 36.30 36 30\n18 4.86 4.86 4 86\n19 4.93 4.93 4 93\n20 4.94 4.94 4 94\n21 4.95 4.95 4 95\n22 36.27 36.27 36 27\n23 14.16 14.16 14 16\n24 14.13 14.13 14 13\n25 14.14 14.14 14 14\n26 14.15 14.15 14 15 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 767 | 4.89. Since our purpose is to show the absurdity existing in human lives, there is no impropriety or objection to our being seen imitating poets or artists or, if need be, priests of purification and to our striving to furnish illustrations and examples from every source, in the hope of being able to win souls from evil, delusion, and wicked desires and to lead them to love virtue and to long for a better life; |
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| 37. Epictetus, Discourses, a b c d\n0 1.14.15 1.14.15 1 14\n1 1.6.15 1.6.15 1 6 \n2 4.7.5 4.7.5 4 7 \n3 4.7.4 4.7.4 4 7 \n4 4.7.3 4.7.3 4 7 \n.. ... ... .. .. \n142 3.24.20 3.24.20 3 24\n143 3.22.4 3.22.4 3 22\n144 3.22.3 3.22.3 3 22\n145 3.22.2 3.22.2 3 22\n146 3.24.18 3.24.18 3 24\n\n[147 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen (2010) 118 |
| 38. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 306 |
| 39. Seneca The Younger, De Providentia (Dialogorum Liber I), a b c d\n0 2.11 2.11 2 11\n1 2.10 2.10 2 10\n2 6.6 6.6 6 6 \n3 '5.6 '5.6 '5 6 \n4 '5.4 '5.4 '5 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bexley (2022) 332, 333 |
| 40. Seneca The Younger, On Anger, 2.9.1, 2.9.4, 3.15.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: Bexley (2022) 286, 287, 331 |
| 41. Seneca The Younger, De Constantia Sapientis, 8.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and freedom •freedom, in senecan stoicism Found in books: Bexley (2022) 282, 283 |
| 42. Epictetus, Enchiridion, a b c d\n0 '14.2 '14.2 '14 2 \n1 '1 '1 '1 None\n2 '53 '53 '53 None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 293 |
| 43. Lucian, Zeus Catechized, '7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, freedom Found in books: Malherbe et al (2014) 308 |
| 44. Marcus Aurelius Emperor of Rome, Meditations, a b c d\n0 '10.28 '10.28 '10 28\n1 '9.1 '9.1 '9 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 302, 305 |
45. Diogenes Laertius, Lives of The Philosophers, a b c d\n0 7.122 7.122 7 122\n1 '6.71 '6.71 '6 71 \n2 '7.121 '7.121 '7 121 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bexley (2022) 267 | 7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified. |
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| 46. Plotinus, Enneads, a b c d\n0 3.16 3.16 3 16\n1 '3.1.2 '3.1.2 '3 1 \n2 3.17 3.17 3 17\n3 3.15 3.15 3 15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al (2014) 308 |
47. Origen, Commentary On Matthew, 10.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228 | 10.22. Wherefore John, endued with prophetic boldness and not terrified at the royal dignity of Herod, nor through fear of death keeping silence in regard to so flagrant a sin, filled with a divine spirit said to Herod, It is not lawful for you to have her; for it is not lawful for you to have the wife of your brother. For Herod having laid hold on John bound him and put him in prison, not daring to slay him outright and to take away the prophetic word from the people; but the wife of the king of Trachonitis - which is a kind of evil opinion and wicked teaching - gave birth to a daughter of the same name, whose movements, seemingly harmonious, pleasing Herod, who was fond of matters connected with birthdays, came the cause of there being no longer a prophetic head among the people. And up to this point I think that the movements of the people of the Jews, which seem to be according to the law, were nothing else than the movements of the daughter of Herodias; but the dancing of Herodias was opposed to that holy dancing with which those who have not danced will be reproached when they hear the words, We piped unto you, and you did not dance. And on birthdays, when the lawless word reigns over them, they dance so that their movements please that word. Some one of those before us has observed what is written in Genesis about the birthday of Pharaoh, and has told that the worthless man who loves things connected with birth keeps birthday festivals; and we, taking this suggestion from him, find in no Scripture that a birthday was kept by a righteous man. For Herod was more unjust than that famous Pharaoh; for by the latter on his birthday feast a chief baker is killed; Genesis 40:20 but by the former, John, than whom no one greater has risen among those born of women, Matthew 11:11 in regard to whom the Saviour says, But for what purpose did ye go out? To see a prophet? Yea, I say unto you, and more than a prophet. Luke 7:26 But thanks be unto God, that, even if the grace of prophecy was taken from the people, a grace greater than all that was poured forth among the Gentiles by our Saviour Jesus Christ, who became free among the dead; for though He were crucified through weakness, yet He lives through the power of God. 2 Corinthians 13:4 Consider also the word in which pure and impure meats are inquired into; but prophecy is despised when it is brought forward in a charger instead of meat. But the Jews have not the head of prophecy, inasmuch as they disown the crown of all prophecy, Christ Jesus; and the prophet is beheaded, because of an oath in a case where the duty was rather to break the oath than to keep the oath; for the charge of rashness in taking an oath and of breaking it because of the rashness is not the same in guilt as the death of a prophet. And not on this account alone is he beheaded, but because of those who sat at meat with him, who preferred that the prophet should be killed rather than live. And they recline at the same table and also feast along with the evil word which reigns over the Jews, who make merry over his birth. At times you may make a graceful application of the passage to those who swear rashly and wish to hold fast oaths which are taken with a view to unlawful deeds, by saying that not every keeping of oaths is seemly, just as the keeping of the oath of Herod was not. And mark, further, that not openly but secretly and in prison does Herod put John to death. For even the present word of the Jews does not openly deny the prophecies, but virtually and in secret denies them, and is convicted of disbelieving them. For as if they believed Moses they would have believed Jesus, John 5:46 so if they had believed the prophets they would have received Him who had been the subject of prophecy. But disbelieving Him they also disbelieve them, and cut off and confine in prison the prophetic word, and hold it dead and divided, and in no way wholesome, since they do not understand it. But we have the whole Jesus, the prophecy concerning Him being fulfilled which said, A bone shall not be broken. |
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| 48. Origen, On First Principles, 3.1.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228 |
| 49. Origen, Fragments On Luke, 148 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228 |
| 50. Origen, Homilies On Luke, 27.158 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228 |
| 51. Origen, On Jeremiah (Homilies 1-11), 15.1-15.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228 |
| 52. Cassian, Institutiones, 2.78-2.80 (4th cent. CE - 5th cent. CE) Tagged with subjects: •stoicism, freedom •freedom, stoicism Found in books: Malherbe et al (2014) 301 |
| 53. Origen, Fragmenta In Iob, 40.3 Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228 |
| 54. Origen, Selecta In Job, 40.7 Tagged with subjects: •stoicism, and freedom Found in books: James (2021) 228 |
