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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 10.32


ὁμοίως δὲ καὶ Λευείτης κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν.In the same way a Levite also, when he came to the place, and saw him, passed by on the other side.


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

35 results
1. Hebrew Bible, Deuteronomy, 15.10-15.11 (9th cent. BCE - 3rd cent. BCE)

15.11. כִּי לֹא־יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ בְּאַרְצֶךָ׃ 15.10. Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing the LORD thy God will bless thee in all thy work, and in all that thou puttest thy hand unto." 15.11. For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’"
2. Hebrew Bible, Exodus, 39.27 (9th cent. BCE - 3rd cent. BCE)

39.27. וַיַּעֲשׂוּ אֶת־הַכָּתְנֹת שֵׁשׁ מַעֲשֵׂה אֹרֵג לְאַהֲרֹן וּלְבָנָיו׃ 39.27. And they made the tunics of fine linen of woven work for Aaron, and for his sons,"
3. Hebrew Bible, Joel, 1.5 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Leviticus, 16.4, 19.18, 21.1-21.4 (9th cent. BCE - 3rd cent. BCE)

16.4. כְּתֹנֶת־בַּד קֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי־בַד יִהְיוּ עַל־בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגֹּר וּבְמִצְנֶפֶת בַּד יִצְנֹף בִּגְדֵי־קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת־בְּשָׂרוֹ וּלְבֵשָׁם׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 21.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ אֲלֵהֶם לְנֶפֶשׁ לֹא־יִטַּמָּא בְּעַמָּיו׃ 21.1. וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו אֲ‍שֶׁר־יוּצַק עַל־רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה וּמִלֵּא אֶת־יָדוֹ לִלְבֹּשׁ אֶת־הַבְּגָדִים אֶת־רֹאשׁוֹ לֹא יִפְרָע וּבְגָדָיו לֹא יִפְרֹם׃ 21.2. כִּי אִם־לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו לְאִמּוֹ וּלְאָבִיו וְלִבְנוֹ וּלְבִתּוֹ וּלְאָחִיו׃ 21.2. אוֹ־גִבֵּן אוֹ־דַק אוֹ תְּבַלֻּל בְּעֵינוֹ אוֹ גָרָב אוֹ יַלֶּפֶת אוֹ מְרוֹחַ אָשֶׁךְ׃ 21.3. וְלַאֲחֹתוֹ הַבְּתוּלָה הַקְּרוֹבָה אֵלָיו אֲשֶׁר לֹא־הָיְתָה לְאִישׁ לָהּ יִטַּמָּא׃ 21.4. לֹא יִטַּמָּא בַּעַל בְּעַמָּיו לְהֵחַלּוֹ׃ 16.4. He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 21.1. And the LORD said unto Moses: Speak unto the priests the sons of Aaron, and say unto them: There shall none defile himself for the dead among his people;" 21.2. except for his kin, that is near unto him, for his mother, and for his father, and for his son, and for his daughter, and for his brother;" 21.3. and for his sister a virgin, that is near unto him, that hath had no husband, for her may he defile himself." 21.4. He shall not defile himself, being a chief man among his people, to profane himself."
5. Hebrew Bible, 2 Kings, 17.9, 23.19 (8th cent. BCE - 5th cent. BCE)

17.9. וַיְחַפְּאוּ בְנֵי־יִשְׂרָאֵל דְּבָרִים אֲשֶׁר לֹא־כֵן עַל־יְהוָה אֱלֹהֵיהֶם וַיִּבְנוּ לָהֶם בָּמוֹת בְּכָל־עָרֵיהֶם מִמִּגְדַּל נוֹצְרִים עַד־עִיר מִבְצָר׃ 23.19. וְגַם אֶת־כָּל־בָּתֵּי הַבָּמוֹת אֲשֶׁר בְּעָרֵי שֹׁמְרוֹן אֲשֶׁר עָשׂוּ מַלְכֵי יִשְׂרָאֵל לְהַכְעִיס הֵסִיר יֹאשִׁיָּהוּ וַיַּעַשׂ לָהֶם כְּכָל־הַמַּעֲשִׂים אֲשֶׁר עָשָׂה בְּבֵית־אֵל׃ 17.9. and the children of Israel did impute things that were not right unto the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fortified city;" 23.19. And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke [the LORD], Josiah took away, and did to them according to all the acts that he had done in Beth-el."
6. Hebrew Bible, Amos, 6.4-6.7 (8th cent. BCE - 6th cent. BCE)

6.4. הַשֹּׁכְבִים עַל־מִטּוֹת שֵׁן וּסְרֻחִים עַל־עַרְשׂוֹתָם וְאֹכְלִים כָּרִים מִצֹּאן וַעֲגָלִים מִתּוֹךְ מַרְבֵּק׃ 6.5. הַפֹּרְטִים עַל־פִּי הַנָּבֶל כְּדָוִיד חָשְׁבוּ לָהֶם כְּלֵי־שִׁיר׃ 6.6. הַשֹּׁתִים בְּמִזְרְקֵי יַיִן וְרֵאשִׁית שְׁמָנִים יִמְשָׁחוּ וְלֹא נֶחְלוּ עַל־שֵׁבֶר יוֹסֵף 6.7. לָכֵן עַתָּה יִגְלוּ בְּרֹאשׁ גֹּלִים וְסָר מִרְזַח סְרוּחִים׃ 6.4. That lie upon beds of ivory, And stretch themselves upon their couches, And eat the lambs out of the flock, And the calves out of the midst of the stall;" 6.5. That thrum on the psaltery, That devise for themselves instruments of music, like David;" 6.6. That drink wine in bowls, And anoint themselves with the chief ointments; But they are not grieved for the hurt of Joseph." 6.7. Therefore now shall they go captive at the head of them that go captive, And the revelry of them that stretched themselves shall pass away."
7. Hebrew Bible, Isaiah, 5.22 (8th cent. BCE - 5th cent. BCE)

5.22. הוֹי גִּבּוֹרִים לִשְׁתּוֹת יָיִן וְאַנְשֵׁי־חַיִל לִמְסֹךְ שֵׁכָר׃ 5.22. Woe unto them that are mighty to drink wine, And men of strength to mingle strong drink;"
8. Hebrew Bible, Ezekiel, 37.15-37.28, 44.17-44.18 (6th cent. BCE - 5th cent. BCE)

37.15. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 37.16. וְאַתָּה בֶן־אָדָם קַח־לְךָ עֵץ אֶחָד וּכְתֹב עָלָיו לִיהוּדָה וְלִבְנֵי יִשְׂרָאֵל חברו [חֲבֵרָיו] וּלְקַח עֵץ אֶחָד וּכְתוֹב עָלָיו לְיוֹסֵף עֵץ אֶפְרַיִם וְכָל־בֵּית יִשְׂרָאֵל חברו [חֲבֵרָיו׃] 37.17. וְקָרַב אֹתָם אֶחָד אֶל־אֶחָד לְךָ לְעֵץ אֶחָד וְהָיוּ לַאֲחָדִים בְּיָדֶךָ׃ 37.18. וְכַאֲשֶׁר יֹאמְרוּ אֵלֶיךָ בְּנֵי עַמְּךָ לֵאמֹר הֲלוֹא־תַגִּיד לָנוּ מָה־אֵלֶּה לָּךְ׃ 37.19. דַּבֵּר אֲלֵהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי לֹקֵחַ אֶת־עֵץ יוֹסֵף אֲשֶׁר בְּיַד־אֶפְרַיִם וְשִׁבְטֵי יִשְׂרָאֵל חברו [חֲבֵרָיו] וְנָתַתִּי אוֹתָם עָלָיו אֶת־עֵץ יְהוּדָה וַעֲשִׂיתִם לְעֵץ אֶחָד וְהָיוּ אֶחָד בְּיָדִי׃ 37.21. וְדַבֵּר אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי לֹקֵחַ אֶת־בְּנֵי יִשְׂרָאֵל מִבֵּין הַגּוֹיִם אֲשֶׁר הָלְכוּ־שָׁם וְקִבַּצְתִּי אֹתָם מִסָּבִיב וְהֵבֵאתִי אוֹתָם אֶל־אַדְמָתָם׃ 37.22. וְעָשִׂיתִי אֹתָם לְגוֹי אֶחָד בָּאָרֶץ בְּהָרֵי יִשְׂרָאֵל וּמֶלֶךְ אֶחָד יִהְיֶה לְכֻלָּם לְמֶלֶךְ וְלֹא יהיה־[יִהְיוּ־] עוֹד לִשְׁנֵי גוֹיִם וְלֹא יֵחָצוּ עוֹד לִשְׁתֵּי מַמְלָכוֹת עוֹד׃ 37.23. וְלֹא יִטַמְּאוּ עוֹד בְּגִלּוּלֵיהֶם וּבְשִׁקּוּצֵיהֶם וּבְכֹל פִּשְׁעֵיהֶם וְהוֹשַׁעְתִּי אֹתָם מִכֹּל מוֹשְׁבֹתֵיהֶם אֲשֶׁר חָטְאוּ בָהֶם וְטִהַרְתִּי אוֹתָם וְהָיוּ־לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים׃ 37.24. וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם וּבְמִשְׁפָּטַי יֵלֵכוּ וְחֻקֹּתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם׃ 37.25. וְיָשְׁבוּ עַל־הָאָרֶץ אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב אֲשֶׁר יָשְׁבוּ־בָהּ אֲבוֹתֵיכֶם וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם עַד־עוֹלָם וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם׃ 37.26. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם בְּרִית עוֹלָם יִהְיֶה אוֹתָם וּנְתַתִּים וְהִרְבֵּיתִי אוֹתָם וְנָתַתִּי אֶת־מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃ 37.27. וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 37.28. וְיָדְעוּ הַגּוֹיִם כִּי אֲנִי יְהוָה מְקַדֵּשׁ אֶת־יִשְׂרָאֵל בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃ 44.17. וְהָיָה בְּבוֹאָם אֶל־שַׁעֲרֵי הֶחָצֵר הַפְּנִימִית בִּגְדֵי פִשְׁתִּים יִלְבָּשׁוּ וְלֹא־יַעֲלֶה עֲלֵיהֶם צֶמֶר בְּשָׁרְתָם בְּשַׁעֲרֵי הֶחָצֵר הַפְּנִימִית וָבָיְתָה׃ 44.18. פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃ 37.15. And the word of the LORD came unto me, saying:" 37.16. ’And thou, son of man, take thee one stick, and write upon it: For Judah, and for the children of Israel his companions; then take another stick, and write upon it: For Joseph, the stick of Ephraim, and of all the house of Israel his companions;" 37.17. and join them for thee one to another into one stick, that they may become one in thy hand." 37.18. And when the children of thy people shall speak unto thee, saying: Wilt thou not tell us what thou meanest by these?" 37.19. say into them: Thus saith the Lord GOD: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions; and I will put them unto him together with the stick of Judah, and make them one stick, and they shall be one in My hand." 37.20. And the sticks whereon thou writest shall be in thy hand before their eyes." 37.21. And say unto them: Thus saith the Lord GOD: Behold, I will take the children of Israel from among the nations, whither they are gone, and will gather them on every side, and bring them into their own land;" 37.22. and I will make them one nation in the land, upon the mountains of Israel, and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all;" 37.23. neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them; so shall they be My people, and I will be their God." 37.24. And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordices, and observe My statutes, and do them." 37.25. And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, for ever; and David My servant shall be their prince for ever." 37.26. Moreover I will make a covet of peace with them—it shall be an everlasting covet with them; and I will establish them, and multiply them, and will set My sanctuary in the midst of them for ever." 37.27. My dwelling-place also shall be over them; and I will be their God, and they shall be My people." 37.28. And the nations shall know that I am the LORD that sanctify Israel, when My sanctuary shall be in the midst of them for ever.’" 44.17. And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within." 44.18. They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat."
9. Hebrew Bible, Zechariah, 9.13, 9.15 (5th cent. BCE - 4th cent. BCE)

9.13. כִּי־דָרַכְתִּי לִי יְהוּדָה קֶשֶׁת מִלֵּאתִי אֶפְרַיִם וְעוֹרַרְתִּי בָנַיִךְ צִיּוֹן עַל־בָּנַיִךְ יָוָן וְשַׂמְתִּיךְ כְּחֶרֶב גִּבּוֹר׃ 9.15. יְהוָה צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ׃ 9.13. For I bend Judah for Me, I fill the bow with Ephraim; And I will stir up thy sons, O Zion, Against thy sons, O Javan, And will make thee as the sword of a mighty man." 9.15. The LORD of hosts will defend them; And they shall devour, and shall tread down the sling-stones; And they shall drink, and make a noise as through wine; And they shall be filled like the basins, like the corners of the altar."
10. Demosthenes, Orations, 10 (4th cent. BCE - 4th cent. BCE)

11. Septuagint, 2 Maccabees, 6.20 (2nd cent. BCE - 2nd cent. BCE)

6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.'
12. Philo of Alexandria, On The Embassy To Gaius, 190 (1st cent. BCE - 1st cent. CE)

190. And then we all retired and shut ourselves up together and bewailed our individual and common miseries, and went through every circumstance that our minds could conceive, for a man in misfortune is a most loquacious animal, wrestling as we might with our misery. And we said to one another, "We have sailed hither in the middle of winter, in order that we might not be all involved in violation of the law and in misfortunes proceeding from it, without being aware what a winter of misery was awaiting us on shore, far more grievous than any storm at sea. For of the one nature is the cause, which has divided the seasons of the year and arranged them in due order, but nature is a thing which exerts a saving power; but the other storm is caused by a man who cherishes no ideas such as become a man, but is a young man, and a promoter of all kinds of innovation, being invested with irresponsible power over all the world. "And youth, when combined with absolute power and yielding to irresistible and unrestrained passion, is an invincible evil.
13. Josephus Flavius, Jewish Antiquities, 13.63, 13.73, 20.216-20.218 (1st cent. CE - 1st cent. CE)

13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. 20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. 20.217. Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments, and wear such a linen one as they desired; 20.218. and as a part of this tribe ministered in the temple, he also permitted them to learn those hymns as they had besought him for. Now all this was contrary to the laws of our country, which, whenever they have been transgressed, we have never been able to avoid the punishment of such transgressions.
14. New Testament, 1 John, 2.2 (1st cent. CE - 1st cent. CE)

2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world.
15. New Testament, 1 Corinthians, 8.4-8.6, 9.6 (1st cent. CE - 1st cent. CE)

8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 9.6. Or have onlyBarnabas and I no right to not work?
16. New Testament, 2 Peter, 2.1 (1st cent. CE - 1st cent. CE)

2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction.
17. New Testament, Acts, 1.7-1.8, 1.11, 2.31, 2.36, 2.43-2.47, 3.18-3.26, 4.12, 4.32-4.37, 5.1-5.11, 5.41-5.42, 8.4-8.25, 9.1-9.18, 9.20-9.22, 9.27-9.28, 10.24, 11.27-11.30, 14.22, 16.25, 16.30, 17.3, 17.6, 17.31, 18.5, 18.28, 23.11, 24.15, 26.22-26.23, 27.24, 28.23-28.28 (1st cent. CE - 2nd cent. CE)

1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.20. and that he may send Christ Jesus, who was ordained for you before 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 4.12. There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved! 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 4.33. With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 4.34. For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold 4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 4.36. Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race 4.37. having a field, sold it, and brought the money and laid it at the apostles' feet. 5.1. But a certain man named Aias, with Sapphira, his wife, sold a possession 5.2. and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much. 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out. 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. 5.41. They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name. 5.42. Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. 8.4. Therefore those who were scattered abroad went around preaching the word. 8.5. Philip went down to the city of Samaria, and proclaimed to them the Christ. 8.6. The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did. 8.7. For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. 8.8. There was great joy in that city. 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God. 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me. 8.25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.20. Immediately in the synagogues he proclaimed the Christ, that he is the Son of God. 9.21. All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests! 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 9.27. But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. 9.28. He was with them going in and going out at Jerusalem 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 11.29. The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea; 11.30. which they also did, sending it to the elders by the hands of Barnabas and Saul. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 16.30. and brought them out and said, "Sirs, what must I do to be saved? 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 17.6. When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.28. for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ. 23.11. The following night, the Lord stood by him, and said, "Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify also at Rome. 24.15. having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles. 27.24. saying, 'Don't be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.' 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 28.24. Some believed the things which were spoken, and some disbelieved. 28.25. When they didn't agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers 28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. 28.27. For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' 28.28. Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear.
18. New Testament, Apocalypse, 16.6-16.7, 16.9, 16.11, 16.13 (1st cent. CE - 1st cent. CE)

16.6. For they poured out the blood of the saints and the prophets, and you have given them blood to drink. They deserve this. 16.7. I heard the altar saying, "Yes, Lord God, the Almighty, true and righteous are your judgments. 16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory. 16.11. and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs;
19. New Testament, Ephesians, 2.1-2.3 (1st cent. CE - 1st cent. CE)

2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.
20. New Testament, Galatians, 2.1-2.21 (1st cent. CE - 1st cent. CE)

2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing!
21. New Testament, Hebrews, 6.4-6.8, 7.1-7.28 (1st cent. CE - 1st cent. CE)

6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit 6.5. and tasted the good word of God, and the powers of the age to come 6.6. and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. 6.7. For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God; 6.8. but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. 7.1. For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him 7.2. to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; 7.3. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually. 7.4. Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best spoils. 7.5. They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham 7.6. but he whose genealogy is not counted from them has taken tithes of Abraham, and has blessed him who has the promises. 7.7. But without any dispute the less is blessed by the better. 7.8. Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. 7.9. So to say, through Abraham even Levi, who receives tithes, has paid tithes 7.10. for he was yet in the loins of his father when Melchizedek met him. 7.11. Now if there was perfection through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron? 7.12. For the priesthood being changed, there is of necessity a change made also in the law. 7.13. For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar. 7.14. For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood. 7.15. This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest 7.16. who has been made, not after the law of a fleshly commandment, but after the power of an endless life: 7.17. for it is testified, "You are a priest forever, According to the order of Melchizedek. 7.18. For there is an annulling of a foregoing commandment because of its weakness and uselessness 7.19. (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God. 7.20. Inasmuch as he was not made priest without the taking of an oath 7.21. (for they indeed have been made priests without an oath), but he with an oath by him that says of him, "The Lord swore and will not change his mind, 'You are a priest forever, According to the order of Melchizedek'". 7.22. By so much has Jesus become the collateral of a better covet. 7.23. Many, indeed, have been made priests, because they are hindered from continuing by death. 7.24. But he, because he lives forever, has his priesthood unchangeable. 7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. 7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. 7.28. For the law appoints men as high priests who have weakness, but the word of the oath which came after the law appoints a Son forever who has been perfected.
22. New Testament, John, 1.19, 4.4-4.42, 12.12-12.15, 16.7-16.11, 16.13-16.14 (1st cent. CE - 1st cent. CE)

1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you? 4.4. He needed to pass through Samaria. 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. 4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink. 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water. 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle? 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.16. Jesus said to her, "Go, call your husband, and come here. 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things. 4.26. Jesus said to her, "I am he, the one who speaks to you. 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her? 4.28. So the woman left her water pot, and went away into the city, and said to the people 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 4.30. They went out of the city, and were coming to him. 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat. 4.32. But he said to them, "I have food to eat that you don't know about. 4.33. The disciples therefore said one to another, "Has anyone brought him something to eat? 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 4.35. Don't you say, 'There are yet four months until the harvest?' Behold, I tell you, lift up your eyes, and look at the fields, that they are white for harvest already. 4.36. He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. 4.37. For in this the saying is true, 'One sows, and another reaps.' 4.38. I sent you to reap that for which you haven't labored. Others have labored, and you have entered into their labor. 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world. 12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel! 12.14. Jesus, having found a young donkey, sat on it. As it is written 12.15. Don't be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey's colt. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 16.10. about righteousness, because I am going to my Father, and you won't see me any more; 16.11. about judgment, because the prince of this world has been judged. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you.
23. New Testament, Luke, 1.46, 1.47, 1.48, 1.49, 1.50, 1.51, 1.52, 1.53, 1.54, 1.55, 1.69, 2, 2.11, 2.26, 2.29, 2.30, 2.46, 2.47, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.41, 4.43, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 6.22, 6.23, 6.24, 6.25, 6.36, 6.39, 7.9, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 7.41, 7.42, 7.43, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.40, 8.41, 8.42, 8.49, 8.50, 8.51, 8.52, 8.53, 8.54, 8.55, 8.56, 9.20, 9.21, 9.22, 9.26, 9.43, 9.44, 9.51-19.27, 9.52, 10, 10.4, 10.20, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 11, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.31, 11.37, 11.38, 11.39, 11.40, 11.41, 11.42, 11.43, 11.44, 11.45, 11.46, 11.47, 11.48, 11.49, 11.50, 11.51, 11.52, 12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.33, 12.34, 12.35, 12.36, 12.37, 12.38, 12.39, 12.40, 12.41, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.23, 13.24, 13.27, 13.28, 13.29, 13.31, 13.32, 13.33, 14.1, 14.5, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.26, 14.28, 14.29, 14.30, 14.31, 14.32, 15, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.32, 16, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 17, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.24, 17.25, 18, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.18, 18.19, 18.20, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31, 18.32, 18.33, 18.34, 19, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 19.34, 19.35, 19.36, 19.37, 19.38, 19.39, 19.40, 19.41, 19.42, 19.43, 19.44, 19.45, 19.46, 19.47, 19.48, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.16, 20.17, 20.18, 20.19, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 20.35, 20.36, 20.37, 20.38, 21.19, 21.28, 22.30, 22.35, 22.36, 22.37, 22.49, 22.50, 22.51, 22.67, 23.34, 24.26, 24.27, 24.46 (1st cent. CE - 1st cent. CE)

1.46. Mary said, "My soul magnifies the Lord.
24. New Testament, Mark, 1.41, 2.5, 2.16-2.17, 3.4, 4.1-4.34, 6.2-6.3, 6.34, 8.2-8.12, 8.31, 9.1, 9.21-9.23, 9.31, 10.15, 10.17-10.34, 12.13-12.17, 12.41-12.44, 13.24-13.25, 13.28-13.29, 13.33-13.37 (1st cent. CE - 1st cent. CE)

1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners? 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance. 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.14. The farmer sows the word. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.18. Others are those who are sown among the thorns. These are those who have heard the word 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.20. These are those which were sown on the good ground: such as hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times. 4.21. He said to them, "Is the lamp brought to be put under a basket or under a bed? Isn't it put on a lampstand? 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 4.23. If any man has ears to hear, let him hear. 4.24. He said to them, "Take heed what you hear. With whatever measure you measure, it will be measured to you, and more will be given to you who hear. 4.25. For whoever has, to him will more be given, and he who doesn't have, from him will be taken away even that which he has. 4.26. He said, "The Kingdom of God is as if a man should cast seed on the earth 4.27. and should sleep and rise night and day, and the seed should spring up and grow, he doesn't know how. 4.28. For the earth bears fruit: first the blade, then the ear, then the full grain in the ear. 4.29. But when the fruit is ripe, immediately he puts forth the sickle, because the harvest has come. 4.30. He said, "How will we liken the Kingdom of God? Or with what parable will we illustrate it? 4.31. It's like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth 4.32. yet when it is sown, grows up, and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow. 4.33. With many such parables he spoke the word to them, as they were able to hear it. 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 8.2. I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way. 8.4. His disciples answered him, "From where could one satisfy these people with bread here in a deserted place? 8.5. He asked them, "How many loaves do you have?"They said, "Seven. 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7. They had a few small fish. Having blessed them, he said to serve these also. 8.8. They ate, and were filled. They took up seven baskets of broken pieces that were left over. 8.9. Those who had eaten were about four thousand. Then he sent them away. 8.10. Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha. 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 10.15. Most assuredly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 12.13. They sent some of the Pharisees and of the Herodians to him, that they might trap him with words. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it. 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's. 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 12.41. Jesus sat down opposite the treasury, and saw how the multitude cast money into the treasury. Many who were rich cast in much. 12.42. A poor widow came, and she cast in two small brass coins, which make a quadrans. 12.43. He called his disciples to himself, and said to them, "Most assuredly I tell you, this poor widow gave more than all those who are giving into the treasury 12.44. for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.28. Now from the fig tree, learn this parable. When the branch has now become tender, and puts forth its leaves, you know that the summer is near; 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 13.33. Watch, keep alert, and pray; for you don't know when the time is. 13.34. It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 13.35. Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; 13.36. lest coming suddenly he might find you sleeping. 13.37. What I tell you, I tell all: Watch.
25. New Testament, Matthew, 3.2, 4.17, 5.13, 6.19-6.21, 7.9-7.10, 7.16, 7.29, 8.17, 9.13, 9.36, 11.10, 12.7, 12.38-12.42, 13.56, 14.14, 15.32-15.39, 17.27, 18.12-18.14, 18.23-18.35, 19.16-19.30, 20.1-20.2, 20.6, 20.12, 20.16, 20.20-20.34, 21.32, 22.1-22.14, 23.23, 24.29, 24.43-24.51, 25.1-25.30, 26.24 (1st cent. CE - 1st cent. CE)

3.2. Repent, for the Kingdom of Heaven is at hand! 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 5.13. You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men. 6.19. Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 6.21. for where your treasure is, there your heart will be also. 7.9. Or who is there among you, who, if his son asks him for bread, will give him a stone? 7.10. Or if he asks for a fish, who will give him a serpent? 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.29. for he taught them with authority, and not like the scribes. 8.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases. 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 9.36. But when he saw the multitudes, he was moved with compassion for them, because they were weary and scattered, as sheep without a shepherd. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 13.56. Aren't all of his sisters with us? Where then did this man get all of these things? 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 15.32. Jesus summoned his disciples and said, "I have compassion on the multitude, because they continue with me now three days and have nothing to eat. I don't want to send them away fasting, or they might faint on the way. 15.33. The disciples said to him, "Where should we get so many loaves in a deserted place as to satisfy so great a multitude? 15.34. Jesus said to them, "How many loaves do you have?"They said, "Seven, and a few small fish. 15.35. He commanded the multitude to sit down on the ground; 15.36. and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. 15.37. They all ate, and were filled. They took up seven baskets full of the broken pieces that were left over. 15.38. Those who ate were four thousand men, besides women and children. 15.39. Then he sent away the multitudes, got into the boat, and came into the borders of Magdala. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you. 18.12. What do you think? If a man has one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray? 18.13. If he finds it, most assuredly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. 18.14. Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' 18.29. So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds. 19.16. Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life? 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 19.18. He said to him, "Which ones?"Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 19.20. The young man said to him, "All these things I have observed from my youth. What do I still lack? 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me. 19.22. But when the young man heard the saying, he went away sad, for he was one who had great possessions. 19.23. Jesus said to his disciples, "Most assuredly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God. 19.25. When the disciples heard it, they were exceedingly astonished, saying, "Who then can be saved? 19.26. Looking at them, Jesus said, "With men this is impossible, but with God all things are possible. 19.27. Then Peter answered, "Behold, we have left everything, and followed you. What then will we have? 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 19.30. But many will be last who are first; and first who are last. 20.1. For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.16. So the last will be first, and the first last. For many are called, but few are chosen. 20.20. Then the mother of the sons of Zebedee came to him with her sons, kneeling and asking a certain thing of him. 20.21. He said to her, "What do you want?"She said to him, "Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your kingdom. 20.22. But Jesus answered, "You don't know what you are asking. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?"They said to him, "We are able. 20.23. He said to them, "You will indeed drink my cup, and be baptized with the baptism that I am baptized with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father. 20.24. When the ten heard it, they were indigt with the two brothers. 20.25. But Jesus summoned them, and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 20.26. It shall not be so among you, but whoever desires to become great among you shall be your servant. 20.27. Whoever desires to be first among you shall be your bondservant 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 20.29. As they went out from Jericho, a great multitude followed him. 20.30. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, you son of David! 20.31. The multitude rebuked them, telling them that they should be quiet, but they cried out even more, "Lord, have mercy on us, you son of David! 20.32. Jesus stood still, and called them, and asked, "What do you want me to do for you? 20.33. They told him, "Lord, that our eyes may be opened. 20.34. Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him. 21.32. For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him. 22.1. Jesus answered and spoke again in parables to them, saying 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 23.23. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 24.43. But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched, and would not have allowed his house to be broken into. 24.44. Therefore also be ready, for in an hour that you don't expect, the Son of Man will come. 24.45. Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? 24.46. Blessed is that servant whom his lord finds doing so when he comes. 24.47. Most assuredly I tell you that he will set him over all that he has. 24.48. But if that evil servant should say in his heart, 'My lord is delaying his coming,' 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 25.14. For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. 25.15. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. 25.16. Immediately he who received the five talents went and traded with them, and made another five talents. 25.17. In like manner he also who got the two gained another two. 25.18. But he who received the one went away and dug in the earth, and hid his lord's money. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them. 25.20. He who received the five talents came and brought another five talents, saying, 'Lord, you delivered to me five talents. Behold, I have gained another five talents besides them.' 25.21. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.22. He also who got the two talents came and said, 'Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.' 25.23. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.24. He also who had received the one talent came and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow, and gathering where you did not scatter. 25.25. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.' 25.26. But his lord answered him, 'You wicked and slothful servant. You knew that I reap where I didn't sow, and gather where I didn't scatter. 25.27. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 25.28. Take away therefore the talent from him, and give it to him who has the ten talents. 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 26.24. The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born.
26. Tosefta, Sanhedrin, 7.11 (1st cent. CE - 2nd cent. CE)

27. Palestinian Talmud, Peah, 1.1 (2nd cent. CE - 5th cent. CE)

28. Tertullian, On The Flesh of Christ, 8 (2nd cent. CE - 3rd cent. CE)

8. These passages alone, in which Apelles and Marcion seem to place their chief reliance when interpreted according to the truth of the entire uncorrupted gospel, ought to have been sufficient for proving the human flesh of Christ by a defense of His birth. But since Apelles' precious set lay a very great stress on the shameful condition of the flesh, which they will have to have been furnished with souls tampered with by the fiery author of evil, and so unworthy of Christ; and because they on that account suppose that a sidereal substance is suitable for Him, I am bound to refute them on their own ground. They mention a certain angel of great renown as having created this world of ours, and as having, after the creation, repented of his work. This indeed we have treated of in a passage by itself; for we have written a little work in opposition to them, on the question whether one who had the spirit, and will, and power of Christ for such operations, could have done anything which required repentance, since they describe the said angel by the figure of the lost sheep. The world, then, must be a wrong thing, according to the evidence of its Creator's repentance; for all repentance is the admission of fault, nor has it indeed any existence except through fault. Now, if the world is a fault, as is the body, such must be its parts - faulty too; so in like manner must be the heaven and its celestial (contents), and everything which is conceived and produced out of it. And a corrupt tree must needs bring forth evil fruit. Matthew 7:17 The flesh of Christ, therefore, if composed of celestial elements, consists of faulty materials, sinful by reason of its sinful origin; so that it must be a part of that substance which they disdain to clothe Christ with, because of its sinfulness - in other words, our own. Then, as there is no difference in the point of ignominy, let them either devise for Christ some substance of a purer stamp, since they are displeased with our own, or else let them recognise this too, than which even a heavenly substance could not have been better. We read in so many words: The first man is of the earth, earthy; the second man is the Lord from heaven. 1 Corinthians 15:47 This passage, however, has nothing to do with any difference of substance; it only contrasts with the once earthy substance of the flesh of the first man, Adam, the heavenly substance of the spirit of the second man, Christ. And so entirely does the passage refer the celestial man to the spirit and not to the flesh, that those whom it compares to Him evidently become celestial - by the Spirit, of course - even in this earthy flesh. Now, since Christ is heavenly even in regard to the flesh, they could not be compared to Him, who are not heavenly in reference to their flesh. If, then, they who become heavenly, as Christ also was, carry about an earthy substance of flesh, the conclusion which is affirmed by this fact is, that Christ Himself also was heavenly, but in an earthy flesh, even as they are who are put on a level with Him.
29. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)

10b. נותנה ואינו יודע למי נותנה נוטלה ואינו יודע ממי נוטלה נותנה ואינו יודע למי נותנה לאפוקי מדמר עוקבא נוטלה ואינו יודע ממי נוטלה לאפוקי מדרבי אבא ואלא היכי ליעביד ליתיב לארנקי של צדקה,מיתיבי מה יעשה אדם ויהיו לו בנים זכרים רבי אליעזר אומר יפזר מעותיו לעניים ר' יהושע אומר ישמח אשתו לדבר מצוה ר' אליעזר בן יעקב אומר לא יתן אדם פרוטה לארנקי של צדקה אלא אם כן ממונה עליה כר' חנניא בן תרדיון כי קא אמרינן דממני עלה כר' חנניא בן תרדיון,א"ר אבהו אמר משה לפני הקב"ה רבונו של עולם במה תרום קרן ישראל אמר לו בכי תשא,וא"ר אבהו שאלו את שלמה בן דוד עד היכן כחה של צדקה אמר להן צאו וראו מה פירש דוד אבא (תהלים קיב, ט) פזר נתן לאביונים צדקתו עומדת לעד קרנו תרום בכבוד רבי אבא אמר מהכא (ישעיהו לג, טז) הוא מרומים ישכון מצדות סלעים משגבו לחמו נתן מימיו נאמנים מה טעם מרומים ישכון מצדות סלעים משגבו משום דלחמו נתן ומימיו נאמנים,וא"ר אבהו שאלו את שלמה איזהו בן העולם הבא אמר להם כל (ישעיהו כד, כג) שכנגד זקניו כבוד כי הא דיוסף בריה דר' יהושע חלש אינגיד א"ל אבוה מאי חזית אמר ליה עולם הפוך ראיתי עליונים למטה ותחתונים למעלה אמר ליה עולם ברור ראית ואנן היכי חזיתינן [א"ל] כי היכי דחשבינן הכא חשבינן התם,ושמעתי שהיו אומרים אשרי מי שבא לכאן ותלמודו בידו ושמעתי שהיו אומרים הרוגי מלכות אין כל בריה יכולה לעמוד במחיצתן מאן נינהו אילימא ר"ע וחבריו משום הרוגי מלכות ותו לא פשיטא בלאו הכי נמי אלא הרוגי לוד,תניא אמר להן רבן יוחנן בן זכאי לתלמידיו בני מהו שאמר הכתוב (משלי יד, לד) צדקה תרומם גוי וחסד לאומים חטאת נענה רבי אליעזר ואמר צדקה תרומם גוי אלו ישראל דכתיב (שמואל ב ז, כג) ומי כעמך ישראל גוי אחד בארץ וחסד לאומים חטאת כל צדקה וחסד שאומות עובדי כוכבים עושין חטא הוא להן שאינם עושין אלא להתגדל בו כמו שנאמר (עזרא ו, י) די להוון מהקרבין ניחוחין לאלהה שמיא ומצליין לחיי מלכא ובנוהי,ודעביד הכי לאו צדקה גמורה היא והתניא האומר סלע זה לצדקה בשביל שיחיו בני ובשביל שאזכה לעולם הבא הרי זה צדיק גמור לא קשיא כאן בישראל כאן בעובד כוכבים,נענה רבי יהושע ואמר צדקה תרומם גוי אלו ישראל דכתיב ומי כעמך ישראל גוי אחד וחסד לאומים חטאת כל צדקה וחסד שאומות עובדי כוכבים עושין חטא הוא להן שאין עושין אלא כדי שתמשך מלכותן שנאמר (דניאל ד, כד) להן מלכא מלכי ישפר עליך וחטיך בצדקה פרוק ועויתך במיחן עניין הן תהוי ארכא לשלותיך וגו',נענה רבן גמליאל ואמר צדקה תרומם גוי אלו ישראל דכתיב ומי כעמך ישראל [וגו'] וחסד לאומים חטאת כל צדקה וחסד שעכו"ם עושין חטא הוא להן שאין עושין אלא להתיהר בו וכל המתיהר נופל בגיהנם שנאמר (משלי כא, כד) זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר (צפניה א, טו) יום עברה היום ההוא,אמר רבן גמליאל עדיין אנו צריכין למודעי רבי אליעזר המודעי אומר צדקה תרומם גוי אלו ישראל דכתיב ומי כעמך ישראל גוי אחד וחסד לאומים חטאת כל צדקה וחסד שעכו"ם עושין חטא הוא להן שאין עושין אלא לחרף אותנו בו שנאמר (ירמיהו מ, ג) ויבא ויעש ה' כאשר דבר כי חטאתם לה' ולא שמעתם בקולו והיה לכם הדבר הזה,נענה רבי נחוניא בן הקנה ואמר צדקה תרומם גוי וחסד לישראל ולאומים חטאת אמר להם רבן יוחנן בן זכאי לתלמידיו נראין דברי רבי נחוניא בן הקנה מדברי ומדבריכם לפי שהוא נותן צדקה וחסד לישראל ולעכו"ם חטאת מכלל דהוא נמי אמר מאי היא דתניא אמר להם רבן יוחנן בן זכאי כשם שהחטאת מכפרת על ישראל כך צדקה מכפרת על אומות העולם:,איפרא הורמיז אימיה דשבור מלכא שדרה ארבע מאה דינרי לקמיה דרבי אמי ולא קבלינהו שדרינהו קמיה דרבא וקבלינהו משום שלום מלכות שמע רבי אמי איקפד אמר לית ליה (ישעיהו כז, יא) ביבש קצירה תשברנה נשים באות מאירות אותה ורבא משום שלום מלכות,ורבי אמי נמי משום שלום מלכות דאיבעי ליה למפלגינהו לעניי עובדי כוכבים ורבא נמי לעניי עובדי כוכבים יהבינהו ור' אמי דאיקפד הוא 10b. It is the type in which bone givesthe charity bwithout knowing to whom he gave it,and the other bone takes it without knowing from whom he took it.The Gemara explains: bOne gives it without knowing to whom he gave it,this serves bto excludethe practice bof Mar Ukva,who would personally give charity to poor people without their knowing he was the donor. The other one btakes it without knowing from whom he took it;this serves bto excludethe practice bof Rabbi Abba,who would render his money ownerless, so that poor people would come and take it without his knowing whom he helped, although they would know from whom the money came. The Gemara asks: bRather, howthen bshould one actto conceal his own identity and also remain ignorant of the identities of the recipients? The Gemara answers: The best method is bto putthe money binto the charity purse. /b,The Gemara braises an objectionfrom what is taught in a ibaraita /i: bWhat should a person do to have male offspring? Rabbi Eliezer says: He should distribute his money liberally among the poor. Rabbi Yehoshua says: He should gladden his wife beforeengaging in the bmitzvaof conjugal relations. bRabbi Eliezer ben Ya’akov says: A person should not donate a iperutato the charity purse unlessa great and trusted individual blike Rabbi Ḥaya ben Teradyon is appointedas supervisor bover it.This seems to indicate that putting money into the charity box is not always preferred. The Gemara answers: bWhen we saythat putting money into the charity box is the preferred way to give charity, this is referring to bwhena man blike Rabbi Ḥaya ben Teradyon is appointedas supervisor bover it. /b,The Gemara discusses other matters concerning charity. bRabbi Abbahu says: Moses said before the Holy One, Blessed be He: Master of the Universe, with what shall the horn of Israel be exalted?God bsaid to him: Withthe passage of b“When you raise,”i.e., Israel will be exalted by way of the donations and charity that they will give, as it is stated: “When you raise the heads of the children of Israel…then shall they give” (Exodus 30:12)., bAnd Rabbi Abbahu says: They askedKing bSolomon, son of David: How far does the power of charity extend?King Solomon bsaid to them: Go out and see what my father David explained: “He has distributed freely, he has given to the poor, his righteousness endures forever, his horn shall be exalted with honor”(Psalms 112:9). bRabbi Abba said:It is derived bfrom herehow far the power of charity extends: b“He shall dwell on high, his place of defense shall be the fortress of rocks; his bread shall be given, his water shall be sure”(Isaiah 33:16). bWhat is the reasonthat b“He shall dwell on high, his place of defense shall be the fortress of rocks”? Because “his bread shall be given”to the poor, band “his water shall be sure,”i.e., it shall be given faithfully and he can be trusted in the matter., bAnd Rabbi Abbahu says: They askedKing bSolomon: Who is onewho is destined bfor the World-to-Come?King Solomon bsaid to them: Allthose about whom it is stated: b“And before His Elders will be His glory”(Isaiah 24:23), referring to those who are honored in this world due to their wisdom. This is blikethe incident involving bYosef, son of Rabbi Yehoshua, who became illand bfainted.When he returned to good health, bhis father said to him: What did you seewhen you were not conscious? Yosef bsaid to him: I saw an inverted world. Those above,i.e., those who are considered important in this world, were bbelow,insignificant, while bthose below,i.e., those who are insignificant in this world, were babove.Rabbi Yehoshua bsaid to him: You have seen a clear world.The world you have seen is the true world, one in which one’s spiritual and moral standing determines his true importance. Rabbi Yehoshua further asked him: bAnd how did you see us,the Torah scholars, there? Yosef bsaid to him: Just as we are important here, we are important there. /b,Yosef added: bAnd I heard that they were sayingin that world: bHappy is the one who arrives with his studies in hand. And Ialso bheard that they were saying: Those executed by the governmentenjoy such exalted status that bno one can stand in their section.The Gemara asks: bWho are thesemartyrs to whom Yosef was referring? bIf we saythat he was referring to bRabbi Akiva and his colleagues,who were killed by the Romans, this cannot be: Is their elevated status bdueonly btothe fact that bthey were martyred bythe Roman bgovernment and nothing more?These men were exceptional in their piety and sanctity during their lives as well. Therefore bitis bobvious that even withouttheir martyrdom they would be greater than other people. bRather,it is referring to those like bthe martyrs of Lod,who died for the sanctification of God’s name but were not Torah scholars., bIt is taughtin a ibaraita /i: bRabban Yoḥa ben Zakkai said to his students: My sons, what isthe meaning of bthat which the verse states: “Righteousness exalts a nation, but the kindness of the peoples is sin”(Proverbs 14:34)? bRabbi Eliezer answered and said: “Righteousness exalts a nation”; these arethe people of bIsrael, as it is written: “And who is like your people Israel, one nation on the earth?”(I Chronicles 17:21). b“But the kindness of the peoples is sin,”meaning that ball theacts of bcharity and kindness that the nations of the world perform iscounted as ba sin for them, since they perform them only to elevate themselvesin prestige, bas it is stated: “That they may sacrifice offerings of pleasing aroma to the God of heaven, and pray for the life of the king and of his sons”(Ezra 6:10). Even though they donated offerings, they did so only for their own benefit.,The Gemara asks: bAnd if one acts this way, is it not full-fledged charity? But isn’t it taughtin a ibaraitathat bone who says:I am contributing bthis iselato charity so that my sons will live, orif he says: I am performing the mitzva bso that I will merita share in bthe World-to-Come, thisperson bis a full-fledged righteous person,as far as that mitzva is concerned, even though he has his own welfare in mind? The Gemara answers: This is bnot difficult. Here,the statement that he is considered absolutely righteous is bwith regard to a Jew;while bthere,the statement that such benefaction is not credited as charity is bwith regard to a gentile. /b, bRabbi Yehoshua answeredRabban Yoḥa ben Zakkai’s challenge to interpret the verse band said: “Righteousness exalts a nation”; these arethe people of bIsrael, as it is written: “And who is like your people Israel, one nationon the earth.” b“But the kindness of the peoples is sin”means that ball theacts of bcharity and kindness that the nations of the world perform iscounted as ba sin for them, since they perform them only to perpetuate their dominion, as it is statedby Daniel to Nebuchadnezzar: b“Therefore, O king, let my counsel be acceptable to you, and break off your sins by charity, and your iniquities by showing mercy to the poor; that there may be an extension of your serenity”(Daniel 4:24). Since this is the argument that persuaded Nebuchadnezzar, it would appear that his actual motive was his own benefit., bRabban Gamliel answered and said: “Righteousness exalts a nation”; these arethe people of bIsrael, as it is written: “And who is like your people Israel,one nation on the earth.” b“But the kindness of the peoples is sin”means that ball theacts of bcharity and kindness that the nations of the world perform iscounted as ba sin for them, since they perform them only in order to act haughtily through them, and whoever acts haughtily falls into Gehenna, as it is stated: “The proud and haughty one, scorner is his name, acts in arrogant wrath”(Proverbs 21:24). bAnd wrath means nothing other than Gehenna, as it is stated: “That day is a day of wrath”(Zephaniah 1:15)., bRabban Gamliel said: We still needto hear what bthe Moda’ihas to say, as bRabbi Eliezer HaModa’i says: “Righteousness exalts a nation”; these arethe people of bIsrael, as it is written: “And who is like your people Israel, one nation on the earth.” “But the kindness of the peoples is sin”means that ball theacts of bcharity and kindness that the nations of the world perform iscounted as ba sin for them, since they perform them only to taunt us with them, as it is statedthat the Babylonian officer Nebuzaradan said: b“The Lord has brought it, and done according as He has said; because you have sinned against the Lord and have not obeyed His voice, therefore this matter is come upon you”(Jeremiah 40:3)., bRabbi Neḥunya ben HaKana answered and said: “Righteousness exalts a nation and kindness”is referring to bIsrael; andin addition, b“of the peoples is sin.” Rabban Yoḥa ben Zakkai said to his students: The statement of Rabbi Neḥunya ben HaKana appearsto be more precise bthanboth bmy statement and your statements, because he assignsboth brighteousness and kindness to Israel, and sin to the peoplesof the world. The Gemara asks: bBy inference,it appears bthat he,Rabban Yoḥa ben Zakkai, balso offeredan interpretation of this verse. bWhat is it? As it is taughtin a ibaraita /i: bRabban Yoḥa ben Zakkai said to themthat the verse should be understood as follows: bJust as a sin-offering atones for Israel, so charity atones for the nations of the world. /b,It is related that bIfera Hurmiz, the mother of King Shapur,king of Persia, bsent four hundred dinars to Rabbi Ami, but he did not accept them. Shethen bsent them to Rava, and he accepted them for the sake of peace with the kingdom. Rabbi Ami heardwhat Rava had done band was angry. He said: DoesRava bnot acceptthe lesson of the verse: b“When the boughs are withered, they shall be broken off; the women shall come and set them on fire”(Isaiah 27:11), meaning that when righteousness has ceased from a particular nation, it is time for its citizens to be punished, and therefore we should not help them perform any meritorious deeds, which would delay their punishment? The Gemara asks: bAndwhy did bRavaaccept the money? The Gemara answers: He did so bfor the sake of peace with the kingdom. /b,The Gemara asks: bButdid bRabbi Aminot balsosee the importance of accepting the money bfor the sake of peace with the kingdom?The Gemara answers: Rabbi Ami maintains that Rava bshould have distributedthe money bto the gentile poorrather than to the Jewish poor, as it is a disgrace to the Jews to require the kindness of the nations of the world in order to support their poor. The Gemara comments: In fact, bRava also gavethe money bto the gentile poorand not to the Jewish poor. bAnd Rabbi Ami got angrybecause
30. Augustine, Against Julian, 2.228, 3.11, 5.22 (4th cent. CE - 5th cent. CE)

31. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 81, 3 (4th cent. CE - 5th cent. CE)

32. Augustine, De Vera Religione Liber Unus, 87 (4th cent. CE - 5th cent. CE)

33. Augustine, Sermons, 294, 26 (4th cent. CE - 5th cent. CE)

34. Anon., 4 Ezra, 6.55-6.59, 8.44-8.45

6.55. All this I have spoken before thee, O Lord, because thou hast said that it was for us that thou didst create this world. 6.56. As for the other nations which have descended from Adam, thou hast said that they are nothing, and that they are like spittle, and thou hast compared their abundance to a drop from a bucket. 6.57. And now, O Lord, behold, these nations, which are reputed as nothing, domineer over us and devour us. 6.58. But we thy people, whom thou hast called thy first-born, only begotten, zealous for thee, and most dear, have been given into their hands. 6.59. If the world has indeed been created for us, why do we not possess our world as an inheritance? How long will this be so? 8.44. But man, who has been formed by thy hands and is called thy own image because he is made like thee, and for whose sake thou hast formed all things -- hast thou also made him like the farmer's seed? 8.45. No, O Lord who art over us! But spare thy people and have mercy on thy inheritance, for thou hast mercy on thy own creation.
35. Anon., 4 Baruch, 7.25-7.26

7.25. For you have been found righteous before God, and he did not let you come here, lest you see the affliction which has come upon the people at the hands of the Babylonians. 7.26. For it is like a father with an only son, who is given over for punishment; and those who see his father and console him cover his face, lest he see how his son is being punished, and be even more ravaged by grief.


Subjects of this text:

subject book bibliographic info
2 baruch Allison, 4 Baruch (2018) 31
abimelech/ebed-melech Allison, 4 Baruch (2018) 390
absence before jesus, as fable Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
accommodation for travelers, state-sponsored Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87, 97
adam Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
aggadah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232
alexandria, school of, antiochene criticism of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 187
allegory, alexandrian Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 187
allegory, and literal sense Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 187
analogy, as meaning of παραβολη Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 218
angel Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
anthropological Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 282
anthropology Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 282
apelles Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
apocrypha, travel narratives Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 111
aramaic Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44
augustines works, c. du. ep. pel. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, c. faust. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, c. jul. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, c. jul. imp. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, cur. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, enchir. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, fid. symb. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, gen. litt. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, grat. chr. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, mor. eccl. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, nat. grat. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, nupt. et conc. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, parm. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, pecc. merit. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, perf. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, s. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, tract. ep. jo. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
augustines works, ver. rel. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
beatitudes, lukan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 413
beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 413
belief Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
bishop Alikin, The Earliest History of the Christian Gathering (2009) 264
catechesis Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
characterization of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
charity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
christianity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
commandment Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
comparison, as meaning of parabolēπαραβολή Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 218
conversion Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232
creating new lessons Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 431
creator Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
cursus publicus Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
damnation, eternal Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
day of the lord or judgement, the Crabb, Luke/Acts and the End of History (2020) 302
deacon Alikin, The Earliest History of the Christian Gathering (2009) 264
defining parable Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203, 218
denarii Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
diakonia as hospitality Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 214
dialogical self theory\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
dialogue, cutheans Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 43
disease, suffering servant Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
divine, image Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
divine plan/βουλή Crabb, Luke/Acts and the End of History (2020) 162, 302
donatists, anti-donatist polemic Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
donatists Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
donkeys Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
double dreams and visions, peter and cornelius, apologetic agendas Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
double dreams and visions, peter and cornelius, narrative irony Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
double dreams and visions, peter and cornelius, summary of findings Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
double dreams and visions, peter and cornelius Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
dream imagery, distressing Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
dreams Crabb, Luke/Acts and the End of History (2020) 162
education/paideia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
education in antiquity, gospel authors and Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
eikōnεἴκων Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203, 218
election/elect Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
example, of christ Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
experience, travel experience Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
father Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
feminist, book of hebrew bible Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44
feuerbach, ludwig Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 187
fortune, τύχη/fortuna Crabb, Luke/Acts and the End of History (2020) 253
fox meshalim, not referring to parable in hebrew bible Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
galilee, south of the Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 43
general Crabb, Luke/Acts and the End of History (2020) 302
genre, interpretation as guide to Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 431
genre Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 43; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203, 218
gentiles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232
good samaritan, parable of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 187
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87, 97
gospel of mark\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
gospels Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
greed Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
guidelines, sociorhetorical Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
halakha Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 43
halakhah Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232
hebrew Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44
hebrew bible, lack of true parables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
hershele ostropoler Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 43
hospitality Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 214
human, nature Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 282
identity, identify formation Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
idolatry Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
image of god Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87, 282
imago dei Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87, 282
inns, pandocheia Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 111
interpretation, creating new lessons Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 431
interpretation Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 431
jericho Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232; Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44
jerusalem Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44; Robbins et al., The Art of Visual Exegesis (2017) 368
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
jerusalem temple Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232
jesus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232, 233; Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44
jesus christ, parables of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 187
jews Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232, 233
joke Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 43
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
journey, educational journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
judaea\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
judgement, final Crabb, Luke/Acts and the End of History (2020) 302
kant, immanuel Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 187
l material, didactic orientation of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
law Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87; Robbins et al., The Art of Visual Exegesis (2017) 368
levite Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44
levites, in josephus Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
levites, in the new testament Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
levites Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
literal sense, and allegory Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 187
literary context Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 214
love Robbins et al., The Art of Visual Exegesis (2017) 368
lukan fable collection, audience of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
lukan fable collection, contents of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 515, 516
lukan fable collection, sitz im leben of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 515, 516
luke-acts, genre of Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
luke-acts, martha in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 214
luke-acts\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
luke (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232, 233
lukes hermeneutic, rich and poor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 413
manichaeism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
martha lazarus), lukan portrait of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 214
martyrdom Crabb, Luke/Acts and the End of History (2020) 162
martyrdom and ascension of isaiah, matthew, gospel of Allison, 4 Baruch (2018) 31
messianic woes Crabb, Luke/Acts and the End of History (2020) 302
metaphor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
model, of jesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232, 233
naftoli graidinger Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 43
narrative, lukan travel narrative/reisebericht Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
narrative, travel narrative Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
narrative Robbins et al., The Art of Visual Exegesis (2017) 368
nassaradin, hodja (djuha) Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 43
nature, human Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 282
nature\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
necessity, δεῖ Crabb, Luke/Acts and the End of History (2020) 162
necessity Crabb, Luke/Acts and the End of History (2020) 162
neighbors Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44
new testament, travel narratives Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
new testament Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232
obedience and disobedience Allison, 4 Baruch (2018) 31
omnia mundum/whole world, in enar. ps./anti-donatist Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
ordination Alikin, The Earliest History of the Christian Gathering (2009) 264
origen Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
original sin, augustinian Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
original sin, inherited/original guilt Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
original sin Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
overland travel, state-sponsored Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
pagan Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
pandocheia Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 111
parable, of good samaritan Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197, 202
parable, of lost sheep Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable, of prodigal son Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197, 202
parable, of two trees Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
parable\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
parable scholarship, history of, fable confused for parable in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
parable scholarship, history of, implausibility of status quaestionis Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
parables, dinner party Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 262
parables, good samaritan Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 184
parables, pharisee and tax collector Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 262
parables, prodigal son Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 262
parables, unjust steward Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 262
parables, workers in the vineyard Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 262
parables Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232, 233
parabolē παραβολή, absence of humans in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 218
parabolē παραβολή, as analogy or comparison Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 218
parabolē παραβολή, as equivalent for mashal Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
parabolē παραβολή, as parable Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
parabolē παραβολή, gospel of luke usage of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
parabolē παραβολή, in ancient rhetoric Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 218
parabolē παραβολή, parable theory and Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203, 218
parabolē παραβολή, referring to fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
parabolē παραβολή, referring to many genres Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
paradigm, of pastoral care Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
pastoral, jesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263, 264
pastoral, method Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
pastoral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
physician, jesus as Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263
piety filial Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
pious/piety Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263, 264, 265
politics, of luke/acts Crabb, Luke/Acts and the End of History (2020) 253
post-70 setting of 4 baruch Allison, 4 Baruch (2018) 31
post-mortem reward or punishment Crabb, Luke/Acts and the End of History (2020) 302
prayer Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 431
predestination Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
priest Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44; Robbins et al., The Art of Visual Exegesis (2017) 368
priesthood Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232, 233
programmatic Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
proof texts Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
prophecy, unexpected fulfilment Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
prophecy Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 197
prophets Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 214
propitiation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
proverb Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
providence, stoic type Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
purity/impurity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
purity Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
qumran Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
rabbis (sages) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232
reatus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
red heifer Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
redaction criticism Crabb, Luke/Acts and the End of History (2020) 302
repentance Allison, 4 Baruch (2018) 390
responsibility Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
revelation and guidance, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 325
reversal Crabb, Luke/Acts and the End of History (2020) 253, 302
rhetoric, questions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
rhetoric Crabb, Luke/Acts and the End of History (2020) 302
rhetoric of religious antiquity (rra ) Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
riddle Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
righteous Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232
robbers and bandits Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
samaria/samaritans Allison, 4 Baruch (2018) 31, 390
samaritan, parable of good Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232, 233
samaritan, the good Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 43
samaritans Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 43
septuagint Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 44; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 203
shemanan Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 184
social status, and travel Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110, 111
source criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 515, 516
stoicism Crabb, Luke/Acts and the End of History (2020) 162
storm\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
strangers Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 233
suffering, suffering as discipline Crabb, Luke/Acts and the End of History (2020) 162
suffering Crabb, Luke/Acts and the End of History (2020) 162
suffering servant Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
sybaritic fable Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 218
synedrion Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
synoptic problem Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 202
talmud, babylonian Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232, 233
teacher\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
temple mount, jerusalem temple Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
testament, primacy of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 187
text and history Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 214
textures, ideological Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
textures, sacred Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
textures Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
theodore of sykeon, theophanes, journey of Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
theodore of sykeon Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 111
theology Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232
theophilus Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
thomas (apostle) Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 111
tithes' Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
torah Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 183
total depravity/incapacity Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 261
trade Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
traditions\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
travel, accommodation and food Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110, 111
travel, by land Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
travel, egyptian elite mobility Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
travel Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110, 111
traveler, group Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
uncertainty\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
unrighteous Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
vice Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 264
vindication of the righteous Crabb, Luke/Acts and the End of History (2020) 302
way\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 97
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263, 264, 265
wine Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 232
women, jewish fff Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 214
women, prostitution Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 111
women, text and historical reality of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 214
women as disciples Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 214
workmanship Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 87
wright, n.t. Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 184
zion Allison, 4 Baruch (2018) 390
πεπαιδευμένος\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
ὁδός\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87