Tiresias: The Ancient Mediterranean Religions Source Database

8256

New Testament, Luke, 16.1-16.3
Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητὰς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions.
καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.'
εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος Τί ποιήσω ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπʼ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι· The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg.

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

40 results
1. Septuagint, Tobit, 13.5 (10th cent. BCE - 2nd cent. BCE) 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered.
2. Hebrew Bible, Deuteronomy, 15.2-15.9, 15.11 (9th cent. BCE - 3rd cent. BCE) 15.2. לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹאכֲלֶנּוּ שָׁנָה בְשָׁנָה בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אַתָּה וּבֵיתֶךָ׃ 15.2. וְזֶה דְּבַר הַשְּׁמִטָּה שָׁמוֹט כָּל־בַּעַל מַשֵּׁה יָדוֹ אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ לֹא־יִגֹּשׂ אֶת־רֵעֵהוּ וְאֶת־אָחִיו כִּי־קָרָא שְׁמִטָּה לַיהוָה׃ 15.3. אֶת־הַנָּכְרִי תִּגֹּשׂ וַאֲשֶׁר יִהְיֶה לְךָ אֶת־אָחִיךָ תַּשְׁמֵט יָדֶךָ׃ 15.4. אֶפֶס כִּי לֹא יִהְיֶה־בְּךָ אֶבְיוֹן כִּי־בָרֵךְ יְבָרֶכְךָ יְהוָה בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן־לְךָ נַחֲלָה לְרִשְׁתָּהּ׃ 15.5. רַק אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 15.6. כִּי־יְהוָה אֱלֹהֶיךָ בֵּרַכְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְהַעֲבַטְתָּ גּוֹיִם רַבִּים וְאַתָּה לֹא תַעֲבֹט וּמָשַׁלְתָּ בְּגוֹיִם רַבִּים וּבְךָ לֹא יִמְשֹׁלוּ׃ 15.7. כִּי־יִהְיֶה בְךָ אֶבְיוֹן מֵאַחַד אַחֶיךָ בְּאַחַד שְׁעָרֶיךָ בְּאַרְצְךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תְאַמֵּץ אֶת־לְבָבְךָ וְלֹא תִקְפֹּץ אֶת־יָדְךָ מֵאָחִיךָ הָאֶבְיוֹן׃ 15.8. כִּי־פָתֹחַ תִּפְתַּח אֶת־יָדְךָ לוֹ וְהַעֲבֵט תַּעֲבִיטֶנּוּ דֵּי מַחְסֹרוֹ אֲשֶׁר יֶחְסַר לוֹ׃ 15.9. הִשָּׁמֶר לְךָ פֶּן־יִהְיֶה דָבָר עִם־לְבָבְךָ בְלִיַּעַל לֵאמֹר קָרְבָה שְׁנַת־הַשֶּׁבַע שְׁנַת הַשְּׁמִטָּה וְרָעָה עֵינְךָ בְּאָחִיךָ הָאֶבְיוֹן וְלֹא תִתֵּן לוֹ וְקָרָא עָלֶיךָ אֶל־יְהוָה וְהָיָה בְךָ חֵטְא׃ 15.11. כִּי לֹא־יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ בְּאַרְצֶךָ׃ 15.2. And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbour; he shall not exact it of his neighbour and his brother; because the LORD’S release hath been proclaimed." 15.3. of a foreigner thou mayest exact it; but whatsoever of thine is with thy brother thy hand shall release." 15.4. Howbeit there shall be no needy among you—for the LORD will surely bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it—" 15.5. if only thou diligently hearken unto the voice of the LORD thy God, to observe to do all this commandment which I command thee this day." 15.6. For the LORD thy God will bless thee, as He promised thee; and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt rule over many nations, but they shall not rule over thee." 15.7. If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;" 15.8. but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth." 15.9. Beware that there be not a base thought in thy heart, saying: ‘The seventh year, the year of release, is at hand’; and thine eye be evil against thy needy brother, and thou give him nought; and he cry unto the LORD against thee, and it be sin in thee." 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.’"
3. Hebrew Bible, Esther, 8.9 (9th cent. BCE - 3rd cent. BCE) 8.9. וַיִּקָּרְאוּ סֹפְרֵי־הַמֶּלֶךְ בָּעֵת־הַהִיא בַּחֹדֶשׁ הַשְּׁלִישִׁי הוּא־חֹדֶשׁ סִיוָן בִּשְׁלוֹשָׁה וְעֶשְׂרִים בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה מָרְדֳּכַי אֶל־הַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִים־וְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת אֲשֶׁר מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ וְאֶל־הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם׃ 8.9. Then were the king’s scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded concerning the Jews, even to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language."
4. Hebrew Bible, Psalms, 22 (9th cent. BCE - 3rd cent. BCE)
5. Hebrew Bible, 1 Kings, 16.9 (8th cent. BCE - 5th cent. BCE) 16.9. וַיִּקְשֹׁר עָלָיו עַבְדּוֹ זִמְרִי שַׂר מַחֲצִית הָרָכֶב וְהוּא בְתִרְצָה שֹׁתֶה שִׁכּוֹר בֵּית אַרְצָא אֲשֶׁר עַל־הַבַּיִת בְּתִרְצָה׃ 16.9. And his servant Zimri, captain of half his chariots, conspired against him; now he was in Tirzah, drinking himself drunk in the house of Arza, who was over the household in Tirzah;"
6. Hebrew Bible, 1 Samuel, 14.1-14.4, 14.6, 14.11, 14.15 (8th cent. BCE - 5th cent. BCE) 14.1. וְאִם־כֹּה יֹאמְרוּ עֲלוּ עָלֵינוּ וְעָלִינוּ כִּי־נְתָנָם יְהוָה בְּיָדֵנוּ וְזֶה־לָּנוּ הָאוֹת׃ 14.1. וַיְהִי הַיּוֹם וַיֹּאמֶר יוֹנָתָן בֶּן־שָׁאוּל אֶל־הַנַּעַר נֹשֵׂא כֵלָיו לְכָה וְנַעְבְּרָה אֶל־מַצַּב פְּלִשְׁתִּים אֲשֶׁר מֵעֵבֶר הַלָּז וּלְאָבִיו לֹא הִגִּיד׃ 14.2. וְשָׁאוּל יוֹשֵׁב בִּקְצֵה הַגִּבְעָה תַּחַת הָרִמּוֹן אֲשֶׁר בְּמִגְרוֹן וְהָעָם אֲשֶׁר עִמּוֹ כְּשֵׁשׁ מֵאוֹת אִישׁ׃ 14.2. וַיִּזָּעֵק שָׁאוּל וְכָל־הָעָם אֲשֶׁר אִתּוֹ וַיָּבֹאוּ עַד־הַמִּלְחָמָה וְהִנֵּה הָיְתָה חֶרֶב אִישׁ בְּרֵעֵהוּ מְהוּמָה גְּדוֹלָה מְאֹד׃ 14.3. וַאֲחִיָּה בֶן־אֲחִטוּב אֲחִי אִיכָבוֹד בֶּן־פִּינְחָס בֶּן־עֵלִי כֹּהֵן יְהוָה בְּשִׁלוֹ נֹשֵׂא אֵפוֹד וְהָעָם לֹא יָדַע כִּי הָלַךְ יוֹנָתָן׃ 14.3. אַף כִּי לוּא אָכֹל אָכַל הַיּוֹם הָעָם מִשְּׁלַל אֹיְבָיו אֲשֶׁר מָצָא כִּי עַתָּה לֹא־רָבְתָה מַכָּה בַּפְּלִשְׁתִּים׃ 14.4. וּבֵין הַמַּעְבְּרוֹת אֲשֶׁר בִּקֵּשׁ יוֹנָתָן לַעֲבֹר עַל־מַצַּב פְּלִשְׁתִּים שֵׁן־הַסֶּלַע מֵהָעֵבֶר מִזֶּה וְשֵׁן־הַסֶּלַע מֵהָעֵבֶר מִזֶּה וְשֵׁם הָאֶחָד בּוֹצֵץ וְשֵׁם הָאֶחָד סֶנֶּה׃ 14.4. וַיֹּאמֶר אֶל־כָּל־יִשְׂרָאֵל אַתֶּם תִּהְיוּ לְעֵבֶר אֶחָד וַאֲנִי וְיוֹנָתָן בְּנִי נִהְיֶה לְעֵבֶר אֶחָד וַיֹּאמְרוּ הָעָם אֶל־שָׁאוּל הַטּוֹב בְּעֵינֶיךָ עֲשֵׂה׃ 14.6. וַיֹּאמֶר יְהוֹנָתָן אֶל־הַנַּעַר נֹשֵׂא כֵלָיו לְכָה וְנַעְבְּרָה אֶל־מַצַּב הָעֲרֵלִים הָאֵלֶּה אוּלַי יַעֲשֶׂה יְהוָה לָנוּ כִּי אֵין לַיהוָה מַעְצוֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט׃ 14.11. וַיִּגָּלוּ שְׁנֵיהֶם אֶל־מַצַּב פְּלִשְׁתִּים וַיֹּאמְרוּ פְלִשְׁתִּים הִנֵּה עִבְרִים יֹצְאִים מִן־הַחֹרִים אֲשֶׁר הִתְחַבְּאוּ־שָׁם׃ 14.15. וַתְּהִי חֲרָדָה בַמַּחֲנֶה בַשָּׂדֶה וּבְכָל־הָעָם הַמַּצָּב וְהַמַּשְׁחִית חָרְדוּ גַּם־הֵמָּה וַתִּרְגַּז הָאָרֶץ וַתְּהִי לְחֶרְדַּת אֱלֹהִים׃ 14.1. Now it came to pass one day, that Yonatan the son of Sha᾽ul said to the young man that bore his armour, Come, and let us go over to the garrison of the Pelishtim, that is on the other side. But he did not tell his father." 14.2. And Sha᾽ul was sitting on the far side of Giv῾a under the pomegranate tree which was in Migron: and the people that were with him were about six hundred men;" 14.3. and Aĥiyya, the son of Aĥituv, I-khavod’s brother, the son of Pineĥas, the son of ῾Eli, was the Lord’s priest in Shilo, wearing an efod. And the people knew not that Yonatan was gone." 14.4. And between the passes, by which Yonatan sought to go over to the garrison of the Pelishtim, there was a sharp rock on the one side, and a sharp rock on the other side: and the name of the one was Bożeż, and the name of the other Sene." 14.6. And Yonatan said to the young man that bore his armour, Come, and let us go over to the garrison of these uncircumcised: it may be that the Lord will perform a deed for us: for there is no restraint upon the Lord to save by many or by few." 14.11. And both of them showed themselves to the garrison of the Pelishtim: and the Pelishtim said, Behold, the Hebrews come out of the holes where they have hidden themselves." 14.15. And there was trembling in the camp, in the field, and among all the people: the garrison, and the raiding parties, they also trembled, and the earth quaked: so it was a very great trembling."
7. Hebrew Bible, 2 Kings, 18.37 (8th cent. BCE - 5th cent. BCE) 18.37. וַיָּבֹא אֶלְיָקִים בֶּן־חִלְקִיָּה אֲשֶׁר־עַל־הַבַּיִת וְשֶׁבְנָא הַסֹּפֵר וְיוֹאָח בֶּן־אָסָף הַמַּזְכִּיר אֶל־חִזְקִיָּהוּ קְרוּעֵי בְגָדִים וַיַּגִּדוּ לוֹ דִּבְרֵי רַב־שָׁקֵה׃ 18.37. Then came Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rab-shakeh."
8. Aesop, Fables, 66, 314 (7th cent. BCE - 6th cent. BCE)
9. Aeschines, Against Ctesiphon, 78 (4th cent. BCE - 4th cent. BCE)
10. Aristotle, Politics, 1269b (4th cent. BCE - 4th cent. BCE)
11. Septuagint, Tobit, 13.5 (4th cent. BCE - 2nd cent. BCE) 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered.
12. Anon., 1 Enoch, 102.5, 102.7, 108.11, 108.14 (3rd cent. BCE - 2nd cent. BCE) 102.5. And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement. 102.7. Behold, even as we, so do they die in grief and darkness, And what have they more than we From henceforth we are equal. 108.11. yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed 108.14. He will give faithfulness in the habitation of upright paths. And they shall see those who were
13. Dead Sea Scrolls, Damascus Covenant, 6.15 (2nd cent. BCE - 1st cent. CE)
14. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.15 (2nd cent. BCE - 1st cent. CE)
15. Philodemus, De Oeconomia, 14.9-14.15 (2nd cent. BCE - 1st cent. BCE)
16. Septuagint, Judith, 10.3-10.5 (2nd cent. BCE - 0th cent. CE) 10.3. and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living. 10.4. And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her. 10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry.
17. Augustus, Res Gestae Divi Augusti, 35 (1st cent. BCE - 1st cent. CE)
18. Horace, Sermones, 1.1 (1st cent. BCE - 1st cent. BCE) 1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother;
19. Philo of Alexandria, On The Posterity of Cain, 181 (1st cent. BCE - 1st cent. CE) 181. Should I not say to this man, If you have a regard to your own advantage you will destroy everything that is excellent, and that too without deriving any advantage therefrom? You will put an end to the honour due to parents, the attention of a wife, the education of children, the blameless services of servants, the management of a house, the government of a city, the firm establishment of laws, the guardianship of morals, reverence to one's elders, the habit of speaking well of the dead, good fellowship with the living, piety towards God as shown both in words and in deeds: for you are overturning and throwing into confusion all these things, sowing seed for yourself alone, and nursing up pleasure, that gluttonous intemperate origin of all evil. LIV.
20. Philo of Alexandria, That Every Good Person Is Free, 57 (1st cent. BCE - 1st cent. CE) 57. But Zeno appears to have drawn this maxim of his as it were from the fountain of the legislation of the Jews, in the history of which it is recorded that in a case where there were two brothers, the one temperate and the other intemperate, the common father of them both, taking pity on the intemperate one who did not walk in the path of virtue, prays that he may serve his brother, conceiving that service which appears in general to be the greatest of evils is the most perfect good to a foolish man, in order that thus he may be deprived of his independence of action, so as to be prevented from misconducting himself with impunity, and that he may be improved in his disposition by the superintending management of him who is appointed to be his master. IX.
21. Ignatius, To The Ephesians, 18.2, 20.1 (1st cent. CE - 2nd cent. CE) 18.2. For our God, Jesus the Christ, was conceived in the womb by Mary according to a dispensation, of the seed of David but also of the Holy Ghost; and He was born and was baptized that by His passion He might cleanse water. 20.1. If Jesus Christ should count me worthy through your prayer, and it should be the Divine will, in my second tract, which I intend to write to you, I will further set before you the dispensation whereof I have begun to speak, relating to the new man Jesus Christ, which consisteth in faith towards Him and in love towards Him, in His passion and resurrection
22. Josephus Flavius, Jewish Antiquities, 2.236 (1st cent. CE - 1st cent. CE)
23. Mishnah, Avot, 2.1 (1st cent. CE - 3rd cent. CE) 2.1. Rabbi Said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book."
24. New Testament, 1 Corinthians, 4.1-4.2, 5.10, 9.17, 16.6 (1st cent. CE - 1st cent. CE) 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.2. Here, moreover, it is required of stewards, thatthey be found faithful. 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 9.17. For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me. 16.6. But with you itmay be that I will stay, or even winter, that you may send me on myjourney wherever I go.
25. New Testament, 1 Thessalonians, 5.5, 5.12 (1st cent. CE - 1st cent. CE) 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you
26. New Testament, 1 Timothy, 3.2-3.7, 6.3-6.19 (1st cent. CE - 1st cent. CE) 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 3.7. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life.
27. New Testament, 2 Corinthians, 6.14-6.15 (1st cent. CE - 1st cent. CE)
28. New Testament, Acts, 5.37, 10.24-10.25, 13.39, 21.6-21.10 (1st cent. CE - 2nd cent. CE) 5.37. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.25. When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 21.6. After saying goodbye to each other, we went on board the ship, and they returned home again. 21.7. When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers, and stayed with them one day. 21.8. On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. 21.9. Now this man had four virgin daughters who prophesied. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea.
29. New Testament, Ephesians, 5.8, 6.1 (1st cent. CE - 1st cent. CE) 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 6.1. Children, obey your parents in the Lord, for this is right.
30. New Testament, Galatians, 4.2 (1st cent. CE - 1st cent. CE) 4.2. but isunder guardians and stewards until the day appointed by the father.
31. New Testament, Hebrews, 10.34 (1st cent. CE - 1st cent. CE) 10.34. For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens.
32. New Testament, Romans, 12.8, 13.6, 15.24, 15.28, 16.1-16.2, 16.23 (1st cent. CE - 1st cent. CE) 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 13.6. For this reason you also pay taxes, for they are ministers of God's service, attending continually on this very thing. 15.24. whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. 15.28. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
33. New Testament, Titus, 1.7 (1st cent. CE - 1st cent. CE) 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain;
34. New Testament, John, 5.17, 5.21-5.23, 12.36, 13.20 (1st cent. CE - 1st cent. CE) 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 12.36. While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them. 13.20. Most assuredly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me.
35. New Testament, Luke, 1.51, 2.1-2.2, 3.1-3.2, 4.16-4.30, 4.38-4.41, 5.29-5.32, 6.20-6.36, 7.36-7.50, 9.20-9.21, 10.4, 10.19, 10.25-10.37, 11.5-11.10, 11.21, 12.13-12.21, 12.33-12.38, 12.42, 12.44, 13.6, 13.9, 13.23-13.24, 13.27-13.29, 13.31-13.33, 14.7-14.11, 14.15-14.24, 15.3-15.4, 15.7-15.32, 16.2-16.14, 16.16, 16.18-16.31, 17.7-17.10, 18.1-18.14, 18.22, 19.1-19.10, 19.12, 23.6-23.7, 24.25, 24.37-24.40 (1st cent. CE - 1st cent. CE) 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 2.2. This was the first enrollment made when Quirinius was governor of Syria. 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 3.2. in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 5.29. Levi made a great feast for him in his house. There was a great crowd of tax collectors and others who were reclining with them. 5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners? 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 5.32. I have not come to call the righteous, but sinners to repentance. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.21. But he warned them, and commanded them to tell this to no one 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.21. When the strong man, fully armed, guards his own dwelling, his goods are safe. 12.13. One of the multitude said to him, "Teacher, tell my brother to divide the inheritance with me. 12.14. But he said to him, "Man, who made me a judge or an arbitrator over you? 12.15. He said to them, "Beware! Keep yourselves from covetousness, for a man's life doesn't consist of the abundance of the things which he possesses. 12.16. He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. 12.17. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' 12.18. He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.34. For where your treasure is, there will your heart be also. 12.35. Let your loins be girded and your lamps burning. 12.36. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 12.38. They will be blessed if he comes in the second or third watch, and finds them so. 12.42. The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? 12.44. Truly I tell you, that he will set him over all that he has. 13.6. He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.' 13.23. One said to him, "Lord, are they few who are saved?"He said to them 13.24. Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able. 13.27. He will say, 'I tell you, I don't know where you come from. Depart from me, all you workers of iniquity.' 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 13.31. On that same day, some Pharisees came, saying to him, "Get out of here, and go away, for Herod wants to kill you. 13.32. He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission. 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 14.7. He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them 14.8. When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him 14.9. and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 14.10. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted. 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 14.16. But he said to him, "A certain man made a great supper, and he invited many people. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 14.19. Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' 14.20. Another said, 'I have married a wife, and therefore I can't come.' 14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24. For I tell you that none of those men who were invited will taste of my supper.' 15.3. He told them this parable. 15.4. Which of you men, if you had one hundred sheep, and lost one of them, wouldn't leave the ninety-nine in the wilderness, and go after the one that was lost, until he found it? 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 15.8. Or what woman, if she had ten drachma coins, if she lost one drachma, wouldn't light a lamp, sweep the house, and seek diligently until she found it? 15.9. When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the drachma which I had lost.' 15.10. Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting. 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 15.27. He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.' 15.28. But he was angry, and would not go in. Therefore his father came out, and begged him. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 15.30. But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.' 15.31. He said to him, 'Son, you are always with me, and all that is mine is yours. 15.32. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.6. He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.8. His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon. 16.14. The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 17.7. But who is there among you, having a servant plowing or keeping sheep, that will say, when he comes in from the field, 'Come immediately and sit down at the table,' 17.8. and will not rather tell him, 'Prepare my supper, clothe yourself properly, and serve me, while I eat and drink. Afterward you shall eat and drink?' 17.9. Does he thank that servant because he did the things that were commanded? I think not. 17.10. Even so you also, when you have done all the things that are commanded you, say, 'We are unworthy servants. We have done our duty.' 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10. Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 19.10. For the Son of Man came to seek and to save that which was lost. 19.12. He said therefore, "A certain nobleman went into a far country to receive for himself a kingdom, and to return. 23.6. But when Pilate heard Galilee mentioned, he asked if the man was a Galilean. 23.7. When he found out that he was in Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem during those days. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have. 24.40. When he had said this, he showed them his hands and his feet.
36. New Testament, Mark, 2.1-2.12, 2.15, 8.31, 9.31, 9.37, 10.32-10.34, 14.27, 14.51 (1st cent. CE - 1st cent. CE) 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. I tell you, arise, take up your mat, and go to your house. 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 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. 9.31. 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. 9.37. Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me. 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. 14.27. Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep will be scattered.' 14.51. A certain young man followed him, having a linen cloth thrown around himself, over his naked body. The young men grabbed him
37. New Testament, Matthew, 5.45, 6.19-6.21, 6.24, 11.12-11.13, 18.12-18.14, 18.23-18.35, 20.1-20.16, 21.31, 22.7, 22.9, 22.11-22.14, 24.43-24.51, 25.14 (1st cent. CE - 1st cent. CE) 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 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. 6.24. No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.13. For all the prophets and the law prophesied until John. 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. 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. 20.3. He went out about the third hour, and saw others standing idle in the marketplace. 20.4. To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way. 20.5. Again he went out about the sixth and the ninth hour, and did likewise. 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?' 20.7. They said to him, 'Because no one has hired us.' "He said to them, 'You also go into the vineyard, and you will receive whatever is right.' 20.8. When evening had come, the lord of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning from the last to the first.' 20.9. When those who were hired at about the eleventh hour came, they each received a denarius. 20.10. When the first came, they supposed that they would receive more; and they likewise each received a denarius. 20.11. When they received it, they murmured against the master of the household 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!' 20.13. But he answered one of them, 'Friend, I am doing you no wrong. Didn't you agree with me for a denarius? 20.14. Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. 20.15. Isn't it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?' 20.16. So the last will be first, and the first last. For many are called, but few are chosen. 21.31. Which of the two did the will of his father?"They said to him, "The first."Jesus said to them, "Most assuredly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 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. 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. 25.14. For it is like a man, going into another country, who called his own servants, and entrusted his goods to them.
38. Plutarch, Comparison of Aristides And Cato, 3.2 (1st cent. CE - 2nd cent. CE)
39. Anon., Pistis Sophia, 2.66-2.67, 3.126, 4.136 (3rd cent. CE - 4th cent. CE)
40. Ambrose, On Duties, 2.137 (4th cent. CE - 4th cent. CE) 2.137. Although we did not act thus without good reason, yet we have followed it up among the people so as to confess and to add again and again that it was far better to preserve souls than gold for the Lord. For He Who sent the apostles without gold Matthew 10:9 also brought together the churches without gold. The Church has gold, not to store up, but to lay out, and to spend on those who need. What necessity is there to guard what is of no good? Do we not know how much gold and silver the Assyrians took out of the temple of the Lord? Is it not much better that the priests should melt it down for the sustece of the poor, if other supplies fail, than that a sacrilegious enemy should carry it off and defile it? Would not the Lord Himself say: Why did you suffer so many needy to die of hunger? Surely you had gold? Thou should have given them sustece. Why are so many captives brought on the slave market, and why are so many unredeemed left to be slain by the enemy? It had been better to preserve living vessels than gold ones.

Subjects of this text:

subject	book bibliographic info
abel	Levison, The Greek Life of Adam and Eve (2023) 903
abraham	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 211
absence of in parables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 234
acts, canonical	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
aesop, humbleness of	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 279
aesthetic features of fable collections	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 471, 472, 473
afterlife, reward	Stuckenbruck, 1 Enoch 91-108 (2007) 733
age/era, present	Stuckenbruck, 1 Enoch 91-108 (2007) 733
agonistic fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 320, 321, 322
alternative source-critical explanations, stylistic evidence	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 506
ambrose	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 219
among parable scholars	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 234
anaphora	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 219
antitheses, marcions	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 211
antithesis	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
archon	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
asyndeton, lukan speaking formula	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 506
authorial presence in fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 279
avarice	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 219
blending of narrative voices/worlds	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
business, commerce	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
care of the poor	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
characterization, in fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 346, 377
characterization of	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 279
characters	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 346, 377
chariot, god, of	Levison, The Greek Life of Adam and Eve (2023) 903
child(ren)	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
children/offspring, of light	Stuckenbruck, 1 Enoch 91-108 (2007) 733
citizens	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
citizenship, political rights	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
city	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
classical modern interpretation	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 234
conceptuality/conceptualization	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
covetousness	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
critical spatiality	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225, 226
cultural conte	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
darkness, angel of	Stuckenbruck, 1 Enoch 91-108 (2007) 733
darkness, born in	Stuckenbruck, 1 Enoch 91-108 (2007) 733
debt-slavery, suspension or annulment	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
dibelius, martin	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537
dio chrysostom	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
direct speech, as characteristic of fable	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 302
direct speech, as characteristic of luke	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 302
direct speech	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 302
disciples	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
dishonesty	Stuckenbruck, 1 Enoch 91-108 (2007) 733
dragon, see also serpent	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
dualism, dualist(ic)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
educated, erudite	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
education/paideia\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
elites, creditors	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
empire	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
ennoia	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
epistle, pastorals	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537, 566
epistle of diognetus	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 359
eschatology/eschatological, rewards	Stuckenbruck, 1 Enoch 91-108 (2007) 733
essenes (see also qumran)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
ethical reasoning, morally dubious characters	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 346, 377
ethical reasoning, of fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346, 377
ethical reasoning, of lower class	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346
ethical reasoning, of parables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 234
ethics	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
examples of, similarity among	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 6
exhortation	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
fable tellers, jesus as	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 279
faith	Wilson, The Sentences of Sextus (2012) 50
farmer fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 377
fiction	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
fluid	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
forgiveness	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
form criticism	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 299, 302, 320, 321, 322
friends	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
friendship	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
genre, bakhtinian approach to	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 346, 377
genre, formal approach to	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 299, 302, 320, 321, 322
genre, interpretation as guide to	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 432
genre	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 6, 339
gospel of luke\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
gospel of mark\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
gospel of the hebrews	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 359
gospel of thomas	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 258
greed	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348, 537
healing, health	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
hedonism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
hellenistic-roman world	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
hierocles	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
hillel, school of	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
hillel the elder	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
home	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
honour	Stuckenbruck, 1 Enoch 91-108 (2007) 733
hospitality	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
household, management	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
household	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225, 226
human fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 346, 377
humiliores	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
idealized cognitive models (ic m)	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
ignatius of antioch, gospels, use of	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 359
ignatius of antioch, literary project	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 359
ignatius of antioch, sources for collection	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 359
imperial	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
impossibility	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 377
inclusio	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
instruction, moral	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537
integration	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
intentionality	Wilson, The Sentences of Sextus (2012) 50
interpretation	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 432
jerusalem	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
jerusalem\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
jesus	Levison, The Greek Life of Adam and Eve (2023) 903
jesus (christ) (see also yeshu)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
jesus christ, in nt	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
jewish sects, mosess care	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
john, gospel of	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
journey, educational journey	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
judgment	Levison, The Greek Life of Adam and Eve (2023) 903
l material, aesopic connections in	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 249
l material, quotation of fables by jesus in	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 249
la donnée	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 320, 321, 322
laction de choix	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 320, 321, 322
laction finale	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 320, 321, 322
landowners, tenants	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
landowners	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
law and prophets	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 211
liberation	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 39
life of aesop	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 249
light	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
lights, generation of	Stuckenbruck, 1 Enoch 91-108 (2007) 733
lights, sons of	Stuckenbruck, 1 Enoch 91-108 (2007) 733
lights, versus darkness	Stuckenbruck, 1 Enoch 91-108 (2007) 733
lights	Stuckenbruck, 1 Enoch 91-108 (2007) 733
lion	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
local, politics	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
local	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
low wisdom fable as	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 279
lukan fable collection, absence in	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 506
lukan fable collection, aesthetic features of	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 471, 472, 473
lukan fable collection, catchphrases between fables in	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 471, 472, 473
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
lukan fable collection, style and vocabulary of	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 506
lukan fable collection, twin fables in	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 471, 472, 473
lukan fable collection	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 471, 472, 473, 506, 515
lukan speaking formula	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 432, 506
luke, gospel of	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
luke-acts\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
mammon	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
margins	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
mark, gospel of	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
metalepsis (metaleptic)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
metaphor	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537
metaphor\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
meticulousness	Wilson, The Sentences of Sextus (2012) 50
moses	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
mystery	Levison, The Greek Life of Adam and Eve (2023) 903
nan, action	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
nan, agency	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
nan, agora	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
nan, angel	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 39
nan, anthropology	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 39
nan, argumentation	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 39
nan, audience	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
narration, levels of	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346
narrative, lukan travel narrative/reisebericht	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
narrative metalepsis	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
narrator (narrative voice)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
nathans ewe lamb fable	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 279
neighbor	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
of jesus	Crabb, Luke/Acts and the End of History (2020) 117
of parable, direct speech and	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 302
of parable, expanding and condensing narratives	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 322
of parable, fable structure	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 320, 321, 322
of parable, pronomina indefinita	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 299
ouroboros	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
parable, of rich man	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 211
parable, of the dishonest steward	Stuckenbruck, 1 Enoch 91-108 (2007) 733
parable	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225
parable\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
parables, lost coin	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 258
parables, lost sheep	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 258, 261
parables, unjust steward	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 258, 261
parables, wheat and weeds	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 261
paradise	Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 237
paraenesis	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537
parent	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
passions	Wilson, The Sentences of Sextus (2012) 50
pastoral epistles	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537, 566
pastorals	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537, 566
paul	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
paul (saul)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
paul of tarsus\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
perfection	Wilson, The Sentences of Sextus (2012) 50
periodisation of history	Crabb, Luke/Acts and the End of History (2020) 117
peter	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 211
pharisees	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225, 226
phronimos φρονίµος, as tool of the weak	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346
phronimos φρονίµος, morality of	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346
phronimos φρονίµος	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346
pistis (sophia)	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
place	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225, 226
pleasure	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
pleonasm	Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 219
plot structure	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 320, 321, 322
politics	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
power, fable and	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346
praise/glorify	Stuckenbruck, 1 Enoch 91-108 (2007) 733
predestinarian/predeterminism	Stuckenbruck, 1 Enoch 91-108 (2007) 733
pride	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537
private	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225, 226
provincial	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
provincials, immigrants	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
pseudorealism	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 377
psychagogy	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
public	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225, 226
q, fables in	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 249
q-source	Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 359
rational fables, parables as	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 377
realism	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 234, 377
reality	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
rejection at nazareth and life of aesop	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 249
rent, remission'	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
responsibility	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
revolt/war, under nero (great ~)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
rome	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
rule/ruler	Levison, The Greek Life of Adam and Eve (2023) 903
réplique finale	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 320, 321, 322
scale	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
seriousness	Wilson, The Sentences of Sextus (2012) 50
serpent, other	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
serpent, ouroboros	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
sethians, sethianism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
shammai, school	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
shammai (see also subject index)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
shepherd fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 377
shimon ben pazzi, r.	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
sin	Wilson, The Sentences of Sextus (2012) 50
single point interpretation, failure of	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 432
sinlessness	Wilson, The Sentences of Sextus (2012) 50
sins (sinful, sinners)	Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
slave/slavery	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
slaves, slavery	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
social advancement	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
social decline	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
socially elevated	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
soliloquy, as characteristic of luke	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 302
sophia, see also prunicus, wisdom, zoe	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
soul, individual	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
source	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
source criticism	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 6, 471, 472, 473, 506, 515
space	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 211; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225, 226
spain, spanish	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
stock characters, underdogs	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 346
stoicism, oikonomia	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
stoicism, wise man	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
stoicism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566; Wilson, The Sentences of Sextus (2012) 50
stratification, social	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
strictness	Wilson, The Sentences of Sextus (2012) 50
style	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 506
subdivisions of fables by characters or possibility	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 377
subte	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 39
sun	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
synoptic gospels, parables in	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 258
tannaim (early rabbis), tannaic	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
taxes, custom, duty	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
taxes	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 80
teacher\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
textures, inner	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 39
the faithful	Wilson, The Sentences of Sextus (2012) 50
the soul	Wilson, The Sentences of Sextus (2012) 50
themes in the fable	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 346, 377
theon	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 377
time	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 225, 226
timothy	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537
tisτις (pronomina indefinita), as characteristic of luke	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 299
tisτις (pronomina indefinita), as fable genre marker	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 299
topos, topoi, covetousness	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
topos, topoi	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
torah	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
traditions\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
trickster fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346
tricksters	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346
twin fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 471, 472, 473
underdog characters	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 346
urban	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
villages	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
virtue	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566; Wilson, The Sentences of Sextus (2012) 50
wealth	Levison, The Greek Life of Adam and Eve (2023) 903; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537
wife	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
wise	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
πεπαιδευμένος\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
φρονίµος and	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346
ὁδός\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87