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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 16.8


καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν.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.


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

48 results
1. Hebrew Bible, Song of Songs, 2.14 (9th cent. BCE - 3rd cent. BCE)

2.14. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃ 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’
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, Exodus, 21.10 (9th cent. BCE - 3rd cent. BCE)

21.10. If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish."
5. Hebrew Bible, Genesis, 3.1, 41.33, 41.39 (9th cent. BCE - 3rd cent. BCE)

3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 41.33. וְעַתָּה יֵרֶא פַרְעֹה אִישׁ נָבוֹן וְחָכָם וִישִׁיתֵהוּ עַל־אֶרֶץ מִצְרָיִם׃ 41.39. וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת־כָּל־זֹאת אֵין־נָבוֹן וְחָכָם כָּמוֹךָ׃ 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 41.33. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt." 41.39. And Pharaoh said unto Joseph: ‘Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou."
6. Hebrew Bible, Proverbs, 5.19, 15.12 (9th cent. BCE - 3rd cent. BCE)

5.19. אַיֶּלֶת אֲהָבִים וְיַעֲלַת־חֵן דַּדֶּיהָ יְרַוֻּךָ בְכָל־עֵת בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד׃ 15.12. לֹא יֶאֱהַב־לֵץ הוֹכֵחַ לוֹ אֶל־חֲכָמִים לֹא יֵלֵךְ׃ 5.19. A lovely hind and a graceful doe, Let her breasts satisfy thee at all times; With her love be thou ravished always." 15.12. A scorner loveth not to be reproved; He will not go unto the wise."
7. Hebrew Bible, Psalms, 22 (9th cent. BCE - 3rd cent. BCE)

8. 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;"
9. 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."
10. 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."
11. Aesop, Fables, 314 (7th cent. BCE - 6th cent. BCE)

12. Aeschines, Against Ctesiphon, 78 (4th cent. BCE - 4th cent. BCE)

13. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)

14. 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
15. Dead Sea Scrolls, Damascus Covenant, 6.15 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, War Scroll, 1.1-1.2 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.15 (2nd cent. BCE - 1st cent. CE)

18. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE)

19. Hebrew Bible, Daniel, 2.21 (2nd cent. BCE - 2nd cent. BCE)

2.21. וְהוּא מְהַשְׁנֵא עִדָּנַיָּא וְזִמְנַיָּא מְהַעְדֵּה מַלְכִין וּמְהָקֵים מַלְכִין יָהֵב חָכְמְתָא לְחַכִּימִין וּמַנְדְּעָא לְיָדְעֵי בִינָה׃ 2.21. And He changeth the times and the seasons; He removeth kings, and setteth up kings; He giveth wisdom unto the wise, And knowledge to them that know understanding;"
20. Philodemus, De Oeconomia, 14.9-14.15 (2nd cent. BCE - 1st cent. BCE)

21. Septuagint, Ecclesiasticus (Siracides), 11.20 (2nd cent. BCE - 2nd cent. BCE)

22. Septuagint, Judith, 10.3-10.5, 12.12 (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. 12.12. For it will be a disgrace if we let such a woman go without enjoying her company, for if we do not embrace her she will laugh at us.
23. Augustus, Res Gestae Divi Augusti, 35 (1st cent. BCE - 1st cent. CE)

24. 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;
25. 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.
26. 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.
27. 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
28. Josephus Flavius, Jewish Antiquities, 2.236 (1st cent. CE - 1st cent. CE)

29. New Testament, 1 Corinthians, 4.1-4.2, 4.10, 5.10, 9.17, 10.15 (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. 4.10. We are fools for Christ's sake, but you are wisein Christ. We are weak, but you are strong. You have honor, but we havedishonor. 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. 10.15. I speak as to wise men. Judge what I say.
30. New Testament, 1 Thessalonians, 5.1-5.3, 5.5, 5.12 (1st cent. CE - 1st cent. CE)

5.1. But concerning the times and the seasons, brothers, you have no need that anything be written to you. 5.2. For you yourselves know well that the day of the Lord comes like a thief in the night. 5.3. For when they are saying, "Peace and safety," then sudden destruction will come on them, like birth pains on a pregt woman; and they will in no way escape. 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
31. New Testament, 1 Timothy, 3.2-3.7 (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.
32. New Testament, 2 Peter, 3.3-3.9 (1st cent. CE - 1st cent. CE)

3.3. knowing this first, that in the last days mockers will come, walking after their own lusts 3.4. and saying, "Where is the promise of his coming? For, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation. 3.5. For this they willfully forget, that there were heavens from of old, and an earth formed out of water and amid water, by the word of God; 3.6. by which means the world that then was, being overflowed with water, perished. 3.7. But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men. 3.8. But don't forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. 3.9. The Lord is not slow concerning his promise, as some count slowness; but is patient with us, not wishing that any should perish, but that all should come to repentance.
33. New Testament, 2 Corinthians, 6.14-6.15 (1st cent. CE - 1st cent. CE)

34. New Testament, 2 Thessalonians, 2.1-2.6 (1st cent. CE - 1st cent. CE)

2.1. Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you 2.2. not to be quickly shaken in your mind, nor yet be troubled, either by spirit, or by word, or by letter as from us, saying that the day of Christ had come. 2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction 2.4. he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God. 2.5. Don't you remember that, when I was still with you, I told you these things? 2.6. Now you know what is restraining him, to the end that he may be revealed in his own season.
35. New Testament, Acts, 13.39, 17.27, 17.31, 20.11, 21.6-21.10, 24.26 (1st cent. CE - 2nd cent. CE)

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. 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 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. 24.26. He hoped that way that money would be given to him by Paul, that he might release him. Therefore also he sent for him more often, and talked with him.
36. New Testament, Apocalypse, 20.1-20.7, 20.11-20.12 (1st cent. CE - 1st cent. CE)

20.1. I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time. 20.4. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years. 20.5. The rest of the dead didn't live until the thousand years were finished. This is the first resurrection. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 20.7. And after the thousand years, Satan will be released from his prison 20.11. I saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. There was found no place for them. 20.12. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works.
37. 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.
38. New Testament, Galatians, 2.17, 4.2 (1st cent. CE - 1st cent. CE)

2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 4.2. but isunder guardians and stewards until the day appointed by the father.
39. New Testament, Hebrews, 12.23 (1st cent. CE - 1st cent. CE)

12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect
40. New Testament, Romans, 3.6, 11.25, 12.8, 12.16, 16.1-16.2, 16.23 (1st cent. CE - 1st cent. CE)

3.6. May it never be! For then how will God judge the world? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 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. 12.16. Be of the same mind one toward another. Don't set your mind on high things, but associate with the humble. Don't be wise in your own conceits. 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.
41. 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;
42. 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.
43. New Testament, Luke, 2.1-2.2, 3.1-3.2, 4.16-4.30, 5.30-5.32, 6.20-6.36, 7.36-7.50, 9.20-9.21, 9.58, 10.4, 10.19, 10.25-10.37, 11.5-11.10, 11.24, 12.13-12.21, 12.33-12.38, 12.42, 13.6, 13.9, 13.23-13.24, 13.27-13.29, 13.31-13.33, 14.7-14.11, 14.15-14.24, 14.33, 14.35, 15.7-15.32, 16.1-16.7, 16.9-16.13, 16.16, 16.18-16.31, 17.7-17.10, 18.1-18.14, 18.22, 18.30, 19.2-19.10, 19.26, 20.34-20.35, 23.6-23.7, 24.14-24.15, 24.25, 24.37-24.40 (1st cent. CE - 1st cent. CE)

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. 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 9.58. Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has no place to lay his head. 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. 11.24. The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, 'I will turn back to my house from which I came out.' 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? 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.' 14.33. So therefore whoever of you who doesn't renounce all that he has, he can't be my disciple. 14.35. It is fit neither for the soil nor for the manure pile. It is thrown out. He who has ears to hear, let him hear. 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.' 16.1. 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. 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.' 16.9. 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. 16.16. 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. 18.30. who will not receive many times more in this time, and in the world to come, eternal life. 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. 19.26. 'For I tell you that to everyone who has, will more be given; but from him who doesn't have, even that which he has will be taken away from him. 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. 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. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 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.
44. New Testament, Mark, 2.1-2.12, 2.15, 2.19, 4.19, 8.31, 9.31, 9.37, 10.30, 10.32-10.34, 12.18-12.34, 13.26, 13.29, 14.55 (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. 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 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. 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying 12.19. Teacher, Moses wrote to us, 'If a man's brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.' 12.20. There were seven brothers. The first took a wife, and dying left no offspring. 12.21. The second took her, and died, leaving no children behind him. The third likewise; 12.22. and the seven took her and left no children. Last of all the woman also died. 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife. 12.24. Jesus answered them, "Isn't this because you are mistaken, not knowing the Scriptures, nor the power of God? 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' 12.27. He is not the God of the dead, but of the living. You are therefore badly mistaken. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none.
45. New Testament, Matthew, 5.45, 6.19-6.21, 6.24, 7.7-7.8, 7.24, 8.20, 10.16, 11.12-11.13, 12.32, 13.22, 18.11-18.14, 18.23-18.35, 20.1-20.16, 21.31, 22.7, 22.9, 22.11-22.14, 22.23-22.32, 22.34-22.46, 24.1-24.3, 24.43-24.51, 25.4, 25.8-25.9, 25.19 (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. 7.7. Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 8.20. Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head. 10.16. Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 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. 12.32. Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come. 13.22. What was sown among the thorns, this is he who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. 18.11. For the Son of Man came to save that which was lost. 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. 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.' 22.25. Now there were with us seven brothers. The first married and died, and having no seed left his wife to his brother. 22.26. In like manner the second also, and the third, to the seventh. 22.27. After them all, the woman died. 22.28. In the resurrection therefore, whose wife will she be of the seven? For they all had her. 22.29. But Jesus answered them, "You are mistaken, not knowing the Scriptures, nor the power of God. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 22.31. But concerning the resurrection of the dead, haven't you read that which was spoken to you by God, saying 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living. 22.34. But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 22.35. One of them, a lawyer, asked him a question, testing him. 22.36. Teacher, which is the greatest commandment in the law? 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments. 22.41. Now while the Pharisees were gathered together, Jesus asked them a question 22.42. saying, "What do you think of the Christ? Whose son is he?"They said to him, "of David. 22.43. He said to them, "How then does David in the Spirit call him Lord, saying 22.44. 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?' 22.45. If then David calls him Lord, how is he his son? 22.46. No one was able to answer him a word, neither dared any man from that day forth ask him any more questions. 24.1. Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down. 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? 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. 25.4. but the wise took oil in their vessels with their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them.
46. Plutarch, Comparison of Aristides And Cato, 3.2 (1st cent. CE - 2nd cent. CE)

47. Anon., Pistis Sophia, 2.66-2.67, 3.126, 4.136 (3rd cent. CE - 4th cent. CE)

48. Tyconius, Liber Regularum, 2.6, 4.11 (4th cent. CE - 4th cent. CE)



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
adam, eves lord (master), as Levison, The Greek Life of Adam and Eve (2023) 499
adultery Levison, The Greek Life of Adam and Eve (2023) 499
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) 473, 474
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, relevance of fable features for Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 490
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) 490
among parable scholars Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 234
animals, as fable characters Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 351
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
apocalyptic Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 435, 436
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
authorial presence in fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 279
authority Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
babylon Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
beasley-murray g.r. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 137
blending of narrative voices/worlds Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
carnalis, carnal Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
characterization, in fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 345, 346, 351, 356, 377
characterization of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 279, 422
characters Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 345, 346, 351, 356, 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
classical modern interpretation Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 234
commerce Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
community Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
conceptuality/conceptualization Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
confrontation Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
contents of, source critical value of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 490
conuenire, to pertain Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
covenant Levison, The Greek Life of Adam and Eve (2023) 499
covetousness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
craftiness, teacher, as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 422
creating new lessons, examples in luke Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 407, 408
creating new lessons, form and style Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 407, 408
critical spatiality Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
curse, eve, of Levison, The Greek Life of Adam and Eve (2023) 499
daniel, book of Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 137
daniel Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
darkness, angel of Stuckenbruck, 1 Enoch 91-108 (2007) 733
darkness, born in Stuckenbruck, 1 Enoch 91-108 (2007) 733
dead sea scrolls Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 435, 436, 437
debt-slavery, suspension or annulment Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
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
discernment Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
dishonesty Stuckenbruck, 1 Enoch 91-108 (2007) 733
division Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
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
ecclesia bipertita, bipartite church Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
ecclesiology Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
education/paideia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
education in antiquity, fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 422
elites, creditors Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 105
embedding fables into narratives Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 422
empire Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
enablement Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
epimythium Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 422
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 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
eschatology Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 435, 436
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, 345, 346, 351, 356, 377
ethical reasoning, of fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 345, 346, 351, 356, 377
ethical reasoning, of l fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 408
ethical reasoning, of lower class Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 345, 346, 351, 356
ethical reasoning, of parables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 234
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
fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 438
faith xiii Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
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
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) 302, 320, 321, 322
fruit Levison, The Greek Life of Adam and Eve (2023) 499
fullness of time Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 137
general Crabb, Luke/Acts and the End of History (2020) 119
genre, bakhtinian approach to Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 345, 346, 351, 356, 377
genre, formal approach to Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 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) 407, 408, 415, 422, 432, 433, 434, 435, 436, 437, 438
genre Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 6, 339, 438
god fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 436
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
greed Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
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
holy spirit xiv Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
honour Stuckenbruck, 1 Enoch 91-108 (2007) 733
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)" 226
human fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 345, 346, 351, 356, 377
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
injustice in fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 351, 356
inside Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
interpolation Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 438
interpretation, multiple morals Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 422
interpretation Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 407, 408, 415, 422, 432, 433, 434, 435, 436, 437, 438
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) 499, 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 Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
life of aesop Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 249
light Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195; 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, aesthetic features of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 473, 474
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) 473, 474
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, ethics of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 408
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) 490
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) 473, 474
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 473, 474, 490, 515
lukan speaking formula Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 432
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
meaning Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
membership Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
metalepsis (metaleptic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
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; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
nan, action Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
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
narration, levels of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346, 415
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
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
ouroboros Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 90
outside Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
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
parable\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
paradise Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 237
parent Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 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
perception Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
periodisation of history Crabb, Luke/Acts and the End of History (2020) 117, 119, 345
peter Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 211
pharaoh Levison, The Greek Life of Adam and Eve (2023) 499
pharisees Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
philo of alexandria Crabb, Luke/Acts and the End of History (2020) 119
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) 345, 346, 351, 356
phronimos φρονίµος, morality of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 345, 346, 351, 356
phronimos φρονίµος Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 345, 346, 351, 356, 437, 438
physiologus Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 433, 434, 435
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)" 226
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
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) 345, 346, 351, 356
praise/glorify Stuckenbruck, 1 Enoch 91-108 (2007) 733
predestinarian/predeterminism Stuckenbruck, 1 Enoch 91-108 (2007) 733
private Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
promise Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
prophecy Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
provincial Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
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)" 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
reader orientation, of fable Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 415
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
sacred Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
sapientia, wisdom Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
scale Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
scribal activity Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 438
septuagint Crabb, Luke/Acts and the End of History (2020) 119
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
sex/sexual Levison, The Greek Life of Adam and Eve (2023) 499
shame Levison, The Greek Life of Adam and Eve (2023) 499
shamelessness Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 345
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
shift from promythium, source critical value of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 490
shimon ben pazzi, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
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, 433, 434, 435, 436, 437, 438
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
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, 473, 474, 490, 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)" 226
stock characters, underdogs Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 345, 346, 351, 356
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
style Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 490
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
talking animals Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 351
tannaim (early rabbis), tannaic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 425
teacher\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
temporal terminology\n, αἰών Crabb, Luke/Acts and the End of History (2020) 119, 345
temporal terminology\n, καιρός Crabb, Luke/Acts and the End of History (2020) 119
temporal terminology\n, χρόνος Crabb, Luke/Acts and the End of History (2020) 119
textures, inner Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 39
themes in the fable Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 345, 346, 351, 356, 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)" 226
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
tree, fruit of Levison, The Greek Life of Adam and Eve (2023) 499
trickster fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 345, 346, 351, 356
tricksters Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 345, 346, 351, 356
truth Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
twin fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 473, 474
two-age framework Crabb, Luke/Acts and the End of History (2020) 119
underdog characters Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 339, 345, 346, 351, 356
universality Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 195
urban Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 226
vice and virtue Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 408, 434
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
wealth Levison, The Greek Life of Adam and Eve (2023) 903
wenham d. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 137
western text Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 438
wife Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 566