Tiresias: The Ancient Mediterranean Religions Source Database

8257

New Testament, Mark, 4.34-4.41
χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατʼ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς ἐπέλυεν πάντα. Without a parable he didn't speak to them; but privately to his own disciples he explained all things.
Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης Διέλθωμεν εἰς τὸ πέραν. On that day, when evening had come, he said to them, "Let's go over to the other side.
καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῷ πλοίῳ, καὶ ἄλλα πλοῖα ἦν μετʼ αὐτοῦ. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him.
καὶ γίνεται λαῖλαψ μεγάλη ἀνέμου, καὶ τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε ἤδη γεμίζεσθαι τὸ πλοῖον. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled.
καὶ αὐτὸς ἦν ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον καθεύδων· καὶ ἐγείρουσιν αὐτὸν καὶ λέγουσιν αὐτῷ Διδάσκαλε, οὐ μέλει σοι ὅτι ἀπολλύμεθα; He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying?
καὶ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ εἶπεν τῇ θαλάσσῃ Σιώπα, πεφίμωσο. καὶ ἐκόπασεν ὁ ἄνεμος, καὶ ἐγένετο γαλήνη μεγάλη. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm.
καὶ εἶπεν αὐτοῖς Τί δειλοί ἐστε; οὔπω ἔχετε πίστιν; He said to them, "Why are you so afraid? How is it that you have no faith?
καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ; They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?

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

6 results
1. New Testament, Colossians, 4.9-4.11 (1st cent. CE - 1st cent. CE) 4.9. together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. 4.10. Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him") 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me.
2. New Testament, John, 21.1-21.3 (1st cent. CE - 1st cent. CE) 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing.
3. New Testament, Luke, 5.7, 6.39, 6.47, 7.1, 8.4-8.10, 10.30-10.35, 11.44, 13.10, 14.1, 15.3, 17.11 (1st cent. CE - 1st cent. CE) 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 8.5. The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 8.6. Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 8.7. Other fell amid the thorns, and the thorns grew with it, and choked it. 8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear! 8.9. Then his disciples asked him, "What does this parable mean? 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 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.' 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 13.10. He was teaching in one of the synagogues on the Sabbath day. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 15.3. He told them this parable. 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee.
4. New Testament, Mark, 1.22, 1.23, 1.25, 1.28, 1.40, 1.44, 1.45, 2.15, 2.16, 2.23, 3.7, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.31, 3.32, 3.33, 3.34, 3.35, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 5.7, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.31, 5.38, 5.39, 5.40, 5.41, 5.43, 6.1, 6.5, 6.6, 6.7, 6.29, 6.30, 6.31, 6.35, 6.37, 6.41, 6.45, 6.47, 6.48, 6.49, 6.50, 6.51, 6.52, 7.2, 7.5, 7.17, 7.18, 7.36, 8.1, 8.4, 8.10, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.23, 8.27, 8.27-9.1, 8.31, 8.33, 8.34, 9.2, 9.4, 9.7, 9.14, 9.19, 9.25, 9.28, 9.29, 9.30, 9.31, 9.32, 9.35, 9.38, 9.39, 9.40, 9.41, 10.10, 10.13, 10.16, 10.28, 10.29, 10.30, 10.31, 10.32, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.46, 10.47, 10.48, 10.52, 11.1, 11.2, 11.3, 11.11, 11.14, 11.19, 12.13, 12.43, 13.1, 13.3, 13.9, 13.10, 13.11, 13.12, 13.13, 14.1, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.12, 14.13, 14.14, 14.15, 14.16, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.32, 14.33, 14.34, 14.35, 14.36, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 14.47, 14.48, 14.49, 14.50, 15.2, 15.3, 15.16, 15.17, 15.20, 15.21, 15.22, 15.23, 15.24, 15.29, 15.30, 15.31, 15.32, 15.39, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8 (1st cent. CE - 1st cent. CE) 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes.
5. New Testament, Matthew, 7.24, 8.5, 8.27, 9.30, 9.32, 12.22-12.23, 13.13, 13.33 (1st cent. CE - 1st cent. CE) 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. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 9.30. Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this. 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David? 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened.
6. Origen, Against Celsus, 2.48, 3.60, 6.6 (3rd cent. CE - 3rd cent. CE) 2.48. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that we deemed Jesus to be the Son of God, because he healed the lame and the blind. And he adds: Moreover, as you assert, he raised the dead. That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart. And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz., the daughter of the ruler of the synagogue (of whom I know not why He said, She is not dead, but sleeps, stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the Gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the inner man, as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons. 3.60. And as we teach, moreover, that wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin, Wisdom 1:4 we say, Whoever has clean hands, and therefore lifts up holy hands to God, and by reason of being occupied with elevated and heavenly things, can say, The lifting up of my hands is as the evening sacrifice, let him come to us; and whoever has a wise tongue through meditating on the law of the Lord day and night, and by reason of habit has his senses exercised to discern between good and evil, let him have no reluctance in coming to the strong and rational sustece which is adapted to those who are athletes in piety and every virtue. And since the grace of God is with all those who love with a pure affection the teacher of the doctrines of immortality, whoever is pure not only from all defilement, but from what are regarded as lesser transgressions, let him be boldly initiated in the mysteries of Jesus, which properly are made known only to the holy and the pure. The initiated of Celsus accordingly says, Let him whose soul is conscious of no evil come. But he who acts as initiator, according to the precepts of Jesus, will say to those who have been purified in heart, He whose soul has, for a long time, been conscious of no evil, and especially since he yielded himself to the healing of the word, let such an one hear the doctrines which were spoken in private by Jesus to His genuine disciples. Therefore in the comparison which he institutes between the procedure of the initiators into the Grecian mysteries, and the teachers of the doctrine of Jesus, he does not know the difference between inviting the wicked to be healed, and initiating those already purified into the sacred mysteries! 6.6. Seeing, however, that Celsus quotes from an epistle of Plato another statement to the following effect, viz.: If it appeared to me that these matters could be adequately explained to the multitude in writing and in oral address, what nobler pursuit in life could have been followed by me, than to commit to writing what was to prove of such advantage to human beings, and to lead the nature of all men onwards to the light?- let us then consider this point briefly, viz., whether or not Plato were acquainted with any doctrines more profound than are contained in his writings, or more divine than those which he has left behind him, leaving it to each one to investigate the subject according to his ability, while we demonstrate that our prophets did know of greater things than any in the Scriptures, but which they did not commit to writing. Ezekiel, e.g., received a roll, written within and without, in which were contained lamentations, and songs, and denunciations; but at the command of the Logos he swallowed the book, in order that its contents might not be written, and so made known to unworthy persons. John also is recorded to have seen and done a similar thing. Nay, Paul even heard unspeakable words, which it is not lawful for a man to utter. And it is related of Jesus, who was greater than all these, that He conversed with His disciples in private, and especially in their sacred retreats, concerning the Gospel of God; but the words which He uttered have not been preserved, because it appeared to the evangelists that they could not be adequately conveyed to the multitude in writing or in speech. And if it were not tiresome to repeat the truth regarding these illustrious individuals, I would say that they saw better than Plato (by means of the intelligence which they received by the grace of God), what things were to be committed to writing, and how this was to be done, and what was by no means to be written to the multitude, and what was to be expressed in words, and what was not to be so conveyed. And once more, John, in teaching us the difference between what ought to be committed to writing and what not, declares that he heard seven thunders instructing him on certain matters, and forbidding him to commit their words to writing.

Subjects of this text:

subject	book bibliographic info
absence before jesus,,as fable	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
alexander	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
ambrose of milan	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 34
apokrypha	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29
apostle	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
authorial presence in fables	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
baptism	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
barnaban source	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
celsus	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 34
characterization of	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
church(es)	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 124
community	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
craftiness,slave,as	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
craftiness,teacher,as	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
cyril of jerusalem	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 34
death	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
defining parable	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
demons	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
disciplina arcani	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29
dromena	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29
eikōnεἴκων	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
essenes	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29
exorcism	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
exorcisms/exorcise/exorcists/exorcistic	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 124
fable tellers,jesus as	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
father,child relationship	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
father	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
fox meshalim,not referring to parable in hebrew bible	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
genre	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
gentiles	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
god,children of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
god,kingdom of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
god,will of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
greek syntax,verb tense usage	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 140
greek syntax,word order	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 140
heal/healers/healings	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 124
hebrew bible,lack of true parables in	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
james	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
jesus	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29, 34
judaism	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29
kingdom,of priests	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
legomena	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29
lords prayer,content of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
lords prayer,didactic of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
lords prayer,function of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
lords prayer,hermeneutics of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
magdalene source	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
mark,disciples	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 96
mark,discipleship	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 96, 102, 103
mark,linguistic usage	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 140
mark,suffering	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 102, 103
mark	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 700
mark (gospel writer and gospel)	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
matthew,distinctives of	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 104
miracles,witnesses	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 700
miracles/miraculous/miracle-workers	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 124
muhammad	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
mysteries,christian	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29, 34
mysteries	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29
origen	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 34; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 124
parable scholarship,history of,fable confused for parable in	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
parable scholarship,history of,implausibility of status quaestionis	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
parables	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 700
parabolē παραβολή,as equivalent for mashal	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
parabolē παραβολή,as parable	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
parabolē παραβολή,gospel of luke usage of	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
parabolē παραβολή,parable theory and	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
parabolē παραβολή,referring to fables	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
parabolē παραβολή,referring to many genres	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
paul/pauline	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 124
peter	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
petitions of the lords prayer,second	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
petitions of the lords prayer,third	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 223
phaedrus,slavery and	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
plato	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 34
proverb	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
purity/impurity	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
pythagoras	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29
pythagoreans	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29
q	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
riddle	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203, 267
sea of galilee	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
secret,messianic	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 700
secret,teaching	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 700
septuagint	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
shunning or embracing the genre	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
simon of cyrene	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
slavery,context of fable	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
talmud	Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 29
twelve,the	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263
woman/women'	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 263