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Tiresias: The Ancient Mediterranean Religions Source Database



5833
Septuagint, 4 Maccabees, 7.1


nanFor like a most skilful pilot, the reason of our father Eleazar steered the ship of religion over the sea of the emotions


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

18 results
1. Hebrew Bible, Jonah, 1.5, 1.7-1.10, 1.14-1.16 (9th cent. BCE - 3rd cent. BCE)

1.5. וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃ 1.7. וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ לְכוּ וְנַפִּילָה גוֹרָלוֹת וְנֵדְעָה בְּשֶׁלְּמִי הָרָעָה הַזֹּאת לָנוּ וַיַּפִּלוּ גּוֹרָלוֹת וַיִּפֹּל הַגּוֹרָל עַל־יוֹנָה׃ 1.8. וַיֹּאמְרוּ אֵלָיו הַגִּידָה־נָּא לָנוּ בַּאֲשֶׁר לְמִי־הָרָעָה הַזֹּאת לָנוּ מַה־מְּלַאכְתְּךָ וּמֵאַיִן תָּבוֹא מָה אַרְצֶךָ וְאֵי־מִזֶּה עַם אָתָּה׃ 1.9. וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת־יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר־עָשָׂה אֶת־הַיָּם וְאֶת־הַיַּבָּשָׁה׃ 1.14. וַיִּקְרְאוּ אֶל־יְהוָה וַיֹּאמְרוּ אָנָּה יְהוָה אַל־נָא נֹאבְדָה בְּנֶפֶשׁ הָאִישׁ הַזֶּה וְאַל־תִּתֵּן עָלֵינוּ דָּם נָקִיא כִּי־אַתָּה יְהוָה כַּאֲשֶׁר חָפַצְתָּ עָשִׂיתָ׃ 1.15. וַיִּשְׂאוּ אֶת־יוֹנָה וַיְטִלֻהוּ אֶל־הַיָּם וַיַּעֲמֹד הַיָּם מִזַּעְפּוֹ׃ 1.16. וַיִּירְאוּ הָאֲנָשִׁים יִרְאָה גְדוֹלָה אֶת־יְהוָה וַיִּזְבְּחוּ־זֶבַח לַיהוָה וַיִּדְּרוּ נְדָרִים׃ 1.5. And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep." 1.7. And they said every one to his fellow: ‘Come, and let us cast lots, that we may know for whose cause this evil is upon us.’ So they cast lots, and the lot fell upon Jonah." 1.8. Then said they unto him: ‘Tell us, we pray thee, for whose cause this evil is upon us: what is thine occupation? and whence comest thou? what is thy country? and of what people art thou?’" 1.9. And he said unto them: ‘I am an Hebrew; and I fear the LORD, the God of heaven, who hath made the sea and the dry land.’" 1.10. Then were the men exceedingly afraid, and said unto him: ‘What is this that thou hast done?’ For the men knew that he fled from the presence of the LORD, because he had told them." 1.14. Wherefore they cried unto the LORD, and said: ‘We beseech Thee, O LORD, we beseech Thee, let us not perish for this man’s life, and lay not upon us innocent blood; for Thou, O LORD, hast done as it pleased Thee.’" 1.15. So they took up Jonah, and cast him forth into the sea; and the sea ceased from its raging." 1.16. Then the men feared the LORD exceedingly; and they offered a sacrifice unto the LORD, and made vows."
2. Hebrew Bible, Proverbs, 23.34 (9th cent. BCE - 3rd cent. BCE)

23.34. וְהָיִיתָ כְּשֹׁכֵב בְּלֶב־יָם וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל׃ 23.34. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast."
3. Hebrew Bible, 2 Kings, 2.12 (8th cent. BCE - 5th cent. BCE)

2.12. וֶאֱלִישָׁע רֹאֶה וְהוּא מְצַעֵק אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו וְלֹא רָאָהוּ עוֹד וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים׃ 2.12. And Elisha saw it, and he cried: ‘My father, my father, the chariots of Israel and the horsemen thereof! ’ And he saw him no more; and he took hold of his own clothes, and rent them in two pieces."
4. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

527e. and those the greatest of all—we are so sadly uneducated. Let us therefore take as our guide the doctrine now disclosed, which indicates to us that this way of life is best—to live and die in the practice alike of justice and of all other virtue. This then let us follow, and to this invite every one else; not that to which you trust yourself and invite me, for it is nothing worth, Callicles.
5. Anon., 1 Enoch, 101.5 (3rd cent. BCE - 2nd cent. BCE)

101.5. in sore trouble And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will
6. Cicero, On Duties, 1.150-1.151 (2nd cent. BCE - 1st cent. BCE)

1.150. Iam de artificiis et quaestibus, qui liberales habendi, qui sordidi sint, haec fere accepimus. Primum improbantur ii quaestus, qui in odia hominum incurrunt, ut portitorum, ut faeneratorum. Illiberales autem et sordidi quaestus mercennariorum omnium, quorum operae, non quorum artes emuntur; est enim in illis ipsa merces auctoramentum servitutis. Sordidi etiam putandi, qui mercantur a mercatoribus, quod statim vendant; nihil enim proficiant, nisi admodum mentiantur; nec vero est quicquam turpius vanitate. Opificesque omnes in sordida arte versantur; nec enim quicquam ingenuum habere potest officina. Minimeque artes eae probandae, quae ministrae sunt voluptatum: Cetárii, lanií, coqui, fartóres, piscatóres, ut ait Terentius; adde hue, si placet, unguentarios, saltatores totumque ludum talarium. 1.151. Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt. 1.150.  Now in regard to trades and other means of livelihood, which ones are to be considered becoming to a gentleman and which ones are vulgar, we have been taught, in general, as follows. First, those means of livelihood are rejected as undesirable which incur people's ill-will, as those of tax-gatherers and usurers. Unbecoming to a gentleman, too, and vulgar are the means of livelihood of all hired workmen whom we pay for mere manual labour, not for artistic skill; for in their case the very wage they receive is a pledge of their slavery. Vulgar we must consider those also who buy from wholesale merchants to retail immediately; for they would get no profits without a great deal of downright lying; and verily, there is no action that is meaner than misrepresentation. And all mechanics are engaged in vulgar trades; for no workshop can have anything liberal about it. Least respectable of all are those trades which cater for sensual pleasures: "Fishmongers, butchers, cooks, and poulterers, And fishermen," as Terence says. Add to these, if you please, the perfumers, dancers, and the whole corps de ballet. 1.151.  But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived — medicine and architecture, for example, and teaching — these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I have discussed this quite fully in my Cato Major, you will find there the material that applies to this point.
7. Septuagint, 1 Maccabees, 3.41 (2nd cent. BCE - 2nd cent. BCE)

3.41. When the traders of the region heard what was said to them, they took silver and gold in immense amounts, and fetters, and went to the camp to get the sons of Israel for slaves. And forces from Syria and the land of the Philistines joined with them.
8. Septuagint, 2 Maccabees, 8.34 (2nd cent. BCE - 2nd cent. BCE)

8.34. The thrice-accursed Nicanor, who had brought the thousand merchants to buy the Jews,'
9. Septuagint, Ecclesiasticus (Siracides), 26.29 (2nd cent. BCE - 2nd cent. BCE)

10. Septuagint, 4 Maccabees, 7.5, 7.9, 13.7 (2nd cent. BCE - 2nd cent. BCE)

7.9. You, father, strengthened our loyalty to the law through your glorious endurance, and you did not abandon the holiness which you praised, but by your deeds you made your words of divine philosophy credible. 13.7. o the seven-towered right reason of the youths, by fortifying the harbor of religion, conquered the tempest of the emotions.
11. Epictetus, Discourses, 3.22, 4.1.123 (1st cent. CE - 2nd cent. CE)

12. New Testament, Acts, 7.2, 22.1, 27.18-27.19 (1st cent. CE - 2nd cent. CE)

7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 22.1. Brothers and fathers, listen to the defense which I now make to you.
13. New Testament, Luke, 6.33, 6.41, 17.4 (1st cent. CE - 1st cent. CE)

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. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 17.4. If he sins against you seven times in the day, and seven times turns again, saying, 'I repent,' you shall forgive him.
14. New Testament, Mark, 3.33-3.35 (1st cent. CE - 1st cent. CE)

3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother.
15. New Testament, Matthew, 5.22-5.24, 5.47, 7.4-7.5, 12.48-12.50, 18.15, 18.21, 22.23-22.40, 23.9, 26.25-26.31, 26.33, 26.36-26.49 (1st cent. CE - 1st cent. CE)

5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 7.4. Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye? 7.5. You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. 12.48. But he answered him who spoke to him, "Who is my mother? Who are my brothers? 12.49. He stretched out his hand towards his disciples, and said, "Behold, my mother and my brothers! 12.50. For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother. 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.21. Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times? 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. 22.33. When the multitudes heard it, they were astonished at his teaching. 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. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 26.25. Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?"He said to him, "You said it. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom. 26.30. When they had sung a hymn, they went out to the Mount of Olives. 26.31. Then Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.' 26.33. But Peter answered him, "Even if all will be made to stumble because of you, I will never be made to stumble. 26.36. Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.38. Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 26.40. He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour? 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done. 26.43. He came again and found them sleeping, for their eyes were heavy. 26.44. He left them again, went away, and prayed a third time, saying the same words. 26.45. Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 26.46. Arise, let's be going. Behold, he who betrays me is at hand. 26.47. While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him. 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him.
16. Petronius Arbiter, Satyricon, 27-78, 26 (1st cent. CE - 1st cent. CE)

17. Petronius Arbiter, Satyricon, 27-78, 26 (1st cent. CE - 1st cent. CE)

18. Philostratus The Athenian, Life of Apollonius, 4.32 (2nd cent. CE

4.32. And about this time it happened that a certain youth of Lacedaemon was charged by his fellow citizens with violating the customs of his country. For though he was descended from Callicratidas who led the navy at the battle of Arginusae, yet he was devoted to seafaring and paid no attention to public affairs; but, instead of doing so, would sail off to Carthage or Sicily in the ships which he had had built. Apollonius then hearing that he was arraigned for this conduct, thought it a pity to desert the youth who had just fallen under the hand of justice, and said to him: My excellent fellow, why do you go about so full of anxiety and with such a gloomy air? A public prosecution, said the other, has been instituted against me, because I go in for seafaring and take no part in public affairs. And was your father or your grandfather a mariner? of course not, said the other; they were all of them chiefs of the gymnasium and Ephors and public guardians; Callicratidas, however, my ancestor, was a real admiral of the fleet. I suppose, said Apollonius, you hardly mean him of Arginusae fame? Yes, that fell in the naval action leading his fleet. Then, said Apollonius, your ancestor's mode of death has not given you any prejudice against a seafaring life? No, by Zeus, said the other, for it is not with a view to conducting battles by sea that I set sail. Well, and can you mention any rabble of people more wretched and ill-starred than merchants and skippers? In the first place they roam from sea to sea, looking for some market that is badly stocked; and then they sell and are sold, associating with factors and brokers, and they subject their own heads to the most unholy rate of interest in their hurry to get back to the principal; and if they do well, their ship has a lucky voyage, and they tell you a long story of how they never wrecked it either willingly or unwillingly; but if their gains do not balance their debts, they jump into their long boats and dash their ships on to the rocks, and make no bones as sailors of robbing others of their substance, pretending in the most blasphemous manner that it is an act of God. And even if the seafaring crowd who go on voyages be not so bad as I make them out to be; yet is there any shame worse than this, for a man who is a citizen of Sparta and the child of forbears who of old lived in the heart of Sparta, to secrete himself in the hold of a ship, oblivious of Lycurgus and Iphitus, thinking of nought but of cargoes and petty bills of lading? For if he thinks of nothing else, he might at least bear in mind that Sparta herself, so long as she stuck to the land, enjoyed a fame reaching to heaven; but when she began to covet the sea, she sank down and down, and was blotted out at last, not only on the sea but on the land as well. The young man was so overcome by these arguments, that he bowed his head to the earth and wept, because he heard he was so degenerate from his fathers; and he sold the ships by which he lived. And when Apollonius saw that he was restored to his senses and inclined to embrace a career on land, he led him before the Ephors and obtained his acquittal.


Subjects of this text:

subject book bibliographic info
abimelech/ebed-melech Allison, 4 Baruch (2018) 421
antiochus iv epiphanes Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
burial speech Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
callicles Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
commerce Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
cynics, philosophers / movement / philosophy Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
empire, roman Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
encomium Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
endurance Wilson, The Sentences of Sextus (2012) 357
father, title Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 83
graeco-roman, philosophical moral tradition Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
greed Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
hebrew bible Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
imperial cults Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
irony Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
jesus, discourses of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 83
jewish, law Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
jewish, world Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
kraybill, j. Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
martyrs Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
merchants Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
parallelism/repetition Allison, 4 Baruch (2018) 421
passions Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
philosophical, argumentation Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
piety Wilson, The Sentences of Sextus (2012) 357
possessions Wilson, The Sentences of Sextus (2012) 357
power Wilson, The Sentences of Sextus (2012) 357
prayer Wilson, The Sentences of Sextus (2012) 357
protreptic discourse Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
pythagoras Wilson, The Sentences of Sextus (2012) 357
pythagoreanism Wilson, The Sentences of Sextus (2012) 357
reason Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
sailors Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
seafarers Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
ship captain Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
stoicism Wilson, The Sentences of Sextus (2012) 357
teacher, διδάσκαλος Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 83
torah Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 157
trade Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
trade guilds Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
tyrants Wilson, The Sentences of Sextus (2012) 357
tyre, destruction of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
virtue' Wilson, The Sentences of Sextus (2012) 357
wealth, critique of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205