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Tiresias: The Ancient Mediterranean Religions Source Database



673
Septuagint, Ecclesiasticus (Siracides), 26.29
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Intertexts (texts cited often on the same page as the searched text):

19 results
1. Hebrew Bible, Deuteronomy, 21.6-21.7 (9th cent. BCE - 3rd cent. BCE)

21.6. וְכֹל זִקְנֵי הָעִיר הַהִוא הַקְּרֹבִים אֶל־הֶחָלָל יִרְחֲצוּ אֶת־יְדֵיהֶם עַל־הָעֶגְלָה הָעֲרוּפָה בַנָּחַל׃ 21.7. וְעָנוּ וְאָמְרוּ יָדֵינוּ לֹא שפכה [שָׁפְכוּ] אֶת־הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ׃ 21.6. And all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley." 21.7. And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it."
2. Hebrew Bible, Job, 5.17-5.18, 5.22-5.27 (9th cent. BCE - 3rd cent. BCE)

5.17. הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל־תִּמְאָס׃ 5.18. כִּי הוּא יַכְאִיב וְיֶחְבָּשׁ יִמְחַץ וידו [וְיָדָיו] תִּרְפֶּינָה׃ 5.22. לְשֹׁד וּלְכָפָן תִּשְׂחָק וּמֵחַיַּת הָאָרֶץ אַל־תִּירָא׃ 5.23. כִּי עִם־אַבְנֵי הַשָּׂדֶה בְרִיתֶךָ וְחַיַּת הַשָּׂדֶה הָשְׁלְמָה־לָךְ׃ 5.24. וְיָדַעְתָּ כִּי־שָׁלוֹם אָהֳלֶךָ וּפָקַדְתָּ נָוְךָ וְלֹא תֶחֱטָא׃ 5.25. וְיָדַעְתָּ כִּי־רַב זַרְעֶךָ וְצֶאֱצָאֶיךָ כְּעֵשֶׂב הָאָרֶץ׃ 5.26. תָּבוֹא בְכֶלַח אֱלֵי־קָבֶר כַּעֲלוֹת גָּדִישׁ בְּעִתּוֹ׃ 5.27. הִנֵּה־זֹאת חֲקַרְנוּהָ כֶּן־הִיא שְׁמָעֶנָּה וְאַתָּה דַע־לָךְ׃ 5.17. Behold, happy is the man whom God correcteth; Therefore despise not thou the chastening of the Almighty." 5.18. For He maketh sore, and bindeth up; He woundeth, and His hands make whole." 5.22. At destruction and famine thou shalt laugh; Neither shalt thou be afraid of the beasts of the earth." 5.23. For thou shalt be in league with the stones of the field; And the beasts of the field shall be at peace with thee." 5.24. And thou shalt know that thy tent is in peace; And thou shalt visit thy habitation, and shalt miss nothing." 5.25. Thou shalt know also that thy seed shall be great, And thine offspring as the grass of the earth." 5.26. Thou shalt come to thy grave in a ripe age, Like as a shock of corn cometh in in its season." 5.27. Lo this, we have searched it, So it is; hear it, and know thou it for thy good."
3. 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."
4. Hebrew Bible, Proverbs, 1.6, 6.19, 16.5, 23.34, 30.18-30.19 (9th cent. BCE - 3rd cent. BCE)

1.6. לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידֹתָם׃ 6.19. יָפִיחַ כְּזָבִים עֵד שָׁקֶר וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים׃ 16.5. תּוֹעֲבַת יְהוָה כָּל־גְּבַהּ־לֵב יָד לְיָד לֹא יִנָּקֶה׃ 23.34. וְהָיִיתָ כְּשֹׁכֵב בְּלֶב־יָם וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל׃ 30.18. שְׁלֹשָׁה הֵמָּה נִפְלְאוּ מִמֶּנִּי וארבע [וְאַרְבָּעָה] לֹא יְדַעְתִּים׃ 30.19. דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמַיִם דֶּרֶךְ נָחָשׁ עֲלֵי צוּר דֶּרֶךְ־אֳנִיָּה בְלֶב־יָם וְדֶרֶךְ גֶּבֶר בְּעַלְמָה׃ 1.6. To understand a proverb, and a figure; The words of the wise, and their dark sayings." 6.19. A false witness that breatheth out lies, And he that soweth discord among brethren." 16.5. Every one that is proud in heart is an abomination to the LORD; My hand upon it! he shall not be unpunished." 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." 30.18. There are three things which are too wonderful for me, Yea, four which I know not:" 30.19. The way of an eagle in the air; The way of a serpent upon a rock; The way of a ship in the midst of the sea; And the way of a man with a young woman."
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), 9.10-9.16, 11.10, 25.7-25.11, 26.5-26.9, 26.28, 31.5, 39.3, 50.25-50.26 (2nd cent. BCE - 2nd cent. BCE)

9.11. Do not envy the honors of a sinner,for you do not know what his end will be. 9.12. Do not delight in what pleases the ungodly;remember that they will not be held guiltless as long as they live. 9.13. Keep far from a man who has the power to kill,and you will not be worried by the fear of death. But if you approach him, make no misstep,lest he rob you of your life. Know that you are walking in the midst of snares,and that you are going about on the city battlements. 9.14. As much as you can, aim to know your neighbors,and consult with the wise. 9.15. Let your conversation be with men of understanding,and let all your discussion be about the law of the Most High. 9.16. Let righteous men be your dinner companions,and let your glorying be in the fear of the Lord. 25.7. With nine thoughts I have gladdened my heart,and a tenth I shall tell with my tongue:a man rejoicing in his children;a man who lives to see the downfall of his foes; 25.8. happy is he who lives with an intelligent wife,and he who has not made a slip with his tongue,and he who has not served a man inferior to himself; 25.9. happy is he who has gained good sense,and he who speaks to attentive listeners. 25.11. The fear of the Lord surpasses everything;to whom shall be likened the one who holds it fast? 26.5. of three things my heart is afraid,and of a fourth I am frightened:The slander of a city, the gathering of a mob,and false accusation -- all these are worse than death. 26.6. There is grief of heart and sorrow when a wife is envious of a rival, and a tongue-lashing makes it known to all. 26.7. An evil wife is an ox yoke which chafes;taking hold of her is like grasping a scorpion. 26.8. There is great anger when a wife is drunken;she will not hide her shame. 26.9. A wifes harlotry shows in her lustful eyes,and she is known by her eyelids. 26.28. At two things my heart is grieved,and because of a third anger comes over me:a warrior in want through poverty,and intelligent men who are treated contemptuously;a man who turns back from righteousness to sin -- the Lord will prepare him for the sword! 31.5. He who loves gold will not be justified,and he who pursues money will be led astray by it. 39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 50.26. Those who live on Mount Seir, and the Philistines,and the foolish people that dwell in Shechem.
10. Septuagint, 4 Maccabees, 7.1 (2nd cent. BCE - 2nd cent. BCE)

7.1. For like a most skilful pilot, the reason of our father Eleazar steered the ship of religion over the sea of the emotions
11. Anon., Sibylline Oracles, 3.573, 3.591-3.593, 4.163-4.170 (1st cent. BCE - 5th cent. CE)

3.573. O sign of Cyprus, may an earthquake waste 3.591. But when from Italy shall come a man 3.592. A spoiler, then, Laodicea, thou 3.593. Beautiful city of the Carian 4.163. Who having burned the temple of Solyma 4.164. And having slaughtered many of the Jews 4.165. 165 Shall destruction on their great broad land. 4.166. And then too shall an earthquake overthrow 4.167. Both Salamis and Paphos, when dark water 4.168. Shall dash o'er Cyprus washed by many a wave. 4.169. But when from deep cleft of Italian land 4.170. 170 Fire shall come flashing forth in the broad heaven
12. Philo of Alexandria, On The Special Laws, 2.56, 2.58, 2.61-2.62 (1st cent. BCE - 1st cent. CE)

2.56. But after this continued and uninterrupted festival which thus lasts through all time, there is another celebrated, namely, that of the sacred seventh day after each recurring interval of six days, which some have denominated the virgin, looking at its exceeding sanctity and purity. And others have called the motherless, as being produced by the Father of the universe alone, as a specimen of the male kind unconnected with the sex of women; for the number seven is a most brave and valiant number, well adapted by nature for government and authority. Some, again, have called it the occasion, forming their conjectures of that part of its essence which is appreciable only by the intellect, from the objects intelligible to their outward senses. 2.58. But Moses, from a most honourable cause, called it consummation and perfection; attributing to the number six the origination of all the parts of the world, and to the number seven their perfection; for the number six is an oddeven number, being composed of twice three, having the odd number for the male and the even number for the female, from the union of which, production takes place in accordance with the unalterable laws of nature. 2.61. And the works meant are those enjoined by precepts and doctrines in accordance with virtue. And in the day he exhorts us to apply ourselves to philosophy, improving our souls and the domit part of us, our mind. 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved.
13. Philo of Alexandria, On The Contemplative Life, 12, 17, 2, 27, 40-90, 11 (1st cent. BCE - 1st cent. CE)

11. But the therapeutic sect of mankind, being continually taught to see without interruption, may well aim at obtaining a sight of the living God, and may pass by the sun, which is visible to the outward sense, and never leave this order which conducts to perfect happiness.
14. Philo of Alexandria, Against Flaccus, 121 (1st cent. BCE - 1st cent. CE)

121. And when they heard of the arrest that had taken place, and that Flaccus was now within the toils, stretching up their hands to heaven, they sang a hymn, and began a song of praise to God, who presides over all the affairs of men, saying, "We are not delighted, O Master, at the punishment of our enemy, being taught by the sacred laws to submit to all the vicissitudes of human life, but we justly give thanks to thee, who hast had mercy and compassion upon us, and who hast thus relieved our continual and incessant oppressions.
15. New Testament, Acts, 27.18-27.19 (1st cent. CE - 2nd cent. CE)

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.
19. Anon., Letter of Aristeas, 306, 305

305. after saluting the king went back to their own place. And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and


Subjects of this text:

subject book bibliographic info
balancing scales Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
bible (hebrew bible and/or new testament) Damm, Religions and Education in Antiquity (2018) 49
buying and selling Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
chaeremon the stoic, on the egyptian priests Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 276
commerce Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
death Corley, Ben Sira's Teaching on Friendship (2002) 104
economic, participation Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
education, pedagogy Damm, Religions and Education in Antiquity (2018) 49
empire, roman Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
ethical education, in book of proverbs Damm, Religions and Education in Antiquity (2018) 49
ethical education, judaism Damm, Religions and Education in Antiquity (2018) 49
figures (literary) Damm, Religions and Education in Antiquity (2018) 49
finley, m. Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
gerousia Corley, Ben Sira's Teaching on Friendship (2002) 104
god Corley, Ben Sira's Teaching on Friendship (2002) 104
good Corley, Ben Sira's Teaching on Friendship (2002) 104
greed Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
heart Corley, Ben Sira's Teaching on Friendship (2002) 104
hebrew bible Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
hellenism/hellenization Corley, Ben Sira's Teaching on Friendship (2002) 104
high priest Corley, Ben Sira's Teaching on Friendship (2002) 104
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
jerusalem Corley, Ben Sira's Teaching on Friendship (2002) 104
jezebel, teaching of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
judaism Damm, Religions and Education in Antiquity (2018) 49
kraybill, j. Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
land Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
merchants Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205, 206
palestine Corley, Ben Sira's Teaching on Friendship (2002) 104
pride Corley, Ben Sira's Teaching on Friendship (2002) 104
priesthood Corley, Ben Sira's Teaching on Friendship (2002) 104
prophets, jewish, educational methods in Damm, Religions and Education in Antiquity (2018) 49
prophets, jewish, figures in Damm, Religions and Education in Antiquity (2018) 49
prophets, jewish, proverbs, book of Damm, Religions and Education in Antiquity (2018) 49
prophets, jewish, riddles in Damm, Religions and Education in Antiquity (2018) 49
prosperity Corley, Ben Sira's Teaching on Friendship (2002) 104
ptolemies Corley, Ben Sira's Teaching on Friendship (2002) 104
rich Corley, Ben Sira's Teaching on Friendship (2002) 104
rulers Corley, Ben Sira's Teaching on Friendship (2002) 104
sailors Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
sapiential (wisdom) literature Corley, Ben Sira's Teaching on Friendship (2002) 104
satan Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
sea Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
seafarers Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205, 206
seleucids Corley, Ben Sira's Teaching on Friendship (2002) 104
seven messages Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
ship captain Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
speech, imputed Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
taxation Corley, Ben Sira's Teaching on Friendship (2002) 104
tobiads Corley, Ben Sira's Teaching on Friendship (2002) 104
torah Damm, Religions and Education in Antiquity (2018) 49
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
tyre, destruction of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
war Corley, Ben Sira's Teaching on Friendship (2002) 104
wealth, accumulation of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 206
wealth, critique of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
wisdom, wisdom literature, educational method' Damm, Religions and Education in Antiquity (2018) 49
wisdom, wisdom literature Damm, Religions and Education in Antiquity (2018) 49