See G. Hamel, Poverty and Charity in Roman Palestine (Berkeley: University of California, 1990); R. Ulmer and M. Ulmer, Righteous Giving to the Poor: Tzedakah (“Charity”) in Classical Rabbinic Judaism (Piscataway, nj: Gorgias, 2014).

See G. Hamel, Poverty and Charity in Roman Palestine (Berkeley: University of California, 1990); R. Ulmer and M. Ulmer, Righteous Giving to the Poor: Tzedakah (“Charity”) in Classical Rabbinic Judaism (Piscataway, nj: Gorgias, 2014).)| false
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G. Hamel, “Poverty and Charity,” in The Oxford Handbook of Jewish Daily Life in Roman Palestine, ed. C. Hezser (Oxford: Oxford University Press, 2010), 308-27.

G. Hamel, “Poverty and Charity,” in The Oxford Handbook of Jewish Daily Life in Roman Palestine, ed. C. Hezser (Oxford: Oxford University Press, 2010), 308-27.)| false
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See B. Z. Rosenfeld and H. Perlmutter, “The Poor as a Stratum of Jewish Society in Roman Palestine 70-250 CE: An Analysis,” Historia 60 (2011): 273-300.

See B. Z. Rosenfeld and H. Perlmutter, “The Poor as a Stratum of Jewish Society in Roman Palestine 70-250 CE: An Analysis,” Historia 60 (2011): 273-300.)| false
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Sir 33:22; 40:28-31. S. L. Adams, “Poverty and Otherness in Second Temple Instructions,” in The ‘Other’ in Second Temple Judaism: Essays in Honor of John J. Collins, ed. D. C. Harlow et al. (Grand Rapids: Eerdmans, 2010), 189-203.

Sir 33:22; 40:28-31. S. L. Adams, “Poverty and Otherness in Second Temple Instructions,” in The ‘Other’ in Second Temple Judaism: Essays in Honor of John J. Collins, ed. D. C. Harlow et al. (Grand Rapids: Eerdmans, 2010), 189-203.)| false
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C. M. Murphy, Wealth in the Dead Sea Scrolls (Leiden: Brill, 2002), 163-66, 172-76, 178-80, 184-92, 196-98, 207-8. There is much information there about the poor and poverty and social stratification that is beyond the scope of this paper since it is based on later literature of the sages.

C. M. Murphy, Wealth in the Dead Sea Scrolls (Leiden: Brill, 2002), 163-66, 172-76, 178-80, 184-92, 196-98, 207-8. There is much information there about the poor and poverty and social stratification that is beyond the scope of this paper since it is based on later literature of the sages.)| false
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See Murphy, Wealth, 242-46. The idea of the rich mocking the poor is also found in 4Q501 (4QApocrLam B) 1-4.

See Murphy, Wealth, 242-46. The idea of the rich mocking the poor is also found in 4Q501 (4QApocrLam B) 1-4.)| false
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Philo, Prob. 12.79; Philo, Hypothetica (cf. Eusebius, Praep. ev. 8.11.2); Josephus, B.J. 2.122-124. For an extensive analysis of the above sources, see Murphy, Wealth, 415, 429-30, 450.

Philo, Prob. 12.79; Philo, Hypothetica (cf. Eusebius, Praep. ev. 8.11.2); Josephus, B.J. 2.122-124. For an extensive analysis of the above sources, see Murphy, Wealth, 415, 429-30, 450.)| false
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M. I. Finley, The Ancient Economy (Berkeley: University of California, 1973), 41; F. W. Danker, Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: Chicago University Press, 2000), 220, 695, 795, 896. J. P. Louw and F. A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains (New York: United Bible Societies, 1999), 50, 57.

M. I. Finley, The Ancient Economy (Berkeley: University of California, 1973), 41; F. W. Danker, Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: Chicago University Press, 2000), 220, 695, 795, 896. J. P. Louw and F. A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains (New York: United Bible Societies, 1999), 50, 57.)| false
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See M. Davies, “Work and Slavery in the New Testament: Impoverishments of Traditions,” in The Bible in Ethics, ed. J. W. Rogerson, M. Davies, and M. D. Carroll, JSOTSup 207 (Sheffield: Sheffield Academic, 1995), 315-47, esp. 323-24. She emphasizes that the story in Mark 10:17-31 describes Jesus telling people to give their wealth to the poor. It does not describe the actual giving. The abandonment of wealth was merely a preparation to enter the “Kingdom of God” and not a way to help the poor. See also Matt 26:9-11 (par. Mark 14:5) concerning the woman who poured expensive oil on Jesus’s head, and when his disciples said it could give 300 dinar to the poor he answered them that the poor will always be with them but he himself would not always be around. On the relation to the rich in the New Testament see J. Marcus, Mark 8-16, ab 27/2 (New Haven: Doubleday, 1999), 735-37.

See M. Davies, “Work and Slavery in the New Testament: Impoverishments of Traditions,” in The Bible in Ethics, ed. J. W. Rogerson, M. Davies, and M. D. Carroll, JSOTSup 207 (Sheffield: Sheffield Academic, 1995), 315-47, esp. 323-24. She emphasizes that the story in Mark 10:17-31 describes Jesus telling people to give their wealth to the poor. It does not describe the actual giving. The abandonment of wealth was merely a preparation to enter the “Kingdom of God” and not a way to help the poor. See also Matt 26:9-11 (par. Mark 14:5) concerning the woman who poured expensive oil on Jesus’s head, and when his disciples said it could give 300 dinar to the poor he answered them that the poor will always be with them but he himself would not always be around. On the relation to the rich in the New Testament see J. Marcus, Mark 8-16, ab 27/2 (New Haven: Doubleday, 1999), 735-37.)| false
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W. A. Meeks, “Social and Ecclesial Life of the Earliest Christians,” The Cambridge History of Christianity, ed. M. M. Mitchell and F. M. Young, 9 vols. (Cambridge: Cambridge University Press, 2006), 1:145-73, esp. 156-59; F. Cardman, “Early Christian Ethics,” The Oxford Handbook of Early Christian Studies, ed. S. Ashbrook Harvey and D. G. Hunter (Oxford: Oxford University Press, 2008), 932-56, esp. 941-43. The main organizational change was in the fourth century, see P. Horden, “Poverty, Charity, and the Invention of the Hospital,” The Oxford Handbook of Late Antiquity, ed. S. F. Johnson (Oxford: Oxford University Press, 2012), 715-43, esp. 718-20.

W. A. Meeks, “Social and Ecclesial Life of the Earliest Christians,” The Cambridge History of Christianity, ed. M. M. Mitchell and F. M. Young, 9 vols. (Cambridge: Cambridge University Press, 2006), 1:145-73, esp. 156-59; F. Cardman, “Early Christian Ethics,” The Oxford Handbook of Early Christian Studies, ed. S. Ashbrook Harvey and D. G. Hunter (Oxford: Oxford University Press, 2008), 932-56, esp. 941-43. The main organizational change was in the fourth century, see P. Horden, “Poverty, Charity, and the Invention of the Hospital,” The Oxford Handbook of Late Antiquity, ed. S. F. Johnson (Oxford: Oxford University Press, 2012), 715-43, esp. 718-20.)| false
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See D. Goodblatt, The Monarchic Principle: Studies in Jewish Self-Government in Antiquity (Tübingen: Mohr Siebeck, 1994), 176-275, esp. 256-57.

See D. Goodblatt, The Monarchic Principle: Studies in Jewish Self-Government in Antiquity (Tübingen: Mohr Siebeck, 1994), 176-275, esp. 256-57.)| false
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