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  1  PreNAB                     |       chapters, for it contains the story of the formation of the
  2  PreNAB                     |           they now stand; e.g., the story of Abraham and Isaac in
  3  PreNAB                     |            God.~ ~In presenting the story of the birth of the People
  4  PreNAB                     |            cunning. The magnificent story of Joseph is highlighted
  5  PreNAB                     |           as a savior, and the epic story of deliverance is told in
  6  PreNAB                     |           those that pertain to the story of the Israelite people.
  7  PreNAB                     |           becomes contracted to the story of the descendants of Abraham
  8  PreNAB                     |           literary garb.~ ~With the story of the patriarchs Abraham,
  9    Pent                     |       chapters, for it contains the story of the formation of the
 10    Pent                     |           they now stand; e.g., the story of Abraham and Isaac in
 11    Pent                     |            God.~ ~In presenting the story of the birth of the People
 12    Pent                     |            cunning. The magnificent story of Joseph is highlighted
 13    Pent                     |           as a savior, and the epic story of deliverance is told in
 14    Pent,  Gen    2:    4    |                    4 ~1 Such is the story of the heavens and the earth
 15    Pent,  Gen    6:    1(1) |           but also to introduce the story of the flood with a moral
 16    Pent,  Gen    6:    5(5) |                       6:5-8:22] The story of the great flood here
 17    Pent,  Gen    6:    5(5) |             an ancient Mesopotamian story of a great flood, preserved
 18    Pent,  Gen    6:   15(7) |             of the Babylonian flood story was an exact cube, 120 cubits
 19    Pent,  Gen    9:   18(3) |                         18-27] This story seems to be a composite
 20    Pent,  Gen    9:   18(3) |          Canaan. One purpose of the story is to justify the Israelites'
 21    Pent,  Gen    9:   18(3) |             religion. Obviously the story offers no justification
 22    Pent,  Gen   11:    1(1) |                           1-9] This story, based on traditions about
 23    Pent,  Gen   11:    1(1) |             secondary motive in the story is to present an imaginative
 24    Pent,  Gen   12:   13(4) |            traditions on which this story and the parallel ones in
 25    Pent,  Gen   20:    1(1) |                          1-18] This story from the Elohist source (
 26    Pent,  Gen   21:    9(1) |                          9-19] This story of Hagar's expulsion, in
 27    Pent,  Gen   21:   14(2) |          But in the present Elohist story Ishmael is obviously a little
 28    Pent,  Gen   26:   12(2) |            Yahwist's version of the story about the wells at Beer-sheba;
 29    Pent,  Gen   26:   33(5) |          the present version of the story says nothing about there
 30    Pent,  Gen   26:   33(5) |            keeping with the present story.~
 31    Pent,  Gen   27:    1(1) |             narrator of the present story, who makes the reader sympathize
 32    Pent,  Gen   27:    1(1) |     separation from each other. The story was told because it was
 33    Pent,  Gen   34:   24(3) |                      24] Behind the story of the rape of Dinah and
 34    Pent,  Gen   37:   21(1) |          variant forms in which the story was handed down in early
 35    Pent,  Gen   38:    1(1) |       nothing to do with the Joseph story in which Judah is still
 36    Pent,  Gen   38:    8(3) |           Ruth 2:20. In the present story, it is primarily Onan's
 37    Pent,  Gen   39:   17    |          Then she told him the same story: "The Hebrew slave whom
 38    Pent,  Gen   39:   19    |             master heard his wife's story about how his slave had
 39    Pent,  Gen   50:   10(1) |      Perhaps an earlier form of the story placed the mourning rites
 40    Pent,  Num  Int          |           and 26). It continues the story of that journey, begun in
 41    Pent,  Jos    2:   15(4) |            ancient sites. The upper story of Rahab's house was evidently
 42    Pent,  Jos    4:   10(1) |            by briefly repeating the story of the crossing, which he
 43    Pent,  Jos   15:   17(2) |                          17-19] The story of Othniel is told again
 44    Pent,  Jos   19:   47(6) |          Laish in Jdgs 18 where the story of the migration of the
 45     His, 1Sam    2:   27(6) |             1 Kings 2:27. The older story of this divine warning is
 46     His, 1Sam   10:   10(4) |                             10] The story has here been abridged by
 47     His, 1Sam   19:   11(1) |                            11] This story in all probability orignially
 48     His, 2Sam   23:    8(2) |            23:8-12). Then comes the story of a daring adventure by
 49     His, 2Sam   24:    1(1) |                           1-3] This story was probably joined at one
 50     His, 1Kin    6:    6    |                       6 ~Its lowest story was five cubits wide, the
 51     His, 1Kin    6:    8    |       landings led up to the middle story and from the middle story
 52     His, 1Kin    6:    8    |           story and from the middle story to the third. ~
 53     His, 1Kin    6:   10    |          The annex, with its lowest story five cubits high, was built
 54     His, 2Kin    1:   12(3) |       Elijah's alleged retort. This story was told among the people
 55     His, 2Kin    2:   23(4) |                         23-24] This story, like the one about Elijah
 56     His, 2Kin    3:    1(2) |         piety; this assimilates the story of 2 Kings 3 to that of
 57     His, 2Kin    8:    6    |         woman, and she told him her story. With that the king placed
 58     His, 1Chr    1:    1(1) |        particular viewpoint, of the story of God's people from the
 59     His, 2Chr   20:    1(1) |          Asa (2 Chron 14:8-14). The story may also, in some way, be
 60     His,  Ezr    8:   36(2) |                             36] The story of Ezra's mission is seemingly
 61     His,  Neh    6:   13    |           would have had a shameful story with which to discredit
 62     His,  Tob  Int          |           folklore in a fascinating story that has enjoyed wide popularity
 63     His,  Tob  Int          |          the skillfully constructed story itself, provide valuable
 64     His,  Tob  Int          |            nucleus around which the story was composed, but this possibility
 65     His,  Tob    1:    1    |            1 ~1 This book tells the story of Tobit, son of Tobiel,
 66     His,  Tob    1:   21(8) |             outstanding wisdom. The Story (or Wisdom) of Ahiqar was
 67     His,  Tob    3:    7(2) |                7] From here on, the story is told in the third person.
 68     His,  Tob    3:    7(2) |    marvelous coincidences which the story teller uses to heighten
 69     His,  Tob    8:    2(1) |            fish here is part of the story, and not a recipe for exorcism.
 70     His,  Tob   14:    4(1) |             to which he assigns his story, the sacred author makes
 71     His,  Tob   14:   10(4) |                   10] Nadab: In the Story of Ahiqar, the hero Ahiqar,
 72     His,  Jdt  Int          |           Book of Judith is a vivid story relating how, in a grave
 73     His,  Jdt  Int          |           note on Judith 2:12).~The story can be divided into two
 74     His,  Jdt  Int          |            point, the climax of the story, Judith (the name means "
 75     His,  Jdt  Int          |          Assyrians. The rest of the story is too well known to repeat
 76     His,  Jdt  Int          |         world is bound to fail. The story was written as a pious reflection
 77     His,  Est  Int          |        Jewish heroine. It tells the story of the plot of Haman the
 78     His,  Est  Int          |  justification for interpreting the story in mythological or cultic
 79     His,  Est  Int          |             skill in developing his story and in using the art of
 80     His,  Est  Int          |              finds parallels in the story of Joseph (Gn 37; 39-45)
 81     His,  Est    2:   19(3) |     slightly different form, of the story already told in Esther A:
 82     His, 1Mac    6:    1(1) |          This section continues the story from 1 Macc 3:37 and pertains
 83     His, 2Mac    2:   19    |                     19 ~This is the story of Judas Maccabeus and his
 84     His, 2Mac    2:   32    |           write a long preface to a story and then abbreviate the
 85     His, 2Mac    2:   32    |             and then abbreviate the story itself. ~ ~ ~
 86     His, 2Mac    6:   17    |          ado we must go on with our story. ~
 87     His, 2Mac    8:   22(2) |            paragraph interrupts the story of Nicanor's defeat, which
 88     His, 2Mac   14:   37(3) |                          37-46] The story of Razis belongs to the "
 89     His, 2Mac   15:   37    |             on, I will bring my own story to an end here too. ~
 90     His, 2Mac   15:   39    |            so a skillfully composed story delights the ears of those
 91   WisdB,  Psa   74:    1(1) |    com-munity brings before God the story of their origins - their
 92   WisdB,  Psa   77:    1(1) |             the speaker recites the story of how God brought the people
 93   WisdB,  Psa   78:    2    |             I will open my mouth in story, drawing lessons from of
 94   WisdB,  Psa   78:    2(2) |                                  2] Story: Hebrew mashal literally
 95   WisdB,  Psa   78:    2(2) |       comparison" and can signify a story with a hidden meaning. Matthew
 96   WisdB,  Psa  105:    1(1) |         every phase of the national story - the ancestors in the land
 97   WisdB,  Psa  105:   27(5) |      Several versions of the exodus story were current.~
 98   WisdB,  Psa  119:    1(1) |         psalm: Mount Sinai with its story of God's revelation and
 99   WisdB,  Psa  135:    1(1) |           Israel (Psalm 135:4). The story of Israel's emergence as
100   WisdB,  Sir   19:   14    |            it may be slander; every story you must not believe. ~
101   WisdB,  Sir   43:   25    |            the sea tell part of its story, and when we hear them we
102   WisdB,  Sir   47:   17    |                   17 ~With song and story and riddle, and with your
103  ProphB                     |        prophetic office. Jonah is a story of the mission of the prophet
104  ProphB,  Jer   50:    1(1) |             the introduction to the story in Jeremiah 51:59-64. The
105  ProphB,  Eze   41:    7    |          the middle and the highest story. ~
106  ProphB,  Dan    2:    1(1) |             time. It seems that the story of this chapter was originally
107  ProphB,  Dan   13:   57(3) |        evident moral intent of this story, it appears to have served
108  ProphB,  Dan   14:    1(1) |           by Cyrus in 550 B.C. This story preserves the fiction of
109  ProphB,  Dan   14:    2(2) |    represent an earlier form of the story, before it was attached
110  ProphB,  Jon  Int          |             this book is a didactic story with an important theological
111  ProphB,  Jon  Int          |           From this partly humorous story, a very sublime lesson may
112  ProphB,  Jon  Int          |             The universality of the story contrasts sharply with the
113    Gosp                     |    particular manner of telling the story about Jesus Christ and of
114    Gosp                     |       gospel" to a book telling the story of Jesus; see Mark 1:1 and
115    Gosp,  Mat  Int          |          which Matthew presents his story of Jesus, the demands of
116    Gosp,  Mat  Int          |            and the unfolding of his story show (see Matthew 3:17;
117    Gosp,  Mat  Int          |           27), but on the whole the story is one of opposition to
118    Gosp,  Mat  Int          |              Matthew 25:31-46).~The story of Jesus' passion and resurrection (
119    Gosp,  Mat    1:   18(6) |                   18-25] This first story of the infancy narrative
120    Gosp,  Mat    2:    2(3) |        draws upon the Old Testament story of Balaam, who had prophesied
121    Gosp,  Mat    8:    5(4) |                          5-13] This story comes from Q (see Luke 7:
122    Gosp,  Mat    8:    5(4) |            similarity between the Q story and the Johannine is due
123    Gosp,  Mat    8:    5(4) |             source. As in the later story of the daughter of the Canaanite
124    Gosp,  Mat    8:   11(8) |            Matthew inserts into the story a Q saying (see Luke 13:
125    Gosp,  Mat    9:    3(2) |          reason given in the Marcan story for the charge of blasphemy: "
126    Gosp,  Mat    9:   18(13)|            been included within the story of the raising of the official'
127    Gosp,  Mat    9:   27(17)|                         27-31] This story was probably composed by
128    Gosp,  Mat    9:   27(17)|            by Matthew out of Mark's story of the healing of a blind
129    Gosp,  Mat    9:   27(17)|        double version of the Marcan story and placed the earlier one
130    Gosp,  Mat    9:   27(17)|             that he wished to add a story of Jesus' curing the blind
131    Gosp,  Mat    9:   32(19)|           32-34] The source of this story seems to be Q (see Luke
132    Gosp,  Mat   10:    1(2) |            6:12-16), Matthew has no story of Jesus' choosing the Twelve,
133    Gosp,  Mat   12:    3(3) |        Ahimelech. The Old Testament story is not about a violation
134    Gosp,  Mat   12:   46(32)|           32), yet the point of the story is the same in both gospels:
135    Gosp,  Mat   13:    3(3) |            If each detail of such a story is given a figurative meaning,
136    Gosp,  Mat   13:    3(3) |             figurative meaning, the story is an allegory. Those who
137    Gosp,  Mat   13:   24(9) |     situation narrated in the whole story. The refusal of the householder
138    Gosp,  Mat   14:   22(7) |            inserted into the Marcan story (Mark 6:45-52) material
139    Gosp,  Mat   15:   32(13)|           32-39] Most probably this story is a doublet of that of
140    Gosp,  Mat   17:   14(13)|        greatly shortened the Marcan story (Matthew 9:14-29). Leaving
141    Gosp,  Mat   17:   24(21)| disagreement about which period the story deals with.~
142    Gosp,  Mat   19:   16(11)|              Cf Mark 10:17-31. This story does not set up a "two-tier"
143    Gosp,  Mat   21:    1(1) |          the center of the Matthean story. During the procession from
144    Gosp,  Mat   21:   18(16)|          scholars propose that this story is the development in tradition
145    Gosp,  Mat   21:   33(26)|          most of the details of the story and the situation that it
146    Gosp,  Mat   24:    2(2) |              By omitting the Marcan story of the widow's contribution (
147    Gosp,  Mat   27:   62(35)|            Peculiar to Matthew. The story prepares for Matthew 28:
148    Gosp,  Mat   28:   15    |           were instructed. And this story has circulated among the
149    Gosp,  Mar  Int          |             The unfolding of Mark's story about Jesus is sometimes
150    Gosp,  Mar    1:   21(10)|            45 stands as an isolated story.~
151    Gosp,  Mar    5:   21(7) |                          21-43] The story of the raising to life of
152    Gosp,  Mar    5:   21(7) |    intercalating or sandwiching one story within another occurs several
153    Gosp,  Luk  Int          |           teaching of Jesus.~Luke's story of Jesus and the church
154    Gosp,  Luk  Int          |           history. Luke relates the story of Jesus and the church
155    Gosp,  Luk  Int          |           Finally, Luke relates the story of Jesus and the church
156    Gosp,  Luk  Int          |         period of the church in the story has important consequences
157    Gosp,  Luk    1:    1(1) |            in so doing, relates his story about Jesus to contemporaneous
158    Gosp,  Luk    1:    5(3) |             Judea: Luke relates the story of salvation history to
159    Gosp,  Luk    1:    5(3) |         Luke 3:1 he casts the Jesus story in the light of events of
160    Gosp,  Luk    1:   46(16)|    appropriate at this point in his story. Even if not composed by
161    Gosp,  Luk    2:   41(12)|                         41-52] This story's concern with an incident
162    Gosp,  Luk    5:    1(1) |          There are traces in Luke's story that the post-resurrectional
163    Gosp,  Luk    5:   19(7) |         tiles: Luke has adapted the story found in Mark to his non-Palestinian
164    Gosp,  Luk    7:    1(2) |                          1-10] This story about the faith of the centurion,
165    Gosp,  Luk    7:    1(2) |         Luke 7:5), prepares for the story in Acts of the conversion
166    Gosp,  Luk    7:   36(10)|                      36-50] In this story of the pardoning of the
167    Gosp,  Luk    7:   36(11)|          customs alluded to in this story include the reception by
168    Gosp,  Luk    9:   51(24)|           be punished severely. The story alludes to 2 Kings 1:10,
169    Gosp,  Luk   10:   25(10)|           over legalism through the story of the good Samaritan. The
170    Gosp,  Luk   10:   38(13)|                          38-42] The story of Martha and Mary further
171    Gosp,  Luk   13:    6(4) |          barren fig tree presents a story about the continuing patience
172    Gosp,  Luk   17:   11(3) |          purpose is achieved in the story of the good Samaritan).
173    Gosp,  Luk   18:    1(1) |          second parable recalls the story of the pardoning of the
174    Gosp,  Luk   18:   15(3) |            1-52) and adds to it the story of Zacchaeus (Luke 19:1-
175    Gosp,  Luk   19:    1(1) |                           1-10] The story of the tax collector Zacchaeus
176    Gosp,  Luk   19:   11(4) |             19:12, 14-15a, 27). The story about the conduct of servants
177    Gosp,  Luk   19:   11(4) |            in Matthew 25:14-20. The story about the rejected king
178    Gosp,  Luk   19:   11(4) |           Judea and Samaria. As the story is used by Luke, however,
179    Gosp,  Luk   19:   28(6) |             Luke 21:37-38). For the story of the entry of Jesus into
180    Gosp,  Luk   21:    1(1) |        section (Luke 20:45-47). The story is taken from Mark 12:41-
181    Gosp,  Luk   23:   26(4) |          comes to the fore with the story of Simon of Cyrene who takes
182    Gosp,  Luk   24:   11    |                       11 ~but their story seemed like nonsense and
183    Gosp,  Luk   24:   39(10)|          apologetic purpose of this story is evident in the concern
184    Gosp,  Luk   24:   50(13)|              50-53] Luke brings his story about the time of Jesus
185    Gosp,  Luk   24:   50(13)|              He will also begin the story of the time of the church
186    Gosp,  Joh    2:    1(1) |       background lies in the Exodus story (cf Deut 11:3; 29:2). John
187    Gosp,  Joh    2:    1(2) |            11] The first sign. This story of replacement of Jewish
188    Gosp,  Joh    4:   46(18)|                          46-54] The story of the cure of the royal
189    Gosp,  Joh    6:    1(2) |                          1-15] This story of the multiplication of
190    Gosp,  Joh    6:    1(2) |              It is the only miracle story found in all four gospels (
191    Gosp,  Joh    6:    1(2) |          Elisha (see John 6:9). The story here symbolizes the food
192    Gosp,  Joh    6:    9(6) |            seems an allusion to the story of Elisha multiplying the
193    Gosp,  Joh    7:    8(4) |      correction, since Jesus in the story does go up to the feast. "
194    Gosp,  Joh    7:   53(17)|                      7:53-8:11] The story of the woman caught in adultery
195    Gosp,  Joh   11:    1(1) |         leads to his own death. The story is not found in the synoptics,
196    Gosp,  Joh   11:    1(1) |         also parallels between this story and Luke's parable of the
197    Gosp,  Joh   19:   26(11)|            in the light of the Cana story in John 2 (the presence
198    Gosp,  Joh   20:    1(1) |            confers the Spirit. This story fulfills the basic need
199    Gosp,  Joh   20:    1(2) |                           1-10] The story of the empty tomb is found
200    Gosp,  Act  Int          |          book ends. In telling this story, Luke describes the emergence
201    Gosp,  Act  Int          |             apostolic church is the story of a Spirit-guided community
202    Gosp,  Act  Int          |           26:31-32). Luke tells his story with the hope that Christianity
203    Gosp,  Act    8:   26(7) |            of the dietary laws. The story of his conversion to Christianity
204    Gosp,  Act   20:    9    |            fell down from the third story and when he was picked up,
205    Gosp,  Act   26:    2(1) |           of Pharisaic Judaism. The story of his conversion is recounted
206    Gosp,  Act   26:   26(8) |             that he is presenting a story about Jesus and the church
207    Gosp,  Act   26:   26(8) |    incontestable. Luke presents his story in this way to provide "
208    Gosp,  Act   28:   30(8) |          Luke has now completed his story with the establishment of
209    Gosp,  Act   28:   30(8) |             forms the climax to the story whose outline was provided
210   NTLet, 1Cor   11:    7(5) |          under the influence of the story of the fall, as a result
211   NTLet,  Gal    3:    1(1) |           what the law enjoins. The story of Abraham shows that faith
212   NTLet,  Gal    5:   11(8) |     opponents, based perhaps on the story in Acts 16:1-3 that Paul
213   NTLet,  Phi  Int          |       insights into Paul's own life story (Philippians 3:4-6) and
214   NTLet,  Phi    2:    6(4) |             allusion to the Genesis story: unlike Adam, Jesus, though . . .
215   NTLet,  Heb   11:    4(4) |            saying that the repeated story of Abel provides ongoing
216   CathL, 1Joh    3:   11(5) |             of the commandment. The story of Cain and Abel (1 John