Themes across texts

Themes are AI-generated reading suggestions. Interpretations can differ, and a shared theme can carry different meanings in each tradition. Open the text to read in context.

• Abrahamic Traditions

  1 Machabees

  13:46

  And they said: Deal not with us according to our evil deeds, but according to thy mercy.

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• Abrahamic Traditions

  2 Machabees

  7:27

  So bending herself towards him, mocking the cruel tyrant, she said in her own language: My son have pity upon me, that bore thee nine months in my womb, and gave thee suck three years, and nourished thee, and brought thee up unto this age.

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• Abrahamic Traditions

  Acts of Paul and Thecla

  Acts of Paul and Thecla 1:2

  But Paul looking only at the goodness of God, did them no harm, but loved them greatly.

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• Abrahamic Traditions

  Apocalypse of Peter

  Apocalypse of Peter Ethiopic 1:10

  And I asked him and said unto him: Lord, suffer me to speak thy word concerning the sinners: It were better for them if they had not been created. And the Saviour answered and said unto me: Peter, wherefore speakest thou thus, that not to have been created were better for them? Thou resistest God. Thou wouldest not have more compassion than he for his image: for he hath created them and brought them forth out of not being. Now because thou hast seen the lamentation which shall come upon the sinners in the last days, therefore is thine heart troubled; but I will show thee their works, whereby they have sinned against the Most High.

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• Hindu

  Bhagavad-Gita

  Bhagavad-Gita 2:3

  Arjuna. How can I, in the battle, shoot with shafts On Bhishma, or on Drona-O thou Chief!-- Both worshipful, both honourable men? Better to live on beggar's bread With those we love alive, Than taste their blood in rich feasts spread, And guiltily survive! Ah! were it worse-who knows?--to be Victor or vanquished here, When those confront us angrily Whose death leaves living drear? In pity lost, by doubtings tossed, My thoughts-distracted-turn To Thee, the Guide I reverence most, That I may counsel learn: I know not what would heal the grief Burned into soul and sense, If I were earth's unchallenged chief-- A god--and these gone thence!

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• Abrahamic Traditions

  Book of Mormon

  3 Nephi 12:44

  But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you;

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• Buddhist

  Dhammapada

  1:5

  For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.

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• Abrahamic Traditions

  Doctrine and Covenants

  112:11

  I know thy heart, and have heard thy prayers concerning thy brethren. Be not partial towards them in love above many others, but let thy love be for them as for thyself; and let thy love abound unto all men, and unto all who love my name.

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• Abrahamic Traditions

  Gospel of Nicodemus

  Gospel of Nicodemus 7:4

  But Jesus said, My Father, forgive them, For they know not what they do.

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• Abrahamic Traditions

  Gospel of Thomas

  25:1

  Jesus said, "Love your brother as your own soul. Protect them like the pupil of your eye."

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• Abrahamic Traditions

  Infancy Gospel of Thomas

  6:2

  And he said to Joseph, “Come, give him (to me), brother, so that he may be taught letters, and so that he may know all knowledge, and learn to love those his own age, and honor old age and respect elders, so that he may acquire a yearning for children, teaching them in return.”

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• Abrahamic Traditions

  King James Version (KJV)

  John 13:34

  A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.

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• Abrahamic Traditions

  The Koran

  24:22

  And let not persons of wealth and means among you swear that they will not give to their kindred, to the poor, and to those who have fled their homes in the cause of God; let them rather pardon and pass over the offence Desire ye not that God should forgive you? And God is Gracious, Merciful!

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• Greco-Roman

  Meditations

  Meditations 11:16

  Of everything thou must consider from whence it came, of what things it doth consist, and into what it will be changed: what will be the nature of it, or what it will be like unto when it is changed; and that it can suffer no hurt by this change. And as for other men's either foolishness or wickedness, that it may not trouble and grieve thee; first generally thus; What reference have I unto these? and that we are all born for one another's good: then more particularly after another consideration; as a ram is first in a flock of sheep, and a bull in a herd of cattle, so am I born to rule over them. Begin yet higher, even from this: if atoms be not the beginning of all things, than which to believe nothing can be more absurd, then must we needs grant that there is a nature, that doth govern the universe. If such a nature, then are all worse things made for the better's sake; and all better for one another's sake. Secondly, what manner of men they be, at board, and upon their beds, and so forth. But above all things, how they are forced by their opinions that they hold, to do what they do; and even those things that they do, with what pride and self-conceit they do them. Thirdly, that if they do these things rightly, thou hast no reason to be grieved. But if not rightly, it must needs be that they do them against their wills, and through mere ignorance. For as, according to Plato's opinion, no soul doth willingly err, so by consequent neither doth it anything otherwise than it ought, but against her will. Therefore are they grieved, whensoever they hear themselves charged, either of injustice, or unconscionableness, or covetousness, or in general, of any injurious kind of dealing towards their neighbours. Fourthly, that thou thyself doest transgress in many things, and art even such another as they are. And though perchance thou doest forbear the very act of some sins, yet hast thou in thyself an habitual disposition to them, but that either through fear, or vainglory, or some such other ambitious foolish respect, thou art restrained. Fifthly, that whether they have sinned or no, thou doest not understand perfectly. For many things are done by way of discreet policy; and generally a man must know many things first, before he be able truly and judiciously to judge of another man's action. Sixthly, that whensoever thou doest take on grievously, or makest great woe, little doest thou remember then that a man's life is but for a moment of time, and that within a while we shall all be in our graves. Seventhly, that it is not the sins and transgressions themselves that trouble us properly; for they have their existence in their minds and understandings only, that commit them; but our own opinions concerning those sins. Remove then, and be content to part with that conceit of thine, that it is a grievous thing, and thou hast removed thine anger. But how should I remove it? How? reasoning with thyself that it is not shameful. For if that which is shameful, be not the only true evil that is, thou also wilt be driven whilest thou doest follow the common instinct of nature, to avoid that which is evil, to commit many unjust things, and to become a thief, and anything, that will make to the attainment of thy intended worldly ends. Eighthly, how many things may and do oftentimes follow upon such fits of anger and grief; far more grievous in themselves, than those very things which we are so grieved or angry for. Ninthly, that meekness is a thing unconquerable, if it be true and natural, and not affected or hypocritical. For how shall even the most fierce and malicious that thou shalt conceive, be able to hold on against thee, if thou shalt still continue meek and loving unto him; and that even at that time, when he is about to do thee wrong, thou shalt be well disposed, and in good temper, with all meekness to teach him, and to instruct him better? As for example; My son, we were not born for this, to hurt and annoy one another; it will be thy hurt not mine, my son: and so to show him forcibly and fully, that it is so in very deed: and that neither bees do it one to another, nor any other creatures that are naturally sociable. But this thou must do, not scoffingly, not by way of exprobation, but tenderly without any harshness of words. Neither must thou do it by way of exercise, or ostentation, that they that are by and hear thee, may admire thee: but so always that nobody be privy to it, but himself alone: yea, though there be more present at the same time. These nine particular heads, as so many gifts from the Muses, see that thou remember well: and begin one day, whilest thou art yet alive, to be a man indeed. But on the other side thou must take heed, as much to flatter them, as to be angry with them: for both are equally uncharitable, and equally hurtful. And in thy passions, take it presently to thy consideration, that to be angry is not the part of a man, but that to be meek and gentle, as it savours of more humanity, so of more manhood. That in this, there is strength and nerves, or vigour and fortitude: whereof anger and indignation is altogether void. For the nearer everything is unto unpassionateness, the nearer it is unto power. And as grief doth proceed from weakness, so doth anger. For both, both he that is angry and that grieveth, have received a wound, and cowardly have as it were yielded themselves unto their affections. If thou wilt have a tenth also, receive this tenth gift from Hercules the guide and leader of the Muses: that is a mad man's part, to look that there should be no wicked men in the world, because it is impossible. Now for a man to brook well enough, that there should be wicked men in the world, but not to endure that any should transgress against himself, is against all equity, and indeed tyrannical.

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• Abrahamic Traditions

  Pearl of Great Price

  Moses 7:33

  And unto thy brethren have I said, and also given commandment, that they should love one another, and that they should choose me, their Father; but behold, they are without affection, and they hate their own blood;

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• Abrahamic Traditions

  Gospel of Philip

  11:12

  So we believe in order that we may receive, but we give in order that we may love, since anyone who doesn't give with love doesn't get anything out of it.

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• Hindu

  Rig Veda

  Rig Veda 10.117.2

  The man with food in store who, when the needy comes in miserable case begging for bread to eat, Hardens his heart against him-even when of old he did him service-finds not one to comfort him.

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• Abrahamic Traditions

  Ecclesiasticus (Sirach)

  27:18

  Love thy neighbour, and be joined to him with fidelity.

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• Abrahamic Traditions

  Tobias (Tobit)

  4:17

  Eat thy bread with the hungry and the needy, and with thy garments cover the naked,

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• Abrahamic Traditions

  Gospel of Truth

  11:1

  Strengthen the feet of those who stumble, and reach out to those who are sick.

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• Hindu

  The Upanishads

  Katha-Upanishad 1:8

  The foolish man in whose house a Brahmana guest remains without food, all his hopes and expectations, all the merit gained by his association with the holy, by his good words and deeds, all his sons and cattle, are destroyed.

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• Abrahamic Traditions

  Wisdom of Solomon

  11:24

  But thou hast mercy upon all, because thou canst do all things, and overlookest the sins of men for the sake of repentance.

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• Hindu

  Yoga Sutras

  Yoga Sutras 3:23

  By perfectly concentrated Meditation on sympathy, compassion and kindness, is gained the power of interior union with others.

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• Abrahamic Traditions

  Apocalypse of Peter

  Apocalypse of Peter Ethiopic 1:30

  And beside them, in a place near at hand, upon the stone shall be a pillar of fire, and the pillar is sharper than swords. And there shall be men and women clad in rags and filthy garments, and they shall be cast thereon, to suffer the judgement of a torment that ceaseth not: these are they that trusted in their riches and despised the widows and the woman with fatherless children . . . before God.

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