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Tiresias: The Ancient Mediterranean Religions Source Database



6284
Hebrew Bible, Genesis, 13.10-13.12


nanAnd Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar.


וַיִּבְחַר־לוֹ לוֹט אֵת כָּל־כִּכַּר הַיַּרְדֵּן וַיִּסַּע לוֹט מִקֶּדֶם וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו׃So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other.


אַבְרָם יָשַׁב בְּאֶרֶץ־כְּנָעַן וְלוֹט יָשַׁב בְּעָרֵי הַכִּכָּר וַיֶּאֱהַל עַד־סְדֹם׃Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the Plain, and moved his tent as far as Sodom.


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

35 results
1. Hebrew Bible, Deuteronomy, 12.31, 23.4, 25.5-25.10 (9th cent. BCE - 3rd cent. BCE)

12.31. לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃ 23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ 25.5. כִּי־יֵשְׁבוּ אַחִים יַחְדָּו וּמֵת אַחַד מֵהֶם וּבֵן אֵין־לוֹ לֹא־תִהְיֶה אֵשֶׁת־הַמֵּת הַחוּצָה לְאִישׁ זָר יְבָמָהּ יָבֹא עָלֶיהָ וּלְקָחָהּ לוֹ לְאִשָּׁה וְיִבְּמָהּ׃ 25.6. וְהָיָה הַבְּכוֹר אֲשֶׁר תֵּלֵד יָקוּם עַל־שֵׁם אָחִיו הַמֵּת וְלֹא־יִמָּחֶה שְׁמוֹ מִיִּשְׂרָאֵל׃ 25.7. וְאִם־לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת־יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל־הַזְּקֵנִים וְאָמְרָה מֵאֵין יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי׃ 25.8. וְקָרְאוּ־לוֹ זִקְנֵי־עִירוֹ וְדִבְּרוּ אֵלָיו וְעָמַד וְאָמַר לֹא חָפַצְתִּי לְקַחְתָּהּ׃ 25.9. וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא־יִבְנֶה אֶת־בֵּית אָחִיו 12.31. Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods." 23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;" 25.5. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not be married abroad unto one not of his kin; her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of a husband’s brother unto her." 25.6. And it shall be, that the first-born that she beareth shall succeed in the name of his brother that is dead, that his name be not blotted out of Israel." 25.7. And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’" 25.8. Then the elders of his city shall call him, and speak unto him; and if he stand, and say: ‘I like not to take her’;" 25.9. then shall his brother’s wife draw nigh unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say: ‘So shall it be done unto the man that doth not build up his brother’s house.’" 25.10. And his name shall be called in Israel The house of him that had his shoe loosed."
2. Hebrew Bible, Genesis, 1.1, 1.2, 1.3, 1.4, 1.6, 1.7, 1.10, 1.20, 1.21, 1.22, 2, 2.8, 2.15, 2.16, 2.24, 3, 5, 6, 7, 8, 9, 10, 10.11, 11, 11.27, 11.28, 11.29, 11.30, 11.31, 11.31-12.9, 11.32, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 14, 14.1, 14.2, 14.3, 14.4, 14.8, 14.12, 14.13, 14.14, 14.15, 14.16, 15.2, 15.5, 17.5, 18, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 18.25, 19, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 19.34, 19.35, 19.36, 19.37, 19.38, 21.1, 21.2, 21.6, 22, 22.2, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 23.1, 23.2, 23.3, 23.4, 23.5, 23.6, 24.35, 34.3, 37.25, 41.9, 47.18 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.1. In the beginning God created the heaven and the earth."
3. Hebrew Bible, Ruth, 1.16-1.17, 1.22, 2.6, 2.8, 2.13, 3.7, 3.14, 4.12 (9th cent. BCE - 3rd cent. BCE)

1.16. וַתֹּאמֶר רוּת אַל־תִּפְגְּעִי־בִי לְעָזְבֵךְ לָשׁוּב מֵאַחֲרָיִךְ כִּי אֶל־אֲשֶׁר תֵּלְכִי אֵלֵךְ וּבַאֲשֶׁר תָּלִינִי אָלִין עַמֵּךְ עַמִּי וֵאלֹהַיִךְ אֱלֹהָי׃ 1.17. בַּאֲשֶׁר תָּמוּתִי אָמוּת וְשָׁם אֶקָּבֵר כֹּה יַעֲשֶׂה יְהוָה לִי וְכֹה יֹסִיף כִּי הַמָּוֶת יַפְרִיד בֵּינִי וּבֵינֵךְ׃ 1.22. וַתָּשָׁב נָעֳמִי וְרוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ הַשָּׁבָה מִשְּׂדֵי מוֹאָב וְהֵמָּה בָּאוּ בֵּית לֶחֶם בִּתְחִלַּת קְצִיר שְׂעֹרִים׃ 2.6. וַיַּעַן הַנַּעַר הַנִּצָּב עַל־הַקּוֹצְרִים וַיֹּאמַר נַעֲרָה מוֹאֲבִיָּה הִיא הַשָּׁבָה עִם־נָעֳמִי מִשְּׂדֵה מוֹאָב׃ 2.8. וַיֹּאמֶר בֹּעַז אֶל־רוּת הֲלוֹא שָׁמַעַתְּ בִּתִּי אַל־תֵּלְכִי לִלְקֹט בְּשָׂדֶה אַחֵר וְגַם לֹא תַעֲבוּרִי מִזֶּה וְכֹה תִדְבָּקִין עִם־נַעֲרֹתָי׃ 2.13. וַתֹּאמֶר אֶמְצָא־חֵן בְּעֵינֶיךָ אֲדֹנִי כִּי נִחַמְתָּנִי וְכִי דִבַּרְתָּ עַל־לֵב שִׁפְחָתֶךָ וְאָנֹכִי לֹא אֶהְיֶה כְּאַחַת שִׁפְחֹתֶיךָ׃ 3.7. וַיֹּאכַל בֹּעַז וַיֵּשְׁתְּ וַיִּיטַב לִבּוֹ וַיָּבֹא לִשְׁכַּב בִּקְצֵה הָעֲרֵמָה וַתָּבֹא בַלָּט וַתְּגַל מַרְגְּלֹתָיו וַתִּשְׁכָּב׃ 3.14. וַתִּשְׁכַּב מרגלתו [מַרְגְּלוֹתָיוֹ] עַד־הַבֹּקֶר וַתָּקָם בטרום [בְּטֶרֶם] יַכִּיר אִישׁ אֶת־רֵעֵהוּ וַיֹּאמֶר אַל־יִוָּדַע כִּי־בָאָה הָאִשָּׁה הַגֹּרֶן׃ 4.12. וִיהִי בֵיתְךָ כְּבֵית פֶּרֶץ אֲשֶׁר־יָלְדָה תָמָר לִיהוּדָה מִן־הַזֶּרַע אֲשֶׁר יִתֵּן יְהוָה לְךָ מִן־הַנַּעֲרָה הַזֹּאת׃ 1.16. And Ruth said: ‘Entreat me not to leave thee, and to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God;" 1.17. where thou diest, will I die, and there will I be buried; the LORD do so to me,and more also, if aught but death part thee and me.’" 1.22. So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the field of Moab—and they came to Beth-lehem in the beginning of barley harvest." 2.6. And the servant that was set over the reapers answered and said: ‘It is a Moabitish damsel that came back with Naomi out of the field of Moab;" 2.8. Then said Boaz unto Ruth: ‘Hearest thou not, my daughter? Go not to glean in another field, neither pass from hence, but abide here fast by my maidens." 2.13. Then she said: ‘Let me find favour in thy sight, my LORD; for that thou hast comforted me, and for that thou hast spoken to the heart of thy handmaid, though I be not as one of thy handmaidens.’" 3.7. And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn; and she came softly, and uncovered his feet, and laid her down." 3.14. And she lay at his feet until the morning; and she rose up before one could discern another. For he said: ‘Let it not be known that the woman came to the threshing-floor.’" 4.12. and let thy house be like the house of Perez, whom Tamar bore unto Judah, of the seed which the LORD shall give thee of this young woman.’"
4. Hebrew Bible, 2 Kings, 14.25 (8th cent. BCE - 5th cent. BCE)

14.25. הוּא הֵשִׁיב אֶת־גְּבוּל יִשְׂרָאֵל מִלְּבוֹא חֲמָת עַד־יָם הָעֲרָבָה כִּדְבַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר דִּבֶּר בְּיַד־עַבְדּוֹ יוֹנָה בֶן־אֲמִתַּי הַנָּבִיא אֲשֶׁר מִגַּת הַחֵפֶר׃ 14.25. He restored the border of Israel from the entrance of Hamath unto the sea of the Arabah, according to the word of the LORD, the God of Israel, which He spoke by the hand of His servant Jonah the son of Amittai, the prophet, who was of Gath-hepher."
5. Hebrew Bible, Amos, 6.6 (8th cent. BCE - 6th cent. BCE)

6.6. הַשֹּׁתִים בְּמִזְרְקֵי יַיִן וְרֵאשִׁית שְׁמָנִים יִמְשָׁחוּ וְלֹא נֶחְלוּ עַל־שֵׁבֶר יוֹסֵף 6.6. That drink wine in bowls, And anoint themselves with the chief ointments; But they are not grieved for the hurt of Joseph."
6. Hebrew Bible, Isaiah, 51.3 (8th cent. BCE - 5th cent. BCE)

51.3. כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃ 51.3. For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody."
7. Hebrew Bible, Jeremiah, 5.8 (8th cent. BCE - 5th cent. BCE)

5.8. סוּסִים מְיֻזָּנִים מַשְׁכִּים הָיוּ אִישׁ אֶל־אֵשֶׁת רֵעֵהוּ יִצְהָלוּ׃ 5.8. They are become as well-fed horses, lusty stallions; Every one neigheth after his neighbour’s wife."
8. Hebrew Bible, Joshua, 3.16, 12.3 (8th cent. BCE - 5th cent. BCE)

3.16. וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד־אֶחָד הַרְחֵק מְאֹד באדם [מֵאָדָם] הָעִיר אֲשֶׁר מִצַּד צָרְתָן וְהַיֹּרְדִים עַל יָם הָעֲרָבָה יָם־הַמֶּלַח תַּמּוּ נִכְרָתוּ וְהָעָם עָבְרוּ נֶגֶד יְרִיחוֹ׃ 12.3. וְהָעֲרָבָה עַד־יָם כִּנְרוֹת מִזְרָחָה וְעַד יָם הָעֲרָבָה יָם־הַמֶּלַח מִזְרָחָה דֶּרֶךְ בֵּית הַיְשִׁמוֹת וּמִתֵּימָן תַּחַת אַשְׁדּוֹת הַפִּסְגָּה׃ 3.16. that the waters which came down from above stood, and rose up in one heap, a great way off from Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, were wholly cut off; and the people passed over right against Jericho." 12.3. and the Arabah unto the sea of Chinneroth, eastward, and unto the sea of the Arabah, even the Salt Sea, eastward, the way to Beth-jeshimoth; and on the south, under the slopes of Pisgah;"
9. Hebrew Bible, Ezekiel, 16.49 (6th cent. BCE - 5th cent. BCE)

16.49. הִנֵּה־זֶה הָיָה עֲוֺן סְדֹם אֲחוֹתֵךְ גָּאוֹן שִׂבְעַת־לֶחֶם וְשַׁלְוַת הַשְׁקֵט הָיָה לָהּ וְלִבְנוֹתֶיהָ וְיַד־עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה׃ 16.49. Behold, this was the iniquity of thy sister Sodom: pride, fulness of bread, and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy."
10. Hebrew Bible, 2 Chronicles, 20.2 (5th cent. BCE - 3rd cent. BCE)

20.2. וַיָּבֹאוּ וַיַּגִּידוּ לִיהוֹשָׁפָט לֵאמֹר בָּא עָלֶיךָ הָמוֹן רָב מֵעֵבֶר לַיָּם מֵאֲרָם וְהִנָּם בְּחַצְצוֹן תָּמָר הִיא עֵין גֶּדִי׃ 20.2. וַיַּשְׁכִּימוּ בַבֹּקֶר וַיֵּצְאוּ לְמִדְבַּר תְּקוֹעַ וּבְצֵאתָם עָמַד יְהוֹשָׁפָט וַיֹּאמֶר שְׁמָעוּנִי יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם הַאֲמִינוּ בַּיהוָה אֱלֹהֵיכֶם וְתֵאָמֵנוּ הַאֲמִינוּ בִנְבִיאָיו וְהַצְלִיחוּ׃ 20.2. Then there came some that told Jehoshaphat, saying: ‘There cometh a great multitude against thee from beyond the sea from Aram; and, behold, they are in Hazazon-tamar’—the same is En-gedi."
11. Hebrew Bible, Nehemiah, 13.1 (5th cent. BCE - 4th cent. BCE)

13.1. וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃ 13.1. בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃ 13.1. On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;"
12. Hebrew Bible, Zechariah, 13.9 (5th cent. BCE - 4th cent. BCE)

13.9. וְהֵבֵאתִי אֶת־הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף אֶת־הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת־הַזָּהָב הוּא יִקְרָא בִשְׁמִי וַאֲנִי אֶעֱנֶה אֹתוֹ אָמַרְתִּי עַמִּי הוּא וְהוּא יֹאמַר יְהוָה אֱלֹהָי׃ 13.9. And I will bring the third part through the fire, And will refine them as silver is refined, And will try them as gold is tried; They shall call on My name, And I will answer them; I will say: ‘It is My people’, And they shall say: ‘The LORD is my God.’"
13. Menander, Fragments, 724 (4th cent. BCE - 3rd cent. BCE)

14. Menander, Fragments, 724 (4th cent. BCE - 3rd cent. BCE)

15. Menander, Fragments, 724 (4th cent. BCE - 3rd cent. BCE)

16. Menander, Fragments, 724 (4th cent. BCE - 3rd cent. BCE)

17. Menander, Fragments, 724 (4th cent. BCE - 3rd cent. BCE)

18. Philo of Alexandria, On The Life of Abraham, 107-109, 11, 110-119, 12, 120-129, 13, 130-132, 136, 14, 144, 147, 15-16, 163, 167-169, 17, 170-179, 18, 180-189, 19, 190-199, 20, 200-207, 21, 217, 22-29, 3, 30-47, 62-69, 7, 70-79, 8, 80-81, 9, 90, 93, 97-98, 10 (1st cent. BCE - missingth cent. CE)

10. for, as the poet Homer, though the number of poets is beyond all calculation, is called "the poet" by way of distinction, and as the black [ink] with which we write is called "the black," though in point of fact everything which is not white is black; and as that archon at Athens is especially called "the archon," who is the archon eponymus and the chief of the nine archons, from whom the chronology is dated; so in the same manner the sacred historian calls him who indulges in hope, "a man," by way of pre-eminence, passing over in silence the rest of the multitude of human beings, as not being worthy to receive the same appellation.
19. Philo of Alexandria, On Husbandry, 34, 101 (1st cent. BCE - missingth cent. CE)

101. For the indulgences of intemperance and gluttony, and whatever other vices the immoderate and insatiable pleasures, when completely filled with an abundance of all external things, produce and bring forth, do not allow the soul to proceed onwards by the plain and straight road, but compel it to fall into ravines and gulfs, until they utterly destroy it; but those practices which adhere to patience, and endurance, and moderation, and all other virtues, keep the soul in the straight road, leaving no stumbling block in the way, against which it can stumble and fall. Very naturally, therefore, has Moses declared that temperance clings to the right way, because it is plain that the contrary habit, intemperance, is always straying from the road. XXIII.
20. Philo of Alexandria, On The Preliminary Studies, 53 (1st cent. BCE - missingth cent. CE)

53. For, as among physicians that which is called theoretical medical skill, is a long way from doing any good to those that are sick--for diseases are cured by medicines, and by operations, and by regimen, and not by discussions or theories; so also in philosophy, there is a set of word-traffickers and word-eaters, who have neither the will nor the skill to heal a life which is full of infirmities, but who, from their very earliest infancy to the extremity of old age, are not ashamed to cavil, and quibble, and wrangle about figurative expressions, as if happiness consisted in an interminable and profitless minuteness of accuracy in the matter of nouns and verbs, and not in the improving and ameliorating the moral character, the true fountain of the persons' disposition; and in expelling the vices, and driving them out of its boundaries, and establishing the virtues as settlers within them. XI.
21. Philo of Alexandria, On The Decalogue, 107, 121, 50-51, 106 (1st cent. BCE - missingth cent. CE)

22. Philo of Alexandria, On Flight And Finding, 25 (1st cent. BCE - missingth cent. CE)

25. But she says, when you see the bad man coming in with great impetuosity, against virtue, and making great account of those things which it is more proper to disregard, such as wealth, glory, and pleasure, and praising the performance of actions of injustice, as being the cause of all the advantages before mentioned: for we see that those who act unjustly, are, for the most part, men possessed of much silver, and of much gold, and of high reputation. Do not then, turn away to the opposite road, and devote yourself to a life of penury, and abasement, and austerity, and solitude; for, by doing so, you will irritate your adversary, and arm a more bitter enemy against yourself.
23. Philo of Alexandria, On The Creation of The World, 155 (1st cent. BCE - missingth cent. CE)

155. Therefore, having laid down these to be boundaries as it were in the soul, God then, like a judge, began to consider to which side men would be most inclined by nature. And when he saw that the disposition of man had a tendency to wickedness, and was but little inclined to holiness or piety, by which qualities an immortal life is secured, he drove them forth as was very natural, and banished him from paradise; giving no hope of any subsequent restoration to his soul which had sinned in such a desperate and irremediable manner. Since even the opportunity of deceit was blameable in no slight degree, which I must not pass over in this place.
24. Philo of Alexandria, De Providentia, 2.12 (1st cent. BCE - missingth cent. CE)

25. Philo of Alexandria, On The Special Laws, 1.304, 4.135 (1st cent. BCE - missingth cent. CE)

1.304. But those men are to be pitied, and are altogether miserable, who have never banquetted on the labours of virtue; and they have remained to the end the most miserable of all men who have been always ignorant of the taste of moral excellence, when it was in their power to have feasted on and luxuriated among justice and equality. But these men are uncircumcised in their hearts, as the law expresses it, and by reason of the hardness of their hearts they are stubborn, resisting and breaking their traces in a restive manner; 4.135. We have spoken before of that queen of all the virtues, piety and holiness, and also of prudence and moderation; we must now proceed to speak of justice which is conversant about subjects which are akin and nearly related to Them.{33}{yonge's translation includes a separate treatise title at this point: On Justice. The publisher has elected to follow the Loeb numbering.}XXVI.
26. Philo of Alexandria, On The Virtues, 101-174, 47, 51-100 (1st cent. BCE - missingth cent. CE)

100. For, in this fiftieth year, all the ordices which are given relating to the seventh year are repeated, and some of greater magnitude are likewise added, for instance, a resumption of a man's own possessions which he may have yielded up to others through unexpected necessity; for the law does not permit any one permanently to retain possession of the property of others, but blockades and stops up the roads to covetousness for the sake of checking desire, that treacherous passion, that cause of all evils; and, therefore, it has not permitted that the owners should be for ever deprived of their original property, as that would be punishing them for their poverty, for which we ought not to be punished, but undoubtedly to be pitied.
27. Philo of Alexandria, On The Life of Moses, 2.13 (1st cent. BCE - missingth cent. CE)

2.13. if any one examines them by his reason, he will find to be put in motion in an innumerable multitude of pretexts, either because of wars, or of tyrannies, or of some other unexpected events which come upon nations through the various alterations and innovations of fortune; and very often luxury, abounding in all kind of superfluity and unbounded extravagance, has overturned laws, from the multitude not being able to bear unlimited prosperity, but having a tendency to become insolent through satiety, and insolence is in opposition to law.
28. Philo of Alexandria, Against Flaccus, 54, 53 (1st cent. BCE - missingth cent. CE)

53. Since, therefore, the attempt which was being made to violate the law appeared to him to be prospering, while he was destroying the synagogues, and not leaving even their name, he proceeded onwards to another exploit, namely, the utter destruction of our constitution, that when all those things to which alone our life was anchored were cut away, namely, our national customs and our lawful political rights and social privileges, we might be exposed to the very extremity of calamity, without having any stay left to which we could cling for safety
29. Philo of Alexandria, Allegorical Interpretation, 3.132, 3.134 (1st cent. BCE - missingth cent. CE)

30. Dio Chrysostom, Orations, 3.135-3.137 (1st cent. CE - missingth cent. CE)

3.135.  but the good king never makes a practice even of listening to such things. He considers hunting the best recreation and finds his greatest delight therein. It makes his body stronger, his heart braver, and affords a field for the practice of every military activity. 3.136.  For he must ride, run, in many cases meet the charge of the big game, endure heat and withstand cold, often be tortured by hunger and thirst, and he becomes habituated to enduring any hardship with pleasure through his passion for the chase. But he does not hold this opinion of the Persian chase. 3.137.  Those people would enclose the game in parks and then, whenever they listed, slaughter it as if it were in a pen, showing that they neither sought hard work nor ran any risk since their quarry was weak and broken in spirit. But they robbed themselves alike of the joy of uncovering the game, of the excitement in running it down, and of the struggle on coming to close quarters.
31. New Testament, Matthew, 1.5 (1st cent. CE - 1st cent. CE)

1.5. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse.
32. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

109a. מאן נשדר נשדר בהדי נחום איש גם זו דמלומד בנסים הוא,כי מטא לההוא דיורא בעא למיבת אמרי ליה מאי איכא בהדך אמר להו קא מובילנא כרגא לקיסר קמו בליליא שרינהו לסיפטיה ושקלו כל דהוה גביה ומלנהו עפרא כי מטא להתם אישתכח עפרא אמר אחוכי קא מחייכי בי יהודאי אפקוהו למקטליה אמר גם זו לטובה אתא אליהו ואידמי להו כחד מינייהו אמר להו דילמא האי עפרא מעפרא דאברהם אבינו הוא דהוה שדי עפרא הוו חרבי גילי הוו גירי בדוק ואשכחו הכי,הוה מחוזא דלא הוו קא יכלי ליה למיכבשיה שדו מההוא עפרא עליה וכבשוה עיילוהו לבי גנזא אמרי שקול דניחא לך מלייה לסיפטא דהבא כי הדר אתא אמרו ליה הנך דיורי מאי אמטית לבי מלכא אמר להו מאי דשקלי מהכא אמטאי להתם שקלי אינהו אמטו להתם קטלינהו להנך דיורי:,דור הפלגה אין להם חלק לעולם הבא וכו': מאי עבוד אמרי דבי רבי שילא נבנה מגדל ונעלה לרקיע ונכה אותו בקרדומות כדי שיזובו מימיו מחכו עלה במערבא א"כ ליבנו אחד בטורא,(אלא) א"ר ירמיה בר אלעזר נחלקו לג' כיתות אחת אומרת נעלה ונשב שם ואחת אומרת נעלה ונעבוד עבודת כוכבים ואחת אומרת נעלה ונעשה מלחמה זו שאומרת נעלה ונשב שם הפיצם ה' וזו שאומרת נעלה ונעשה מלחמה נעשו קופים ורוחות ושידים ולילין וזו שאומרת נעלה ונעבוד עבודת כוכבים (בראשית יא, ט) כי שם בלל ה' שפת כל הארץ,תניא רבי נתן אומר כולם לשם עבודת כוכבים נתכוונו כתיב הכא (בראשית יא, ד) נעשה לנו שם וכתיב התם (שמות כג, יג) ושם אלהים אחרים לא תזכירו מה להלן עבודת כוכבים אף כאן עבודת כוכבים,אמר רבי יוחנן מגדל שליש נשרף שליש נבלע שליש קיים אמר רב אויר מגדל משכח אמר רב יוסף בבל ובורסיף סימן רע לתורה מאי בורסיף אמר ר' אסי בור שאפי:,אנשי סדום אין להם חלק לעולם הבא וכו': ת"ר אנשי סדום אין להן חלק לעולם הבא שנאמר (בראשית יג, יג) ואנשי סדום רעים וחטאים לה' מאד רעים בעוה"ז וחטאים לעולם הבא,אמר רב יהודה רעים בגופן וחטאים בממונם רעים בגופן דכתיב (בראשית לט, ט) ואיך אעשה הרעה הגדולה הזאת וחטאתי לאלהים וחטאים בממונם דכתיב (דברים טו, ט) והיה בך חטא לה' זו ברכת השם מאד שמתכוונים וחוטאים,במתניתא תנא רעים בממונם וחטאים בגופן רעים בממונם דכתיב (דברים טו, ט) ורעה עינך באחיך האביון וחטאים בגופן דכתיב (בראשית לט, ט) וחטאתי לאלהים לה' זו ברכת השם מאד זו שפיכות דמים שנאמר (מלכים ב כא, טז) גם דם נקי שפך מנשה (בירושלים) הרבה מאד [וגו'],ת"ר אנשי סדום לא נתגאו אלא בשביל טובה שהשפיע להם הקב"ה ומה כתיב בהם (איוב כח, ה) ארץ ממנה יצא לחם ותחתיה נהפך כמו אש מקום ספיר אבניה ועפרות זהב לו נתיב לא ידעו עיט ולא שזפתו עין איה לא הדריכוהו בני שחץ לא עדה עליו שחל,אמרו וכי מאחר שארץ ממנה יצא לחם ועפרות זהב לו למה לנו עוברי דרכים שאין באים אלינו אלא לחסרינו [מממוננו] בואו ונשכח תורת רגל מארצנו שנאמר (איוב כח, ד) פרץ נחל מעם גר הנשכחים מני רגל דלו מאנוש נעו,דרש רבא מאי דכתיב (תהלים סב, ד) עד אנה תהותתו על איש תרצחו כולכם כקיר נטוי גדר הדחויה מלמד שהיו נותנין עיניהן בבעלי ממון ומושיבין אותו אצל קיר נטוי ודוחין אותו עליו ובאים ונוטלין את ממונו,דרש רבא מאי דכתיב (איוב כד, טז) חתר בחשך בתים יומם חתמו למו לא (ראו) [ידעו] אור מלמד שהיו נותנים עיניהם בבעלי ממון ומפקידים אצלו אפרסמון ומניחים אותו בבית גנזיהם לערב באים ומריחין אותו ככלב שנא' (תהלים נט, ז) ישובו לערב יהמו ככלב ויסובבו עיר ובאים וחותרים שם ונוטלין אותו ממון,(איוב כד, י) ערום הלכו מבלי לבוש ואין כסות בקרה חמור יתומים ינהגו יחבלו שור אלמנה גבולות ישיגו עדר גזלו וירעו (איוב כא, לב) והוא לקברות יובל ועל גדיש ישקוד,דרש ר' יוסי בציפורי אחתרין ההיא ליליא תלת מאה מחתרתא בציפורי אתו וקא מצערי ליה אמרו ליה יהבית אורחיה לגנבי אמר להו מי הוה ידענא דאתו גנבי כי קא נח נפשיה דרבי יוסי שפעי מרזבי דציפורי דמא,אמרי דאית ליה חד תורא מרעי חד יומא דלית ליה לירעי תרי יומי ההוא יתמא בר ארמלתא הבו ליה תורי למרעיה אזל שקלינהו וקטלינהו אמר להו 109a. bwhom shall we sendthe gift? They decided: bWe will sendit bwith Naḥum of Gam Zo, as he is experienced in miracles. /b, bWhen he reached a certain lodging, he sought to sleepthere. The residents of that lodging bsaid to him: Whatdo you bhave with you?Naḥum bsaid to them: I am taking the head tax to the emperor. They rose in the night, opened his chest and took everything that was in it, andthen bfilledthe chest bwith dirt. When he arrived there,in Rome, bearth was discoveredin the chest. The emperor bsaid: The Jews are mocking meby giving me this gift. bThey tookNaḥum bout to kill him.Naḥum bsaid: This too is for the best. Elijahthe prophet bcame and appeared to them as one ofNaḥum’s traveling party. Elijah bsaid to them: Perhaps this earth is from the earth of Abraham our forefather, who would throw dustand bit became swords,and who would throw bstrawand bit became arrows. They examinedthe dust band discoveredthat it was indeed the dust of Abraham., bThere was a province thatthe Romans bwere unable to conquer. They threwsome bof this earth uponthat province band they conquered it.In appreciation for the gift that Naḥum of Gam Zo had brought on behalf of the Jewish people, bthey brought him into the treasuryand bsaid: Takethat bwhich is preferable to you. He filled his chestwith bgold. When he returnedto that lodging, bthose residents said to him: What did you bring to the king’s palace?Naḥum bsaid to them: What I took from here, I brought to there.The residents concluded that the earth with which they had filled the chest had miraculous properties. bThey tookearth and bbrought it tothe emperor. Once the Romans discovered that the earth was ineffective in battle, bthey executed those residents. /b,§ The mishna teaches that the members of bthe generation of the dispersion have no share in the World-to-Come.The Gemara asks: bWhatsin bdid they perform?Their sin is not explicitly delineated in the Torah. bThe school of Rabbi Sheila saythat the builders of the Tower of Babel said: bWe will build a tower and ascend to heaven, and we will strike it with axes so that its waters will flow. They laughed atthis explanation bin the West,Eretz Yisrael, and asked: bIfthat was their objective, blet them builda tower bon a mountain;why did they build it specifically in a valley (see Genesis 11:2)?, bRather, Rabbi Yirmeya bar Elazar says: They divided into three factions; one said: Let us ascendto the top of the tower band dwell there. And one said: Let us ascendto the top of the tower band engage in idol worship. And one said: Let us ascendto the top of the tower band wage war.With regard to bthatfaction bthat said: Let us ascendto the top of the tower band dwell there, God dispersed them. And thatfaction bthat said: Let us ascendto the top of the tower band wage war, became apes, and spirits, and demons, and female demons. Andwith regard to bthatfaction bthat said: Let us ascendto the top of the tower band engage in idol wor-ship,it is written: b“Because there the Lord confounded the language of all the earth”(Genesis 11:9)., bIt is taughtin a ibaraita /i: bRabbi Natan says: All ofthose factions bintendedto build the tower bfor the sake of idol worship. It is written here: “And let us make a name for us”(Genesis 11:4), band it is written there: “And make no mention of the name of the other gods”(Exodus 23:13). bJust as there,the connotation of “name” bis idol worship, so too here,the connotation of “name” bis idol worship. /b, bRabbi Yoḥa says: Theuppermost bthirdof the btower was burned,the lowermost bthirdof the tower bwas swallowedinto the earth, and the middle bthird remainedintact. bRav says: The atmosphere of the tower causes forgetfulness;anyone who goes there forgets what he has learned. As a result of the building of the tower, forgetting was introduced into the world. bRav Yosef says: Babylonia andthe adjacent place, bBursif, areeach ba bad omen for Torah,i.e., they cause one to forget his knowledge. The Gemara asks: bWhatis the meaning of bBursif? Rabbi Asi says:It is an abbreviation of bempty pit [ ibor shafi /i]. /b,§ The mishna teaches: bThe people of Sodom have no share in the World-to-Come. The Sages taught: The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly”(Genesis 13:13). b“Wicked”indicates bin this world; “and sinners”indicates bfor the World-to-Come. /b, bRav Yehuda says: “Wicked”is referring to sins they committed bwith their bodies; “and sinners”is referring to sins they committed bwith their money. “Wicked”is referring to sins they committed bwith their bodies, as it is writtenwith regard to Joseph and the wife of Potiphar: b“And how can I do this great wickedness, and sin against God”(Genesis 39:9). b“And sinners”is referring to sins they committed bwith their money, as it is written:“And your eye is wicked against your poor brother, and you give him nothing… bfor it shall be reckoned to you as a sin”(Deuteronomy 15:9). b“Before the Lord”; thisis referring to bblessing,a euphemism for cursing, bGod. “Exceedingly”means bthat they had intent and sinnedand did not sin unwittingly or driven by lust., bIt was taught in a ibaraita /i: “Wicked”is referring to sins they committed bwith their money; “and sinners”is referring to sins they committed bwith their bodies. “Wicked”is referring to sins they committed bwith their money, as it is written: “And your eye is wicked against your poor brotherand you give him nothing” (Deuteronomy 15:9). b“And sinners”is referring to sins they committed bwith their bodies, as it is writtenwith regard to Joseph and the wife of Potiphar: b“And sin against God”(Genesis 39:9). b“Before the Lord”; thisis referring to bblessing,a euphemism for cursing, bGod. “Exceedingly [ imeod]”is referring to bbloodshed, as it is stated: “Moreover Manasseh shed very [ imeod] much blood”(II Kings 21:16)., bThe Sages taught: The people of Sodom became haughtyand sinned bdue only to theexcessive bgoodness that the Holy One, Blessed be He, bestowed upon them. And what is written concerning them,indicating that goodness? b“As for the earth, out of it comes bread, and underneath it is turned up as it were by fire. Its stones are the place of sapphires, and it has dust of gold. That path no bird of prey knows, neither has the falcon’s eye seen it. The proud beasts have not trodden it, nor has the lion passed thereby”(Job 28:5–8). The reference is to the city of Sodom, which was later overturned, as it is stated thereafter: “He puts forth His hand upon the flinty rock; He overturns the mountains by the roots” (Job 28:9).,The people of Sodom bsaid: Sincewe live in ba land from which bread comes and has the dust of gold,we have everything that we need. bWhy do we need travelers, as they come only to divest us of our property? Come, let us cause theproper btreatment of travelers to be forgotten from our land, as it is stated: “He breaks open a watercourse in a place far from inhabitants, forgotten by pedestrians, they are dried up, they have moved away from men”(Job 28:4)., bRava taught: Whatis the meaning of that bwhich is written: “How long will you seek to overwhelm a man? You will all be murdered like a leaning wall or a tottering fence”(Psalms 62:4)? This bteaches thatthe people of Sodom bset their sights on property owners.They would take one band place him alongside an inclined,flimsy bwallthat was about to fall, band push it upon himto kill him, bandthen btheywould bcome and take his property. /b, bRava taught: Whatis the meaning of that bwhich is written: “In the dark they dig through houses; by day they shut themselves up; they know not the light”(Job 24:16)? This bteaches that they would set their sights on property owners.They would take one bandthey would bgive him balsam,whose smell diffuses, bandthe property owner would bplace it in his treasury. In the evening,the people of Sodom bwould come and sniff itout blike a dogand discover the location of the property owner’s treasury, bas it is stated: “They return at evening; they howl like a dog, and go round about the city”(Psalms 59:7). bAndafter discovering the location bthey would come and dig there, and they would take that property. /b,The Gemara cites verses that allude to the practices of the people of Sodom: b“They lie at night naked without clothing, and they have no covering in the cold”(Job 24:7). And likewise: b“They drive away the donkey of the fatherless; they take the widow’s ox as a pledge”(Job 24:3). And likewise: b“They trespass; they violently steal flocks and graze them”(Job 24:2). And likewise: b“For he is brought to the grave, and watch is kept over his tomb”(Job 21:32)., bRabbi Yosei taught in Tzipporithe methods of theft employed in Sodom. bThat night three hundred tunnels were excavated in Tzipporiin order to employ those methods. Homeowners bcame and harassed him; they said to him: You have given a way for thievesto steal. Rabbi Yosei bsaid to them: Did I know that thieves would comeas a result of my lecture? The Gemara relates: bWhen Rabbi Yosei died, the gutters of Tzipporimiraculously boverflowedwith bbloodas a sign of his death.,The people of Sodom bwould say:Anyone bwho has one ox shall herdthe city’s oxen bfor one day.Anyone bwho does not haveany oxen bshall herdthe city’s oxen bfor two days.The Gemara relates: bThey gave oxen to a certain orphan, son of a widow, to herd. He wentand btook them and killed them.The orphan bsaidto the people of Sodom:
33. Ammianus Marcellinus, History, 24.5.1-24.5.2 (4th cent. CE - 4th cent. CE)

24.5.1. Then going on, we came to groves and fields rich with the bloom of many kinds of fruits; there we found a palace built in Roman style, with which we were so pleased that we left it untouched. 24.5.2. There was also in that same region an extensive round tract, enclosed by a strong fence and containing the wild beasts that were kept for the king’s entertainment: lions with flowing manes, boars with bristling shoulders, and bears savage beyond all manner of madness (as they usually are in Persia), and other choice animals of enormous size; our cavalry burst the fastenings of the gates and butchered them all with hunting-spears and showers of missiles.
34. Anon., Pirqe Rabbi Eliezer, 25

35. Anon., Tchacos 3 Gospel of Judas, 53.22-53.25



Subjects of this text:

subject book bibliographic info
aaron Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 340
abimelech/ebed-melech Allison (2018), 4 Baruch, 270
abraham,as a warrior Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336, 348
abraham,criticism of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
abraham,defense of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
abraham,diplomacy of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 334, 338, 340
abraham,gentleness of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333, 334, 338, 340
abraham,humanity of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333, 334, 336, 338, 340, 348, 350, 352
abraham,name largely omitted by philo Feldman (2006), Judaism and Hellenism Reconsidered, 269
abraham,peace loved by Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 340
abraham,servants of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333, 334
abraham,wealth of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333, 336
abraham Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
accad Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
adama Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 352
addition (as theoretical term) Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
affiliation Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
alexander polyhistor,freudenthal,j. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
alexander polyhistor,ps.-eupolemus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
alexander polyhistor Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
alexandria,jews of,as outsiders Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333
allegorical interpretation,in de abrahamo vs. other works Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
allusions,biblical Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
angels,heavenly mansion of Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 212
anger,wild Levison (2023), The Greek Life of Adam and Eve. 190
aqedah,in philo,a drama Feldman (2006), Judaism and Hellenism Reconsidered, 269
arrogance Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 350
babel Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
babylonian Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
behaviour Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 66
belief and faith Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
beneficent power,quotations and allusions to Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 39
beneficent power,the bible Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 39
bible,texts and exegesis relating to egypt Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 621
biblical commentaries and exegesis Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 621
bitumen (dead sea),in genesis' Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
bowl Stuckenbruck (2007), 1 Enoch 91-108, 299
canaan Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 621
chodollogomor,tribute given to Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 348, 350
chodollogomor Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 350, 352
cognitive aspect Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
collocutions Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
conversion,experience Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
conversion,models/variations Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
conversion,psychological aspects Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
conversion,rhetoric/language/linguistic aspects Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 63, 65, 66, 68, 69
conversion,ritual Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
conversion,social/sociological aspects Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
corpse impurity Neusner (2001), The Theology of Halakha, 253
criticism of abraham Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
de abrahamo,rhetoric in Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
de abrahamo,structure of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32
de abrahamo,unique features of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
dead sea and area,and the jordan river Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
dead sea and area,in genesis Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
dead sea and area,salt,collection and quarrying,salt,descriptions of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
dead sea and area,sodom,association with Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
dead sea and area Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
decision Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 66
deliberation/deliberate Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 65, 66
didache Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
disciples Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
dispute between abraham and lot,allegorical interpretation of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 348
dispute between abraham and lot,literal interpretation of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333, 334, 336, 338, 340
dispute between abraham and lot Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32, 39, 333, 334, 336, 338, 340, 348
egypt,sojourn in Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32, 74
egypt Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
erech Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
eschatological Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
essenes Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
ethical interpretation,as part of a literal interpretation Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
etymologies,of lot Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 334, 338
eupolemus,concerning the jews of assyria Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
eupolemus,cultural benefactor topos Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
eupolemus,temple idealization Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
eupolemus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
exegesis Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
exiles Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
famine,biblical egypt as refuge from Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 621
fountain Stuckenbruck (2007), 1 Enoch 91-108, 299
generations,great and holy Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 212
genesis,and the dead sea,and the bitumen wells Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
genesis,and the dead sea,and the destruction of sodom Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
genesis,and the dead sea,valley of siddim Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
genesis,and the dead sea,waters of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
genesis,and the dead sea Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
genesis Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
god,as judge Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282
god,garden of Levison (2023), The Greek Life of Adam and Eve. 190
greek,language Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 621
greek versions Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
homosexual behavior,as contrary to nature Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282
homosexual behavior,as the sin of sodom Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282
hospitality,piety and Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 350
households,cleanness/impurity Neusner (2001), The Theology of Halakha, 253
humanity,abraham loving Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
humanity,love of,as virtue Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
humanity,piety and Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
humanity of abraham Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333, 334, 336, 338, 340, 348, 350, 352
incorporation Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 68
intensification Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
israel,people/nation of Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 63
israel x Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
japheth b. eli (yefet b. eli) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 621
jordan,river Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
judaism Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
justice,piety and Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
justice Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336, 338
karaites Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 621
kingly power,allegorical interpretation of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
kingly power,chronology of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 350
kingly power,gods role in Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 348
kingly power,literal interpretation of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 348, 350, 352
kingly power,names omitted in retelling Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 352
kingly power,the kings,victory over Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 39, 348, 350, 352
land,watered Stuckenbruck (2007), 1 Enoch 91-108, 299
law of nature,procreation as Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282
law of nature,sodomites abandoning Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282
literal interpretation,ethical interpretation as part of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
literal interpretation Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
lot,as unstable Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 334, 338
lot,capture of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 348
lot,etymology of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 334, 338
lot,name of,omitted Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 338, 348
lot,servants of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74, 340
lot,sodom chosen by Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 334, 340
marriage,levirate Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 69
masoretic text (mt) Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
mind Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 69
naming Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 66
nega-impurity Neusner (2001), The Theology of Halakha, 253
nega impurity Neusner (2001), The Theology of Halakha, 253
negaim Neusner (2001), The Theology of Halakha, 253
nile,river,annual rise Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 621
nimrod Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
noah Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32
palestine (eretz israel,holy land) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 621
paradeisoi Levison (2023), The Greek Life of Adam and Eve. 190
persia Levison (2023), The Greek Life of Adam and Eve. 190
pharisees Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
phoenicians,abrahams migration from babylon Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,alexander polyhistor Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,as anonymous Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,concerning the jews of assyria Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,cultural benefactor topos Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,doran,r. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,eusebius Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,freudenthal,j. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,general profile Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,samaritan authorship Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,sterling,g.e. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
phoenicians,temple argarizin Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
piety,as highest virtue Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
piety,humanity and Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
piety,justice and Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
piety of abraham,love of humanity and Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
piety of abraham Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32
prayer Allison (2018), 4 Baruch, 270
ps.-eupolemus,abraham in phoenicia Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
ps.-eupolemus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
psychological Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
purity Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
quotations,biblical Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 39
redeem Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 69
regions Levison (2023), The Greek Life of Adam and Eve. 190
religion,religious Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
reproduction,as law of nature Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282
resurrection Allison (2018), 4 Baruch, 270
return Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5, 63, 66, 68, 69
reward Allison (2018), 4 Baruch, 270
rhetoric of de abrahamo Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
right and left Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 348
roots Stuckenbruck (2007), 1 Enoch 91-108, 299
seboim Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 352
second temple judaism Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
sennaar Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 352
septuagint Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
sethian gnosticism,great and holy generation Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 212
shinar Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 124
sin,arrogance as Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 350
sin,homosexual behavior as Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282
social identity theory Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5
sodom,arrogance as sin of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 350
sodom,chronology of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 350, 352
sodom,homosexual behavior and Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282
sodom,literal and ethical interpretations of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282
sodom,philos influence concerning Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
sodom,prosperity of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282, 348, 350, 352
sodom,revolt of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 348, 350, 352
sodom,sodomite cities,destruction of Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32, 39, 282
sodom (and gomorrha) Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 63, 68
sodom and gomorra,destruction of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
sodom and gomorra,in genesis Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
structure of de abrahamo Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32
symmachus Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
ten commandments Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
thargal Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 352
the three visitors Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32
translation Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
tree Levison (2023), The Greek Life of Adam and Eve. 190
triads Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32
tribute,chodollogomor receiving Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 348
turning/change,away/from Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 66, 69
virtue,love of humanity as Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
virtue,piety as highest Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
walls of paradise (or garden) Levison (2023), The Greek Life of Adam and Eve. 190
waters Stuckenbruck (2007), 1 Enoch 91-108, 299
wealth,arrogance caused by Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 350
wealth,of abraham Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333, 336
wisdom,as a virtue Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336
zion Levison (2023), The Greek Life of Adam and Eve. 190
zoar Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207
βίος Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
δεξιότης Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333
δικαιοσύνη Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336, 338
εὐσέβεια Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333, 336
θυμός Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 340
λόγος Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 340
μετριοπάθεια Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 340
νοῦς Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 340
πλεονεκτεῖν and πλεονεξία Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 334, 338
πραΰς and πραϋπάθεια Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 338, 340
προσωποποιία Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 74
φιλανθρωπία and φιλάνθρωπος Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 333, 336
ὅσιος and ὁσιότης Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 336