Tiresias: The Ancient Mediterranean Religions Source Database

6284

Hebrew Bible, Genesis, 13.10-13.12
nan And 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.

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36 results
1. Hebrew Bible, Deuteronomy, 12.31, 23.4, 25.5-25.10, 29.22 (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 29.22. גָּפְרִית וָמֶלַח שְׂרֵפָה כָל־אַרְצָהּ לֹא תִזָּרַע וְלֹא תַצְמִחַ וְלֹא־יַעֲלֶה בָהּ כָּל־עֵשֶׂב כְּמַהְפֵּכַת סְדֹם וַעֲמֹרָה אַדְמָה וצביים [וּצְבוֹיִם] אֲשֶׁר הָפַךְ יְהוָה בְּאַפּוֹ וּבַחֲמָתוֹ׃ 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." 29.22. and that the whole land thereof is brimstone, and salt, and a burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in His anger, and in His wrath;"
2. Hebrew Bible, Genesis, 1.1, 1.2, 1.3, 1.4, 1.6, 1.7, 1.10, 1.20, 1.21, 1.22, 2.24, 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, 15.18, 17.5, 17.8, 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, Numbers, 34.3, 34.12 (9th cent. BCE - 3rd cent. BCE) 34.3. וְהָיָה לָכֶם פְּאַת־נֶגֶב מִמִּדְבַּר־צִן עַל־יְדֵי אֱדוֹם וְהָיָה לָכֶם גְּבוּל נֶגֶב מִקְצֵה יָם־הַמֶּלַח קֵדְמָה׃ 34.12. וְיָרַד הַגְּבוּל הַיַּרְדֵּנָה וְהָיוּ תוֹצְאֹתָיו יָם הַמֶּלַח זֹאת תִּהְיֶה לָכֶם הָאָרֶץ לִגְבֻלֹתֶיהָ סָבִיב׃ 34.3. Thus your south side shall be from the wilderness of Zin close by the side of Edom, and your south border shall begin at the end of the Salt Sea eastward;" 34.12. and the border shall go down to the Jordan, and the goings out thereof shall be at the Salt Sea; this shall be your land according to the borders thereof round about.’"
4. 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.’"
5. 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."
6. Hebrew Bible, Amos, 1.8, 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."
7. Hebrew Bible, Isaiah, 1.7, 13.19 (8th cent. BCE - 5th cent. BCE) 1.7. אַרְצְכֶם שְׁמָמָה עָרֵיכֶם שְׂרֻפוֹת אֵשׁ אַדְמַתְכֶם לְנֶגְדְּכֶם זָרִים אֹכְלִים אֹתָהּ וּשְׁמָמָה כְּמַהְפֵּכַת זָרִים׃ 13.19. וְהָיְתָה בָבֶל צְבִי מַמְלָכוֹת תִּפְאֶרֶת גְּאוֹן כַּשְׂדִּים כְּמַהְפֵּכַת אֱלֹהִים אֶת־סְדֹם וְאֶת־עֲמֹרָה׃ 1.7. Your country is desolate; Your cities are burned with fire; Your land, strangers devour it in your presence, And it is desolate, as overthrown by floods." 13.19. And Babylon, the glory of kingdoms, The beauty of the Chaldeans’pride, Shall be as when God overthrew Sodom and Gomorrah."
8. 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."
9. 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;"
10. 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."
11. 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."
12. 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;"
13. 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.’"
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. Menander, Fragments, 724 (4th cent. BCE - 3rd cent. BCE)
19. Philo of Alexandria, On The Life of Abraham, 107-109, 11, 110-119, 12, 120-129, 13, 130-133, 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 - 1st 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.
20. Philo of Alexandria, On Husbandry, 34, 101 (1st cent. BCE - 1st 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.
21. Philo of Alexandria, On The Preliminary Studies, 53 (1st cent. BCE - 1st 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.
22. Philo of Alexandria, On The Decalogue, 107-110, 121, 50-51, 106 (1st cent. BCE - 1st cent. CE)
23. Philo of Alexandria, On Flight And Finding, 25 (1st cent. BCE - 1st 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.
24. Philo of Alexandria, On The Creation of The World, 155 (1st cent. BCE - 1st 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.
25. Philo of Alexandria, De Providentia, 2.12 (1st cent. BCE - 1st cent. CE)
26. Philo of Alexandria, On The Special Laws, 1.304, 4.135 (1st cent. BCE - 1st 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.
27. Philo of Alexandria, On The Virtues, 101-174, 47, 51-100 (1st cent. BCE - 1st 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.
28. Philo of Alexandria, On The Life of Moses, 2.13 (1st cent. BCE - 1st 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.
29. Philo of Alexandria, Against Flaccus, 54, 53 (1st cent. BCE - 1st 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
30. Philo of Alexandria, Allegorical Interpretation, 3.132, 3.134 (1st cent. BCE - 1st cent. CE)
31. New Testament, Luke, 3.23-3.31 (1st cent. CE - 1st cent. CE) 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David
32. New Testament, Matthew, 1.5, 1.14 (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. 1.14. Azor became the father of Sadoc. Sadoc became the father of Achim. Achim became the father of Eliud.
33. Anon., Tchacos 3 Gospel of Judas, 53.22-53.25 (2nd cent. CE - 3rd cent. CE)
34. 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:
35. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) 25a. משום כיסופא הוה לה הך שיבבתא בישתא אמרה מכדי ידענא דלית להו ולא מידי מאי כולי האי אזלא וטרפא אבבא איכספא ועיילא לאינדרונא,איתעביד לה ניסא דחזיא לתנורא מלא לחמא ואגנא מלא לישא אמרה לה פלניתא פלניתא אייתי מסא דקא חריך לחמיך אמרה לה אף אנא להכי עיילי תנא אף היא להביא מרדה נכנסה מפני שמלומדת בנסים,אמרה ליה דביתהו עד אימת ניזיל ונצטער כולי האי אמר לה מאי נעביד בעי רחמי דניתבו לך מידי בעא רחמי יצתה כמין פיסת יד ויהבו ליה חד כרעא דפתורא דדהבא (חזאי) בחלמא עתידי צדיקי דאכלי אפתורא דדהבא דאית ליה תלת כרעי (ואת) אוכלת אפתורא דתרי כרעי,(אמרה ליה) ניחא לך דמיכל אכלי כולי עלמא אפתורא דמשלם ואנן אפתורא דמחסר אמרה ליה ומאי נעביד בעי רחמי דנשקלינהו מינך בעי רחמי ושקלוהו תנא גדול היה נס אחרון יותר מן הראשון דגמירי דמיהב יהבי מישקל לא שקלי,חד בי שמשי חזייה לברתיה דהוות עציבא אמר לה בתי למאי עציבת אמרה ליה כלי של חומץ נתחלף לי בכלי של שמן והדלקתי ממנו אור לשבת אמר לה בתי מאי איכפת לך מי שאמר לשמן וידלוק הוא יאמר לחומץ וידלוק תנא היה דולק והולך כל היום כולו עד שהביאו ממנו אור להבדלה,ר' חנינא בן דוסא הוו ליה הנך עיזי אמרו ליה קא מפסדן אמר אי קא מפסדן ניכלינהו דובי ואי לא כל חדא וחדא תיתי לאורתא דובא בקרנייהו לאורתא אייתי כל חדא וחדא דובא בקרנייהו,הוה ליה ההיא שיבבתא דקא בניא ביתא ולא מטו כשורי אתיא לקמיה אמרה ליה בניתי ביתי ולא קמטו כשוראי אמר לה מה שמך אמרה ליה איכו אמר איכו נימטו כשוריך,תנא הגיעו עד שיצאו אמה לכאן ואמה לכאן ויש אומרין סניפין עשאום תניא פלימו אומר אני ראיתי אותו הבית והיו קורותיו יוצאות אמה לכאן ואמה לכאן ואמרו לי בית זה שקירה ר' חנינא בן דוסא בתפלתו,ור' חנינא בן דוסא מהיכן הוו ליה עזים והא עני הוי ועוד אמרו חכמים אין מגדלין בהמה דקה בא"י אמר רב פנחס מעשה ועבר אדם אחד על פתח ביתו והניח שם תרנגולין ומצאתן אשתו של ר' חנינא בן דוסא,ואמר לה אל תאכלי מביציהן והרבו ביצים ותרנגולין והיו מצערין אותם ומכרן וקנה בדמיהן עזים פעם אחת עבר אותו אדם שאבדו ממנו התרנגולין ואמר לחבירו בכאן הנחתי התרנגולין שלי שמע ר' חנינא אמר לו יש לך בהן סימן אמר לו הן נתן לו סימן ונטל את העזין והן הן עיזי דאייתו דובי בקרנייהו,רבי אלעזר בן פדת דחיקא ליה מילתא טובא עבד מלתא ולא הוה ליה מידי למטעם שקל ברא דתומא ושדייה בפומיה חלש לביה ונים אזול רבנן לשיולי ביה חזיוהו דקא בכי וחייך ונפק צוציתא דנורא מאפותיה,כי אתער אמרו ליה מ"ט קבכית וחייכת אמר להו דהוה יתיב עמי הקב"ה ואמרי ליה עד מתי אצטער בהאי עלמא ואמר לי אלעזר בני ניחא לך דאפכיה לעלמא מרישא אפשר דמתילדת בשעתא דמזוני,אמרי לקמיה כולי האי ואפשר אמרי ליה דחיי טפי או דחיינא א"ל דחיית אמרי לקמיה א"כ לא בעינא,אמר לי בהאי אגרא דאמרת לא בעינא יהיבנא לך לעלמא דאתי תליסרי נהרוותא דמשחא אפרסמון דכיין כפרת ודיגלת דמענגת בהו אמרי לקמיה האי ותו לא אמר לי ולחברך מאי יהיבנא אמרי ליה ואנא מגברא דלית ליה בעינא מחיין באסקוטלא אפותאי ואמר לי אלעזר ברי גירי בך גירי,ר' חמא בר חנינא גזר תעניתא ולא אתא מיטרא אמרו ליה והא רבי יהושע בן לוי גזר תעניתא ואתי מיטרא אמר להו הא אנא הא בר ליואי אמרו ליה דניתי וניכוין דעתין איפשר דתברי ציבורא לבייהו דאתי מיטרא בעון רחמי ולא אתי מיטרא,אמר להו ניחא לכו שיבא מטר בשבילנו אמרו ליה הן אמר רקיע רקיע כסי פניך לא איכסי אמר כמה עזין פני רקיע איכסי ואתא מיטרא,לוי גזר תעניתא ולא אתא מיטרא אמר לפניו רבונו של עולם עלית וישבת במרום ואין אתה מרחם על בניך אתא מיטרא ואיטלע אמר רבי אלעזר לעולם אל יטיח אדם דברים כלפי מעלה שהרי אדם גדול הטיח דברים כלפי מעלה ואיטלע ומנו לוי,והא גרמא ליה והא לוי אחוי קידה קמיה דרבי ואיטלע הא והא גרמא ליה,רבי חייא בר לולייני שמעינהו להנך ענני דקאמרי ניתו וניתבי מיא בעמון ומואב אמר לפניו רבונו של עולם כשנתת תורה לעמך ישראל חזרת על כל אומות העולם ולא קיבלוה ועכשיו אתה נותן להם מטר שדו הכא שדיוה אדוכתיהו,דרש רבי חייא בר לולייני מאי דכתיב (תהלים צב, יג) צדיק כתמר יפרח כארז בלבנון ישגה אם נאמר תמר למה נאמר ארז ואם נאמר ארז למה נאמר תמר אילו נאמר תמר ולא נאמר ארז הייתי אומר מה תמר 25a. bdue to embarrassment,to make it appear that she was baking, despite the fact that there was no bread in her house. bShe had a certain evil neighborwho bsaidto herself: bNow, I know that they have nothing. What,then, bis all thissmoke? bShe went and knocked on the doorto find out what was in the oven. Rabbi Ḥanina ben Dosa’s wife was bembarrassed, and she ascended to an inner room [ iinderona /i]. /b, bA miracle was performed forRabbi Ḥanina ben Dosa’s wife, basher neighbor bsaw the oven filled with bread and the kneading basin filled with dough. She said toRabbi Ḥanina’s wife, calling her by name: bSo-and-so, so-and-so, bring a shovel, as your bread is burning. She said toher neighbor: bI too went inside for thatvery purpose. A itanna btaught: She too had enteredthe inner room bto bring a shovel, becauseshe was baccustomed to miraclesand anticipated that one would occur to spare her embarrassment.,The Gemara further relates: Rabbi Ḥanina’s bwife said to him: Until when will we continue to suffer thispoverty? bHe said to her: What can we do?She responded: bPray for mercy that something will be given to youfrom Heaven. bHe prayed for mercyand something blikethe bpalm of a hand emerged and gave him one leg of a golden table. That night, his wife saw in a dreamthat in bthe future,i.e., in the World-to-Come, bthe righteous will eat at a golden table that has three legs, butshe will be eating bon a table that has two legs. /b,When she told her husband this story, bhe said to her: Are you content that everyone will eat at a complete table and wewill eat bat a defective table? She said to him: But what can we do? Pray for mercy, thatthe leg of the golden table should bbe taken from you. He prayed for mercy, and it was takenfrom him. A itanna btaughtin a ibaraita /i: bThe last miracle was greater than the first, asit bis learnedas a tradition that Heaven gives but bdoes not take back. /b,The Gemara relates that boneShabbat bevening,Rabbi Ḥanina ben Dosa bsaw that his daughter was sad. He said to her: My daughter, why are you sad? She said to him: I confused a vessel of vinegar for a vessel of oil and I litthe bShabbat lamp withvinegar. Soon the lamp will be extinguished and we will be left in the dark. bHe said to her: My daughter, what are you concernedabout? bHe Who said to the oilthat it should bburn can say to the vinegarthat it should bburn.A itanna btaught:That lamp bburned continuously the entire day, until they brought from it light for ihavdala /i. /b, bRabbi Ḥanina ben Dosa had some goats.His neighbors bsaid to him:Your goats bare damagingour property by eating in our fields. bHe said to them: If they are causing damage, let them be eaten by bears. But ifthey are bnoteating your property, let beach of them,this bevening, bring a bearimpaled bbetween its horns.That bevening, each one brought in a bearimpaled bbetween its horns. /b,Rabbi Ḥanina ben Dosa bhad a certain neighbor who was building a house, but the ceiling beamswere bnotlong enough to breachfrom one wall to the other. bShe came beforeRabbi Ḥanina ben Dosa and bsaid to him: I built my house, but myceiling bbeams do not reach the walls. He said to her: What is your name? She said to him:My name is bIkku.He said: bIf so [ iikku /i], may your beams reachyour walls.,A itanna btaught:The beams were lengthened to such an extent that they not only breachedthe walls, but they continued buntil they jutted out a cubit from this side and a cubit from that side. And some saythat bthey extended with segments [ isenifin /i],adding new walls at both ends of the beams. bIt is taughtin a ibaraitathat the Sage bPalaimo says: I saw that house, and its beams jutted out a cubit on this side and a cubit on that side. And they said to me: Thisis the bhouse that Rabbi Ḥanina ben Dosa roofed by means of his prayer. /b,The Gemara asks a question about one of the details of this story. bAnd Rabbi Ḥanina ben Dosa, from where did he have goats? Wasn’t he poor,as stated above? bAnd furthermore, the Sageshave bsaid: One may not raise small, domesticated animals in Eretz Yisrael,as they destroy the fields and property of others. How, then, could Rabbi Ḥanina ben Dosa raise goats? bRav Pineḥassaid that this is how it came to pass: bAn incidentoccurred in which ba certain man passed by the entrance ofRabbi Ḥanina’s bhouse and left chickens there. And Rabbi Ḥanina ben Dosa’s wife found themand cared for them., bAndRabbi Ḥanina bsaid her: Do not eat of their eggs,as they are not ours. bAndthe chickens blaid many eggs, and chickenshatched from the eggs. bAndas the noise and mess of the chickens bwere distressing them, they sold them and bought goats with their proceeds. Once that same man who lost the chickens passed by and said to his companion: Here is where I left my chickens. Rabbi Ḥanina heardthis and bsaid to him: Do you have a signby which to identify bthem? He said to him: Yes. He gave him the sign and took the goats.The Gemara concludes: bAnd these are the very goats that brought bearsimpaled bbetween their horns. /b,§ The Gemara relates more stories of desperately poor righteous individuals. bRabbi Elazar ben Pedat was hard-pressedfor money. Once ban actof bloodletting bwas performed on him, but he did not have anything to tasteafterward. bHe took a clove of garlic and put it in his mouth. His heart became weak and he fell asleep. The Sages came to inquireabout bhiswelfare. They bsaw him weeping and laughing, and a ray of light was shining from his forehead. /b, bWhen he awoke they said to him: What is the reason that you were laughing and crying? He said to them:The reason is bthatin my dream bthe Holy One, Blessed be He, was sitting with me, and I said to Him: Until when will I suffersuch poverty bin this world? And He said to me: Elazar, My son,is it more bconvenientfor byou that I return the world to itsvery bbeginning? Perhaps you will be born in an hour of susteceand not be poor., bI said before Him:You suggest doing ball this,to return the world to its beginning, bandeven then is it only ba possibilitythat things will be different, not a certainty? bI said to Him:Are the years bthat I havealready blived morenumerous, borare bthat I will livemore numerous? bHe said to me:Those years bthat you have livedare greater. bI said before Him: If so, I do not wantYou to recreate the world for the sake of a brief few years., bHe said to me: As a reward for saying: I do not want, I will give you in the World-to-Come thirteen rivers of pure balsam oil as large as the Euphrates and the Tigris for you to enjoy. I said before Him: This and no more? He said to me: Butif I give you more, bwhat will I give to your colleagues? I said to Him: And do I requestthis bfrom a person, who does not have enough?You are omnipotent. bHeplayfully bsnapped His finger [ iaskutla /i] on my forehead and said to me: Elazar, my son, My arrowsI cast bupon you, My arrows.This touch caused the ray of light to shine from his forehead.,The Gemara returns to the topic of fasting for rain. bRabbi Ḥama bar Ḥanina decreed a fast but rain did not come. They said to him: Didn’t Rabbi Yehoshua ben Levi decree a fast and rain came? He said to them: This is I; this is a son of a Levite,i.e., we are two different people of unequal stature. bThey said to him: Let us come and focus our minds. Perhaps the hearts ofthe members of bthe community will break and rain will come. They prayed for mercy, but rain did not come. /b,Rabbi Ḥama bar Ḥanina bsaid to them: Are you content that rain should come on our account,and through our merit? bThey said to him: Yes. He said: Skies, skies, cover your facewith clouds. The sky was bnot coveredwith clouds. bHe saidin rebuke: bHow impudent is the face of the sky,to ignore me. The sky became bcoveredwith clouds band rain came. /b,The Gemara relates a similar story. bLevi decreed a fast but rain did not come. He said beforeGod: bMaster of the Universe, You have ascended and sat up high, and You do not have mercy upon Your children. Rain came, butas a punishment for his harsh statement toward God, Levi bbecame lame.Consequently, bRav Elazar said: A person should never castharsh bstatements towardGod on bHigh, as a great person cast statements towardGod on bHigh, and he became lame. And who wasthis individual? bLevi. /b,The Gemara asks: bAnddid bthiscomment of Levi’s bcause himto become lame? bButit is stated that bLevi demonstrated ikidda /i,a particular type of bowing on one’s face, performed by the High Priest, bbefore RabbiYehuda HaNasi, band he became lameas a result (see iMegilla22b). The Gemara explains: Both bthis and that caused hislameness. As a punishment for acting improperly, he suffered an injury while he was attempting a difficult physical feat and was vulnerable.,The Gemara relates: bRabbi Ḥiyya bar Lulyani heard these clouds saying to one another, let us go and bring water for Ammon and Moabin Transjordan. bHe said beforeGod: bMaster of the Universe, when You gaveYour bTorah to Your nation Israel, You approached all the nations of the worldto see if they would accept the Torah, band they did not accept it. Andyet bnow You are giving them rain. Throwthe water bhere.The clouds bthrew the rain in their placein Eretz Yisrael.,Since the Gemara has mentioned Rabbi Ḥiyya bar Lulyani, it cites a statement in his name. bRabbi Ḥiyya bar Lulyani taught: Whatis the meaning of that bwhich is written: “The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon”(Psalms 92:13)? bIf it is stated “palm tree” why does it state “cedar,” and if it is stated “cedar” why does it state “palm tree”?What is added by this double comparison? He explains: bWere it stated “palm tree” and were it not stated “cedar,” I would saythat bjust asin the case of ba palm tree, /b
36. Anon., Pirqe Rabbi Eliezer, 25

Subjects of this text:

subject	book bibliographic info
aaron	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 340
abimelech/ebed-melech	Allison, 4 Baruch (2018) 270
abraham, as a warrior	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336, 348
abraham, criticism of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
abraham, defense of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
abraham, diplomacy of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 334, 338, 340
abraham, gentleness of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 334, 338, 340
abraham, humanity of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 334, 336, 338, 340, 348, 350, 352
abraham, name largely omitted by philo	Feldman, Judaism and Hellenism Reconsidered (2006) 269
abraham, peace loved by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 340
abraham, servants of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 334
abraham, wealth of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 336
abraham	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 227; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
abraham\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17
accad	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
adama	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 352
addition (as theoretical term)	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
affiliation	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
ai	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
alexander polyhistor, freudenthal, j.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexander polyhistor, ps.-eupolemus	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexander polyhistor	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
alexandria, jews of, as outsiders	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333
allegorical interpretation, in de abrahamo vs. other works	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
allusions, biblical	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
ammon	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 227
ancestors	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
angels, heavenly mansion of	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 212
anger, wild	Levison, The Greek Life of Adam and Eve (2023) 190
aqedah, in philo, a drama	Feldman, Judaism and Hellenism Reconsidered (2006) 269
arrogance	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 350
assyria	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
babel	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
babylonia	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
babylonian	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
behaviour	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 66
belief and faith	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
beneficent power, quotations and allusions to	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 39
beneficent power, the bible	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 39
bible, texts and exegesis relating to egypt	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 621
biblical commentaries and exegesis	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 621
bitumen (dead sea), in genesis'	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
borders v	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
bowl	Stuckenbruck, 1 Enoch 91-108 (2007) 299
canaan	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 621
chodollogomor, tribute given to	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 348, 350
chodollogomor	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 350, 352
cognitive aspect	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
collocutions	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
conversion, experience	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
conversion, models/variations	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
conversion, psychological aspects	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
conversion, rhetoric/language/linguistic aspects	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 63, 65, 66, 68, 69
conversion, ritual	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
conversion, social/sociological aspects	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
corpse impurity	Neusner, The Theology of Halakha (2001) 253
criticism of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
damascus	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
david	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 227
de abrahamo, rhetoric in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
de abrahamo, structure of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32
de abrahamo, unique features of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
dead sea and area, and the jordan river	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
dead sea and area, in genesis	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
dead sea and area, salt, collection and quarrying, salt, descriptions of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
dead sea and area, sodom, association with	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
dead sea and area	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
decision	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 66
deliberation/deliberate	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 65, 66
destruction	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
didache	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
disciples	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
dispute between abraham and lot, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 348
dispute between abraham and lot, literal interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 334, 336, 338, 340
dispute between abraham and lot	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32, 39, 333, 334, 336, 338, 340, 348
divine violence	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
egypt, sojourn in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32, 74
egypt	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
ekron	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
erech	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eretz canaan	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
eretz mizrajim	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
eretz yisrael	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
eschatological	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
essenes	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
ethical interpretation, as part of a literal interpretation	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
ethics	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
etiology	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
etymologies, of lot	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 334, 338
eupolemus, concerning the jews of assyria	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eupolemus, cultural benefactor topos	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eupolemus, temple idealization	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
eupolemus	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
exegesis	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
exile\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17
exiles	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
famine, biblical egypt as refuge from	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 621
foreigner	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
fountain	Stuckenbruck, 1 Enoch 91-108 (2007) 299
gath	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
generations, great and holy	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 212
genesis, and the dead sea, and the bitumen wells	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
genesis, and the dead sea, and the destruction of sodom	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
genesis, and the dead sea, valley of siddim	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
genesis, and the dead sea, waters of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
genesis, and the dead sea	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
genesis	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
genesis\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17
god, as judge	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 282
god, garden of	Levison, The Greek Life of Adam and Eve (2023) 190
greek, language	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 621
greek versions	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
hazor	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
history (as a discursive practice)	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
homosexual behavior, as contrary to nature	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 282
homosexual behavior, as the sin of sodom	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 282
hospitality, piety and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 350
households, cleanness/impurity	Neusner, The Theology of Halakha (2001) 253
humanity, abraham loving	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
humanity, love of, as virtue	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
humanity, piety and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
humanity of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 334, 336, 338, 340, 348, 350, 352
identity	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
incorporation	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 68
intensification	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
israel, people/nation of	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 63
israel	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
israel x	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
itinerary\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17
japheth b. eli (yefet b. eli)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 621
jericho	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
jerusalem	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
jordan, river	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
journey, earthly journey	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17
judaism	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
justice, piety and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
justice	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336, 338
karaites	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 621
kingdom	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
kingly power, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
kingly power, chronology of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 350
kingly power, gods role in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 348
kingly power, literal interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 348, 350, 352
kingly power, names omitted in retelling	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 352
kingly power, the kings, victory over	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 39, 348, 350, 352
land, watered	Stuckenbruck, 1 Enoch 91-108 (2007) 299
land	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
landscape	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
law of nature, procreation as	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 282
law of nature, sodomites abandoning	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 282
limit	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
literal interpretation, ethical interpretation as part of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
literal interpretation	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
lot, as unstable	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 334, 338
lot, capture of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 348
lot, etymology of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 334, 338
lot, name of, omitted	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 338, 348
lot, servants of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74, 340
lot, sodom chosen by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 334, 340
lot	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 227
marriage, marrying	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 227
marriage, levirate	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 69
masoretic text (mt)	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
material culture	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
memoryscape	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
mesopotamia\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17
mind	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 69
mishnah	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 227
moab, moabites	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 227
naming	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 66
narrative	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
nation	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
nega-impurity	Neusner, The Theology of Halakha (2001) 253
nega impurity	Neusner, The Theology of Halakha (2001) 253
negaim	Neusner, The Theology of Halakha (2001) 253
nile, river, annual rise	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 621
nimrod	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
noah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32
palestine	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
palestine (eretz israel, holy land)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 621
paradeisoi	Levison, The Greek Life of Adam and Eve (2023) 190
persia	Levison, The Greek Life of Adam and Eve (2023) 190
pharisees	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
philistines	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
phoenicians, abrahams migration from babylon	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, alexander polyhistor	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, as anonymous	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, concerning the jews of assyria	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, cultural benefactor topos	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, doran, r.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, eusebius	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, freudenthal, j.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, general profile	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, samaritan authorship	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, sterling, g.e.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
phoenicians, temple argarizin	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
piety, as highest virtue	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
piety, humanity and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
piety, justice and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
piety of abraham, love of humanity and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
piety of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32
poetry	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
prayer	Allison, 4 Baruch (2018) 270
priest, priesthood	Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 227
ps.-eupolemus, abraham in phoenicia	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
ps.-eupolemus	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
psychological	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
purity	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
quotations, biblical	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 39
redeem	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 69
regions	Levison, The Greek Life of Adam and Eve (2023) 190
religion, religious	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
reproduction, as law of nature	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 282
resurrection	Allison, 4 Baruch (2018) 270
return	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5, 63, 66, 68, 69
reward	Allison, 4 Baruch (2018) 270
rhetoric of de abrahamo	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
right and left	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 348
river, euphrates	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
river	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
roots	Stuckenbruck, 1 Enoch 91-108 (2007) 299
samaria	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
seboim	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 352
second temple judaism	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
sennaar	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 352
septuagint	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
sethian gnosticism, great and holy generation	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 212
shinar	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
sin, arrogance as	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 350
sin, homosexual behavior as	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 282
social identity theory	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 5
sodom, arrogance as sin of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 350
sodom, chronology of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 350, 352
sodom, homosexual behavior and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 282
sodom, literal and ethical interpretations of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 282
sodom, philos influence concerning	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
sodom, prosperity of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 282, 348, 350, 352
sodom, revolt of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 348, 350, 352
sodom, sodomite cities, destruction of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32, 39, 282
sodom (and gomorrha)	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 63, 68
sodom and gomorra, destruction of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
sodom and gomorra, in genesis	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
sodom and gomorrah	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
structure of de abrahamo	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32
symmachus	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
ten commandments	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
territory	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
territory v	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 48
thargal	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 352
the three visitors	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32
theology	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 22
translation	Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 138
traveler, group	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 17
tree	Levison, The Greek Life of Adam and Eve (2023) 190
triads	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32
tribute, chodollogomor receiving	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 348
turning/change, away/from	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 66, 69
virtue, love of humanity as	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
virtue, piety as highest	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
walls of paradise (or garden)	Levison, The Greek Life of Adam and Eve (2023) 190
waters	Stuckenbruck, 1 Enoch 91-108 (2007) 299
wealth, arrogance caused by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 350
wealth, of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 336
wisdom, as a virtue	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
zion	Levison, The Greek Life of Adam and Eve (2023) 190
zoar	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 207
βίος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
δεξιότης	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333
δικαιοσύνη	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336, 338
εὐσέβεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 336
θυμός	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 340
λόγος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 340
μετριοπάθεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 340
νοῦς	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 340
πλεονεκτεῖν and πλεονεξία	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 334, 338
πραΰς and πραϋπάθεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 338, 340
προσωποποιία	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
φιλανθρωπία and φιλάνθρωπος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 336
ὅσιος and ὁσιότης	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336