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Tiresias: The Ancient Mediterranean Religions Source Database



6284
Hebrew Bible, Genesis, 13.6-13.9


וְלֹא־נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי־הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו׃And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together.


וַיְהִי־רִיב בֵּין רֹעֵי מִקְנֵה־אַבְרָם וּבֵין רֹעֵי מִקְנֵה־לוֹט וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ׃And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle. And the Canaanite and the Perizzite dwelt then in the land.


וַיֹּאמֶר אַבְרָם אֶל־לוֹט אַל־נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶיךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ כִּי־אֲנָשִׁים אַחִים אֲנָחְנוּ׃And Abram said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.


הֲלֹא כָל־הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי אִם־הַשְּׂמֹאל וְאֵימִנָה וְאִם־הַיָּמִין וְאַשְׂמְאִילָה׃Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’


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

13 results
1. Hebrew Bible, Deuteronomy, 23.4 (9th cent. BCE - 3rd cent. BCE)

23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ 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;"
2. Hebrew Bible, Genesis, 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, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 14, 14.12, 14.13, 14.14, 14.15, 14.16, 17.5, 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, 19, 19.1, 22, 23.1, 23.2, 23.3, 23.4, 23.5, 23.6, 24.35 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Joshua, 10.9 (8th cent. BCE - 5th cent. BCE)

10.9. וַיָּבֹא אֲלֵיהֶם יְהוֹשֻׁעַ פִּתְאֹם כָּל־הַלַּיְלָה עָלָה מִן־הַגִּלְגָּל׃ 10.9. Joshua therefore came upon them suddenly; for he went up from Gilgal all the night."
4. Septuagint, Judith, 7.12, 7.17 (2nd cent. BCE - 0th cent. CE)

7.12. Remain in your camp, and keep all the men in your forces with you; only let your servants take possession of the spring of water that flows from the foot of the mountain -- 7.17. So the army of the Ammonites moved forward, together with five thousand Assyrians, and they encamped in the valley and seized the water supply and the springs of the Israelites.
5. 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.
6. Philo of Alexandria, On The Decalogue, 107-110, 121, 50-51, 106 (1st cent. BCE - 1st cent. CE)

7. 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.
8. Philo of Alexandria, On The Migration of Abraham, 13 (1st cent. BCE - 1st cent. CE)

13. When therefore the mind begins to become acquainted with itself, and to dwell among the speculations which come under the province of the intellect, all the inclinations of the soul for the species which is comprehensible by the intellect will be repelled, which inclination is called by the Hebrews, Lot; for which reason the wise man is represented as distinctly saying, "Depart, and separate yourself from Me;" for it is impossible for a man who is overwhelmed with the love of incorporeal and imperishable objects to dwell with one, whose every inclination is towards the mortal objects of the outward senses.
9. 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.
10. 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.
11. Philo of Alexandria, On The Life of Moses, 2, 1 (1st cent. BCE - 1st cent. CE)

12. Philo of Alexandria, Against Flaccus, 54, 76-77, 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
13. 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


Subjects of this text:

subject book bibliographic info
abraham, as a warrior Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
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
abraham, gentleness of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 334, 337, 338
abraham, humanity of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 334, 336, 337, 338, 347
abraham, name largely omitted by philo Feldman, Judaism and Hellenism Reconsidered (2006) 269
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, 337
abraham Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 227
accad Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
advice and advisers Gera, Judith (2014) 238
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, and violence of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 337
alexandria, jews of, as outsiders Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 337
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
ammon Kunin, We Think What We Eat : Structuralist Analysis of Israelite Food Rules and Other Mythological and Cultural Domains(2004) 227
aqedah, in philo, a drama Feldman, Judaism and Hellenism Reconsidered (2006) 269
army, assyrian, officers Gera, Judith (2014) 238
babel Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
bethulia, springs Gera, Judith (2014) 238
book of judith, chronology Gera, Judith (2014) 238
coastal cities and people Gera, Judith (2014) 238
collocutions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
commanders, army Gera, Judith (2014) 238
criticism of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
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
dispute between abraham and lot, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 347
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, 337, 338
dispute between abraham and lot Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32, 333, 334, 336, 337, 338, 347
earth, entire Gera, Judith (2014) 238
edom and edomites Gera, Judith (2014) 238
egypt, sojourn in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32, 74
erech Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
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
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
exiles Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
food Gera, Judith (2014) 238
highlands, mountains, and hills Gera, Judith (2014) 238
holophernes, conquers and destroys Gera, Judith (2014) 238
holophernes, feminized Gera, Judith (2014) 238
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, 337, 338, 347
hunger Gera, Judith (2014) 238
immigrants, wealth and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 337
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
kingly power, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
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, 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
lot, servants of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
lot, sodom chosen by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 334
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
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
moab and moabites Gera, Judith (2014) 238
nature, overturned Gera, Judith (2014) 238
nicolaus of damascus Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 347
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
philo, identifying as immigrant Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 337
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
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
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) 347
shinar Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 124
sieges Gera, Judith (2014) 238
sodom, philos influence concerning Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
sodom, sodomite cities, destruction of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32
soul, types of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 347
structure of de abrahamo Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32
ten commandments Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
tents, holophernes Gera, Judith (2014) 238
the three visitors Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32
triads Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 32
valleys Gera, Judith (2014) 238
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
water shortage Gera, Judith (2014) 238
wealth, of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 333, 336, 337
wisdom, as a virtue Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 336
βίος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 74
δεξιός Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 347
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
μέτοικος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 337
περάτης Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 337
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) 337, 338
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