Tiresias: The Ancient Mediterranean Religions Source Database

6284

Hebrew Bible, Genesis, 14.8
וַיֵּצֵא מֶלֶךְ־סְדֹם וּמֶלֶךְ עֲמֹרָה וּמֶלֶךְ אַדְמָה וּמֶלֶךְ צביים [צְבוֹיִם] וּמֶלֶךְ בֶּלַע הִוא־צֹעַר וַיַּעַרְכוּ אִתָּם מִלְחָמָה בְּעֵמֶק הַשִּׂדִּים׃ And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela—the same is Zoar; and they set the battle in array against them in the vale of Siddim;

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

33 results
1. Hebrew Bible, Deuteronomy, 12.31 (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׃ 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."
2. Hebrew Bible, Exodus, 3.14-3.15, 16.23, 19.6 (9th cent. BCE - 3rd cent. BCE) 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 16.23. וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהוָה שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַיהוָה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּקֶר׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations." 16.23. And he said unto them: ‘This is that which the LORD hath spoken: To-morrow is a solemn rest, a holy sabbath unto the LORD. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’" 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’"
3. Hebrew Bible, Genesis, 7.11, 11.31, 12.1, 12.5, 12.10-12.20, 13.10, 14.1-14.7, 14.9-14.24, 15.6, 16.1-16.4, 16.15, 18.16, 18.20, 18.22, 18.25-18.26, 19.1, 19.20-19.24, 19.28, 19.30, 21.2, 22.7-22.8, 22.16, 23.2-23.3, 23.6, 24.1, 26.5, 26.7-26.14, 26.18, 26.21-26.22, 26.24-26.25, 26.27-26.30, 34.3, 41.45, 41.50, 46.20 (9th cent. BCE - 3rd cent. BCE) 7.11. בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃ 11.31. וַיִּקַּח תֶּרַח אֶת־אַבְרָם בְּנוֹ וְאֶת־לוֹט בֶּן־הָרָן בֶּן־בְּנוֹ וְאֵת שָׂרַי כַּלָּתוֹ אֵשֶׁת אַבְרָם בְּנוֹ וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ עַד־חָרָן וַיֵּשְׁבוּ שָׁם׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ 14.1. וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ־שִׁנְעָר אַרְיוֹךְ מֶלֶךְ אֶלָּסָר כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם׃ 14.1. וְעֵמֶק הַשִׂדִּים בֶּאֱרֹת בֶּאֱרֹת חֵמָר וַיָּנֻסוּ מֶלֶךְ־סְדֹם וַעֲמֹרָה וַיִּפְּלוּ־שָׁמָּה וְהַנִּשְׁאָרִים הֶרָה נָּסוּ׃ 14.2. עָשׂוּ מִלְחָמָה אֶת־בֶּרַע מֶלֶךְ סְדֹם וְאֶת־בִּרְשַׁע מֶלֶךְ עֲמֹרָה שִׁנְאָב מֶלֶךְ אַדְמָה וְשֶׁמְאֵבֶר מֶלֶךְ צביים [צְבוֹיִים] וּמֶלֶךְ בֶּלַע הִיא־צֹעַר׃ 14.2. וּבָרוּךְ אֵל עֶלְיוֹן אֲשֶׁר־מִגֵּן צָרֶיךָ בְּיָדֶךָ וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּל׃ 14.3. כָּל־אֵלֶּה חָבְרוּ אֶל־עֵמֶק הַשִּׂדִּים הוּא יָם הַמֶּלַח׃ 14.4. שְׁתֵּים עֶשְׂרֵה שָׁנָה עָבְדוּ אֶת־כְּדָרְלָעֹמֶר וּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה מָרָדוּ׃ 14.5. וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה בָּא כְדָרְלָעֹמֶר וְהַמְּלָכִים אֲשֶׁר אִתּוֹ וַיַּכּוּ אֶת־רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם וְאֶת־הַזּוּזִים בְּהָם וְאֵת הָאֵימִים בְּשָׁוֵה קִרְיָתָיִם׃ 14.6. וְאֶת־הַחֹרִי בְּהַרְרָם שֵׂעִיר עַד אֵיל פָּארָן אֲשֶׁר עַל־הַמִּדְבָּר׃ 14.7. וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל־עֵין מִשְׁפָּט הִוא קָדֵשׁ וַיַּכּוּ אֶת־כָּל־שְׂדֵה הָעֲמָלֵקִי וְגַם אֶת־הָאֱמֹרִי הַיֹּשֵׁב בְּחַצְצֹן תָּמָר׃ 14.9. אֵת כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם וְאַמְרָפֶל מֶלֶךְ שִׁנְעָר וְאַרְיוֹךְ מֶלֶךְ אֶלָּסָר אַרְבָּעָה מְלָכִים אֶת־הַחֲמִשָּׁה׃ 14.11. וַיִּקְחוּ אֶת־כָּל־רְכֻשׁ סְדֹם וַעֲמֹרָה וְאֶת־כָּל־אָכְלָם וַיֵּלֵכוּ׃ 14.12. וַיִּקְחוּ אֶת־לוֹט וְאֶת־רְכֻשׁוֹ בֶּן־אֲחִי אַבְרָם וַיֵּלֵכוּ וְהוּא יֹשֵׁב בִּסְדֹם׃ 14.13. וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃ 14.14. וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּן׃ 14.15. וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם עַד־חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק׃ 14.16. וַיָּשֶׁב אֵת כָּל־הָרְכֻשׁ וְגַם אֶת־לוֹט אָחִיו וּרְכֻשׁוֹ הֵשִׁיב וְגַם אֶת־הַנָּשִׁים וְאֶת־הָעָם׃ 14.17. וַיֵּצֵא מֶלֶךְ־סְדֹם לִקְרָאתוֹ אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת אֶת־כְּדָרלָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.21. וַיֹּאמֶר מֶלֶךְ־סְדֹם אֶל־אַבְרָם תֶּן־לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח־לָךְ׃ 14.22. וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.23. אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל וְאִם־אֶקַּח מִכָּל־אֲשֶׁר־לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָם׃ 14.24. בִּלְעָדַי רַק אֲשֶׁר אָכְלוּ הַנְּעָרִים וְחֵלֶק הָאֲנָשִׁים אֲשֶׁר הָלְכוּ אִתִּי עָנֵר אֶשְׁכֹּל וּמַמְרֵא הֵם יִקְחוּ חֶלְקָם׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 16.1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃ 16.1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃ 16.2. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃ 16.3. וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃ 16.4. וַיָּבֹא אֶל־הָגָר וַתַּהַר וַתֵּרֶא כִּי הָרָתָה וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ׃ 16.15. וַתֵּלֶד הָגָר לְאַבְרָם בֵּן וַיִּקְרָא אַבְרָם שֶׁם־בְּנוֹ אֲשֶׁר־יָלְדָה הָגָר יִשְׁמָעֵאל׃ 18.16. וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל־פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם׃ 18.22. וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃ 18.25. חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃ 18.26. וַיֹּאמֶר יְהוָה אִם־אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר וְנָשָׂאתִי לְכָל־הַמָּקוֹם בַּעֲבוּרָם׃ 19.1. וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃ 19.1. וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃ 19.21. וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הָפְכִּי אֶת־הָעִיר אֲשֶׁר דִּבַּרְתָּ׃ 19.22. מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד־בֹּאֲךָ שָׁמָּה עַל־כֵּן קָרָא שֵׁם־הָעִיר צוֹעַר׃ 19.23. הַשֶּׁמֶשׁ יָצָא עַל־הָאָרֶץ וְלוֹט בָּא צֹעֲרָה׃ 19.24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 19.28. וַיַּשְׁקֵף עַל־פְּנֵי סְדֹם וַעֲמֹרָה וְעַל־כָּל־פְּנֵי אֶרֶץ הַכִּכָּר וַיַּרְא וְהִנֵּה עָלָה קִיטֹר הָאָרֶץ כְּקִיטֹר הַכִּבְשָׁן׃ 21.2. וַיְהִי אֱלֹהִים אֶת־הַנַּעַר וַיִּגְדָּל וַיֵּשֶׁב בַּמִּדְבָּר וַיְהִי רֹבֶה קַשָּׁת׃ 21.2. וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן לִזְקֻנָיו לַמּוֹעֵד אֲשֶׁר־דִּבֶּר אֹתוֹ אֱלֹהִים׃ 22.7. וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃ 22.8. וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.16. וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃ 23.2. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃ 23.2. וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃ 23.3. וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר׃ 23.6. שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃ 24.1. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃ 24.1. וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃ 26.5. עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃ 26.7. וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן־יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל־רִבְקָה כִּי־טוֹבַת מַרְאֶה הִיא׃ 26.8. וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃ 26.9. וַיִּקְרָא אֲבִימֶלֶךְ לְיִצְחָק וַיֹּאמֶר אַךְ הִנֵּה אִשְׁתְּךָ הִוא וְאֵיךְ אָמַרְתָּ אֲחֹתִי הִוא וַיֹּאמֶר אֵלָיו יִצְחָק כִּי אָמַרְתִּי פֶּן־אָמוּת עָלֶיהָ׃ 26.11. וַיְצַו אֲבִימֶלֶךְ אֶת־כָּל־הָעָם לֵאמֹר הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת׃ 26.12. וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִוא וַיִּמְצָא בַּשָּׁנָה הַהִוא מֵאָה שְׁעָרִים וַיְבָרֲכֵהוּ יְהוָה׃ 26.13. וַיִּגְדַּל הָאִישׁ וַיֵּלֶךְ הָלוֹךְ וְגָדֵל עַד כִּי־גָדַל מְאֹד׃ 26.14. וַיְהִי־לוֹ מִקְנֵה־צֹאן וּמִקְנֵה בָקָר וַעֲבֻדָּה רַבָּה וַיְקַנְאוּ אֹתוֹ פְּלִשְׁתִּים׃ 26.18. וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו׃ 26.21. וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם־עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה׃ 26.22. וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי־עַתָּה הִרְחִיב יְהוָה לָנוּ וּפָרִינוּ בָאָרֶץ׃ 26.24. וַיֵּרָא אֵלָיו יְהוָה בַּלַּיְלָה הַהוּא וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אַבְרָהָם אָבִיךָ אַל־תִּירָא כִּי־אִתְּךָ אָנֹכִי וּבֵרַכְתִּיךָ וְהִרְבֵּיתִי אֶת־זַרְעֲךָ בַּעֲבוּר אַבְרָהָם עַבְדִּי׃ 26.25. וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא בְּשֵׁם יְהוָה וַיֶּט־שָׁם אָהֳלוֹ וַיִּכְרוּ־שָׁם עַבְדֵי־יִצְחָק בְּאֵר׃ 26.27. וַיֹּאמֶר אֲלֵהֶם יִצְחָק מַדּוּעַ בָּאתֶם אֵלָי וְאַתֶּם שְׂנֵאתֶם אֹתִי וַתְּשַׁלְּחוּנִי מֵאִתְּכֶם׃ 26.28. וַיֹּאמְרוּ רָאוֹ רָאִינוּ כִּי־הָיָה יְהוָה עִמָּךְ וַנֹּאמֶר תְּהִי נָא אָלָה בֵּינוֹתֵינוּ בֵּינֵינוּ וּבֵינֶךָ וְנִכְרְתָה בְרִית עִמָּךְ׃ 26.29. אִם־תַּעֲשֵׂה עִמָּנוּ רָעָה כַּאֲשֶׁר לֹא נְגַעֲנוּךָ וְכַאֲשֶׁר עָשִׂינוּ עִמְּךָ רַק־טוֹב וַנְּשַׁלֵּחֲךָ בְּשָׁלוֹם אַתָּה עַתָּה בְּרוּךְ יְהוָה׃ 34.3. וַיֹּאמֶר יַעֲקֹב אֶל־שִׁמְעוֹן וְאֶל־לֵוִי עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ בַּכְּנַעֲנִי וּבַפְּרִזִּי וַאֲנִי מְתֵי מִסְפָּר וְנֶאֶסְפוּ עָלַי וְהִכּוּנִי וְנִשְׁמַדְתִּי אֲנִי וּבֵיתִי׃ 34.3. וַתִּדְבַּק נַפְשׁוֹ בְּדִינָה בַּת־יַעֲקֹב וַיֶּאֱהַב אֶת־הַנַּעֲרָ וַיְדַבֵּר עַל־לֵב הַנַּעֲרָ׃ 41.45. וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃ 7.11. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened." 11.31. And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came." 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land." 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon." 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive." 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’" 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair." 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house." 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels." 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife." 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?" 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’" 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had." 13.10. 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." 14.1. And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim," 14.2. that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela—the same is Zoar." 14.3. All these came as allies unto the vale of Siddim—the same is the Salt Sea." 14.4. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled." 14.5. And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim," 14.6. and the Horites in their mount Seir, unto El-paran, which is by the wilderness." 14.7. And they turned back, and came to En-mishpat—the same is Kadesh—and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazazon-tamar." 14.9. against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five." 14.10. Now the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and they fell there, and they that remained fled to the mountain." 14.11. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way." 14.12. And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed." 14.13. And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram." 14.14. And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan." 14.15. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus." 14.16. And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people." 14.17. And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh—the same is the King’s Vale." 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High." 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all." 14.21. And the king of Sodom said unto Abram: ‘Give me the persons, and take the goods to thyself.’" 14.22. And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth," 14.23. that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;" 14.24. save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre, let them take their portion.’" 15.6. And he believed in the LORD; and He counted it to him for righteousness." 16.1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar." 16.2. And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai." 16.3. And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife." 16.4. And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes." 16.15. And Hagar bore Abram a son; and Abram called the name of his son," 18.16. And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way." 18.20. And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous." 18.22. And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD." 18.25. That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’" 18.26. And the LORD said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’" 19.1. And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;" 19.20. Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’" 19.21. And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken." 19.22. Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’—Therefore the name of the city was called Zoar.—" 19.23. The sun was risen upon the earth when Lot came unto Zoar." 19.24. Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;" 19.28. And he looked out toward Sodom and Gomorrah, and toward all the land of the Plain, and beheld, and, lo, the smoke of the land went up as the smoke of a furnace." 19.30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters." 21.2. And Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him." 22.7. And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’" 22.8. And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together." 22.16. and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son," 23.2. And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her." 23.3. And Abraham rose up from before his dead, and spoke unto the children of Heth, saying:" 23.6. ’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’" 24.1. And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things." 26.5. because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’" 26.7. And the men of the place asked him of his wife; and he said: ‘She is my sister’; for he feared to say: ‘My wife’; ‘lest the men of the place should kill me for Rebekah, because she is fair to look upon.’" 26.8. And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife." 26.9. And Abimelech called Isaac, and said: ‘Behold, of a surety she is thy wife; and how saidst thou: She is my sister?’ And Isaac said unto him: ‘Because I said: Lest I die because of her.’" 26.10. And Abimelech said: ‘What is this thou hast done unto us? one of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.’" 26.11. And Abimelech charged all the people, saying: ‘He that toucheth this man or his wife shall surely be put to death.’" 26.12. And Isaac sowed in that land, and found in the same year a hundred-fold; and the LORD blessed him." 26.13. And the man waxed great, and grew more and more until he became very great." 26.14. And he had possessions of flocks, and possessions of herds, and a great household; and the Philistines envied him." 26.18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham; and he called their names after the names by which his father had called them." 26.21. And they digged another well, and they strove for that also. And he called the name of it Sitnah." 26.22. And he removed from thence, and digged another well; and for that they strove not. And he called the name of it Rehoboth; and he said: ‘For now the LORD hath made room for us, and we shall be fruitful in the land.’" 26.24. And the LORD appeared unto him the same night, and said: ‘I am the God of Abraham thy father. Fear not, for I am with thee, and will bless thee, and multiply thy seed for My servant Abraham’s sake.’" 26.25. And he builded an altar there, and called upon the name of the LORD, and pitched his tent there; and there Isaac’s servants digged a well." 26.27. And Isaac said unto them: ‘Wherefore are ye come unto me, seeing ye hate me, and have sent me away from you?’" 26.28. And they said: ‘We saw plainly that the LORD was with thee; and we said: Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covet with thee;" 26.29. that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of the LORD.’ 26.30. And he made them a feast, and they did eat and drink." 34.3. And his soul did cleave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke comfortingly unto the damsel." 41.45. And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—" 41.50. And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him." 46.20. And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him."
4. Hebrew Bible, Job, 9.7 (9th cent. BCE - 3rd cent. BCE) 9.7. הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃ 9.7. Who commandeth the sun, and it riseth not; And sealeth up the stars."
5. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE) 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD."
6. Hebrew Bible, Psalms, 5.5 (9th cent. BCE - 3rd cent. BCE) 5.5. כִּי לֹא אֵל־חָפֵץ רֶשַׁע אָתָּה לֹא יְגֻרְךָ רָע׃ 5.5. For Thou art not a God that hath pleasure in wickedness; Evil shall not sojourn with Thee."
7. Hebrew Bible, Isaiah, 19.18 (8th cent. BCE - 5th cent. BCE) 19.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction."
8. Hebrew Bible, Jeremiah, 43.13 (8th cent. BCE - 5th cent. BCE) 43.13. וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃ 43.13. He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’"
9. Hebrew Bible, Judges, 14.18 (8th cent. BCE - 5th cent. BCE) 14.18. וַיֹּאמְרוּ לוֹ אַנְשֵׁי הָעִיר בַּיּוֹם הַשְּׁבִיעִי בְּטֶרֶם יָבֹא הַחַרְסָה מַה־מָּתוֹק מִדְּבַשׁ וּמֶה עַז מֵאֲרִי וַיֹּאמֶר לָהֶם לוּלֵא חֲרַשְׁתֶּם בְּעֶגְלָתִי לֹא מְצָאתֶם חִידָתִי׃ 14.18. And the men of the city said to him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said to them, If you had not ploughed with my heifer, you would not have found out my riddle."
10. Hebrew Bible, Ezekiel, 30.17 (6th cent. BCE - 5th cent. BCE) 30.17. בַּחוּרֵי אָוֶן וּפִי־בֶסֶת בַּחֶרֶב יִפֹּלוּ וְהֵנָּה בַּשְּׁבִי תֵלַכְנָה׃ 30.17. The young men of Aven and of Pi-beseth shall fall by the sword; And these cities shall go into captivity."
11. 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.’"
12. Herodotus, Histories, 1.144, 4.39 (5th cent. BCE - 5th cent. BCE) 1.144. just as the Dorians of what is now the country of the “Five Cities”—formerly the country of the “Six Cities”—forbid admitting any of the neighboring Dorians to the Triopian temple, and even barred from using it those of their own group who had broken the temple law. ,For long ago, in the games in honor of Triopian Apollo, they offered certain bronze tripods to the victors; and those who won these were not to carry them away from the temple but dedicate them there to the god. ,Now when a man of Halicarnassus called Agasicles won, he disregarded this law, and, carrying the tripod away, nailed it to the wall of his own house. For this offense the five cities— Lindus, Ialysus, Camirus, Cos, and Cnidus —forbade the sixth city— Halicarnassus —to share in the use of the temple. Such was the penalty imposed on the Halicarnassians. 4.39. This is the first peninsula. But the second, beginning with Persia, stretches to the Red Sea, and is Persian land; and next, the neighboring land of Assyria; and after Assyria, Arabia; this peninsula ends (not truly but only by common consent) at the Arabian Gulf, to which Darius brought a canal from the Nile. ,Now from the Persian country to Phoenicia there is a wide and vast tract of land; and from Phoenicia this peninsula runs beside our sea by way of the Syrian Palestine and Egypt, which is at the end of it; in this peninsula there are just three nations.
13. Septuagint, Wisdom of Solomon, 10.6 (2nd cent. BCE - 1st cent. BCE) 10.6. Wisdom rescued a righteous man when the ungodly were perishing;he escaped the fire that descended on the Five Cities.
14. Philo of Alexandria, On Husbandry, 34, 31 (1st cent. BCE - missingth cent. CE) 31. But all this multitude of external senses and organs being destitute of reason is compared to a sheep, but since it is composed of many parts, it of necessity stands in need of a governor by the unvarying law of nature. Whenever therefore a man who is ignorant how to govern, and at the same time wealthy, rises up and appoints himself governor, he becomes the cause of innumerable evils to the flocks
15. Philo of Alexandria, On The Cherubim, 28, 27 (1st cent. BCE - missingth cent. CE) 27. I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers--goodness and authority; and that by his goodness he had created every thing, and by his authority he governed all that he had created; 27. For one may almost say that the whole infinity of numbers is measured by this one, because the boundaries which make it up are four, namely, one, two, three, and four; and an equal number of boundaries, corresponding to them in equal proportions, make up the number of a hundred out of decades; for ten, and twenty, and thirty, and forty produce a hundred. And in the same way one may produce the number of a thousand from hundreds, and that of a myriad from thousands.
16. Philo of Alexandria, On The Confusion of Tongues, 170-177, 179-181, 169 (1st cent. BCE - missingth cent. CE) 169. for there, too, Moses records that "the Lord God said, Come, let us now make man in our image; man in our Similitude. The expression, "Let us make," implying a number of creators. And, in another place, we are told that God said, "Behold, the man, Adam, has become as one of us, in respect of his knowing good and Evil;" for the expression, "as one of us," is not applicable to one person, but to many.
17. Philo of Alexandria, On The Preliminary Studies, 109 (1st cent. BCE - missingth cent. CE) 109. This is what the wise Abraham supplicates for, when that which in word indeed is the land of Sodom, but in real fact is the soul made barren of all good things and blinded as to its reason, is about to be burnt up, in order that if the memorial of justice, namely the Tenth part be found in it, it may obtain a short of amnesty. Therefore he begins his supplication with a prayer for pardon, connected with the number fifty, and terminates with the number ten, the lowest number for whose deliverance he can dare to entreat. XX.
18. Philo of Alexandria, On Drunkenness, 222 (1st cent. BCE - missingth cent. CE) 222. But even then, nevertheless, the insatiable desire which exists within them continues to rage as though it were still under the influence of hunger. "For their wine is of the vine of Sodom," as Moses says, "and their tenderils are from Gomorrah; their grapes are grapes of gall, and their branches are bitter branches. The rage of dragons is their wine, and the incurable fury of Serpents." The interpretation of the name Sodom is "barrenness and blindness." But Moses here compares those who are the slaves of greediness for wine and general gluttony, and of other most disgraceful pleasures to a vine, and to the different products of the vine;
19. Philo of Alexandria, On Flight And Finding, 66, 68-70, 65 (1st cent. BCE - missingth cent. CE) 65. And the expression, "not intentionally, but if God deliver him into his hand," is used with exceeding propriety with reference to those who commit an unintentional homicide; for it seems to Moses here, that our intentional actions are the fruit of our own mind and will, but that our unintentional actions proceed from the will of God. I mean by this, not our sins, but, on the contrary, those things which are the punishment of our sins;
20. Philo of Alexandria, On The Creation of The World, 73-75, 79, 72 (1st cent. BCE - missingth cent. CE) 72. And he would not err who should raise the question why Moses attributed the creation of man alone not to one creator, as he did that of other animals, but to several. For he introduces the Father of the universe using this language: "Let us make man after our image, and in our likeness." Had he then, shall I say, need of any one whatever to help him, He to whom all things are subject? Or, when he was making the heaven and the earth and the sea, was he in need of no one to co-operate with him; and yet was he unable himself by his own power to make man an animal so short-lived and so exposed to the assaults of fate without the assistance of others? It is plain that the real cause of his so acting is known to God alone, but one which to a reasonable conjecture appears probable and credible, I think I should not conceal; and it is this.
21. Philo of Alexandria, On The Sacrifices of Cain And Abel, 57 (1st cent. BCE - missingth cent. CE) 57. And he who conceives that he was deserving to receive the possession and enjoyment of good things, may be taught to change his opinion by the oracle which says, "You do not enter into this land to possess it because of thy righteousness, or because of the holiness of thy heart; but, in the first place, because of the iniquity of these nations, since God has brought on them the destruction of wickedness; and in the second place that he may establish the covet which he swore to our Fathers." Now by the covet of God his graces are figuratively meant (nor is it right to offer to him anything that is imperfect), as all the gifts of the uncreated God are complete and entirely perfect, and virtue is a thing complete among existing things, and so is the course of action in accordance with it.
22. Philo of Alexandria, On Dreams, 1.162-1.163, 2.192 (1st cent. BCE - missingth cent. CE) 1.162. Now this disposition stands in need of two powers to take care of it, the power that is of authority, and that of conferring benefits, in order that in accordance with the authority of the governor, it may obey the admonitions which it receives, and also that it may be greatly benefited by his beneficence. But the other disposition stands in need of the power of beneficence only; for it has not derived any improvement from the authority which admonishes it, inasmuch as it naturally claims virtue as its own, but by reason of the bounty which is showered upon it from above, it was good and perfect from the beginning; 1.163. therefore God is the name of the beneficent power, and Lord is the title of the royal power. What then can any one call a more ancient and important good, than to be thought worthy to meet with unmixed and unalloyed beneficence? And what can be less valuable than to receive a mixture of authority and liberality? And it appears to me that it was because the practiser of virtue saw that he uttered that most admirable prayer that, "the Lord might be to him as God;" for he desired no longer to stand in awe of him as a governor, but to honour and love him as a benefactor. 2.192. You see here what great effects are produced by the drunkenness of folly: bitterness, an evil disposition, exceeding gall, excessive anger, implacability, a biting and treacherous disposition. The lawgiver most emphatically asserts the branch of the vine of folly to be in Sodom; and the name Sodom, being interpreted, means "blindness," or "barrenness;" since folly is a thing which is blind, and also barren of all good things; though, nevertheless, some people have been so greatly influenced by it as to measure, and weigh, and count everything with reference to themselves alone.
23. Philo of Alexandria, On The Special Laws, 1.307 (1st cent. BCE - missingth cent. CE) 1.307. Do you not see that the most important and greatest of all the powers of the living God are his beneficent and his punishing power? And his beneficent power is called God, since it is by means of this that he made and arranged the universe. And the other, or punishing power, is called Lord, on which his sovereignty over the universe depends. And God is God, not only of men, but also of gods; and he is mighty, being truly strong and truly Powerful.{45}{#de 10:17.}LVII.
24. Philo of Alexandria, On The Life of Moses, 2.4, 2.30, 2.99 (1st cent. BCE - missingth cent. CE) 2.4. It becomes a king to command what ought to be done, and to forbid what ought not to be done; but the commanding what ought to be done, and the prohibition of what ought not to be done, belongs especially to the law, so that the king is at once a living law, and the law is a just king. 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness;
25. Philo of Alexandria, On The Embassy To Gaius, 138 (1st cent. BCE - missingth cent. CE) 138. And one may find undeniable and notorious proofs of this having been the case. For, in the first place, one may derive them from about ten kings or more who reigned in order, one after another, for three hundred years, and who never once had any images or statues of themselves erected in our synagogues, though there were many of their relations and kinsmen whom they considered, and registered as, and spoke of as gods.
26. Philo of Alexandria, Allegorical Interpretation, 3.67, 3.213 (1st cent. BCE - missingth cent. CE)
27. Philo of Alexandria, Questions On Genesis, 2.43, 3.5, 4.23, 4.51 (1st cent. BCE - missingth cent. CE)
28. Philo of Alexandria, That The Worse Attacks The Better, 14 (1st cent. BCE - missingth cent. CE) 14. His grandfather, besides the multitude of captives whom he had carried off when he defeated the nine kings, had more than three hundred domestic servants, and all this household had suffered no diminution, but rather, as time advanced, all his wealth had received great increase in all its parts. Would he not then, when he had an abundance of servants of all kinds ready to his hand, have preferred sending one of them, to sending his son, whom he loved above all things, on a business which any one of the lowest of his servants could easily have brought to a successful issue? VI.
29. Anon., Epistle of Barnabas, 9.7 (1st cent. CE - 2nd cent. CE) 9.7. For the scripture saith; And Abraham circumcised of his household eighteen males and three hundred. What then was the knowledge given unto him? Understand ye that He saith the eighteen first, and then after an interval three hundred In the eighteen 'I' stands for ten, 'H' for eight. Here thou hast JESUS (IHSOYS). And because the cross in the 'T' was to have grace, He saith also three hundred. So He revealeth Jesus in the two letters, and in the remaining one the cross.
30. Josephus Flavius, Jewish Antiquities, 1.173, 1.176-1.178 (1st cent. CE - 1st cent. CE) 1.173. who submitted to this slavery twelve years; and so long they continued to pay their tribute: but on the thirteenth year they rebelled, and then the army of the Assyrians came upon them, under their commanders Amraphel, Arioch, Chodorlaomer, and Tidal. 1.176. 1. When, Abram heard of their calamity, he was at once afraid for Lot his kinsman, and pitied the Sodomites, his friends and neighbors; 1.177. and thinking it proper to afford them assistance, he did not delay it, but marched hastily, and the fifth night fell upon the Assyrians, near Dan, for that is the name of the other spring of Jordan; and before they could arm themselves, he slew some as they were in their beds, before they could suspect any harm; and others, who were not yet gone to sleep, but were so drunk they could not fight, ran away. 1.178. Abram pursued after them, till, on the second day, he drove them in a body unto Hoba, a place belonging to Damascus; and thereby demonstrated that victory does not depend on multitude and the number of hands, but the alacrity and courage of soldiers overcome the most numerous bodies of men, while he got the victory over so great an army with no more than three hundred and eighteen of his servants, and three of his friends: but all those that fled returned home ingloriously.
31. Josephus Flavius, Jewish War, 4.483-4.484 (1st cent. CE - 1st cent. CE) 4.483. The country of Sodom borders upon it. It was of old a most happy land, both for the fruits it bore and the riches of its cities, although it be now all burnt up. 4.484. It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of that Divine fire, and the traces [or shadows] of the five cities are still to be seen, as well as the ashes growing in their fruits; which fruits have a color as if they were fit to be eaten, but if you pluck them with your hands, they dissolve into smoke and ashes.
32. Anon., Genesis Rabba, 50.2 (2nd cent. CE - 5th cent. CE) 50.2. וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ וְנַפְשׁוֹ אִוְּתָה וַיָּעַשׂ (איוב כג, יג), תָּנָא אֵין מַלְאָךְ אֶחָד עוֹשֶׂה שְׁתֵּי שְׁלִיחוֹת, וְלֹא שְׁנֵי מַלְאָכִים עוֹשִׂים שְׁלִיחוּת אֶחָת, וְאַתְּ אֲמַרְתְּ שְׁנֵי, אֶלָּא מִיכָאֵל אָמַר בְּשׂוֹרָתוֹ וְנִסְתַּלֵּק, גַּבְרִיאֵל נִשְׁתַּלַּח לַהֲפֹךְ אֶת סְדוֹם, וּרְפָאֵל לְהַצִּיל אֶת לוֹט. (בראשית יט, א): וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה, הָכָא אַתְּ אָמַר מַלְאָכִים וּלְהַלָּן (בראשית יח, ב): קוֹרֵא אוֹתָן אֲנָשִׁים, אֶלָּא לְהַלָּן שֶׁהָיְתָה שְׁכִינָה עַל גַּבֵּיהֶן קְרָאָם אֲנָשִׁים, כֵּיוָן שֶׁנִּסְתַּלְּקָה שְׁכִינָה מֵעַל גַּבֵּיהֶן לָבְשׁוּ מַלְאָכוּת. אָמַר רַבִּי תַּנְחוּמָא אָמַר רַבִּי לֵוִי אַבְרָהָם שֶׁהָיָה כֹּחוֹ יָפֶה נִדְמוּ לוֹ בִּדְמוּת אֲנָשִׁים, אֲבָל לוֹט עַל יְדֵי שֶׁהָיָה כֹּחוֹ רַע נִדְמוּ לוֹ בִּדְמוּת מַלְאָכִים. אָמַר רַבִּי חֲנִינָא עַד שֶׁלֹא עָשׂוּ שְׁלִיחוּתָן קְרָאָן אֲנָשִׁים מִשֶּׁעָשׂוּ שְׁלִיחוּתָן מַלְאָכִים. אָמַר רַבִּי תַּנְחוּמָא לְאֶחָד שֶׁנָּטַל הֶגְמוֹנְיָא מִן הַמֶּלֶךְ, עַד שֶׁלֹא הִגִּיעַ לְבֵית אוֹרְיָין שֶׁלּוֹ הָיָה מְהַלֵּךְ כְּפַגָּן, כֵּיוָן שֶׁהִגִּיעַ לְבֵית אוֹרְיָין שֶׁלּוֹ הָיָה מְהַלֵּךְ כְּקָאלְמִין, כָּךְ עַד שֶׁלֹא עָשׂוּ שְׁלִיחוּתָן קְרָאָן אֲנָשִׁים כֵּיוָן שֶׁעָשׂוּ שְׁלִיחוּתָן קְרָאָן מַלְאָכִים. 50.2. \"But He is at one with Himself, and who can turn him? And what His soul desireth, even that He doeth.\" (Job 23:13) It was taught: One angel does not carry out two commissions, and two angels do not carry out one commission. And you say \"two\"!? (Genesis 19:1) Rather, Michael said his tidings and departed, Gabriel was sent to overthrow Sodom, and Raphael to rescue Lot."
33. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) 86b. ריבה להן ומעשה נמי בר' יוחנן בן מתיא שאמר לבנו צא שכור לנו פועלים הלך ופסק להן מזונות וכשבא אצל אביו אמר לו בני אפילו אתה עושה להן כסעודת שלמה בשעתו לא יצאת ידי חובתך עמהן שהן בני אברהם יצחק ויעקב,למימרא דסעודתא דאברהם אבינו עדיפא מדשלמה והכתיב (מלכים א ה, ב) ויהי לחם שלמה ליום אחד שלשים כור סולת וששים כור קמח עשרה בקר בריאים ועשרה בקר רעי ומאה צאן לבד מאיל וצבי ויחמור וברבורים אבוסים ואמר גוריון בן אסטיון משמיה דרב הללו לעמילן של טבחים ור' יצחק אמר הללו לציקי קדירה,ואמר ר' יצחק אלף נשים היו לשלמה כל אחת ואחת עשתה לו בביתה כך מאי טעמא זו סבורה שמא אצלי סועד היום וזו סבורה [שמא] אצלי סועד היום ואילו גבי אברהם כתיב (בראשית יח, ז) ואל הבקר רץ אברהם ויקח בן בקר רך וטוב ואמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה,התם תלתא תורי לתלתא גברי הכא לכל ישראל ויהודה שנאמר (מלכים א ד, כ) יהודה וישראל רבים כחול אשר על (שפת) הים,מאי ברבורים אבוסים אמר רב שאובסים אותן בעל כרחן ושמואל אמר שאבוסים ועומדים מאליהם ורבי יוחנן אמר מביאין תור ממרעיתו בדלא אניס ותרנגולת מאשפתה בדלא אניסא,אמר רבי יוחנן מובחר שבבהמות שור מובחר שבעופות תרנגולת אמר אמימר זגתא אוכמתא בי בטניתא דמשתכחא ביני עצרי דלא מציא פסיא קניא,(בראשית יח, ז) ואל הבקר רץ אברהם אמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה ואימא חד כדאמרי אינשי רכיך וטב,א"כ לכתוב רך טוב מאי וטוב ש"מ לדרשה אימא תרי מדטוב לדרשה רך נמי לדרשה,מתיב רבה בר עולא ואיתימא רב הושעיא ואיתימא רב נתן ברבי הושעיא (בראשית יח, ז) ויתן אל הנער וימהר לעשות אותו כל חד וחד יהביה לנער חד (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר אשר עשה ויתן לפניהם דקמא קמא דמטיא אייתי לקמייהו,ולמה לי תלתא תסגי בחד אמר רב חנן בר רבא כדי להאכילן שלש לשונות בחרדל אמר רבי תנחום בר חנילאי לעולם אל ישנה אדם מן המנהג שהרי משה עלה למרום ולא אכל לחם מלאכי השרת ירדו למטה ואכלו לחם ואכלו סלקא דעתך אלא אימא נראו כמי שאכלו ושתו,אמר רב יהודה אמר רב כל מה שעשה אברהם למלאכי השרת בעצמו עשה הקב"ה לבניו בעצמו וכל [מה] שעשה אברהם ע"י שליח עשה הקב"ה לבניו ע"י שליח,(בראשית יח, ז) ואל הבקר רץ אברהם (במדבר יא, לא) ורוח נסע מאת ה' ויקח חמאה וחלב (שמות טז, ד) הנני ממטיר לכם לחם מן השמים,(בראשית יח, ח) והוא עומד עליהם תחת העץ (שמות יז, ו) הנני עומד לפניך שם על הצור [וגו'] (בראשית יח, טז) ואברהם הולך עמם לשלחם (שמות יג, כא) וה' הולך לפניהם יומם,(בראשית יח, ד) יוקח נא מעט מים (שמות יז, ו) והכית בצור ויצאו ממנו מים ושתה העם,ופליגא דר' חמא בר' חנינא דאמר ר' חמא בר' חנינא וכן תנא דבי רבי ישמעאל בשכר שלשה זכו לשלשה בשכר חמאה וחלב זכו למן בשכר והוא עומד עליהם זכו לעמוד הענן בשכר יוקח נא מעט מים זכו לבארה של מרים,יוקח נא מעט מים ורחצו רגליכם אמר רבי ינאי ברבי ישמעאל אמרו לו וכי בערביים חשדתנו שהם משתחוים לאבק רגליהם כבר יצא ממנו ישמעאל,(בראשית יח, א) וירא אליו ה' באלוני ממרא והוא יושב פתח האוהל כחום היום מאי כחום היום אמר רבי חמא בר' חנינא אותו היום יום שלישי של מילה של אברהם היה ובא הקב"ה לשאול באברהם הוציא הקב"ה חמה מנרתיקה כדי שלא יטריח אותו צדיק באורחים,שדריה לאליעזר למיפק לברא נפק ולא אשכח אמר לא מהימנא לך היינו דאמרי תמן לית הימנותא בעבדי נפק איהו חזייה להקדוש ברוך הוא דקאי אבבא היינו דכתיב (בראשית יח, ג) אל נא תעבור מעל עבדך,כיון דחזא דקא אסר ושרי אמר לאו אורח ארעא למיקם הכא היינו דכתיב (בראשית יח, ב) וישא עיניו וירא והנה שלשה אנשים נצבים עליו וירא וירץ לקראתם מעיקרא אתו קמו עליה כי חזיוהו דהוה ליה צערא אמרו לאו אורח ארעא למיקם הכא,מאן נינהו שלשה אנשים מיכאל וגבריאל ורפאל מיכאל שבא לבשר את שרה רפאל שבא לרפא את אברהם גבריאל אזל למהפכיה לסדום והא כתיב (בראשית יט, א) ויבאו שני המלאכים סדומה בערב דאזל מיכאל בהדיה לשזביה ללוט דיקא נמי [דכתיב] (בראשית יט, כה) ויהפוך את הערים האל ולא כתיב ויהפכו שמע מינה,מאי שנא לגבי אברהם דכתיב (בראשית יח, ה) כן תעשה כאשר דברת ומאי שנא לגבי לוט דכתיב 86b. bhe has increasedhis obligation to bthem,since if he had meant to give them no more than the accepted amount, he would not have made any stipulation at all. The mishna then continues: bAndthere is balsoa supporting bincident involving Rabbi Yoḥa ben Matya, who said to his son: Go outand bhire laborers for us.His son bwent,hired them, band pledgedto provide bsustece for themas a term of their employment, without specifying the details. bAnd when he cameback bto his fatherand reported what he had done, Rabbi Yoḥa ben Matya bsaid to him: My son, even if you were to prepare a feast for them like that ofKing bSolomon in his time, you would not have fulfilled your obligation to them, as they are the descendants of Abraham, Isaac, and Jacob. /b,The Gemara asks: Is this bto say that the feast of Abraham, our forefather, was superior to that ofKing bSolomon? But isn’t it written: “And Solomon’s provision for one day was thirty measures of fine flour, and sixty measures of meal; ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, beside harts, and gazelles, and roebucks, and fatted fowl”(I Kings 5:2–3). bAnd Guryon ben Asteyon says in the name of Rav: Thesemeasures of flour mentioned in the verse bwereused merely bfor the bakers’ well-worked dough [ ila’amilan /i]that was placed in the pot to absorb the steam. bAnd Rabbi Yitzḥak says: Thesemeasures of flour were used bformeat bpudding,a mixture of wine, flour, and leftover meat, bin a pot. /b, bAnd Rabbi Yitzḥakfurther bsays:King bSolomon had one thousand wives, each one of whom would prepare for him at her homea feast of bsuchproportions. bWhat is the reasonthat they did this? bThiswife breasoned: Perhaps he will feast with me today, and thatwife breasoned: Perhaps he will feast with me today. But with regard to Abraham, it is written: “And Abraham ran to the herd, and fetched a calf tender and good”(Genesis 18:7), band Rav Yehuda saysthat bRav says,in explanation of the verse: b“A calf”indicates bone;the word b“tender”means an additional one, i.e., btwo; “and good”indicates yet another one. This makes a total of bthreecalves, a considerably smaller feast than that of Solomon.,The Gemara answers: bThere,with regard to Abraham, he prepared bthree oxen for three people,whereas bhere,in the case of Solomon, his wives would prepare a feast bfor the entirerealms of bIsrael and Judah, as it is stated: “Judah and Israel were many, as the sand which is by the seain multitude, eating and drinking and making merry” (I Kings 4:20). Abraham’s feast was proportionately greater than that of Solomon.,With regard to the verse cited in relation to King Solomon, the Gemara asks: bWhatis the meaning of the term b“fatted fowl [ iavusim /i]”? Rav says:It means bthat they are fed [ iovsim /i] by force. Shmuel says:It means bthat they were fattened [ iavusim /i] and maintained on their own accord,i.e., they were naturally fat. bRabbi Yoḥa says:Solomon’s feasts were of fine quality because bthey would bring from his herd an ox that had never been forcedto work, bandthey would also bring ba hen from its coop that had never been forcedto lay eggs, and use those for the cuisine.,The Gemara cites a related statement of Rabbi Yoḥa. bRabbi Yoḥa says: The choicest of cattleis the box. The choicest of fowlis the bhen.With regard to the type of hen to which this is referring, bAmeimar says:It is ba fattened, black hen [ izagta /i] that is found amongthe wine bvats, whichconsumes so many grape seeds that it bcannot take a stepthe length of ba reed,due to its corpulence.,The Gemara returns to discuss the verse in Genesis: b“And Abraham ran to the herd,and fetched a calf tender and good” (Genesis 18:7). bRav Yehuda saysthat bRav says: “A calf”is bone; “tender”indicates an additional one, i.e., btwo; “and good”indicates another one, for a total of bthreecalves. The Gemara asks: bButwhy not bsaythat the verse is referring to only bonecalf, bas people saywhen describing a single item that it is btender and good? /b,The Gemara answers: bIf so, letthe verse bwrite: Tender, good. Whatis the significance of the term b“and good,”which indicates an addition? bConclude from thisthat the verse is stated bforthe purpose of ban expositionand is referring to more than one calf. The Gemara challenges: But one can still bsaythere were only btwocalves. The Gemara answers: bFromthe fact that the word b“good”is written bfor an exposition,to include an additional calf, it may be inferred that the term b“tender”is balsowritten bfor an expositionand indicates yet another calf., bRabba bar Ulla raises an objection, and some sayit is bRav Hoshaya, and some sayit is bRav Natan, son of Rabbi Hoshaya,who raises the objection: The verse states: b“And he gave it to the servant; and he hastened to prepare it”(Genesis 18:7). The singular term “it” indicates that there was only one calf. The Gemara answers: Abraham bgave each and everycalf bto one servant,i.e., he gave the three calves to three different servants. The Gemara raises a question from the verse: b“And he took curd, and milk, and the calf which he had dressed, and set it before them”(Genesis 18:8), which again indicates that there was only one calf. The Gemara responds: The verse means bthat as each calf arrivedprepared, bhe brought it before them,and he did not serve all three calves at once.,The Gemara asks: bAnd why do Ineed bthreecalves? bOnecalf bshould be sufficientfor three guests. bRav Ḥa bar Rava said:Abraham prepared three calves bin order to feedthe guests bthree tongues with mustard,a particular delicacy. With regard to this incident, bRabbi Tanḥum bar Ḥanilai says: A person should never deviate from thelocal bcustom, as Moses ascended toheaven bon high and did not eat breadwhile he was there, whereas bthe ministering angels descended downto this world, as guests visiting Abraham, band they ate bread.You say: bAnd they atebread? Can it benter your mindthat they actually ate food? bRather, saythat btheymerely bappeared as though they ate and drank. /b, bRav Yehuda saysthat bRav says: Every action that Abraham performed himself for the ministering angels, the Holy One, Blessed be He, performed Himself forAbraham’s bdescendants. And every action that Abraham performed through a messenger, the Holy One, Blessed be He,likewise bperformed for his descendants through a messenger. /b,The Gemara elaborates: With regard to Abraham, the verse states: b“And Abraham ran to the herd”(Genesis 18:7), bringing the meat himself, and in reference to God’s actions for Abraham’s descendants the verse states: b“And there went forth a wind from the Lord,and brought across quails from the sea” (Numbers 11:31), that God brought meat to them. In reference to Abraham, the verse states: b“And he took curd and milk”(Genesis 18:8), and God says to the Jewish people: b“Behold, I will cause to rain bread from heaven for you”(Exodus 16:4), which shows that God gave food to the Jewish people.,With regard to Abraham, the verse states: b“And he stood by them under the tree,and they ate” (Genesis 18:8), and in reference to God, the verse states: b“Behold, I will stand before you there upon the rockin Horeb; and you shall strike the rock, and there shall come water out of it” (Exodus 17:6). In the case of Abraham it is written: b“And Abraham went with them to bring them on the way”(Genesis 18:16), and the verse states: b“And the Lord went before them by day”(Exodus 13:21).,By contrast, Abraham performed certain actions through an agent. He said: b“Let now a little water be fetched”(Genesis 18:4), and correspondingly the verse states in reference to Moses, God’s messenger: b“And you shall strike the rock, and there shall come water out of it, that the people may drink”(Exodus 17:6).,The Gemara notes: bAndin stating this, Rav bdisagreeswith bthatstatement bof Rabbi Ḥama, son of Rabbi Ḥanina. As Rabbi Ḥama, son of Rabbi Ḥanina, says, and likewise the school of Rabbi Yishmael taught: In reward for threeacts of hospitality that Abraham performed for the angels, his descendants bmerited threerewards. The Gemara elaborates: bIn reward forproviding them with bcurd and milk,the Jewish people bmerited the manna; in reward for: “And he stood [ iomed /i] by them,”the Jews bmerited the pillar [ iamud /i] of cloud; in reward forAbraham saying: b“Let now a little water be fetched,”they bmerited the well of Miriam.This statement does not distinguish between actions performed by Abraham himself and those performed by means of a messenger.,The Gemara continues its analysis of the verse: b“Let now a little water be fetched and wash your feet”(Genesis 18:4). bRabbi Yannai, son of Rabbi Yishmael, saidthat the guests bsaid toAbraham: bAre you suspicious that we are Arabs who bow to the dust of their feet? Yishmael has already issued from him,i.e., your own son acts in this manner.,§ The Gemara expounds another verse involving Abraham: b“And the Lord appeared to him by the terebinths of Mamre, as he sat in the tent door in the heat of the day”(Genesis 18:1). The Gemara asks: bWhatis the meaning of b“the heat of the day”? Rabbi Ḥama, son of Rabbi Ḥanina, says: That day was the third day after Abraham’s circumcision, and the Holy One, Blessed be He, came to inquireabout the well-being bof Abraham. The Holy One, Blessed be He, removed the sun from its sheath in order not to bother that righteous one with guests,i.e., God made it extremely hot that day to allow Abraham to recover from his circumcision, as he would not be troubled by passing travelers whom he would invite into his tent.,Despite the intense heat, Abraham wanted to invite guests. bHe sent Eliezerhis slave bto go outsideto see if there were any passersby. Eliezer bwent out but did not findanyone. Abraham bsaid to him: I do not believe you.The Gemara comments: bThisdemonstrates the popular adage bthatpeople bthere,i.e., in Eretz Yisrael, bsay: Slaves do not have any credibility.The Gemara continues: Abraham bhimself went out and saw the Holy One, Blessed be He, standing at the entranceto his tent. bThis is as it is written:“My Lord, if now I have found favor in your eyes, bdo not leave Your servant”(Genesis 18:3), i.e., God’s presence was there, and Abraham asked Him for permission to attend to the travelers., bOnceGod bsawAbraham btying and untyingthe bandage on his circumcision, God bsaid:It is bnot proper conduct to stand here,i.e., it is not respectful to Abraham even for God to stand there. bThis is as it is written: “And he lifted up his eyes and looked, and, behold, three men stood over him; and when he saw them, he ran to meet them”(Genesis 18:2). The verse first states that they stood over him, and then it says that he ran to meet them. The Gemara reconciles this apparent contradiction: bInitially, they came and stood over him. Upon seeing that he was in pain, they said:It is bnot proper conduct to stand here. /b,The Gemara continues: bWho are these three men?They are the angels bMichael, Gabriel, and Raphael: Michael, who came to announceto bSarahthat she was to give birth to a son; bRaphael, who came to heal Abrahamafter his circumcision; and bGabriel,who bwent to overturn Sodom.The Gemara asks: bBut it is written: “And the two angels came to Sodom in the evening”(Genesis 19:1). The Gemara answers bthat Michael went along withGabriel to Sodom bto save Lot.The Gemara notes: The language bis also precise, as it is written: “And he overturned those cities”(Genesis 19:25), band it is not written: They overturnedthose cities. bConclude from itthat only one angel overturned Sodom.,The Gemara asks: bWhat is different with regard tothe incident involving bAbraham,where the angels acquiesced immediately to his request to remain with him, bas it is written: “So do, as you have said”(Genesis 18:5), band what is different with regard to Lot,where they first displayed reluctance, bas it is written: /b

Subjects of this text:

subject	book bibliographic info
abraham,as a warrior	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 349
abraham,astrologer,astronomy expert	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
abraham,cultural benefactor	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
abraham,humanity of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 349
abraham,patriarch	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
abraham,praise of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
adama	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
admah,king of	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
allusions,biblical,vs. paraphrases	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 42
allusions,biblical	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
amraphel,king of shinar	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
angels	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
animals,senses and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
aquila (translator)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
arioch,king of ellasar	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
arrogance	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
artapanus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
babylonian	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
bela,king of	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
beneficent power,classifying philos use of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 42
beneficent power,quotations and allusions to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
beneficent power,the bible	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40, 42
beth shemesh (egypt)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
bible,texts and exegesis relating to egypt	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
chedorlaomer,king of elam	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
claudius,roman emperor,expulsion of jews from rome by	Feldman (2006), Judaism and Hellenism Reconsidered, 369
cultural benefactor topos,abraham	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
cultural benefactor topos,artapanus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
cultural benefactor topos,joseph	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
cultural benefactor topos,moses,egypt	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
cultural benefactor topos,ps.-eupolemus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
cultural benefactor topos	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
didache	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
disciples	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
discoverer/inventor (heuretēs) topos	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
egypt,ps.-eupolemus comparison	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
eschatological	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
etymologies,of noah	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
eupolemus,cultural benefactor topos	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
eve	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
fiscus iudaicus,five cities of the plain (genesis)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
five,the number,and the destruction of the sodomite cities	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
four,the number	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
gluttony	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
god,as judge	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
god,imitation of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
gomorrah,king of	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
gomorrah	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281, 293
greek versions	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
hearing	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
hebrew,philos knowledge of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 42
heliopolis	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
homosexual behavior,as the sin of sodom	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
humanity of abraham	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 349
imitation,of the divine	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
insolentia	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
isaiah,book of,isaiah,book of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
israel x	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
jerome	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
kingly power,booty from	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 349
kingly power,gods role in	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 349
kingly power,literal interpretation of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 349
kingly power,the kings,victory over	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40, 349
literal interpretation,living laws	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
lot,capture of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 349
lot,nephew of abraham	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
marriage	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
masoretic text (mt)	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
melchizedek	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 349
military discourse	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
moses,cultural benefactor topos	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
names of god,masculine participle	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
noah,name of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
omissions	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 349
paraphrase	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 42
patientia	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
pentapolis	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281, 293
pentateuch,text of,used by philo	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 42
peshitta	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
phoenicians,abrahams piety	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
phoenicians,abrahams war with armenians	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
phoenicians,abrahams war with four kings	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
phoenicians,cultural benefactor topos	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
phoenicians,general profile	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
phoenicians,melchizedek episode	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
phoenicians,temple argarizin	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
phoenicians	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
powers of god,beneficent	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
powers of god,creative	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
powers of god,kingly	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
powers of god,punitive	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
ps.-eupolemus,abraham as cultural benefactor	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
ps.-eupolemus,abraham as military hero	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
ps.-eupolemus,abraham in phoenicia'	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
ps.-eupolemus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 127
pseudo-sophronius,the ptolemies	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
punishment,gods powers doling out	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
purity	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
quotations,biblical,and paraphrase,overlap of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 42
quotations,biblical	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
rebekah,matriarch	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
rest,noahs name meaning	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
rest,sabbath and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
sabbath	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
sarah,death of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
sarah,virtues of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
seboim	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
segor (tsoʿar),sight symbolized by	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
segor (tsoʿar)	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281, 287
segor symbolizing	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
sennaar,animals and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
sennaar,harran and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
sennaar,hierarchy of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
sennaar,pleasure and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
septuagint	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
septuagint (lxx)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
sexual license	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
sight	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
simplicitas	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
sin,arrogance as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
sin,gluttony as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
sin,homosexual behavior as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
sin,sexual license as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
smell	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
sodom,allegorical interpretation of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
sodom,arrogance as sin of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
sodom,arrogance causing	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
sodom,homosexual behavior and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
sodom,homosexuality as sin of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
sodom,king of	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
sodom,literal and ethical interpretations of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281, 287
sodom,segor escaping	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
sodom,sodomite cities,destruction of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281, 287, 293
sodom,the five senses and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
sodom,the two visitors and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
sodom	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
sword	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
symmachus	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
syria-palestine	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281
targum	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
taste	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
the three visitors,vs. lots two visitors	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
the three visitors	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40
theodotion	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 46
tidal,king of goiim	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
touch	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 293
translation	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 138
virtue,whole and complete	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
zeboiim,king of	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293
νόμος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
νόμος ἔμψυχος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287
ὁ ὤν	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 40