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Tiresias: The Ancient Mediterranean Religions Source Database



9249
Philo Of Alexandria, Questions On Genesis, 4.55-4.57
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Intertexts (texts cited often on the same page as the searched text):

11 results
1. Hebrew Bible, Genesis, 12.4, 13.7, 19.17, 19.20-19.23, 19.26 (9th cent. BCE - 3rd cent. BCE)

12.4. וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃ 13.7. וַיְהִי־רִיב בֵּין רֹעֵי מִקְנֵה־אַבְרָם וּבֵין רֹעֵי מִקְנֵה־לוֹט וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ׃ 19.17. וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל־נַפְשֶׁךָ אַל־תַּבִּיט אַחֲרֶיךָ וְאַל־תַּעֲמֹד בְּכָל־הַכִּכָּר הָהָרָה הִמָּלֵט פֶּן־תִּסָּפֶה׃ 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׃ 19.26. וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃ 12.4. So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran." 13.7. 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." 19.17. And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’" 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." 19.26. But his wife looked back from behind him, and she became a pillar of salt."
2. Thucydides, The History of The Peloponnesian War, 5.89 (5th cent. BCE - 4th cent. BCE)

3. Philo of Alexandria, On Drunkenness, 166, 169-170, 164 (1st cent. BCE - 1st cent. CE)

164. These are the offences of which Lot, the father of daughters, appears to me to be especially guilty, not being able to nourish a masculine and perfect plant in his soul; for he had two daughters by his wife, who was afterwards turned to stone, whom, using an appropriate appellation, one may call habit, a nature at variance with truth, and always, whenever any one tries to lead it on, lagging behind and looking round upon its ancient and customary ways, and remaining in the midst of them like a lifeless pillar.
4. Philo of Alexandria, On Giants, 35 (1st cent. BCE - 1st cent. CE)

35. Let not then our appetites rush eagerly in pursuit of all the things that are pleasant to the flesh, for the pleasures are often untameable, when like dogs they fawn upon us, and all of a sudden, change and bite us, inflicting incurable sounds. So that by cleaving to frugality, which is a friend to virtue, in preference to the pleasures akin to the body, we shall defeat the numerous and infinite multitude of irreconcilable enemies. And if any occasion should seek to compel us to take more than what is moderate or sufficient, let us not yield; for the scripture saith, "He shall come near to him to uncover his nakedness." IX.
5. Philo of Alexandria, On The Migration of Abraham, 148-149, 175, 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.
6. Philo of Alexandria, On The Posterity of Cain, 177, 175 (1st cent. BCE - 1st cent. CE)

175. and the two daughters of Lot, the man who was subdued and overthrown by the weakness of the soul, namely, intention and agreement, desire to become pregt by the mind, that is to say, by their father, acting in opposition to him who said, "God has raised up for me ..." For that which the living God did for him, this they affirm that the mind is able to do for them, introducing the doctrine of an intoxicated and frenzied soul. It is indeed the act of sober reason, both to confess that God is the Creator and the Father of the universe; and the conduct of one utterly fallen in intoxication and drunkenness, to fancy that he himself is the bringer about of each of human affairs.
7. Philo of Alexandria, On The Special Laws, 3.57 (1st cent. BCE - 1st cent. CE)

3.57. And the reason why the flour is to be made of barley is, perhaps, because the food which is made of barley is of a somewhat ambiguous character, and is suited for the use both of irrational animals and of needy men; and is therefore a sign that a woman who has committed adultery differs in no respect from the beasts, whose connections with one another are promiscuous and incessant; but she who is pure from all such accusations is devoted to that manner of life which befits human beings.
8. Philo of Alexandria, On The Life of Moses, 1.304, 2.53, 2.55-2.58 (1st cent. BCE - 1st cent. CE)

1.304. and they say that twenty-four thousand men were slain in one day, the common pollution, which was defiling the whole army, being thus at once got rid of. And when the works of purification were thus accomplished, Moses began to seek how he might give an honour worthy of him who had displayed such permanent excellence to the son of the chief priest, who was the first who hastened to inflict chastisement on the offenders. But God was beforehand with him, giving to Phinehas, by means of his holy word, the greatest of all good things, namely, peace, which no man is able to bestow; and also, in addition to this peace, he gave him the perpetual possession of the priesthood, an inheritance to his family, which could not be taken from it. 2.53. on which account those men who have had unbounded prosperity bestowed upon them, and all things tending to the production of health of body, and riches, and glory, and all other external parts of good fortune, but who have rejected virtue, and have chosen crafty wickedness, and all others kinds of vice, not through compulsion, but of their own spontaneous free will, looking upon that which is the greatest of all evils as the greatest possible advantage, he looks upon as enemies not of mankind only, but of the entire heaven and world, and says that they are awaiting, not any ordinary punishments, but new and extraordinary ones, which that constant assessor of God, justice, who detests wickedness, invents and inflicts terribly upon them, turning against them the most powerful elements of the universe, water and fire, so that at appointed times some are destroyed by deluges, others are burnt with fire, and perish in that manner. 2.55. and when at a subsequent period the race of mankind had again increased from those who had been spared, and had become very numerous, since the succeeding generations did not take the calamities which had befallen their ancestors as a lesson to teach themselves wisdom and moderation, but turned to acts of intemperance and became studiers of evil practices, God determined to destroy them with fire. 2.56. Therefore on this occasion, as the holy scriptures tell us, thunderbolts fell from heaven, and burnt up those wicked men and their cities; and even to this day there are seen in Syria monuments of the unprecedented destruction that fell upon them, in the ruins, and ashes, and sulphur, and smoke, and dusky flame which still is sent up from the ground as of a fire smouldering beneath; 2.57. and in this way it came to pass that those wicked men were punished with the aforesaid chastisements, while those who were eminent for virtue and piety were well off, receiving rewards worthy of their virtue. 2.58. But when the whole of that district was thus burnt, inhabitants and all, by the impetuous rush of the heavenly fire, one single man in the country, a sojourner, was preserved by the providence of God because he had never shared in the transgressions of the natives, though sojourners in general were in the habit of adopting the customs of the foreign nations, among which they might be settled, for the sake of their own safety, since, if they despised them, they might be in danger from the inhabitants of the land. And yet this man had not attained to any perfection of wisdom, so as to be thought worthy of such an honour by reason of the perfect excellence of his nature; but he was spared only because he did not join the multitude who were inclined to luxury and effeminacy, and who pursued every kind of pleasure and indulged every kind of appetite, gratifying them abundantly, and inflaming them as one might inflame fire by heaping upon it plenty of rough fuel.
9. Philo of Alexandria, Questions On Genesis, 4.23, 4.25, 4.31, 4.38, 4.42, 4.51-4.52, 4.56-4.57 (1st cent. BCE - 1st cent. CE)

10. Philo of Alexandria, That Every Good Person Is Free, 90 (1st cent. BCE - 1st cent. CE)

90. others again having converted their barbarous frenzy into another kind of wickedness, practising an ineffable degree of savageness, talking with the people quietly, but through the hypocrisy of a more gentle voice, betraying the ferocity of their real disposition, fawning upon their victims like treacherous dogs, and becoming the causes of irremediable miseries to them, have left in all their cities monuments of their impiety, and hatred of all mankind, in the never to be forgotten miseries endured by those whom they oppressed:
11. Clement of Alexandria, Christ The Educator, 3.8 (2nd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
abraham, diplomacy of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 341
abraham, humanity of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 339, 341
abraham, lot contrasted with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288
abraham, peace loved by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 341
angels Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288
chaldeans, abraham contrasted with, charioteer, god as Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288
collocutions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 339
dispute between abraham and lot, literal interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 339, 341
dispute between abraham and lot Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 339, 341
etymologies, of lot Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 339
eve Sly, Philo's Perception of Women (1990) 118
god, as charioteer of the cosmos Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288
homosexual behavior, as the sin of sodom Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 289
homosexual behavior, pederasty and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288, 289
homosexual behavior, punishment of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 289
homosexual behavior, reproduction and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 289
humanity of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 339, 341
lot, abraham contrasted with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288
lot, as the progressive man Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 339, 341
lot, as unstable Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 339, 341
lot, etymology of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 339
lot, incest of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288, 289
lot, servants of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 339
lot Sly, Philo's Perception of Women (1990) 118
lots wife Sly, Philo's Perception of Women (1990) 118
pederasty Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288, 289
punishment, fitting the crime Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 289
reproduction, sodomites disdain for and failure in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 289
rhetoric of de abrahamo Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 341
segor (tsoʿar) Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288, 289, 341
sin, homosexual behavior as Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 289
sodom, abraham bargaining over, omission of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288
sodom, homosexual behavior and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 289
sodom, homosexuality as sin of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 289
sodom, literal and ethical interpretations of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288, 289
sodom, lot omitted from account of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288
sodom, philos influence concerning Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 289
sodom, segor escaping Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288, 289
sodom, sodomite cities, destruction of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288, 289
virtue, whole and complete Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 288
πλεονεκτεῖν and πλεονεξία' Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 341