1. Hebrew Bible, Deuteronomy, 10.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Allotment, Adam, of • Allotment, Eve, of • allotment of God/the Lord
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 13, 18, 54, 55, 56, 90, 160, 173, 176, 179, 182, 190; Levison (2023), The Greek Life of Adam and Eve. 485
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10.9 עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ׃'' None | sup>
10.9 Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him.—'' None |
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2. Hebrew Bible, Genesis, 2.7-2.9, 2.17, 2.24, 3.19, 9.3, 9.20-9.24, 12.1, 12.4-12.6, 12.10-12.20, 13.8, 13.17, 14.5-14.16, 14.18-14.19, 15.6, 18.1-18.2, 18.4, 18.8, 19.1-19.11, 19.17-19.26, 19.30-19.38, 21.2, 22.3, 26.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, Lot contrasted with • Allotment • Allotment, Adam, of • Allotment, Eve, of • Celsus, Lot’s daughters • Devil, Entering into the allotment of Adam • Genesis, and the Dead Sea, Lots wife • Kingly Power, Lot omitted from allegory of • Lot • Lot, Abraham contrasted with • Lot, Nephew of Abraham, • Lot, Sodom chosen by • Lot, as the progressive man • Lot, as unstable • Lot, capture of • Lot, daughers of • Lot, daughters of • Lot, etymology of • Lot, incest of • Lot, name of, omitted • Lot, omission of • Lot, other daughters of • Lot, servants of • Lot, sons-in-law • Lot, two visitors of • Lot, wife of • Lots wife • Lot’s wife • Sodom and Gomorra,pillar of salt (Lots wife) and • Sodom, Lot omitted from account of • allotment of God/the Lord • angels, Lot refused by • betrothed, Lots daughters • dispute between Abraham and Lot • dispute between Abraham and Lot, allegorical interpretation of • dispute between Abraham and Lot, literal interpretation of • etymologies, of “Lot” • lot • pregnant, Lots daughters • the three visitors, vs. Lot’s two visitors • virgin, Lots daughters • virtue, incomplete, of Lot
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 203; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32, 39, 74, 276, 277, 278, 284, 285, 286, 287, 288, 290, 301, 333, 334, 336, 337, 338, 341, 342, 346, 347, 348, 349, 354, 355, 358, 360, 361, 365, 366, 399; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 101, 104, 157; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 58, 117, 130; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 239; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 31, 76, 121, 266, 279; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 18, 90, 176, 188; Gera (2014), Judith, 49, 147, 174, 202, 278, 387, 389, 432, 434; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 169, 186, 188, 189; Levine Allison and Crossan (2006), The Historical Jesus in Context, 340; Levison (2023), The Greek Life of Adam and Eve. 193, 434, 484, 485, 503, 557, 574, 665, 730, 1039; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 61, 89, 90, 93, 97, 110, 117, 216; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 64, 264; Sly (1990), Philo's Perception of Women, 118, 119; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104, 105; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 208, 231
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2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9 וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃
2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃
2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃
3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
9.3 כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃' '9.21 וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.22 וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ׃ 9.23 וַיִּקַּח שֵׁם וָיֶפֶת אֶת־הַשִּׂמְלָה וַיָּשִׂימוּ עַל־שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ׃ 9.24 וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃
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׃
12.4 וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃ 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׃ 12.6 וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃
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׃
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2.17 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׃
13.8 וַיֹּאמֶר אַבְרָם אֶל־לוֹט אַל־נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶיךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ כִּי־אֲנָשִׁים אַחִים אֲנָחְנוּ׃
13.17 קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה׃
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׃ 14.8 וַיֵּצֵא מֶלֶךְ־סְדֹם וּמֶלֶךְ עֲמֹרָה וּמֶלֶךְ אַדְמָה וּמֶלֶךְ צביים צְבוֹיִם וּמֶלֶךְ בֶּלַע הִוא־צֹעַר וַיַּעַרְכוּ אִתָּם מִלְחָמָה בְּעֵמֶק הַשִּׂדִּים׃ 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׃
14.18 וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19 וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
15.6 וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃
18.1 וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃
18.1 וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.2 וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.2 וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃
18.4 יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃
18.8 וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃
19.1 וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃
19.1 וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃ 19.2 הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי׃ 19.2 וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין׃ 1
9.3 וַיִּפְצַר־בָּם מְאֹד וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל־בֵּיתוֹ וַיַּעַשׂ לָהֶם מִשְׁתֶּה וּמַצּוֹת אָפָה וַיֹּאכֵלוּ׃ 1
9.3 וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וּשְׁתֵּי בְנֹתָיו עִמּוֹ כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר וַיֵּשֶׁב בַּמְּעָרָה הוּא וּשְׁתֵּי בְנֹתָיו׃ 19.4 טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל־הַבַּיִת מִנַּעַר וְעַד־זָקֵן כָּל־הָעָם מִקָּצֶה׃ 19.5 וַיִּקְרְאוּ אֶל־לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר־בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם׃ 19.6 וַיֵּצֵא אֲלֵהֶם לוֹט הַפֶּתְחָה וְהַדֶּלֶת סָגַר אַחֲרָיו׃ 19.7 וַיֹּאמַר אַל־נָא אַחַי תָּרֵעוּ׃ 19.8 הִנֵּה־נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹא־יָדְעוּ אִישׁ אוֹצִיאָה־נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָאֲנָשִׁים הָאֵל אַל־תַּעֲשׂוּ דָבָר כִּי־עַל־כֵּן בָּאוּ בְּצֵל קֹרָתִי׃ 19.9 וַיֹּאמְרוּ גֶּשׁ־הָלְאָה וַיֹּאמְרוּ הָאֶחָד בָּא־לָגוּר וַיִּשְׁפֹּט שָׁפוֹט עַתָּה נָרַע לְךָ מֵהֶם וַיִּפְצְרוּ בָאִישׁ בְּלוֹט מְאֹד וַיִּגְּשׁוּ לִשְׁבֹּר הַדָּלֶת׃
19.11 וְאֶת־הָאֲנָשִׁים אֲשֶׁר־פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים מִקָּטֹן וְעַד־גָּדוֹל וַיִּלְאוּ לִמְצֹא הַפָּתַח׃
19.17 וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל־נַפְשֶׁךָ אַל־תַּבִּיט אַחֲרֶיךָ וְאַל־תַּעֲמֹד בְּכָל־הַכִּכָּר הָהָרָה הִמָּלֵט פֶּן־תִּסָּפֶה׃
19.18 וַיֹּאמֶר לוֹט אֲלֵהֶם אַל־נָא אֲדֹנָי׃
19.19 הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַתִּי׃ 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׃ 19.25 וַיַּהֲפֹךְ אֶת־הֶעָרִים הָאֵל וְאֵת כָּל־הַכִּכָּר וְאֵת כָּל־יֹשְׁבֵי הֶעָרִים וְצֶמַח הָאֲדָמָה׃ 19.26 וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃ 1
9.31 וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה אָבִינוּ זָקֵן וְאִישׁ אֵין בָּאָרֶץ לָבוֹא עָלֵינוּ כְּדֶרֶךְ כָּל־הָאָרֶץ׃ 1
9.32 לְכָה נַשְׁקֶה אֶת־אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 1
9.33 וַתַּשְׁקֶיןָ אֶת־אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת־אָבִיהָ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ׃ 1
9.34 וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה הֵן־שָׁכַבְתִּי אֶמֶשׁ אֶת־אָבִי נַשְׁקֶנּוּ יַיִן גַּם־הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃ 1
9.35 וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃ 1
9.36 וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת־לוֹט מֵאֲבִיהֶן׃ 1
9.37 וַתֵּלֶד הַבְּכִירָה בֵּן וַתִּקְרָא שְׁמוֹ מוֹאָב הוּא אֲבִי־מוֹאָב עַד־הַיּוֹם׃ 1
9.38 וְהַצְּעִירָה גַם־הִוא יָלְדָה בֵּן וַתִּקְרָא שְׁמוֹ בֶּן־עַמִּי הוּא אֲבִי בְנֵי־עַמּוֹן עַד־הַיּוֹם׃
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׃
22.3 וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃
26.8 וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃'' None | sup>
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. 2.9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’
2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
9.3 Every moving thing that liveth shall be for food for you; as the green herb have I given you all.
9.20 And Noah, the man of the land, began and planted a vineyard. 9.21 And he drank of the wine, and was drunken; and he was uncovered within his tent. 9.22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 9.23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. 9.24 And Noah awoke from his wine, and knew what his youngest son had done unto him.
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.
12.4 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. 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. 12.6 And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land.
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.
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2.17 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.
13.8 And Abram said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.
13.17 Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.’
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. 14.8 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; 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.
14.18 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;
15.6 And he believed in the LORD; and He counted it to him for righteousness.
18.1 And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day; 18.2 and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,
18.4 Let now a little water be fetched, and wash your feet, and recline yourselves under the tree.
18.8 And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
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; 19.2 and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’ 1
9.3 And he urged them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. 19.4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter. 19.5 And they called unto Lot, and said unto him: ‘Where are the men that came in to thee this night? bring them out unto us, that we may know them.’ 19.6 And Lot went out unto them to the door, and shut the door after him. 19.7 And he said: ‘I pray you, my brethren, do not so wickedly. 19.8 Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.’ 19.9 And they said: ‘Stand back.’ And they said: ‘This one fellow came in to sojourn, and he will needs play the judge; now will we deal worse with thee, than with them.’ And they pressed sore upon the man, even Lot, and drew near to break the door.
19.10 But the men put forth their hand, and brought Lot into the house to them, and the door they shut.
19.11 And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.
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.’
19.18 And Lot said unto them: ‘Oh, not so, my lord;
19.19 behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die. 1
9.20 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; 19.25 and He overthrow those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground. 19.26 But his wife looked back from behind him, and she became a pillar of salt.
1
9.30 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. 1
9.31 And the first-born said unto the younger: ‘Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth. 1
9.32 Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’ 1
9.33 And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose. 1
9.34 And it came to pass on the morrow, that the first-born said unto the younger: ‘Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.’ 1
9.35 And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose. 1
9.36 Thus were both the daughters of Lot with child by their father. 1
9.37 And the first-born bore a son, and called his name Moab—the same is the father of the Moabites unto this day. 1
9.38 And the younger, she also bore a son, and called his name Ben-ammi—the same is the father of the children of Ammon unto this day.
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.
22.3 And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.
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.' ' None |
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3. Hebrew Bible, Leviticus, 16.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Allotment, Adam, of • Allotment, Eve, of • allotment of God/the Lord
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 18, 54, 90, 179; Levison (2023), The Greek Life of Adam and Eve. 485
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16.8 וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃'' None | sup>
16.8 And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel.'' None |
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4. Hebrew Bible, Jeremiah, 17.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Lot • lot
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 173; Gera (2014), Judith, 278
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17.10 I the LORD search the heart, I try the reins, Even to give every man according to his ways, According to the fruit of his doings.'' None |
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5. Hebrew Bible, Ecclesiastes, 3.22 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Lot i.e. Destiny, of the Dead • Lot i.e. Destiny, of the Holy Ones • Lot i.e. Destiny, of the Living • lot
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 31; Stuckenbruck (2007), 1 Enoch 91-108, 523
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3.22 וְרָאִיתִי כִּי אֵין טוֹב מֵאֲשֶׁר יִשְׂמַח הָאָדָם בְּמַעֲשָׂיו כִּי־הוּא חֶלְקוֹ כִּי מִי יְבִיאֶנּוּ לִרְאוֹת בְּמֶה שֶׁיִּהְיֶה אַחֲרָיו׃'' None | sup>
3.22 Wherefore I perceived that there is nothing better, than that a man should rejoice in his works; for that is his portion; for who shall bring him to see what shall be after him?'' None |
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6. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • lots, Pythias use of • lots, oracular language and • oracles, drawing of lots
Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 122; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 480
| 642d ἀληθῶς καὶ οὔτι πλαστῶς εἰσιν ἀγαθοί. θαρρῶν δὴ ἐμοῦ γε ἕνεκα λέγοις ἂν τοσαῦτα ὁπόσα σοι φίλον. ΚΛ. καὶ μήν, ὦ ξένε, καὶ τὸν παρʼ ἐμοῦ λόγον ἀκούσας τε καὶ ἀποδεξάμενος, θαρρῶν ὁπόσα βούλει λέγε. τῇδε γὰρ ἴσως ἀκήκοας ὡς Ἐπιμενίδης γέγονεν ἀνὴρ θεῖος, ὃς ἦν ἡμῖν οἰκεῖος, ἐλθὼν δὲ πρὸ τῶν Περσικῶν δέκα ἔτεσιν πρότερον παρʼ ὑμᾶς κατὰ τὴν τοῦ θεοῦ μαντείαν, θυσίας τε ἐθύσατό'' None | 642d not by outward compulsion but by inner disposition. Thus, so far as I am concerned, you may speak without fear and say all you please. Clin. My story, too, Stranger, when you hear it, will show you that you may boldly say all you wish. You have probably heard how that inspired man Epimenides, who was a family connection of ours, was born in Crete ; and how ten years before the Persian War, in obedience to the oracle of the god, he went to Athens and offered certain sacrifices which the god had ordained; and how, moreover, when the Athenians were alarmed at the Persians’ expeditionary force,'' None |
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7. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • allotment machines • lot • lots, Pythias use of • lots, aleatory divination • lots, beans • lots, drawing of
Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 119; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 30, 497, 809; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 694
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8. Anon., Jubilees, 3.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Allotment, Adam, of • Allotment, Eve, of • Devil, Entering into the allotment of Adam • pregnant, Lots daughters • virgin, Lots daughters
Found in books: Levison (2023), The Greek Life of Adam and Eve. 486; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 90
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3.8 And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her:'' None |
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9. Septuagint, Wisdom of Solomon, 10.7, 15.8, 15.11 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Lot • Lot’s wife • Sodom, Lot omitted from account of • lot
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 285; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 102; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 121, 132; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104
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10.7 And the pious shall give thanks in the assembly of the people; And on the poor shall God have mercy in the gladness (?) of Israel;
10.7 Evidence of their wickedness still remains:a continually smoking wasteland,plants bearing fruit that does not ripen,and a pillar of salt standing as a monument to an unbelieving soul.
15.8 For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous,
15.8 With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him.
15.11 And the inheritance of sinners is destruction and darkness, And their iniquities shall pursue them unto Sheol beneath.
15.11 because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit."'' None |
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10. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Allotment, Adam, of • lot
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 170; Levison (2023), The Greek Life of Adam and Eve. 637
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11. Philo of Alexandria, On Drunkenness, 164, 222 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Lot • Lot, incest of • Lots wife • Lot’s wife • Sodom, Lot omitted from account of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 285, 289; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 157; Sly (1990), Philo's Perception of Women, 118
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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. 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; ' None |
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12. Philo of Alexandria, On Flight And Finding, 121-122 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Lots wife • Lot’s wife
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 104, 157; Sly (1990), Philo's Perception of Women, 117, 119
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121 Those, then, who have no desire for either discovery or investigation have shamefully debased their reason by ignorance and indifference, and though they had it in their power to see acutely, they have become blind. Thus he says that "Lot\'s wife turning backwards became a pillar of Salt;" not here inventing a fable, but pointing out the proper nature of the event. '122 For whoever despises his teacher, and under the influence of an innate and habitual indolence forsakes what is in front of him, by means of which it may be in his power to see, and to hear, and to exert his other powers, so as to form a judgment in things of nature, and turns his head round so as to keep his eyes on what is behind him, that man has an admiration for blindness in the affairs of life, as well as in the parts of the body, and becomes a pillar, like a lifeless and senseless stone. ' None |
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13. Philo of Alexandria, On The Migration of Abraham, 13, 43-44, 127-131, 148-150, 164-165, 175, 216-220, 222 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, Lot contrasted with • Allotment, Eve, of • Lot • Lot, Abraham contrasted with • Lot, Sodom chosen by • Lot, as the progressive man • Lot, as unstable • Lot, capture of • Lot, etymology of • Lot, servants of • allotment of God/the Lord • dispute between Abraham and Lot • dispute between Abraham and Lot, allegorical interpretation of • dispute between Abraham and Lot, literal interpretation of • etymologies, of “Lot” • virtue, incomplete, of Lot
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 339, 341, 346, 347, 355, 358, 399, 406; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 173; Levison (2023), The Greek Life of Adam and Eve. 557; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104, 105
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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.
43 And Moses speaks very cautiously, inasmuch as he defines not the present time but the future in the promise which he records, when he says, "Not that which I do show you, but that which I will show You;" as a testimony to the faith with which the soul believed in God, showing its gratitude not by what had been already done, but by its expectation of the future; 44 for being kept in a state of suspense and eagerness by good hope, and thinking that even what was not present would beyond all question be present immediately, on account of its most certain faith in him who had promised, it found a reward, the perfect good; for in another passage it is said that Abraham believed in God. And in the same way, God, when showing Moses all the land, says that, "I have show it to thy eyes, but thou shalt not enter Therein."
127 We have now, then, said enough about gifts which God is accustomed to bestow on those who are to become perfect, and through the medium of them on others also. In the next passage it is said, that "Abraham went as the Lord commanded Him." '128 And this is the end which is celebrated among those who study philosophy in the best manner, namely, to live in accordance with nature. And this takes place when the mind, entering into the path of virtue, treads in the steps of right reason, and follows God, remembering his commandments, and at all times and in all places confirming them both by word and deed;" 129 for "he went as the Lord commanded him." And the meaning of this is, as God commands (and he commands in a beautiful and praiseworthy manner), in that very manner does the virtuous man act, guiding the path of his life in a blameless way, so that the actions of the wise man are in no respect different from the divine commands.
130 At all events, God is represented in another passage as saying, "Abraham has kept all my Law." And law is nothing else but the word of God, enjoining what is right and forbidding what is not right, as he bears witness, where he says, "He received the law from his Words." If, then, the divine word is the law, and if the righteous man does the law, then by all means he also performs the word of God. So that, as I said before, the words of God are the actions of the wise man.
131 Accordingly, the end is according to the most holy Moses, to follow God; and he says also in another passage, "Thou shalt walk after the Lord thy God;" not meaning that he should employ the motion of his legs; for the earth is the support of a man, but whether the whole world is sufficient to be the support of God, I do not know; but he seems here to be speaking allegorically, intending to represent the way in which the soul follows the divine doctrines, which has a direct reference to the honour due to the great cause of all things. XXIV.
148 We must also inquire what the meaning of the expression, "He went with Lot," is. Now, the name Lot, being interpreted, means "declination;" and the mind declines or inclines, at one time rejecting what is good, and at another time what is evil. And both these declinations are often seen in one and the same thing. For there are some hesitating and wavering people who incline to both sides in turn, like a ship which is tossed about by different winds, or like the different sides of a scale, being unable to rest firmly on one thing; people whom one cannot praise even when they turn to the better side, for they are influenced by impulse, and not by deliberate meaning. 149 Now, of these men Lot is a spectator, who Moses here says went with the lover of wisdom. But it was very well that when he began to accompany him he should unlearn ignorance, and should never again return to it. But still he goes with him, not in the hope of deriving improvement from an imitation of a better man, but with a view of persecuting him also with a counter attraction and allurements in an opposite direction, and of leading him where there was a chance of his falling. 150 And a proof of this is, that the one, having fallen back again into his ancient disease, departs, having been taken prisoner by those enemies who are in the soul; but the other, having guarded against all his designs, concealed in ambuscade, took every imaginable care to live at a distance from him. But the separate habitation he will arrange hereafter, but not yet. For at present, his speculations, as would be likely to be the case with a man who has but lately begun to apply himself to divine contemplation, have a want of solidity and steadiness in them. But when they have become more compact, and are established on a firmer footing, then he will be able to separate from himself the alluring and flattering disposition as an irreconcileable enemy, and one difficult to subdue:
164 Accordingly, as I have already said, the lovers of wisdom will raise a wall of exclusion against the man who, like a drone, has resolved to injure his profitable labours, and who follows him with this object, and he will receive those who, out of their admiration of what is honorable, follow him with a view to imitating him; assigning to each of them that portion which is suited to them; for, says he, "of the men who went with me, Eschol, An, and Mamre, shall receive a Share." And by these names of persons he means dispositions which are good by nature and fond of contemplation; 165 for Eschol is an emblem of good disposition, having a name of fire, since a good disposition is full of good daring and fervour, and adheres to what it has ever applied itself. And An is the symbol of a man fond of contemplation; for the name, being interpreted, means "the eyes," from the fact that the eyes of the soul also are opened by cheerfulness; and of both of these persons a life of contemplation is the inheritance, which is entitled Mamre, which name is derived from seeing; and to the contemplative man, the faculty of seeing is most appropriate and most peculiarly belonging.
175 But when he has arrived at the height of perfect knowledge, then, running forward vigorously, he keeps up with the speed of him who was previously leading him in his way; for in this way they will both become attendants of God who is the guide of all things; no one of those who hold erroneous opinions accompanying them any longer, and even Lot himself, who turned on one side the soul, which might have been upright and inflexible, removing and living at a distance. XXXII.
216 The mind, therefore, going forth out of the places which are in Charran, is said "to have travelled through the land until it came to the place of Sichem, to a lofty Oak." And let us now consider what this travelling through the land means. The disposition which is fond of learning is inquisitive and exceedingly curious by nature, going everywhere without fear or hesitation and prying into every place, and not choosing to leave anything in existence, whether person or thing, not thoroughly investigated; for it is by nature extraordinarily greedy of everything that can be seen or heard, so as not only not to be satisfied with the things of its own country, but even to desire foreign things which are established at a great distance. ' "217 At all events, they say that it is an absurd thing for merchants and dealers to cross the seas for the sake of gain, and to travel all round the habitable world, not allowing any considerations of summer, or winter, or violent gales, or contrary winds, or old age, or bodily sickness, or the society of friends, or the unspeakable pleasures arising from wife, or children, or one's other relations, or love of one's country, or the enjoyment of political connections, or the safe fruition of one's money and other possessions, or, in fact, anything whatever, whether great or small, to be any hindrance to them; " '218 and yet for men, for the sake of that most beautiful and desirable of all possessions, the only one which is peculiar to the human race, namely, wisdom, to be unwilling to cross over every sea and to penetrate every recess of the earth, inquiring whenever they can find anything beautiful either to see or to hear, and tracing out such things with all imaginable zeal and earnestness, until they arrive at the enjoyment of the things which are thus sought for and desired. 219 Do thou then, O my soul, travel through the land, and through man, bringing if you think fit, each individual man to a judgment of things which concern him; as, for instance, what the body is, and under what influences, whether active or passive, it co-operates with the mind; what the external sense is, and in what manner that assists the domit mind; what speech is, and of what it becomes the interpreter so as to contribute to virtue; what are pleasure and desire; what are pain and fear; and what art is capable of supplying a remedy for these things; by the aid of which a man when infected with these feelings may easily escape, or else perhaps may never be infected at all: what folly is, what intemperance, what commiting injustice, what the whole multitude of other discases, which it is the nature of all destructive vice to engender; and also what are the means by which they can be averted. And also, on the contrary, what justice is, what prudence is, and temperance, and manly courage, and deliberate wisdom, and in short what each virtue is, and what the mastery over the passions is, and in what way each of these virtues is usually produced. 220 Travel also through the greatest and most perfect being, namely this world, and consider all its parts, how they are separated in respect of place and united in respect of power; and also what is this invisible chain of harmony and unity, which connects all those parts; and if while considering these matters, thou canst not easily comprehend what thou seekest to know, persevere and be not wearied; for these matters are not attainable without a struggle, but they are only found out with difficulty and by means of great labour;
222 So that never, O my mind, do thou become effeminate and yield; but even if any thing does appear difficult to be discovered by contemplation, still opening the seeing faculties that are in thyself, look inwards and investigate existing things more accurately, and never close the eyes whether intentionally or unintentionally; for sleep is a blind thing as wakefulness is a sharp-sighted thing. And it is well to be content if by assiduity in investigation it is granted to thee to arrive at a correct conception of the objects of thy search. ' None |
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14. Philo of Alexandria, On The Posterity of Cain, 175 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Lot • Lot, as the progressive man • Lot, as unstable • Lot, incest of • Lots wife • dispute between Abraham and Lot • dispute between Abraham and Lot, literal interpretation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284, 289, 341; Sly (1990), Philo's Perception of Women, 118
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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. '' None |
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15. Philo of Alexandria, On Dreams, 2.192 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Lot’s wife • Sodom, Lot omitted from account of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 285; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 157
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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. '' None |
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16. Philo of Alexandria, On The Life of Moses, 2.56 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Lot • Lot, incest of • Lot’s wife • Sodom, Lot omitted from account of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 6, 285, 289; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 102, 158
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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; '' None |
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17. Philo of Alexandria, That The Worse Attacks The Better, 14 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Lot, Nephew of Abraham, • Lot, capture of
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 293; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 358
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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. '' None |
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18. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, Lot contrasted with • Lot • Lot, Abraham contrasted with • Lot, as the progressive man • Lot, as unstable • Lot, daughters of • Lot, etymology of • Lot, incest of • Lot, servants of • Lots wife • Lot’s wife • Sodom, Lot omitted from account of • dispute between Abraham and Lot • dispute between Abraham and Lot, literal interpretation of • etymologies, of “Lot”
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284, 285, 288, 289, 339, 341; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 157; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 89; Sly (1990), Philo's Perception of Women, 118
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19. Josephus Flavius, Jewish Antiquities, 1.203, 1.205 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Genesis, and the Dead Sea, Lots wife • Lot • Lot, daughters of • Lot, incest of • Lot’s wife • Sodom and Gomorra,pillar of salt (Lots wife) and
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 101, 102, 158; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 89; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 231
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1.203 καὶ ὁ θεὸς ἐνσκήπτει βέλος εἰς τὴν πόλιν καὶ σὺν τοῖς οἰκήτορσιν κατεπίμπρα τὴν γῆν ὁμοίᾳ πυρώσει ἀφανίζων, ὥς μοι καὶ πρότερον λέλεκται τὸν ̓Ιουδαϊκὸν ἀναγράφοντι πόλεμον. ἡ δὲ Λώτου γυνὴ παρὰ τὴν ἀναχώρησιν συνεχῶς εἰς τὴν πόλιν ἀναστρεφομένη καὶ πολυπραγμονοῦσα τὰ περὶ αὐτὴν ἀπηγορευκότος τοῦ θεοῦ τοῦτο μὴ ποιεῖν εἰς στήλην ἁλῶν μετέβαλεν: ἱστόρησα δ' αὐτήν, ἔτι γὰρ καὶ νῦν διαμένει." "
1.205 Αἱ δὲ παρθένοι πᾶν ἠφανίσθαι τὸ ἀνθρώπινον ὑπολαβοῦσαι τῷ πατρὶ πλησιάζουσι προνοήσασαι λαθεῖν: ἐποίουν δὲ τοῦτο ὑπὲρ τοῦ μὴ τὸ γένος ἐκλιπεῖν. γίνονται δὲ παῖδες ὑπὸ μὲν τῆς πρεσβυτέρας Μώαβος: εἴποι δ' ἄν τις ἀπὸ πατρός. ̓́Αμμανον δ' ἡ νεωτέρα ποιεῖται: γένους υἱὸν ἀποσημαίνει τὸ ὄνομα."" None | sup>
1.203 God then cast a thunderbolt upon the city, and set it on fire, with its inhabitants; and laid waste the country with the like burning, as I formerly said when I wrote the Jewish War. But Lot’s wife continually turning back to view the city as she went from it, and being too nicely inquisitive what would become of it, although God had forbidden her so to do, was changed into a pillar of salt; for I have seen it, and it remains at this day.
1.205 5. But his daughters, thinking that all mankind were destroyed, approached to their father, though taking care not to be perceived. This they did, that human kind might not utterly fail: and they bare sons; the son of the elder was named Moab, Which denotes one derived from his father; the younger bare Ammon, which name denotes one derived from a kinsman.'' None |
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20. Josephus Flavius, Jewish War, 4.483-4.485 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Genesis, and the Dead Sea, Lots wife • Lot’s wife • Sodom and Gomorra,pillar of salt (Lots wife) and • Sodom, Lot omitted from account of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 285; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 102; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 231
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4.483 γειτνιᾷ δ' ἡ Σοδομῖτις αὐτῇ, πάλαι μὲν εὐδαίμων γῆ καρπῶν τε ἕνεκεν καὶ τῆς κατὰ πόλιν περιουσίας, νῦν δὲ κεκαυμένη πᾶσα." "4.484 φασὶ δὲ ὡς δι' ἀσέβειαν οἰκητόρων κεραυνοῖς καταφλεγῆναι: ἔστι γοῦν ἔτι λείψανα τοῦ θείου πυρός, καὶ πέντε μὲν πόλεων ἰδεῖν σκιάς, ἔτι δὲ κἀν τοῖς καρποῖς σποδιὰν ἀναγεννωμένην, οἳ χροιὰν μὲν ἔχουσι τῶν ἐδωδίμων ὁμοίαν, δρεψαμένων δὲ χερσὶν εἰς καπνὸν διαλύονται καὶ τέφραν." '4.485 τὰ μὲν δὴ περὶ τὴν Σοδομῖτιν μυθευόμενα τοιαύτην ἔχει πίστιν ἀπὸ τῆς ὄψεως.'" None | sup>
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. 4.485 And thus what is related of this land of Sodom hath these marks of credibility which our very sight affords us.'' None |
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21. New Testament, Luke, 17.31-17.32 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Lot • Lot, wife of • Lot’s wife, as symbol of being stuck in self • stuck in self, Lot’s wife and
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 130; Grove (2021), Augustine on Memory, 142, 143, 156; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 330
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17.31 ἐν ἐκείνῃ τῇ ἡμέρᾳ ὃς ἔσται ἐπὶ τοῦ δώματος καὶ τὰ σκεύη αὐτοῦ ἐν τῇ οἰκίᾳ, μὴ καταβάτω ἆραι αὐτά, καὶ ὁ ἐν ἀγρῷ ὁμοίως μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω. 17.32 μνημονεύετε τῆς γυναικὸς Λώτ.'' None | sup>
17.31 In that day, he who will be on the housetop, and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back. ' "17.32 Remember Lot's wife! "' None |
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22. Anon., Genesis Rabba, 50.2 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Lot • the three visitors, vs. Lot’s two visitors
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 186, 187
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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.'' None | sup>
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.", '' None |
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23. Pausanias, Description of Greece, 7.25.10 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • lots, • lots, Pythias use of • lots, aleatory divination • lots, beans
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 203; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 119
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7.25.10 καταβάντων δὲ ἐκ Βούρας ὡς ἐπὶ θάλασσαν ποταμός τε Βουραϊκὸς ὀνομαζόμενος καὶ Ἡρακλῆς οὐ μέγας ἐστὶν ἐν σπηλαίῳ· ἐπίκλησις μὲν καὶ τούτου Βουραϊκός, μαντείας δὲ ἐπὶ πίνακί τε καὶ ἀστραγάλοις ἔστι λαβεῖν . εὔχεται μὲν γὰρ πρὸ τοῦ ἀγάλματος ὁ τῷ θεῷ χρώμενος, ἐπὶ δὲ τῇ εὐχῇ λαβὼν ἀστραγάλους —οἱ δὲ ἄφθονοι παρὰ τῷ Ἡρακλεῖ κεῖνται—τέσσαρας ἀφίησιν ἐπὶ τῆς τραπέζης· ἐπὶ δὲ παντὶ ἀστραγάλου σχήματι γεγραμμένα ἐν πίνακι ἐπίτηδες ἐξήγησιν ἔχει τοῦ σχήματος.'' None | sup>
7.25.10 On descending from Bura towards the sea you come to a river called Buraicus, and to a small Heracles in a cave. He too is surnamed Buraicus, and here one can divine by means of a tablet and dice. He who inquires of the god offers up a prayer in front of the image, and after the prayer he takes four dice, a plentiful supply of which are placed by Heracles, and throws them upon the table. For every figure made by the dice there is an explanation expressly written on the tablet. I am very uncertain about the meaning of this passage. Frazer's note shows that divination by dice usually took the form of interpreting the sequences of numbers obtained by throwing several dice on to a board. This cannot be the meaning here, as σχῆμα can hardly denote a number on the face of a die, and in any case ἐξήγησιν τοῦ σχήματος must mean “explanation of the shape.” I have accordingly adopted the emendation ἀστραγάλων, but ἐπίτηδες seems to have no point. Frazer, reading apparently ἐπὶ δὲ παντὶ ἀστραγάλῳ σχῆμά τι κ.τ.ἕ, translates: “Each die has a certain figure marked upon it, and the meaning of each figure is explained on the tablet.”"" None |
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24. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Lot, incest of • pregnant, Lots daughters • virgin, Lots daughters
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 90
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25. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Celsus, Lot’s daughters • Lot • Lot, daughters of • pregnant, Lots daughters • virgin, Lots daughters
Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 89, 90; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 264
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26. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Pythia, lots in a phialē • lots • lots, • lots, Pythias use of
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 203, 212; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 114; Johnston (2008), Ancient Greek Divination, 169
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27. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Celsus, Lot’s daughters • Lot, incest of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 290; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 264
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28. Epigraphy, Ig Ii2, 204
Tagged with subjects: • lots, Pythias use of • lots, beans • oracles, drawing of lots
Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 120; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479
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204 . . . . . . . . . . . . of the . . . (5) . . . the People shall elect straightaway ten men from all the Athenians and five from the Council; and those elected shall - in the Eleusinion in the city . . . of the sacred tract (hieras orgados) . . . from neither favour nor (10) enmity . . . but as justly and piously as possible . . . from the sixteenth of Posideon . . . in the archonship of Aristodemos (352/1); and there shall be present the king (basilea) and the hierophant and the torchbearer (daidouchon) and the Kerykes and the Eumolpidai and any other Athenian who (15) wishes, so that they may place the markers (horous) as piously and justly as possible; and there shall have oversight of the sacred tract (hieras orgados) and the other sacred precincts (hierōn temenōn) at Athens from this day for all time those whom the law requires for each of them and the Council of the Areopagos and the general (20) elected for the protection (phulakēn) of the countryside (chōras) and the patrol commanders (peripolarchous) and the demarchs and the Council in office at any time and any other Athenian who wishes, in whatever way they know how; and the secretary of the Council shall write on two pieces of tin, equal and alike, on the one, if it is preferable and better (25) for the Athenian People that the king (basilea) lets out the area of the sacred tract (hieras orgados) which is now being worked out or inside the markers (horōn) for building (oikodomian) the portico (prostōiou) and repair (episkeuēn) of the sanctuary (hierou) of the two goddesses; and on the other piece of tin, if it is preferable and better for the Athenian People to leave the area of the sacred tract (hieras orgados) which is now being worked out or inside the markers (horōn) (30) fallow for the two goddesses; and when the secretary has written, the chairman of the presiding committee (epistatēs ho ek tōn proedrōn) shall take each of the two pieces of tin and roll them up and tie them with wool and put them into a bronze water jug in the presence of the People; and the prytany (prutaneis) shall prepare these things; and the treasurers of the goddess (35) shall bring down a gold and a silver water-jug straightaway to the People; and the chairman (epistatēs) shall shake the bronze water-jug and take out each piece of tin in turn, and shall put the first piece of tin into the gold water-jug and the second into the silver one and bind them fast; and the prytany chairman (epistatēs tōm prutaneōn) shall seal them (40) with the public seal and any other Athenian who wishes shall counterseal them; and when they have been sealed, the treasurers shall take the water-jugs up to the acropolis; and the People shall elect three men, one from the Council, two from all the other Athenians, to go to Delphi and enquire of the god, (45) according to which of the writings the Athenians are to act concerning the sacred tract (hieras orgados), whether those from the gold water-jug or those from the silver one; and when they have come back from the god, they shall break open the water jugs, and the oracle and the writings on the pieces of tin shall be read to the People; and according to whichever of the writings the (50) god ordains it to be preferable and best for the Athenian People, according to those they are to act, so that matters relating to the two goddesses shall be handled as piously as possible and never in future shall anything impious happen concerning the sacred tract (hieras orgados) or the other sacred places (hierōn) at Athens; and the secretary of the Council shall now inscribe this decree (55) and the previous one of Philokrates about the sacred places (hierōn) on two stone stelai and stand one at Eleusis by the gateway (propulōi) of the sanctuary (hierou), the other in the Eleusinion in the city; and the hierophant and the priestess of Demeter shall also sacrifice a propitiatory sacrifice (arestērion) to the two goddesses . . . the treasurer of the People . . . (60) drachmas; and give for inscribing . . . drachmas for each of the two from the People’s fund for expenditure on decrees; and give for each of those elected to go to Delphi - drachmas for travelling expenses; and give to those elected on the sacred tract (hieran orgada) 5 drachmas each (65) from the People’s fund for expenditure on decrees; and the official sellers (pōlētas) shall supply as many stone markers (horous) as may be needed . . . the contract (misthōma) . . . the Council . . . the presiding committee (proedros) . . . draw up specifications for their manufacture . . . and placement on the sacred (70) tract (hieras orgados) . . . those who have been elected; and the treasurer of the People shall give the money . . . stone . . . the markers (horous) from the People’s fund for expenditure on decrees. The following were elected on the sacred tract (hieran orgada) (75) to put new markers (horous) in place of the dilapidated or missing or obsolete ones (anti tōn ekpeptōkotōn). From the Council: Arkephon of Halai, . . . of Thria, . . . of Hagnous. From private individuals: ... Hippokrates of Kerameis, . . . of Kedoi, Emmenides of Koile or Hekale (80) . . . of Sounion, Aristeides of Oe, . . . Glaukon of Perithoidai, Phaidros . . . for the oracle at Delphi. From private individuals: . . . Eudidaktos of Lamptrai. From the Council: . . . of Lamptrai. The following correction is made: (85) if this decree lacks anything, the Council shall be empowered to vote whatever seems to it to be best. text from Attic Inscriptions Online, IG II2
204 - On the boundaries of the sacred tract '' None |
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29. Strabo, Geography, 16.2.44
Tagged with subjects: • Genesis, and the Dead Sea, Lots wife • Sodom and Gomorra,pillar of salt (Lots wife) and • Sodom, Lot omitted from account of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 285; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 231
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16.2.44 Many other proofs are produced to show that this country is full of fire. Near Moasada are to be seen rugged rocks, bearing the marks of fire; fissures in many places; a soil like ashes; pitch falling in drops from the rocks; rivers boiling up, and emitting a fetid odour to a great distance; dwellings in every direction overthrown; whence we are inclined to believe the common tradition of the natives, that thirteen cities once existed there, the capital of which was Sodom, but that a circuit of about 60 stadia around it escaped uninjured; shocks of earthquakes, however, eruptions of flames and hot springs, containing asphaltus and sulphur, caused the lake to burst its bounds, and the rocks took fire; some of the cities were swallowed up, others were abandoned by such of the inhabitants as were able to make their escape.But Eratosthenes asserts, on the contrary, that the country was once a lake, and that the greater part of it was uncovered by the water discharging itself through a breach, as was the case in Thessaly.'' None |
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30. None, None, nan
Tagged with subjects: • Lot’s wife • Sodom and Gomorra,pillar of salt (Lots wife) and
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 102; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 232
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31. None, None, nan
Tagged with subjects: • Priesthoods, by allotment • priesthoods, allotted
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 49; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 48
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32. None, None, nan
Tagged with subjects: • Priesthoods, by allotment • priesthoods, allotted
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 50; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 47
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