The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
brother	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 50, 51, 52, 53, 115, 122, 157, 159, 166, 210, 213, 277, 285 Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 31, 43, 44, 45, 46, 49, 66, 97, 98, 99, 100, 150, 156, 163, 180, 202, 205, 206, 207, 208, 212, 219, 230, 235, 271, 275, 278, 280, 281, 282 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 581, 582, 592 Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 16, 50, 99, 101, 102, 109, 112, 174, 234
brother, alexander, philo’s	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 21
brother, and lamprias, plutarch’s character	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 152, 153, 154, 157
brother, and sister gods	Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 154, 174
brother, arianus, julius clement’s	Rizzi (2010), Hadrian and the Christians, 123
brother, brotherhood,	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 327 Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 30, 31, 32, 33, 100, 101, 102, 103, 104, 141, 150, 152, 204, 207
brother, christians as	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 91, 320, 321, 322
brother, death, of james, jesus	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 175, 176
brother, disciple, james, lord’s	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 131
brother, epiphanius of tyre, flavian’s	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 255
brother, eusebius, tall	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 21
brother, fiancé, vs.	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 349, 350
brother, gallus, julian’s	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 74, 76, 79, 80, 89
brother, husband, vs.	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 349, 350
brother, in the glaucon, plato’s republic	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 42, 43, 51
brother, james	Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 52, 91, 101, 102, 107, 111, 131, 203, 204, 207, 215, 218, 396
brother, james, jesus	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 56, 173
brother, of alexander philo	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 18
brother, of anani, ostanes	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 59
brother, of ariarathes v of cappadocia, orophernes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 270
brother, of cicero, quintus orator	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 26, 39, 47, 203
brother, of co-regent verus, lucius, adopted with, marcus aurelius	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 18
brother, of cynegirus aeschylos	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 71
brother, of drusus tiberius	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 64, 70, 76, 80, 89, 95, 118
brother, of eumenes ii and attalos ii, athenaios	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 225
brother, of fl. phaedrina, flavius damianus, t., son of sophist, as	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 393
brother, of gregory of caesarius nazianzus	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 1, 5, 9
brother, of gregory of nazianzus, caesarius	Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 45, 46
brother, of gregory, peter	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 116, 117, 132, 137
brother, of herod, estate joseph of inherited by herod	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 190
brother, of herod, increasing powers phasael of under antony	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 109
brother, of hieron, cyriacus	Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 84
brother, of hieron, hippocrates	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 103
brother, of james jesus	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 42, 103, 262, 364, 371, 375, 376, 378, 397, 408, 465, 466, 475, 479, 482, 491, 546, 555, 568, 569, 570
brother, of james, john	Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 228
brother, of james, the just or the jesus	Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 6, 7, 9, 10, 11, 54, 56, 96, 135, 150
brother, of jesus christ, james	Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 217, 224, 227, 230
brother, of jesus, james	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 289 Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 204, 216, 217, 218, 219, 220, 221 Levine Allison and Crossan (2006), The Historical Jesus in Context, 20, 22, 23, 53 Nasrallah (2019), Archaeology and the Letters of Paul, 88 Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 129, 264, 265, 272, 273
brother, of jesus, james, the	Goodman (2006), Judaism in the Roman World: Collected Essays, 128, 129, 131, 132, 133, 134, 135, 139, 140, 141, 145, 146, 147
brother, of john james	Levine Allison and Crossan (2006), The Historical Jesus in Context, 51
brother, of john pachomius	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 36
brother, of john, james	Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 228 Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, 274
brother, of john, james, the	Goodman (2006), Judaism in the Roman World: Collected Essays, 145
brother, of judas, jonathan	Gera (2014), Judith, 175, 179, 434, 448, 475
brother, of judas, simon	Gera (2014), Judith, 175, 246, 434, 445
brother, of lamprias plutarch	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 8, 9, 10, 12, 116, 122, 233, 297, 298
brother, of mark antonius, l. antony	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 169, 170, 174, 175
brother, of moses, aaron	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 95, 107
brother, of nestor, pelias	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 311
brother, of paralios athanasius	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 371, 372, 375, 376, 388
brother, of pericles, ariphron	Brule (2003), Women of Ancient Greece, 119
brother, of perses aeetes	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 92, 169
brother, of perses hesiod	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 12, 370
brother, of peter macrina	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 160
brother, of phasael herod	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 57
brother, of phasael herod, appointed tetrarch by antony	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 109, 149
brother, of pheroras herod, and work on fortress alexandrium	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 195
brother, of pheroras herod, gift of perea to	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 144, 145, 183
brother, of philetairos of pergamon, eumenes, older	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 188
brother, of philetairos, eumenes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 188, 210
brother, of ptolemaios archive, apollonios ptolemaios, and dreams	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 399, 400, 406, 407, 419, 420, 421, 732
brother, of r. hiyya bar abba, rabinai the	Kanarek (2014), Biblical narrative and formation rabbinic law, 157, 159, 162
brother, of simon, judas, of	Gera (2014), Judith, 298
brother, of the emperor maurice, peter	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 267
brother, of the iberian king mithridates, pharasmanes, king of armenia	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329, 332
brother, of the orator, cicero, quintus tullius	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 369
brother, of the poet alkaios, antimeneidas	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 130
brother, of the soul	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 182, 184
brother, of the soul, soul and	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 22, 58, 119, 130, 131, 136, 146, 216, 218, 257, 267, 279, 280, 282
brother, of zenon, epharmostus	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 32
brother, phasael, herod’s	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3, 120, 123, 124, 136, 137
brother, pheroras by, herod the great perea given to	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 144, 145
brother, pheroras, herod’s	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 132, 147, 148, 149
brother, punishment of parricides, tullius cicero, q., cicero’s	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 103
brother, pygmalion, dido’s	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 113, 114
brother, relative	Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 13, 85, 88, 104, 105, 184, 185, 187, 195, 196, 197, 201, 244, 261, 262, 328, 340, 351
brother, special position, siblings eldest	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 85, 113
brother, teucer, ajax’s	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 93, 135, 136, 137, 138, 139, 140, 143
brother, timon, plutarch’s	Athanassaki and Titchener (2022), Plutarch's Cities, 35, 36, 37, 47
brother, vedius antoninus i, p., vedius i, ‘adoptivvater’, as vedia marcia’s	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 49, 55, 218
brother, vedius iv, vedia papiane, honors	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 387, 388
brother, violent imagery of tullius cicero, q., cicero’s	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 59, 60
brother, vs. husband, general	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 349, 350
brother, your	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 134, 135, 136, 137, 138, 140, 228, 230
brother, zevulun, praise for support given to scholarly	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30
brothers	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72 Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 47, 57, 62, 64, 117, 118, 145, 221, 224, 226, 227, 228, 230, 232, 235 Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 18, 21, 160, 203, 208, 217, 221, 228, 230, 246 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 89, 100, 230, 241, 242, 243, 286, 289
brothers, adoption speech of gracchi	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 12, 82, 182
brothers, and horace, sosius	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 153, 268, 279
brothers, and sisters, hosios, and cognates, in context of	Peels (2016), Hosios: A Semantic Study of Greek Piety, 37, 38, 48, 49
brothers, and theodoros and telekles sculptors	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 202
brothers, andsisters	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 325, 326, 327, 328, 329, 332
brothers, anubis, tale of the two	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 31, 32, 214
brothers, as folktale motif	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 80, 83
brothers, bata, tale of the two	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 31, 32, 214, 215
brothers, book of judith	Gera (2014), Judith, 249, 275, 278, 285, 412
brothers, conflict, between	Stuckenbruck (2007), 1 Enoch 91-108, 389, 426, 429, 430, 431, 432, 433
brothers, couple	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 59, 60
brothers, dio’s view of gracchi	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 82
brothers, doris	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 20, 83, 84, 93, 216, 217, 218, 250, 304
brothers, envy, of jesus’	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 136
brothers, father-son relation	Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 173, 174, 175
brothers, gracchi	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 54, 64 Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 51
brothers, gracchi senate, relationship with	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 82
brothers, hadrian, roman gracchi emperor	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 12, 93, 103, 144
brothers, hyrcanus, tobiad, supplanting father and	Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 97, 98, 101, 103, 104, 105
brothers, in 4 maccabees, dialogue during martyrdom	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 101, 103, 271
brothers, in army	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 322, 323, 324, 577
brothers, in posthumous vindication	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 104
brothers, joseph and the	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387, 388, 394, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424
brothers, love, of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 177, 195, 233, 234, 244
brothers, mother and seven	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 99, 100, 101, 102, 103, 104, 105, 106, 107
brothers, observance of commandments, mother and seven	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 14, 271, 272, 273, 311, 312, 313
brothers, of dream, kallimachos’	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 83
brothers, of jesus	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 136, 187
brothers, of judas maccabaeus	Schwartz (2008), 2 Maccabees, 267
brothers, of the jews, romans	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 131, 133, 134, 228
brothers, patriotism, mother and seven	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 103, 273, 300
brothers, petra	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 240, 241, 242, 243, 254, 263, 270
brothers, philaeni	Poulsen (2021), Usages of the Past in Roman Historiography, 266, 276, 277, 278, 279, 292
brothers, philosophical orientation, mother and seven	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 93, 96, 97, 101, 271, 299
brothers, quintilii, rome, house of	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 137
brothers, saints, seven maccabee	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 109, 778, 813
brothers, schlegel	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 6
brothers, seven	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184, 186, 194
brothers, sisters and	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 325, 326, 327, 328, 329, 332
brothers, succession of gracchi	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 82
brothers, succession plans of gracchi	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 12, 82, 93, 182
brothers, tall	Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 203
brothers, terence	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 89, 163
brothers, tomb, of tall	Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 203
brothers, twin	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 121
brothers, veianii	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 204, 206, 207
brothers, visit to aegae asklepieion, libanius	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 225, 692, 695, 696, 697, 698, 699, 700, 704, 708, 710
brothers, ‘way of life’, mother and seven	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 311, 314
brothers/sisters	Corley (2002), Ben Sira's Teaching on Friendship, 6, 50, 51, 62, 78, 162, 164, 207, 208, 209, 217, 220, 223, 224, 225
“brothers”, male bonding, between soldiers	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 113, 162, 163

List of validated texts:

45 validated results for "brother"

1. Hebrew Bible, Deuteronomy, 6.4, 21.17, 23.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Joseph and the Brothers • Your brother • brother of the soul • brothers

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 58, 64; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387, 388, 394, 416, 420; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 184; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 135

sup>
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ ^21.17 כִּי אֶת־הַבְּכֹר בֶּן־הַשְּׂנוּאָה יַכִּיר לָתֶת לוֹ פִּי שְׁנַיִם בְּכֹל אֲשֶׁר־יִמָּצֵא לוֹ כִּי־הוּא רֵאשִׁית אֹנוֹ לוֹ מִשְׁפַּט הַבְּכֹרָה׃' ' None

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6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. ^21.17 but he shall acknowledge the first-born, the son of the hated, by giving him a double portion of all that he hath; for he is the first-fruits of his strength, the right of the first-born is his. ^23.20 Thou shalt not lend upon interest to thy brother: interest of money, interest of victuals, interest of any thing that is lent upon interest.'' None

2. Hebrew Bible, Genesis, 25.22, 35.18-35.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Brothers, Doris • James (brother of Jesus) • James, brother of Jesus • Jonathan, brother of Judas • Joseph and the Brothers • book of Judith, brothers • brothers

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 65; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 394, 414; Gera (2014), Judith, 275, 475; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 83; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 129; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 408

sup>
25.22 וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם־כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרֹשׁ אֶת־יְהוָה׃ ^35.18 וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה וַתִּקְרָא שְׁמוֹ בֶּן־אוֹנִי וְאָבִיו קָרָא־לוֹ בִנְיָמִין׃ ^35.19 וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָחֶם׃' ' None

sup>
25.22 And the children struggled together within her; and she said: ‘If it be so, wherefore do I live?’ And she went to inquire of the LORD. ^35.18 And it came to pass, as her soul was in departing—for she died—that she called his name Ben-oni; but his father called him Benjamin. ^35.19 And Rachel died, and was buried in the way to Ephrath—the same is Beth-lehem.' ' None

3. Hebrew Bible, Leviticus, 1.1, 19.17-19.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • James (brother of Jesus), death of • James (brother of Jesus), letter of • Marriage, brother-sister • Romans, brothers of the Jews • brother of the soul, soul and • brother, brotherhood • brothers/sisters

Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 62, 162, 164, 217; Esler (2000), The Early Christian World, 141, 144; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 351; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 131; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 30; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 131

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1.1 וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃ ^1.1 וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃ ^19.17 לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ ^19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃' ' None

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1.1 And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying: ^19.17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. ^19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.' ' None

4. Hebrew Bible, Psalms, 44.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Brothers, Doris • Conflict, Between Brothers • Jonathan, brother of Judas • book of Judith, brothers

Found in books: Gera (2014), Judith, 278, 448; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 84; Stuckenbruck (2007), 1 Enoch 91-108, 433

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44.22 הֲלֹא אֱלֹהִים יַחֲקָר־זֹאת כִּי־הוּא יֹדֵעַ תַּעֲלֻמוֹת לֵב׃' ' None

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44.22 Would not God search this out? For He knoweth the secrets of the heart.' ' None

5. Hebrew Bible, 1 Samuel, 2.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jonathan, brother of Judas • relative, brother

Found in books: Gera (2014), Judith, 448; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 185, 187

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2.1 וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃^2.1 יְהוָה יֵחַתּוּ מריבו מְרִיבָיו עלו עָלָיו בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ ' None

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2.1 And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation.'' None

6. Hebrew Bible, 2 Samuel, 13.12, 15.12, 15.30-15.31 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • book of Judith, brothers • brother, • brothers/sisters

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 213; Corley (2002), Ben Sira's Teaching on Friendship, 78; Gera (2014), Judith, 249

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13.12 וַתֹּאמֶר לוֹ אַל־אָחִי אַל־תְּעַנֵּנִי כִּי לֹא־יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל אַל־תַּעֲשֵׂה אֶת־הַנְּבָלָה הַזֹּאת׃ ^15.12 וַיִּשְׁלַח אַבְשָׁלוֹם אֶת־אֲחִיתֹפֶל הַגִּילֹנִי יוֹעֵץ דָּוִד מֵעִירוֹ מִגִּלֹה בְּזָבְחוֹ אֶת־הַזְּבָחִים וַיְהִי הַקֶּשֶׁר אַמִּץ וְהָעָם הוֹלֵךְ וָרָב אֶת־אַבְשָׁלוֹם׃' '^15.31 וְדָוִד הִגִּיד לֵאמֹר אֲחִיתֹפֶל בַּקֹּשְׁרִים עִם־אַבְשָׁלוֹם וַיֹּאמֶר דָּוִד סַכֶּל־נָא אֶת־עֲצַת אֲחִיתֹפֶל יְהוָה׃'' None

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13.12 And she answered him, No, my brother, do not force me; for no such thing ought to be done in Yisra᾽el; do not do this shameful deed. ^15.12 And Avshalom sent Aĥitofel the Giloni, David’s counsellor, from his city, from Gilo, while he offered sacrifices. And the conspiracy became strong, the people increasing continually with Avshalom. ^15.30 And David went up by the ascent of the mount of Olives, and wept as he went up, and had his head covered, and he went barefoot: and the people that were with him covered every man his head, and they went up, weeping as they went. ^15.31 And one told David, saying, Aĥitofel is among the conspirators with Avshalom. And David said, O Lord, I pray thee, turn the counsel of Aĥitofel into foolishness.'' None

7. Hesiod, Works And Days, 180-201 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Conflict, Between Brothers • Perses (brother of Hesiod) • brother

Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 12, 370; Stuckenbruck (2007), 1 Enoch 91-108, 431, 432, 433; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 234

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180 Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων,'¹⁸¹ εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. ¹⁸² οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, ¹⁸³ οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, ¹⁸⁴ οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. ¹⁸⁵ αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· ¹⁸⁶ μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι ¹⁸⁷ σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε ¹⁸⁸ γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν ¹⁸⁹ χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. ¹⁹⁰ οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου ¹⁹¹ οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν ¹⁹² ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς ¹⁹³ οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα ¹⁹⁴ μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. ¹⁹⁵ ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι ¹⁹⁶ δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. ¹⁹⁷ καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης ¹⁹⁸ λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν ¹⁹⁹ ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους ²⁰⁰ Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ ²⁰¹ θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή. ' None

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180 That bound him. Though the lowest race, its gain'¹⁸¹ Were fame and glory. A fifth progeny ¹⁸² All-seeing Zeus produced, who populated ¹⁸³ The fecund earth. I wish I could not be ¹⁸⁴ Among them, but instead that I’d been fated ¹⁸⁵ To be born later or be in my grave ¹⁸⁶ Already: for it is of iron made. ¹⁸⁷ Each day in misery they ever slave, ¹⁸⁸ And even in the night they do not fade ¹⁸⁹ Away. The gods will give to them great woe ¹⁹⁰ But mix good with the bad. Zeus will destroy ¹⁹¹ Them too when babies in their cribs shall grow ¹⁹² Grey hair. No bond a father with his boy ¹⁹³ Shall share, nor guest with host, nor friend with friend – ¹⁹⁴ No love of brothers as there was erstwhile, ¹⁹⁵ Respect for aging parents at an end. ¹⁹⁶ Their wretched children shall with words of bile ¹⁹⁷ Find fault with them in their irreverence ¹⁹⁸ And not repay their bringing up. We’ll find ¹⁹⁹ Cities brought down. There’ll be no deference ²⁰⁰ That’s given to the honest, just and kind. ²⁰¹ The evil and the proud will get acclaim, ' None

8. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • brother, • brothers

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 213; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 64

9. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Castor (brother of Helen of Troy) • Polydeuces (brother of Helen of Troy) • brothers

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 67; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 30

10. Hebrew Bible, 2 Chronicles, 20.7, 35.24 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jonathan, brother of Judas • Simon, brother of Judas, of • brother, • brothers/sisters

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 115; Corley (2002), Ben Sira's Teaching on Friendship, 50; Gera (2014), Judith, 298, 475

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20.7 הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם׃ ^35.24 וַיַּעֲבִירֻהוּ עֲבָדָיו מִן־הַמֶּרְכָּבָה וַיַּרְכִּיבֻהוּ עַל רֶכֶב הַמִּשְׁנֶה אֲשֶׁר־לוֹ וַיּוֹלִיכֻהוּ יְרוּשָׁלִַם וַיָּמָת וַיִּקָּבֵר בְּקִבְרוֹת אֲבֹתָיו וְכָל־יְהוּדָה וִירוּשָׁלִַם מִתְאַבְּלִים עַל־יֹאשִׁיָּהוּ׃'' None

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20.7 Didst not Thou, O our God, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever? ^35.24 So his servants took him out of the chariot, and put him in the second chariot that he had, and brought him to Jerusalem; and he died, and was buried in the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah.'' None

11. Herodotus, Histories, 3.30, 3.39, 3.119 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • brother • brothers • brothers, andsisters • brothers, couple • fiancé, vs. brother • general brother, vs. husband • husband, vs. brother • sisters and brothers

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 60, 61, 329; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 97; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 349

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3.30 Καμβύσης δέ, ὡς λέγουσι Αἰγύπτιοι, αὐτίκα διὰ τοῦτο τὸ ἀδίκημα ἐμάνη, ἐὼν οὐδὲ πρότερον φρενήρης. καὶ πρῶτα μὲν τῶν κακῶν ἐξεργάσατο τὸν ἀδελφεὸν Σμέρδιν ἐόντα πατρὸς καὶ μητρὸς τῆς αὐτῆς, τὸν ἀπέπεμψε ἐς Πέρσας φθόνῳ ἐξ Αἰγύπτου, ὅτι τὸ τόξον μοῦνος Περσέων ὅσον τε ἐπὶ δύο δακτύλους εἴρυσε, τὸ παρὰ τοῦ Αἰθίοπος ἤνεικαν οἱ Ἰχθυοφάγοι, τῶν δὲ ἄλλων Περσέων οὐδεὶς οἷός τε ἐγένετο. ἀποιχομένου ὦν ἐς Πέρσας τοῦ Σμέρδιος ὄψιν εἶδε ὁ Καμβύσης ἐν τῷ ὕπνῳ τοιήνδε· ἔδοξέ οἱ ἄγγελον ἐλθόντα ἐκ Περσέων ἀγγέλλειν ὡς ἐν τῷ θρόνῳ τῷ βασιληίῳ ἱζόμενος Σμέρδις τῇ κεφαλῇ τοῦ οὐρανοῦ ψαύσειε. πρὸς ὦν ταῦτα δείσας περὶ ἑωυτοῦ μή μιν ἀποκτείνας ὁ ἀδελφεὸς ἄρχῃ, πέμπει Πρηξάσπεα ἐς Πέρσας, ὃς ἦν οἱ ἀνὴρ Περσέων πιστότατος, ἀποκτενέοντά μιν. ὁ δὲ ἀναβὰς ἐς Σοῦσα ἀπέκτεινε Σμέρδιν, οἳ μὲν λέγουσι ἐπʼ ἄγρην ἐξαγαγόντα, οἳ δὲ ἐς τὴν Ἐρυθρὴν θάλασσαν προαγαγόντα καταποντῶσαι. ^3.39 Καμβύσεω δὲ ἐπʼ Αἴγυπτον στρατευομένου ἐποιήσαντο καὶ Λακεδαιμόνιοι στρατηίην ἐπὶ Σάμον τε καὶ Πολυκράτεα τὸν Αἰάκεος· ὃς ἔσχε Σάμον ἐπαναστάς, καὶ τὰ μὲν πρῶτα τριχῇ δασάμενος τὴν πόλιν 1 τοῖσι ἀδελφεοῖσι Πανταγνώτῳ καὶ Συλοσῶντι ἔνειμε, μετὰ δὲ τὸν μὲν αὐτῶν ἀποκτείνας τὸν δὲ νεώτερον Συλοσῶντα ἐξελάσας ἔσχε πᾶσαν Σάμον, σχὼν δὲ ξεινίην Ἀμάσι τῷ Αἰγύπτου βασιλέι συνεθήκατο, πέμπων τε δῶρα καὶ δεκόμενος ἄλλα παρʼ ἐκείνου. ἐν χρόνῳ δὲ ὀλίγῳ αὐτίκα τοῦ Πολυκράτεος τὰ πρήγματα ηὔξετο καὶ ἦν βεβωμένα ἀνά τε τὴν Ἰωνίην καὶ τὴν ἄλλην Ἑλλάδα· ὅκου γὰρ ἰθύσειε στρατεύεσθαι, πάντα οἱ ἐχώρεε εὐτυχέως. ἔκτητο δὲ πεντηκοντέρους τε ἑκατὸν καὶ χιλίους τοξότας, ἔφερε δὲ καὶ ἦγε πάντας διακρίνων οὐδένα· τῷ γὰρ φίλῳ ἔφη χαριεῖσθαι μᾶλλον ἀποδιδοὺς τὰ ἔλαβε ἢ ἀρχὴν μηδὲ λαβών. συχνὰς μὲν δὴ τῶν νήσων ἀραιρήκεε, πολλὰ δὲ καὶ τῆς ἠπείρου ἄστεα· ἐν δὲ δὴ καὶ Λεσβίους πανστρατιῇ βοηθέοντας Μιλησίοισι ναυμαχίῃ κρατήσας εἷλε, οἳ τὴν τάφρον περὶ τὸ τεῖχος τὸ ἐν Σάμῳ πᾶσαν δεδεμένοι ὤρυξαν. ^3.119 οἳ δὲ τῷ βασιλέι δεικνύουσι ἑωυτοὺς καὶ τὴν αἰτίην εἶπον διʼ ἣν πεπονθότες εἴησαν. Δαρεῖος δὲ ἀρρωδήσας μὴ κοινῷ λόγῳ οἱ ἓξ πεποιηκότες ἔωσι ταῦτα, μεταπεμπόμενος ἕνα ἕκαστον ἀπεπειρᾶτο γνώμης, εἰ συνέπαινοι εἰσὶ τῷ πεποιημένῳ. ἐπείτε δὲ ἐξέμαθε ὡς οὐ σὺν κείνοισι εἴη ταῦτα πεποιηκώς, ἔλαβε αὐτόν τε τὸν Ἰνταφρένεα καὶ τοὺς παῖδας αὐτοῦ καὶ τοὺς οἰκηίους πάντας, ἐλπίδας πολλὰς ἔχων μετὰ τῶν συγγενέων μιν ἐπιβουλεύειν οἱ ἐπανάστασιν, συλλαβὼν δὲ σφέας ἔδησε τὴν ἐπὶ θανάτῳ. ἡ δὲ γυνὴ τοῦ Ἰνταφρένεος φοιτῶσα ἐπὶ τὰς θύρας τοῦ βασιλέος κλαίεσκε ἂν καὶ ὀδυρέσκετο· ποιεῦσα δὲ αἰεὶ τὠυτὸ τοῦτο τὸν Δαρεῖον ἔπεισε οἰκτεῖραί μιν. πέμψας δὲ ἄγγελον ἔλεγε τάδε· “ὦ γύναι, βασιλεύς τοι Δαρεῖος διδοῖ ἕνα τῶν δεδεμένων οἰκηίων ῥύσασθαι τὸν βούλεαι ἐκ πάντων.” ἣ δὲ βουλευσαμένη ὑπεκρίνετο τάδε· “εἰ μὲν δή μοι διδοῖ βασιλεὺς ἑνὸς τὴν ψυχήν, αἱρέομαι ἐκ πάντων τὸν ἀδελφεόν.” πυθόμενος δὲ Δαρεῖος ταῦτα καὶ θωμάσας τὸν λόγον, πέμψας ἠγόρευε “ὦ γύναι, εἰρωτᾷ σε βασιλεύς, τίνα ἔχουσα γνώμην, τὸν ἄνδρα τε καὶ τὰ τέκνα ἐγκαταλιποῦσα, τὸν ἀδελφεὸν εἵλευ περιεῖναί τοι, ὃς καὶ ἀλλοτριώτερός τοι τῶν παίδων καὶ ἧσσον κεχαρισμένος τοῦ ἀνδρός ἐστι.” ἣ δʼ ἀμείβετο τοῖσιδε. “ὦ βασιλεῦ, ἀνὴρ μέν μοι ἂν ἄλλος γένοιτο, εἰ δαίμων ἐθέλοι, καὶ τέκνα ἄλλα, εἰ ταῦτα ἀποβάλοιμι· πατρὸς δὲ καὶ μητρὸς οὐκέτι μευ ζωόντων ἀδελφεὸς ἂν ἄλλος οὐδενὶ τρόπῳ γένοιτο. ταύτῃ τῇ γνώμῃ χρεωμένη ἔλεξα ταῦτα.” εὖ τε δὴ ἔδοξε τῷ Δαρείῳ εἰπεῖν ἡ γυνή, καί οἱ ἀπῆκε τοῦτόν τε τὸν παραιτέετο καὶ τῶν παίδων τὸν πρεσβύτατον, ἡσθεὶς αὐτῇ, τοὺς δὲ ἄλλους ἀπέκτεινε πάντας. τῶν μὲν δὴ ἑπτὰ εἷς αὐτίκα τρόπῳ τῷ εἰρημένῳ ἀπολώλεε.'' None

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3.30 But Cambyses, the Egyptians say, owing to this wrongful act immediately went mad, although even before he had not been sensible. His first evil act was to destroy his full brother Smerdis, whom he had sent away from Egypt to Persia out of jealousy, because Smerdis alone could draw the bow brought from the Ethiopian by the Fish-eaters as far as two fingerbreadths, but no other Persian could draw it. ,Smerdis having gone to Persia, Cambyses saw in a dream a vision, in which it seemed to him that a messenger came from Persia and told him that Smerdis sitting on the royal throne touched heaven with his head. ,Fearing therefore for himself, lest his brother might slay him and so be king, he sent Prexaspes, the most trusted of his Persians, to Persia to kill him. Prexaspes went up to Susa and killed Smerdis; some say that he took Smerdis out hunting, others that he brought him to the Red Sea and there drowned him. ' "^3.39 While Cambyses was attacking Egypt, the Lacedaemonians too were making war upon Samos and upon Aeaces' son Polycrates, who had revolted and won Samos . ,And first, dividing the city into three parts, he gave a share in the government to his brothers Pantagnotus and Syloson; but presently he put one of them to death, banished the younger, Syloson, and so made himself lord of all Samos ; then he made a treaty with Amasis king of Egypt, sending to him and receiving from him gifts. ,Very soon after this, Polycrates grew to such power that he was famous in Ionia and all other Greek lands; for all his military affairs succeeded. He had a hundred fifty-oared ships, and a thousand archers. ,And he pillaged every place, indiscriminately; for he said that he would get more thanks if he gave a friend back what he had taken than if he never took it at all. He had taken many of the islands, and many of the mainland cities. Among others, he conquered the Lesbians; they had brought all their force to aid the Milesians, and Polycrates defeated them in a sea-fight; it was they who, being his captives, dug all the trench around the acropolis of Samos . " "^3.119 They showed themselves to the king and told him why they had been treated so. Darius, fearing that the six had done this by common consent, sent for each and asked his opinion, whether they approved what had been done; ,and being assured that they had no part in it, he seized Intaphrenes with his sons and all his household—for he strongly suspected that the man was plotting a rebellion with his kinsmen—and imprisoned them with the intention of putting them to death. ,Then Intaphrenes' wife began coming to the palace gates, weeping and lamenting; and by continuing to do this same thing she persuaded Darius to pity her; and he sent a messenger to tell her, “Woman, King Darius will allow one of your imprisoned relatives to survive, whomever you prefer of them all.” ,After considering she answered, “If indeed the king gives me the life of one, I chose from them all my brother.” ,Darius was astonished when he heard her answer, and sent someone who asked her: “Woman, the king asks you with what in mind you abandon your husband and your children and choose to save the life of your brother, who is less close to you than your children and less dear than your husband?” ,“O King,” she answered, “I may have another husband, if a god is willing, and other children, if I lose these; but since my father and mother are no longer living, there is no way that I can have another brother; I said what I did with that in mind.” ,Darius thought that the woman answered well, and for her sake he released the one for whom she had asked, and the eldest of her sons as well; he put to death all the rest. Thus immediately perished one of the seven. "' None

12. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Lamprias (brother of Plutarch) • brother of the soul, soul and

Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 116; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 119

^90a διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν'' None

^90a wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power'' None

13. Sophocles, Antigone, 909-912 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • brothers, andsisters • fiancé, vs. brother • general brother, vs. husband • husband, vs. brother • sisters and brothers

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 332; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 349

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909 Never, if I had been a mother of children, or if a husband had been rotting after death, would I have taken that burden upon myself in violation of the citizens’ will. For the sake of what law, you ask, do I say that? A husband lost, another might have been found,'⁹¹⁰ and if bereft of a child, there could be a second from some other man. But when father and mother are hidden in Hades, no brother could ever bloom for me again. Such was the law whereby I held you first in honor, but for that Creon judged me guilty of wrongdoing ' None

14. Xenophon, The Education of Cyrus, 8.7.13 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • brother • brothers/sisters

Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 66; Corley (2002), Ben Sira's Teaching on Friendship, 217

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8.7.13 οἶσθα μὲν οὖν καὶ σύ, ὦ Καμβύση, ὅτι οὐ τόδε τὸ χρυσοῦν σκῆπτρον τὸ τὴν βασιλείαν διασῷζόν ἐστιν, ἀλλʼ οἱ πιστοὶ φίλοι σκῆπτρον βασιλεῦσιν ἀληθέστατον καὶ ἀσφαλέστατον. πιστοὺς δὲ μὴ νόμιζε φύσει φύεσθαι ἀνθρώπους· πᾶσι γὰρ ἂν οἱ αὐτοὶ πιστοὶ φαίνοιντο, ὥσπερ καὶ τἆλλα τὰ πεφυκότα πᾶσι τὰ αὐτὰ φαίνεται· ἀλλὰ τοὺς πιστοὺς τίθεσθαι δεῖ ἕκαστον ἑαυτῷ· ἡ δὲ κτῆσις αὐτῶν ἔστιν οὐδαμῶς σὺν τῇ βίᾳ, ἀλλὰ μᾶλλον σὺν τῇ εὐεργεσίᾳ.'' None

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8.7.13 As for you, Cambyses, you must also know His words of counsel—(1) to Cambyses; that it is not this golden sceptre that maintains your empire; but faithful friends are a monarch’s truest and surest sceptre. But do not think that man is naturally faithful; else all men would find the same persons faithful, just as all find the other properties of nature the same. But every one must create for himself faithfulness in his friends; and the winning of such friends comes in no wise by compulsion, but by kindness. '' None

15. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Brother and Sister Gods • brother • marriage, brother-sister

Found in books: Cairns (1989), Virgil's Augustan Epic. 98; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 174

16. Septuagint, 3 Maccabees, 2.1-2.19 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Simon, brother of Judas, of • brother, brotherhood

Found in books: Gera (2014), Judith, 298; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31

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2.1 And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray. ^2.1 Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows: ^2.2 "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. ^2.2 Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace." ^2.3 For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. ^2.3 In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." ^2.4 You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood. ^2.5 You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward. ^2.6 You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. ^2.7 And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. ^2.8 And when they had seen works of your hands, they praised you, the Almighty. ^2.9 You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name. ^2.11 And indeed you are faithful and true. ^2.12 And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils, ^2.13 see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness. ^2.14 In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name. ^2.15 For your dwelling, the heaven of heavens, is unapproachable by man. ^2.16 But because you graciously bestowed your glory upon your people Israel, you sanctified this place. ^2.17 Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying,' "^2.18 `We have trampled down the house of the sanctuary as offensive houses are trampled down.'" ^2.19 Wipe away our sins and disperse our errors, and reveal your mercy at this hour.' ' None

17. Septuagint, 1 Maccabees, 3.49, 3.51, 10.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jonathan, brother of Judas • Simon, brother of Judas • Simon, brother of Judas, of • brother, brotherhood • brothers/sisters

Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 78; Gera (2014), Judith, 175, 298; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31

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3.49 They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; ^3.51 Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. ^10.16 So he said, "Shall we find another such man? Come now, we will make him our friend and ally."'' None

18. Septuagint, 2 Maccabees, 1.23, 15.31 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jonathan, brother of Judas • Phasael, Herod’s brother • Seven brothers • Simon, brother of Judas, of • book of Judith, brothers • brother, • brother, brotherhood

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 166; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3; Gera (2014), Judith, 298, 412, 448; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184

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1.23 And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah.'" "^15.31 And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel.'" " None

19. Septuagint, Ecclesiasticus (Siracides), 45.6-45.19, 45.21-45.22 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Aaron, brother of Moses • brother, brotherhood • brothers/sisters

Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 208; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 95

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45.6 He exalted Aaron, the brother of Moses,a holy man like him, of the tribe of Levi. ^45.7 He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him. ^45.8 He clothed him with superb perfection,and strengthened him with the symbols of authority,the linen breeches, the long robe, and the ephod. ^45.9 And he encircled him with pomegranates,with very many golden bells round about,to send forth a sound as he walked,to make their ringing heard in the temple as a reminder to the sons of his people; ^45.11 with twisted scarlet, the work of a craftsman;with precious stones engraved like signets,in a setting of gold, the work of a jeweler,for a reminder, in engraved letters,according to the number of the tribes of Israel; ^45.12 with a gold crown upon his turban,inscribed like a signet with "Holiness," a distinction to be prized, the work of an expert,the delight of the eyes, richly adorned. ^45.13 Before his time there never were such beautiful things. No outsider ever put them on,but only his sons and his descendants perpetually. ^45.14 His sacrifices shall be wholly burned twice every day continually. ^45.15 Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name. ^45.16 He chose him out of all the living to offer sacrifice to the Lord,incense and a pleasing odor as a memorial portion,to make atonement for the people. ^45.17 In his commandments he gave him authority and statutes and judgments,to teach Jacob the testimonies,and to enlighten Israel with his law. ^45.18 Outsiders conspired against him,and envied him in the wilderness,Dathan and Abiram and their men and the company of Korah, in wrath and anger. ^45.19 The Lord saw it and was not pleased,and in the wrath of his anger they were destroyed;he wrought wonders against them to consume them in flaming fire. ^45.21 for they eat the sacrifices to the Lord,which he gave to him and his descendants. ^45.22 But in the land of the people he has no inheritance,and he has no portion among the people;for the Lord himself is his portion and inheritance.' ' None

20. Septuagint, Judith, 4.14-4.15 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Jonathan, brother of Judas • Simon, brother of Judas • brother, brotherhood

Found in books: Gera (2014), Judith, 175, 475; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31

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4.14 And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. ^4.15 With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel.'' None

21. Septuagint, Wisdom of Solomon, 3.1 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Brothers, Doris • book of Judith, brothers

Found in books: Gera (2014), Judith, 285; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 218

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3.1 But the souls of the righteous are in the hand of God,and no torment will ever touch them.^3.1 Why sleepest thou, O my soul, And blessest not the Lord? ' None

22. Josephus Flavius, Jewish Antiquities, 13.171, 14.280, 14.284, 15.391, 18.9, 18.23, 18.259, 20.97-20.98, 20.102, 20.167-20.172, 20.197-20.203, 20.205-20.207, 20.222 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Alexander (Philo’s brother) • James (Jesus brother) • James (Jesus brother),death of • James (brother of Jesus) • James (brother of Jesus), death of • James, brother of Jesus • James, the brother of Jesus • Jesus Christ, James, brother of • Phasael (brother of Herod), appointed tetrarch by Antony • Phasael (brother of Herod), increasing powers of, under Antony • Phasael, Herod’s brother • Pheroras (brother of Herod), and work on fortress Alexandrium • brothers

Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 21; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 120, 123; Esler (2000), The Early Christian World, 141; Goodman (2006), Judaism in the Roman World: Collected Essays, 128, 131, 140, 141; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 219, 220; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 230; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 56, 176; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 42, 103, 364, 376, 378, 546, 555; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 109, 149, 195

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13.171 Κατὰ δὲ τὸν χρόνον τοῦτον τρεῖς αἱρέσεις τῶν ̓Ιουδαίων ἦσαν, αἳ περὶ τῶν ἀνθρωπίνων πραγμάτων διαφόρως ὑπελάμβανον, ὧν ἡ μὲν Φαρισαίων ἐλέγετο, ἡ δὲ Σαδδουκαίων, ἡ τρίτη δὲ ̓Εσσηνῶν. ^14.284 τήν τε οὖν ἀπολογίαν τὴν Μαλίχου προσδέχεται καὶ πιστεύειν ὑποκρίνεται μηδὲν αὐτὸν περὶ τὸν ̓Αντιπάτρου θάνατον κακουργῆσαι, τάφον τε ἐκόσμει τῷ πατρί. καὶ παραγενόμενος ̔Ηρώδης εἰς Σαμάρειαν καὶ καταλαβὼν αὐτὴν κεκακωμένην ἀνεκτᾶτο καὶ τὰ νείκη διέλυε τοῖς ἀνθρώποις.' "^15.391 ̓Ανελὼν δὲ τοὺς ἀρχαίους θεμελίους καὶ καταβαλόμενος ἑτέρους ἐπ' αὐτῶν ναὸν ἤγειρεν μήκει μὲν ἑκατὸν ὄντα πηχῶν, τὸ δ' ὕψος εἴκοσι περιττοῖς, οὓς τῷ χρόνῳ συνιζησάντων τῶν θεμελίων ὑπέβη. καὶ τοῦτο μὲν κατὰ τοὺς Νέρωνος καιροὺς ἐπεγείρειν ἐγνώκειμεν." ^18.9 Οὐιτέλλιος δὲ εἰς τὴν ̓Ιουδαίαν ἀφικόμενος ἐπὶ ̔Ιεροσολύμων ἀνῄει, καὶ ἦν γὰρ αὐτοῖς ἑορτὴ πάτριος, πάσχα δὲ καλεῖται, δεχθεὶς μεγαλοπρεπῶς Οὐιτέλλιος τὰ τέλη τῶν ὠνουμένων καρπῶν ἀνίησιν εἰς τὸ πᾶν τοῖς ταύτῃ κατοικοῦσιν καὶ τὴν στολὴν τοῦ ἀρχιερέως καὶ τὸν πάντα αὐτοῦ κόσμον συνεχώρησεν ἐν τῷ ἱερῷ κειμένην ὑπὸ τοῖς ἱερεῦσιν ἔχειν τὴν ἐπιμέλειαν, καθότι καὶ πρότερον ἦν αὐτοῖς ἐξουσία. ^18.9 οὕτως ἄρα ἡ τῶν πατρίων καίνισις καὶ μεταβολὴ μεγάλας ἔχει ῥοπὰς τοῦ ἀπολουμένου τοῖς συνελθοῦσιν, εἴ γε καὶ ̓Ιούδας καὶ Σάδδωκος τετάρτην φιλοσοφίαν ἐπείσακτον ἡμῖν ἐγείραντες καὶ ταύτης ἐραστῶν εὐπορηθέντες πρός τε τὸ παρὸν θορύβων τὴν πολιτείαν ἐνέπλησαν καὶ τῶν αὖθις κακῶν κατειληφότων ῥίζας ἐφυτεύσαντο τῷ ἀσυνήθει πρότερον φιλοσοφίας τοιᾶσδε: ^18.23 Τῇ δὲ τετάρτῃ τῶν φιλοσοφιῶν ὁ Γαλιλαῖος ̓Ιούδας ἡγεμὼν κατέστη, τὰ μὲν λοιπὰ πάντα γνώμῃ τῶν Φαρισαίων ὁμολογούσῃ, δυσνίκητος δὲ τοῦ ἐλευθέρου ἔρως ἐστὶν αὐτοῖς μόνον ἡγεμόνα καὶ δεσπότην τὸν θεὸν ὑπειληφόσιν. θανάτων τε ἰδέας ὑπομένειν παρηλλαγμένας ἐν ὀλίγῳ τίθενται καὶ συγγενῶν τιμωρίας καὶ φίλων ὑπὲρ τοῦ μηδένα ἄνθρωπον προσαγορεύειν δεσπότην.' "^18.23 ὅσπερ τῇ φυλακῇ ἐφειστήκει τοῦ ̓Αγρίππου, θεώμενος τήν τε σπουδὴν μεθ' οἵας ὁ Μαρσύας ἀφίκετο καὶ τὸ ἐκ τῶν λόγων χάρμα τῷ ̓Αγρίππᾳ συνελθόν, ὑποτοπήσας καίνωσίν τινα γεγονέναι τῶν λόγων ἤρετό σφας περὶ τοῦ λόγου τοῦ ἐφεστηκότος." "^18.259 πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ' ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ' ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ' αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν," ^20.97 Φάδου δὲ τῆς ̓Ιουδαίας ἐπιτροπεύοντος γόης τις ἀνὴρ Θευδᾶς ὀνόματι πείθει τὸν πλεῖστον ὄχλον ἀναλαβόντα τὰς κτήσεις ἕπεσθαι πρὸς τὸν ̓Ιορδάνην ποταμὸν αὐτῷ: προφήτης γὰρ ἔλεγεν εἶναι, καὶ προστάγματι τὸν ποταμὸν σχίσας δίοδον ἔχειν ἔφη παρέξειν αὐτοῖς ῥᾳδίαν.' "^20.98 καὶ ταῦτα λέγων πολλοὺς ἠπάτησεν. οὐ μὴν εἴασεν αὐτοὺς τῆς ἀφροσύνης ὄνασθαι Φᾶδος, ἀλλ' ἐξέπεμψεν ἴλην ἱππέων ἐπ' αὐτούς, ἥτις ἀπροσδόκητος ἐπιπεσοῦσα πολλοὺς μὲν ἀνεῖλεν, πολλοὺς δὲ ζῶντας ἔλαβεν, αὐτὸν δὲ τὸν Θευδᾶν ζωγρήσαντες ἀποτέμνουσι τὴν κεφαλὴν καὶ κομίζουσιν εἰς ̔Ιεροσόλυμα." ^20.102 πρὸς τούτοις δὲ καὶ οἱ παῖδες ̓Ιούδα τοῦ Γαλιλαίου ἀνήχθησαν τοῦ τὸν λαὸν ἀπὸ ̔Ρωμαίων ἀποστήσαντος Κυρινίου τῆς ̓Ιουδαίας τιμητεύοντος, ὡς ἐν τοῖς πρὸ τούτων δεδηλώκαμεν, ̓Ιάκωβος καὶ Σίμων, οὓς ἀνασταυρῶσαι προσέταξεν ̓Αλέξανδρος. ^20.167 Τὰ μὲν οὖν τῶν λῃστῶν ἔργα τοιαύτης ἀνοσιότητος ἐπλήρου τὴν πόλιν, οἱ δὲ γόητες καὶ ἀπατεῶνες ἄνθρωποι τὸν ὄχλον ἔπειθον αὐτοῖς εἰς τὴν ἐρημίαν ἕπεσθαι: ^20.168 δείξειν γὰρ ἔφασαν ἐναργῆ τέρατα καὶ σημεῖα κατὰ τὴν τοῦ θεοῦ πρόνοιαν γινόμενα. καὶ πολλοὶ πεισθέντες τῆς ἀφροσύνης τιμωρίας ὑπέσχον: ἀναχθέντας γὰρ αὐτοὺς Φῆλιξ ἐκόλασεν. ^20.169 ἀφικνεῖται δέ τις ἐξ Αἰγύπτου κατὰ τοῦτον τὸν καιρὸν εἰς ̔Ιεροσόλυμα προφήτης εἶναι λέγων καὶ συμβουλεύων τῷ δημοτικῷ πλήθει σὺν αὐτῷ πρὸς ὄρος τὸ προσαγορευόμενον ἐλαιῶν, ὃ τῆς πόλεως ἄντικρυς κείμενον ἀπέχει στάδια πέντε:' "^20.171 Φῆλιξ δ' ὡς ἐπύθετο ταῦτα, κελεύει τοὺς στρατιώτας ἀναλαβεῖν τὰ ὅπλα καὶ μετὰ πολλῶν ἱππέων τε καὶ πεζῶν ὁρμήσας ἀπὸ τῶν ̔Ιεροσολύμων προσβάλλει τοῖς περὶ τὸν Αἰγύπτιον, καὶ τετρακοσίους μὲν αὐτῶν ἀνεῖλεν, διακοσίους δὲ ζῶντας ἔλαβεν." "^20.172 ὁ δ' Αἰγύπτιος αὐτὸς διαδρὰς ἐκ τῆς μάχης ἀφανὴς ἐγένετο. πάλιν δ' οἱ λῃσταὶ τὸν δῆμον εἰς τὸν πρὸς ̔Ρωμαίους πόλεμον ἠρέθιζον μηδὲν ὑπακούειν αὐτοῖς λέγοντες, καὶ τὰς τῶν ἀπειθούντων κώμας ἐμπιπράντες διήρπαζον." ^20.197 Πέμπει δὲ Καῖσαρ ̓Αλβῖνον εἰς τὴν ̓Ιουδαίαν ἔπαρχον Φήστου τὴν τελευτὴν πυθόμενος. ὁ δὲ βασιλεὺς ἀφείλετο μὲν τὸν ̓Ιώσηπον τὴν ἱερωσύνην, τῷ δὲ ̓Ανάνου παιδὶ καὶ αὐτῷ ̓Ανάνῳ λεγομένῳ τὴν διαδοχὴν τῆς ἀρχῆς ἔδωκεν.' "^20.198 τοῦτον δέ φασι τὸν πρεσβύτατον ̓́Ανανον εὐτυχέστατον γενέσθαι: πέντε γὰρ ἔσχε παῖδας καὶ τούτους πάντας συνέβη ἀρχιερατεῦσαι τῷ θεῷ, αὐτὸς πρότερος τῆς τιμῆς ἐπὶ πλεῖστον ἀπολαύσας, ὅπερ οὐδενὶ συνέβη τῶν παρ' ἡμῖν ἀρχιερέων." '^20.199 ὁ δὲ νεώτερος ̓́Ανανος, ὃν τὴν ἀρχιερωσύνην ἔφαμεν εἰληφέναι, θρασὺς ἦν τὸν τρόπον καὶ τολμητὴς διαφερόντως, αἵρεσιν δὲ μετῄει τὴν Σαδδουκαίων, οἵπερ εἰσὶ περὶ τὰς κρίσεις ὠμοὶ παρὰ πάντας τοὺς ̓Ιουδαίους, καθὼς ἤδη δεδηλώκαμεν. ^20.201 ὅσοι δὲ ἐδόκουν ἐπιεικέστατοι τῶν κατὰ τὴν πόλιν εἶναι καὶ περὶ τοὺς νόμους ἀκριβεῖς βαρέως ἤνεγκαν ἐπὶ τούτῳ καὶ πέμπουσιν πρὸς τὸν βασιλέα κρύφα παρακαλοῦντες αὐτὸν ἐπιστεῖλαι τῷ ̓Ανάνῳ μηκέτι τοιαῦτα πράσσειν: μηδὲ γὰρ τὸ πρῶτον ὀρθῶς αὐτὸν πεποιηκέναι.' "^20.202 τινὲς δ' αὐτῶν καὶ τὸν ̓Αλβῖνον ὑπαντιάζουσιν ἀπὸ τῆς ̓Αλεξανδρείας ὁδοιποροῦντα καὶ διδάσκουσιν, ὡς οὐκ ἐξὸν ἦν ̓Ανάνῳ χωρὶς τῆς ἐκείνου γνώμης καθίσαι συνέδριον." "^20.203 ̓Αλβῖνος δὲ πεισθεὶς τοῖς λεγομένοις γράφει μετ' ὀργῆς τῷ ̓Ανάνῳ λήψεσθαι παρ' αὐτοῦ δίκας ἀπειλῶν. καὶ ὁ βασιλεὺς ̓Αγρίππας διὰ τοῦτο τὴν ̓Αρχιερωσύνην ἀφελόμενος αὐτὸν ἄρξαντα μῆνας τρεῖς ̓Ιησοῦν τὸν τοῦ Δαμναίου κατέστησεν." "^20.205 ὁ δὲ ἀρχιερεὺς ̓Ανανίας καθ' ἑκάστην ἡμέραν ἐπὶ μέγα προύκοπτε δόξης καὶ τῆς παρὰ τῶν πολιτῶν εὐνοίας τε καὶ τιμῆς ἠξιοῦτο λαμπρῶς: ἦν γὰρ χρημάτων ποριστικός: καθ' ἡμέραν γοῦν τὸν ̓Αλβῖνον καὶ τὸν ἀρχιερέα δώροις ἐθεράπευεν." "^20.206 εἶχεν δ' οἰκέτας πάνυ μοχθηρούς, οἳ συναναστρεφόμενοι τοῖς θρασυτάτοις ἐπὶ τὰς ἅλωνας πορευόμενοι τὰς τῶν ἱερέων δεκάτας ἐλάμβανον βιαζόμενοι καὶ τοὺς μὴ διδόντας οὐκ ἀπείχοντο τύπτειν," '^20.207 οἵ τε ἀρχιερεῖς ὅμοια τοῖς ἐκείνου δούλοις ἔπρασσον μηδενὸς κωλύειν δυναμένου. καὶ τῶν ἱερέων τοὺς πάλαι ταῖς δεκάταις τρεφομένους τότε συνέβαινε θνήσκειν τροφῆς ἀπορίᾳ.' "^20.222 ὁ βασιλεὺς δ', ἐπεπίστευτο γὰρ ὑπὸ Κλαυδίου Καίσαρος τὴν ἐπιμέλειαν τοῦ ἱεροῦ, λογισάμενος παντὸς μὲν ἔργου τὴν καθαίρεσιν εἶναι ῥᾳδίαν δυσχερῆ δὲ τὴν κατασκευήν, ἐπὶ δὲ τῆς στοᾶς ταύτης καὶ μᾶλλον, χρόνου τε γὰρ καὶ πολλῶν χρημάτων εἰς τοὖργον δεήσειν, ἠρνήσατο μὲν περὶ τούτου δεομένοις, καταστορέσαι δὲ λευκῷ λίθῳ τὴν πόλιν οὐκ ἐκώλυσεν." ' None

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13.171 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. ^14.284 o he accepted of Malichus’s defense for himself, and pretended to believe him that he had had no hand in the violent death of Antipater his father, but erected a fine monument for him. Herod also went to Samaria; and when he found them in great distress, he revived their spirits, and composed their differences. ^15.391 3. So Herod took away the old foundations, and laid others, and erected the temple upon them, being in length a hundred cubits, and in height twenty additional cubits, which twenty, upon the sinking of their foundations fell down; and this part it was that we resolved to raise again in the days of Nero. ^18.9 3. But Vitellius came into Judea, and went up to Jerusalem; it was at the time of that festival which is called the Passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest’s vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which power they used to have formerly, ^18.9 Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal, ^18.23 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. ^18.23 Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. ^18.259 Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; ^20.97 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; ^20.98 and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. ^20.102 And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified. ^20.167 6. These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, ^20.168 and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. ^20.169 Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. ^20.171 Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. ^20.172 But the Egyptian himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to make war with the Romans, and said they ought not to obey them at all; and when any persons would not comply with them, they set fire to their villages, and plundered them. ^20.197 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. ^20.198 Now the report goes that this eldest Aus proved a most fortunate man; for he had five sons who had all performed the office of a high priest to God, and who had himself enjoyed that dignity a long time formerly, which had never happened to any other of our high priests. ^20.199 But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; ^20.201 but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king Agrippa, desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; ^20.202 nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent. ^20.203 Whereupon Albinus complied with what they said, and wrote in anger to Aus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest. ^20.205 But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest Jesus, by making them presents; ^20.206 he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. ^20.207 So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that some of the priests, that of old were wont to be supported with those tithes, died for want of food. ^20.222 But king Agrippa, who had the care of the temple committed to him by Claudius Caesar, considering that it is easy to demolish any building, but hard to build it up again, and that it was particularly hard to do it to these cloisters, which would require a considerable time, and great sums of money, he denied the petitioners their request about that matter; but he did not obstruct them when they desired the city might be paved with white stone.' ' None

23. Josephus Flavius, Jewish War, 1.225, 1.229, 1.483, 2.119, 2.123, 2.129, 2.142, 2.258-2.263, 2.397, 4.319-4.321 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Herod the Great, Perea given to brother Pheroras by • James (Jesus brother) • James (Jesus brother),death of • James (brother of Jesus) • James, the brother of Jesus • Phasael (brother of Herod), appointed tetrarch by Antony • Phasael (brother of Herod), increasing powers of, under Antony • Phasael, Herod’s brother • Pheroras (brother of Herod), gift of Perea to • Pheroras, Herod’s brother • brother,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 53; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 123, 132, 148; Goodman (2006), Judaism in the Roman World: Collected Essays, 131, 134, 140; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 56, 176; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 42, 103, 408; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 109, 144, 149, 183

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1.225 Συστάντος δὲ τοῦ πρὸς Κάσσιον καὶ Βροῦτον πολέμου Καίσαρί τε τῷ νέῳ καὶ ̓Αντωνίῳ Κάσσιος καὶ Μοῦρκος στρατιὰν ἀθροίσαντες ἐκ τῆς Συρίας, ἐπειδὴ μέγα μέρος εἰς τὰς χρείας ̔Ηρώδης ἔδοξε, τότε μὲν αὐτὸν Συρίας ἁπάσης ἐπιμελητὴν καθιστᾶσιν δύναμιν πεζήν τε καὶ ἱππικὴν δόντες, μετὰ δὲ τὴν τοῦ πολέμου κατάλυσιν ἀποδείξειν Κάσσιος ὑπέσχετο καὶ ̓Ιουδαίας βασιλέα.' "^1.229 Τραπεὶς δ' ἐπὶ Σαμάρειαν στάσει τεταραγμένην κατεστήσατο τὴν πόλιν: ἔπειτα καθ' ἑορτὴν ὑπέστρεφεν εἰς ̔Ιεροσόλυμα τοὺς ὁπλίτας ἄγων. καὶ πέμπων ̔Υρκανός, ἐνῆγεν γὰρ δεδοικὼς τὴν ἔφοδον Μάλιχος, ἐκώλυεν τοὺς ἀλλοφύλους εἰσαγαγεῖν ἐφ' ἁγνεύοντας τοὺς ἐπιχωρίους. ὁ δὲ τῆς προφάσεως καταφρονήσας καὶ τοῦ προστάσσοντος εἰσέρχεται διὰ νυκτός." "^1.483 Τούτοις ὡς πατέρα πείσαντες ταχέως τὸν μὲν ἐν χερσὶν φόβον διεκρούσαντο, τὴν δ' εἰς τὰ μέλλοντα λύπην προσέλαβον: ἔγνωσαν γὰρ τήν τε Σαλώμην ἐχθρὰν καὶ τὸν θεῖον Φερώραν: ἦσαν δὲ βαρεῖς μὲν ἀμφότεροι καὶ χαλεποί, Φερώρας δὲ μείζων, ὃς πάσης μὲν ἐκοινώνει τῆς βασιλείας πλὴν διαδήματος, προσόδους δὲ ἰδίας εἶχεν ἑκατὸν τάλαντα, τὴν δὲ πέραν ̓Ιορδάνου πᾶσαν ἐκαρποῦτο χώραν λαβὼν παρὰ τἀδελφοῦ δῶρον, ὃς αὐτὸν ἐποίησεν καὶ τετράρχην αἰτησάμενος παρὰ Καίσαρος, βασιλικῶν τε γάμων ἠξίωσεν συνοικίσας ἀδελφὴν τῆς ἰδίας γυναικός: μετὰ δὲ τὴν ἐκείνης τελευτὴν καθωσίωσε τὴν πρεσβυτάτην τῶν ἑαυτοῦ θυγατέρων ἐπὶ προικὶ τριακοσίοις ταλάντοις." ^2.119 Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον.' "^2.123 κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι." ^2.129 καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον. ^2.142 πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται. ^2.258 Συνέστη δὲ πρὸς τούτοις στῖφος ἕτερον πονηρῶν χειρὶ μὲν καθαρώτερον, ταῖς γνώμαις δὲ ἀσεβέστερον, ὅπερ οὐδὲν ἧττον τῶν σφαγέων τὴν εὐδαιμονίαν τῆς πόλεως ἐλυμήνατο. ^2.259 πλάνοι γὰρ ἄνθρωποι καὶ ἀπατεῶνες προσχήματι θειασμοῦ νεωτερισμοὺς καὶ μεταβολὰς πραγματευόμενοι δαιμονᾶν τὸ πλῆθος ἔπειθον καὶ προῆγον εἰς τὴν ἐρημίαν ὡς ἐκεῖ τοῦ θεοῦ δείξοντος αὐτοῖς σημεῖα ἐλευθερίας. ^2.261 Μείζονι δὲ τούτου πληγῇ ̓Ιουδαίους ἐκάκωσεν ὁ Αἰγύπτιος ψευδοπροφήτης: παραγενόμενος γὰρ εἰς τὴν χώραν ἄνθρωπος γόης καὶ προφήτου πίστιν ἐπιθεὶς ἑαυτῷ περὶ τρισμυρίους μὲν ἀθροίζει τῶν ἠπατημένων, ^2.262 περιαγαγὼν δὲ αὐτοὺς ἐκ τῆς ἐρημίας εἰς τὸ ἐλαιῶν καλούμενον ὄρος ἐκεῖθεν οἷός τε ἦν εἰς ̔Ιεροσόλυμα παρελθεῖν βιάζεσθαι καὶ κρατήσας τῆς τε ̔Ρωμαϊκῆς φρουρᾶς καὶ τοῦ δήμου τυραννεῖν χρώμενος τοῖς συνεισπεσοῦσιν δορυφόροις.' "^2.263 φθάνει δ' αὐτοῦ τὴν ὁρμὴν Φῆλιξ ὑπαντήσας μετὰ τῶν ̔Ρωμαϊκῶν ὁπλιτῶν, καὶ πᾶς ὁ δῆμος συνεφήψατο τῆς ἀμύνης, ὥστε συμβολῆς γενομένης τὸν μὲν Αἰγύπτιον φυγεῖν μετ' ὀλίγων, διαφθαρῆναι δὲ καὶ ζωγρηθῆναι πλείστους τῶν σὺν αὐτῷ, τὸ δὲ λοιπὸν πλῆθος σκεδασθὲν ἐπὶ τὴν ἑαυτῶν ἕκαστον διαλαθεῖν." "^2.397 πλὴν εἰ μή τις ὑπολαμβάνει κατὰ συνθήκας πολεμήσειν καὶ ̔Ρωμαίους κρατήσαντας ὑμῶν μετριάσειν, ἀλλ' οὐκ εἰς ὑπόδειγμα τῶν ἄλλων ἐθνῶν καταφλέξειν μὲν τὴν ἱερὰν πόλιν, ἀναιρήσειν δὲ πᾶν ὑμῶν τὸ φῦλον: οὐδὲ γὰρ περιλειφθέντες φυγῆς εὑρήσετε τόπον ἁπάντων ἐχόντων ̔Ρωμαίους δεσπότας ἢ δεδοικότων σχεῖν." ^4.319 ἦν γὰρ δὴ τά τε ἄλλα σεμνὸς ἁνὴρ καὶ δικαιότατος. καὶ παρὰ τὸν ὄγκον τῆς τε εὐγενείας καὶ τῆς ἀξίας καὶ ἧς εἶχε τιμῆς ἠγαπηκὼς τὸ ἰσότιμον καὶ πρὸς τοὺς ταπεινοτάτους, φιλελεύθερός τε ἐκτόπως καὶ δημοκρατίας ἐραστής,' "^4.321 καθόλου δ' εἰπεῖν, ζῶντος ̓Ανάνου πάντως ἂν διελύθησαν: δεινὸς γὰρ ἦν εἰπεῖν τε καὶ πεῖσαι τὸν δῆμον, ἤδη δὲ ἐχειροῦτο καὶ τοὺς ἐμποδίζοντας: ἢ πολεμοῦντες πλείστην ἂν τριβὴν ̔Ρωμαίοις παρέσχον ὑπὸ τοιούτῳ στρατηγῷ." ' None

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1.225 4. Upon the war between Cassius and Brutus on one side, against the younger Caesar Augustus and Antony on the other, Cassius and Marcus got together an army out of Syria; and because Herod was likely to have a great share in providing necessaries, they then made him procurator of all Syria, and gave him an army of foot and horse. Cassius promised him also, that after the war was over, he would make him king of Judea. ^1.229 6. So Herod went to Samaria, which was then in a tumult, and settled the city in peace; after which at the Pentecost festival, he returned to Jerusalem, having his armed men with him: hereupon Hyrcanus, at the request of Malichus, who feared his approach, forbade them to introduce foreigners to mix themselves with the people of the country while they were purifying themselves; but Herod despised the pretense, and him that gave that command, and came in by night. ^1.483 5. When they had thus soon pacified him, as being their father, they got clear of the present fear they were in. Yet did they see occasion for sorrow in some time afterwards; for they knew that Salome, as well as their uncle Pheroras, were their enemies; who were both of them heavy and severe persons, and especially Pheroras, who was a partner with Herod in all the affairs of the kingdom, excepting his diadem. He had also a hundred talents of his own revenue, and enjoyed the advantage of all the land beyond Jordan, which he had received as a gift from his brother, who had asked of Caesar to make him a tetrarch, as he was made accordingly. Herod had also given him a wife out of the royal family, who was no other than his own wife’s sister, and after her death had solemnly espoused to him his own eldest daughter, with a dowry of three hundred talents; ^2.119 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. ^2.123 They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. ^2.129 After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, ^2.142 Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves. ^2.258 4. There was also another body of wicked men gotten together, not so impure in their actions, but more wicked in their intentions, which laid waste the happy state of the city no less than did these murderers. ^2.259 These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty. ^2.261 5. But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; ^2.262 these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place; and if he could but once conquer the Roman garrison and the people, he intended to domineer over them by the assistance of those guards of his that were to break into the city with him. ^2.263 But Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes, and there concealed themselves. ^2.397 But certainly no one can imagine that you can enter into a war as by an agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. ^4.319 He was on other accounts also a venerable, and a very just man; and besides the grandeur of that nobility, and dignity, and honor of which he was possessed, he had been a lover of a kind of parity, even with regard to the meanest of the people; ^4.321 to say all in a word, if Aus had survived, they had certainly compounded matters; for he was a shrewd man in speaking and persuading the people, and had already gotten the mastery of those that opposed his designs, or were for the war. And the Jews had then put abundance of delays in the way of the Romans, if they had had such a general as he was.' ' None

24. Josephus Flavius, Against Apion, 1.51, 2.185-2.186 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • James (Jesus brother) • James (brother of Jesus) • James, the brother of Jesus

Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 139, 140; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 56; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 555

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1.51 καὶ Τίτον ἠξίωσα λαβεῖν μάρτυρας. πρώτοις γὰρ δέδωκα τὰ βιβλία καὶ μετ' ἐκείνους πολλοῖς μὲν ̔Ρωμαίων τοῖς συμπεπολεμηκόσι, πολλοῖς δὲ τῶν ἡμετέρων ἐπίπρασκον, ἀνδράσι καὶ τῆς ̔Ελληνικῆς σοφίας μετεσχηκόσιν, ὧν ἐστιν ̓Ιούλιος ̓Αρχέλαος, ̔Ηρώδης ὁ σεμνότατος, αὐτὸς ὁ θαυμασιώτατος βασιλεὺς ̓Αγρίππας." ^2.185 καὶ τίς ἂν καλλίων ἢ δικαιοτέρα γένοιτο τῆς θεὸν μὲν ἡγεμόνα τῶν ὅλων πεποιημένης, τοῖς ἱερεῦσι δὲ κοινῇ μὲν τὰ μέγιστα διοικεῖν ἐπιτρεπούσης, τῷ δὲ πάντων ἀρχιερεῖ πάλιν αὖ πεπιστευκυίας' "^2.186 τὴν τῶν ἄλλων ἱερέων ἡγεμονίαν; οὓς οὐ κατὰ πλοῦτον οὐδέ τισιν ἄλλαις προύχοντας αὐτομάτοις πλεονεξίαις τὸ πρῶτον εὐθὺς ὁ νομοθέτης ἐπὶ τὴν τιμὴν ἔταξεν, ἀλλ' ὅσοι τῶν μετ' αὐτοῦ πειθοῖ τε καὶ σωφροσύνῃ τῶν ἄλλων διέφερον, τούτοις τὴν περὶ τὸν"" None

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1.51 for to them I presented those books first of all, and after them to many of the Romans who had been in the war. I also sold them to many of our own men who understood the Greek philosophy; among whom were Julius Archelaus, Herod king of Chalcis, a person of great gravity, and king Agrippa himself, a person that deserved the greatest admiration. ^2.185 And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! ^2.186 which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. '' None

25. New Testament, 1 Corinthians, 9.4-9.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Brothers, Doris • James (brother of Jesus)

Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 93; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 465

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9.4 μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; ^9.5 μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς;'' None

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9.4 Have we no right to eat and to drink? ^9.5 Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas?'' None

26. New Testament, 1 Thessalonians, 2.14, 4.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • James (brother of Jesus) • brother • brother, Christians as

Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 322, 581; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 375

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2.14 ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, ^4.1 Λοιπὸν, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦ μεν ἐν κυρίῳ Ἰησοῦ, ἵνα καθὼς παρελάβετε παρʼ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ, καθὼς καὶ περιπατεῖτε,— ἵνα περισσεύητε μᾶλλον.'' None

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2.14 For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; ^4.1 Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. '' None

27. New Testament, Acts, 2.44-2.46, 3.1, 4.1-4.7, 4.32-4.36, 6.1-6.3, 6.7, 6.13-6.14, 7.56, 7.60, 8.14, 8.25, 11.26, 12.1-12.2, 15.1, 15.29, 21.18, 21.20-21.26, 26.28 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Brothers, Doris • Disciple, James, Lord’s brother • James (brother of Jesus) • James (brother of Jesus), death of • James (brother of Jesus), letter of • James (brother) • James (the Just or the Brother of Jesus) • James, brother of Jesus • James, brother of John • James, the brother of Jesus • James, the brother of John • Jesus Christ, James, brother of • John, brother of James • brothers

Found in books: Esler (2000), The Early Christian World, 136, 137, 141, 144; Goodman (2006), Judaism in the Roman World: Collected Essays, 129, 145, 147; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 216, 217, 219, 220; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 217, 221, 227, 228; Levine Allison and Crossan (2006), The Historical Jesus in Context, 22; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 6, 7; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 304; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 215; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 131; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 376, 378, 466, 475, 479, 482, 546, 570

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2.44 πάντες δὲ οἱ πιστεύσαντες ἐπὶ τὸ αὐτὸ εἶχον ἅπαντα κοινά, ^2.45 καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν καθότι ἄν τις χρείαν εἶχεν· ^2.46 καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, ^3.1 Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην, ^4.1 Λαλούν των δὲ αὐτῶν πρὸς τὸν λαὸν ἐπέστησαν αὐτοῖς οἱ ἀρχιερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι, ^4.2 διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν, ^4.3 καὶ ἐπέβαλον αὐτοῖς τὰς χεῖρας καὶ ἔθεντο εἰς τήρησιν εἰς τὴν αὔριον, ἦν γὰρ ἑσπέρα ἤδη. ^4.4 πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν, καὶ ἐγενήθη ἀριθμὸς τῶν ἀνδρῶν ὡς χιλιάδες πέντε. ^4.5 Ἐγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς ἐν ^4.6 Ἰερουσαλήμ (καὶ Ἅννας ὁ ἀρχιερεὺς καὶ Καιάφας καὶ Ἰωάννης καὶ Ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοὖ) ^4.7 καὶ στήσαντες αὐτοὺς ἐν τῷ μέσῳ ἐπυνθάνοντο Ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς; ^4.32 Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. ^4.33 καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τοῦ κυρίου Ἰησοῦ τῆς ἀναστάσεως, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς. ^4.34 οὐδὲ γὰρ ἐνδεής τις ἦν ἐν αὐτοῖς· ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων ^4.35 καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων· διεδίδετο δὲ ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν. ^4.36 Ἰωσὴφ δὲ ὁ ἐπικληθεὶς Βαρνάβας ἀπὸ τῶν ἀποστόλων, ὅ ἐστιν μεθερμηνευόμενον Υἱὸς Παρακλήσεως, Λευείτης, Κύπριος τῷ γένει, ^6.1 ΕΝ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἐβραίους ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν. ^6.2 προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις· ^6.3 ἐπισκέ ψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης· ^6.7 Καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν Ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει. ^6.13 ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας Ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου τούτου καὶ τοῦ νόμου, ^6.14 ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς. ^7.56 καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. ^7.60 θεὶς δὲ τὰ γόνατα ἔκραξεν φωνῇ μεγάλῃ Κύριε, μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν· καὶ τοῦτο εἰπὼν ἐκοιμήθη. ^8.14 Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, ^8.25 Οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου ὑπέστρεφον εἰς Ἰεροσόλυμα, πολλάς τε κώμας τῶν Σαμαρειτῶν εὐηγγελίζοντο. ^11.26 καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. ^12.1 Κατʼ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν Ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας. ^12.2 ἀνεῖλεν δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάνου μαχαίρῃ· ^15.1 ΚΑΙ ΤΙΝΕΣ ΚΑΤΕΛΘΟΝΤΕΣ ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ lt*gtιτμηθῆτε τῷ ἔθει τῷ Μωυσέως, οὐ δύνασθε σωθῆναι. ^15.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε. ^21.18 τῇ δὲ ἐπιούσῃ εἰσῄει ὁ Παῦλος σὺν ἡμῖν πρὸς Ἰάκωβον, πάντες τε παρεγένοντο οἱ πρεσβύτεροι. ^21.20 οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεόν, εἶπάν τε αὐτῷ Θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων, καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν· ^21.21 κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωυσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν. ^21.22 τί οὖν ἐστίν; πάντως ἀκούσονται ὅτι ἐλήλυθας. ^21.23 τοῦτο οὖν ποίησον ὅ σοι λέγομεν· εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἀφʼ ἑαυτῶν. ^21.24 τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπʼ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδὲν ἔστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον. ^21.25 περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν. ^21.26 τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά. ^26.28 ὁ δὲ Ἀγρίππας πρὸς τὸν Παῦλον Ἐν ὀλίγῳ με πείθεις Χριστιανὸν ποιῆσαι.' ' None

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2.44 All who believed were together, and had all things common. ^2.45 They sold their possessions and goods, and distributed them to all, according as anyone had need. ^2.46 Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, ^3.1 Peter and John were going up into the temple at the hour of prayer, the ninth hour. ^4.1 As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them, ^4.2 being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. ^4.3 They laid hands on them, and put them in custody until the next day, for it was now evening. ^4.4 But many of those who heard the word believed, and the number of the men came to be about five thousand. ^4.5 It happened in the morning, that their rulers, elders, and scribes were gathered together in Jerusalem. ^4.6 Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest. ^4.7 When they had stood them in the midst, they inquired, "By what power, or in what name, have you done this?" ^4.32 The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. ^4.33 With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. ^4.34 For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold, ' "^4.35 and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. " '^4.36 Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race, ^6.1 Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. ^6.2 The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. ^6.3 Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. ^6.7 The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith. ^6.13 and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. ^6.14 For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us." ^7.56 and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!" ^7.60 He kneeled down, and cried with a loud voice, "Lord, don\'t hold this sin against them!" When he had said this, he fell asleep. ^8.14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, ^8.25 They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. ^11.26 When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. ^12.1 Now about that time, Herod the king stretched out his hands to oppress some of the assembly. ^12.2 He killed James, the brother of John, with the sword. ^15.1 Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can\'t be saved." ^15.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell." ^21.18 The day following, Paul went in with us to James; and all the elders were present. ^21.20 They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. ^21.21 They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. ^21.22 What then? The assembly must certainly meet, for they will hear that you have come. ^21.23 Therefore do what we tell you. We have four men who have a vow on them. ^21.24 Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. ^21.25 But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality." ^21.26 Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. ^26.28 Agrippa said to Paul, "With a little persuasion are you trying to make me a Christian?"' ' None

28. New Testament, James, 1.25, 2.8-2.12, 2.21-2.25, 4.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • James (brother of Jesus) • James (brother of Jesus), letter of • James, term “brothers” in • book of Judith, brothers • brothers/sisters

Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 50; Esler (2000), The Early Christian World, 144; Gera (2014), Judith, 285; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 375; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229

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1.25 ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται. ^2.8 εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν γραφήν Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς ποιεῖτε· ^2.9 εἰ δὲ προσωπολημπτεῖτε, ἁμαρτίαν ἐργάζεσθε, ἐλεγχόμενοι ὑπὸ τοῦ νόμου ὡς παραβάται. ^2.10 Ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ, πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος. ^2.11 ὁ γὰρ εἰπών Μὴ μοιχεύσῃς εἶπεν καί Μὴ φονεύσῃς· εἰ δὲ οὐ μοιχεύεις φονεύεις δέ, γέγονας παραβάτης νόμου. ^2.12 οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι. ^2.21 Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον; ^2.22 βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη, καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα ^2.23 Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη. ^2.24 ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον. ^2.25 ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα; ^4.11 Μὴ καταλαλεῖτε ἀλλήλων, ἀδελφοί· ὁ καταλαλῶν ἀδελφοῦ ἢ κρίνων τὸν ἀδελφὸν αὐτοῦ καταλαλεῖ νόμου καὶ κρίνει νόμον· εἰ δὲ νόμον κρίνεις, οὐκ εἶ ποιητὴς νόμου ἀλλὰ κριτής.'' None

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1.25 But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. ^2.8 However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well. ^2.9 But if you show partiality, you commit sin, being convicted by the law as transgressors. ^2.10 For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all. ^2.11 For he who said, "Do not commit adultery," said also, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law. ^2.12 So speak, and so do, as men who are to be judged by a law of freedom. ' "^2.21 Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? " '^2.22 You see that faith worked with his works, and by works faith was perfected; ^2.23 and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. ^2.24 You see then that by works, a man is justified, and not only by faith. ' "^2.25 In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? " "^4.11 Don't speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge. "' None

29. New Testament, Galatians, 1.7-1.9, 1.12, 1.19, 2.1-2.4, 2.7, 2.9, 2.11-2.21, 3.1, 3.4, 5.2-5.3, 5.6, 6.12-6.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Brothers, Doris • James (brother of Jesus) • James (brother of Jesus), death of • James (brother of Jesus), letter of • James (brother) • James (the Just or the Brother of Jesus) • James, brother of Jesus • James, brother of John • relative, brother

Found in books: Esler (2000), The Early Christian World, 136, 141, 144; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 261; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 9, 10, 54; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 218; Nasrallah (2019), Archaeology and the Letters of Paul, 88; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 215; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 129, 273; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 364, 371, 375, 376, 378, 397, 465, 466, 475, 482, 491, 568, 570

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1.7 ὃ οὐκ ἔστιν ἄλλο· εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς καὶ θέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ χριστοῦ. ^1.8 ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται ὑμῖν παρʼ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. ^1.9 ὡς προειρήκαμεν, καὶ ἄρτι πάλιν λέγω, εἴ τις ὑμᾶς εὐαγγελίζεται παρʼ ὃ παρελάβετε, ἀνάθεμα ἔστω. ^1.12 οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. ^1.19 ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον, εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου. ^2.1 Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἰεροσόλυμα μετὰ Βαρνάβα, συνπαραλαβὼν καὶ Τίτον· ἀνέβην δὲ κατὰ ἀποκάλυψιν· ^2.2 καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατʼ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. ^2.3 ἀλλʼ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι· ^2.4 διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν, ^2.7 ἀλλὰ τοὐναντίον ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος τῆς περιτομῆς, ^2.9 καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν· ^2.11 Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· ^2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. ^2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. ^2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; ^2.15 Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, ^2.16 εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ. ^2.17 εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί, ἆρα Χριστὸς ἁμαρτίας διάκονος; μὴ γένοιτο· ^2.18 εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω. ^2.19 ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· ^2.20 ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. ^2.21 Οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. ^3.1 Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατʼ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; ^3.4 τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ. ^5.2 Ἴδε ἐγὼ Παῦλος λέγω ὑμῖν ὅτι ἐὰν περιτέμνησθε Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. ^5.3 μαρτύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι. ^5.6 ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη. ^6.12 Ὅσοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκί, οὗτοι ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι, μόνον ἵνα τῷ σταυρῷ τοῦ χριστοῦ Ἰησοῦ — μὴ διώκωνται· ^6.13 οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται. ^6.14 ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, διʼ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ. ^6.15 οὔτε γὰρ περιτομή τι ἔστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις.' ' None

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1.7 and there isn'tanother gospel. Only there are some who trouble you, and want topervert the gospel of Christ. " '^1.8 But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. ^1.9 As we have said before, so Inow say again: if any man preaches to you any gospel other than thatwhich you received, let him be cursed. ^1.12 For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. ' "^1.19 But of the otherapostles I saw no one, except James, the Lord's brother. " ^2.1 Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. ^2.2 I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. ^2.3 But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. ^2.4 Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; ^2.7 but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision ^2.9 and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. ^2.11 But when Peter came to Antioch, I resisted him to the face,because he stood condemned. ^2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. ^2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. ^2.14 But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? ^2.15 "We, being Jews by nature, and not Gentile sinners, ^2.16 yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. ^2.17 But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! ^2.18 For if I build up again those things which I destroyed, I provemyself a law-breaker. ^2.19 For I, through the law, died to the law,that I might live to God. ^2.20 I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. ' "^2.21 I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing!" ^3.1 Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? ^3.4 Did you suffer so many things in vain, if it is indeedin vain? ^5.2 Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. ^5.3 Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. ^5.6 For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. ^6.12 As many as desire to look good in the flesh, they compel you tobe circumcised; only that they may not be persecuted for the cross ofChrist. ' "^6.13 For even they who receive circumcision don't keep thelaw themselves, but they desire to have you circumcised, that they mayboast in your flesh. " '^6.14 But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. ^6.15 For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. ' " None

30. New Testament, Hebrews, 3.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Brothers, Doris • brother, brotherhood

Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 30; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 304

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3.6 Χριστὸς δὲ ὡς υἱὸς ἐπὶτὸν οἶκον αὐτοῦ·οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος μέχρι τέλους βεβαίαν κατάσχωμεν.'' None

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3.6 but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. '' None

31. New Testament, Philippians, 3.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • James (brother of Jesus) • James (brother of Jesus), death of

Found in books: Esler (2000), The Early Christian World, 141; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 376

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3.2 Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν.'' None

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3.2 Beware of the dogs, beware of the evil workers, beware of the false circumcision. '' None

32. New Testament, John, 1.6-1.7, 1.11-1.13, 1.18, 1.36-1.37, 1.41, 1.50-1.51, 20.28-20.29, 21.20-21.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Brothers, Doris • James (the Just or the Brother of Jesus) • James, brother of Jesus • James, brother of John • Jesus, brothers of

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 187; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 56; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 216, 217, 218; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 265, 272, 273, 274

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1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· ^1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. ^1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. ^1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, ^1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. ^1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. ^1.36 καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ. ^1.37 καὶ ἤκουσαν οἱ δύο μαθηταὶ αὐτοῦ λαλοῦντος καὶ ἠκολούθησαν τῷ Ἰησοῦ. ^1.41 εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ Εὑρήκαμεν τὸν Μεσσίαν ?̔ὅ ἐστιν μεθερμηνευόμενον Χριστός̓. ^1.50 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς πιστεύεις; μείζω τούτων ὄψῃ. ^1.51 καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. ^20.28 ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ Ὁ κύριός μου καὶ ὁ θεός μου. ^20.29 λέγει αὐτῷ ὁ Ἰησοῦς Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες. ^21.20 Ἐπιστραφεὶς ὁ Πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπεν Κύριε, τίς ἐστιν ὁ παραδιδούς σε; ^21.21 τοῦτον οὖν ἰδὼν ὁ Πέτρος λέγει τῷ Ἰησοῦ Κύριε, οὗτος δὲ τί; ^21.22 λέγει αὐτῷ ὁ Ἰησοῦς Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; σύ μοι ἀκολούθει. ^21.23 Ἐξῆλθεν οὖν οὗτος ὁ λόγος εἰς τοὺς ἀδελφοὺς ὅτι ὁ μαθητὴς ἐκεῖνος οὐκ ἀποθνήσκει. οὐκ εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς ὅτι οὐκ ἀποθνήσκει, ἀλλʼ Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; ^21.24 Οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν.'' None

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1.6 There came a man, sent from God, whose name was John. ^1.7 The same came as a witness, that he might testify about the light, that all might believe through him. ' "^1.11 He came to his own, and those who were his own didn't receive him. " "^1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '^1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. ^1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. ^1.36 and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!" ^1.37 The two disciples heard him speak, and they followed Jesus. ^1.41 He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). ^1.50 Jesus answered him, "Because I told you, \'I saw you underneath the fig tree,\' do you believe? You will see greater things than these!" ^1.51 He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." ^20.28 Thomas answered him, "My Lord and my God!" ^20.29 Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed." ^21.20 Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus\' breast at the supper and asked, "Lord, who is going to betray You?" ^21.21 Peter seeing him, said to Jesus, "Lord, what about this man?" ^21.22 Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me." ^21.23 This saying therefore went out among the brothers, that this disciple wouldn\'t die. Yet Jesus didn\'t say to him that he wouldn\'t die, but, "If I desire that he stay until I come, what is that to you?" ^21.24 This is the disciple who testifies about these things, and wrote these things. We know that his witness is true. '' None

33. New Testament, Luke, 1.1-1.4, 5.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Brothers, Doris • James (brother of Jesus) • James, brother of John • brother

Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 216, 217; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 274; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 479; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 101

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1.1 ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, ^1.2 καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, ^1.3 ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, ^1.4 ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. ^5.10 ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάνην υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι. καὶ εἶπεν πρὸς τὸν Σίμωνα Ἰησοῦς Μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν.'' None

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1.1 Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, ^1.2 even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, ^1.3 it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; ^1.4 that you might know the certainty concerning the things in which you were instructed. ^5.10 and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don\'t be afraid. From now on you will be catching people alive."'' None

34. New Testament, Mark, 1.19-1.20, 3.33, 7.27-7.28, 9.2, 9.5, 13.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Brother, brotherhood • Brothers, Doris • Conflict, Between Brothers • James (brother of Jesus) • James (brother) • James, brother of Jesus • James, brother of John • Jesus, brothers of • John (brother of James) • brothers

Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 327; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 58, 65; Levine Allison and Crossan (2006), The Historical Jesus in Context, 51; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 250; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 131; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273, 274; Stuckenbruck (2007), 1 Enoch 91-108, 432, 433; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 482, 546, 555, 568, 569, 570; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 224

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1.19 Καὶ προβὰς ὀλίγον εἶδεν Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα, ^1.20 καὶ εὐθὺς ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ. ^3.33 καὶ ἀποκριθεὶς αὐτοῖς λέγει Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί; ^7.27 καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. ^7.28 ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. ^9.2 Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, ^9.5 καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. ^13.12 καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς·'' None

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1.19 Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. ^1.20 Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. ^3.33 He answered them, "Who are my mother and my brothers?" ^7.27 But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children\'s bread and throw it to the dogs." ^7.28 But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children\'s crumbs." ^9.2 After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. ^9.5 Peter answered Jesus, "Rabbi, it is good for us to be here. Let\'s make three tents: one for you, one for Moses, and one for Elijah." ^13.12 "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. '' None

35. New Testament, Matthew, 5.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • James, term “brothers” in • relative, brother

Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 261; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229

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5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.'' None

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5.22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. "" None

36. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Phasael (brother of Herod), appointed tetrarch by Antony • Phasael, Herod’s brother

Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 123; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 149

37. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • James (Jesus brother),death of • James (brother of Jesus) • James, the brother of Jesus

Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 140, 141; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 176; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 42

38. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • James (brother of Jesus) • James (brother of Jesus), death of • James, brother of Jesus

Found in books: Esler (2000), The Early Christian World, 141; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 129; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 376, 475, 482

39. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Gracchi brothers, Hadrian (Roman emperor) • Gracchi brothers, succession plans of • brother

Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 275; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 93

40. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Joseph and the Brothers • relative, brother

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 420, 422; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 340

41. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Joseph and the Brothers • Zevulun, praise for support given to scholarly brother

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 387, 422; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 30

^92a יקבוהו לאום ואין לאום אלא עוברין שנאמר (בראשית כה, כג) ולאום מלאום יאמץ ואין קבה אלא קללה שנאמר (במדבר כג, ח) מה אקב לא קבה אל ואין בר אלא תורה שנאמר (תהלים ב, יב) נשקו בר פן יאנף,עולא בר ישמעאל אומר מנקבין אותו ככברה כתיב הכא (משלי יא, כו) יקבוהו לאום וכתיב התם (מלכים ב יב, י) ויקב חור בדלתו ואמר אביי כי אוכלא דקצרי,ואם למדו מה שכרו אמר רבא אמר רב ששת זוכה לברכות כיוסף שנאמר (משלי יא, כו) וברכה לראש משביר ואין משביר אלא יוסף שנאמר (בראשית מב, ו) ויוסף הוא השליט על הארץ הוא המשביר לכל עם הארץ,אמר רב ששת כל המלמד תורה בעוה"ז זוכה ומלמדה לעולם הבא שנאמר (משלי יא, כה) ומרוה גם הוא יורה,אמר רבא מניין לתחיית המתים מן התורה שנאמר (דברים לג, ו) יחי ראובן ואל ימות יחי ראובן בעולם הזה ואל ימות לעולם הבא רבינא אמר מהכא (דניאל יב, ב) ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם רב אשי אמר מהכא (דניאל יב, יג) ואתה לך לקץ ותנוח ותעמוד לגורלך לקץ הימין,אמר רבי אלעזר כל פרנס שמנהיג את הצבור בנחת זוכה ומנהיגם לעוה"ב שנאמר (ישעיהו מט, י) כי מרחמם ינהגם ועל מבועי מים ינהלם,וא"ר אלעזר גדולה דעה שניתנה בין שתי אותיות שנאמר (שמואל א ב, ג) כי אל דעות ה\',וא"ר אלעזר גדול מקדש שניתן בין שתי אותיות שנאמר (שמות טו, יז) פעלת ה\' מקדש ה\' כוננו ידיך מתקיף לה רב אדא קרחינאה אלא מעתה גדולה נקמה שניתנה בין שתי אותיות דכתיב (תהלים צד, א) אל נקמות ה\' אל נקמות הופיע,אמר ליה למילתיה הכי נמי כדעולא דאמר עולא שתי הופעיות הללו למה אחת למדת טובה ואחת למדת פורענות,ואמר ר\' אלעזר כל אדם שיש בו דעה כאילו נבנה בית המקדש בימיו שזה ניתן בין שתי אותיות וזה ניתן בין שתי אותיות,ואמר ר\' אלעזר כל אדם שיש בו דעה לסוף מתעשר שנאמר (משלי כד, ד) ובדעת חדרים ימלאו כל הון יקר ונעים,ואמר ר\' אלעזר כל אדם שאין בו דעה אסור לרחם עליו שנאמר (ישעיהו כז, יא) כי לא עם בינות הוא על כן לא ירחמנו עושהו ויוצרו לא יחוננו,וא"ר אלעזר כל הנותן פיתו למי שאין בו דעה יסורין באין עליו שנאמר (עובדיה א, ז) לחמך ישימו מזור תחתיך אין תבונה בו ואין מזור אלא יסורין שנאמר (הושע ה, יג) וירא אפרים את חליו ויהודה את מזורו,ואמר ר\' אלעזר כל אדם שאין בו דעה לסוף גולה שנאמר (ישעיהו ה, יג) לכן גלה עמי מבלי דעת,ואמר ר"א כל בית שאין דברי תורה נשמעים בו בלילה אש אוכלתו שנאמר (איוב כ, כו) כל חשך טמון לצפוניו תאכלהו אש לא נופח ירע שריד באהלו אין שריד אלא ת"ח שנאמר (יואל ג, ה) ובשרידים אשר ה\' קורא,ואמר ר\' אלעזר כל שאינו מהנה תלמידי חכמים מנכסיו אינו רואה סימן ברכה לעולם שנאמר (איוב כ, כא) אין שריד לאכלו על כן לא יחיל טובו אין שריד אלא תלמידי חכמים שנאמר ובשרידים אשר ה\' קורא,ואמר רבי אלעזר כל שאינו משייר פת על שלחנו אינו רואה סימן ברכה לעולם שנאמר אין שריד לאכלו על כן לא יחיל טובו,והאמר רבי אלעזר כל המשייר פתיתים על שלחנו כאילו עובד ע"ז שנאמר (ישעיהו סה, יא) העורכים לגד שלחן והממלאים למני ממסך לא קשיא הא דאיכא שלימה בהדיה הא דליכה שלימה בהדיה,ואמר רבי אלעזר כל המחליף בדבורו כאילו עובד ע"ז כתיב הכא (בראשית כז, יב) והייתי בעיניו כמתעתע וכתיב התם (ירמיהו י, טו) הבל המה מעשה תעתועים,ואמר רבי אלעזר כל המסתכל בערוה קשתו ננערת שנאמר (חבקוק ג, ט) עריה תעור קשתך,ואמר רבי אלעזר לעולם הוי קבל וקיים אמר רבי זירא אף אנן נמי תנינא בית אפל אין פותחין לו חלונות לראות נגעו ש"מ,אמר ר\' טבי אמר ר\' יאשיה מאי דכתיב (משלי ל, טז) שאול ועוצר רחם ארץ לא שבעה מים וכי מה ענין שאול אצל רחם אלא לומר לך מה רחם מכניס ומוציא אף שאול מכניס ומוציא,והלא דברים קל וחומר ומה רחם שמכניסין בו בחשאי מוציאין ממנו בקולי קולות שאול שמכניסין בו בקולות אינו דין שמוציאין ממנו בקולי קולות מיכן תשובה לאומרין אין תחיית המתים מן התורה,תנא דבי אליהו צדיקים שעתיד הקדוש ברוך הוא להחיותן אינן חוזרין לעפרן שנאמר (ישעיהו ד, ג) והיה הנשאר בציון והנותר בירושלים קדוש יאמר לו כל הכתוב לחיים בירושלים מה קדוש לעולם קיים אף הם לעולם קיימין'' None

^92a the people leom shall curse him yikkevuhu, but blessing shall be upon the head of one who provides” (Proverbs 11:26). And the term leom is referring to nothing other than fetuses, as it is stated: “Two nations are in your womb, and two peoples shall be separated from your bowels; and the one leom shall overcome the other leom” (Genesis 25:23). And kabbo is referring to nothing other than curse, as it is stated in the statement of Balaam: “How can I curse one who is not cursed kabbo by God?” (Numbers 23:8). And bar is referring to nothing other than Torah, as it is stated: “Pay homage to bar lest He be angry” (Psalms 2:12), i.e., observe the Torah to avoid God’s wrath.,Ulla bar Yishmael says: One perforates like a sieve a person who withholds halakha from a student. It is written here: “He who withholds bar, the people yikkevuhu” (Proverbs 11:26), and it is written there: “And he bored vayyikkov a hole in its lid of it” (II\xa0Kings 12:10). And Abaye says: One perforates him like a launderers’ utensil used for sprinkling water on garments.,And if one teaches the student halakha rather than withholding it, what is his reward? Rava says that Rav Sheshet says: He is privileged to receive blessings like Joseph, as it is stated at the end of that verse: “But blessing shall be upon the head of one who provides mashbir” (Proverbs 11:26). And mashbir is referring to no one other than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider hamashbir to all the people of the land” (Genesis 42:6).,Rav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly umarveh shall be satisfied himself yoreh” (Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word marveh: Mem, reish, vav, heh, one arrives at the word moreh, meaning teaches. The verse means that one who teaches moreh will teach yoreh in the future as well.,The Gemara returns to the topic of the source for resurrection in the Torah. Rava says: From where is resurrection of the dead derived from the Torah? It is derived from a verse, as it is stated: “Let Reuben live and not die, in that his men become few” (Deuteronomy 33:6). This is interpreted: “Let Reuben live” in this world “and not die” in the World-to-Come. Ravina says that resurrection is derived from here: “And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace” (Daniel 12:2). Rav Ashi says proof is derived from here: “But go you your way until the end be; and you shall rest, and arise to your lot at the end of days” (Daniel 12:13).,§ Rabbi Elazar says: Any communal leader who leads the community calmly, without anger and honestly, is privileged and leads them in the World-to-Come, as it is stated: “For he that has compassion upon them will lead them, even by the springs of water shall he guide them” (Isaiah 49:10). Just as he led them in this world, so too will he guide them in the World-to-Come.,The Gemara proceeds to cite additional statements of Rabbi Elazar relating to recommended conduct. And Rabbi Elazar says: Great is knowledge, as it was placed between two letters, two names of God, as it is stated: “For a God of knowledge is the Lord” (I\xa0Samuel 2:3).,And Rabbi Elazar says: Great is the Holy Temple, as it too was placed between two letters, two names of God, as it is stated: “The place in which to dwell that You have made, Lord, the Temple, Lord, which Your hands have prepared” (Exodus 15:17). Rav Adda Karḥina’a objects to the explanation that being placed between two names of God accords significance. If that is so, the same should hold true for vengeance. Shall one say: Great is vengeance, as it was placed between two letters, as it is written: “God of vengeance, Lord, God of vengeance shine forth” (Psalms 94:1)?,Rabbi Elazar said to him: In its context, indeed, vengeance is great, in accordance with the statement of Ulla. As Ulla says with regard to these two appearances: “O Lord, God to Whom vengeance belongs; God to Whom vengeance belongs, appear” (Psalms 94:1), and: “He appeared from Mount Paran” (Deuteronomy 33:2), why are both necessary? One, the second verse, is necessary for the attribute of divine good, with which God gave the Torah at Sinai, and one, the first verse, is necessary for the attribute of divine punishment, with which God exacts vengeance against the enemies and oppressors of the Jewish people.,And Rabbi Elazar says: With regard to any person in whom there is knowledge, it is as though the Temple was built in his days, as this, knowledge, was placed between two letters and that, the Temple, was placed between two letters.,And Rabbi Elazar says: Any person in whom there is knowledge ultimately becomes wealthy, as it is stated: “And by knowledge are the chambers filled with all precious and pleasant riches” (Proverbs 24:4).,And Rabbi Elazar says: With regard to any person in whom there is no knowledge, it is prohibited to have mercy upon him, as it is stated: “For it is a people of no understanding; therefore its Maker will have no mercy on them, and its Creator will show them no favor” (Isaiah 27:11). If God has no mercy upon them, all the more so should people not show them mercy.,And Rabbi Elazar says: With regard to anyone who gives his bread to one without knowledge, afflictions befall him, as it is stated: “They who eat your bread will place mazor under you, in whom there is no discernment” (Obadiah 1:7). And mazor means nothing other than afflictions, based on the parallel with another verse, as it is stated: “And Ephraim saw his sickness and Judah his wound mezoro” (Hosea 5:13). This indicates that one who gives his bread to one without discernment will ultimately fall ill.,And Rabbi Elazar says: Any person in whom there is no knowledge is ultimately exiled, as it is stated: “Therefore my people are exiled, for lack of knowledge” (Isaiah 5:13).,And Rabbi Elazar says: With regard to any house in which there are no matters of Torah heard at night, the fire of Gehenna consumes it, as it is stated: “All darkness is laid up for his treasures, a fire not fanned shall consume him; it shall go ill with a sarid in his tent” (Job 20:26). Sarid is referring to no one but a Torah scholar, as it is stated: “And among the seridim, those whom the Lord shall call” (Joel 3:5). A house that is dark at night and in which no Torah is heard will be consumed by a fire that does not require fanning with a bellows, the fire of Gehenna.,And Rabbi Elazar says: Anyone who does not benefit Torah scholars from his property never sees a sign of blessing, as it is stated: “None of his food shall remain sarid; therefore his prosperity shall not endure” (Job 20:21). Sarid is referring to no one but Torah scholars, as it is stated: “And among the seridim, those whom the Lord shall call.” No prosperity will come to one who does not share his food with a Torah scholar.,And Rabbi Elazar says: Anyone who does not leave bread on his table at the end of his meal indicating his gratitude to God for providing him more than enough never sees a sign of blessing, as it is stated: “None of his food shall remain; therefore his prosperity shall not endure.”,The Gemara asks: But doesn’t Rabbi Elazar say: With regard to anyone who leaves pieces of bread on his table, it is as if he worships idols, as it is stated: “Who prepare a table for Fortune Gad and offer blended wine for Destiny” (Isaiah 65:11). The people would leave pieces of bread on the table as an offering to the constellation Gad, which they believed influences the fortune of the home. This practice was a form of idol worship. The Gemara answers: This apparent contradiction is not difficult: This case, where leaving pieces of bread is a form of idol worship, applies when there is a whole loaf together with the pieces, as the addition of the pieces is clearly for idol worship; that case, where failure to leave bread on the table is criticized, applies when there is no whole loaf together with the pieces.,And Rabbi Elazar says: With regard to anyone who amends the truth in his speech, it is as though he worships idols. As, it is written here, in the verse where Jacob sought to resist taking his father’s blessing from Esau: “And I shall seem to him a deceiver metate’a” (Genesis 27:12), and it is written there with regard to idol worship: “They are vanity, the work of deception tatuim” (Jeremiah 10:15).,And Rabbi Elazar says: With regard to anyone who looks at nakedness erva, his bow is emptied, i.e., he will be robbed of his potency, as it is stated: “Your bow is stripped bare erya” (Habakkuk 3:9).,And Rabbi Elazar says: Forever be in the dark, i.e., anonymous, and you will continue to exist. Rabbi Zeira says: We learn a similar idea in a mishna as well (Nega’im 2:3): In a dark house, one does not open windows to illuminate it in order to see whether or not its blemish is leprosy, and the house retains the presumptive status of ritual purity. Those matters that are obscured are allowed to continue. The Gemara affirms: Conclude from that mishna that this is so.,§ The Gemara returns to the topic of the source for resurrection in the Torah. Rabbi Tavi says that Rabbi Yoshiya says: What is the meaning of that which is written: “There are three that are never satisfied…the grave, and the barren womb, and earth that does not receive sufficient water” (Proverbs 30:15–16)? And what does a grave have to do with a womb? Rather, they are juxtaposed to say to you: Just as a womb takes in and gives forth, so too a grave takes in and also gives forth, with the resurrection of the dead.,And are these matters not inferred a fortiori: If with regard to a womb, into which one introduces the embryo in secret, one removes the baby from it accompanied by the loud sounds of the woman crying out during childbirth, then with regard to the grave, into which one introduces the corpse with sounds of wailing and mourning the dead, is it not right that one removes from it the resurrected dead accompanied by the loud sounds of the resurrected multitudes? From here there is a response to those who say: There is no resurrection of the dead derived from the Torah.,The school of Eliyahu taught: The righteous whom the Holy One, Blessed be He, is destined to resurrect do not return to their dust, as it is stated: “And it shall come to pass, that he who remains in Zion and he who remains in Jerusalem shall be called holy, anyone who is written unto life in Jerusalem” (Isaiah 4:3). Just as the Holy One exists forever, so too will they exist forever.'' None

42. Eusebius of Caesarea, Ecclesiastical History, 2.23.4-2.23.18, 3.5.3, 3.11 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • James (Jesus brother),death of • James (brother of Jesus), death of • James (brother) • James (the Just or the Brother of Jesus) • James, Brother of Jesus • James, brother of Jesus • brothers

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 289; Esler (2000), The Early Christian World, 141, 142; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 218, 221; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 221; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 7, 10; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 91, 107; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 175

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2.23.4 James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James.' "^2.23.5 He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath." '^2.23.6 He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.' "^2.23.7 Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, 'Bulwark of the people' and 'Justice,' in accordance with what the prophets declare concerning him." "^2.23.8 Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, 'What is the gate of Jesus?' and he replied that he was the Saviour." "^2.23.9 On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works. But as many as believed did so on account of James." "^2.23.10 Therefore when many even of the rulers believed, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, 'We entreat you, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you. For we bear you witness, as do all the people, that you are just, and do not respect persons." "^2.2
3.11 Therefore, persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that from that high position you may be clearly seen, and that your words may be readily heard by all the people. For all the tribes, with the Gentiles also, have come together on account of the Passover.'" "^2.23.12 The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.'" "^2.23.13 And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.'" "^2.23.14 And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.'" "^2.23.15 And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.'" "^2.23.16 So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.'" "^2.23.17 And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.'" '^2.23.18 And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them. ^3.5.3 But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella. And when those that believed in Christ had come there from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men.' ' None

43. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Peter (brother of Macrina) • Peter, brother of Gregory

Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 116, 117, 132, 137; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 160

44. Septuagint, 4 Maccabees, 3.7, 6.17, 6.22, 9.21
Tagged with subjects: • Conflict, Between Brothers • brother, • mother and seven brothers, observance of commandments • mother and seven brothers, patriotism

Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 272, 273; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 122; Stuckenbruck (2007), 1 Enoch 91-108, 433

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3.7 David had been attacking the Philistines all day long, and together with the soldiers of his nation had slain many of them. ^6.17 May we, the children of Abraham, never think so basely that out of cowardice we feign a role unbecoming to us! ^6.22 Therefore, O children of Abraham, die nobly for your religion! ^9.21 Although the ligaments joining his bones were already severed, the courageous youth, worthy of Abraham, did not groan,'' None

45. Vergil, Aeneis, 1.349
Tagged with subjects: • Pygmalion, brother of Dido • marriage, brother-sister

Found in books: Cairns (1989), Virgil's Augustan Epic. 99; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 102

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1.349 impius ante aras, atque auri caecus amore,'' None

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1.349 “Let Cytherea cast her fears away! '' None

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