The Ancient Mediterranean Religions Index Database

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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
defense	Malherbe et al (2014) 136, 137, 143, 146, 147, 148, 154, 166, 210, 217, 218, 222, 226, 249, 825
defense, against piracy, stone towers as cycladic	Lalone (2019) 249
defense, as christian scripture, old testament	Boulluec (2022) 208, 210, 217, 328, 329, 428, 429, 541, 542, 543
defense, before the archons, speech of	Williams (2009) 102, 103, 232, 257, 258
defense, by josephus against anti-semites, against apion	Feldman (2006) 333
defense, lawyer, abraham, as	Hidary (2017) 243, 244, 248, 250, 251, 252, 253, 254, 256, 263
defense, of abraham	Birnbaum and Dillon (2020) 23, 65, 74, 121, 123, 312, 313, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326
defense, of burning of synagogue at callinicum by, ambrose	Kraemer (2020) 132, 135, 136, 137, 197, 246, 333
defense, of c. raberius, tullius cicero, m., cicero	Walters (2020) 42
defense, of church	Černušková (2016) 328, 329, 330, 331
defense, of cicero, flaccus, references to temple tax in	Udoh (2006) 91
defense, of city against byzantine forces and, naples, jews’	Kraemer (2020) 295, 349, 353
defense, of faith	Černušková (2016) 329, 337, 338, 339
defense, of flaccus, cicero	Udoh (2006) 13, 14
defense, of flaccus, ciceros	Udoh (2006) 13, 14
defense, of israel, shimon bar yoḥai, r., in	Hidary (2017) 249, 260
defense, of jews and temple tax, nicolaus of damascus, speech of in	Udoh (2006) 95
defense, of jews, josephus	Malherbe et al (2014) 722
defense, of praetors, city	Konrad (2022) 256
defense, of ritual of iamblichus	Janowitz (2002b) 10
defense, of sestius’ tribunate as healing, tullius cicero, m., cicero	Walters (2020) 45, 46, 47, 48, 49
defense, platonic criticism of homer and proclus	d, Hoine and Martijn (2017) 276, 279, 284
defense, self-aggrandizement	Riess (2012) 34, 35, 36, 37, 98, 119, 150, 346
defense/defensive	Piotrkowski (2019) 243, 245, 259, 340, 341, 342, 344, 361, 418, 431
defenses, diocletian, and frontier	Simmons(1995) 35
defenses, euphrates/euphrates border, roman border and	Marek (2019) 284, 333, 341, 343, 347, 381, 382
defenses, of allegory	Azar (2016) 77, 78
defensibility, of cause	Martin and Whitlark (2018) 194, 195
defensibility, of cause, genus admirabile / turpe	Martin and Whitlark (2018) 194, 195
defensibility, of cause, genus anceps	Martin and Whitlark (2018) 194, 195
defensibility, of cause, genus honestum	Martin and Whitlark (2018) 194, 195
defensibility, of cause, genus humile	Martin and Whitlark (2018) 194, 195, 196, 199, 200
defensibility, of cause, genus obscurum	Martin and Whitlark (2018) 194, 195, 196, 216
defensibility, of cause, genus turpe	Martin and Whitlark (2018) 196
defensive, walls/ enclosure, wall	Tanaseanu-Döbler and von Alvensleben (2020) 20, 89, 90, 91, 92, 93, 126, 129, 142, 274, 368

List of validated texts:

5 validated results for "defense"

1. Philo of Alexandria, On The Embassy To Gaius, 156, 312 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Cicero, defense of Flaccus, references to temple tax in • defense/defensive

Found in books: Piotrkowski (2019) 431; Udoh (2006) 91

156. Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices. '
312. for that these assemblies were not revels, which from drunkenness and intoxication proceeded to violence, so as to disturb the peaceful condition of the country, but were rather schools of temperance and justice, as the men who met in them were studiers of virtue, and contributed the first fruits every year, sending commissioners to convey the holy things to the temple in Jerusalem. '. None

2. Josephus Flavius, Jewish Antiquities, 14.112-14.113, 14.213-14.216, 14.225-14.227, 14.242, 14.245, 14.258, 14.263, 16.28, 16.45, 16.162-16.166, 16.168, 16.170-16.172 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cicero, defense of Flaccus, references to temple tax in • Nicolaus of Damascus, speech of, in defense of Jews and temple tax • Sabbath, Self-Defense on • defense/defensive

Found in books: Piotrkowski (2019) 431; Schwartz (2008) 266; Udoh (2006) 91, 95

14.112. “πέμψας δὲ Μιθριδάτης εἰς Κῶ ἔλαβε τὰ χρήματα, ἃ παρέθετο ἐκεῖ Κλεοπάτρα βασίλισσα,' "14.113. καὶ τὰ τῶν ̓Ιουδαίων ὀκτακόσια τάλαντα.” ἡμῖν δὲ δημόσια χρήματα οὐκ ἔστιν ἢ μόνα τὰ τοῦ θεοῦ, καὶ δῆλον, ὅτι ταῦτα μετήνεγκαν εἰς Κῶ τὰ χρήματα οἱ ἐν τῇ ̓Ασίᾳ ̓Ιουδαῖοι διὰ τὸν Μιθριδάτου φόβον: οὐ γὰρ εἰκὸς τοὺς ἐν τῇ ̓Ιουδαίᾳ πόλιν τε ὀχυρὰν ἔχοντας καὶ τὸν ναὸν πέμπειν χρήματα εἰς Κῶ, ἀλλ' οὐδὲ τοὺς ἐν ̓Αλεξανδρείᾳ κατοικοῦντας ̓Ιουδαίους πιθανὸν τοῦτ' ἐστὶ ποιῆσαι μηδὲν Μιθριδάτην δεδιότας." '
14.213. ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι.' "14.214. ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ' ἐν ̔Ρώμῃ κεκωλυμένων." '14.215. καὶ γὰρ Γάιος Καῖσαρ ὁ ἡμέτερος στρατηγὸς καὶ ὕπατος ἐν τῷ διατάγματι κωλύων θιάσους συνάγεσθαι κατὰ πόλιν μόνους τούτους οὐκ ἐκώλυσεν οὔτε χρήματα συνεισφέρειν οὔτε σύνδειπνα ποιεῖν. 14.216. ὁμοίως δὲ κἀγὼ τοὺς ἄλλους θιάσους κωλύων τούτοις μόνοις ἐπιτρέπω κατὰ τὰ πάτρια ἔθη καὶ νόμιμα συνάγεσθαί τε καὶ ἑστιᾶσθαι. καὶ ὑμᾶς οὖν καλῶς ἔχει, εἴ τι κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων ψήφισμα ἐποιήσατε, τοῦτο ἀκυρῶσαι διὰ τὴν περὶ ἡμᾶς αὐτῶν ἀρετὴν καὶ εὔνοιαν.
14.225. ̓Επὶ πρυτάνεως ̓Αρτέμωνος μηνὸς Ληναιῶνος προτέρᾳ. Δολοβέλλας αὐτοκράτωρ ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.226. ̓Αλέξανδρος Θεοδώρου πρεσβευτὴς ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου υἱοῦ ἀρχιερέως καὶ ἐθνάρχου τῶν ̓Ιουδαίων ἐνεφάνισέν μοι περὶ τοῦ μὴ δύνασθαι στρατεύεσθαι τοὺς πολίτας αὐτοῦ διὰ τὸ μήτε ὅπλα βαστάζειν δύνασθαι μήτε ὁδοιπορεῖν ἐν ταῖς ἡμέραις τῶν σαββάτων, μήτε τροφῶν τῶν πατρίων καὶ συνήθων κατὰ τούτους εὐπορεῖν. 14.227. ἐγώ τε οὖν αὐτοῖς, καθὼς καὶ οἱ πρὸ ἐμοῦ ἡγεμόνες, δίδωμι τὴν ἀστρατείαν καὶ συγχωρῶ χρῆσθαι τοῖς πατρίοις ἐθισμοῖς ἱερῶν ἕνεκα καὶ ἁγίοις συναγομένοις, καθὼς αὐτοῖς νόμιμον, καὶ τῶν πρὸς τὰς θυσίας ἀφαιρεμάτων, ὑμᾶς τε βούλομαι ταῦτα γράψαι κατὰ πόλεις.
14.242. ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν.
14.245. Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα.
14.258. δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.
14.263. ἐπεὶ ἐντυχόντων τῶν ἐν τῇ πόλει ̓Ιουδαίων Μάρκῳ ̓Ιουλίῳ Ποντίου υἱῷ Βρούτῳ ἀνθυπάτῳ, ὅπως ἄγωσι τὰ σάββατα καὶ πάντα ποιῶσιν κατὰ τὰ πάτρια αὐτῶν ἔθη μηδενὸς αὐτοῖς ἐμποδὼν γινομένου,
16.28. Σύλλαιος δὲ τὸν μὲν ̓Οβάδαν παρεωσμένος αὐτὸς δὲ ἅπαντα διοικῶν τούς τε λῃστὰς ἔξαρνος ἦν μὴ κατὰ τὴν ̓Αραβίαν εἶναι καὶ περὶ τῶν χρημάτων ἀνεβάλλετο, περὶ ὧν ἐπί τε Σατορνίνου καὶ Οὐολομνίου τῶν Συρίας ἐπιστατούντων ἐγίνοντο λόγοι.' "
16.28. καὶ τῶν εἰς ̔Ιεροσόλυμα χρημάτων ἀνατιθεμένων ἀφαιροῖντο στρατειῶν καὶ λειτουργιῶν ἀναγκαζόμενοι κοινωνεῖν καὶ πρὸς ταῦτα δαπανᾶν τῶν ἱερῶν χρημάτων, ὧν ἀφείθησαν αἰεὶ ̔Ρωμαίων αὐτοῖς ἐπιτρεψάντων κατὰ τοὺς οἰκείους ζῆν νόμους.
16.45. τούτων ἡμᾶς ἀφαιροῦνται κατ' ἐπήρειαν, χρήματα μὲν ἃ τῷ θεῷ συμφέρομεν ἐπώνυμα διαφθείροντες καὶ φανερῶς ἱεροσυλοῦντες, τέλη δ' ἐπιτιθέντες κἀν ταῖς ἑορταῖς ἄγοντες ἐπὶ δικαστήρια καὶ πραγματείας ἄλλας, οὐ κατὰ χρείαν τῶν συναλλαγμάτων, ἀλλὰ κατ' ἐπήρειαν τῆς θρησκείας, ἣν συνίσασιν ἡμῖν, μῖσος οὐ δίκαιον οὐδ' αὐτεξούσιον αὐτοῖς πεπονθότες." '
16.162. “Καῖσαρ Σεβαστὸς ἀρχιερεὺς δημαρχικῆς ἐξουσίας λέγει. ἐπειδὴ τὸ ἔθνος τὸ τῶν ̓Ιουδαίων εὐχάριστον εὑρέθη οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ καὶ μάλιστα ἐπὶ τοῦ ἐμοῦ πατρὸς αὐτοκράτορος Καίσαρος πρὸς τὸν δῆμον τὸν ̔Ρωμαίων ὅ τε ἀρχιερεὺς αὐτῶν ̔Υρκανός, 16.163. ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. 16.164. ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων.' "16.165. τό τε ψήφισμα τὸ δοθέν μοι ὑπ' αὐτῶν ὑπὲρ τῆς ἐμῆς εὐσεβείας ἧς ἔχω πρὸς πάντας ἀνθρώπους καὶ ὑπὲρ Γαί̈ου Μαρκίου Κηνσωρίνου καὶ τοῦτο τὸ διάταγμα κελεύω ἀνατεθῆναι ἐν ἐπισημοτάτῳ τόπῳ τῷ γενηθέντι μοι ὑπὸ τοῦ κοινοῦ τῆς ̓Ασίας ἐν ̓Αγκύρῃ. ἐὰν δέ τις παραβῇ τι τῶν προειρημένων, δώσει δίκην οὐ μετρίαν. ἐστηλογραφήθη ἐν τῷ Καίσαρος ναῷ.”" "16.166. “Καῖσαρ Νωρβανῷ Φλάκκῳ χαίρειν. ̓Ιουδαῖοι ὅσοι ποτ' οὖν εἰσίν, οἳ δι' ἀρχαίαν συνήθειαν εἰώθασιν χρήματά τε ἱερὰ φέροντες ἀναπέμπειν ἀκωλύτως τοῦτο ποιείτωσαν εἰς ̔Ιεροσόλυμα.” καὶ ταῦτα μὲν Καῖσαρ." '
16.168. τούς τε κλέπτοντας ἱερὰ γράμματα τῶν ̓Ιουδαίων καταφεύγοντάς τε εἰς τὰς ἀσυλίας βούλομαι ἀποσπᾶσθαι καὶ παραδίδοσθαι τοῖς ̓Ιουδαίοις, ᾧ δικαίῳ ἀποσπῶνται οἱ ἱερόσυλοι. ἔγραψα δὲ καὶ Σιλανῷ τῷ στρατηγῷ, ἵνα σάββασιν μηδεὶς ἀναγκάζῃ ̓Ιουδαῖον ἐγγύας ὁμολογεῖν.”' "16.171. “Γάιος Νωρβανὸς Φλάκκος ἀνθύπατος Σαρδιανῶν ἄρχουσι χαίρειν. Καῖσάρ μοι ἔγραψεν κελεύων μὴ κωλύεσθαι τοὺς ̓Ιουδαίους ὅσα ἂν ὦσιν κατὰ τὸ πάτριον αὐτοῖς ἔθος συναγαγόντες χρήματα ἀναπέμπειν εἰς ̔Ιεροσόλυμα. ἔγραψα οὖν ὑμῖν, ἵν' εἰδῆτε, ὅτι Καῖσαρ κἀγὼ οὕτως θέλομεν γίνεσθαι.”" '16.172. Οὐδὲν ἧττον καὶ ̓Ιούλιος ̓Αντώνιος ἀνθύπατος ἔγραψεν “̓Εφεσίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν τῇ ̓Ασίᾳ κατοικοῦντες ̓Ιουδαῖοι εἰδοῖς Φεβρουαρίοις δικαιοδοτοῦντί μοι ἐν ̓Εφέσῳ ὑπέδειξαν Καίσαρα τὸν Σεβαστὸν καὶ ̓Αγρίππαν συγκεχωρηκέναι αὐτοῖς χρῆσθαι τοῖς ἰδίοις νόμοις καὶ ἔθεσιν, ἀπαρχάς τε, ἃς ἕκαστος αὐτῶν ἐκ τῆς ἰδίας προαιρέσεως εὐσεβείας ἕνεκα τῆς πρὸς τὸ θεῖον * ἀνακομιδῆς συμπορευομένους ποιεῖν ἀνεμποδίστως.' '. None

14.112. “Mithridates sent to Cos, and took the money which queen Cleopatra had deposited there, as also eight hundred talents belonging to the Jews.” 14.113. Now we have no public money but only what appertains to God; and it is evident that the Asian Jews removed this money out of fear of Mithridates; for it is not probable that those of Judea, who had a strong city and temple, should send their money to Cos; nor is it likely that the Jews who are inhabitants of Alexandria should do so neither, since they were in no fear of Mithridates.
14.213. 8. “Julius Caius, praetor consul of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214. Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.”
14.225. 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. 14.226. Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;— 14.227. I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.”
14.242. wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them.
14.245. Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require:
14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.”
14.263. Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition.
16.28. and were deprived of the money they used to lay up at Jerusalem, and were forced into the army, and upon such other offices as obliged them to spend their sacred money; from which burdens they always used to be freed by the Romans, who had still permitted them to live according to their own laws.
16.28. but Sylleus, who had laid Obodas aside, and managed all by himself, denied that the robbers were in Arabia, and put off the payment of the money; about which there was a hearing before Saturninus and Volumnius, who were then the presidents of Syria.
16.45. Now our adversaries take these our privileges away in the way of injustice; they violently seize upon that money of ours which is owed to God, and called sacred money, and this openly, after a sacrilegious manner; and they impose tributes upon us, and bring us before tribunals on holy days, and then require other like debts of us, not because the contracts require it, and for their own advantage, but because they would put an affront on our religion, of which they are conscious as well as we, and have indulged themselves in an unjust, and to them involuntary, hatred;
16.162. 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, 16.163. it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 16.165. And I give order that the testimonial which they have given me, on account of my regard to that piety which I exercise toward all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any one transgress any part of what is above decreed, he shall be severely punished.” This was inscribed upon a pillar in the temple of Caesar. 16.166. 3. “Caesar to Norbanus Flaccus, sendeth greeting. Let those Jews, how many soever they be, who have been used, according to their ancient custom, to send their sacred money to Jerusalem, do the same freely.” These were the decrees of Caesar.
16.168. and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” 16.171. 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.” 16.172. 7. Nor did Julius Antonius, the proconsul, write otherwise. “To the magistrates, senate, and people of the Ephesians, sendeth greeting. As I was dispensing justice at Ephesus, on the Ides of February, the Jews that dwell in Asia demonstrated to me that Augustus and Agrippa had permitted them to use their own laws and customs, and to offer those their first-fruits, which every one of them freely offers to the Deity on account of piety, and to carry them in a company together to Jerusalem without disturbance.' '. None

3. Josephus Flavius, Against Apion, 2.287 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Against Apion, defense by Josephus against anti-Semites • Josephus, defense of Jews

Found in books: Feldman (2006) 333; Malherbe et al (2014) 722

2.287. ̓Αλλὰ γὰρ περὶ μὲν τῶν νόμων καὶ τῆς πολιτείας τὴν ἀκριβῆ πεποίημαι παράδοσιν ἐν τοῖς περὶ ἀρχαιολογίας μοι γραφεῖσι. νυνὶ δ' αὐτῶν ἐπεμνήσθην ἐφ' ὅσον ἦν ἀναγκαῖον, οὔτε τὰ τῶν ἄλλων ψέγειν οὔτε τὰ παρ' ἡμῖν ἐγκωμιάζειν προθέμενος, ἀλλ' ἵνα τοὺς περὶ ἡμῶν ἀδίκως γεγραφότας ἐλέγξω πρὸς αὐτὴν"". None

2.287. 41. But, as for the distinct political laws by which we are governed, I have delivered them accurately in my books of Antiquities: and have only mentioned them now, so far as was necessary to my present purpose, without proposing to myself either to blame the laws of other nations, or to make an encomium upon our own,—but in order to convict those that have written about us unjustly, and in an impudent affectation of disguising the truth:— ''. None

4. New Testament, 1 Thessalonians, 4.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • defense • faith, defense of

Found in books: Malherbe et al (2014) 249; Černušková (2016) 338

4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους·''. None

4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, ''. None

5. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • defense • faith, defense of • self-defense

Found in books: Malherbe et al (2014) 137, 147, 713; Černušková (2016) 339

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Tiresias: The Ancient Mediterranean Religions Source Database