1. Septuagint, Tobit, 10.5, 12.19-12.20, 14.3-14.6, 14.15 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 228; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 8 | 10.5. "Am I not distressed, my child, that I let you go, you who are the light of my eyes?" 12.19. All these days I merely appeared to you and did not eat or drink, but you were seeing a vision. 12.20. And now give thanks to God, for I am ascending to him who sent me. Write in a book everything that has happened." 14.3. When he had grown very old he called his son and grandsons, and said to him, "My son, take your sons; behold, I have grown old and am about to depart this life. 14.4. Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.15. But before he died he heard of the destruction of Nineveh, which Nebuchadnezzar and Ahasuerus had captured. Before his death he rejoiced over Nineveh. |
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2. Hebrew Bible, Deuteronomy, 5.6-5.9, 12.5, 23.19, 26.5-26.11, 28.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish society, diaspora •diaspora, jewish •jewish, diaspora •dog, in jewish diaspora Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 176; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 216, 220; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55| 5.6. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 5.7. "לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃", 5.8. "לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃", 5.9. "לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", 12.5. "כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃", 23.19. "לֹא־תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב בֵּית יְהוָה אֱלֹהֶיךָ לְכָל־נֶדֶר כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ גַּם־שְׁנֵיהֶם׃", 26.5. "וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃", 26.6. "וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃", 26.7. "וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃", 26.8. "וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃", 26.9. "וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 26.11. "וְשָׂמַחְתָּ בְכָל־הַטּוֹב אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ וּלְבֵיתֶךָ אַתָּה וְהַלֵּוִי וְהַגֵּר אֲשֶׁר בְּקִרְבֶּךָ׃", 28.25. "יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃", | 5.6. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 5.7. "Thou shalt have no other gods before Me.", 5.8. "Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.", 5.9. "Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,", 12.5. "But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;", 23.19. "Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of the LORD thy God for any vow; for even both these are an abomination unto the LORD thy God. .", 26.5. "And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.", 26.6. "And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage.", 26.7. "And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression.", 26.8. "And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders.", 26.9. "And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.", 26.10. "And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, hast given me.’ And thou shalt set it down before the LORD thy God, and worship before the LORD thy God.", 26.11. "And thou shalt rejoice in all the good which the LORD thy God hath given unto thee, and unto thy house, thou, and the Levite, and the stranger that is in the midst of thee.", 28.25. "The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth.", |
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3. Hebrew Bible, Exodus, 11.7, 20.2-20.5, 22.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish, diaspora •dog, in jewish diaspora •jewish society, diaspora Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 176; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55| 11.7. "וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ־כֶּלֶב לְשֹׁנוֹ לְמֵאִישׁ וְעַד־בְּהֵמָה לְמַעַן תֵּדְעוּן אֲשֶׁר יַפְלֶה יְהוָה בֵּין מִצְרַיִם וּבֵין יִשְׂרָאֵל׃", 20.2. "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 20.2. "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃", 20.3. "לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ", 20.4. "לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ", 20.5. "לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", | 11.7. "But against any of the children of Israel shall not a dog whet his tongue, against man or beast; that ye may know how that the LORD doth put a difference between the Egyptians and Israel.", 20.2. "I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 20.3. "Thou shalt have no other gods before Me.", 20.4. "Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;", 20.5. "thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;", 22.30. "And ye shall be holy men unto Me; therefore ye shall not eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.", |
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4. Hebrew Bible, Genesis, 6.17, 7.15, 7.22, 17.1-17.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 8; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 216| 6.17. "וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע׃", 7.15. "וַיָּבֹאוּ אֶל־נֹחַ אֶל־הַתֵּבָה שְׁנַיִם שְׁנַיִם מִכָּל־הַבָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים׃", 7.22. "כֹּל אֲשֶׁר נִשְׁמַת־רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ׃", 17.1. "זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃", 17.1. "וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃", 17.2. "וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃", 17.2. "וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃", 17.3. "וַיִּפֹּל אַבְרָם עַל־פָּנָיו וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹר׃", 17.4. "אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃", 17.5. "וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃", 17.6. "וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃", 17.7. "וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃", 17.8. "וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים׃", | 6.17. "And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish.", 7.15. "And they went in unto Noah into the ark, two and two of all flesh wherein is the breath of life.", 7.22. "all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died.", 17.1. "And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.", 17.2. "And I will make My covet between Me and thee, and will multiply thee exceedingly.’", 17.3. "And Abram fell on his face; and God talked with him, saying:", 17.4. "’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations.", 17.5. "Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.", 17.6. "And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.", 17.7. "And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee.", 17.8. "And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’", |
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| 5. Hebrew Bible, Numbers, 25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 222 |
| 6. Hebrew Bible, Proverbs, 8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish, diaspora Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 207 |
7. Hebrew Bible, Psalms, 22.17, 22.21, 51.4, 51.9, 51.12, 59.7, 59.15-59.16, 73.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 42; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55| 22.17. "כִּי סְבָבוּנִי כְּלָבִים עֲדַת מְרֵעִים הִקִּיפוּנִי כָּאֲרִי יָדַי וְרַגְלָי׃", 22.21. "הַצִּילָה מֵחֶרֶב נַפְשִׁי מִיַּד־כֶּלֶב יְחִידָתִי׃", 51.4. "הרבה [הֶרֶב] כַּבְּסֵנִי מֵעֲוֺנִי וּמֵחַטָּאתִי טַהֲרֵנִי׃", 51.9. "תְּחַטְּאֵנִי בְאֵזוֹב וְאֶטְהָר תְּכַבְּסֵנִי וּמִשֶּׁלֶג אַלְבִּין׃", 51.12. "לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃", 59.7. "יָשׁוּבוּ לָעֶרֶב יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִיר׃", 59.15. "וְיָשׁוּבוּ לָעֶרֶב יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִיר׃", 59.16. "הֵמָּה ינועון [יְנִיעוּן] לֶאֱכֹל אִם־לֹא יִשְׂבְּעוּ וַיָּלִינוּ׃", 73.13. "אַךְ־רִיק זִכִּיתִי לְבָבִי וָאֶרְחַץ בְּנִקָּיוֹן כַּפָּי׃", | 22.17. "For dogs have encompassed me; a company of evil-doers have inclosed me; like a lion, they are at my hands and my feet.", 22.21. "Deliver my soul from the sword; mine only one from the power of the dog.", 51.4. "Wash me thoroughly from mine iniquity, And cleanse me from my sin.", 51.9. "Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.", 51.12. "Create me a clean heart, O God; and renew a stedfast spirit within me.", 59.7. "They return at evening, they howl like a dog, and go round about the city.", 59.15. "And they return at evening, they howl like a dog, and go round about the city;", 59.16. "They wander up and down to devour, and tarry all night if they have not their fill.", 73.13. "Surely in vain have I cleansed my heart, And washed my hands in innocency;", |
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8. Hebrew Bible, Job, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 42| 9.3. "אִם־הִתְרָחַצְתִּי במו־[בְמֵי־] שָׁלֶג וַהֲזִכּוֹתִי בְּבֹר כַּפָּי׃", 9.3. "אִם־יַחְפֹּץ לָרִיב עִמּוֹ לֹא־יַעֲנֶנּוּ אַחַת מִנִּי־אָלֶף׃", | 9.3. "If one should desire to contend with Him, He could not answer Him one of a thousand.", |
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9. Hebrew Bible, 1 Samuel, 17.43, 24.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jewish, diaspora •dog, in jewish diaspora Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55| 17.43. "וַיֹּאמֶר הַפְּלִשְׁתִּי אֶל־דָּוִד הֲכֶלֶב אָנֹכִי כִּי־אַתָּה בָא־אֵלַי בַּמַּקְלוֹת וַיְקַלֵּל הַפְּלִשְׁתִּי אֶת־דָּוִד בֵּאלֹהָיו׃", 24.15. "אַחֲרֵי מִי יָצָא מֶלֶךְ יִשְׂרָאֵל אַחֲרֵי מִי אַתָּה רֹדֵף אַחֲרֵי כֶּלֶב מֵת אַחֲרֵי פַּרְעֹשׁ אֶחָד׃", | 17.43. "And the Pelishtian said to David, Am I a dog, that thou comest to me with sticks? And the Pelishtian cursed David by his gods.", 24.15. "After whom is the king of Yisra᾽el come out? after whom dost thou pursue? after a dead dog, after a single flea.", |
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10. Hebrew Bible, Judges, 2.16-2.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 68| 2.16. "וַיָּקֶם יְהוָה שֹׁפְטִים וַיּוֹשִׁיעוּם מִיַּד שֹׁסֵיהֶם׃", 2.17. "וְגַם אֶל־שֹׁפְטֵיהֶם לֹא שָׁמֵעוּ כִּי זָנוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחֲווּ לָהֶם סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר הָלְכוּ אֲבוֹתָם לִשְׁמֹעַ מִצְוֺת־יְהוָה לֹא־עָשׂוּ כֵן׃", 2.18. "וְכִי־הֵקִים יְהוָה לָהֶם שֹׁפְטִים וְהָיָה יְהוָה עִם־הַשֹּׁפֵט וְהוֹשִׁיעָם מִיַּד אֹיְבֵיהֶם כֹּל יְמֵי הַשּׁוֹפֵט כִּי־יִנָּחֵם יְהוָה מִנַּאֲקָתָם מִפְּנֵי לֹחֲצֵיהֶם וְדֹחֲקֵיהֶם׃", 2.19. "וְהָיָה בְּמוֹת הַשּׁוֹפֵט יָשֻׁבוּ וְהִשְׁחִיתוּ מֵאֲבוֹתָם לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים לְעָבְדָם וּלְהִשְׁתַּחֲוֺת לָהֶם לֹא הִפִּילוּ מִמַּעַלְלֵיהֶם וּמִדַּרְכָּם הַקָּשָׁה׃", | 2.16. "Nevertheless the Lord raised up judges, who saved them from the hand of their plunderers.", 2.17. "And yet they would not hearken to their judges, but they went astray after other gods, and bowed themselves down to them: they turned aside quickly out of the way in which their fathers had gone, obeying the commandments of the Lord; but they did not so.", 2.18. "And when the Lord raised them up judges, then the Lord was with the judge, and saved them out of the hand of their enemies all the days of the judge: for the Lord relented on account of their groanings, caused by those that oppressed them and vexed them.", 2.19. "And it came to pass, when the judge was dead, that they relapsed, and became more corrupt than their fathers, in following other gods to serve them, and to bow down to them; they omitted nothing of their practices, nor of their stubborn way.", |
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11. Hebrew Bible, Joshua, 22.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 222| 22.25. "וּגְבוּל נָתַן־יְהוָה בֵּינֵנוּ וּבֵינֵיכֶם בְּנֵי־רְאוּבֵן וּבְנֵי־גָד אֶת־הַיַּרְדֵּן אֵין־לָכֶם חֵלֶק בַּיהוָה וְהִשְׁבִּיתוּ בְנֵיכֶם אֶת־בָּנֵינוּ לְבִלְתִּי יְרֹא אֶת־יְהוָה׃", | 22.25. "for the LORD hath made the Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no portion in the LORD; so might your children make our children cease from fearing the LORD.", |
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12. Hebrew Bible, 1 Kings, 14.11, 14.24, 16.4, 21.19, 21.23-21.24, 22.47 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jewish, diaspora •dog, in jewish diaspora Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55| 14.11. "הַמֵּת לְיָרָבְעָם בָּעִיר יֹאכְלוּ הַכְּלָבִים וְהַמֵּת בַּשָּׂדֶה יֹאכְלוּ עוֹף הַשָּׁמָיִם כִּי יְהוָה דִּבֵּר׃", 14.24. "וְגַם־קָדֵשׁ הָיָה בָאָרֶץ עָשׂוּ כְּכֹל הַתּוֹעֲבֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יְהוָה מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃", 16.4. "הַמֵּת לְבַעְשָׁא בָּעִיר יֹאכְלוּ הַכְּלָבִים וְהַמֵּת לוֹ בַּשָּׂדֶה יֹאכְלוּ עוֹף הַשָּׁמָיִם׃", 21.19. "וְדִבַּרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה הֲרָצַחְתָּ וְגַם־יָרָשְׁתָּ וְדִבַּרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה בִּמְקוֹם אֲשֶׁר לָקְקוּ הַכְּלָבִים אֶת־דַּם נָבוֹת יָלֹקּוּ הַכְּלָבִים אֶת־דָּמְךָ גַּם־אָתָּה׃", 21.23. "וְגַם־לְאִיזֶבֶל דִּבֶּר יְהוָה לֵאמֹר הַכְּלָבִים יֹאכְלוּ אֶת־אִיזֶבֶל בְּחֵל יִזְרְעֶאל׃", 21.24. "הַמֵּת לְאַחְאָב בָּעִיר יֹאכְלוּ הַכְּלָבִים וְהַמֵּת בַּשָּׂדֶה יֹאכְלוּ עוֹף הַשָּׁמָיִם׃", 22.47. "וְיֶתֶר הַקָּדֵשׁ אֲשֶׁר נִשְׁאַר בִּימֵי אָסָא אָבִיו בִּעֵר מִן־הָאָרֶץ׃", | 14.11. "Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat; for the LORD hath spoken it.", 14.24. "and there were also sodomites in the land; they did according to all the abominations of the nations which the LORD drove out before the children of Israel. .", 16.4. "Him that dieth of Baasa in the city shall the dogs eat; and him that dieth of his in the field shall the fowls of the air eat.’", 21.19. "And thou shalt speak unto him, saying: Thus saith the LORD: Hast thou killed, and also taken possessions? and thou shalt speak unto him, saying: Thus saith the LORD: In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.’", 21.23. "And of Jezebel also spoke the LORD, saying: The dogs shall eat Jezebel in the moat of Jezreel.", 21.24. "Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.’", 22.47. "And the remt of the sodomites that remained in the days of his father Asa, he put away out of the land.", |
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13. Hebrew Bible, Jeremiah, 4.14, 15.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •diaspora (jewish) •jewish, diaspora •dog, in jewish diaspora Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 42; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55| 4.14. "כַּבְּסִי מֵרָעָה לִבֵּךְ יְרוּשָׁלִַם לְמַעַן תִּוָּשֵׁעִי עַד־מָתַי תָּלִין בְּקִרְבֵּךְ מַחְשְׁבוֹת אוֹנֵךְ׃", 15.3. "וּפָקַדְתִּי עֲלֵיהֶם אַרְבַּע מִשְׁפָּחוֹת נְאֻם־יְהוָה אֶת־הַחֶרֶב לַהֲרֹג וְאֶת־הַכְּלָבִים לִסְחֹב וְאֶת־עוֹף הַשָּׁמַיִם וְאֶת־בֶּהֱמַת הָאָרֶץ לֶאֱכֹל וּלְהַשְׁחִית׃", | 4.14. "O Jerusalem, wash thy heart from wickedness, that thou mayest be saved. How long shall thy baleful thoughts lodge within thee?", 15.3. "And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to drag, and the fowls of the heaven, and the beasts of the earth, to devour and to destroy.", |
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14. Hebrew Bible, Isaiah, 1.15-1.16, 1.26, 4.3-4.4, 11.4, 19.18-19.19, 28.22, 42.5, 56.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •diaspora (jewish) •community/communities (jewish), diaspora •jew/jewish, diaspora •jewish society, diaspora •jewish, diaspora •dog, in jewish diaspora Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 42; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 236; Levison (2009), Filled with the Spirit, 8; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 415; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55| 1.15. "וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃", 1.16. "רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃", 1.26. "וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃", 4.3. "וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלִַם קָדוֹשׁ יֵאָמֶר לוֹ כָּל־הַכָּתוּב לַחַיִּים בִּירוּשָׁלִָם׃", 4.4. "אִם רָחַץ אֲדֹנָי אֵת צֹאַת בְּנוֹת־צִיּוֹן וְאֶת־דְּמֵי יְרוּשָׁלִַם יָדִיחַ מִקִּרְבָּהּ בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בָּעֵר׃", 11.4. "וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃", 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", 28.22. "וְעַתָּה אַל־תִּתְלוֹצָצוּ פֶּן־יֶחְזְקוּ מוֹסְרֵיכֶם כִּי־כָלָה וְנֶחֱרָצָה שָׁמַעְתִּי מֵאֵת אֲדֹנָי יְהוִה צְבָאוֹת עַל־כָּל־הָאָרֶץ׃", 42.5. "כֹּה־אָמַר הָאֵל יְהוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ׃", | 1.15. "And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood.", 1.16. "Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;", 1.26. "And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.", 4.3. "And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written unto life in Jerusalem;", 4.4. "when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction.", 11.4. "But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.", 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 28.22. "Now therefore be ye not scoffers, Lest your bands be made strong; For an extermination wholly determined have I heard from the Lord, the GOD of hosts, Upon the whole land.", 42.5. "Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, And spirit to them that walk therein:", 56.10. "His watchmen are all blind, Without knowledge; They are all dumb dogs, They cannot bark; Raving, lying down, loving to slumber.", |
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15. Homer, Iliad, 22.69, 23.173 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •jewish, diaspora •dog, in jewish diaspora Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55 | 22.69. / being haled away beneath the deadly hands of the Achaeans. Myself then last of all at the entering in of my door shall ravening dogs rend, when some man by thrust or cast of the sharp bronze hath reft my limbs of life—even the dogs that in my halls I reared at my table to guard my door, 23.173. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. |
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16. Hebrew Bible, 2 Kings, 8.13, 9.10, 9.36, 23.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jewish, diaspora •dog, in jewish diaspora Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55| 8.13. "וַיֹּאמֶר חֲזָהאֵל כִּי מָה עַבְדְּךָ הַכֶּלֶב כִּי יַעֲשֶׂה הַדָּבָר הַגָּדוֹל הַזֶּה וַיֹּאמֶר אֱלִישָׁע הִרְאַנִי יְהוָה אֹתְךָ מֶלֶךְ עַל־אֲרָם׃", 9.36. "וַיָּשֻׁבוּ וַיַּגִּידוּ לוֹ וַיֹּאמֶר דְּבַר־יְהוָה הוּא אֲשֶׁר דִּבֶּר בְּיַד־עַבְדּוֹ אֵלִיָּהוּ הַתִּשְׁבִּי לֵאמֹר בְּחֵלֶק יִזְרְעֶאל יֹאכְלוּ הַכְּלָבִים אֶת־בְּשַׂר אִיזָבֶל׃", 23.7. "וַיִּתֹּץ אֶת־בָּתֵּי הַקְּדֵשִׁים אֲשֶׁר בְּבֵית יְהוָה אֲשֶׁר הַנָּשִׁים אֹרְגוֹת שָׁם בָּתִּים לָאֲשֵׁרָה׃", | 8.13. "And Hazael said: ‘But what is thy servant, who is but a dog, that he should do this great thing?’ And Elisha answered: ‘The LORD hath shown me that thou shalt be king over Aram.’", 9.10. "And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her.’ And he opened the door, and fled.", 9.36. "Wherefore they came back, and told him. And he said: ‘This is the word of the LORD, which He spoke by His servant Elijah the Tishbite, saying: In the portion of Jezreel shall the dogs eat the flesh of Jezebel;", 23.7. "And he broke down the houses of the sodomites, that were in the house of the LORD, where the women wove coverings for the Asherah.", |
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| 17. Homer, Odyssey, 2.11, 17.62 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •jewish, diaspora •dog, in jewish diaspora Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55 |
18. Hebrew Bible, 2 Samuel, 7.13, 9.8, 16.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •diaspora, jewish •jewish, diaspora •dog, in jewish diaspora Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 216; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 55| 7.13. "הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃", 9.8. "וַיִּשְׁתַּחוּ וַיֹּאמֶר מֶה עַבְדֶּךָ כִּי פָנִיתָ אֶל־הַכֶּלֶב הַמֵּת אֲשֶׁר כָּמוֹנִי׃", 16.9. "וַיֹּאמֶר אֲבִישַׁי בֶּן־צְרוּיָה אֶל־הַמֶּלֶךְ לָמָּה יְקַלֵּל הַכֶּלֶב הַמֵּת הַזֶּה אֶת־אֲדֹנִי הַמֶּלֶךְ אֶעְבְּרָה־נָּא וְאָסִירָה אֶת־רֹאשׁוֹ׃", | 7.13. "He shall build a house for my name, and I will make firm the throne of his kingdom for ever.", 9.8. "And he bowed himself, and said, What is thy servant, that thou shouldst look upon such a dead dog as I am?", 16.9. "Then said Avishay the son of Żeruya to the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.", |
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19. Hebrew Bible, Ezekiel, 36.25-36.26, 37.5-37.6, 37.9, 40.46, 43.19, 44.15-44.16, 48.11-48.12 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •diaspora (jewish) •jew/jewish, diaspora •community/communities (jewish), diaspora Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 42; Levison (2009), Filled with the Spirit, 8; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 385| 36.25. "וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃", 36.26. "וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃", 37.5. "כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃", 37.6. "וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃", 37.9. "וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃", 40.46. "וְהַלִּשְׁכָּה אֲשֶׁר פָּנֶיהָ דֶּרֶךְ הַצָּפוֹן לַכֹּהֲנִים שֹׁמְרֵי מִשְׁמֶרֶת הַמִּזְבֵּחַ הֵמָּה בְנֵי־צָדוֹק הַקְּרֵבִים מִבְּנֵי־לֵוִי אֶל־יְהוָה לְשָׁרְתוֹ׃", 43.19. "וְנָתַתָּה אֶל־הַכֹּהֲנִים הַלְוִיִּם אֲשֶׁר הֵם מִזֶּרַע צָדוֹק הַקְּרֹבִים אֵלַי נְאֻם אֲדֹנָי יְהוִה לְשָׁרְתֵנִי פַּר בֶּן־בָּקָר לְחַטָּאת׃", 44.15. "וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃", 44.16. "הֵמָּה יָבֹאוּ אֶל־מִקְדָּשִׁי וְהֵמָּה יִקְרְבוּ אֶל־שֻׁלְחָנִי לְשָׁרְתֵנִי וְשָׁמְרוּ אֶת־מִשְׁמַרְתִּי׃", 48.11. "לַכֹּהֲנִים הַמְקֻדָּשׁ מִבְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ מִשְׁמַרְתִּי אֲשֶׁר לֹא־תָעוּ בִּתְעוֹת בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר תָּעוּ הַלְוִיִּם׃", 48.12. "וְהָיְתָה לָהֶם תְּרוּמִיָּה מִתְּרוּמַת הָאָרֶץ קֹדֶשׁ קָדָשִׁים אֶל־גְּבוּל הַלְוִיִּם׃", | 36.25. "And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.", 36.26. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.", 37.5. "Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live.", 37.6. "And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’", 37.9. "Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’", 40.46. "And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar; these are the sons of Zadok, who from among the sons of Levi come near to the LORD to minister unto Him.’", 43.19. "Thou shalt give to the priests the Levites that are of the seed of Zadok, who are near unto Me, to minister unto Me, saith the Lord GOD, a young bullock for a sin-offering.", 44.15. "But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD;", 44.16. "they shall enter into My sanctuary, and they shall come near to My table, to minister unto Me, and they shall keep My charge.", 48.11. "The sanctified portion shall be for the priests of the sons of Zadok, that have kept My charge, that went not astray when the children of Israel went astray, as the Levites went astray.", 48.12. "And it shall be unto them a portion set apart from the offering of the land, a thing most holy, by the border of the Levites.", |
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20. Hebrew Bible, Ezra, 4.4, 10.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 68| 4.4. "וַיְהִי עַם־הָאָרֶץ מְרַפִּים יְדֵי עַם־יְהוּדָה ומבלהים [וּמְבַהֲלִים] אוֹתָם לִבְנוֹת׃", 10.11. "וְעַתָּה תְּנוּ תוֹדָה לַיהוָה אֱלֹהֵי־אֲבֹתֵיכֶם וַעֲשׂוּ רְצוֹנוֹ וְהִבָּדְלוּ מֵעַמֵּי הָאָרֶץ וּמִן־הַנָּשִׁים הַנָּכְרִיּוֹת׃", | 4.4. "Then the people of the land weakened the hands of the people of Judah, and harried them while they were building,", 10.11. "Now therefore make confession unto the LORD, the God of your fathers, and do His pleasure; and separate yourselves from the peoples of the land, and from the foreign women.’", |
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21. Hebrew Bible, Nehemiah, 13.23-13.31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 68| 13.23. "גַּם בַּיָּמִים הָהֵם רָאִיתִי אֶת־הַיְּהוּדִים הֹשִׁיבוּ נָשִׁים אשדודיות [אַשְׁדֳּדִיּוֹת] עמוניות [עַמֳּנִיּוֹת] מוֹאֲבִיּוֹת׃", 13.24. "וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃", 13.25. "וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃", 13.26. "הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃", 13.27. "וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃", 13.28. "וּמִבְּנֵי יוֹיָדָע בֶּן־אֶלְיָשִׁיב הַכֹּהֵן הַגָּדוֹל חָתָן לְסַנְבַלַּט הַחֹרֹנִי וָאַבְרִיחֵהוּ מֵעָלָי׃", 13.29. "זָכְרָה לָהֶם אֱלֹהָי עַל גָּאֳלֵי הַכְּהֻנָּה וּבְרִית הַכְּהֻנָּה וְהַלְוִיִּם׃", 13.31. "וּלְקֻרְבַּן הָעֵצִים בְּעִתִּים מְזֻמָּנוֹת וְלַבִּכּוּרִים זָכְרָה־לִּי אֱלֹהַי לְטוֹבָה׃", | 13.23. "In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab;", 13.24. "and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people.", 13.25. "And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves.", 13.26. "Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin.", 13.27. "Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’", 13.28. "And one of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to Sanballat the Horonite; therefore I chased him from me.", 13.29. "Remember them, O my God, because they have defiled the priesthood, and the covet of the priesthood, and of the Levites.", 13.30. "Thus cleansed I them from everything foreign, and appointed wards for the priests and for the Levites, every one in his work;", 13.31. "and for the wood-offering, at times appointed, and for the first-fruits. Remember me, O my God, for good.", |
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| 22. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 104 |
23. Septuagint, Tobit, 10.5, 12.19-12.20, 14.3-14.6, 14.15 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 228; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 8 | 10.5. "Am I not distressed, my child, that I let you go, you who are the light of my eyes?" 12.19. All these days I merely appeared to you and did not eat or drink, but you were seeing a vision. 12.20. And now give thanks to God, for I am ascending to him who sent me. Write in a book everything that has happened." 14.3. When he had grown very old he called his son and grandsons, and said to him, "My son, take your sons; behold, I have grown old and am about to depart this life. 14.4. Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.15. But before he died he heard of the destruction of Nineveh, which Nebuchadnezzar and Ahasuerus had captured. Before his death he rejoiced over Nineveh. |
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| 24. Anon., Jubilees, 24.1-27.12, 32.16, 32.17, 32.18, 32.19, 32.20, 32.21, 32.22, 35, 36, 37, 38 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 68 |
25. Septuagint, 2 Maccabees, 2.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •diaspora, jewish Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 228 | 2.16. Since, therefore, we are about to celebrate the purification, we write to you. Will you therefore please keep the days?' |
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| 26. Hebrew Bible, Daniel, 2-6, 1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 176 |
27. Septuagint, Judith, 12.8 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •diaspora (jewish) Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44 | 12.8. When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people. |
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28. Septuagint, 1 Maccabees, 5.65 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 68 | 5.65. Then Judas and his brothers went forth and fought the sons of Esau in the land to the south. He struck Hebron and its villages and tore down its strongholds and burned its towers round about. |
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| 29. Dead Sea Scrolls, Pesher On Habakkuk, 2.1-2.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 154 |
30. Anon., Testament of Levi, 2.3, 13.3-13.8, 18.9 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •diaspora (jewish) •diaspora, jewish Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 220, 225 | 2.3. And when I was feeding the flocks in Abel-Maul, the spirit of understanding of the Lord came upon me, and I saw all men corrupting their way, and that unrighteousness had built for itself walls, and lawlessness sat upon towers. 13.3. For every one that knoweth the law of the Lord shall be honoured, And shall not be a stranger whithersoever he goeth. 13.4. Yea, many friends shall he gain more than his parents, And many men shall desire to serve him, And to hear the law from his mouth. 13.5. Work righteousness, therefore, my children, upon the earth, That ye may have (it) as a treasure in heaven. 13.6. And sow good things in your souls, That ye may find them in your life. But if ye sow evil things, Ye shall reap every trouble and affliction. 13.7. Get wisdom in the fear of God with diligence; For though there be a leading into captivity, And cities and lands be destroyed, And gold and silver and every possession perish, The wisdom of the wise nought can take away, Save the blindness of ungodliness, and the callousness (that comes) of sin. 13.8. For if one keep oneself from these evil things, Then even among his enemies shall wisdom be a glory to him, And in a strange country a fatherland, And in the midst of foes shall prove a friend. 18.9. And in his priesthood the Gentiles shall be multiplied in knowledge upon the earth, And enlightened through the grace of the Lord: In his priesthood shall sin come to an end, And the lawless shall cease to do evil. [And the just shall rest in him.] |
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| 31. Dead Sea Scrolls, Community Rule, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.13-4.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44 |
| 32. Livy, History, 31.29.15 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 104 |
33. Philo of Alexandria, On The Migration of Abraham, 80-82, 84-93, 83 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225 | 83. Do you not see that conjurors and enchanters, who attempting to contend against the divine word with their sophistries, and who daring to endeavor to do other things of a similar kind, labour not so much to display their own knowledge, as to tear to pieces and turn into ridicule what was Done? For they even transform their rods into the nature of serpents, and change water into the complexion of blood, and by their incantations they attract the remainder of the frogs to the land, and, like miserable men as they are, they increase everything for their own destruction, and while thinking to deceive others they are deceived themselves. |
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| 34. Philo of Alexandria, On The Creation of The World, 1.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 194, 195 |
35. Philo of Alexandria, On Curses, 29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 224 | 29. In this passage, therefore, he commands another being to stand with him: but in another place he says, "I will go down with thee to Egypt, and I will conduct thee to the End." He does not say, Thou shalt go down with me. Why not? Because calmness and stability are the especial attributes of God; but a liability to change one's place, and every kind of motion which has a tendency to change the place, is incident to a created being. When, therefore, he invites the man to his own peculiar good, he says, "Stand thou with me:" not "I will stand with thee." For "will stand," cannot be said of God, who always stands still. |
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36. Philo of Alexandria, On Dreams, 1.10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225 | 1.10. for life is short, as some one has said, but art is long; of which that man most thoroughly comprehends the magnitude, who sincerely and honestly plunges deeply into it, and who digs it out like a well. And such a man, when he is at the point of death, being now grey-headed and exceedingly old, it is said, wept, not that he feared death as being a coward, but out of a desire for instruction, as feeling that he was now, for the first time, entering upon it when he was finally departing from life. |
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37. Philo of Alexandria, On The Special Laws, 1.12-1.14, 1.277 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 228; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 224 | 1.12. But we must now turn to the special and particular laws; and first of all to those which relate to those people by whom it is well to be governed, those which have been enacted concerning Monarchy.{2}{yonge's translation includes a separate treatise title at this point: On Monarchy, Book I. Accordingly, his next paragraph begins with roman numeral I (= III in Loeb 1.13. Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; 1.14. and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act. 1.277. And this command is a symbol of nothing else but of the fact that in the eyes of God it is not the number of things sacrificed that is accounted valuable, but the purity of the rational spirit of the sacrificer. Unless, indeed, one can suppose that a judge who is anxious to pronounce a holy judgment will never receive gifts from any of those whose conduct comes before his tribunal, or that, if he does receive such presents, he will be liable to an accusation of corruption; and that a good man will not receive gifts from a wicked person, not even though he may be poor and the other rich, and he himself perhaps in actual want of what he would so receive; and yet that God can be corrupted by bribes, who is most all-sufficient for himself and who has no need of any thing created; who, being himself the first and most perfect good thing, the everlasting fountain of wisdom, and justice, and of every virtue, rejects the gifts of the wicked. |
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38. Philo of Alexandria, On Drunkenness, 177 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 300 | 177. At all events I have before now often seen in the theatre, when I have been there, some persons influenced by a melody of those who were exhibiting on the stage, whether dramatists or musicians, as to be excited and to join in the music, uttering encomiums without intending it; and I have seen others at the same time so unmoved that you would think there was not the least difference between them and the iimate seats on which they were sitting; and others again so disgusted that they have even gone away and quitted the spectacle, stopping their ears with their hands, lest some atom of a sound being left behind and still sounding in them should inflict annoyance on their morose and unpleasable souls. |
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39. Philo of Alexandria, On The Contemplative Life, 26-28, 25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44 | 25. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection. |
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40. Philo of Alexandria, On The Life of Moses, 1.59, 2.41-2.42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 300; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 222 | 1.59. So they made haste, and went after him, and overtook him at no great distance from the fountain; and when they had delivered their father's message to him, they persuaded him to return home with them. And their father was at once greatly struck by his appearance, and soon afterwards he learnt to admire his wisdom, for great natures are very easily discovered, and do not require a length of time to be appreciated, and so he gave him the most beautiful of his daughters to be his wife, conjecturing by that one action of his how completely good and excellent he was, and testifying that what is good is the only thing which deserves to be loved, and that it does not require any external recommendation, but bears in itself proofs by which it may be known and understood. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. |
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41. Philo of Alexandria, Against Flaccus, 45-46, 53-54 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 222 | 54. for a few days afterwards he issued a notice in which he called us all foreigners and aliens, without giving us an opportunity of being heard in our own defence, but condemning us without a trial; and what command can be more full of tyranny than this? He himself being everything--accuser, enemy, witness, judge, and executioner, added then to the two former appellations a third also, allowing any one who was inclined to proceed to exterminate the Jews as prisoners of war. |
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42. Philo of Alexandria, On The Embassy To Gaius, 245 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 398 | 245. he still had himself some sparks of the Jewish philosophy and piety, since he had long ago learnt something of it by reason of his eagerness for learning, and had studied it still more ever since he had come as governor of the countries in which there are vast numbers of Jews scattered over every city of Asia and Syria; or partly because he was so disposed in his mind from his spontaneous, and natural, and innate inclination for all things which are worthy of care and study. Moreover, God himself appears often to suggest virtuous ideas to virtuous men, by which, while benefiting others, they will likewise be benefited themselves, which now was the case with Petronius. What then was his resolution? |
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43. Philo of Alexandria, That God Is Unchangeable, 36 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225 | 36. This is the continued unalterable course, up and down, of habit, which runners, imitating in their triennial festivals, in those great common spectacles of all men, display as a brilliant achievement, and a worthy subject of rivalry and contention. VIII. |
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| 44. Horace, Sermones, 1.9.69 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •diaspora, jewish / diaspora judaism Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 235 |
| 45. Anon., Sibylline Oracles, 3.591-3.593, 5.256 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •diaspora (jewish) •diaspora, jewish Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 300 |
46. Philo of Alexandria, On The Confusion of Tongues, 79-82, 78 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225 | 78. Since therefore having taken up their abode among bodies, they behold all the mortal objects of the outward senses by their means, they then subsequently return back from thence to the place from which they set out at first, looking upon the heavenly country in which they have the rights of citizens as their native land, and as the earthly abode in which they dwell for a while as in a foreign land. For to those who are sent to be the inhabitants of a colony, the country which has received them is in place of their original mother country; but still the land which has sent them forth remains to them as the house to which they desire to return. |
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| 47. Juvenal, Satires, 14.96-14.106 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 124 |
48. New Testament, Romans, 3.17, 6.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •community/communities (jewish), diaspora Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 395| 3.17. 6.19. ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ [εἰς τὴν ἀνομίαν], οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν· | 3.17. The way of peace, they haven't known." 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. |
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49. New Testament, Galatians, 1.11-1.13, 1.21-1.23, 3.2, 6.12-6.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diaspora, jewish / diaspora judaism •jew/jewish, diaspora Found in books: Levison (2009), Filled with the Spirit, 268; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 192, 193, 194| 1.11. γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον· 1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.21. ἔπειτα ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ [τῆς] Κιλικίας. 1.22. ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς Ἰουδαίας ταῖς ἐν Χριστῷ, 1.23. μόνον δὲ ἀκούοντες ἦσαν ὅτι Ὁ διώκων ἡμᾶς ποτὲ νῦν εὐαγγελίζεται τὴν πίστιν ἥν ποτε ἐπόρθει, 3.2. τοῦτο μόνον θέλω μαθεῖν ἀφʼ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως; 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. | 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist, 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy." 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 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. |
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50. New Testament, Acts, 1.8, 2.19, 5.15, 8.9-8.24, 10.9-10.23, 12.6-12.17, 27.21-27.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jew/jewish, diaspora Found in books: Levison (2009), Filled with the Spirit, 268, 347, 364| 1.8. ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ [ἐν] πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς. 2.19. 5.15. ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσει τινὶ αὐτῶν. 8.9. Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.10. ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. 8.11. προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 8.12. ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες. 8.13. ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. 8.14. Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15. οἵτινες καταβάντες pb n="264"/ προσηύξμιλεστονε ν͂quot16quot υνιτ͂quotϝερσεquot́gtαντο περὶ αὐτῶν ὅπως λάβωσιν πνεῦμα ἅγιον· οὐδέπω 8.16. γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 8.17. τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 8.18. Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ 8.19. ρας λαμβάνῃ πνεῦμα ἅγιον. 8.20. Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 8.21. οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. 8.22. μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· 8.23. εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 8.24. ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε. 10.9. Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην. 10.10. ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις, 10.11. καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, 10.12. ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ. 10.13. καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. 10.14. ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον. 10.15. καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου. 10.16. τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν. 10.17. Ὡς δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος τί ἂν εἴη τὸ ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ὑπὸ τοῦ Κορνηλίου διερωτήσαντες τὴν οἰκίαν τοῦ Σίμωνος ἐπέστησαν ἐπὶ τὸν πυλῶνα, 10.18. καὶ φωνήσαντες ἐπύθοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται. 10.19. Τοῦ δὲ Πέτρου διενθυμουμένου περὶ τοῦ ὁράματος εἴπεν τὸ πνεῦμα Ἰδοὺ ἄνδρες δύο ζητοῦντές σε· 10.20. ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέσταλκα αὐτούς. 10.21. καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν Ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία διʼ ἣν πάρεστε; 10.22. οἱ δὲ εἶπαν Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ. 10.23. εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισεν. Τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν ἀπὸ Ἰόππης συνῆλθαν αὐτῷ. 12.6. Ὅτε δὲ ἤμελλεν προσαγαγεῖν αὐτὸν ὁ Ἡρῴδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσιν δυσίν, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν. 12.7. καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν λέγων Ἀνάστα ἐν τάχει· καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν. 12.8. εἶπεν δὲ ὁ ἄγγελος πρὸς αὐτόν Ζῶσαι καὶ ὑπόδησαι τὰ σανδάλιά σου· ἐποίησεν δὲ οὕτως. καὶ λέγει αὐτῷ Περιβαλοῦ τὸ ἱμάτιόν σου καὶ ἀκολούθει μοι· 12.9. καὶ ἐξελθὼν ἠκολούθει, καὶ οὐκ ᾔδει ὅτι ἀληθές ἐστιν τὸ γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν. 12.10. διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν ἦλθαν ἐπὶ τὴν πύλην τὴν σιδηρᾶν τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίγη αὐτοῖς, καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπʼ αὐτοῦ. 12.11. καὶ ὁ Πέτρος ἐν ἑαυτῷ γενόμενος εἶπεν Νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν ὁ κύριος τὸν ἄγγελον αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς Ἡρῴδου καὶ πάσης τῆς προσδοκίας τοῦ λαοῦ τῶν Ἰουδαίων. 12.12. συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς Μαρίας τῆς μητρὸς Ἰωάνου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι. 12.13. κρούσαντος δὲ αὐτοῦ τὴν θύραν τοῦ πυλῶνος προσῆλθε παιδίσκη ὑπακοῦσαι ὀνόματι Ῥόδη, 12.14. καὶ ἐπιγνοῦσα τὴν φωνὴν τοῦ Πέτρου ἀπὸ τῆς χαρᾶς οὐκ ἤνοιξεν τὸν πυλῶνα, εἰσδραμοῦσα δὲ ἀπήγγειλεν ἑστάναι τὸν Πέτρον πρὸ τοῦ πυλῶνος. 12.15. οἱ δὲ πρὸς αὐτὴν εἶπαν Μαίνῃ. ἡ δὲ διισχυρί ζετο οὕτως ἔχειν. οἱ δὲ ἔλεγον Ὁ ἄγγελός ἐστιν αὐτοῦ. 12.16. ὁ δὲ Πέτρος ἐπέμενεν κρούων· ἀνοίξαντες δὲ εἶδαν αὐτὸν καὶ ἐξέστησαν. 12.17. κατασείσας δὲ αὐτοῖς τῇ χειρὶ σιγᾷν διηγήσατο αὐτοῖς πῶς ὁ κύριος αὐτὸν ἐξήγαγεν ἐκ τῆς φυλακῆς, εἶπέν τε Ἀπαγγείλατε Ἰακώβῳ καὶ τοῖς ἀδελφοῖς ταῦτα. καὶ ἐξελθὼν ἐπορεύθη εἰς ἕτερον τόπον. 27.21. Πολλῆς τε ἀσιτίας ὑπαρχούσης τότε σταθεὶς ὁ Παῦλος ἐν μέσῳ αὐτῶν εἶπεν Ἔδει μέν, ὦ ἄνδρες, πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης κερδῆσαί τε τὴν ὕβριν ταύτην καὶ τὴν ζημίαν. 27.22. καὶ τὰ νῦν παραινῶ ὑμᾶς εὐθυμεῖν, ἀποβολὴ γὰρ ψυχῆς οὐδεμία ἔσται ἐξ ὑμῶν πλὴν τοῦ πλοίου· 27.23. παρέστη γάρ μοι ταύτῃ τῇ νυκτὶ τοῦ θεοῦ οὗ εἰμί, ᾧ καὶ λατρεύω, ἄγγελος 27.24. λέγων Μὴ φοβοῦ, Παῦλε· Καίσαρί σε δεῖ παραστῆναι, καὶ ἰδοὺ κεχάρισταί σοι ὁ θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ. 27.25. διὸ εὐθυμεῖτε, ἄνδρες· πιστεύω γὰρ τῷ θεῷ ὅτι οὕτως ἔσται καθʼ ὃν τρόπον λελάληταί μοι. 27.26. εἰς νῆσον δέ τινα δεῖ ἡμᾶς ἐκπεσεῖν. | 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth." 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 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, 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me." 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat!" 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean." 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy." 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.17. Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate, 10.18. and called and asked whether Simon, who was surnamed Peter, was lodging there. 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them." 10.21. Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come?" 10.22. They said, "Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say. 10.23. So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him. 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.8. The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me." 12.9. He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. 12.10. When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him. 12.11. When Peter had come to himself, he said, "Now I truly know that the Lord has sent out his angel and delivered me out of the hand of Herod, and from everything the Jewish people were expecting." 12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. 12.13. When Peter knocked at the door of the gate, a maid named Rhoda came to answer. 12.14. When she recognized Peter's voice, she didn't open the gate for joy, but ran in, and reported that Peter stood before the gate. 12.15. They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel." 12.16. But Peter continued knocking. When they had opened, they saw him, and were amazed. 12.17. But he, beckoning to them with his hand to be silent, declared to them how the Lord had brought him out of the prison. He said, "Tell these things to James, and to the brothers." He departed, and went to another place. 27.21. When they had been long without food, Paul stood up in the midst of them, and said, "Sirs, you should have listened to me, and not have set sail from Crete, and have gotten this injury and loss. 27.22. Now I exhort you to cheer up, for there will be no loss of life among you, but only of the ship. 27.23. For there stood by me this night an angel, belonging to the God whose I am and whom I serve, 27.24. saying, 'Don't be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.' 27.25. Therefore, sirs, cheer up! For I believe God, that it will be just as it has been spoken to me. 27.26. But we must run aground on a certain island." |
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51. New Testament, 2 Corinthians, 11.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jew/jewish, diaspora Found in books: Levison (2009), Filled with the Spirit, 268| 11.4. εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἢ εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, καλῶς ἀνέχεσθε. | |
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52. New Testament, 1 Corinthians, 2.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jew/jewish, diaspora Found in books: Levison (2009), Filled with the Spirit, 268| 2.12. ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· | 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. |
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53. Mishnah, Hagigah, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •diaspora (jewish) Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 54| 2.7. "בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת: \n", | 2.7. "The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yoha ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.", |
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54. Mishnah, Berachot, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jewish society, diaspora Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 142| 3.5. "הָיָה עוֹמֵד בַּתְּפִלָּה, וְנִזְכַּר שֶׁהוּא בַעַל קְרִי, לֹא יַפְסִיק, אֶלָּא יְקַצֵּר. יָרַד לִטְבֹּל, אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת וְלִקְרוֹת עַד שֶׁלֹּא תָנֵץ הַחַמָּה, יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא. וְאִם לָאו, יִתְכַּסֶּה בַמַּיִם וְיִקְרָא. אֲבָל לֹא יִתְכַּסֶּה, לֹא בַמַּיִם הָרָעִים וְלֹא בְמֵי הַמִּשְׁרָה, עַד שֶׁיַּטִּיל לְתוֹכָן מָיִם. וְכַמָּה יַרְחִיק מֵהֶם וּמִן הַצּוֹאָה, אַרְבַּע אַמּוֹת: \n", | 3.5. "If a man was standing saying the tefillah and he remembers that he is one who has had a seminal emission, he should not stop but he should abbreviate [the blessings]. If he went down to immerse, if he is able to come up and cover himself and recite the Shema before the rising of the sun, he should go up and cover himself and recite, but if not he should cover himself with the water and recite. He should not cover himself either with foul water or with steeping water until he pours fresh water into it. How far should he remove himself from it and from excrement? Four cubits.", |
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55. Mishnah, Avodah Zarah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jewish society, diaspora Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75| 2.6. "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה: \n", | 2.6. "The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them.", |
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56. Josephus Flavius, Jewish Antiquities, 2.159, 4.6.137-4.6.138, 12.106, 12.119-12.120, 13.72, 13.285, 14.185-14.267, 15.1.97, 16.160-16.173, 20.118, 20.236 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diaspora (jewish) •diaspora, jewish •jewish society, diaspora •community/communities (jewish), diaspora •delos, jewish diaspora Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75, 182; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 206; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 124, 222, 224; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 415 | 2.159. So Judas, being very willing to undergo any thing whatever for the deliverance of his brother, cast himself down at Joseph’s feet, and earnestly labored to assuage and pacify his anger. All his brethren also fell down before him, weeping and delivering themselves up to destruction for the preservation of the life of Benjamin. 12.106. But in the morning they came to the court and saluted Ptolemy, and then went away to their former place, where, when they had washed their hands, and purified themselves, they betook themselves to the interpretation of the laws. 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 12.120. an argument for which you have in this, that whereas the Jews do not make use of oil prepared by foreigners, they receive a certain sum of money from the proper officers belonging to their exercises as the value of that oil; which money, when the people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria, preserved it to them. 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.285. for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 14.185. 1. Now when Caesar was come to Rome, he was ready to sail into Africa to fight against Scipio and Cato, when Hyrcanus sent ambassadors to him, and by them desired that he would ratify that league of friendship and mutual alliance which was between them, 14.186. And it seems to me to be necessary here to give an account of all the honors that the Romans and their emperor paid to our nation, and of the leagues of mutual assistance they have made with it, that all the rest of mankind may know what regard the kings of Asia and Europe have had to us, and that they have been abundantly satisfied of our courage and fidelity; 14.187. for whereas many will not believe what hath been written about us by the Persians and Macedonians, because those writings are not every where to be met with, nor do lie in public places, but among us ourselves, and certain other barbarous nations, 14.188. while there is no contradiction to be made against the decrees of the Romans, for they are laid up in the public places of the cities, and are extant still in the capitol, and engraven upon pillars of brass; nay, besides this, Julius Caesar made a pillar of brass for the Jews at Alexandria, and declared publicly that they were citizens of Alexandria. 14.189. Out of these evidences will I demonstrate what I say; and will now set down the decrees made both by the senate and by Julius Caesar, which relate to Hyrcanus and to our nation. 14.190. 2. “Caius Julius Caesar, imperator and high priest, and dictator the second time, to the magistrates, senate, and people of Sidon, sendeth greeting. If you be in health, it is well. I also and the army are well. 14.191. I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin. 14.192. It is as follows: I Julius Caesar, imperator the second time, and high priest, have made this decree, with the approbation of the senate. Whereas Hyrcanus, the son of Alexander the Jew, hath demonstrated his fidelity and diligence about our affairs, and this both now and in former times, both in peace and in war, as many of our generals have borne witness, 14.193. and came to our assistance in the last Alexandrian war, with fifteen hundred soldiers; and when he was sent by me to Mithridates, showed himself superior in valor to all the rest of that army;— 14.194. for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends. 14.195. I also ordain that he and his children retain whatsoever privileges belong to the office of high priest, or whatsoever favors have been hitherto granted them; and if at any time hereafter there arise any questions about the Jewish customs, I will that he determine the same. And I think it not proper that they should be obliged to find us winter quarters, or that any money should be required of them.” 14.196. 3. “The decrees of Caius Caesar, consul, containing what hath been granted and determined, are as follows: That Hyrcanus and his children bear rule over the nation of the Jews, and have the profits of the places to them bequeathed; and that he, as himself the high priest and ethnarch of the Jews, defend those that are injured; 14.197. and that ambassadors be sent to Hyrcanus, the son of Alexander, the high priest of the Jews, that may discourse with him about a league of friendship and mutual assistance; and that a table of brass, containing the premises, be openly proposed in the capitol, and at Sidon, and Tyre, and Askelon, and in the temple, engraven in Roman and Greek letters: 14.198. that this decree may also be communicated to the quaestors and praetors of the several cities, and to the friends of the Jews; and that the ambassadors may have presents made them; and that these decrees be sent every where.” 14.199. 4. “Caius Caesar, imperator, dictator, consul, hath granted, That out of regard to the honor, and virtue, and kindness of the man, and for the advantage of the senate, and of the people of Rome, Hyrcanus, the son of Alexander, both he and his children, be high priests and priests of Jerusalem, and of the Jewish nation, by the same right, and according to the same laws, by which their progenitors have held the priesthood.” 14.200. 5. “Caius Caesar, consul the fifth time, hath decreed, That the Jews shall possess Jerusalem, and may encompass that city with walls; and that Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, retain it in the manner he himself pleases; 14.201. and that the Jews be allowed to deduct out of their tribute, every second year the land is let [in the Sabbatic period], a corus of that tribute; and that the tribute they pay be not let to farm, nor that they pay always the same tribute.” 14.202. 6. “Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa, do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land; 14.203. and that they pay their tribute in Sidon on the second year [of that sabbatical period], the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers. 14.204. And that no one, neither president, nor lieutet, nor ambassador, raise auxiliaries within the bounds of Judea; nor may soldiers exact money of them for winter quarters, or under any other pretense; but that they be free from all sorts of injuries; 14.205. and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; 14.206. and that Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for the country, and for what they export every year to Sidon, twenty thousand six hundred and seventy-five modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees. 14.207. It is also the pleasure of the senate, that as to the villages which are in the great plain, which Hyrcanus and his forefathers formerly possessed, Hyrcanus and the Jews have them with the same privileges with which they formerly had them also; 14.208. and that the same original ordices remain still in force which concern the Jews with regard to their high priests; and that they enjoy the same benefits which they have had formerly by the concession of the people, and of the senate; and let them enjoy the like privileges in Lydda. 14.209. It is the pleasure also of the senate that Hyrcanus the ethnarch, and the Jews, retain those places, countries, and villages which belonged to the kings of Syria and Phoenicia, the confederates of the Romans, and which they had bestowed on them as their free gifts. 14.210. It is also granted to Hyrcanus, and to his sons, and to the ambassadors by them sent to us, that in the fights between single gladiators, and in those with beasts, they shall sit among the senators to see those shows; and that when they desire an audience, they shall be introduced into the senate by the dictator, or by the general of the horse; and when they have introduced them, their answers shall be returned them in ten days at the furthest, after the decree of the senate is made about their affairs.” 14.211. 7. “Caius Caesar, imperator, dictator the fourth time, and consul the fifth time, declared to be perpetual dictator, made this speech concerning the rights and privileges of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews. 14.212. Since those imperators that have been in the provinces before me have borne witness to Hyrcanus, the high priest of the Jews, and to the Jews themselves, and this before the senate and people of Rome, when the people and senate returned their thanks to them, it is good that we now also remember the same, and provide that a requital be made to Hyrcanus, to the nation of the Jews, and to the sons of Hyrcanus, by the senate and people of Rome, and that suitably to what good-will they have shown us, and to the benefits they have bestowed upon us.” 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.” 14.217. 9. Now after Caius was slain, when Marcus Antonius and Publius Dolabella were consuls, they both assembled the senate, and introduced Hyrcanus’s ambassadors into it, and discoursed of what they desired, and made a league of friendship with them. The senate also decreed to grant them all they desired. 14.218. I add the decree itself, that those who read the present work may have ready by them a demonstration of the truth of what we say. The decree was this: 14.219. 10. “The decree of the senate, copied out of the treasury, from the public tables belonging to the quaestors, when Quintus Rutilius and Caius Cornelius were quaestors, and taken out of the second table of the first class, on the third day before the Ides of April, in the temple of Concord. 14.220. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.221. Publius Dolabella and Marcus Antonius, the consuls, made this reference to the senate, that as to those things which, by the decree of the senate, Caius Caesar had adjudged about the Jews, and yet had not hitherto that decree been brought into the treasury, it is our will, as it is also the desire of Publius Dolabella and Marcus Antonius, our consuls, to have these decrees put into the public tables, and brought to the city quaestors, that they may take care to have them put upon the double tables. 14.222. This was done before the fifth of the Ides of February, in the temple of Concord. Now the ambassadors from Hyrcanus the high priest were these: Lysimachus, the son of Pausanias, Alexander, the son of Theodorus, Patroclus, the son of Chereas, and Jonathan the son of Onias.” 14.223. 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. 14.224. And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: 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.” 14.228. 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, 14.229. in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe; 14.230. of Titus Atilius Bulbus, the son of Titus, lieutet and vice-praetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them any disturbance.” 14.231. 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, 14.232. that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 14.233. 15. “Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I would have you know that the ambassadors of the Jews have been with me, and desired they might have those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you have a regard to and take care of these men, according to the senate’s decree, that they may be safely conveyed home through your country.” 14.234. 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.” 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.236. 18. The declaration of Marcus Publius, the son of Spurius, and of Marcus, the son of Marcus, and of Lucius, the son of Publius: “We went to the proconsul, and informed him of what Dositheus, the son of Cleopatrida of Alexandria, desired, that, if he thought good, 14.237. he would dismiss those Jews who were Roman citizens, and were wont to observe the rites of the Jewish religion, on account of the superstition they were under. Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October.” /p 19. “In the month Quntius, when Lucius Lentulus and Caius Mercellus were consuls; 14.238. and there were present Titus Appius Balbus, the son of Titus, lieutet of the Horatian tribe, Titus Tongius of the Crustumine tribe, Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the son of Sextus, of the Esquiline tribe, 14.239. Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Meder, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus. 14.240. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.241. 20. “The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, 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. 14.243. We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us.” 14.244. 21. “Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and people of the Milesians, sendeth greeting. 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: 14.246. I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.” 14.247. 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, 14.248. and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.249. and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens; 14.250. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.251. Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252. Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, 14.253. and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254. Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, 14.255. as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have [also] found it set down in our public records.” 14.256. 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257. Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 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.” 14.259. 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate, 14.260. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.261. Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 14.262. 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. 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. 14.264. Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.” 14.265. 26. Now there are many such decrees of the senate and imperators of the Romans and those different from these before us, which have been made in favor of Hyrcanus, and of our nation; as also, there have been more decrees of the cities, and rescripts of the praetors, to such epistles as concerned our rights and privileges; and certainly such as are not ill-disposed to what we write may believe that they are all to this purpose, and that by the specimens which we have inserted; 14.266. for since we have produced evident marks that may still be seen of the friendship we have had with the Romans, and demonstrated that those marks are engraven upon columns and tables of brass in the capitol, that axe still in being, and preserved to this day, we have omitted to set them all down, as needless and disagreeable; 14.267. for I cannot suppose any one so perverse as not to believe the friendship we have had with the Romans, while they have demonstrated the same by such a great number of their decrees relating to us; nor will they doubt of our fidelity as to the rest of those decrees, since we have shown the same in those we have produced, And thus have we sufficiently explained that friendship and confederacy we at those times had with the Romans. 16.160. 1. Now the cities ill-treated the Jews in Asia, and all those also of the same nation which lived in Libya, which joins to Cyrene, while the former kings had given them equal privileges with the other citizens; but the Greeks affronted them at this time, and that so far as to take away their sacred money, and to do them mischief on other particular occasions. 16.161. When therefore they were thus afflicted, and found no end of their barbarous treatment they met with among the Greeks, they sent ambassadors to Caesar on those accounts, who gave them the same privileges as they had before, and sent letters to the same purpose to the governors of the provinces, copies of which I subjoin here, as testimonials of the ancient favorable disposition the Roman emperors had towards us. 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. 16.167. 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; 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.” 16.169. 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, 16.170. they complaining that they are abused by certain informers, and under pretense of taxes which were not due, are hindered from sending them, which I command to be restored without any diminution or disturbance given to them. And if any of that sacred money in the cities be taken from their proper receivers, I further enjoin, that the same be exactly returned to the Jews in that place.” 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. 16.173. They also petitioned me that I also would confirm what had been granted by Augustus and Agrippa by my own sanction. I would therefore have you take notice, that according to the will of Augustus and Agrippa, I permit them to use and do according to the customs of their forefathers without disturbance.” 20.118. 1. Now there arose a quarrel between the Samaritans and the Jews on the occasion following: It was the custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the country of the Samaritans; and at this time there lay, in the road they took, a village that was called Ginea, which was situated in the limits of Samaria and the great plain, where certain persons thereto belonging fought with the Galileans, and killed a great many of them. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; |
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57. Josephus Flavius, Jewish War, 1.33, 2.117, 2.234-2.236, 2.591-2.592, 7.431 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 206; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 415 | 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 2.117. 1. And now Archelaus’s part of Judea was reduced into a province, and Coponius, one of the equestrian order among the Romans, was sent as a procurator, having the power of [life and] death put into his hands by Caesar. 2.234. 4. But when the affair of this murder came to be told at Jerusalem, it put the multitude into disorder, and they left the feast; and without any generals to conduct them, they marched with great violence to Samaria; nor would they be ruled by any of the magistrates that were set over them, 2.235. but they were managed by one Eleazar, the son of Dineus, and by Alexander, in these their thievish and seditious attempts. These men fell upon those that were in the neighborhood of the Acrabatene toparchy, and slew them, without sparing any age, and set the villages on fire. 2.236. 5. But Cumanus took one troop of horsemen, called the troop of Sebaste, out of Caesarea, and came to the assistance of those that were spoiled; he also seized upon a great number of those that followed Eleazar, and slew more of them. 2.591. He after that contrived a very shrewd trick, and pretending that the Jews who dwelt in Syria were obliged to make use of oil that was made by others than those of their own nation, he desired leave of Josephus to send oil to their borders; 2.592. o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege; 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. |
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58. Josephus Flavius, Against Apion, 2.49-2.55, 2.193 (1st cent. CE - 1st cent. CE) Tagged with subjects: •community/communities (jewish), diaspora •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 224; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 405 | 2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; 2.50. for when these Alexandrians were making war with Cleopatra the queen, and were in danger of being utterly ruined, these Jews brought them to terms of agreement, and freed them from the miseries of a civil war. “But then (says Apion) Onias brought a small army afterward upon the city at the time when Thermus the Roman ambassador was there present.” 2.51. Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom, 2.52. that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. 2.53. Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city [Alexandria], with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations; 2.54. for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; 2.55. his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God. 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. |
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59. New Testament, Philippians, 3.5-3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diaspora, jewish / diaspora judaism Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 193, 194, 195| 3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, 3.6. κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. | 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. |
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| 60. Josephus Flavius, Life, 74.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish society, diaspora Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75 |
| 61. Seneca The Younger, De Constantia Sapientis, 18.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diaspora, jewish diaspora Found in books: Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 20 |
62. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jew/jewish, diaspora Found in books: Levison (2009), Filled with the Spirit, 347 | 589d. which re-echo it as it rises from the depths of the earth and strikes them, whereas through everything else it slips unnoticed; so the messages of daemons pass through all other men, but find an echo in those only whose character is untroubled and soul unruffled, the very men in fact we call holy and daemonic. In popular belief, on the other hand, it is only in sleep that men receive inspiration from on high; and the notion that they are so influenced when awake and in full possession of their faculties is accounted strange and incredible. This is like supposing that a musician uses his lyre when the strings are slack, but does not touch or play it when it has been adjusted to a scale and attuned. This belief arises from ignorance of the cause of this insensibility: |
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| 63. Suetonius, Caligula, 9, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 20 |
64. Tacitus, Annals, 1.3, 1.41.2, 1.53, 2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diaspora, jewish diaspora Found in books: Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 20| 1.3. Ceterum Augustus subsidia dominationi Claudium Marcellum sororis filium admodum adulescentem pontificatu et curuli aedilitate, M. Agrippam, ignobilem loco, bonum militia et victoriae socium, geminatis consulatibus extulit, mox defuncto Marcello generum sumpsit; Tiberium Neronem et Claudium Drusum privignos imperatoriis nominibus auxit, integra etiam tum domo sua. nam genitos Agrippa Gaium ac Lucium in familiam Caesarum induxerat, necdum posita puerili praetexta principes iuventutis appellari, destinari consules specie recusantis flagrantissime cupiverat. ut Agrippa vita concessit, Lucium Caesarem euntem ad Hispaniensis exercitus, Gaium remeantem Armenia et vulnere invalidum mors fato propera vel novercae Liviae dolus abstulit, Drusoque pridem extincto Nero solus e privignis erat, illuc cuncta vergere: filius, collega imperii, consors tribuniciae potestatis adsumitur omnisque per exercitus ostentatur, non obscuris, ut antea, matris artibus, sed palam hortatu. nam senem Augustum devinxerat adeo, uti nepotem unicum, Agrippam Postumum, in insulam Planasiam proiecerit, rudem sane bonarum artium et robore corporis stolide ferocem, nullius tamen flagitii conpertum. at hercule Germanicum Druso ortum octo apud Rhenum legionibus inposuit adscirique per adoptionem a Tiberio iussit, quamquam esset in domo Tiberii filius iuvenis, sed quo pluribus munimentis insisteret. bellum ea tempestate nullum nisi adversus Germanos supererat, abolendae magis infamiae ob amissum cum Quintilio Varo exercitum quam cupidine proferendi imperii aut dignum ob praemium. domi res tranquillae, eadem magistratuum vocabula; iuniores post Actiacam victoriam, etiam senes plerique inter bella civium nati: quotus quisque reliquus qui rem publicam vidisset? 1.3. Tum ut quisque praecipuus turbator conquisiti, et pars, extra castra palantes, a centurionibus aut praetoriarum cohortium militibus caesi: quosdam ipsi manipuli documentum fidei tradidere. auxerat militum curas praematura hiems imbribus continuis adeoque saevis, ut non egredi tentoria, congregari inter se, vix tutari signa possent, quae turbine atque unda raptabantur. durabat et formido caelestis irae, nec frustra adversus impios hebescere sidera, ruere tempestates: non aliud malorum levamentum, quam si linquerent castra infausta temerataque et soluti piaculo suis quisque hibernis redderentur. primum octava, dein quinta decuma legio rediere: nous opperiendas Tiberii epistulas clamitaverat, mox desolatus aliorum discessione imminentem necessitatem sponte praevenit. et Drusus non exspectato legatorum regressu, quia praesentia satis consederant, in urbem rediit. 1.53. Eodem anno Iulia supremum diem obiit, ob impudicitiam olim a patre Augusto Pandateria insula, mox oppido Reginorum, qui Siculum fretum accolunt, clausa. fuerat in matrimonio Tiberii florentibus Gaio et Lucio Caesaribus spreveratque ut inparem; nec alia tam intima Tiberio causa cur Rhodum abscederet. imperium adeptus extorrem, infamem et post interfectum Postumum Agrippam omnis spei egenam inopia ac tabe longa peremit, obscuram fore necem longinquitate exilii ratus. par causa saevitiae in Sempronium Gracchum, qui familia nobili, sollers ingenio et prave facundus, eandem Iuliam in matrimonio Marci Agrippae temeraverat. nec is libidini finis: traditam Tiberio pervicax adulter contumacia et odiis in maritum accendebat; litteraeque quas Iulia patri Augusto cum insectatione Tiberii scripsit a Graccho compositae credebantur. igitur amotus Cercinam, Africi maris insulam, quattuordecim annis exilium toleravit. tunc milites ad caedem missi invenere in prominenti litoris nihil laetum opperientem. quorum adventu breve tempus petivit ut suprema mandata uxori Alliariae per litteras daret, cervicemque percussoribus obtulit; constantia mortis haud indignus Sempronio nomine vita degeneraverat. quidam non Roma eos milites, sed ab L. Asprenate pro consule Africae missos tradidere auctore Tiberio, qui famam caedis posse in Asprenatem verti frustra speraverat. 2.3. Igitur Artabanus Arsacidarum e sanguine apud Dahas adultus excitur, primoque congressu fusus reparat viris regnoque potitur. victo Vononi perfugium Armenia fuit, vacua tunc interque Parthorum et Romanas opes infida ob scelus Antonii, qui Artavasden regem Armeniorum specie amicitiae inlectum, dein catenis oneratum, postremo interfecerat. eius filius Artaxias, memoria patris nobis infensus, Arsacidarum vi seque regnumque tutatus est. occiso Artaxia per dolum propinquorum datus a Caesare Armeniis Tigranes deductusque in regnum a Tiberio Nerone. nec Tigrani diuturnum imperium fuit neque liberis eius, quamquam sociatis more externo in matrimonium regnumque. 2.3. Accesserant praeter Trionem et Catum accusatores Fonteius Agrippa et C. Vibius, certabantque cui ius perorandi in reum daretur, donec Vibius, quia nec ipsi inter se concederent et Libo sine patrono introisset, singillatim se crimina obiecturum professus, protulit libellos vaecordes adeo ut consultaverit Libo an habiturus foret opes quis viam Appiam Brundisium usque pecunia operiret. inerant et alia huiusce modi stolida vana, si mollius acciperes, miseranda. uni tamen libello manu Libonis nominibus Caesarum aut senatorum additas atrocis vel occultas notas accusator arguebat. negante reo adgnoscentis servos per tormenta interrogari placuit. et quia vetere senatus consulto quaestio in caput domini prohibebatur, callidus et novi iuris repertor Tiberius mancipari singulos actori publico iubet, scilicet ut in Libonem ex servis salvo senatus consulto quaereretur. ob quae posterum diem reus petivit domumque digressus extremas preces P. Quirinio propinquo suo ad principem mandavit. | 1.3. Meanwhile, to consolidate his power, Augustus raised Claudius Marcellus, his sister's son and a mere stripling, to the pontificate and curule aedileship: Marcus Agrippa, no aristocrat, but a good soldier and his partner in victory, he honoured with two successive consulates, and a little later, on the death of Marcellus, selected him as a son-inâlaw. Each of his step-children, Tiberius Nero and Claudius Drusus, was given the title of Imperator, though his family proper was still intact: for he had admitted Agrippa's children, Gaius and Lucius, to the Caesarian hearth, and even during their minority had shown, under a veil of reluctance, a consuming desire to see them consuls designate with the title Princes of the Youth. When Agrippa gave up the ghost, untimely fate, or the treachery of their stepmother Livia, cut off both Lucius and Caius Caesar, Lucius on his road to the Spanish armies, Caius â wounded and sick â on his return from Armenia. Drusus had long been dead, and of the stepsons Nero survived alone. On him all centred. Adopted as son, as colleague in the empire, as consort of the tribunician power, he was paraded through all the armies, not as before by the secret diplomacy of his mother, but openly at her injunction. For so firmly had she riveted her chains upon the aged Augustus that he banished to the isle of Planasia his one remaining grandson, Agrippa Postumus, who though guiltless of a virtue, and confident brute-like in his physical strength, had been convicted of no open scandal. Yet, curiously enough, he placed Drusus' son Germanicus at the head of eight legions on the Rhine, and ordered Tiberius to adopt him: it was one safeguard the more, even though Tiberius had already an adult son under his roof. War at the time was none, except an outstanding campaign against the Germans, waged more to redeem the prestige lost with Quintilius Varus and his army than from any wish to extend the empire or with any prospect of an adequate recompense. At home all was calm. The officials carried the old names; the younger men had been born after the victory of Actium; most even of the elder generation, during the civil wars; few indeed were left who had seen the Republic. 1.53. This year saw the decease of Julia; whose licentiousness had long ago driven her father, Augustus, to confine her, first in the islet of Pandateria, and latterly in the town of Rhegium on the Sicilian Strait. Wedded to Tiberius while Gaius and Lucius Caesar were still in their heyday, she had despised him as her inferior; and this, in reality, was the inner reason for his retirement to Rhodes. Once upon the throne, he left her, exiled, disgraced, and (since the killing of Agrippa Postumus) utterly hopeless, to perish of destitution and slow decline: the length of her banishment, he calculated, would obscure the mode of her removal. A similar motive dictated his barbarous treatment of Sempronius Gracchus, a man of high birth, shrewd wit and perverted eloquence; who had seduced the same Julia while she was still the wife of Marcus Agrippa. Nor was this the close of the intrigue: for when she was made over to Tiberius, her persevering adulterer worked her into a fever of defiance and hatred towards her husband; and her letter to her father Augustus, with its tirade against Tiberius, was believed to have been drafted by Gracchus. He was removed, in consequence, to Cercina, an island in African waters; where he endured his banishment for fourteen years. Now the soldiers sent to despatch him found him on a projecting strip of shore, awaiting the worst. As they landed, he asked for a few minutes' grace, so that he could write his final instructions to his wife Alliaria. This done, he offered his neck to the assassins, and met death with a firmness not unworthy of the Sempronian name from which his life had been a degeneration. Some state that the soldiers were not sent from Rome, but from Lucius Asprenas, proconsul of Africa: a version due to Tiberius, who had hoped, though vainly, to lay the scandal of the assassination at Asprenas' door. 2.3. Consequently Artabanus, an Arsacian of the blood, who had grown to manhood among the Dahae, was brought into the lists, and, though routed in the first engagement, rallied his forces and seized the kingdom. The defeated Vonones found shelter in Armenia, then a masterless land between the Parthian and Roman empires â a dubious neighbour to the latter owing to the criminal action of Antony, who, after entrapping the late king, Artavasdes, by a parade of friendship, had then thrown him into irons and finally executed him. His son Artaxias, hostile to ourselves on account of his father's memory, was able to protect himself and his crown by the arms of the Arsacidae. After his assassination by the treachery of his own relatives, the Caesar assigned Tigranes to Armenia, and he was settled in his dominions by Tiberius Nero. Tigranes' term of royalty was brief; and so was that of his children, though associated by the regular oriental ties of marriage and joint government. |
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65. Tacitus, Histories, 5.4-5.5, 5.10, 15.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diaspora, jewish / diaspora judaism •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 124, 225; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 235 | 5.4. To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. They dedicated, in a shrine, a statue of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. They likewise offer the ox, because the Egyptians worship Apis. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn, whether it be that the primitive elements of their religion were given by the Idaeans, who, according to tradition, were expelled with Saturn and became the founders of the Jewish race, or is due to the fact that, of the seven planets that rule the fortunes of mankind, Saturn moves in the highest orbit and has the greatest potency; and that many of the heavenly bodies traverse their paths and courses in multiples of seven. 5.5. Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean. 5.10. Still the Jews' patience lasted until Gessius Florus became procurator: in his time war began. When Cestius Gallus, governor of Syria, tried to stop it, he suffered varied fortunes and met defeat more often than he gained victory. On his death, whether in the course of nature or from vexation, Nero sent out Vespasian, who, aided by his good fortune and reputation as well as by his excellent subordinates, within two summers occupied with his victorious army the whole of the level country and all the cities except Jerusalem. The next year was taken up with civil war, and thus was passed in inactivity so far as the Jews were concerned. When peace had been secured throughout Italy, foreign troubles began again; and the fact that the Jews alone had failed to surrender increased our resentment; at the same time, having regard to all the possibilities and hazards of a new reign, it seemed expedient for Titus to remain with the army. |
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| 66. Tosefta, Berachot, 2.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish society, diaspora Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 142 |
67. Tosefta, Megillah, 2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •presbyters, jewish, diaspora equivalent of rabbis as Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 390| 2.5. "מצות מגילה מתחלתה ועד סופה דברי רבי מאיר ר' יהודה אומר מאיש יהודי ר' יוסי אומר (אסתר ג) מאחר הדברים האלה ר\"ש בן [אלעזר] אומר (אסתר ו) מבלילה ההוא אבל הכל מודים [שמצותה לגמור עד סוף].", | |
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| 68. Pliny The Elder, Natural History, 5.70 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diaspora, jewish / diaspora judaism Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 234, 235 |
| 69. Anon., 2 Baruch, 78.4, 84.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 222 |
| 70. Apuleius, Florida, 6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •diaspora, jewish / diaspora judaism Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 234 |
| 71. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 296 |
| 72. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jewish society, diaspora Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75 |
| 73. Cassius Dio, Roman History, 37.17.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 216 |
74. Anon., Genesis Rabba, 98.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 296| 98.8. לֹא יָסוּר שֵׁבֶט מִיהוּדָה, זֶה מָכִיר וגו' וּמְחֹקֵק מִבֵּין רַגְלָיו (בראשית מט, י), שֶׁבָּא וְנִתְחַבֵּט לִפְנֵי רַגְלָיו. עַד כִּי יָבֹא שִׁילֹה, זֶה מֶלֶךְ הַמָּשִׁיחַ. וְלוֹ יִקְהַת עַמִּים, שֶׁהוּא בָּא וּמַקְהֶה שִׁנֵּיהֶם שֶׁל עוֹבְדֵי כּוֹכָבִים. דָּבָר אַחֵר, לֹא יָסוּר שֵׁבֶט מִיהוּדָה, זוֹ סַנְהֶדְּרִין שֶׁהִיא מַכָּה וְרוֹדָה. וּמְחֹקֵק מִבֵּין רַגְלָיו, אֵלּוּ שְׁנֵי סוֹפְרֵי הַדַּיָּנִים שֶׁהָיוּ עוֹמְדִים לִפְנֵיהֶם אֶחָד מִימִין וְאֶחָד מִשְׂמֹאל. עַד כִּי יָבֹא שִׁילֹה, נִמְנוּ וְאָמְרוּ הִלֵּל מִשֶּׁל מִי, אָמַר רַבִּי לֵוִי מְגִלַּת יֻחָסִים מָצְאוּ בִּירוּשָׁלַיִם וּכְתִיב בָּהּ הִלֵּל מִדָּוִד. רַבִּי חִיָּא רַבָּה מִן דִּשְׁפַטְיָה בֶּן אֲבִיטָל. דְּבֵית כַּלְבָּא שָׂבוֹעַ מִדְּכָלֵב. דְּבֵית צִיצִית הַכַּסָּת, מִן דְּאַבְנֵר. דְּבֵית כּוֹבְשִׁין, מִן דְּאַחְאָב. דְּבֵית יָצְאָה, מִן דְּאָסָף. דְּבֵית יֵהוּא, מִן צִפּוֹרִין. דְּבֵית יַנַּאי, מִן דְּעֵלִי. רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, מִן דְּיוֹנָדָב בֶּן רֵכָב. רַבִּי נְחֶמְיָה, מִדִּנְחֶמְיָה הַתִּרְשָׁתָא. | 98.8. "... “…and to him will be a gathering of peoples.” (Genesis 49:10) This refers to Jerusalem, which in the future will blunt the teeth of the nations of the world, as it says “And it shall come to pass on that day that I will make Jerusalem a stone of burden for all peoples…” (Zechariah 12:3)", |
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| 75. Anon., Sifre Deuteronomy, 258 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •jewish society, diaspora Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 142 |
76. Eusebius of Caesarea, Life of Constantine, 3.63-3.66 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •diaspora, mediterranean jewish, lack of known writings from Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 23 | 3.63. Such were the exhortations to do all things to the honor of the divine religion which the emperor addressed to the rulers of the churches. Having by these means banished dissension, and reduced the Church of God to a state of uniform harmony, he next proceeded to a different duty, feeling it incumbent on him to extirpate another sort of impious persons, as pernicious enemies of the human race. These were pests of society, who ruined whole cities under the specious garb of religious decorum; men whom our Saviour's warning voice somewhere terms false prophets and ravenous wolves: Beware of false prophets, which will come to you in sheep's clothing, but inwardly are ravening wolves. By their fruits you shall know them. Accordingly, by an order transmitted to the governors of the several provinces, he effectually banished all such offenders. In addition to this ordice he addressed to them personally a severely awakening admonition, exhorting them to an earnest repentance, that they might still find a haven of safety in the true Church of God. Hear, then, in what manner he addressed them in this letter. 3.64. Victor Constantinus, Maximus Augustus, to the heretics. Understand now, by this present statute, you Novatians, Valentinians, Marcionites, Paulians, you who are called Cataphrygians, and all you who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. You haters and enemies of truth and life, in league with destruction! All your counsels are opposed to the truth, but familiar with deeds of baseness; full of absurdities and fictions: and by these ye frame falsehoods, oppress the innocent, and withhold the light from them that believe. Ever trespassing under the mask of godliness, you fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while you withdraw, one may almost say, the very light of day from the eyes of men. But why should I particularize, when to speak of your criminality as it deserves demands more time and leisure than I can give? For so long and unmeasured is the catalogue of your offenses, so hateful and altogether atrocious are they, that a single day would not suffice to recount them all. And, indeed, it is well to turn one's ears and eyes from such a subject, lest by a description of each particular evil, the pure sincerity and freshness of one's own faith be impaired. Why then do I still bear with such abounding evil; especially since this protracted clemency is the cause that some who were sound have become tainted with this pestilent disease? Why not at once strike, as it were, at the root of so great a mischief by a public manifestation of displeasure? 3.65. Forasmuch, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. In any case, the delusions of your perverted understandings must entirely cease to mingle with and mar the felicity of our present times: I mean the impious and wretched double-mindedness of heretics and schismatics. For it is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error to the right path, from darkness to light, from vanity to truth, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded, as before said, that you be positively deprived of every gathering point for your superstitious meetings, I mean all the houses of prayer, if such be worthy of the name, which belong to heretics, and that these be made over without delay to the catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public. 3.66. Thus were the lurking-places of the heretics broken up by the emperor's command, and the savage beasts they harbored (I mean the chief authors of their impious doctrines) driven to flight. of those whom they had deceived, some, intimidated by the emperor's threats, disguising their real sentiments, crept secretly into the Church. For since the law directed that search should be made for their books, those of them who practiced evil and forbidden arts were detected, and these were ready to secure their own safety by dissimulation of every kind. Others, however, there were, who voluntarily and with real sincerity embraced a better hope. Meantime the prelates of the several churches continued to make strict inquiry, utterly rejecting those who attempted an entrance under the specious disguise of false pretenses, while those who came with sincerity of purpose were proved for a time, and after sufficient trial numbered with the congregation. Such was the treatment of those who stood charged with rank heresy: those, however, who maintained no impious doctrine, but had been separated from the one body through the influence of schismatic advisers, were received without difficulty or delay. Accordingly, numbers thus revisited, as it were, their own country after an absence in a foreign land, and acknowledged the Church as a mother from whom they had wandered long, and to whom they now returned with joy and gladness. Thus the members of the entire body became united, and compacted in one harmonious whole; and the one catholic Church, at unity with itself, shone with full luster, while no heretical or schismatic body anywhere continued to exist. And the credit of having achieved this mighty work our Heaven-protected emperor alone, of all who had gone before him, was able to attribute to himself. |
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| 77. Eusebius of Caesarea, Ecclesiastical History, 3.7.7-9, 9.1-5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 75 |
78. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •presbyters, jewish, diaspora equivalent of rabbis as Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 390| 32b. טעו לא ישלמו כל שכן שתנעול דלת בפני לווין,רבא אמר מתניתין דהכא בדיני קנסות ואידך בהודאות והלואות,רב פפא אמר אידי ואידי בהודאה והלואה כאן בדין מרומה כאן בדין שאינו מרומה,כדריש לקיש דריש לקיש רמי כתיב (ויקרא יט, טו) בצדק תשפוט עמיתך וכתיב (דברים טז, כ) צדק צדק תרדף הא כיצד כאן בדין מרומה כאן בדין שאין מרומה,רב אשי אמר מתני׳ כדשנין קראי אחד לדין וא' לפשרה,כדתניא צדק צדק תרדף אחד לדין ואחד לפשרה כיצד שתי ספינות עוברות בנהר ופגעו זה בזה אם עוברות שתיהן שתיהן טובעות בזה אחר זה שתיהן עוברות וכן שני גמלים שהיו עולים במעלות בית חורון ופגעו זה בזה אם עלו שניהן שניהן נופלין בזה אחר זה שניהן עולין,הא כיצד טעונה ושאינה טעונה תידחה שאינה טעונה מפני טעונה קרובה ושאינה קרובה תידחה קרובה מפני שאינה קרובה היו שתיהן קרובות שתיהן רחוקות הטל פשרה ביניהן ומעלות שכר זו לזו,ת"ר צדק צדק תרדף הלך אחר ב"ד יפה אחר רבי אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל,תנא קול ריחים בבורני שבוע הבן שבוע הבן אור הנר בברור חיל משתה שם משתה שם,ת"ר צדק צדק תרדף הלך אחר חכמים לישיבה אחר ר' אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל אחר רבי יהושע לפקיעין אחר רבן גמליאל ליבנא אחר רבי עקיבא לבני ברק אחר רבי מתיא לרומי אחר רבי חנניא בן תרדיון לסיכני אחר ר' יוסי לציפורי אחר רבי יהודה בן בתירה לנציבין אחר רבי יהושע לגולה אחר רבי לבית שערים אחר חכמים ללשכת הגזית:,דיני ממונות פותחין כו': היכי אמרינן אמר רב יהודה הכי אמרינן להו מי יימר כדקאמריתו,א"ל עולא והא חסמינן להו וליחסמו מי לא תניא רבי שמעון בן אליעזר אומר מסיעין את העדים ממקום למקום כדי שתיטרף דעתן ויחזרו בהן,מי דמי התם ממילא קא מידחו הכא קא דחינן להו בידים,אלא אמר עולא הכי אמרינן יש לך עדים להזימם א"ל רבה וכי פותחין בזכותו של זה שהיא חובתו של זה,ומי הויא חובתו והתנן אין עדים זוממין נהרגין עד שיגמר הדין,הכי אמינא אילו שתיק האי עד דמיגמר דיניה ומייתי עדים ומזים להו הויא ליה חובתו של זה אלא אמר רבה אמרינן ליה יש לך עדים להכחישן,רב כהנא אמר מדבריכם נזדכה פלוני אביי ורבא דאמרי תרוייהו אמרי' ליה אי לא קטלת לא תדחל רב אשי אמר כל מי שיודע לו זכות יבא וילמד עליו,תניא כוותיה דאביי ורבא רבי אומר (במדבר ה, יט) אם לא שכב איש אותך ואם לא שטית וגו' | 32b. then if the judges b erred they should not /b need to b pay /b the party they wronged, as they can claim that they were prevented from examining the witnesses effectively. The Gemara answers: If that were to be the i halakha /i , b all the more so that /b this b would lock the door in the face of /b potential b borrowers. /b If people know that the courts are not responsible for an error in judgment, they will not be willing to lend money., b Rava says: /b The ruling of b the mishna here, /b that cases of monetary law require inquiry and interrogation, is stated b with regard to laws of fines, /b not standard cases of monetary law. b And the other /b sources, i.e., the mishna in tractate i Shevi’it /i and the i baraita /i , which do not require inquiry and interrogation, are stated b with regard to /b cases of b admissions and loans, /b in which there is cause to relax the procedures of deliberation, as explained., b Rav Pappa says: This and that, /b i.e., both the mishna here and the other sources, are stated b with regard to /b cases of b an admission and a loan. /b The distinction between them is that the mishna b here, /b which rules that cases of monetary law require inquiry and interrogation, is stated b with regard to /b a possibly b fraudulent trial, /b where the court suspects that one party is attempting to defraud the other party and have witnesses offer false testimony on his own behalf. b There, /b in the i baraita /i and in the mishna in tractate i Shevi’it /i , which do not require inquiry and interrogation, the ruling is stated b with regard to a trial that /b does b not /b appear b fraudulent. /b ,This distinction is b in accordance with /b the statement b of Reish Lakish, as Reish Lakish raises a contradiction /b between two verses: It b is written /b in one verse: b “In justice shall you judge your neighbor” /b (Leviticus 19:15), b and /b it b is written /b in another verse: b “Justice, justice, shall you follow” /b (Deuteronomy 16:21), with the repetition indicating that it is not enough to merely judge with justice. He continues: b How /b can b these /b texts be reconciled? b Here, /b this latter verse is stated b with regard to /b a possibly b fraudulent trial, /b where the court must take extra care to judge with justice; and b there, /b that former verse is stated b with regard to a trial that /b does b not /b appear b fraudulent. /b , b Rav Ashi says: /b The ruling of b the mishna here, /b that cases of monetary law require inquiry and interrogation, is b as we answered, /b i.e., in accordance with any one of the answers offered by the other i amora’im /i . And those b verses /b were not stated with regard to fraudulent trials; rather, b one /b is stated b with regard to judgment, /b in which the court must pursue justice extensively, b and one /b is stated b with regard to compromise. /b , b As it is taught /b in a i baraita /i : When the verse states: b “Justice, justice, shall you follow,” one /b mention of “justice” is stated b with regard to judgment and one /b is stated b with regard to compromise. How so? /b Where there are b two boats traveling on the river and they encounter each other, if both of them /b attempt to b pass, both of them sink, /b as the river is not wide enough for both to pass. If they pass b one after the other, both of them pass. And similarly, /b where there are b two camels who were ascending the ascent of Beit Ḥoron, /b where there is a narrow steep path, b and they encounter each other, if both of them /b attempt to b ascend, both of them fall. /b If they ascend b one after the other, both of them ascend. /b , b How /b does one decide which of them should go first? If there is one boat that is b laden and /b one boat b that is not laden, /b the needs of the one b that is not laden should be overridden due to /b the needs of the one b that is laden. /b If there is one boat that is b close /b to its destination b and /b one boat b that is not close /b to its destination, the needs of the one that is b close should be overridden due to /b the needs of the one b that is not close. /b If b both of them were close /b to their destinations, or b both of them were far /b from their destinations, b impose a compromise between them /b to decide which goes first, b and /b the owners of the boats b pay a fee to one other, /b i.e., the owners of the first boat compensate the owner of the boat that waits, for any loss incurred.,§ b The Sages taught: /b The verse states: b “Justice, justice, shall you follow.” /b This teaches that one should b follow the best, /b most prestigious, b court /b of the generation. For example, follow b after Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil. /b ,The Sages b taught: /b When the gentile authorities issued decrees outlawing observance of the mitzvot, members of Jewish communities devised clandestine ways of indicating observance of mitzvot to each other. For example: If one produces b the sound of a millstone in /b the city called b Burni, /b this is tantamount to announcing: b Week of the son, week of the son, /b i.e., there will be a circumcision. If one displays the b light of a lamp in /b the city called b Beror Ḥayil, /b this is tantamount to announcing: There is a wedding b feast there, /b there is a wedding b feast there. /b , b The Sages taught: /b The verse states: b “Justice, justice, shall you follow.” /b This teaches that one should b follow the Sages to the academy /b where they are found. For example, follow b after Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil, after Rabbi Yehoshua to Peki’in, after Rabban Gamliel to Yavne, after Rabbi Akiva to Bnei Brak, after Rabbi Matya to Rome [ i Romi /i ], after Rabbi Ḥaya ben Teradyon to Sikhnei, after Rabbi Yosei to Tzippori, after Rabbi Yehuda ben Beteira to Netzivin, after Rabbi Yehoshua to the exile [ i gola /i ], /b i.e., Babylonia, b after Rabbi /b Yehuda HaNasi b to Beit She’arim, /b and b after the Sages /b in the time of the Temple b to the Chamber of Hewn Stone. /b ,§ The mishna teaches that in cases of b monetary law, /b the court b opens /b the deliberations either with a claim to exempt the accused, or with a claim to find him liable. In cases of capital law, the court opens the deliberations with a claim to acquit the accused, but does not open the deliberations with a claim to find him liable. The Gemara asks: b How do we say /b this opening stage of the deliberations? In other words, with what claim does the court begin deliberating? b Rav Yehuda said: We say this to /b the witnesses: b Who says /b that the event occurred b as you said? /b Perhaps you erred?, b Ulla said to him: But /b by confronting the witnesses in this manner, b we silence them. /b The witnesses will think that the court suspects them of lying, and they will not testify. Rav Yehuda said to him: b And let them be silenced. Isn’t it taught /b in a i baraita /i ( i Tosefta /i 9:1): b Rabbi Shimon ben Eliezer says: /b In cases of capital law, the court b brings the witnesses from /b one b place to /b another b place in order to confuse them so that they will retract /b their testimony if they are lying.,The Gemara rejects this argument: b Are /b the i halakhot /i b comparable? There, /b where Rabbi Shimon ben Eliezer says to bring the witnesses from place to place, the witnesses b are repressed by themselves, /b whereas b here, we repress them by /b direct b action, /b and that the court should not do., b Rather, Ulla says: We say this /b to the accused: b Do you have witnesses to determine /b that the witnesses who testified against you are b conspiring witnesses? Rabba said to him: But do we open /b the deliberations b with /b a claim to b acquit /b the accused b that is /b to b the liability of this /b one, i.e., the witnesses? This claim can lead to the witnesses incurring liability for their testimony.,The Gemara questions Rabba’s assumption: b But is /b this to b the liability of /b the witnesses? b But didn’t we learn /b in a mishna ( i Makkot /i 5b): b Conspiring witnesses are not killed /b for their testimony b until the verdict /b of the one concerning whom they testified b is issued? /b Therefore, if they will be shown to be conspiring witnesses at this early stage of the proceedings, they will not be liable.,The Gemara restates Rabba’s objection: b This /b is what b I say: If /b the accused b would be silent until his verdict is issued and /b then b brings witnesses and /b the court b determines them /b to be b conspiring /b witnesses, it will be found that the statement of the court b is /b to b the liability of this /b one, i.e., the witnesses. b Rather, Rabba says: We say to /b the accused: b Do you have witnesses to contradict them? /b If the first witnesses are contradicted as to the facts of the case, no one is liable., b Rav Kahana said: /b We say to the witnesses: b Based on your statements, so-and-so is acquitted. /b The court issues a i pro forma /i declaration that it is possible to find a reason to acquit based on the testimony of the witnesses, and then they begin the deliberations. b Abaye and Rava both say: We say to /b the accused: For example, b if you did not kill /b anyone, b do not fear /b the consequences of these proceedings, as you will be acquitted. b Rav Ashi says: /b The court announces: b Whoever knows /b of a reason b to acquit /b the accused b should come and teach /b this reason b concerning him. /b ,The Gemara comments: b It is taught /b in a i baraita /i b in accordance with /b the explanation b of Abaye and Rava. Rabbi /b Yehuda HaNasi b says: /b The priest administering the i sota /i rite to the i sota /i says to her: b “If no man has lain with you and if you have not gone astray /b to impurity while under your husband, you shall be free from this water of bitterness that causes the curse. But if you have gone astray while under your husband…” (Numbers 5:19–20). The priest first states the scenario in which the woman is innocent of adultery. |
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79. Augustine, The City of God, 18.46-18.47 (4th cent. CE - 5th cent. CE) Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 314 | 18.46. While Herod, therefore, reigned in Judea, and C sar Augustus was emperor at Rome, the state of the republic being already changed, and the world being set at peace by him, Christ was born in Bethlehem of Judah, man manifest out of a human virgin, God hidden out of God the Father. For so had the prophet foretold: Behold, a virgin shall conceive in the womb, and bring forth a Son, and they shall call His name Immanuel, which, being interpreted, is, God with us. He did many miracles that He might commend God in Himself, some of which, even as many as seemed sufficient to proclaim Him, are contained in the evangelic Scripture. The first of these is, that He was so wonderfully born, and the last, that with His body raised up again from the dead He ascended into heaven. But the Jews who slew Him, and would not believe in Him, because it behooved Him to die and rise again, were yet more miserably wasted by the Romans, and utterly rooted out from their kingdom, where aliens had already ruled over them, and were dispersed through the lands (so that indeed there is no place where they are not), and are thus by their own Scriptures a testimony to us that we have not forged the prophecies about Christ. And very many of them, considering this, even before His passion, but chiefly after His resurrection, believed on Him, of whom it was predicted, Though the number of the children of Israel be as the sand of the sea, the remt shall be saved. But the rest are blinded, of whom it was predicted, Let their table be made before them a trap, and a retribution, and a stumbling-block. Let their eyes be darkened lest they see, and bow down their back always. Therefore, when they do not believe our Scriptures, their own, which they blindly read, are fulfilled in them, lest perchance any one should say that the Christians have forged these prophecies about Christ which are quoted under the name of the sibyl, or of others, if such there be, who do not belong to the Jewish people. For us, indeed, those suffice which are quoted from the books of our enemies, to whom we make our acknowledgment, on account of this testimony which, in spite of themselves, they contribute by their possession of these books, while they themselves are dispersed among all nations, wherever the Church of Christ is spread abroad. For a prophecy about this thing was sent before in the Psalms, which they also read, where it is written, My God, His mercy shall prevent me. My God has shown me concerning mine enemies, that You shall not slay them, lest they should at last forget Your law: disperse them in Your might. Therefore God has shown the Church in her enemies the Jews the grace of His compassion, since, as says the apostle, their offense is the salvation of the Gentiles. Romans 11:11 And therefore He has not slain them, that is, He has not let the knowledge that they are Jews be lost in them, although they have been conquered by the Romans, lest they should forget the law of God, and their testimony should be of no avail in this matter of which we treat. But it was not enough that he should say, Slay them not, lest they should at last forget Your law, unless he had also added, Disperse them; because if they had only been in their own land with that testimony of the Scriptures, and not every where, certainly the Church which is everywhere could not have had them as witnesses among all nations to the prophecies which were sent before concerning Christ. 18.47. Wherefore if we read of any foreigner - that is, one neither born of Israel nor received by that people into the canon of the sacred books - having prophesied something about Christ, if it has come or shall come to our knowledge, we can refer to it over and above; not that this is necessary, even if wanting, but because it is not incongruous to believe that even in other nations there may have been men to whom this mystery was revealed, and who were also impelled to proclaim it, whether they were partakers of the same grace or had no experience of it, but were taught by bad angels, who, as we know, even confessed the present Christ, whom the Jews did not acknowledge. Nor do I think the Jews themselves dare contend that no one has belonged to God except the Israelites, since the increase of Israel began on the rejection of his elder brother. For in very deed there was no other people who were specially called the people of God; but they cannot deny that there have been certain men even of other nations who belonged, not by earthly but heavenly fellowship, to the true Israelites, the citizens of the country that is above. Because, if they deny this, they can be most easily confuted by the case of the holy and wonderful man Job, who was neither a native nor a proselyte, that is, a stranger joining the people of Israel, but, being bred of the Idumean race, arose there and died there too, and who is so praised by the divine oracle, that no man of his times is put on a level with him as regards justice and piety. And although we do not find his date in the chronicles, yet from his book, which for its merit the Israelites have received as of canonical authority, we gather that he was in the third generation after Israel. And I doubt not it was divinely provided, that from this one case we might know that among other nations also there might be men pertaining to the spiritual Jerusalem who have lived according to God and have pleased Him. And it is not to be supposed that this was granted to any one, unless the one Mediator between God and men, the Man Christ Jesus, 1 Timothy 2:5 was divinely revealed to him; who was pre-announced to the saints of old as yet to come in the flesh, even as He is announced to us as having come, that the self-same faith through Him may lead all to God who are predestinated to be the city of God, the house of God, and the temple of God. But whatever prophecies concerning the grace of God through Christ Jesus are quoted, they may be thought to have been forged by the Christians. So that there is nothing of more weight for confuting all sorts of aliens, if they contend about this matter, and for supporting our friends, if they are truly wise, than to quote those divine predictions about Christ which are written in the books of the Jews, who have been torn from their native abode and dispersed over the whole world in order to bear this testimony, so that the Church of Christ has everywhere increased. |
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| 80. Libanius, Letters, 21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •diaspora, mediterranean jewish, inattention to, explanations for Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 29 |
| 81. Theodosius Ii Emperor of Rome, Theodosian Code, 16.2.5, 16.8.3-16.8.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •presbyters, jewish, diaspora equivalent of rabbis as Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 89 |
| 82. Epigraphy, Ph 287984, 4.441 Tagged with subjects: •diaspora, jewish Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 300 |
| 83. Epigraphy, Inscriptiones Latinae Christianae Veteres, 63 Tagged with subjects: •jewish diaspora Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 374 |
84. Anon., Letter of Aristeas, 15.7, 16.15, 17.6, 19.5 Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 104; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 415 | 85. were characterized by a magnificence and costliness quite unprecedented. It was obvious that no expense had been spared on the door and the fastenings, which connected it with the door-posts, and |
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| 85. Anon., Yalqut Shimoni, 14 Tagged with subjects: •jew/jewish, diaspora Found in books: Levison (2009), Filled with the Spirit, 347 |
| 86. Epigraphy, Ijo 1, None Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 389 |
| 87. Mark The Deacon, Life of Porphyrius, 70-78, 80-84, 79 Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 23 |
| 88. Epigraphy, Seg, 16.931 Tagged with subjects: •community/communities (jewish), diaspora Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 183 |
| 89. Sozomenus, Ecclesiastical History, 1.1.1 Tagged with subjects: •diaspora, mediterranean jewish, lack of known writings from Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 22 |
| 90. Anon., The Apocalypse of John, 3.21-4.6 Tagged with subjects: •community/communities (jewish), diaspora Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 385 |
| 91. Epigraphy, Jigre, 117, 125-126, 13, 22, 24-25, 27-28, 39, 9, 105 Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 415 |
| 92. Papyri, P.Oslo, 3.77 Tagged with subjects: •diaspora, jewish Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 155 |
| 93. Epigraphy, Cig, 5362, 5361 Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 183 |
| 94. Anon., Psalms of Solomon, 8.28, 11.2-11.6 Tagged with subjects: •diaspora, jewish Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 221 |
| 95. Papyri, P.Berl., 13.446, 23.729 Tagged with subjects: •jewish, diaspora Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 142, 153, 167, 170, 171 |
| 96. Papyri, P.Amh., 12.11-12.19 Tagged with subjects: •jewish, diaspora Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 219 |
| 97. Epigraphy, Jiwe 1, 1.59, 1.62, 1.71, 1.163, 1.186, 1.307, 2.307 Tagged with subjects: •presbyters, jewish, diaspora equivalent of rabbis as Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 389, 390 |
| 99. Epigraphy, Cil, 6.1756 Tagged with subjects: •jewish diaspora Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 374 |
| 100. Anon., Life of Simon Stylites, 121 Tagged with subjects: •diaspora, mediterranean jewish, inattention to, explanations for Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 27 |
| 101. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •jewish society, diaspora Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75 |
| 102. Epigraphy, Cij, 2.748 Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 300; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 155 |
| 103. Anon., Ahiqar, Aramaic, 12 Tagged with subjects: •jewish, diaspora Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 207 |
| 104. Papyri, P. British Museum, 10.508 Tagged with subjects: •jewish, diaspora Found in books: Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 153, 176 |
| 105. Epigraphy, Iltun, 193 Tagged with subjects: •jewish diaspora Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 374 |
| 106. Epigraphy, Jiwe, None Tagged with subjects: •jewish diaspora Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 374 |
| 107. Anon., Apocalypse of David, 1.1-4.4 Tagged with subjects: •diaspora (jewish) Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 44 |
