1. Hebrew Bible, Deuteronomy, 19.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •egypt, jews in Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117| 19.14. לֹא תַסִּיג גְּבוּל רֵעֲךָ אֲשֶׁר גָּבְלוּ רִאשֹׁנִים בְּנַחֲלָתְךָ אֲשֶׁר תִּנְחַל בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ׃ | 19.14. Thou shalt not remove thy neighbour’s landmark, which they of old time have set, in thine inheritance which thou shalt inherit, in the land that the LORD thy God giveth thee to possess it. |
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2. Hebrew Bible, Numbers, 11.4, 23.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •papyri, as evidence for jews in egypt •egypt, jews in Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 222; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 352, 354| 11.4. וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר׃ | 11.4. And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat! 23.10. Who hath counted the dust of Jacob, Or numbered the stock of Israel? Let me die the death of the righteous, And let mine end be like his! 25. And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting.,And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’,And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.,And the LORD spoke unto Moses, saying:,Now the name of the man of Israel that was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a fathers’house among the Simeonites.,And the LORD spoke unto Moses, saying:,And those that died by the plague were twenty and four thousand.,’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.,And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel.,Wherefore say: Behold, I give unto him My covet of peace;,And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand.,And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head of the people of a fathers’house in Midian.,And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’,for they harass you, by their wiles wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of the prince of Midian, their sister, who was slain on the day of the plague in the matter of Peor.’,and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’,And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods.,’Harass the Midianites, and smite them;,And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab. |
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3. Hebrew Bible, Leviticus, 24.10-24.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 354| 24.11. וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃ | 24.10. And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp. 24.11. And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan. |
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4. Hebrew Bible, Genesis, 4.2, 11.27-12.3, 12.12, 12.14, 12.16, 13.12, 14.13, 22.21, 25.20, 41.37, 41.38, 41.39, 41.40, 41.41, 41.42, 41.43, 41.44, 41.45, 41.46, 41.47, 41.48, 41.49, 41.50, 41.51, 41.52, 46.20, 47.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 610| 4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃ 4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ | 4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. |
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5. Hebrew Bible, Exodus, 1.7, 1.9-1.10, 1.12-1.13, 1.15-1.16, 1.19, 1.22, 2.6, 12.36, 12.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 74, 117; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 160, 200; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 354| 1.7. וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם׃ 1.9. וַיֹּאמֶר אֶל־עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ׃ 1.12. וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃ 1.13. וַיַּעֲבִדוּ מִצְרַיִם אֶת־בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ׃ 1.15. וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה׃ 1.16. וַיֹּאמֶר בְּיַלֶּדְכֶן אֶת־הָעִבְרִיּוֹת וּרְאִיתֶן עַל־הָאָבְנָיִם אִם־בֵּן הוּא וַהֲמִתֶּן אֹתוֹ וְאִם־בַּת הִיא וָחָיָה׃ 1.19. וַתֹּאמַרְןָ הַמְיַלְּדֹת אֶל־פַּרְעֹה כִּי לֹא כַנָּשִׁים הַמִּצְרִיֹּת הָעִבְרִיֹּת כִּי־חָיוֹת הֵנָּה בְּטֶרֶם תָּבוֹא אֲלֵהֶן הַמְיַלֶּדֶת וְיָלָדוּ׃ 1.22. וַיְצַו פַּרְעֹה לְכָל־עַמּוֹ לֵאמֹר כָּל־הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל־הַבַּת תְּחַיּוּן׃ 2.6. וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃ 12.36. וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃ 12.38. וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃ | 1.7. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. 1.9. And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us; 1.10. come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land.’ 1.12. But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were adread because of the children of Israel. 1.13. And the Egyptians made the children of Israel to serve with rigour. 1.15. And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah; 1.16. and he said: ‘When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.’ 1.19. And the midwives said unto Pharaoh: ‘Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwife come unto them.’ 1.22. And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.’ 2.6. And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’ 12.36. And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians. 12.38. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. |
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6. Hebrew Bible, Esther, 7.6, 7.10, 8.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182, 186, 192| 7.6. וַתֹּאמֶר־אֶסְתֵּר אִישׁ צַר וְאוֹיֵב הָמָן הָרָע הַזֶּה וְהָמָן נִבְעַת מִלִּפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה׃ 8.7. וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ לְאֶסְתֵּר הַמַּלְכָּה וּלְמָרְדֳּכַי הַיְּהוּדִי הִנֵּה בֵית־הָמָן נָתַתִּי לְאֶסְתֵּר וְאֹתוֹ תָּלוּ עַל־הָעֵץ עַל אֲשֶׁר־שָׁלַח יָדוֹ ביהודיים [בַּיְּהוּדִים׃] | 7.6. And Esther said: ‘An adversary and an enemy, even this wicked Haman.’ Then Haman was terrified before the king and the queen. 7.10. So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath assuaged. 8.7. Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew: ‘Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. |
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| 7. Hebrew Bible, Judges, 19.8lxx (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •egypt, jews in Found in books: Schwartz, 2 Maccabees (2008) 503 |
8. Hebrew Bible, Joshua, 22.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •egypt, jews in Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 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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9. Hebrew Bible, Isaiah, 19.16-19.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •persecution, of jews in egypt •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 4, 353| 19.16. בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃ 19.17. וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃ 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׃ 19.21. וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.22. וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 19.23. בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃ 19.24. בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃ 19.25. אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃ | 19.16. In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it. 19.17. And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it. 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. 19.20. And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them. 19.21. And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it. 19.22. And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them. 19.23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians. 19.24. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth; 19.25. for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’ |
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| 10. Hecataeus of Miletus, Fragments, 1.194 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •minor, jews’ populousness in egypt Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200 |
11. Septuagint, Ecclesiasticus (Siracides), 50.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •septuagint, translation by jews in egypt Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 264 | 50.22. And now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy. |
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12. Septuagint, 2 Maccabees, 8.22, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 14, 9.8, 9.7, 9.5, 9.6, 3, 5.11, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.4, 2.16, 1.10, 1.18, 11.21, 11.33, 11.38, 15.12, 14.41, 12.22, 1.10b, 10a (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 336 | 8.22. He appointed his brothers also, Simon and Joseph and Jonathan, each to command a division, putting fifteen hundred men under each.' |
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13. Septuagint, 1 Maccabees, 4.52, 9.3, 9.54 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •egypt, jews in Found in books: Schwartz, 2 Maccabees (2008) 523 | 4.52. Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the one hundred and forty-eighth year, 9.3. In the first month of the one hundred and fifty-second year they encamped against Jerusalem; 9.54. In the one hundred and fifty-third year, in the second month, Alcimus gave orders to tear down the wall of the inner court of the sanctuary. He tore down the work of the prophets! |
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14. Anon., Jubilees, 12.15-12.24, 40.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •minor, jews’ populousness in egypt Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200 | 12.15. And Terah went forth from Ur of the Chaldees, he and his sons, to go into the land of Lebanon and into the land of Canaan, and he dwelt in the land of Haran, 12.16. and Abram, dwelt with Terah his father in Haran two weeks of years. 12.17. And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains, 12.18. and he was alone as he sat and observed.rAnd a word came into his heart and he said: "All the signs of the stars, and the signs of the moon and of the sun are all in the hand of the Lord. 12.19. Why do I search (them) out? If He desireth, He causeth it to rain, morning and evening; And if He desireth, He withholdeth it, And all things are in His hand." 12.20. And he prayed that night and said "My God, God Most High, Thou alone art my God, And Thee and Thy dominion have I chosen. And Thou hast created all things, And all things that are are the work of Thy hands. 12.21. Deliver me from the hands of evil spirits who have sway over the thoughts of men's hearts, And let them not lead me astray from Thee, my God. 12.22. And stablish Thou me and my seed for ever That we go not astray from henceforth and for evermore." 12.23. And he said Shall I return unto Ur of the Chaldees who seek my face that I may return to them, or am I to remain here in this place? 12.24. The right path before Thee prosper it in the hands of Thy servant that he may fulfil (it) and that I may not walk in the deceitfulness of my heart, O my God." 40.5. And he said before Pharaoh that his two dreams were one, |
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15. Hebrew Bible, Daniel, 2.47, 3.31-3.33 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 181, 182| 2.47. עָנֵה מַלְכָּא לְדָנִיֵּאל וְאָמַר מִן־קְשֹׁט דִּי אֱלָהֲכוֹן הוּא אֱלָהּ אֱלָהִין וּמָרֵא מַלְכִין וְגָלֵה רָזִין דִּי יְכֵלְתָּ לְמִגְלֵא רָזָה דְנָה׃ 3.31. נְבוּכַדְנֶצַּר מַלְכָּא לְכָל־עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא דִּי־דארין [דָיְרִין] בְּכָל־אַרְעָא שְׁלָמְכוֹן יִשְׂגֵּא׃ 3.32. אָתַיָּא וְתִמְהַיָּא דִּי עֲבַד עִמִּי אֱלָהָא עליא [עִלָּאָה] שְׁפַר קָדָמַי לְהַחֲוָיָה׃ 3.33. אָתוֹהִי כְּמָה רַבְרְבִין וְתִמְהוֹהִי כְּמָה תַקִּיפִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְשָׁלְטָנֵהּ עִם־דָּר וְדָר׃ | 2.47. The king spoke unto Daniel, and said: ‘of a truth it is, that your God is the God of gods, and the Lord of kings, and a revealer of secrets, seeing thou hast been able to reveal this secret.’ 3.31. ‘Nebuchadnezzar the king, unto all peoples, nations, and languages, that dwell in all the earth; peace be multiplied unto you. 3.32. It hath seemed good unto me to declare the signs and wonders that God Most High hath wrought toward me. 3.33. How great are His signs! And how mighty are His wonders! His kingdom is an everlasting kingdom, And His dominion is from generation to generation. 3. They spoke and said to Nebuchadnezzar the king: ‘O king, live for ever!,Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated.,Then Nebuchadnezzar the king sent to gather together the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.,How great are His signs! And how mighty are His wonders! His kingdom is an everlasting kingdom, And His dominion is from generation to generation.,‘Nebuchadnezzar the king, unto all peoples, nations, and languages, that dwell in all the earth; peace be multiplied unto you.,And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.,Thou, O king, hast made a decree, that every man that shall hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, shall fall down and worship the golden image;,It hath seemed good unto me to declare the signs and wonders that God Most High hath wrought toward me.,Therefore at that time, when all the peoples heard the sound of the horn, pipe, harp, trigon, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.,Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’,Wherefore at that time certain Chaldeans came near, and brought accusation against the Jews.,Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made, well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’,Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon.,that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, bagpipe, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up;,Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.,and whoso falleth not down and worshippeth shall be cast into the midst of a burning fiery furnace.,Shadrach, Meshach, and Abed-nego, answered and said to the king: ‘O Nebuchadnezzar, we have no need to answer thee in this matter.,And the herald cried aloud: ‘To you it is commanded, O peoples, nations, and languages,,Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire.,He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’,Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king.,If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king.,Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.’,Nebuchadnezzar spoke and said: ‘Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.,Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits; he set it up in the plain of Dura, in the province of Babylon.,And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.,and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.’,There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.’,Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace.,Then the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.,Nebuchadnezzar spoke and said unto them: ‘Is it true, O Shadrach, Meshach, and Abed-nego, that ye serve not my gods, nor worship the golden image which I have set up?,But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’,And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them. |
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| 16. Demetrius Lacon, Fragments, 2.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200 |
| 17. Septuagint, Wisdom of Solomon, 50.22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •septuagint, translation by jews in egypt Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 264 |
18. Septuagint, 3 Maccabees, 1, 1.8, 1.9, 1.10-3.24, 1.10, 1.12, 1.16, 1.25, 1.26, 1.27, 2, 2.14, 2.21, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 3, 3.1, 3.8, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.24, 3.25, 3.26, 4, 4.2, 4.5, 4.11, 4.13, 4.16, 5, 5.1, 5.8, 5.11, 5.12, 5.17, 5.18, 5.20, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.39, 5.40, 5.41, 5.42, 5.47, 6, 6.4, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.30, 6.33, 6.40, 6.41, 7, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.18, 7.20, 7.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182 | 2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status." |
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19. Philo of Alexandria, On The Life of Abraham, 60-61, 63-88, 62 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200 | 62. He being impressed by an oracle by which he was commanded to leave his country, and his kindred, and his father's house, and to emigrate like a man returning from a foreign land to his own country, and not like one who was about to set out from his own land to settle in a foreign district, hastened eagerly on, thinking to do with promptness what he was commanded to do was equivalent to perfecting the matter. |
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20. Philo of Alexandria, Against Flaccus, 122-123, 173-174, 189-191, 34-42, 44-56, 64, 74-75, 84-85, 95-96, 43 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 217, 218; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 216, 326 | 43. what then did the governor of the country do? Knowing that the city had two classes of inhabitants, our own nation and the people of the country, and that the whole of Egypt was inhabited in the same manner, and that Jews who inhabited Alexandria and the rest of the country from the Catabathmos on the side of Libya to the boundaries of Ethiopia were not less than a million of men; and that the attempts which were being made were directed against the whole nation, and that it was a most mischievous thing to distress the ancient hereditary customs of the land; he, disregarding all these considerations, permitted the mob to proceed with the erection of the statues, though he might have given them a vast number of admonitory precepts instead of any such permission, either commanding them as their governor, or advising them as their friend. VII. |
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21. Philo of Alexandria, On The Life of Moses, 1.25, 1.27, 1.43, 1.59, 2.38 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •egypt, jews in •septuagint, translation by jews in egypt Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 74, 117, 222; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 264 | 1.25. And when he had passed the boundaries of the age of infancy he began to exercise his intellect; not, as some people do, letting his youthful passions roam at large without restraint, although in him they had ten thousand incentives by reason of the abundant means for the gratification of them which royal places supply; but he behaved with temperance and fortitude, as though he had bound them with reins, and thus he restrained their onward impetuosity by force. 1.27. Very naturally, therefore, those who associated with him and every one who was acquainted with him marvelled at him, being astonished as at a novel spectacle, and inquiring what kind of mind it was that had its abode in his body, and that was set up in it like an image in a shrine; whether it was a human mind or a divine intellect, or something combined of the two; because he had nothing in him resembling the many, but had gone beyond them all and was elevated to a more sublime height. 1.43. for some of their overseers were very savage and furious men, being, as to their cruelty, not at all different from poisonous serpents or carnivorous beasts--wild beasts in human form--being clothed with the form of a human body so as to give an appearance of gentleness in order to deceive and catch their victim, but in reality being harder than iron or adamant. 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. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; |
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| 22. Philo of Alexandria, On The Life of Joseph, 106 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •minor, jews’ populousness in egypt Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200 |
23. Philo of Alexandria, That Every Good Person Is Free, 75 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •greek language, as main language of jews in egypt Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 261 | 75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. |
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24. Philo of Alexandria, On Curses, 29, 28 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117 | 28. Therefore the oracle which was given to the allwise Moses most manifestly shows the lasting good condition and stability of the virtuous man. Now, the oracle is as follows: "And do thou thyself stand with Me." By which expression, two things are made clear. One, that it is the living God, who moves and turns about all other beings, being himself unchangeable and immoveable. The second is, that he makes the virtuous man a participator in his own tranquil nature. For, as I suppose, the crooked things are made straight by his straight rule; so, likewise, are the things that are in motion restrained and made stationary by the power of him who always stands still and firm. |
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25. Anon., Sibylline Oracles, 5.492-5.503 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 354 | 5.492. And see all things more wisely than all men; 5.493. And that for whose sake he himself was slain 5.494. Shall he seize forthwith. And he shall destroy 5.495. 495 Many men and great tyrants and shall burn 5.496. All of them, as none other ever did, 5.497. And he shall raise up them that are afraid 5.498. For emulation's sake. And from the West 5.499. Much war shall come to men, and blood shall flow 5.500. 500 Down hill till it becomes deep-eddying streams. 5.501. And in the plains of Macedonia 5.502. Shall wrath distil and give help from the West, 5.503. But to the king destruction. And a wind 5. ,BUT come, now, hear of me the mournful time,of sons of Latium. And first of all,,After the kings of Egypt were destroyed,And the like earth had downwards borne them all,,5 And after Pella's townsman, under whom,The whole East and the rich West were cast down,,whom Babylon dishonored, and stretched out,For Philip a dead body (not of Zeus,,of Ammon not true things were prophesied),,10 And after that one of the race and blood,of king Assaracus, who came from Troy,,Even he who cleft the violence of fire,,And after many lords, and after men,To Ares dear, and after the young babes,,15 The children of the beast that feeds on sheep,,The very first lord shall be, who shall sum,Twice ten with the first letter of his name;,In wars exceeding powerful shall he be;,And he shall have the initial sign of ten;,20 And in like manner after him to reign,Is one who has the alphabet's first letter;,Before him Thrace and Sicily shall crouch,,Then Memphis, Memphis cast headlong to earth,By reason of the cowardice of rulers,25 And of a woman unenslaved who falls,Upon the wave. And laws will he ordain,For peoples and put all things under him;,But after a long time shall he transmit,His power unto another, who shall have,30 Three hundred for his first initial sign,,And of a river the beloved name,,And the Persians he shall rule and Babylon;,And then shall he smite Medians with his spear.,Then shall one rule who has the initial sign,35 of the number three. And then shall be a lord,Who shall for first initial have twice ten;,And he shall come to Ocean's utmost water,And by Ausonia cleave the refluent tide.,And one whose mark is fifty shall be lord,,40 A dreadful serpent breathing grievous war,,Who sometime stretching forth his hands shall make,An end of his own race and stir all things,,Acting the athlete, driving chariots,,Putting to death and daring countless things;,45 And he shall cleave the mountain of two seas,And sprinkle it with gore; but out of sight,Shall also vanish the destructive man;,Then, making himself equal unto God,,Shall he return; but God will prove him naught.,50 And after him shall three kings be destroyed,By one another. Then a great destroyer,of pious men shall come, whom seven times ten,Shall point out clearly. But from him a son,,Whom the first letter of three hundred proves,,55 Shall take the power. And after him shall be,A ruler, of the initial sign of four,,A life-destroyer. Then a reverend man,of the number fifty. Next, succeeding him,Who has the first mark of the initial sign,60 Three hundred, shall a Celtic mountaineer,,Into the strife of battle pressing on,,Escape not fate unseemly, but shall be,Worn weary unto death; him foreign dust,,But dust that of Nemea's flower has name,,65 Shall hide a corpse. And after him shall rule,Another man, with silver helmet decked;,And unto him shall be the name of a sea;,And he shall be a man the best of all,And in all things discreet. And upon thee,,70 Thou best of all, above all, dark-haired one,,And upon thy shoots shall be all these days.,After him three shall rule; but the third one,Shall at a late time hold the royal power.,Worn out am I, thrice-miserable one,,75 Sister of Isis, to lay up in heart,An evil message, and an inspired song,of oracles. First Mænades shall dart,Around thy much-lamented temple's steps,,And thou shalt be in evil hands that day,80 When the Nile some time shall fill the whole land,of Egypt even to sixteen cubits deep;,It shall wash all the land, and water it,For mortals; and the pleasure of the land,Shall be still and the glory of her face.,85 Memphis, thou most shalt over Egypt wail;,For of old ruling mightily the land,Thou shalt become poor, so that out of heaven,The Thunderer shall himself with great voice cry:,“O mighty Memphis, who didst boast of old,90 O'er craven mortals greatly, thou shalt wail,Full of pain and all-hapless, so that thou,Thyself shalt the eternal God perceive,Immortal in the clouds. Where among men,Is now thy mighty pride? Because thou didst,95 Against my God-anointed children rave,,And didst urge evil forward on good men,,Thou shalt for such things suffer penalty,In some like manner. No more openly,For thee shall there be right among the blessed;,100 Fallen from the stars, thou shalt not rise to heaven.”,Now these things unto Egypt God bade me,Speak out for the last time, when men shall be,Utterly evil. But they labor hard,,Evil men evil things awaiting, wrath,105 of the immortal Thunderer in heaven,,Worshiping stones and beasts instead of God,,And also fearing many things besides,Which have no speech, nor mind, nor power to hear;,Which things it is not right for me to mention,,110 Each one an idol, formed by mortal hands;,of their own labors and presumptuous thoughts,Did men receive gods made of wood and stone,And brass, and gold and silver, foolish too,,Without life and dumb, molten in the fire,115 They made them, vainly trusting such things. . . .,Thmois and Xois are in sore distress,,And smitten is the hall of Heracles,And Zeus and Hermes (king). And as for thee,,O Alexandria, famed nourisher,120 (of cities) war shall not leave, nor (plague) . . .,For thy pride thou shalt pay as many things,As thou before didst. Silent shalt thou be,A long age, and the day of thy return . . .,. . . . . . .,No more for thee shall flow luxurious drink . . .,. . . . . . .,12 5 For there shall come a Persian on thy dale,,And like hail shall he all the land destroy,,And artful men, with blood and corpses. . . .,By sacred altars one of barbarous mind,,Strong, full of blood and raging senselessly,,130 With countless numbers rushing to destruction.,And then shalt thou, in cities very rich,,Be very weary. Falling on the earth,All Asia shall wail on account of gifts,Crowning her head with which she was by thee,135 Delighted. But, as he himself obtained,The Persian land by lot, he shall make war,And killing every man destroy all life,,So that there shall remain for wretched mortals,A third part. But with nimble leap shall he,140 Himself speed from the West, and all the land,Besiege and waste. But when he shall possess,The height of power and odious reverence,,He shall come, wishing to destroy the city,Even of the blessed. And a certain king,145 Sent forth from God against him shall destroy,All mighty kings and bravest men. And thus,Shall judgement by the Immortal come to men.,Alas, alas for thee, unhappy heart!,Why dost thou move me to declare these things,,150 The painful rule of Egypt over many?,Go to the East, to races of the Persians,Who lack in understanding, and show them,That which is now and that which is to be.,The river of Euphrates shall bring on,155 A deluge, and it shall destroy the Persians,,Iberians and Babylonians,And the Massagetæ that relish war,And trust in bows. All Asia fire-ablaze,Shall to the isles beam brightly. Pergamos,,160 Revered of old, shall perish from its base,,And Pitane among men shall appear,All-desolate. All Lesbos shall sink deep,Into the deep, and thus shall be destroyed.,Smyrna, whirled down her cliffs, shall wail aloud,,165 She that was once revered and given a name,Shall perish utterly. Bithynians,Shall over their own country, then reduced,To ashes, wail, and o'er great Syria,,And o'er Phœnicia that bas many tribes.,170 Alas, alas for thee, O Lycia;,How many evils does the sea contrive,Against thee, mounting up of its own will,Upon the painful land! And it shall dash,With evil earthquake and with bitter streams,175 On the rough Lycian land that once breathed perfume.,And there shall be for Phrygia fearful wrath,Because of sorrow for which Rhea came,,Mother of Zeus, and there continued long.,The sea shall overthrow the Centaur race,190 And barbarous nation, and beneath the earth,Shall tear away the Lapithæan land.,The river of deep eddies and deep flow,,Peneus, shall destroy Thessalian land,,Snatching men from the earth. Eridanus,185 (Pretending once to bear the forms, of beasts).,Hellas thrice wretched shall the poets weep,,When one from Italy shall smite the neck,of the isthmus, mighty king of mighty Rome,,A man made equal to God, whom, they say,,190 Zeus himself and the august Hera bore,He, courting by his voice all-musical,Applause for his sweet Songs, shall put to death,With his own wretched mother many men.,From Babylon shall flee the fearful lord,195 And shameless whom all mortals and best men,Abhor; for he slew many and laid hands,Upon the womb; against his wives he sinned,And of men stained with blood had he been formed.,And he shall come to monarchs of the Medes,200 And Persians, first whom he loved and to whom,He brought renown, while with those wicked men,He lurked against a nation not desired,And on the temple made by God he seized,And citizens and people going in,,205 of whom I justly sang the praise, he burned;,For when this man appeared the whole creation,Was shaken and kings perished–and yet power,Remained among them, and they quite destroyed,The mighty city and the righteous people.,210 But when the fourth year a great star shall shine,,Which alone shall the whole earth overpower,Because of honor, which was first assigned,To lord Poseidon; then a great star shall come,From heaven into the dreadful sea and burn,215 The vasty deep, and Babylon itself,,And the land of Italy, because, of which,There perished many holy faithful men,Among the Hebrews and a people true.,Thou shalt be among evil mortals made,220 To suffer evils, but thou shalt remain,All-desolate whole ages by thyself,Hating thy soil; for thou didst have desire,For sorcery, adulteries were with thee,And lawless carnal intercourse with boys,,225 Thou evil city, womanish, unjust,,Ill-fated above all. Alas, alas!,Thou city of the Latin land, unclean,In all things, Mænad having joy in snakes,,Over thy banks a widow shalt thou sit,230 And the river Tiber shall lament for thee,,His consort thee, who hast a blood-stained heart,And impious soul. Didst thou not understand,What God can do, and what he doth devise?,But thou saidst, “I'm alone, and me no one,235 Shall sack.” But now shall God, who ever is,,Thee and all thine destroy, and in that land,No longer shall thy ensign yet remain,,As of old, when the mighty God received,Thy honors. Stay, O lawless one, alone,,240 And mixed with burning fire inhabit thou,In Hades the Tartarean lawless land.,And now again, O Egypt, I bewail,Thy blind delusion; Memphis, first in toils,,Thou shalt be filled up with the dead; in thee,245 The pyramids shall speak a ruthless sound.,O Python, who wast justly called of old,The double city, be for ages silent,,So that thou mayest cease from wickedness.,Reckless in evils, treasury of toils,,250 Much-wailing Mænad, suffering, dire ills,,Much-weeping, thou a widow shalt remain,Through all time. Thou didst full of years become,While thou alone wast ruling o'er the world;,But when the white dress Barea round herself,255 Shall put on over that which is defiled,,Would that I neither were nor had been born,O Thebes, where is thy great strength? A fierce man,Shall slay the people; but thou, wretched one,,Grasping thy dusky dress shalt wail alone,,260 And thou shalt make atonement for all things,Which thou aforetime with a shameless soul,Didst perpetrate. They also shall behold,A mourning on account of lawless deeds.,And a mighty man of the Ethiopians,265 Shall overthrow Syene; by their might,Shall swarthy Indians occupy Teucheira.,Pentapolis, a man of mighty, strength,Shall burn thee whole. All-tearful Libya,,Who shall explain thy follies? And Cyrene,,270 of mortals who shall pitiably weep,For thee? Thou shalt not even to the time,of thy destruction cease thy hateful wail.,Among the Britons and among the Gauls,,Rich in gold, Ocean shall be roaring loud,275 Filled with much blood; for evil things,Did they unto God's children, when a king,of the Sidonians, a Phœnician, led,A mighty Gallic host from Syria;,And he shall slaughter thee, thyself, Ravenna,,280 And unto slaughter shall he lead the way.,O Indians and great-hearted Ethiops,,Together fear; for when with these the course,of Capricorn and Taurus in the Twins,Shall wind about the middle of the heaven,,285 Virgo then rising, and about his front,Fastening a belt the sun shall lead all heaven,,There shall be moving downwards to the earth,A mighty conflagration high in air,,And a new nature in the warlike stars,,290 'so that the whole land of the Ethiops,Shall perish in the midst of fire and groans.,And weep thou, Corinth, the destruction sad,Which is ill thee; for when with pliant threads,The Fates three sisters, spinning shall aloft,295 Lead him who flees by guile against the voice,of the isthmus, until all shall look at him,Who once cut out the rock with ductile brass,,He also shall destroy and smite thy land,,As it hath been appointed. For to him,300 God gave strength to accomplish that which could,No earlier of all the kings together.,And first with sickle cleaving off the roots,From three heads he shall give food in excess,To others, so that kings unclean shall eat,305 The flesh of parents. For unto all men,Slaughter and terrors are laid up in store,because of the great city and just people,Saved through all time, whom Providence held high.,O thou unstable one and ill-advised,,310 By evil fates surrounded, for mankind,Both a beginning and great end of toil,–,of suffering creation and of part,Restored again,–thou leader insolent,of evils, and for men a great curse, who,115 of mortals wished for thee? Who has not been,Embittered from within? Cast down ill thee,A king his honored life lost. Evilly,Hast thou disposed all things and washed away,All that is fair, and by thee have been changed,320 The world's fair folds. In strife with us perhaps,Thou hast brought forward these unstable things;,And how dost thou say, “I will thee persuade,”,And “If in any thing thou blame me, speak?”,There was once among men the sun's bright light,325 The prophets' common ray being spread abroad;,Speech dripping honey, fair drink for all men,,Appeared and grew, and day arose on all.,Because of this, thou narrow-minded one,Leader of greatest evils, both a sword,330 And grief shall come in that day. For mankind,Both a beginning and great end of toil,–,of suffering creation and of part,Restored again,–hear, O thou curse of men,,The bitter oracle intolerable.,335 But when the Persian land shall keep away,From war and plague and groaning, in that day,A race divine of blessed heavenly Jews,Shall offer prayer, who shall dwell round about,God's city in mid portions of the land,,340 And even as far as Joppa building round,A great wall they shall carry it aloft,Unto the gloomy clouds. No more shall trump,Sound battle–din nor by a foe's mad hands,Shall they be cut off; but they shall set up,345 Their trophies for an age of evil men.,And one shall come again from heaven, a man,Preeminent, whose hands on fruitful tree,By far the noblest of the Hebrews stretched,,Who at one time did make the sun stand still,350 When he spoke with fair word and holy lips,,No longer vex thy soul within thy breast,By reason of the sword, rich child of God,,Flower longed for by him only, goodly light,And noble branch, a scion much beloved,,355 Pleasant Judea, city beautiful,,Inspired by hymns. No more shall unclean foot,of Greeks keep revel round about thy land,,Who held within their breast a lawless mind;,But thee shall glorious children honor much,360 [And be expert in songs and holy tongues],,With sacrifices of all kinds and prayers,Honored of God. All who endure the toils,of small affliction and the just shall have,More that is altogether beautiful;,365 But the wicked, who to heaven sent lawless speech,,Shall cease their speaking one against another,,And hide themselves until the world be changed.,And there shall be a rain of gleaming fire,From the clouds; and no more shall mortals reap,370 The fair corn from the earth; all things unsown,And unplowed, until mortal men shall know,The Lord of all things, the immortal God,Always existing, and no more revere,Mortal things, neither dogs nor vultures' nests,,375 And what things Egypt taught to magnify,With dumb months and dull lips. But all these things,The holy land of the only pious men,Shall bring forth, from the honey-dripping rock,A stream and from a spring ambrosial milk,380 Shall flow for all the just; for in one God,,One Father, who alone is glorious,,Having great piety and faith they hoped.,But why does the wise mind grant me these things?,And now thee, wretched Asia, piteously,385 I mourn and the race of Ionians,And Carians and Lydians rich in gold.,Alas, alas for thee, O Sardis; and alas,For Trallis much beloved; alas, alas,,Laodicea, city beautiful;,390 Thus shalt thou be by earthquakes overthrown,And ruined, and be also changed to dust.,And to Asia gloomy. . . .,Artremis' temple fixed at Ephesus . . .,By chasms, and earthquakes come headlong down,395 Sometime into the dreadful sea, is storms,Overwhelm ships. And up-turned Ephesus,Shall wail aloud, lament beside her banks,,And for her temple search which is no more.,And then incensed shall God the imperishable,,400 Who dwells on high, hurl thunderbolts from heaven,Down on the head of him that is impure.,And in the place of winter there shall be,In that day summer. And to mortal men,Shall then be great woe; for the Thunderer,405 Shall utterly destroy all shameless men,And with his thunders and with lightning-flames,And blazing thunderbolts men of ill-will,,And thus shall he destroy the impious ones,,So that there shall remain upon the earth,410 Dead bodies more in number than the sand.,For Smyrna also, weeping her Lycurgus,,Shall come unto the gates of Ephesus,And she herself shall perish even more.,And foolish Cyme with her inspired streams,415 Cast down by hands of godless men unjust,And lawless, shall to heaven not so much,As a word utter; but she shall remain,Dead in Cymæan streams. And then shall they,Together weep, awaiting evil things.,420 Cyme's rough populace and shameless tribe,,Having a sign, shall know for what they toiled.,And then, when they shall have bewailed their land,Reduced to ashes, by Eridanus,Shall Lesbos be forever overthrown.,425 Alas, Corcyra, city beautiful,,Alas for thee, cease from thy revelry.,Thou also, Hierapolis, sole land,With riches mixed, what thou hast longed to have,Thou shalt have, even a land of many tears,,430 Since thou wast angry towards a land beside,Thermodon's streams. Rock-clinging Tripolis,,Beside the waters of Mæander, thee,Shall by the nightly surges under shore,God's wrath and foresight utterly destroy.,435 Take me not, willing, to the neighboring land,of Phœbus; sometime shall a thunderbolt,Dainty Miletus from above destroy,,Because she seized on Phœbus' crafty song,And the wise care and prudent plan of men.,440 Father of all, be gracious to the land,of Judah, well fed, fruit-abounding, great,,In order that thy judgments we may see.,For thou, O God, in kindness didst regard,This land first that it might appear to be,445 Thy gracious gift unto all mortal men,And to hold fast what God put in their charge.,The works thrice wretched of the Thracians,I yearn to see, and wall between two seas,Trailed in the dust along beneath the mist,,450 Even like a river for the swimming fish.,O wretched Hellespont, sometime a child,of the Assyrians shall throw a yoke,Across thee; battle of the Thracians comes,And shall despoil thy strength. And there shall rule,455 Over the land of Macedonia,A king of Egypt, and a barbarous clime,Shall waste the strength of captains. Lydians,,And the Galatians, and Pamphylians,With the Pisidians, all equipped for war,460 Shall in a mass bring evil strife to pass.,Thrice wretched Italy, then shalt remain,All-desolate, unwept, in blooming land,By deadly sting to perish utterly.,And sometime high in the broad heaven above,465 Like thunder-roaring shall God's voice be heard.,And the unwasting flames of the sun himself,Shall be no more, nor shall the brilliant light,of the moon again be in the latest time,,When God shall bc the ruler. And dark gloom,470 Shall be o'er all the earth, and blinded men,And evil beasts and woe; that day shall be,A long time, so that men shall see that God,Himself is Lord, the overseer of all,In front of heaven. And then will he himself,475 Not pity hostile men, who sacrifice,Their herds of lambs and sheep and calves and goats,And bellowing golden-horned bulls, offering them,To lifeless Hermæ and to gods of stone.,But let the law of wisdom be your guide,480 And the glory of the righteous; lest sometime,The imperishable God incensed destroy,Each race of men and shameless tribe of life,,It doth behoove them faithfully to love,The Father, the wise God who ever is.,485 In the last time, at the turning of the moon,,There shall be raging through the world a war,And carried on with cunning, and in guile.,And from the limits of the earth shall come,Fleeing and pondering sharp things in his mind,,490 A matricidal man who every land,Shall overpower and over all things rule,,And see all things more wisely than all men;,And that for whose sake he himself was slain,Shall he seize forthwith. And he shall destroy,495 Many men and great tyrants and shall burn,All of them, as none other ever did,,And he shall raise up them that are afraid,For emulation's sake. And from the West,Much war shall come to men, and blood shall flow,500 Down hill till it becomes deep-eddying streams.,And in the plains of Macedonia,Shall wrath distil and give help from the West,,But to the king destruction. And a wind,of winter then shall blow upon the earth,,505 And the plain be filled with evil war again.,For fire shall rain down from the heavenly plains,On mortals, and therewith blood, water, flash,of lightning, murky darkness, night in heaven,,And waste in war and o'er the slaughter mist,,510 And these together shall destroy all kings,And noblest men. Thus shall be made to cease,Then the destruction pitiable of war.,And no more shall one fight with swords or iron,Or even darts, which things shall not again,515 Be lawful. But wise people shall have peace,,Who were left, having made proof of wickedness,,That they might at the last be filled with joy.,Ye matricides, leave off your impudence,And evil-working boldness, who of old,520 provided lawlessly lewd couch with boys,,And placed as harlots maidens pure before,In brothels by assault and punishment,And by much-laboring indecency.,For in thee mother with her child did hold,525 Unlawful intercourse, and daughter was,With her own father wedded as a bride;,And in thee kings have their ill-fated mouth,Polluted, and in thee have wicked men,Found couch with cattle. Be in silence hushed,,530 Thou wicked city all-bewailed, possessed,of revelry; for by thee virgin maids,Shall care no longer for the fire divine,of sacred wood that fondly nourisheth;,Before thee was a much-loved house of old,535 Extinguished, when I saw the second house,Cast headlong down and overwhelmed with fire,By an unholy hand, house ever flourishing,,God's watchful temple, brought forth of his saints,And being always indestructible,,540 By the soul hoped for and the body itself.,For not without the rites of burial,Shall one praise God out of the unseen earth,,Nor did wise workman make a stone by them,,Nor had he fear of gold, cheat of the world,545 And of souls, but the mighty Father, God,of all things God-inspired, did he revere,With holy offerings and fair hecatombs.,But now an unseen and unholy king,With multitude great and with men renowned,550 Rose into power and cast his dwelling down,And let it go unbuilt. But he himself,When he set foot on the immortal land,Destroyed the ground. And such a sign no more,Was wrought upon men, so that it appeared,555 That others the great city should destroy.,For there came from the heavenly plains a man,,One blessed, with a scepter in his hand,,Which God gave him, and he ruled all things well,,And unto all the good did he restore,560 The riches which the earlier men had seized.,And many cities with much fire he took,From their foundations, and he set on fire,The towns of mortals who before did evil,,And he did make that city, which God loved,,565 More radiant than stars and sun and moon,,And he set order, and a holy house,Incarnate made, pure, very fair, and formed,In many stades a great and boundless tower,Touching the clouds themselves and seen by all,,570 So that all holy and all righteous men,Might see the glory of the eternal God,,A sight that has been longed for. Rising sun,And setting day hymned forth the praise of God.,For there are then no longer fearful things,575 For wretched mortals, nor adulteries,And lawless love of boys, nor homicide,Nor tumult, but a righteous strife in all.,It is the last time of the saints when God,Accomplisheth these things, high Thunderer,,580 Founder of temple most magnificent.,Alas, alas for thee, O Babylon,,For golden throne and golden sandal famed,,Kingdom of many years and of the world,Sole ruler, who wast great in olden time,585 And city of all cities, thou no more,Shalt lie in golden mountains and by streams,of the Euphrates; thou shalt be laid low,By rout of earthquake. But the Parthians dire,Caused thee to stiffer all things. Hold thou fast,590 Thy unknown speech, impure Chaldean race;,Ask not nor be concerned how thou shalt lead,The Persians or how thou shalt rule the Medes;,For on account of thy supremacy,,Which thou hadst, sending hostages to Rome,595 And serving Asia, thou that formerly,Didst also think thyself a queen, shalt come,Unto the judgment of antagonists,,Because of whom thou hast suffered baneful things;,And thou shalt give instead of crooked words,600 Bitter vexation to the enemies,,And in the last time shall the sea be dry,And ships no longer sail to Italy,,And Asia the great then, all-hapless, shall,Be water, and then Crete shall be a plain.,605 And Cyprus shall endure great misery,And Paphos shall bewail a dreadful fate,,So that even Salamis, great city, shall,Be seen to undergo great misery;,And now the dry land shall be fruitless sand,610 Upon the shore. And locusts not a few,Shall utterly destroy the Cyprian land.,Looking at Tyre, doomed mortals, ye shall weep.,Phœnicia, dreadful wrath remains for thee,,Until thou to a worthless ruin fall,,615 So that even Sirens truly may lament.,In the fifth generation, when the ruin,of Egypt has ceased, it shall come to pass,That shameless kings shall be together joined,,And races of Pamphylians shall encamp,620 In Egypt, and in Macedonia,And in Asia and among the Libyans,Shall in the dust be a world-maddening war,Exceeding bloody, which the king of Rome,And rulers of the West shall make to cease.,625 When wintry storm shall drop down like the snow,,While frozen are great river and vast lakes,,Forthwith a barbarous race shall make their way,Into the Asian land and shall destroy,The race of dreadful Thracians, hard to quell.,630 And then shall mortals feeding lawlessly,Devour their parents, being by hunger worn,,And shall gulp down the entrails. And wild beasts,Shall devour from all houses table-food,,And they and birds all mortals shall devour.,635 The ocean with dead bodies shall be filled,From the river and be red with flesh and blood,of the foolish ones. Then thus a feebleness,Shall be on earth, so that of men the number,May be seen and the measure of the women,,640 And the dire race shall wail for myriad things,At last when the sun sets to rise no more,,But to remain submerged in Ocean's waves;,For it beheld the wickedness unclean,of many mortals. And a moonless night,615 Shall be a fame around the mighty heaven,,And no small mist shall hide the world's ravines,A second time; then afterwards God's light,Shall guide the good men, who sang praise to God.,Isis, thrice wretched goddess, thou alone,650 Shalt on the waters of the Nile remain,,A Mænad out of order on the sands,of Acheron, and no longer shall remain,Remembrance of thee over all the earth.,And also thou, Sarapis, who art placed,655 On many glistening stones, a ruin vast,Shalt thou in thrice unhappy Egypt lie.,But those whom love of Egypt led to thee,Shall all lament thee badly; but who put,Imperishable reason in their breast,,660 And who praised God, shall know thee to be naught.,And sometime shall a linen-vested man,,A priest, say: “Come, let us raise up of God,A beautiful true temple; come, let us,The fearful law of our forefathers change,,665 Because of which they did not understand,That they were unto gods of stone and clay,Making processions and religions rites.,Let us turn our souls, giving praise to God,The imperishable, who himself is Father,,670 The everlasting One, the Lord of all,,The true One, the King, life-sustaining Father,,The mighty God existing evermore.”,And then shall there a great pure temple be,In Egypt, and the people made by God,675 Shall into it their sacrifices bring.,And to them God shall give life incorrupt.,But when the Ethiopians, forsaking,The shameless tribes of the Triballians,,Shall cultivate their Egypt, they will then,680 Begin their baseness, that the later things,May all occur. For they shall overthrow,The mighty temple of the Egyptian land;,And God shall rain down on the earth dire wrath,Among them, so that all the wicked ones,685 And all without sense perish. And no more,Shall there be any sparing in that land,,Because they did not keep that which God gave.,I saw the threatening of the shining Sun,Among the stars, and in the lightning flash,690 The dire wrath of the Moon; the stars travailed,With battle; and God gave them up to light.,For long fire-flames rebelled against the Sun;,Lucifer treading upon Leo's back,Began the fight; and the Moon's double horn,695 Changed its shape; Capricorn smote Taurus' neck;,And Taurus took away from Capricorn,Returning day. Orion would no more,Abide his yoke; the lot of Gemini,Did Virgo change in Aries; no more shone,700 The Pleiads; Draco disavowed his zone;,Down into Leo's girdle Pisces went.,Cancer remained not, for he feared Orion;,Scorpio down on dire Leo backwards moved;,And from the Sun's flame Sirius slipped away;,705 And the strength of the mighty Shining One,Aquarius kindled. Uranus himself,Was roused, until he shook the warring ones;,And being incensed he hurled them down on earth.,Then swiftly smitten down upon the baths,710 of Ocean they set all the earth on fire;,And the high heaven remained without a star. |
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26. Philo of Alexandria, Who Is The Heir, 56-57, 55 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200 | 55. For since the soul is spoken of in two ways, first of all as a whole, secondly, as to the domit part of it, which, to speak properly, is the soul of the soul, just as the eye is both the whole orb, and also the most important part of that orb, that namely by which we see; it seemed good to the law-giver that the essence of the soul should likewise be two-fold; blood being the essence of the entire soul, and the divine Spirit being the essence of the domit part of it; accordingly he says, in express words, "The soul of all flesh is the blood Thereof." |
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27. Philo of Alexandria, On The Migration of Abraham, 80-93, 74 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 610 | 74. Do you not see that Abel (and the name Abel is the name of one who mourns over mortal things, and attributes happiness to immortal things), has a mind wholly free from all liability to reproach? And yet, from not being practised in discussions, he is defeated by one who is clever as an antagonist in such things, Cain being able to get the better of him more through superiority of skill than of strength; |
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28. Philo of Alexandria, On The Special Laws, 3.1-3.6, 4.28 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •population of jews in egypt, philo’s estimate of •egypt, jews in Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 218; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117 | 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. |
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| 29. Philo of Alexandria, On The Virtues, 39-41, 33 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 117 |
30. Philo of Alexandria, On The Contemplative Life, 21-33, 35-90, 34 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326 | 34. And these expounders of the law, having first of all laid down temperance as a sort of foundation for the soul to rest upon, proceed to build up other virtues on this foundation, and no one of them may take any meat or drink before the setting of the sun, since they judge that the work of philosophising is one which is worthy of the light, but that the care for the necessities of the body is suitable only to darkness, on which account they appropriate the day to the one occupation, and a brief portion of the night to the other; |
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| 31. Diodorus Siculus, Historical Library, 1.31.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •population of jews in egypt, according to diodorus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 216 |
32. Philo of Alexandria, On The Embassy To Gaius, 122, 131-148, 150, 165-167, 281-282, 330, 346, 214 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 217 | 214. He also gave a thought to the circumstances of the nation itself, to its exceeding populousness, so that it was not contained as every other nation was by the circuit of the one region which was allotted to it for itself, but so that, I may almost say, it had spread over the whole face of the earth; for it is diffused throughout every continent, and over every island, so that everywhere it appears but little inferior in number to the original native population of the country. |
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33. Tacitus, Agricola, 21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •egypt, jews in Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 107 | 21. The following winter was spent in prosecuting sound measures. So that a scattered and uneducated population, always ready on that account for war, might become accustomed through amenity to a quiet and peaceful life, he exhorted individuals and encouraged tribes to construct housing, market-places, and temples; praising the prompt, rebuking the idle, such that rivalry for compliments replaced coercion. Moreover he began to educate the chieftains’ sons in the liberal arts, preferring native British intellect to any training obtained in Gaul, so that a nation which previously rejected the use of Latin began to aspire to eloquence therein. Furthermore the wearing of our clothing was seen as a distinction, and the toga became fashionable. Gradually they succumbed to the allurements of promenading, bathing, and fine dining. Inexperienced as they were, they called these aspects of their subjugation, civilisation. |
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34. Suetonius, Tiberius, 37, 36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 281 | 36. He abolished foreign cults, especially the Egyptian and the Jewish rites, compelling all who were addicted to such superstitions to burn their religious vestments and all their paraphernalia. Those of the Jews who were of military age he assigned to provinces of less healthy climate, ostensibly to serve in the army; the others of that same race or of similar beliefs he banished from the city, on pain of slavery for life if they did not obey. He banished the astrologers as well, but pardoned such as begged for indulgence and promised to give up their art. |
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35. Tacitus, Annals, 2.85-2.87 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •persecution, of jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 281| 2.85. Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent. | 2.85. In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list â the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. < 2.85. In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list â the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. |
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36. Suetonius, Domitianus, 12.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 318 | 12.2. Estates of those in no way connected with him were confiscated, if but one man came forward to declare that he had heard from the deceased during his lifetime that Caesar was his heir. Besides other taxes, that on the Jews was levied with the utmost rigour, and those were prosecuted who without publicly acknowledging that faith yet lived as Jews, as well as those who concealed their origin and did not pay the tribute levied upon their people. I recall being present in my youth when the person of a man ninety years old was examined before the procurator and a very crowded court, to see whether he was circumcised. |
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37. New Testament, Acts, 7.2, 7.9-7.10, 7.17, 7.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200| 7.2. ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, 7.9. Καὶ οἱ πατριάρχαιζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετʼ αὐτοῦ, 7.10. καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπʼ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ 7.17. Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Ἀἰγύπτῳ, 7.19. οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζωογονεῖσθαι. | 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, 7.9. "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him, 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.17. "But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, 7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. |
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38. Josephus Flavius, Jewish Antiquities, 1.15, 1.52, 1.154, 2.87, 4.6.137-4.6.138, 4.115-4.116, 5.285, 6.302, 13.68, 14.114, 14.117, 15.1.97, 18.259, 18.306, 19.276-19.277, 20.100 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sambathion, name of jews in egypt, samson, etymology of •minor, jews’ populousness in egypt •egypt, jews in •papyri, as evidence for jews in egypt •population of jews in egypt, philo’s estimate of •persecution, of jews in egypt Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 217, 218, 610; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 222; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186, 259, 314, 352, 353| 1.15. ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας λόγον τῆς παρ' ἄλλοις ἀσχήμονος μυθολογίας: 1.15. ̔́Εβερος δὲ τετάρτῳ καὶ τριακοστῷ πρὸς τοῖς ἑκατὸν γεννᾷ Φάλεγον γεννηθεὶς αὐτὸς ὑπὸ Σέλου τριακοστὸν ἔτος ἔχοντος καὶ ἑκατοστόν, ὃν ̓Αρφάξαδος ἐτέκνωσε κατὰ πέμπτον καὶ τριακοστὸν ἔτος πρὸς τοῖς ἑκατόν: Σημᾷ δὲ υἱὸς ̓Αρφαξάδης ἦν μετὰ ἔτη δώδεκα τῆς ἐπομβρίας γενόμενος. 1.52. Γίνονται δὲ αὐτοῖς παῖδες ἄρρενες δύο: προσηγορεύετο δὲ αὐτῶν ὁ μὲν πρῶτος Κάις, κτίσιν δὲ σημαίνει τοῦτο μεθερμηνευόμενον τοὔνομα, ̓́Αβελος δὲ ὁ δεύτερος, σημαίνει δὲ οὐθὲν τοῦτο: 1.154. ̔́Αβραμος δὲ Λῶτον τὸν ̓Αράνου τοῦ ἀδελφοῦ υἱὸν τῆς δὲ γυναικὸς αὐτοῦ Σάρρας ἀδελφὸν εἰσεποιήσατο γνησίου παιδὸς ἀπορῶν καὶ καταλείπει τὴν Χαλδαίαν ἑβδομήκοντα καὶ πέντε γεγονὼς ἔτη τοῦ θεοῦ κελεύσαντος εἰς τὴν Χαναναίαν μετελθεῖν, ἐν ᾗ κατῴκησε καὶ τοῖς ἀπογόνοις κατέλιπε δεινὸς ὢν συνεῖναί τε περὶ πάντων καὶ πιθανὸς τοῖς ἀκροωμένοις περί τε ὧν εἰκάσειεν οὐ διαμαρτάνων. 2.87. Θαυμάσαντος δὲ τοῦ βασιλέως τὴν φρόνησιν καὶ τὴν σοφίαν τοῦ ̓Ιωσήπου καὶ πυθομένου, τίνα καὶ τρόπον ἂν προοικονομήσειεν ἐν τοῖς τῆς εὐετηρίας καιροῖς τὰ περὶ τῶν μετὰ ταύτην, ὡς ἂν ἐλαφρότερα γένοιτο τὰ τῆς ἀφορίας, 4.115. γῆν τε οὖν ἐφ' ἣν ὑμᾶς αὐτὸς ἔστειλε καθέξετε δουλεύσουσαν αἰεὶ παισὶν ὑμετέροις καὶ τοῦ περὶ αὐτῶν κλέους ἐμπλησθήσεται πᾶσα ἡ γῆ καὶ θάλασσα, ἀρκέσετε δὲ τῷ κόσμῳ παρασχεῖν ἑκάστῃ γῇ τῶν ἀφ' ὑμετέρου γένους οἰκήτορας. 4.116. θαυμάζετε οὖν, ὦ μακάριος στρατός, ὅτι τοσοῦτος ἐξ ἑνὸς πατρὸς γεγόνατε. ἀλλὰ τὸν νῦν ὑμῶν ὀλίγον ἡ Χαναναίων χωρήσει γῆ, τὴν δ' οἰκουμένην οἰκητήριον δι' αἰῶνος ἴστε προκειμένην ὑμῖν, καὶ τὸ πλῆθος ὑμῶν ἔν τε νήσοις καὶ κατ' ἤπειρον βιοτεύσετε ὅσον ἐστὶν οὐδ' ἀστέρων ἀριθμὸς ἐν οὐρανῷ. τοσούτοις δὲ οὖσιν οὐκ ἀπαγορεύσει τὸ θεῖον ἀφθονίαν μὲν παντοίων ἀγαθῶν ἐν εἰρήνῃ χορηγοῦν, νίκην δὲ καὶ κράτος ἐν πολέμῳ. 5.285. Καὶ κύει τε ἐκείνη καὶ φυλακὴν εἶχε τῶν ἐντολῶν, καὶ γενόμενον τὸ παιδίον Σαμψῶνα καλοῦσιν, ἰσχυρὸν δ' ἀποσημαίνει τὸ ὄνομα. ηὔξετο δ' ὁ παῖς ῥᾳδίως καὶ δῆλος ἦν προφητεύσων ὑπὸ τῆς περὶ τὴν δίαιταν σωφροσύνης καὶ τῆς τῶν τριχῶν ἀνέσεως. 13.68. καὶ γὰρ ̔Ησαί̈ας ὁ προφήτης τοῦτο προεῖπεν: ἔσται θυσιαστήριον ἐν Αἰγύπτῳ κυρίῳ τῷ θεῷ: καὶ πολλὰ δὲ προεφήτευσεν ἄλλα τοιαῦτα διὰ τὸν τόπον.” 14.114. μαρτυρεῖ δὲ καὶ ἐν ἑτέρῳ τόπῳ ὁ αὐτὸς Στράβων, ὅτι καθ' ὃν καιρὸν διέβη Σύλλας εἰς τὴν ̔Ελλάδα πολεμήσων Μιθριδάτῃ καὶ Λεύκολλον πέμψας ἐπὶ τὴν ἐν Κυρήνῃ στάσιν * τοῦ ἔθνους ἡμῶν ἡ οἰκουμένη πεπλήρωτο, λέγων οὕτως: 14.117. ἐν γοῦν Αἰγύπτῳ κατοικία τῶν ̓Ιουδαίων ἐστὶν ἀποδεδειγμένη χωρὶς καὶ τῆς ̓Αλεξανδρέων πόλεως ἀφώρισται μέγα μέρος τῷ ἔθνει τούτῳ. καθίσταται δὲ καὶ ἐθνάρχης αὐτῶν, ὃς διοικεῖ τε τὸ ἔθνος καὶ διαιτᾷ κρίσεις καὶ συμβολαίων ἐπιμελεῖται καὶ προσταγμάτων, ὡς ἂν πολιτείας ἄρχων αὐτοτελοῦς. 18.259. πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ' ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ' ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ' αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν, 18.306. θεὸς γὰρ οὐκ ἄρ' ἀμνημονήσειν ἔμελλε Πετρωνίῳ κινδύνων, οὓς ἀνειλήφει ἐπὶ τῇ τῶν ̓Ιουδαίων χάριτι καὶ τιμῇ τῇ αὐτοῦ, ἀλλὰ τὸν Γάιον ἀποσκευασάμενος ὀργῆς ὧν ἐπὶ σεβασμῷ τῷ αὐτοῦ πράσσειν ἐτόλμησε, τὸν μισθὸν χρεολυτεῖν * συνευεργετεῖν τῷ Πετρωνίῳ ἥ τε ̔Ρώμη καὶ πᾶσα ἡ ἀρχή, μάλιστα δ' ὁπόσοι τῆς βουλῆς προύχοιεν ἀξιώματι, διὰ τὸ εἰς ἐκείνους ἀκράτῳ τῇ ὀργῇ χρῆσθαι τὸν Γάιον. 19.276. ̓Αντίοχον δὲ ἣν εἶχεν βασιλείαν ἀφελόμενος Κιλικίας μέρει τινὶ καὶ Κομμαγηνῇ δωρεῖται. λύει δὲ καὶ ̓Αλέξανδρον τὸν ἀλαβάρχην φίλον ἀρχαῖον αὐτῷ γεγονότα καὶ ̓Αντωνίαν αὐτοῦ ἐπιτροπεύσαντα τὴν μητέρα ὀργῇ τῇ Γαί̈ου δεδεμένον, καὶ αὐτοῦ υἱὸς Βερενίκην τὴν ̓Αγρίππου γαμεῖ θυγατέρα. 19.277. καὶ ταύτην μέν, τελευτᾷ γὰρ Μᾶρκος ὁ τοῦ ̓Αλεξάνδρου υἱὸς παρθένον λαβών, ἀδελφῷ τῷ αὐτοῦ ̓Αγρίππας ̔Ηρώδῃ δίδωσιν Χαλκίδος αὐτῷ τὴν βασιλείαν εἶναι αἰτησάμενος παρὰ Κλαυδίου. | 1.15. And now I exhort all those that peruse these books, to apply their minds to God; and to examine the mind of our legislator, whether he hath not understood his nature in a manner worthy of him; and hath not ever ascribed to him such operations as become his power, and hath not preserved his writings from those indecent fables which others have framed, 1.15. Heber begat Phaleg in his hundred and thirty-fourth year; he himself being begotten by Sala when he was a hundred and thirty years old, whom Arphaxad had for his son at the hundred and thirty-fifth year of his age. Arphaxad was the son of Shem, and born twelve years after the deluge. 1.52. 1. Adam and Eve had two sons: the elder of them was named Cain; which name, when it is interpreted, signifies a possession: the younger was Abel, which signifies sorrow. They had also daughters. 1.154. 1. Now Abram, having no son of his own, adopted Lot, his brother Haran’s son, and his wife Sarai’s brother; and he left the land of Chaldea when he was seventy-five years old, and at the command of God went into Canaan, and therein he dwelt himself, and left it to his posterity. He was a person of great sagacity, both for understanding all things and persuading his hearers, and not mistaken in his opinions; 2.87. 7. Hereupon the king wondered at the discretion and wisdom of Joseph; and asked him by what means he might so dispense the foregoing plentiful crops in the happy years, as to make the miserable crops more tolerable. 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.116. However, O blessed army! wonder that you are become so many from one father: and truly, the land of Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven. And when you are become so many, God will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with victory and dominion in times of war. 5.285. 4. So the woman proved with child, and was careful to observe the injunctions that were given her; and they called the child, when he was born, Samson, which name signifies one that is strong. So the child grew apace; and it appeared evidently that he would be a prophet, both by the moderation of his diet, and the permission of his hair to grow. 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 14.114. And Strabo himself bears witness to the same thing in another place, that at the same time that Sylla passed over into Greece, in order to fight against Mithridates, he sent Lucullus to put an end to a sedition that our nation, of whom the habitable earth is full, had raised in Cyrene; where he speaks thus: 14.117. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic. 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 18.306. for God would not forget the dangers Petronius had undertaken on account of the Jews, and of his own honor. But when he had taken Caius away, out of his indignation of what he had so insolently attempted in assuming to himself divine worship, both Rome and all that dominion conspired with Petronius, especially those that were of the senatorian order, to give Caius his due reward, because he had been unmercifully severe to them; 19.276. he also took away from Antiochus that kingdom which he was possessed of, but gave him a certain part of Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch, at liberty, who had been his old friend, and steward to his mother Antonia, but had been imprisoned by Caius, whose son [Marcus] married Bernice, the daughter of Agrippa. 19.277. But when Marcus, Alexander’s son, was dead, who had married her when she was a virgin, Agrippa gave her in marriage to his brother Herod, and begged for him of Claudius the kingdom of Chalcis. 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. |
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39. Josephus Flavius, Life, 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 336| 5. τούτου γίνεται ̓Ιώσηπος ἐνάτῳ ἔτει τῆς ̓Αλεξάνδρας ἀρχῆς, καὶ ̓Ιωσήπου Ματθίας βασιλεύοντος ̓Αρχελάου τὸ δέκατον, Ματθία δὲ ἐγὼ τῷ πρώτῳ τῆς Γαί̈ου Καίσαρος ἡγεμονίας. ἐμοὶ δὲ παῖδές εἰσιν τρεῖς, ̔Υρκανὸς μὲν ὁ πρεσβύτατος ἔτει τετάρτῳ τῆς Οὐεσπασιανοῦ Καίσαρος ἡγεμονίας, ἑβδόμῳ δὲ ̓Ιοῦστος, ἐνάτῳ δὲ ̓Αγρίππας. | |
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40. Josephus Flavius, Against Apion, 1.1, 1.194, 2.28-2.32, 2.52-2.56, 2.65-2.70 (1st cent. CE - 1st cent. CE) Tagged with subjects: •egypt, jews in •minor, jews’ populousness in egypt •persecution, of jews in egypt Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 74, 107; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 13| 1.1. ̔Ικανῶς μὲν ὑπολαμβάνω καὶ διὰ τῆς περὶ τὴν ἀρχαιολογίαν συγγραφῆς, κράτιστε ἀνδρῶν ̓Επαφρόδιτε, τοῖς ἐντευξομένοις αὐτῇ πεποιηκέναι φανερὸν περὶ τοῦ γένους ἡμῶν τῶν ̓Ιουδαίων, ὅτι καὶ παλαιότατόν ἐστι καὶ τὴν πρώτην ὑπόστασιν ἔσχεν ἰδίαν, καὶ πῶς τὴν χώραν ἣν νῦν ἔχομεν κατῴκησε * πεντακισχιλίων ἐτῶν ἀριθμὸν ἱστορίαν περιέχουσαν ἐκ τῶν παρ' ἡμῖν ἱερῶν βίβλων διὰ τῆς ̔Ελληνικῆς φωνῆς συνεγραψάμην. 1.1. ἀεὶ καθιεροῦσθαι. τὸν δὲ περὶ τὴν ̔Ελλάδα τόπον μυρίαι μὲν φθοραὶ κατέσχον ἐξαλείφουσαι τὴν μνήμην τῶν γεγονότων, ἀεὶ δὲ καινοὺς καθιστάμενοι βίους τοῦ παντὸς ἐνόμιζον ἄρχειν ἕκαστοι τῶν ἀφ' ἑαυτῶν, ὀψὲ δὲ καὶ μόλις ἔγνωσαν φύσιν γραμμάτων: οἱ γοῦν ἀρχαιοτάτην αὐτῶν τὴν χρῆσιν εἶναι θέλοντες παρὰ Φοινίκων 1.1. χρόνου τε ἱκανοῦ γεγονότος ̔́Αρμαϊς ὁ καταλειφθεὶς ἐν Αἰγύπτῳ πάντα τἄμπαλιν οἷς ἀδελφὸς παρῄνει μὴ ποιεῖν ἀδεῶς ἔπραττεν: καὶ γὰρ τὴν βασιλίδα βιαίως ἔσχεν καὶ ταῖς ἄλλαις παλλακίσιν ἀφειδῶς διετέλει χρώμενος, πειθόμενος δὲ ὑπὸ τῶν φίλων 1.194. λέγει δὲ καὶ περὶ τοῦ πολυανθρωπότατον γεγονέναι ἡμῶν τὸ ἔθνος: πολλὰς μὲν γὰρ ἡμῶν, φησίν, ἀνασπάστους εἰς Βαβυλῶνα Πέρσαι πρότερον αὐτῶν ἐποίησαν μυριάδας, οὐκ ὀλίγαι δὲ καὶ μετὰ τὸν ̓Αλεξάνδρου θάνατον εἰς Αἴγυπτον καὶ Φοινίκην 2.28. Τοιαῦτα μέν τινα περὶ Μωσέως καὶ τῆς ἐξ Αἰγύπτου γενομένης τοῖς ̓Ιουδαίοις ἀπαλλαγῆς ὁ Αἰγύπτιος ̓Απίων ἐκαινοποίησεν παρὰ τοὺς ἄλλους ἐπινοήσας. καὶ τί γε δεῖ θαυμάζειν, εἰ περὶ τῶν ἡμετέρων ψεύδεται προγόνων λέγων αὐτοὺς εἶναι τὸ γένος Αἰγυπτίους; 2.28. ὑφ' ἡμῶν τε διηλέγχθησαν οἱ νόμοι καὶ τοῖς ἄλλοις ἅπασιν 2.29. αὐτὸς γὰρ περὶ αὐτοῦ τοὐναντίον ἐψεύδετο καὶ γεγενημένος ἐν ̓Οάσει τῆς Αἰγύπτου πάντων Αἰγυπτίων πρῶτος ὤν, ὡς ἂν εἴποι τις, τὴν μὲν ἀληθῆ πατρίδα καὶ τὸ γένος ἐξωμόσατο, ̓Αλεξανδρεὺς δὲ εἶναι καταψευδόμενος ὁμολογεῖ τὴν μοχθηρίαν τοῦ γένους. 2.29. οἱ μὲν ὡς φαυλότατον ἡμῶν τὸν νομοθέτην ἐλοιδόρησαν: τῷ δὲ τῆς ἀρετῆς πάλαι μὲν ὁ θεός, μετ' ἐκεῖνον δὲ μάρτυς ὁ χρόνος εὕρηται γεγενημένος. 2.31. πρὸς ἡμᾶς δὲ δυοῖν θάτερον Αἰγύπτιοι πεπόνθασιν: ἢ γὰρ ὡς ἐπισεμνυνόμενοι προσποιοῦνται τὴν συγγένειαν ἢ κοινωνοὺς ἡμᾶς ἐπισπῶνται τῆς αὑτῶν κακοδοξίας. 2.32. ὁ δὲ γενναῖος ̓Απίων δοκεῖ μὲν τὴν βλασφημίαν τὴν καθ' ἡμῶν ὥσπερ τινὰ μισθὸν ἐθελῆσαι παρασχεῖν ̓Αλεξανδρεῦσι τῆς δοθείσης αὐτῷ πολιτείας, καὶ τὴν ἀπέχθειαν αὐτῶν ἐπιστάμενος τὴν πρὸς τοὺς συνοικοῦντας αὐτοῖς ἐπὶ τῆς ̓Αλεξανδρείας ̓Ιουδαίους προτέθειται μὲν ἐκείνοις λοιδορεῖσθαι, συμπεριλαμβάνειν δὲ καὶ τοὺς ἄλλους ἅπαντας, ἐν ἀμφοτέροις ἀναισχύντως ψευδόμενος. 2.52. ετ φιλιος ρεγις, υτ ιπσε ρεγνυμ ινιυστε σιβιμετ αππλιξαρετ; προπτερ ηαεξ εργο ονιας αδυερσυς ευμ βελλυμ προ ξλεοπατρα συσξεπιτ ετ φιδεμ, θυαμ ηαβυιτ ξιρξα ρεγες, νεθυαθυαμ ιν νεξεσσιτατε δεσερυιτ. 2.53. τεστις αυτεμ δευς ιυστιτιαε ειυς μανιφεστυς αππαρυιτ; ναμ φψσξον πτολομαευς ξυμ αδυερσυμ εχερξιτυμ θυιδεμ ονιαε πυγναρε πραεσυμερετ, ομνες υερο ιυδαεος ιν ξιυιτατε ποσιτος ξυμ φιλιις ετ υχοριβυς ξαπιενς νυδος ατθυε υινξτος ελεπηαντις συβιεξισσετ, υτ αβ εις ξονξυλξατι δεφιξερεντ, ετ αδ ηοξ ετιαμ βεστιας ιπσας δεβριασσετ, ιν ξοντραριυμ θυαε πραεπαραυερατ ευενερυντ. 2.54. ελεπηαντι ενιμ ρελινθυεντες σιβι απποσιτος ιυδαεος ιμπετυ φαξτο συπερ αμιξος ειυς μυλτος εχ ιπσις ιντερεμερυντ. ετ ποστ ηαεξ πτολομαευς θυιδεμ ασπεξτυμ τερριβιλεμ ξοντεμπλατυς εστ προηιβεντεμ σε, υτ ιλλις νοξερετ 2.55. ηομινιβυς, ξονξυβινα υερο συα ξαρισσιμα, θυαμ αλιι θυιδεμ ιτηαξαμ, αλιι υερο ηιρενεν δενομιναντ, συππλιξαντε νε τανταμ ιμπιετατεμ περαγερετ, ει ξονξεσσιτ ετ εχ ηις θυαε ιαμ εγερατ υελ αξτυρυς ερατ παενιτεντιαμ εγιτ. υνδε ρεξτε ηανξ διεμ ιυδαει αλεχανδρια ξονστιτυτι εο θυοδ απερτε α δεο σαλυτεμ προμερυερυντ ξελεβραρε νοσξυντυρ. 2.56. απιον αυτεμ ομνιυμ ξαλυμνιατορ ετιαμ προπτερ βελλυμ αδυερσυς φψσξονεμ γεστυμ ιυδαεος αξξυσαρε πραεσυμπσιτ, ξυμ εος λαυδαρε δεβυεριτ. ις αυτεμ ετιαμ υλτιμαε ξλεοπατραε αλεχανδρινορυμ ρεγιναε μεμινιτ υελυτι νοβις ιμπροπερανς, θυονιαμ ξιρξα νος φυιτ ινγρατα, ετ νον ποτιυς ιλλαμ ρεδαργυερε στυδυιτ; 2.65. σεδ συπερ ηαεξ, θυομοδο εργο, ινθυιτ, σι συντ ξιυες, εοσδεμ δεος θυος αλεχανδρινι νον ξολυντ? ξυι ρεσπονδεο, θυομοδο ετιαμ, ξυμ υος σιτις αεγψπτιι, ιντερ αλτερυτρος προελιο μαγνο ετ σινε 2.66. φοεδερε δε ρελιγιονε ξοντενδιτις? αν ξερτε προπτερεα νον υος ομνες διξιμυς αεγψπτιος ετ νεθυε ξομμυνιτερ ηομινες, θυονιαμ βεστιας αδυερσαντες νατυραε νοστραε ξολιτις μυλτα διλιγεντια νυτριεντες, ξυμ 2.67. γενυς υτιθυε νοστρορυμ υνυμ ιταθυε ιδεμ εσσε υιδεατυρ? σι αυτεμ ιν υοβις αεγψπτιις τανταε διφφερεντιαε οπινιονυμ συντ, θυιδ μιραρις συπερ ηις, θυι αλιυνδε ιν αλεχανδριαμ αδυενερυντ, σι ιν λεγιβυς α 2.68. πρινξιπιο ξονστιτυτις ξιρξα ταλια περμανσερυντ? ις αυτεμ ετιαμ σεδιτιονις ξαυσας νοβις αππονιτ, θυι σι ξυμ υεριτατε οβ ηοξ αξξυσατ ιυδαεος ιν αλεχανδρια ξονστιτυτος, ξυρ ομνες νος ξυλπατ υβιθυε ποσιτος 2.69. εο θυοδ νοσξαμυρ ηαβερε ξονξορδιαμ? πορρο ετιαμ σεδιτιονις αυξτορες θυιλιβετ ινυενιετ απιονι σιμιλες αλεχανδρινορυμ φυισσε ξιυες. δονεξ ενιμ γραεξι φυερυντ ετ μαξεδονες ηανξ ξιυιλιτατεμ ηαβεντες, νυλλαμ σεδιτιονεμ αδυερσυς νος γεσσερυντ, σεδ αντιθυις ξεσσερε σολλεμνιτατιβυς. ξυμ υερο μυλτιτυδο αεγψπτιορυμ ξρευισσετ ιντερ εος προπτερ ξονφυσιονες τεμπορυμ, ετιαμ ηοξ οπυς σεμπερ εστ αδδιτυμ. νοστρυμ υερο γενυς περμανσιτ πυρυμ. | 1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.194. He also speaks of the mighty populousness of our nation, and says that “the Persians formerly carried away many ten thousands of our people to Babylon; as also that not a few ten thousands were removed after Alexander’s death into Egypt and Phoenicia, by reason of the sedition that was arisen in Syria.” 2.28. 3. This is that novel account which the Egyptian Apion gives us concerning the Jews’ departure out of Egypt, and is no better than a contrivance of his own. But why should we wonder at the lies he tells us about our forefathers, when he affirms them to be of Egyptian original, when he lies also about himself? 2.29. for although he was born at Oasis in Egypt, he pretends to be, as a man may say, the top man of all the Egyptians; yet does he forswear his real country and progenitors, and by falsely pretending to be born at Alexandria, cannot deny the pravity of his family; 2.30. for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto. 2.31. As for the Egyptians’ claim to be of our kindred, they do it on one of the following accounts; I mean, either as they value themselves upon it, and pretend to bear that relation to us: or else as they would draw us in to be partakers of their own infamy. 2.32. But this fine fellow Apion seems to broach this reproachful appellation against us [that we were originally Egyptians] in order to bestow it on the Alexandrians as a reward for the privilege they had given him of being a fellow citizen with them; he also is apprised of the ill will the Alexandrians bear to those Jews who are their fellow citizens, and so proposes to himself to reproach them, although he must thereby include all the other Egyptians also; while in both cases he is no better than an impudent liar. |
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41. Josephus Flavius, Jewish War, 2.385, 2.398, 2.487-2.498, 3.307-3.315, 5.205, 7.409-7.440 (1st cent. CE - 1st cent. CE) Tagged with subjects: •population of jews in egypt, estimated on basis of poll-tax returns •population of jews in egypt, philo’s estimate of •papyri, as evidence for jews in egypt •persecution, of jews in egypt Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 215, 217, 218; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 259, 326, 329, 331, 337, 351, 353| 2.385. ἥτις ἐκτεινομένη μέχρις Αἰθιόπων καὶ τῆς εὐδαίμονος ̓Αραβίας ὅρμος τε οὖσα τῆς ̓Ινδικῆς, πεντήκοντα πρὸς ταῖς ἑπτακοσίαις ἔχουσα μυριάδας ἀνθρώπων δίχα τῶν ̓Αλεξάνδρειαν κατοικούντων, ὡς ἔνεστιν ἐκ τῆς καθ' ἑκάστην κεφαλὴν εἰσφορᾶς τεκμήρασθαι, τὴν ̔Ρωμαίων ἡγεμονίαν οὐκ ἀδοξεῖ, καίτοι πηλίκον ἀποστάσεως κέντρον ἔχουσα τὴν ̓Αλεξάνδρειαν πλήθους τε ἀνδρῶν ἕνεκα καὶ πλούτου πρὸς δὲ μεγέθους: 2.398. ὁ δὲ κίνδυνος οὐ τῶν ἐνθάδε μόνον, ἀλλὰ καὶ τῶν κατὰ τὰς ἄλλας κατοικούντων πόλεις: οὐ γὰρ ἔστιν ἐπὶ τῆς οἰκουμένης δῆμος ὁ μὴ μοῖραν ἡμετέραν ἔχων. 2.487. Κατὰ δὲ τὴν ̓Αλεξάνδρειαν ἀεὶ μὲν ἦν στάσις πρὸς τὸ ̓Ιουδαϊκὸν τοῖς ἐπιχωρίοις ἀφ' οὗ χρησάμενος προθυμοτάτοις κατὰ τῶν Αἰγυπτίων ̓Ιουδαίοις ̓Αλέξανδρος γέρας τῆς συμμαχίας ἔδωκεν τὸ μετοικεῖν κατὰ τὴν πόλιν ἐξ ἴσου † μοίρας πρὸς τοὺς ̔́Ελληνας. 2.488. διέμεινεν δ' αὐτοῖς ἡ τιμὴ καὶ παρὰ τῶν διαδόχων, οἳ καὶ τόπον ἴδιον αὐτοῖς ἀφώρισαν, ὅπως καθαρωτέραν ἔχοιεν τὴν δίαιταν ἧττον ἐπιμισγομένων τῶν ἀλλοφύλων, καὶ χρηματίζειν ἐπέτρεψαν Μακεδόνας, ἐπεί τε ̔Ρωμαῖοι κατεκτήσαντο τὴν Αἴγυπτον, οὔτε Καῖσαρ ὁ πρῶτος οὔτε τῶν μετ' αὐτόν τις ὑπέμεινεν τὰς ἀπ' ̓Αλεξάνδρου τιμὰς ̓Ιουδαίων ἐλαττῶσαι. 2.489. συμβολαὶ δ' ἦσαν αὐτῶν ἀδιάλειπτοι πρὸς τοὺς ̔́Ελληνας, καὶ τῶν ἡγεμόνων πολλοὺς ὁσημέραι παρ' ἀμφοῖν κολαζόντων ἡ στάσις μᾶλλον παρωξύνετο. 2.491. κατιδόντες δὲ αὐτοὺς οἱ διάφοροι παραχρῆμα ἀνεβόων πολεμίους καὶ κατασκόπους λέγοντες: ἔπειτα ἀναπηδήσαντες ἐπέβαλλον τὰς χεῖρας αὐτοῖς. οἱ μὲν οὖν λοιποὶ φεύγοντες διεσπάρησαν, τρεῖς δὲ ἄνδρας συλλαβόντες ἔσυρον ὡς ζῶντας καταφλέξοντες. 2.492. ἤρθη δὲ πᾶν τὸ ̓Ιουδαϊκὸν ἐπὶ τὴν ἄμυναν, καὶ τὸ μὲν πρῶτον λίθοις τοὺς ̔́Ελληνας ἔβαλλον, αὖθις δὲ λαμπάδας ἁρπασάμενοι πρὸς τὸ ἀμφιθέατρον ὥρμησαν ἀπειλοῦντες ἐν αὐτῷ καταφλέξειν τὸν δῆμον αὔτανδρον. κἂν ἔφθησαν τοῦτο δράσαντες, εἰ μὴ τοὺς θυμοὺς αὐτῶν ἀνέκοψεν Τιβέριος ̓Αλέξανδρος ὁ τῆς πόλεως ἡγεμών. 2.493. οὐ μὴν οὗτός γε ἀπὸ τῶν ὅπλων ἤρξατο σωφρονίζειν, ἀλλ' ὑποπέμψας τοὺς γνωρίμους αὐτοῖς παύσασθαι παρεκάλει καὶ μὴ καθ' ἑαυτῶν ἐρεθίζειν τὸ ̔Ρωμαίων στράτευμα. καταχλευάζοντες δὲ τῆς παρακλήσεως οἱ στασιώδεις ἐβλασφήμουν τὸν Τιβέριον. 2.494. Κἀκεῖνος συνιδὼν ὡς χωρὶς μεγάλης συμφορᾶς οὐκ ἂν παύσαιντο νεωτερίζοντες, ἐπαφίησιν αὐτοῖς τὰ κατὰ τὴν πόλιν ̔Ρωμαίων δύο τάγματα καὶ σὺν αὐτοῖς δισχιλίους στρατιώτας κατὰ τύχην παρόντας εἰς τὸν ̓Ιουδαίων ὄλεθρον ἐκ Λιβύης: ἐπέτρεψεν δὲ οὐ μόνον ἀναιρεῖν, ἀλλὰ καὶ τὰς κτήσεις αὐτῶν διαρπάζειν καὶ τὰς οἰκίας καταφλέγειν. 2.495. οἱ δ' ὁρμήσαντες εἰς τὸ καλούμενον Δέλτα, συνῴκιστο γὰρ ἐκεῖ τὸ ̓Ιουδαϊκόν, ἐτέλουν τὰς ἐντολάς, οὐ μὴν ἀναιμωτί: συστραφέντες γὰρ οἱ ̓Ιουδαῖοι καὶ τοὺς ἄμεινον ὡπλισμένους ἑαυτῶν προταξάμενοι μέχρι πλείστου μὲν ἀντέσχον, ἅπαξ δ' ἐγκλίναντες ἀνέδην διεφθείροντο. 2.496. καὶ παντοῖος ἦν αὐτῶν ὄλεθρος, τῶν μὲν ἐν τῷ πεδίῳ καταλαμβανομένων, τῶν δ' εἰς τὰς οἰκίας συνωθουμένων. ὑπεπίμπρασαν δὲ καὶ ταύτας οἱ ̔Ρωμαῖοι προδιαρπάζοντες τὰ ἔνδον, καὶ οὔτε νηπίων ἔλεος αὐτοὺς οὔτε αἰδὼς εἰσῄει γερόντων, 2.497. ἀλλὰ διὰ πάσης ἡλικίας ἐχώρουν κτείνοντες, ὡς ἐπικλυσθῆναι μὲν αἵματι πάντα τὸν χῶρον, πέντε δὲ μυριάδες ἐσωρεύθησαν νεκρῶν, περιελείφθη δ' ἂν οὐδὲ τὸ λοιπόν, εἰ μὴ πρὸς ἱκετηρίας ἐτράποντο. κατοικτείρας δ' αὐτοὺς ̓Αλέξανδρος ἀναχωρεῖν τοὺς ̔Ρωμαίους ἐκέλευσεν. 2.498. οἱ μὲν οὖν ἐξ ἔθους τὸ πειθήνιον ἔχοντες ἅμα νεύματι τοῦ φονεύειν ἐπαύσαντο, τὸ δημοτικὸν δὲ τῶν ̓Αλεξανδρέων δι' ὑπερβολὴν μίσους δυσανάκλητον ἦν καὶ μόλις ἀπεσπᾶτο τῶν σωμάτων. 3.307. ̓́Εμειναν δὲ οὐδὲ Σαμαρεῖς ἀπείρατοι συμφορῶν: ἀθροισθέντες γὰρ ἐπὶ τὸ Γαριζεὶν καλούμενον ὄρος, ὅπερ αὐτοῖς ἐστιν ἅγιον, κατὰ χώραν μὲν ἔμενον, πολέμου δ' εἶχεν ἀπειλὴν ἥ τε σύνοδος αὐτῶν καὶ τὰ φρονήματα. 3.308. καὶ οὐδὲ τοῖς γειτνιῶσι κακοῖς ἐσωφρονίζοντο, πρὸς δὲ τὰς ̔Ρωμαίων εὐπραγίας ἐν ἀλογίστῳ τὴν κατὰ σφᾶς ἀσθένειαν ᾤδουν καὶ μετέωροι πρὸς ταραχὴν ὑπῆρχον. 3.309. ἐδόκει δὲ Οὐεσπασιανῷ φθάσαι τὸ κίνημα καὶ τὰς ὁρμὰς αὐτῶν ὑποτέμνεσθαι: καὶ γὰρ φρουραῖς ἡ Σαμαρεῖτις ὅλη διείληπτο τό τε πλῆθος τῶν ἐληλυθότων καὶ ἡ σύνταξις ἦν φοβερά. 3.311. τούτῳ προσβαίνειν μὲν τὸ ὄρος καὶ συνάπτειν μάχην οὐκ ἀσφαλὲς ἔδοξεν πολλῶν καθύπερθεν τῶν πολεμίων ὄντων, κυκλωσάμενος δὲ τῇ δυνάμει πᾶσαν τὴν ὑπόρειον δι' ὅλης αὐτοὺς ἐφρούρει τῆς ἡμέρας. 3.312. συνέβη δὲ ὕδατος ἀπορουμένων τῶν Σαμαρέων ἐκφλεγῆναι τότε καὶ καῦμα δεινόν, ὥρα δ' ἦν θέρους καὶ τῶν ἐπιτηδείων τὸ πλῆθος ἀπαράσκευον, 3.313. ὡς τοὺς μὲν αὐθημερὸν ὑπὸ τοῦ δίψους ἀποθανεῖν, πολλοὺς δὲ τῆς τοιαύτης ἀπωλείας τὸ δουλεύειν προαιρουμένους ̔Ρωμαίοις προσφυγεῖν. 3.314. ἐξ ὧν συνεὶς ὁ Κερεάλιος καὶ τοὺς ἔτι συμμένοντας ὑπὸ τῶν δεινῶν κατεαγότας ἐπαναβαίνει τῷ ὄρει, καὶ τὴν δύναμιν ἐν κύκλῳ περιστήσας τοῖς πολεμίοις τὸ μὲν πρῶτον ἐπὶ δεξιὰς προυκαλεῖτο καὶ σώζεσθαι παρεκάλει διαβεβαιούμενος ἀσφάλειαν τὰ ὅπλα ῥίψασιν: 3.315. ὡς δ' οὐκ ἔπειθεν, προσπεσὼν ἀπέκτεινεν πάντας, χιλίους ἑξακοσίους ἐπὶ μυρίοις ὄντας: ἑβδόμῃ καὶ εἰκάδι Δαισίου μηνὸς ἐπράχθη. καὶ τοιαύταις μὲν συμφοραῖς Σαμαρεῖται ἐχρήσαντο. 5.205. πεντήκοντα γὰρ πηχῶν οὖσα τὴν ἀνάστασιν τεσσαρακονταπήχεις τὰς θύρας εἶχε καὶ τὸν κόσμον πολυτελέστερον ἐπὶ δαψιλὲς πάχος ἀργύρου τε καὶ χρυσοῦ. τοῦτον δὲ ταῖς ἐννέα πύλαις ἐπέχεεν ὁ Τιβερίου πατὴρ ̓Αλέξανδρος. 7.409. ἔτι δὲ καὶ περὶ ̓Αλεξάνδρειαν τὴν ἐν Αἰγύπτῳ μετὰ ταῦτα συνέβη πολλοὺς ̓Ιουδαίων ἀποθανεῖν: 7.411. ἐπεὶ δὲ αὐτοῖς τῶν οὐκ ἀφανῶν τινες ̓Ιουδαίων ἀντέβαινον, τοὺς μὲν ἀπέσφαξαν, τοῖς δ' ἄλλοις ἐνέκειντο πρὸς τὴν ἀπόστασιν παρακαλοῦντες. 7.412. ὁρῶντες δ' αὐτῶν τὴν ἀπόνοιαν οἱ πρωτεύοντες τῆς γερουσίας οὐκέτ' ἀσφαλὲς αὐτοῖς ἐνόμιζον περιορᾶν, ἀλλὰ πάντας ἀθροίσαντες εἰς ἐκκλησίαν τοὺς ̓Ιουδαίους ἤλεγχον τὴν ἀπόνοιαν τῶν σικαρίων πάντων αἰτίους ἀποφαίνοντες ἐκείνους τῶν κακῶν: 7.413. καὶ νῦν ἔφασαν αὐτούς, ἐπείπερ οὐδὲ πεφευγότες τῆς σωτηρίας ἐλπίδα βεβαίαν ἔχουσιν, γνωσθέντας γὰρ ὑπὸ ̔Ρωμαίων εὐθὺς ἀπολεῖσθαι, τῆς αὐτοῖς προσηκούσης συμφορᾶς ἀναπιμπλάναι τοὺς μηδενὸς τῶν ἁμαρτημάτων μετασχόντας. 7.414. φυλάξασθαι τοίνυν τὸν ἐξ αὐτῶν ὄλεθρον τὸ πλῆθος παρεκάλουν καὶ περὶ αὑτῶν πρὸς ̔Ρωμαίους ἀπολογήσασθαι τῇ τούτων παραδόσει. 7.415. συνιδόντες τοῦ κινδύνου τὸ μέγεθος ἐπείσθησαν τοῖς λεγομένοις, καὶ μετὰ πολλῆς ὁρμῆς ἐπὶ τοὺς σικαρίους ᾄξαντες συνήρπαζον αὐτούς. 7.416. τῶν δ' ἑξακόσιοι μὲν εὐθὺς ἑάλωσαν, ὅσοι δ' εἰς τὴν Αἴγυπτον καὶ τὰς ἐκεῖ Θήβας διέφυγον, οὐκ εἰς μακρὰν συλληφθέντες ἐπανήχθησαν. 7.417. ἐφ' ὧν οὐκ ἔστιν ὃς οὐ τὴν καρτερίαν καὶ τὴν εἴτε ἀπόνοιαν εἴτε τῆς γνώμης ἰσχὺν χρὴ λέγειν οὐ κατεπλάγη: 7.418. πάσης γὰρ ἐπ' αὐτοὺς βασάνου καὶ λύμης τῶν σωμάτων ἐπινοηθείσης ἐφ' ἓν τοῦτο μόνον, ὅπως αὐτῶν Καίσαρα δεσπότην ὁμολογήσωσιν, οὐδεὶς ἐνέδωκεν οὐδὲ ἐμέλλησεν εἰπεῖν, ἀλλὰ πάντες ὑπερτέραν τῆς ἀνάγκης τὴν αὐτῶν γνώμην διεφύλαξαν, ὥσπερ ἀναισθήτοις σώμασι χαιρούσῃ μόνον οὐχὶ τῇ ψυχῇ τὰς βασάνους καὶ τὸ πῦρ δεχόμενοι. 7.419. μάλιστα δ' ἡ τῶν παίδων ἡλικία τοὺς θεωμένους ἐξέπληξεν: οὐδὲ γὰρ ἐκείνων τις ἐξενικήθη Καίσαρα δεσπότην ἐξονομάσαι. τοσοῦτον ἄρα τῆς τῶν σωμάτων ἀσθενείας ἡ τῆς τόλμης ἰσχὺς ἐπεκράτει. 7.421. ὁ δὲ τῶν ̓Ιουδαίων τὴν ἀκατάπαυστον ὑφορώμενος νεωτεροποιίαν καὶ δείσας, μὴ πάλιν εἰς ἓν ἀθρόοι συλλεγῶσι καί τινας αὑτοῖς συνεπισπάσωνται, προσέταξε τῷ Λούππῳ τὸν ἐν τῇ ̓Ονίου καλουμένῃ νεὼν καθελεῖν τῶν ̓Ιουδαίων. 7.422. ὁ δ' ἐστὶν ἐν Αἰγύπτῳ καὶ διὰ τοιαύτην αἰτίαν ᾠκίσθη τε καὶ τὴν ἐπίκλησιν ἔλαβεν: 7.423. ̓Ονίας Σίμωνος υἱός, εἷς τῶν ἐν ̔Ιεροσολύμοις ἀρχιερέων, φεύγων ̓Αντίοχον τὸν Συρίας βασιλέα πολεμοῦντα τοῖς ̓Ιουδαίοις ἧκεν εἰς ̓Αλεξάνδρειαν, καὶ δεξαμένου Πτολεμαίου φιλοφρόνως αὐτὸν διὰ τὴν πρὸς ̓Αντίοχον ἀπέχθειαν ἔφη σύμμαχον αὐτῷ ποιήσειν τὸ τῶν ̓Ιουδαίων ἔθνος, εἰ πεισθείη τοῖς ὑπ' αὐτοῦ λεγομένοις. 7.424. ποιήσειν δὲ τὰ δυνατὰ τοῦ βασιλέως ὁμολογήσαντος ἠξίωσεν ἐπιτρέπειν αὐτῷ νεών τε που τῆς Αἰγύπτου κατασκευάσασθαι καὶ τοῖς πατρίοις ἔθεσι θεραπεύειν τὸν θεόν: 7.425. οὕτως γὰρ ̓Αντιόχῳ μὲν ἔτι μᾶλλον ἐκπολεμώσεσθαι τοὺς ̓Ιουδαίους τὸν ἐν ̔Ιεροσολύμοις νεὼν πεπορθηκότι, πρὸς αὐτὸν δ' εὐνοϊκωτέρως ἕξειν καὶ πολλοὺς ἐπ' ἀδείᾳ τῆς εὐσεβείας ἐπ' αὐτὸν συλλεγήσεσθαι. 7.426. Πεισθεὶς Πτολεμαῖος τοῖς λεγομένοις δίδωσιν αὐτῷ χώραν ἑκατὸν ἐπὶ τοῖς ὀγδοήκοντα σταδίους ἀπέχουσαν Μέμφεως: νομὸς δ' οὗτος ̔Ηλιοπολίτης καλεῖται. 7.427. φρούριον ἔνθα κατασκευασάμενος ̓Ονίας τὸν μὲν ναὸν οὐχ ὅμοιον ᾠκοδόμησε τῷ ἐν ̔Ιεροσολύμοις, ἀλλὰ πύργῳ παραπλήσιον λίθων μεγάλων εἰς ἑξήκοντα πήχεις ἀνεστηκότα: 7.428. τοῦ βωμοῦ δὲ τὴν κατασκευὴν πρὸς τὸν οἰκεῖον ἐξεμιμήσατο καὶ τοῖς ἀναθήμασιν ὁμοίως ἐκόσμησεν χωρὶς τῆς περὶ τὴν λυχνίαν κατασκευῆς: 7.429. οὐ γὰρ ἐποίησε λυχνίαν, αὐτὸν δὲ χαλκευσάμενος λύχνον χρυσοῦν ἐπιφαίνοντα σέλας χρυσῆς ἁλύσεως ἐξεκρέμασε. τὸ δὲ τέμενος πᾶν ὀπτῇ πλίνθῳ περιτετείχιστο πύλας ἔχον λιθίνας. 7.431. οὐ μὴν ̓Ονίας ἐξ ὑγιοῦς γνώμης ταῦτα ἔπραττεν, ἀλλ' ἦν αὐτῷ φιλονεικία πρὸς τοὺς ἐν τοῖς ̔Ιεροσολύμοις ̓Ιουδαίους ὀργὴν τῆς φυγῆς ἀπομνημονεύοντι, καὶ τοῦτο τὸ ἱερὸν ἐνόμιζε κατασκευάσας εἰς αὐτὸ περισπάσειν ἀπ' ἐκείνων τὸ πλῆθος. 7.432. ἐγεγόνει δέ τις καὶ παλαιὰ πρόρρησις ἔτεσί που πρόσθεν ἑξακοσίοις: ̔Ησαί̈ας ὄνομα τῷ προαγορεύσαντι τοῦδε τοῦ ναοῦ τὴν ἐν Αἰγύπτῳ γενησομένην ὑπ' ἀνδρὸς ̓Ιουδαίου κατασκευήν. τὸ μὲν οὖν ἱερὸν οὕτως ἐπεποίητο. 7.433. Λοῦππος δ' ὁ τῆς ̓Αλεξανδρείας ἡγεμὼν τὰ παρὰ Καίσαρος λαβὼν γράμματα καὶ παραγενόμενος εἰς τὸ ἱερὸν καί τινα τῶν ἀναθημάτων ἐκφορήσας τὸν ναὸν ἀπέκλεισε. 7.434. Λούππου δὲ μετὰ βραχὺ τελευτήσαντος Παυλῖνος διαδεξάμενος τὴν ἡγεμονίαν οὔτε τῶν ἀναθημάτων οὐδὲν κατέλιπε, πολλὰ γὰρ διηπείλησε τοῖς ἱερεῦσιν εἰ μὴ πάντα προκομίσειαν, οὔτε προσιέναι τῷ τεμένει τοὺς θρησκεύειν βουλομένους ἐφῆκεν, 7.435. ἀλλ' ἀποκλείσας τὰς πύλας ἀπρόσιτον αὐτὸ παντελῶς ἐποίησεν, ὡς μηδ' ἴχνος ἔτι τῆς εἰς τὸν θεὸν θεραπείας ἐν τῷ τόπῳ καταλιπεῖν. 7.436. χρόνος ἦν εἰς τὴν ἀπόκλεισιν τοῦ ναοῦ γεγονὼς ἀπὸ τῆς κατασκευῆς ἔτη τρία καὶ τεσσαράκοντα καὶ τριακόσια. 7.437. ̔́Ηψατο δὲ καὶ τῶν περὶ Κυρήνην πόλεων ἡ τῶν σικαρίων ἀπόνοια καθάπερ νόσος. 7.438. διαπεσὼν γὰρ εἰς αὐτὴν ̓Ιωνάθης, πονηρότατος ἄνθρωπος καὶ τὴν τέχνην ὑφάντης, οὐκ ὀλίγους τῶν ἀπόρων ἀνέπεισε προσέχειν αὐτῷ καὶ προήγαγεν εἰς τὴν ἔρημον σημεῖα καὶ φάσματα δείξειν ὑπισχνούμενος. 7.439. καὶ τοὺς μὲν ἄλλους ἐλάνθανε ταῦτα διαπραττόμενος καὶ φενακίζων, οἱ δὲ τοῖς ἀξιώμασι προύχοντες τῶν ἐπὶ τῆς Κυρήνης ̓Ιουδαίων τὴν ἔξοδον αὐτοῦ καὶ παρασκευὴν τῷ τῆς πενταπόλεως Λιβύης ἡγεμόνι Κατύλλῳ προσαγγέλλουσιν. | 2.385. This country is extended as far as the Ethiopians, and Arabia the Happy, and borders upon India; it hath seven million five hundred thousand men, besides the inhabitants of Alexandria, as may be learned from the revenue of the poll tax; yet it is not ashamed to submit to the Roman government, although it hath Alexandria as a grand temptation to a revolt, by reason it is so full of people and of riches, and is besides exceeding large, 2.398. Nay, indeed, the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which have not some portion of you among them, 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander [the Great], upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.489. But still conflicts perpetually arose with the Grecians; and although the governors did every day punish many of them, yet did the sedition grow worse; 2.490. but at this time especially, when there were tumults in other places also, the disorders among them were put into a greater flame; for when the Alexandrians had once a public assembly, to deliberate about an embassage they were sending to Nero, a great number of Jews came flocking to the theater; 2.491. but when their adversaries saw them, they immediately cried out, and called them their enemies, and said they came as spies upon them; upon which they rushed out, and laid violent hands upon them; and as for the rest, they were slain as they ran away; but there were three men whom they caught, and hauled them along, in order to have them burnt alive; 2.492. but all the Jews came in a body to defend them, who at first threw stones at the Grecians, but after that they took lamps, and rushed with violence into the theater, and threatened that they would burn the people to a man; and this they had soon done, unless Tiberius Alexander, the governor of the city, had restrained their passions. 2.493. However, this man did not begin to teach them wisdom by arms, but sent among them privately some of the principal men, and thereby entreated them to be quiet, and not provoke the Roman army against them; but the seditious made a jest of the entreaties of Tiberius, and reproached him for so doing. 2.494. 8. Now when he perceived that those who were for innovations would not be pacified till some great calamity should overtake them, he sent out upon them those two Roman legions that were in the city, and together with them five thousand other soldiers, who, by chance, were come together out of Libya, to the ruin of the Jews. They were also permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. 2.495. These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront, and made a resistance for a great while; but when once they gave back, they were destroyed unmercifully; 2.496. and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age, 2.497. till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire; 2.498. accordingly, these being accustomed to obey orders, left off killing at the first intimation; but the populace of Alexandria bare so very great hatred to the Jews, that it was difficult to recall them, and it was a hard thing to make them leave their dead bodies. 3.307. 32. Nor did the Samaritans escape their share of misfortunes at this time; for they assembled themselves together upon the mountain called Gerizzim, which is with them a holy mountain, and there they remained; which collection of theirs, as well as the courageous minds they showed, could not but threaten somewhat of war; 3.308. nor were they rendered wiser by the miseries that had come upon their neighboring cities. They also, notwithstanding the great success the Romans had, marched on in an unreasonable manner, depending on their own weakness, and were disposed for any tumult upon its first appearance. 3.309. Vespasian therefore thought it best to prevent their motions, and to cut off the foundation of their attempts. For although all Samaria had ever garrisons settled among them, yet did the number of those that were come to Mount Gerizzim, and their conspiracy together, give ground for fear what they would be at; 3.310. he therefore sent thither Cerealis, the commander of the fifth legion, with six hundred horsemen, and three thousand footmen, 3.311. who did not think it safe to go up to the mountain, and give them battle, because many of the enemy were on the higher part of the ground; so he encompassed all the lower part of the mountain with his army, and watched them all that day. 3.312. Now it happened that the Samaritans, who were now destitute of water, were inflamed with a violent heat (for it was summer time, and the multitude had not provided themselves with necessaries), 3.313. insomuch that some of them died that very day with heat, while others of them preferred slavery before such a death as that was, and fled to the Romans, 3.314. by whom Cerealis understood that those which still staid there were very much broken by their misfortunes. So he went up to the mountain, and having placed his forces round about the enemy, he, in the first place, exhorted them to take the security of his right hand, and come to terms with him, and thereby save themselves; and assured them, that if they would lay down their arms, he would secure them from any harm; 3.315. but when he could not prevail with them, he fell upon them and slew them all, being in number eleven thousand and six hundred. This was done on the twenty-seventh day of the month Desius [Sivan]. And these were the calamities that befell the Samaritans at this time. 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 7.409. for still it came to pass that many Jews were slain at Alexandria in Egypt; 7.410. for as many of the Sicarii as were able to fly thither, out of the seditious wars in Judea, were not content to have saved themselves, but must needs be undertaking to make new disturbances, and persuaded many of those that entertained them to assert their liberty, to esteem the Romans to be no better than themselves, and to look upon God as their only Lord and Master. 7.411. But when part of the Jews of reputation opposed them, they slew some of them, and with the others they were very pressing in their exhortations to revolt from the Romans; 7.412. but when the principal men of the senate saw what madness they were come to, they thought it no longer safe for themselves to overlook them. So they got all the Jews together to an assembly, and accused the madness of the Sicarii, and demonstrated that they had been the authors of all the evils that had come upon them. 7.413. They said also that “these men, now they were run away from Judea, having no sure hope of escaping, because as soon as ever they shall be known, they will be soon destroyed by the Romans, they come hither and fill us full of those calamities which belong to them, while we have not been partakers with them in any of their sins.” 7.414. Accordingly, they exhorted the multitude to have a care, lest they should be brought to destruction by their means, and to make their apology to the Romans for what had been done, by delivering these men up to them; 7.415. who being thus apprised of the greatness of the danger they were in, complied with what was proposed, and ran with great violence upon the Sicarii, and seized upon them; 7.416. and indeed six hundred of them were caught immediately: but as to all those that fled into Egypt and to the Egyptian Thebes, it was not long ere they were caught also, and brought back,— 7.417. whose courage, or whether we ought to call it madness, or hardiness in their opinions, everybody was amazed at. 7.418. For when all sorts of torments and vexations of their bodies that could be devised were made use of to them, they could not get anyone of them to comply so far as to confess, or seem to confess, that Caesar was their lord; but they preserved their own opinion, in spite of all the distress they were brought to, as if they received these torments and the fire itself with bodies insensible of pain, and with a soul that in a manner rejoiced under them. 7.419. But what was most of all astonishing to the beholders was the courage of the children; for not one of these children was so far overcome by these torments, as to name Caesar for their lord. So far does the strength of the courage [of the soul] prevail over the weakness of the body. 7.420. 2. Now Lupus did then govern Alexandria, who presently sent Caesar word of this commotion; 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.430. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 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. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436. Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years. 7.437. 1. And now did the madness of the Sicarii, like a disease, reach as far as the cities of Cyrene; 7.438. for one Jonathan, a vile person, and by trade a weaver, came thither and prevailed with no small number of the poorer sort to give ear to him; he also led them into the desert, upon promising them that he would show them signs and apparitions. 7.439. And as for the other Jews of Cyrene, he concealed his knavery from them, and put tricks upon them; but those of the greatest dignity among them informed Catullus, the governor of the Libyan Pentapolis, of his march into the desert, and of the preparations he had made for it. 7.440. So he sent out after him both horsemen and footmen, and easily overcame them, because they were unarmed men; of these many were slain in the fight, but some were taken alive, and brought to Catullus. |
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| 42. Anon., 2 Baruch, 78.4, 84.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •egypt, jews in Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 222 |
43. New Testament, Apocalypse, 7.3-7.9, 21.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •egypt, jews in Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 249| 7.3. λέγων Μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, ἄχρισφραγίσωμεντοὺς δούλους τοῦ θεοῦ ἡμῶνἐπὶ τῶν μετώπωναὐτῶν. 7.4. Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ· 7.5. 7.6. 7.7. 7.8. 7.9. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν· | 7.3. saying, "Don't harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!" 7.4. I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: 7.5. of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben twelve thousand, of the tribe of Gad twelve thousand, 7.6. of the tribe of Asher twelve thousand, of the tribe of Naphtali twelve thousand, of the tribe of Manasseh twelve thousand, 7.7. of the tribe of Simeon twelve thousand, of the tribe of Levi twelve thousand, of the tribe of Issachar twelve thousand, 7.8. of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, of the tribe of Benjamin were sealed twelve thousand. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. |
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44. New Testament, Hebrews, 1.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •egypt, jews in Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 249| 1.11. | 1.11. They will perish, but you continue. They all will grow old like a garment does. |
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| 45. Palestinian Talmud, Sukkah, 5.1, 55a, 55b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 349, 351 |
46. Cassius Dio, Roman History, 68.32.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •population of jews in egypt, philo’s estimate of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 218 | 68.32.2. others they gave to wild beasts, and still others they forced to fight as gladiators. In all two hundred and twenty thousand persons perished. In Egypt, too, they perpetrated many similar outrages, and in Cyprus, under the leadership of a certain Artemion. There, also, two hundred and forty thousand perished, |
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| 47. Galen, Commentary On Hippocrates' 'Epidemics Vi', 3.2.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •septuagint, translation by jews in egypt Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 265 |
| 48. Clement of Alexandria, Miscellanies, 1.23.153.4 (f1) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •persecution, of jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 164 |
49. Babylonian Talmud, Gittin, 56a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •persecution, of jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 181| 56a. אמר ליה לא אמר ליה יהיבנא לך דמי פלגא דסעודתיך אמר ליה לא אמר ליה יהיבנא לך דמי כולה סעודתיך א"ל לא נקטיה בידיה ואוקמיה ואפקיה,אמר הואיל והוו יתבי רבנן ולא מחו ביה ש"מ קא ניחא להו איזיל איכול בהו קורצא בי מלכא אזל אמר ליה לקיסר מרדו בך יהודאי א"ל מי יימר א"ל שדר להו קורבנא חזית אי מקרבין ליה,אזל שדר בידיה עגלא תלתא בהדי דקאתי שדא ביה מומא בניב שפתים ואמרי לה בדוקין שבעין דוכתא דלדידן הוה מומא ולדידהו לאו מומא הוא,סבור רבנן לקרוביה משום שלום מלכות אמר להו רבי זכריה בן אבקולס יאמרו בעלי מומין קריבין לגבי מזבח סבור למיקטליה דלא ליזיל ולימא אמר להו רבי זכריה יאמרו מטיל מום בקדשים יהרג,אמר רבי יוחנן ענוותנותו של רבי זכריה בן אבקולס החריבה את ביתנו ושרפה את היכלנו והגליתנו מארצנו,שדר עלוייהו לנירון קיסר כי קאתי שדא גירא למזרח אתא נפל בירושלים למערב אתא נפל בירושלים לארבע רוחות השמים אתא נפל בירושלים,א"ל לינוקא פסוק לי פסוקיך אמר ליה (יחזקאל כה, יד) ונתתי את נקמתי באדום ביד עמי ישראל וגו' אמר קודשא בריך הוא בעי לחרובי ביתיה ובעי לכפורי ידיה בההוא גברא ערק ואזל ואיגייר ונפק מיניה ר"מ,שדריה עילוייהו לאספסיינוס קיסר אתא צר עלה תלת שני הוו בה הנהו תלתא עתירי נקדימון בן גוריון ובן כלבא שבוע ובן ציצית הכסת נקדימון בן גוריון שנקדה לו חמה בעבורו בן כלבא שבוע שכל הנכנס לביתו כשהוא רעב ככלב יוצא כשהוא שבע בן ציצית הכסת שהיתה ציצתו נגררת על גבי כסתות איכא דאמרי שהיתה כסתו מוטלת בין גדולי רומי,חד אמר להו אנא זיינא להו בחיטי ושערי וחד אמר להו בדחמרא ובדמלחא ומשחא וחד אמר להו בדציבי ושבחו רבנן לדציבי דרב חסדא כל אקלידי הוה מסר לשמעיה בר מדציבי דאמר רב חסדא אכלבא דחיטי בעי שיתין אכלבי דציבי הוה להו למיזן עשרים וחד שתא,הוו בהו הנהו בריוני אמרו להו רבנן ניפוק ונעביד שלמא בהדייהו לא שבקינהו אמרו להו ניפוק ונעביד קרבא בהדייהו אמרו להו רבנן לא מסתייעא מילתא קמו קלנהו להנהו אמברי דחיטי ושערי והוה כפנא,מרתא בת בייתוס עתירתא דירושלים הויא שדרתה לשלוחה ואמרה ליה זיל אייתי לי סמידא אדאזל איזדבן אתא אמר לה סמידא ליכא חיורתא איכא אמרה ליה זיל אייתי לי אדאזל איזדבן אתא ואמר לה חיורתא ליכא גושקרא איכא א"ל זיל אייתי לי אדאזל אזדבן אתא ואמר לה גושקרא ליכא קימחא דשערי איכא אמרה ליה זיל אייתי לי אדאזל איזדבן,הוה שליפא מסאנא אמרה איפוק ואחזי אי משכחנא מידי למיכל איתיב לה פרתא בכרעא ומתה,קרי עלה רבן יוחנן בן זכאי (דברים כח, נו) הרכה בך והענוגה אשר לא נסתה כף רגלה איכא דאמרי גרוגרות דר' צדוק אכלה ואיתניסא ומתה דר' צדוק יתיב ארבעין שנין בתעניתא דלא ליחרב ירושלים כי הוה אכיל מידי הוה מיתחזי מאבראי וכי הוה בריא מייתי ליה גרוגרות מייץ מייהו ושדי להו,כי הוה קא ניחא נפשה אפיקתה לכל דהבא וכספא שדיתיה בשוקא אמרה האי למאי מיבעי לי והיינו דכתיב (יחזקאל ז, יט) כספם בחוצות ישליכו,אבא סקרא ריש בריוני דירושלים בר אחתיה דרבן יוחנן בן זכאי הוה שלח ליה תא בצינעא לגבאי אתא א"ל עד אימת עבדיתו הכי וקטליתו ליה לעלמא בכפנא א"ל מאי איעביד דאי אמינא להו מידי קטלו לי א"ל חזי לי תקנתא לדידי דאיפוק אפשר דהוי הצלה פורתא,א"ל נקוט נפשך בקצירי וליתי כולי עלמא ולישיילו בך ואייתי מידי סריא ואגני גבך ולימרו דנח נפשך וליעיילו בך תלמידך ולא ליעול בך איניש אחרינא דלא לרגשן בך דקליל את דאינהו ידעי דחייא קליל ממיתא,עביד הכי נכנס בו רבי אליעזר מצד אחד ורבי יהושע מצד אחר כי מטו לפיתחא בעו למדקריה אמר להו יאמרו רבן דקרו בעו למדחפיה אמר להו יאמרו רבן דחפו פתחו ליה בבא נפק,כי מטא להתם אמר שלמא עלך מלכא שלמא עלך מלכא א"ל מיחייבת תרי קטלא חדא דלאו מלכא אנא וקא קרית לי מלכא ותו אי מלכא אנא עד האידנא אמאי לא אתית לגבאי א"ל דקאמרת לאו מלכא אנא | 56a. The host said to him: No, you must leave. Bar Kamtza said to him: I will give you money for half of the feast; just do not send me away. The host said to him: No, you must leave. Bar Kamtza then said to him: I will give you money for the entire feast; just let me stay. The host said to him: No, you must leave. Finally, the host took bar Kamtza by his hand, stood him up, and took him out.,After having been cast out from the feast, bar Kamtza said to himself: Since the Sages were sitting there and did not protest the actions of the host, although they saw how he humiliated me, learn from it that they were content with what he did. I will therefore go and inform [eikhul kurtza] against them to the king. He went and said to the emperor: The Jews have rebelled against you. The emperor said to him: Who says that this is the case? Bar Kamtza said to him: Go and test them; send them an offering to be brought in honor of the government, and see whether they will sacrifice it.,The emperor went and sent with him a choice three-year-old calf. While bar Kamtza was coming with the calf to the Temple, he made a blemish on the calf’s upper lip. And some say he made the blemish on its eyelids, a place where according to us, i.e., halakha, it is a blemish, but according to them, gentile rules for their offerings, it is not a blemish. Therefore, when bar Kamtza brought the animal to the Temple, the priests would not sacrifice it on the altar since it was blemished, but they also could not explain this satisfactorily to the gentile authorities, who did not consider it to be blemished.,The blemish notwithstanding, the Sages thought to sacrifice the animal as an offering due to the imperative to maintain peace with the government. Rabbi Zekharya ben Avkolas said to them: If the priests do that, people will say that blemished animals may be sacrificed as offerings on the altar. The Sages said: If we do not sacrifice it, then we must prevent bar Kamtza from reporting this to the emperor. The Sages thought to kill him so that he would not go and speak against them. Rabbi Zekharya said to them: If you kill him, people will say that one who makes a blemish on sacrificial animals is to be killed. As a result, they did nothing, bar Kamtza’s slander was accepted by the authorities, and consequently the war between the Jews and the Romans began.,Rabbi Yoḥa says: The excessive humility of Rabbi Zekharya ben Avkolas destroyed our Temple, burned our Sanctuary, and exiled us from our land.,The Roman authorities then sent Nero Caesar against the Jews. When he came to Jerusalem, he wished to test his fate. He shot an arrow to the east and the arrow came and fell in Jerusalem. He then shot another arrow to the west and it also fell in Jerusalem. He shot an arrow in all four directions of the heavens, and each time the arrow fell in Jerusalem.,Nero then conducted another test: He said to a child: Tell me a verse that you learned today. He said to him as follows: “And I will lay My vengeance upon Edom by the hand of My people Israel” (Ezekiel 25:14). Nero said: The Holy One, Blessed be He, wishes to destroy His Temple, and He wishes to wipe his hands with that man, i.e., with me. The Romans are associated with Edom, the descendants of Esau. If I continue on this mission, I will eventually be punished for having served as God’s agent to bring about the destruction. So he fled and became a convert, and ultimately Rabbi Meir descended from him.,The Roman authorities then sent Vespasian Caesar against the Jews. He came and laid siege to Jerusalem for three years. There were at that time in Jerusalem these three wealthy people: Nakdimon ben Guryon, ben Kalba Savua, and ben Tzitzit HaKesat. The Gemara explains their names: Nakdimon ben Guryon was called by that name because the sun shined [nakad] on his behalf, as it is related elsewhere (see Ta’anit 19b) that the sun once continued to shine in order to prevent him from suffering a substantial loss. Ben Kalba Savua was called this because anyone who entered his house when he was hungry as a dog [kelev] would leave satiated [save’a]. Ben Tzitzit HaKesat was referred to by that name because his ritual fringes [tzitzit] dragged along on blankets [keset], meaning that he would not walk in the street with his feet on the ground, but rather they would place blankets beneath him. There are those who say that his seat [kiseh] was found among the nobles of Rome, meaning that he would sit among them.,These three wealthy people offered their assistance. One of them said to the leaders of the city: I will feed the residents with wheat and barley. And one of them said to leaders of the city: I will provide the residents with wine, salt, and oil. And one of them said to the leaders of the city: I will supply the residents with wood. The Gemara comments: And the Sages gave special praise to he who gave the wood, since this was an especially expensive gift. As Rav Ḥisda would give all of the keys [aklidei] to his servant, except for the key to his shed for storing wood, which he deemed the most important of them all. As Rav Ḥisda said: One storehouse [akhleva] of wheat requires sixty storehouses of wood for cooking and baking fuel. These three wealthy men had between them enough commodities to sustain the besieged for twenty-one years.,There were certain zealots among the people of Jerusalem. The Sages said to them: Let us go out and make peace with the Romans. But the zealots did not allow them to do this. The zealots said to the Sages: Let us go out and engage in battle against the Romans. But the Sages said to them: You will not be successful. It would be better for you to wait until the siege is broken. In order to force the residents of the city to engage in battle, the zealots arose and burned down these storehouses [ambarei] of wheat and barley, and there was a general famine.,With regard to this famine it is related that Marta bat Baitos was one of the wealthy women of Jerusalem. She sent out her agent and said to him: Go bring me fine flour [semida]. By the time he went, the fine flour was already sold. He came and said to her: There is no fine flour, but there is ordinary flour. She said to him: Go then and bring me ordinary flour. By the time he went, the ordinary flour was also sold. He came and said to her: There is no ordinary flour, but there is coarse flour [gushkera]. She said to him: Go then and bring me coarse flour. By the time he went, the coarse flour was already sold. He came and said to her: There is no coarse flour, but there is barley flour. She said to him: Go then and bring me barley flour. But once again, by the time he went, the barley flour was also sold.,She had just removed her shoes, but she said: I will go out myself and see if I can find something to eat. She stepped on some dung, which stuck to her foot, and, overcome by disgust, she died.,Rabban Yoḥa ben Zakkai read concerning her a verse found in the section of the Torah listing the curses that will befall Israel: “The tender and delicate woman among you who would not adventure to set the sole of her foot upon the ground” (Deuteronomy 28:56). There are those who say that she did not step on dung, but rather she ate a fig of Rabbi Tzadok, and became disgusted and died. What are these figs? Rabbi Tzadok observed fasts for forty years, praying that Jerusalem would not be destroyed. He became so emaciated from fasting that when he would eat something it was visible from the outside of his body. And when he would eat after a fast they would bring him figs and he would suck out their liquid and cast the rest away. It was one such fig that Marta bat Baitos found and that caused her death.,It is further related that as she was dying, she took out all of her gold and silver and threw it in the marketplace. She said: Why do I need this? And this is as it is written: “They shall cast their silver in the streets and their gold shall be as an impure thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord; they shall not satisfy their souls, neither fill their bowels” (Ezekiel 7:19).,§ The Gemara relates: Abba Sikkara was the leader of the zealots [biryonei] of Jerusalem and the son of the sister of Rabban Yoḥa ben Zakkai. Rabban Yoḥa ben Zakkai sent a message to him: Come to me in secret. He came, and Rabban Yoḥa ben Zakkai said to him: Until when will you do this and kill everyone through starvation? Abba Sikkara said to him: What can I do, for if I say something to them they will kill me. Rabban Yoḥa ben Zakkai said to him: Show me a method so that I will be able to leave the city, and it is possible that through this there will be some small salvation.,Abba Sikkara said to him: This is what you should do: Pretend to be sick, and have everyone come and ask about your welfare, so that word will spread about your ailing condition. Afterward bring something putrid and place it near you, so that people will say that you have died and are decomposing. And then, have your students enter to bring you to burial, and let no one else come in so that the zealots not notice that you are still light. As the zealots know that a living person is lighter than a dead person.,Rabban Yoḥa ben Zakkai did this. Rabbi Eliezer entered from one side and Rabbi Yehoshua from the other side to take him out. When they arrived at the entrance of the city on the inside, the guards, who were of the faction of the zealots, wanted to pierce him with their swords in order to ascertain that he was actually dead, as was the common practice. Abba Sikkara said to them: The Romans will say that they pierce even their teacher. The guards then wanted at least to push him to see whether he was still alive, in which case he would cry out on account of the pushing. Abba Sikkara said to them: They will say that they push even their teacher. The guards then opened the gate and he was taken out.,When Rabban Yoḥa ben Zakkai reached there, i.e., the Roman camp, he said: Greetings to you, the king; greetings to you, the king. Vespasian said to him: You are liable for two death penalties, one because I am not a king and yet you call me king, and furthermore, if I am a king, why didn’t you come to me until now? Rabban Yoḥa ben Zakkai said to him: As for what you said about yourself: I am not a king, |
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50. Babylonian Talmud, Megillah, 16a, 18a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 427| 18a. (הושע ג, ה) אחר ישובו בני ישראל ובקשו את ה' אלהיהם ואת דוד מלכם וכיון שבא דוד באתה תפלה שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי,וכיון שבאת תפלה באת עבודה שנאמר עולותיהם וזבחיהם לרצון על מזבחי וכיון שבאת עבודה באתה תודה שנאמר (תהלים נ, כג) זובח תודה יכבדנני,ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים,אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו' מי כתיב לעשות מעשות כתיב,ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה,מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא,ומה ראו לומר שים שלום אחר ברכת כהנים דכתיב (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ברכה דהקב"ה שלום שנאמר (תהלים כט, יא) ה' יברך את עמו בשלום,וכי מאחר דמאה ועשרים זקנים ומהם כמה נביאים תקנו תפלה על הסדר שמעון הפקולי מאי הסדיר שכחום וחזר וסדרום,מכאן ואילך אסור לספר בשבחו של הקב"ה דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' למי שיכול להשמיע כל תהלתו,אמר רבה בר בר חנה א"ר יוחנן המספר בשבחו של הקב"ה יותר מדאי נעקר מן העולם שנאמר (איוב לז, כ) היסופר לו כי אדבר אם אמר איש כי יבלע,דרש ר' יהודה איש כפר גבוריא ואמרי לה איש כפר גבור חיל מאי דכתיב (תהלים סה, ב) לך דומיה תהלה סמא דכולה משתוקא כי אתא רב דימי אמר אמרי במערבא מלה בסלע משתוקא בתרין:,קראה על פה לא יצא וכו': מנלן אמר רבא אתיא זכירה זכירה כתיב הכא והימים האלה נזכרים וכתיב התם (שמות יז, יד) כתב זאת זכרון בספר מה להלן בספר אף כאן בספר,וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:,קראה תרגום לא יצא וכו': היכי דמי אילימא דכתיבה מקרא וקרי לה תרגום היינו על פה לא צריכא דכתיבה תרגום וקרי לה תרגום:,אבל קורין אותה ללועזות בלעז וכו': והא אמרת קראה בכל לשון לא יצא רב ושמואל דאמרי תרוייהו בלעז יווני,היכי דמי אילימא דכתיבה אשורית וקרי לה יוונית היינו על פה א"ר אחא א"ר אלעזר שכתובה בלעז יוונית,וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלהי ישראל דאי סלקא דעתך למזבח קרא ליה יעקב אל ויקרא לו יעקב מיבעי ליה אלא ויקרא לו ליעקב אל ומי קראו אל אלהי ישראל,מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא,הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא,אי הכי רב ושמואל אמאי מוקמי לה למתני' בלעז יוונית לוקמה בכל לעז [אלא מתניתין כברייתא] וכי איתמר דרב ושמואל בעלמא איתמר רב ושמואל דאמרי תרוייהו לעז יווני לכל כשר,והא קתני יוונית ליוונים אין לכולי עלמא לא אינהו דאמור כרשב"ג דתנן רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יוונית,ולימרו הלכה כרשב"ג אי אמרי הלכה כרשב"ג הוה אמינא הני מילי שאר ספרים אבל מגילה דכתיב בה ככתבם אימא לא קמ"ל:,והלועז ששמע אשורית יצא וכו': והא לא ידע מאי קאמרי מידי דהוה אנשים ועמי הארץ,מתקיף לה רבינא אטו אנן האחשתרנים בני הרמכים מי ידעינן אלא מצות קריאה ופרסומי ניסא הכא נמי מצות קריאה ופרסומי ניסא:,קראה סירוגין יצא וכו': לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דקאמרה להו לרבנן דהוי עיילי פסקי פסקי לבי רבי עד מתי אתם נכנסין סירוגין סירוגין,לא הוו ידעי רבנן מאי חלוגלוגות שמעוה לאמתא דבי רבי דאמרה ליה לההוא גברא דהוה קא מבדר פרפחיני עד מתי אתה מפזר חלוגלוגך,לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה מהפך במזייה אמרה ליה עד מתי אתה מסלסל בשערך,לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה' יהבך אמר רבה בר בר חנה זימנא חדא הוה אזילנא בהדי ההוא טייעא וקא דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי,לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד שמעוה לאמתא דבי רבי דהוות אמרה לחברתה שקולי טאטיתא וטאטי ביתא,ת"ר קראה סירוגין יצא | 18a. “Afterward the children of Israel shall return, and seek the Lord their God and David their king” (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. And once the scion of David comes, the time for prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David.,And after prayer comes, the Temple service will arrive, as it is stated in the continuation of that verse: “Their burnt-offerings and their sacrifices shall be accepted on My altar” (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. And when the Temple service comes, with it will also come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service.,And why did they see fit to institute that one says the Priestly Benediction after the blessing of thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.,The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then say the Priestly Benediction before the blessing of the Temple service? The Gemara answers: It should not enter your mind to say this, as it is written: “And he came down from sacrificing the sin-offering.” Is it written that he came down to sacrifice the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, it is written, “from sacrificing,” indicating that the offerings had already been sacrificed.,The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be said immediately after the blessing of restoration of the Temple service, without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: It should not enter your mind to say this, as it is written: “Whoever sacrifices a thanks-offering honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.,The Gemara asks: What did you see to rely on this verse and juxtapose thanksgiving with sacrifice? Rely rather on the other verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: It stands to reason to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial service and thanksgiving, which are closely related conceptually, are one matter.,And why did they see fit to institute that one says the blessing beginning with the words: Grant peace, after the Priestly Benediction? As it is written immediately following the Priestly Benediction: “And they shall put My name upon the children of Israel, and I will bless them” (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” (Psalms 29:11).,The Gemara returns to the baraita cited at the beginning of the discussion: Now, since the baraita teaches that a hundred and twenty Elders, including many prophets, established the Amida prayer in its fixed order, what is it that Shimon HaPakuli arranged in a much later period of time, as related by Rabbi Yoḥa? The Gemara answers: Indeed, the blessings of the Amida prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people forgot them, and Shimon HaPakuli then arranged them again.,The Gemara comments: These nineteen blessings are a fixed number, and beyond this it is prohibited for one to declare the praises of the Holy One, Blessed be He, by adding additional blessings to the Amida. As Rabbi Elazar said: What is the meaning of that which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” (Psalms 106:2)? It means: For whom is it fitting to utter the mighty acts of the Lord? Only for one who can declare all His praise. And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages.,Rabba bar bar Ḥana said that Rabbi Yoḥa said: With regard to one who excessively declares the praises of the Holy One, Blessed be He, his fate is to be uprooted from the world, as it appears as if he had exhausted all of God’s praises. As it is stated: “Shall it be told to Him when I speak? If a man says it, he would be swallowed up” (Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.,The Gemara relates: Rabbi Yehuda, a man of Kefar Gibboraya, and some say he was a man of Kefar Gibbor Ĥayil, taught: What is the meaning of that which is written: “For You silence is praise” (Psalms 65:2)? The best remedy of all is silence, i.e., the optimum form of praising God is silence. The Gemara relates: When Rav Dimi came from Eretz Israel to Babylonia, he said: In the West, Eretz Yisrael, they say an adage: If a word is worth one sela, silence is worth two.,§ It is taught in the mishna: If one read the Megilla by heart he has not fulfilled his obligation. The Gemara asks: From where do we derive this? Rava said: This is derived by means of a verbal analogy between one instance of the term remembrance and another instance of the term remembrance. It is written here, with regard to the Megilla: “That these days should be remembered” (Esther 9:28), and it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book, and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). Just as there, with regard to Amalek, remembrance is referring specifically to something written in a book, as it is stated, “in the book,” so too here, the Megilla remembrance is through being written in a book.,The Gemara raises a question: But from where do we know that this remembrance that is stated with regard to Amalek and to the Megilla involves reading it out loud from a book? Perhaps it requires merely looking into the book, reading it silently. The Gemara answers: It should not enter your mind to say this, as it was taught in a baraita: The verse states: “Remember what Amalek did to you” (Deuteronomy 25:17). One might have thought that it suffices for one to remember this silently, in his heart. But this cannot be, since when it says subsequently: “You shall not forget” (Deuteronomy 25:19), it is already referring to forgetting from the heart. How, then, do I uphold the meaning of “remember”? What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, with the mouth.,§ It was taught further in the mishna: If one read the Megilla in Aramaic translation he has not fulfilled his obligation. The Gemara asks: What are the circumstances of this case? If we say that the Megilla was written in the original biblical text, i.e., in Hebrew, and he read it in Aramaic translation, then this is the same as reading it by heart, as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: No, it is necessary to teach this case as well, as it is referring to a case in which the Megilla was written not in the original Hebrew but in Aramaic translation, and he read it as written, in Aramaic translation.,§ The mishna continues: However, for those who speak a foreign language, one may read the Megilla in that foreign language. The Gemara raises a difficulty: But didn’t you say in the mishna: If he read it in any other language he has not fulfilled his obligation? The Gemara cites the answer of Rav and Shmuel, who both say: When the mishna says: A foreign language, it is referring specifically to the Greek foreign language, which has a unique status with regard to biblical translation.,The Gemara asks: What are the circumstances of the case? If we say that the Megilla was written in Ashurit, i.e., in Hebrew, and he read it in Greek, this is the same as reading it by heart, and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: Rabbi Aḥa said that Rabbi Elazar said: The mishna is dealing with a case in which the Megilla was written in the Greek foreign language and was also read in that language.,Apropos statements in this line of tradition, the Gemara adds: And Rabbi Aḥa further said that Rabbi Elazar said: From where is it derived that the Holy One, Blessed be He, called Jacob El, meaning God? As it is stated: “And he erected there an altar, and he called it El, God of Israel” (Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, as if it enters your mind to say that the verse should be understood as saying that Jacob called the altar El, it should have specified the subject of the verb and written: And Jacob called it El. But since the verse is not written this way, the verse must be understood as follows: He called Jacob El; and who called him El? The God of Israel.,The Gemara returns to discussing languages for reading the Megilla and raises an objection against Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a baraita: If one read the Megilla in Coptic [Giptit], Ivrit, Elamite, Median, or Greek, he has not fulfilled his obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.,The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language is comparable only to that which was taught in a different baraita: If one reads the Megilla in Coptic to Copts, in Ivrit to Ivrim, in Elamite to Elamites, or in Greek to Greeks, he has fulfilled his obligation. The Megilla may be read in any language, provided the listener understands that language.,The Gemara asks: But if so, that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, why did Rav and Shmuel establish the ruling of the mishna as referring specifically to Greek? Let them interpret it as referring to any foreign language that one speaks. The Gemara explains: Rather, the mishna is to be understood like the baraita, that one who reads the Megilla in a language that he speaks fulfills his obligation; and that which was stated in the name of Rav and Shmuel was said as a general statement, not relating to the mishna but as an independent ruling, as follows: Rav and Shmuel both say: The Greek language is acceptable for everyone, i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.,The Gemara raises a difficulty: But doesn’t the baraita cited above teach that if one reads the Megilla in Greek to Greeks he has fulfilled his obligation? This implies that reading in Greek, yes, this is acceptable for Greeks, but for everyone else, no, it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the baraita, because they agree with the opinion of Rabban Shimon ben Gamliel. As we learned in a mishna (Megilla 8b): Rabban Shimon ben Gamliel says: Even for books of the Bible, the Sages did not permit them to be written in any foreign language other than Greek, indicating that Greek has a special status, and is treated like the original Hebrew.,The Gemara asks: But if this was the intention of Rav and Shmuel, let them state explicitly: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel. Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: Had they said simply that the halakha is in accordance with Rabban Shimon ben Gamliel, I would have said that this applies only to the other books of the Bible, but with regard to the Megilla, of which it is written: “According to their writing,” I would say that one does not fulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to teach us that even in the case of the Megilla one fulfills his obligation if he reads it in Greek.,§ It was taught in the mishna: And one who speaks a foreign language who heard the Megilla being read in Ashurit, i.e., in Hebrew, has fulfilled his obligation. The Gemara asks: But isn’t it so that he does not understand what they are saying? Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: It is just as it is with women and uneducated people; they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language.,Ravina strongly objects to the premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. Is that to say that even we, the Sages, who are very well acquainted with Hebrew, know for certain the meaning of the obscure words ha’aḥashteranim benei haramakhim (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? But nevertheless, we fulfill the mitzva of reading the Megilla and publicizing the miracle of Purim by reading these words as they appear in the original text. Here too, one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the mitzva of reading the Megilla and publicizing the Purim miracle, even if he does not understand the words themselves.,§ The mishna continues: If one reads the Megilla at intervals [seirugin] he has fulfilled his obligation. The Gemara relates that the Sages did not know what is meant by the word seirugin. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to the Sages who were entering the house intermittently rather than in a single group: How long are you going to enter seirugin seirugin? As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word seirugin means at intervals.,It is similarly related that the Sages did not know what is meant by the word ḥalogelogot, which appears in various mishnayot and baraitot. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to a certain man who was scattering purslane: How long will you go on scattering your ḥalogelogot? And from this they understood that ḥalogelogot is purslane.,Likewise, the Sages did not know what is meant by salseleha in the verse: “Get wisdom…salseleha and it will exalt you” (Proverbs 4:7–8). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling [mesalsel] your hair? And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.,The Gemara relates additional examples: The Sages did not know what is meant by the word yehav in the verse: “Cast upon the Lord your yehav” (Psalms 55:23). Rabba bar bar Ḥana said: One time I was traveling with a certain Arab [Tayya’a] and I was carrying a load, and he said to me: Take your yehav and throw it on my camel, and I understood that yehav means a load or burden.,And similarly, the Sages did not know what is meant by the word matatei in the verse: “And I will tatei it with the matatei of destruction” (Isaiah 14:23). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to her friend: Take a tateita and tati the house, from which they understood that a matatei is a broom, and the verb tati means to sweep.,On the matter of reading the Megilla with interruptions, the Sages taught the following baraita: If one reads the Megilla at intervals, pausing and resuming at intervals, he has fulfilled his obligation. |
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51. Babylonian Talmud, Sanhedrin, 96b, 111a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 353| 111a. מאי אמן א"ר חנינא אל מלך נאמן,(ישעיהו ה, יד) לכן הרחיבה שאול נפשה ופערה פיה לבלי חוק אמר ר"ל למי שמשייר אפי' חוק אחד א"ר יוחנן לא ניחא למרייהו דאמרת להו הכי אלא אפי' לא למד אלא חוק אחד,(שנאמר) (זכריה יג, ח) והיה בכל הארץ נאם ה' פי שנים בה יכרתו ויגועו והשלישית יותר בה אמר ר"ל שלישי של שם א"ל רבי יוחנן לא ניחא למרייהו דאמרת להו הכי אלא אפי' שלישי של נח,(ירמיהו ג, יד) כי אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה אמר ר"ל דברים ככתבן א"ל ר' יוחנן לא ניחא ליה למרייהו דאמרת להו הכי אלא אחד מעיר מזכה כל העיר כולה ושנים ממשפחה מזכין כל המשפחה כולה יתיב רב כהנא קמיה דרב ויתיב וקאמר דברים ככתבן א"ל רב לא ניחא ליה למרייהו דאמרת להו הכי אלא אחד מעיר מזכה כל העיר ושנים ממשפחה מזכין כל המשפחה,חזייה דהוה קא חייף רישיה וסליק ויתיב קמיה דרב א"ל (איוב כח, יג) ולא תמצא בארץ החיים א"ל מילט קא לייטת לי א"ל קרא קאמינא לא תמצא תורה במי שמחיה עצמו עליה,תניא רבי סימאי אומר נאמר (שמות ו, ז) ולקחתי אתכם לי לעם ונאמר והבאתי אתכם מקיש יציאתן ממצרים לביאתן לארץ מה ביאתן לארץ שנים מס' ריבוא אף יציאתן ממצרים שנים מס' ריבוא אמר רבא וכן לימות המשיח שנא' (הושע ב, יז) וענתה שמה כימי נעוריה וכיום עלותה מארץ מצרים,תניא אמר ר' אלעזר ברבי יוסי פעם אחת נכנסתי לאלכסנדריא של מצרים מצאתי זקן אחד ואמר לי בא ואראך מה עשו אבותי לאבותיך מהם טבעו בים מהם הרגו בחרב מהם מעכו בבנין ועל דבר זה נענש משה רבינו שנא' (שמות ה, כג) ומאז באתי אל פרעה לדבר בשמך הרע לעם הזה,אמר לו הקב"ה חבל על דאבדין ולא משתכחין הרי כמה פעמים נגליתי על אברהם יצחק ויעקב באל שדי ולא הרהרו על מדותי ולא אמרו לי מה שמך אמרתי לאברהם (בראשית יג, יז) קום התהלך בארץ לארכה ולרחבה כי לך אתננה בקש מקום לקבור את שרה ולא מצא עד שקנה בד' מאות שקל כסף ולא הרהר על מדותי,אמרתי ליצחק (בראשית כו, ג) גור בארץ הזאת ואהיה עמך ואברכך בקשו עבדיו מים לשתות ולא מצאו עד שעשו מריבה שנאמר (בראשית כו, כ) ויריבו רועי גרר עם רועי יצחק לאמר לנו המים ולא הרהר אחר מדותי,אמרתי ליעקב (בראשית כח, יג) הארץ אשר אתה שוכב עליה לך אתננה ביקש מקום לנטוע אהלו ולא מצא עד שקנה במאה קשיטה ולא הרהר אחר מדותי ולא אמרו לי מה שמך ואתה אמרת לי מה שמך בתחלה ועכשיו אתה אומר לי (שמות ה, כג) והצל לא הצלת את עמך (שמות ו, א) עתה תראה (את) אשר אעשה לפרעה במלחמת פרעה אתה רואה ואי אתה רואה במלחמת שלשים ואחד מלכים,(שמות לד, ח) וימהר משה ויקוד ארצה וישתחו מה ראה משה,ר' חנינא בן גמלא אמר ארך אפים ראה ורבנן אמרי אמת ראה: תניא כמ"ד ארך אפים ראה דתניא כשעלה משה למרום מצאו להקב"ה שיושב וכותב ארך אפים אמר לפניו רבונו של עולם ארך אפים לצדיקים אמר לו אף לרשעים א"ל רשעים יאבדו א"ל השתא חזית מאי דמבעי לך,כשחטאו ישראל אמר לו לא כך אמרת לי ארך אפים לצדיקים | 111a. What is the meaning of the term amen? Rabbi Ḥanina says: It is an acronym of the words: God, faithful King [El Melekh ne’eman].,§ With regard to the verse: “Therefore, the netherworld has enlarged itself and opened its mouth without measure [livli ḥok]” (Isaiah 5:14), Reish Lakish says: It is referring to one who leaves even one statute [ḥok] unfulfilled; the netherworld expands for him. Rabbi Yoḥa says: It is not satisfactory to God, their Master, that you said this about them, as according to Reish Lakish’s opinion most of the Jewish people would be doomed to Gehenna. Rather, even if one learned only one statute, he has a share in the World-to-Come, and “livli ḥok” means one who has learned no statutes at all.,With regard to that which is stated: “And it shall come to pass that in all the land, says the Lord, two parts shall be excised and die, but the third shall remain in it” (Zechariah 13:8), Reish Lakish says: “The third” means that only one-third of the descendants of Shem, son of Noah, will remain, and everyone else will die. Rabbi Yoḥa said to Reish Lakish: It is not satisfactory to God, their Master, that you said this about them, that the overwhelming majority of the world will be destroyed. Rather, even as many as one-third of the descendants of Noah, one-third of the population of the world, will remain.,With regard to the verse: “For I have taken you to Myself: And I will take out one of a city, and two of a family” (Jeremiah 3:14), Reish Lakish says: The meaning of this statement is as it is written, that only individuals will be spared and the rest will be destroyed. Rabbi Yoḥa said to him: It is not satisfactory to God, their Master, that you said this about them. Rather, the merit of one from the city causes the entire city to benefit, and the merit of two from a family causes the entire family to benefit and be redeemed. Likewise, the Gemara relates that Rav Kahana sat before Rav, and sat and said: The meaning of this statement is as it is written. Rav said to him: It is not satisfactory to God, their Master, that you said this about them. Rather, the merit of one from the city causes the entire city to benefit, and the merit of two from a family causes the entire family to benefit and be redeemed.,The Gemara relates that Rav saw that Rav Kahana was washing the hair on his head and then arose and sat before Rav. Rav said to Rav Kahana: “Nor shall it be found in the land of the living [haḥayyim]” (Job 28:13). Rav Kahana thought that Rav addressed that verse to him and he said to Rav: Are you cursing me? Rav said to him: It is a verse that I am saying to remind you that Torah will not be found in one who sustains [meḥayye] himself in an indulgent manner in its study; rather, Torah is acquired through suffering and difficulty.,It is taught in a baraita with regard to the few that are destined to be redeemed: Rav Simai says that it is stated: “And I will take you to Me as a people” (Exodus 6:7), and juxtaposed to that verse it is stated: “And I will bring you into the land” (Exodus 6:8). The Torah compares their exodus from Egypt to their entry into the land; just as during their entry into the land only two of six hundred thousand entered the land, as they all died in the wilderness except for Caleb and Joshua, so too, during their exodus from Egypt, in terms of the ratio, only two of six hundred thousand left Egypt and the rest died there. Rava says: And likewise, that will be situation in the messianic era, as it is stated: “And she shall respond there, as in the days of her youth, and as in the day when she came up out of the land of Egypt” (Hosea 2:17). The ultimate redemption and the exodus from Egypt are juxtaposed, indicating that in the messianic era too, only few will survive.,§ It is taught in a baraita that Rabbi Elazar, son of Rabbi Yosei, says: One time I entered Alexandria of Egypt. I found one old man and he said to me: Come and I will show you what my ancestors, the Egyptians, did to your ancestors, the Jewish people. Some of them they drowned in the sea, some of them they killed with the sword, and some of them they crushed in the buildings. And it is over this matter, Moses’ protest of the afflictions suffered by the Jewish people, that Moses, our teacher, was punished, as it is stated: “For since I came to Pharaoh to speak in Your name, he has done evil to this people, neither have You delivered Your people at all” (Exodus 5:23).,The Holy One, Blessed be He, said to Moses: Woe over those who are gone and are no longer found; as several times I revealed Myself to Abraham, Isaac, and Jacob as God Almighty [El Shaddai] and they did not question My attributes, and did not say to Me: What is Your name? I said to Abraham: “Arise, walk through the land in the length of it and in the breadth of it; for unto you I will give it” (Genesis 13:17). Ultimately, he sought a place to bury Sarah and did not find one until he purchased it for four hundred silver shekels, and he did not question My attributes and did not protest that I failed to fulfill My promise to give him the land.,I said to Isaac: “Sojourn in this land, and I will be with you and will bless you” (Genesis 26:3). His servants sought water to drink and they did not find it until they started a quarrel, as it is stated: “And the herdsmen of Gerar quarreled with Isaac’s herdsmen saying: The water is ours” (Genesis 26:20), and he did not question My attributes.,I said to Jacob: “The land upon which you lie, to you I will give it” (Genesis 28:13). He sought a place to pitch his tent and he did not find one until he purchased it for one hundred coins, and he did not question My attributes, and did not say to Me: What is Your name? And you, Moses, ask Me: What is Your name, initially, after witnessing My greatness more than they ever did. And now you say to Me: “Neither have You delivered Your people” (Exodus 5:23). The verse then states: “Now shall you see what I will do to Pharaoh” (Exodus 6:1). One can infer: The war with Pharaoh and his downfall you shall see, but you will not see the war with the thirty-one kings in Eretz Yisrael, as you will not be privileged to conquer Eretz Yisrael for the Jewish people.,§ With regard to the verse: “And the Lord passed before him and proclaimed: The Lord, the Lord, compassionate and gracious God, slow to anger, abounding in loving-kindness and truth, extending loving-kindness to thousands of generations…and Moses made haste and bowed his head toward the earth and prostrated himself” (Exodus 34:6–8), the Gemara asks: What did Moses see in these attributes that caused him to hastily prostrate himself?,Rabbi Ḥanina ben Gamla says: He saw the attribute of slow to anger; and the Rabbis say: He saw the attribute of truth. It is taught in a baraita in accordance with the opinion of the one who said: He saw the attribute of slow to anger, as it is taught in a baraita: When Moses ascended on high, he discovered the Holy One, Blessed be He, sitting and writing: Slow to anger. Moses said before Him: Master of the Universe, is Your attribute of slow to anger only to be used for the righteous? God said to him: It is an attribute even for the wicked. Moses said to Him: Let the wicked be doomed. God said to him: Now, you will see that you will need this, as ultimately you will reconsider that statement.,When the Jewish people sinned in the sin of the spies and Moses asked God to forgive them, the Holy One, Blessed be He, said to Moses: Didn’t you say to Me that the attribute of slow to anger is for the righteous alone? They are not worthy of atonement. |
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52. Babylonian Talmud, Sotah, 10a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sambathion, name of jews in egypt, samson, etymology of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 610| 10a. הוחל שבועתו של אבימלך דכתיב (בראשית כא, כג) אם תשקר לי ולניני ולנכדי,(שופטים יג, כד) ויגדל הנער ויברכהו ה' במה ברכו אמר רב יהודה אמר רב שברכו באמתו אמתו כבני אדם וזרעו כנחל שוטף,(שופטים טז, כח) ויקרא שמשון אל ה' ויאמר ה' אלהים זכרני נא וחזקני נא אך הפעם הזה ואנקמה נקם אחת משתי עיני מפלשתים אמר רב אמר שמשון לפני הקב"ה רבש"ע זכור לי עשרים (ושתים) שנה ששפטתי את ישראל ולא אמרתי לאחד מהם העבר לי מקל ממקום למקום,(שופטים טו, ד) וילך שמשון וילכד שלש מאות שועלים מאי שנא שועלים אמר רבי איבו בר נגדי א"ר חייא בר אבא אמר שמשון יבא מי שחוזר לאחוריו ויפרע מפלשתים שחזרו בשבועתן,תניא א"ר שמעון החסיד בין כתיפיו של שמשון ששים אמה היה שנאמר (שופטים טז, ג) וישכב שמשון עד חצי הלילה ויקם בחצי הלילה ויאחז בדלתות שער העיר ובשתי המזוזות ויסעם עם הבריח וישם על כתיפיו וגמירי דאין דלתות עזה פחותות מששים אמה,(שופטים טז, כא) ויהי טוחן בבית האסורים א"ר יוחנן אין טחינה אלא לשון עבירה וכן הוא אומר (איוב לא, י) תטחן לאחר אשתי מלמד שכל אחד ואחד הביא לו את אשתו לבית האסורים כדי שתתעבר הימנו אמר רב פפא היינו דאמרי אינשי קמי דשתי חמרא חמרא קמי רפוקא גרידיא דובלא,וא"ר יוחנן כל המזנה אשתו מזננת עליו שנאמר (איוב לא, ט) אם נפתה לבי על אשה ועל פתח רעי ארבתי וכתיב תטחן לאחר אשתי ועליה יכרעון אחרין והיינו דאמרי אינשי איהו בי קארי ואיתתיה בי בוציני,וא"ר יוחנן שמשון דן את ישראל כאביהם שבשמים שנאמר (בראשית מט, טז) דן ידין עמו כאחד וגו' וא"ר יוחנן שמשון על שמו של הקב"ה נקרא שנאמר (תהלים פד, יב) כי שמש ומגן ה' אלהים וגו' אלא מעתה לא ימחה אלא מעין שמו של הקב"ה מה הקב"ה מגין על כל העולם כולו אף שמשון מגין בדורו על ישראל,וא"ר יוחנן בלעם חיגר ברגלו אחת היה שנאמר (במדבר כג, ג) וילך שפי שמשון חיגר בשתי רגליו היה שנאמר (בראשית מט, יז) שפיפן עלי ארח,ת"ר חמשה נבראו מעין דוגמא של מעלה וכולן לקו בהן שמשון בכחו שאול בצוארו אבשלום בשערו צדקיה בעיניו אסא ברגליו,שמשון בכחו דכתיב (שופטים טז, יט) ויסר כחו מעליו,שאול בצוארו דכתיב (שמואל א לא, ד) ויקח שאול את החרב ויפל עליה,אבשלום בשערו כדבעינן למימר קמן צדקיה בעיניו דכתיב (מלכים ב כה, ז) ואת עיני צדקיהו עור ,אסא ברגליו דכתיב (מלכים א טו, כג) רק לעת זקנתו חלה את רגליו ואמר רב יהודה אמר רב שאחזתו פדגרא א"ל מר זוטרא בריה דרב נחמן לרב נחמן היכי דמי פדגרא א"ל כמחט בבשר החי מנא ידע איכא דאמרי מיחש הוה חש ביה ואיכא דאמרי מרביה שמע ליה וא"ד (תהלים כה, יד) סוד ה' ליראיו ובריתו להודיעם,דרש רבא מפני מה נענש אסא מפני שעשה אנגריא בתלמידי חכמים שנאמר (מלכים א טו, כב) והמלך אסא השמיע את כל יהודה אין נקי מאי אין נקי אמר רב יהודה אמר רב אפילו חתן מחדרו וכלה מחופתה,כתיב (שופטים יד, א) וירד שמשון תמנתה וכתיב (בראשית לח, יג) הנה חמיך עולה תמנתה א"ר אלעזר שמשון שנתגנה בה כתיב ביה ירידה יהודה שנתעלה בה כתיב ביה עליה,ר' שמואל בר נחמני אמר שתי תמנאות היו חדא בירידה וחדא בעליה,רב פפא אמר חדא תמנה הואי דאתי מהאי גיסא ירידה ודאתי מהאי גיסא עליה כגון ורדוניא ובי בארי ושוקא דנרש,(בראשית לח, יד) ותשב בפתח עינים א"ר אלכסנדרי מלמד שהלכה וישבה לה בפתחו של אברהם אבינו מקום שכל עינים צופות לראותו ר' חנין א"ר מקום הוא ששמו עינים וכן הוא אומר (יהושע טו, לד) תפוח והעינם,ר' שמואל בר נחמני אמר שנתנה עינים לדבריה כשתבעה אמר לה שמא נכרית את אמרה ליה גיורת אני שמא אשת איש את אמרה ליה פנויה אני שמא קיבל בך אביך קידושין אמרה ליה יתומה אני שמא טמאה את אמרה ליה טהורה אני,(בראשית כא, לג) ויטע אשל בבאר שבע אמר ריש לקיש מלמד שעשה פרדס ונטע בו כל מיני מגדים,רבי יהודה ורבי נחמיה חד אמר פרדס וחד אמר פונדק בשלמא למ"ד פרדס היינו דכתיב ויטע אלא למ"ד פונדק מאי ויטע כדכתיב (דניאל יא, מה) ויטע אהלי אפדנו וגו',ויקרא שם בשם ה' אל עולם אמר ריש לקיש אל תיקרי ויקרא | 10a. Samson’s parents were being told that the oath of Abimelech, king of the Philistines, was negated, as it is written that Abimelech said to our forefather Abraham: “Now therefore swear unto me here by God that you will not deal falsely with me, nor with my son, nor with my son’s son; but according to the kindness that I have done unto you, you shall do to me, and to the land wherein you have sojourned” (Genesis 21:23). The oath of the descendants of Abraham was no longer binding since the Philistines broke their oath by subjugating the Jewish people.,The verse states: “And the woman bore a son, and called his name Samson; and the child grew, and the Lord blessed him” (Judges 13:24). The Gemara asks: With what did He bless him? Rav Yehuda says that Rav says: It means that He blessed him with regard to his penis, that despite his youth his penis should function like that of physically mature men, and that his seed should be like an overflowing river.,Prior to Samson’s death, the verse states: “And Samson called unto the Lord, and said: Lord God, remember me, I pray to You, and strengthen me, I pray to You, only this once, O God, that I may be this once avenged of the Philistines for my two eyes” (Judges 16:28). Rav said that Samson said before the Holy One, Blessed be He: Master of the Universe, remember on my behalf the twenty-two years that I judged the Jewish people without receiving any reward, and I did not even say to any one of them: Move a stick for me from one place to another place.,The verse states earlier: “And Samson went and caught three hundred foxes, and took torches, and turned tail to tail, and put a torch in the midst between every two tails” (Judges 15:4). The Gemara asks: What is different about foxes than any other animal, that he chose them for this purpose? Rabbi Aivu bar Nagdi says that Rabbi Ḥiyya bar Abba says: Samson said: Let the animal that goes in reverse when it tries to escape, i.e., the fox, come and exact punishment from the Philistines, who reneged on their oath that Abimelech swore to Abraham.,It is taught in a baraita that Rabbi Shimon the Pious said: The width between the shoulders of Samson was sixty cubits, as it is stated: “And Samson lay till midnight, and arose at midnight, and grabbed hold of the doors of the gate of the city, and the two posts, and plucked them up, bar and all, and put them upon his shoulders, and carried them up to the top of the mountain that is before Hebron” (Judges 16:3). The verse indicates that the width of the gate of the city of Gaza was equal to the width of Samson’s shoulders, and it is learned as a tradition that doors of the gate of Gaza were no less than sixty cubits wide.,With regard to Samson’s capture, the verse states: “And the Philistines laid hold on him, and put out his eyes; and they brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison-house” (Judges 16:21). Rabbi Yoḥa says: Grinding is nothing other than a language of a transgression of sexual intercourse, and so the verse says: “Then let my wife grind unto another man” (Job 31:10). This teaches that each and every Philistine man brought his wife to the prison in order that she should be impregnated by Samson. Rav Pappa said: This is an example of the folk saying that people say: Before a wine drinker, bring wine; before one who digs in the ground, bring figs. So too, Samson, who married Philistine women, was brought more Philistine women while in prison.,And Rabbi Yoḥa says: With regard to anyone who commits adultery, his wife commits adultery against him, as it is stated: “If my heart has been enticed unto a woman, and I have lain in wait at my neighbor’s door” (Job 31:9), and it is written: “Then let my wife grind unto another man and may strangers kneel over her” (Job 31:10). And this explains the folk saying that people say: He is found among the pumpkins [karei] and his wife among the zucchinis [butzinei], which are similar types of vegetables. In other words, she acts the same way that he does.,And Rabbi Yoḥa says: Samson judged the Jewish people as their Father in Heaven does, with complete justice, as it is stated: “Dan shall judge his people, as one of the tribes of Israel” (Genesis 49:16), which is interpreted to mean that Samson, from the tribe of Dan, judges his people just as God, Who is “One.” And Rabbi Yoḥa says: Samson [Shimshon] is called by the name of the Holy One, Blessed be He, as it is stated: “For the Lord God is a sun [shemesh] and a shield” (Psalms 84:12). The Gemara comments: If that is so, then his name should not be erased just like other sanctified names are not erased. Rather, he is not called by the name of God but his name is akin to the name of the Holy One, Blessed be He, for just as the Holy One, Blessed be He, protects the entire world, so too Samson, in his generation, protected all the Jewish people.,And Rabbi Yoḥa says: Balaam was lame in one of his legs, as it is stated with regard to him: “And he went, limping [shefi]” (Numbers 23:3). Samson was lame in both of his two legs, as it is stated that when Jacob mentioned the tribe of Dan in the prophecy that pertained to Samson, he referred to him as: “Dan shall be a serpent in the way, a horned snake [shefifon] in the path” (Genesis 49:17), which is double shefi, i.e., doubly lame.,§ The Sages taught in a baraita: Five individuals were created with a characteristic that is akin to a representation of the One on High, and they were all stricken by that characteristic. Samson was glorified in his strength, Saul in his neck (see I Samuel 9:2), Absalom in his hair, Zedekiah in his eyes, and Asa in his feet.,The Gemara clarifies: Samson was stricken by his strength, which led to his demise, as it is written: “And she made him sleep upon her knees; and she called for a man and had the seven locks of his head shaved off; and she began to afflict him, and his strength went from him” (Judges 16:19).,Saul was smitten in his neck, as it is written: “Then said Saul to his armor-bearer: Draw your sword, and thrust me through with it; lest these uncircumcised come and thrust me through, and make a mock of me. But his armor-bearer would not; for he was sore afraid. Therefore, Saul took his sword and fell upon it” (I Samuel 31:4); he fell with his neck upon the sword.,Absalom was stricken in his hair, as we will state later. Zedekiah was stricken in his eyes, as it is written: “And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and carried him to Babylon” (II Kings 25:7).,Asa was stricken in his feet, as it is written: “Now the rest of all the acts of Asa, and all his might, and all that he did, and the cities that he built, are they not written in the book of the chronicles of the kings of Judah? But in the time of his old age he was diseased in his feet” (I Kings 15:23). And Rav Yehuda says that Rav says: This indicates that gout [padagra] grabbed hold of him. Mar Zutra, son of Rav Naḥman, said to Rav Naḥman: What are the circumstances of gout? What pain does it involve? He said to him: It feels like a needle inserted into living flesh. The Gemara asks: From where did he know this? The Gemara answers: Some say that he himself suffered from this condition, and some say that he heard it from his teacher, and some say that he knew it through divine inspiration, as it stated: “The secret of the Lord is with them that fear Him; and His covet, to make them know it” (Psalms 25:14).,Rava taught: For what reason was Asa punished in his feet? Because he made Torah scholars perform forced labor [angarya], as it is stated: “Then King Asa made a proclamation unto all Judah; none was exempted; and they carried away the stones of Ramah and the timber thereof, with which Baasa had built, and King Asa built with them Geba of Benjamin and Mizpah” (I Kings 15:22). The superfluous expression “unto all” indicates that the proclamation was issued to everyone, including Torah scholars. The Gemara asks: What is the meaning of the next phrase in the verse: “None was exempted [ein naki]”? Rav Yehuda says that Rav says: This includes even a bridegroom from his chamber and a bride from her canopy, as the verse states with regard to a bridegroom: “He shall be free [naki] for his house one year” (Deuteronomy 24:5).,§ It is written with regard to Samson: “And Samson went down to Timnah, and saw a woman in Timnah of the daughters of the Philistines” (Judges 14:1), and it is written in the Torah passage concerning the incident of Judah and Tamar: “And it was told to Tamar, saying: Behold, your father-in-law is going up to Timnah to sheer his sheep” (Genesis 38:13). The verses contain an apparent contradiction as to whether Timnah was a place to which one must descend or a place to which one must ascend. Rabbi Elazar says: These terms do not refer to the manner of traveling to Timnah but are used figuratively. Concerning Samson, who was disgraced there in Timnah, the term indicating descent is written with regard to his journey. Concerning Judah, who was elevated there, the term indicating ascent is written with regard to his journey.,Rabbi Shmuel bar Naḥmani says differently: There were two cities named Timnah, one was reached by descent into a valley, and one was reached by ascent.,Rav Pappa said differently: There was one Timnah, and it was located on the slope of a mountain. One who came from this side reached it by descent, and one who came from that side reached it by ascent. The Gemara presents examples of such cities: For example: Vardonia, and Bei Varei, and the market of Neresh.,The verse states with regard to Tamar: “And she put off from her the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the entrance of Enaim [befetaḥ einayim], which is by the way to Timnah; for she saw that Shelah was grown up, and she was not given unto him to wife” (Genesis 38:14). The amora’im dispute the meaning of the word einayim. Rabbi Alexandri says: This teaches that she went and she sat at the entrance of the home of Abraham our forefather, a place that all eyes hope to see it, as she was certain that Judah would pass there. Rabbi Ḥanin says that Rav says: It is a place called Enaim, and similarly the verse states in the list of cities in Eretz Yisrael in the portion of Judah: “Tappuah and Enam” (Joshua 15:34).,Rabbi Shmuel bar Naḥmani says: She provided eyes [einayim] for her statements, i.e., with her words she provided an opening [petaḥ] for Judah to solicit her. When Judah solicited her to engage in sexual intercourse with him, he first attempted to verify her status and said to her: Are you perhaps are a gentile? She said to him: I am a convert. He asked: Perhaps you are a married woman? She said to him: I am an unmarried woman. He asked: Perhaps your father accepted betrothal for you and you are unaware of it? She said to him: I am an orphan. He asked: Maybe you are impure? She said to him: I am pure.,The Gemara discusses Abraham’s house: It is written: “And he planted an eshel in Beersheba, and called there on the name of the Lord, the Everlasting God” (Genesis 21:33). Reish Lakish says: This teaches that Abraham made an orchard and planted in it all kinds of sweet things.,The tanna’im Rabbi Yehuda and Rabbi Neḥemya disagree as to the meaning of the word “eshel.” One said that it means an orchard [pardes], and one said that it means an inn [pundak]. The Gemara continues: Granted, according to the one who said that it means an orchard, this is what is written: “And he planted,” and this is suitable language for an orchard. But according to the one who said that he opened an inn, what is the meaning of the phrase “and he planted”? The Gemara answers: As it is written: “And he shall plant [vayitta] the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him” (Daniel 11:45), indicating that the word vayitta, and he planted, is also used to indicate pitching tents.,The verse there states: “And he planted an eshel in Beersheba, and called there [vayyikra] on the name of the Lord, the Everlasting God” (Genesis 21:33). Reish Lakish said: Do not read this word literally as “vayyikra,” and he called, |
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| 53. Eusebius of Caesarea, Preparation For The Gospel, 9.25.4-26.1 (f1), 9.17.4, 9.21.11, 9.28.2, 9.23.1, 9.17.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 164 |
54. Eusebius of Caesarea, Ecclesiastical History, 4.2, 4.2.1-4.2.2, 13.12.1-13.12.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt •septuagint, translation by jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 350, 352; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 265 | 4.2.1. The teaching and the Church of our Saviour flourished greatly and made progress from day to day; but the calamities of the Jews increased, and they underwent a constant succession of evils. In the eighteenth year of Trajan's reign there was another disturbance of the Jews, through which a great multitude of them perished. 4.2.2. For in Alexandria and in the rest of Egypt, and also in Cyrene, as if incited by some terrible and factious spirit, they rushed into seditious measures against their fellow-inhabitants, the Greeks. The insurrection increased greatly, and in the following year, while Lupus was governor of all Egypt, it developed into a war of no mean magnitude. |
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| 55. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.32.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •egypt, jews in Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 249 |
| 56. Pseudo Clementine Literature, Homilies, 4.13, 5.2, 5.29 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •persecution, of jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 295 |
| 57. Pseudo Clementine Literature, Recognitions, 1.32.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •egypt, jews in Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 249 |
| 58. Jerome, Commentaria In Jeremiam, 31.15.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 331 |
| 59. Demetrius The Chronographer, Apud Eusebius, Preparation For The Gospel, 164, 9.21.1-19 (f2), 9.29.15 (f4) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 164 |
| 60. Papyri, P.Harrauer, 33 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 311 |
| 61. Papyri, P.Ifao, 3.43 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 306 |
| 62. Papyri, P.Lond., 2.194, 4.1375, inv. 1, 6.1912 Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 311 |
| 63. Papyri, P.Louvre, 2376 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 350 |
| 64. Papyri, P.Mil., 9 Tagged with subjects: •persecution, of jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 259 |
| 65. Papyri, P.Oxy., 4.705, 10.1242, 25.2435, 55.3805, 83.5264 Tagged with subjects: •papyri, as evidence for jews in egypt •persecution, of jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 259, 306, 320, 350, 354, 427 |
| 66. Papyri, P.Ryl., 4 594 col. 1 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 319 |
| 67. Papyri, P.Sijp., 36 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 428 |
| 68. Philo of Alexandria, De Animalibus, 8 Tagged with subjects: •persecution, of jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 259 |
| 69. Epigraphy, Ijoiii, syr. 84 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 339 |
| 72. Eusebius of Caesarea, Chronicon, trajan 17 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 340, 350 |
| 73. Epigraphy, Tad, d8.4.23 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 339 |
| 74. Epigraphy, Cij, 1432, 1443-1444, 1449, 1442 Tagged with subjects: •nan Found in books: Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 203 |
| 75. Alexander Polyhistor, De Figuris Sententiarium Et Verborum, 36 Tagged with subjects: •greek language, as main language of jews in egypt Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 280, 295 |
| 76. Papyri, Cpr, 8-9 Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 311 |
| 77. Papyri, Cpj, 10, 111, 128, 139, 140, 141, 150, 151, 153, 156d, 157, 158a, 166, 178, 181, 183, 194, 195, 198, 200, 201, 202, 203, 204, 206, 209, 212, 213, 217, 218, 22, 220, 223, 225, 229, 231, 232, 233, 234, 235, 236, 241, 262, 28, 284, 291, 298, 304, 311, 321, 322, 325, 326, 330, 331, 36, 365, 368, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 416, 420a, 420b, 435, 436, 437, 438, 439, 440, 441, 442, 443, 444, 445, 446, 447, 448, 449, 450, 460, 77, 78, 79, 118 Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 327 |
| 78. Papyri, Bgu, 4.114, 6.1454 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 307, 314 |
79. Anon., Letter of Aristeas, 138-139, 144, 150, 16, 172-173, 294, 308-309, 31, 310-311, 293 Tagged with subjects: •nan Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 118 | 293. And when he ceased, loud and joyful applause broke out for some considerable time. When it stopped the king took a cup and gave a toast in honour of all his guests and the words which they had uttered. Then in conclusion he said, 'I have derived the greatest benefit from your presence. 293. And when he ceased, loud and joyful applause broke out for some considerable time. When it stopped the king took a cup and gave a toast in honour of all his guests and the words which they had uttered. Then in conclusion he said, 'I have derived the greatest benefit from your presence. 294 I have profited much by the wise teaching which you have given me in reference to the art of ruling.' Then he ordered that three talents of silver should be presented to each of them, and appointed one of his slaves to deliver over the money. All at once shouted their approval, and the banquet became a scene of joy, while the king gave himself up to a continuous round of festivity. |
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| 80. Artapanus, Apud Eusebius, 9.27.4-9.27.6 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 354 |
| 81. Papyri, P.Giss., 41 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 350 |
| 82. Papyri, P.Count, 22, 26, 15 Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 311 |
| 83. Papyri, P.Brem., 1 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 350, 351, 354 |
| 84. Papyri, P.Apoll., 51 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 428 |
| 85. Ostraka, O. Ifao, 2.25, 2.29 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 327 |
| 87. Papyri, P.Tcd, 72 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 311 |
| 88. Papyri, P.Ent., 8 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 311 |
| 89. Appian, The Arabian Book, 19 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 349 |
| 90. Papyri, Mich. Pap. B, 111 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 433 |
| 92. Anon., Alexandrian War, 3.4 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 349 |
| 93. Pseudo-Eupolemus, Fragments, 1 Tagged with subjects: •minor, jews’ populousness in egypt Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200 |
| 94. Artapanus, Fragments, 1.1, 2.1, 2.3, 3.2-3.3, 3.21-3.22, 3.31, 3.34-3.35, 3.37 Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 160, 200 |
| 95. Ezekiel The Tragedian, Fragments, 1.7 Tagged with subjects: •minor, jews’ populousness in egypt Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 200 |
| 96. Ostraka, O.Bodl. Dem., 686 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 306 |
| 98. Papyri, P.München, inv. 344 recto, inv. 287_293 Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 305 |
| 99. Alexander Polyhistor, On The Jews, 41 Tagged with subjects: •greek language, as main language of jews in egypt Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 295 |
| 100. Artapanus of Alexandria, Frag., 282 Tagged with subjects: •greek language, as main language of jews in egypt Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 295 |
| 101. Cicero, Ap. Stobaeus, Ecl., 6 Tagged with subjects: •greek language, as main language of jews in egypt Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 295 |
102. Anon., Joseph And Aseneth, 1.5, 8.1 Tagged with subjects: •egypt, jews in Found in books: Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 249 | 1.5. And he was very rich, and wise, and generous, and he was Pharaoh's counsellor, and his name was Pentephres; and he was the priest of Heliopolis. |
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| 103. Ostraka, O.Heid., 1 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 307 |
| 104. Ostraka, O.Mattha, 233 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 306 |
| 105. Papyri, Ldab, 16850, 3450, 55875 Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 317 |
| 106. Papyri, Wilcken, Chrest., 198 Tagged with subjects: •papyri, as evidence for jews in egypt Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 311 |
