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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
dynasty/empire, sassanid Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 196
empire Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 68, 69, 310
Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 9, 165, 170, 267, 268, 269
Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 262, 329, 330, 332
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 317, 321, 360, 383, 387, 390, 391, 393, 395, 396, 402
Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 55, 68, 78, 79, 80, 81, 82, 85, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 156, 157, 176, 183, 184, 185, 186, 191, 192, 193, 207
Katzoff (2019), On Jews in the Roman World: Collected Studies. 11, 21, 55, 118, 149, 150, 172, 173, 253, 281, 295, 302, 316, 322, 355
Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 92, 93, 95, 96, 97, 98, 99, 100, 101, 177
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 156, 184, 189, 191, 192, 196, 197, 198, 201, 202, 204, 223, 224, 241
Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 24, 30, 33, 34, 40, 46, 51, 119
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 593, 601, 609, 620, 623, 755, 757, 787
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 192, 210, 215
Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 156, 185, 204, 205, 206, 236, 238, 239, 241, 272
Parkins and Smith (1998), Trade, Traders and the Ancient City, 157, 158
Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 10, 17, 80, 100, 101, 119, 121, 122, 123, 131, 135, 141, 142, 152, 190
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 53, 150, 171, 185, 190, 191, 192, 201, 217, 250, 252, 253, 254, 256, 262, 267, 275
Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 52, 67, 72, 75, 77, 88, 93, 99, 213, 215, 237, 242, 261, 299, 335, 366, 367
empire, , aḫḫiyawa, persian invasion of greece, defeat and rise of athenian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 145
empire, absence of information on, roman Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 139, 140
empire, accused of blasphemy, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 169
empire, achaemenid Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 1
Clackson et al. (2020), Migration, Mobility and Language Contact in and around the Ancient Mediterranean, 10
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 153, 176
van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 45, 46, 51
empire, achaemenid dynasty Merz and Tieleman (2012), Ambrosiaster's Political Theology, 63, 68, 70, 180
empire, achaemenids, portrayals of in the babylonian talmud, political continuity with the sasanian Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51, 80, 81, 82
empire, achaeminid Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 121, 196
empire, acts and the roman Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 39, 40, 41, 42, 43, 159
empire, administrative relief, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 821, 822, 823, 824, 825, 826
empire, agriculture, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 78
empire, alcohol, as an instrument of Isaac (2004), The invention of racism in classical antiquity, 191
empire, alexandria, prominent in the roman Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 30, 31, 32, 38, 40, 41, 101, 108, 126, 186, 211, 224, 225, 228, 230, 231, 233, 239, 240, 241
empire, and Halser (2020), Archival Historiography in Jewish Antiquity, 39, 40, 48, 49
empire, and emperors, roman civilization Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 29, 39, 41, 49, 51, 52, 53, 54, 55, 126, 136, 140, 145, 146, 167, 171, 172, 173, 182, 183, 191, 202, 203, 230, 232, 239, 244, 247, 248
empire, and expansion of roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 150, 151, 152
empire, and grain-supply, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213, 214, 215, 216, 217, 218, 219, 321
empire, and imperial cult, roman Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 140, 142
empire, and local identities, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 265
empire, and roman imperialism, roman Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 11
empire, and spread of christianity, and expansion of roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 220
empire, and the west, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 312, 313, 319, 320, 321, 322, 323, 324, 325
empire, and thriving local polis-world, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 5, 6, 8, 9, 86, 87, 88, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 182, 187, 188, 226, 250, 251, 252, 253, 254, 255, 256, 257, 258, 264, 265, 266, 267, 325, 326, 327, 352, 387, 389
empire, and wealth, julius caesar, on the debilitating effect of Isaac (2004), The invention of racism in classical antiquity, 190
empire, and wine production, and expansion of roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 159, 160
empire, and, archives Halser (2020), Archival Historiography in Jewish Antiquity, 3, 5, 46, 48, 96, 97, 117
empire, and, augustus, geography of Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 150, 151, 152
empire, and, elephantine collections Halser (2020), Archival Historiography in Jewish Antiquity, 96, 97, 99, 102
empire, and, ezra-nehemiah Halser (2020), Archival Historiography in Jewish Antiquity, 31, 36, 37, 39, 40, 48, 49, 68
empire, and, jews, judaism, roman Nasrallah (2019), Archaeology and the Letters of Paul, 181, 195
empire, and, trauma Halser (2020), Archival Historiography in Jewish Antiquity, 183
empire, angareion, organization of message transmission in the persian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 380
empire, animals traded by, roman Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 102, 229
empire, animosity toward, roman Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 26, 43, 216, 223, 224, 227, 231, 232, 233
empire, anti-semitism in the christian O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 6, 7
empire, antigonid Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 261
empire, appropriation and resistance to, roman Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 12, 14, 15
empire, arrogant, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 54, 55, 56, 59
empire, arsacid Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 196
empire, as a unit, roman Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 50, 70, 71, 72, 73, 74, 177, 178
empire, as myth-ritual network, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118
empire, as system of economic dependencies, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94, 99, 100, 101, 213, 214, 215, 216, 217, 218, 219, 226, 253, 254, 255, 256, 257
empire, as territorial expanse Pandey (2018), The Poetics of Power in Augustan Rome, 4, 14, 31, 70, 86, 93, 142, 143, 145, 146, 147, 149, 151, 156, 162, 163, 170, 171, 172, 173, 174, 175, 180, 182, 184, 186, 187, 188, 189, 198, 199, 200, 201, 206, 210, 213, 215, 218, 220, 224, 237, 238, 242, 248
empire, as theoric worshipping group, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118
empire, as threat to temple, roman Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 87, 132
empire, as tyranny, pericles, on Joho (2022), Style and Necessity in Thucydides, 100, 101
empire, as, chorus, khoros, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 110, 111, 112, 113, 114, 115, 116, 117, 118
empire, assyrian Bickerman and Tropper (2007), Studies in Jewish and Christian History, 961, 962, 963, 964, 965, 966, 967, 968, 969, 970, 971, 972, 973, 974, 989
Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 132
Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 133, 170, 201
Vlassopoulos (2021), Historicising Ancient Slavery, 80
van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 50, 133, 197, 227
empire, astrology, under the Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 21
empire, at ashur, and expansion of roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 23
empire, athenaeus, deipnosophists, relationship with broader intellectual culture in the roman König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 34, 39, 40
empire, athenian Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 148, 160
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 53
Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 15, 18, 19, 38, 39
Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124
empire, athenians at sparta, speech of on necessity of athenian Joho (2022), Style and Necessity in Thucydides, 88, 89, 90, 91, 92, 93, 101, 106
empire, athens, mother city of colonies in asia Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 143, 145
empire, attitude of various peoples to, roman Feldman (2006), Judaism and Hellenism Reconsidered, 785
empire, augurs and auguries, roles under the roman Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 21
empire, augustus as father of roman Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 62, 63, 65
empire, augustus, maps the Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 204
empire, augustus/octavian, need for presence across Pandey (2018), The Poetics of Power in Augustan Rome, 215, 242, 249
empire, babylonian van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 76, 95, 123, 132, 201, 207, 219, 222, 227
empire, bilingualism, in roman Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 75
empire, breaking up ties between allies, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 224, 225, 226, 253, 254, 255, 256, 265, 355
empire, british Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 27
Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 60
empire, burial customs, provinces, of roman Galinsky (2016), Memory in Ancient Rome and Early Christianity, 337, 338, 339
empire, byzantine Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 86
Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 205
Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 41
empire, capital jurisdiction, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743, 744, 745, 746, 747, 774, 776, 784, 785, 827
empire, carolingian Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 42
empire, causes of decline of roman Feldman (2006), Judaism and Hellenism Reconsidered, 795, 796, 797, 798, 799
empire, centralized imperial control, late roman Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 263
empire, christian Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 12, 69, 70, 86, 109, 115, 120, 127, 128, 129, 132
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 56
empire, christian centers in persia, persian Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 70, 71
empire, christianization of roman Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 194, 199, 207
Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 121, 122, 127
empire, christianization of the roman Hayes (2022), The Literature of the Sages: A Re-Visioning, 345, 346, 347
empire, christians persecuted by, roman Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 95
empire, christians, their status in the roman Isaac (2004), The invention of racism in classical antiquity, 88, 242
empire, claudius, for integration of the Isaac (2004), The invention of racism in classical antiquity, 419
empire, client kingdoms, duties of in roman Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 115
empire, clothing fashions, provinces, of roman Galinsky (2016), Memory in Ancient Rome and Early Christianity, 332
empire, coinage, roman Nasrallah (2019), Archaeology and the Letters of Paul, 120, 151, 159, 201
empire, collegia, associations, in the roman Isaac (2004), The invention of racism in classical antiquity, 447, 448, 487
empire, commerce, in roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 150, 151, 152
empire, concern for order, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 817, 818, 819, 820
empire, concerning athenian Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 212
empire, conclusions on, roman Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 148
empire, conquests of roman Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 101, 102, 114
empire, consistency of judicial procedures, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 824, 825
empire, conversions, in roman Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 109, 151
empire, courts of law, bribery, motif sasanian of in the babylonian talmud Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 116, 121, 122
empire, courts of law, sasanian Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 120
empire, crafts/craftsmen/craftwork, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 78, 79
empire, culture of spectacle of roman Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 8, 45, 46, 47, 49, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 224
empire, cursus roman publicus, hospitality Nasrallah (2019), Archaeology and the Letters of Paul, 97
empire, customs duty, attalid Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 256
empire, cynics/cynicism, and the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 637
empire, cynics/cynicism, in early Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 638
empire, cyril and, roman Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196, 197
empire, debate on cicero’s self-fashioning, cicero, early Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 105, 106, 107, 108, 109, 110, 111
empire, decline and fall of the roman Jenkyns (2013), God, Space, and City in the Roman Imagination, 258
empire, decline and fall roman of rabbinic insights into Feldman (2006), Judaism and Hellenism Reconsidered, 785, 786, 788, 789, 790, 791, 792, 793, 794, 795, 796, 797, 798, 799, 800, 801, 802, 803
empire, decrees roman of against jewish ritual practice Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 55, 56, 57, 58, 59, 60, 61, 66
empire, delatores, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 818, 819
empire, deny god, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 53, 54, 55, 56
empire, destroyer of the temple, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 116
empire, destruction of the second temple, roman Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 49, 113
empire, destruction, of the Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 182
empire, development, in economy of roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 163
empire, didactic poetry, in roman Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 407, 408
empire, diocletian, and rebellions in the Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 32
empire, disputes over biblical exegesis, christianization of the roman Hayes (2022), The Literature of the Sages: A Re-Visioning, 388, 390
empire, divination, changes from republic to Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 20, 21, 22, 23, 24, 27
empire, division of elites, romans govern through Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 269, 270
empire, ease of travel within roman Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 39
empire, east, eastern Bernabe et al. (2013), Redefining Dionysos, 482
empire, eastern christianity, christianization of the roman Hayes (2022), The Literature of the Sages: A Re-Visioning, 378, 386, 424, 425, 426, 428, 429, 430, 431, 433, 434
empire, eastern, roman Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 1, 4, 10, 37, 41, 96, 109, 164, 169
empire, economic growth, roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 163
empire, economy, roman Nasrallah (2019), Archaeology and the Letters of Paul, 128
empire, edom, appelation for the roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 56, 131, 222, 227
empire, egypt and, roman Nasrallah (2019), Archaeology and the Letters of Paul, 201, 202, 207
empire, egypt, roman, relevant to Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 133
empire, egyptian cult in rome and roman Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 17, 18
empire, egyptian province, language Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 159
empire, elites, in athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87, 88, 99, 100, 101, 102, 213, 214, 215, 216, 217, 218, 219, 252, 253, 254, 255, 256
empire, emblem of minut, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 53, 56, 57
empire, emperor Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 63, 223
empire, emperor and governor, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 815, 824, 825
empire, emperor, roman Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 65, 66, 78, 87, 112, 114
empire, emperors as pater patriae, father, of Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 51, 62, 63, 65, 114, 115
empire, emperorship, idea of Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 57, 113, 116, 124, 128, 132, 230
empire, encounters with christians, christianization of the roman Hayes (2022), The Literature of the Sages: A Re-Visioning, 282
empire, enochic texts and traditions in roman Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15, 149, 191, 206
empire, explanation of increase in population of jews in roman Feldman (2006), Judaism and Hellenism Reconsidered, 235, 236, 237, 238, 239, 240, 241, 242
empire, festivals, in roman Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 175
empire, finances, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111, 112, 113, 116
empire, florus, on the corruption of the Isaac (2004), The invention of racism in classical antiquity, 306, 307
empire, forum domicilii, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 758, 759
empire, framing and sustaining, cosmologies of george of pisidia and maximus the confessor, rhetoric of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 646
empire, freedpersons, roman Nasrallah (2019), Archaeology and the Letters of Paul, 57, 58, 59
empire, frontiers of the roman Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 196
empire, generally unacknowledged in piyyutim, byzantine Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 86
empire, geography of roman Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 44, 49, 355
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 44, 49, 355
empire, geography, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 90, 92
empire, geography, of Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 150, 151, 152, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335
empire, government of roman Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 6, 16, 53, 54, 55, 56, 64, 161, 219
empire, governor and crowds, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 751, 761, 762, 763, 764, 788, 789, 818, 819, 823, 824, 829
empire, greek Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 73
empire, greek attitudes to, roman Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 72, 73, 93
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 72, 73, 93
empire, greek poleis, and roman Pinheiro et al. (2015), Philosophy and the Ancient Novel, 72
empire, growth, in economy of roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 163
empire, haruspices, under the roman Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 24
empire, hellenism/hellenistic culture, impact on sasanian Hayes (2022), The Literature of the Sages: A Re-Visioning, 315
empire, herod the great kingdom of reflecting patterns of taxation in roman Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 162
empire, history of the decline and fall of the roman Jenkyns (2013), God, Space, and City in the Roman Imagination, 258
empire, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 71
Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 117, 120, 181
empire, hittite empire, new kingdom period Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 74, 75, 76
empire, homosexual relations, in later Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 276, 277
empire, hostility to in the shivata for dew, byzantine Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 297, 304, 305
empire, imperial Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 43, 47, 50, 125, 133, 145, 179, 188
empire, imperial administration Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 17, 151, 253
empire, imperial control, provinces, of roman Galinsky (2016), Memory in Ancient Rome and Early Christianity, 157, 158
empire, imperial cult, roman Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 66, 113
empire, imperial legislation and judaism, roman Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 136, 137, 138, 139, 151, 152
empire, imperial officials Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 29, 145
empire, imperial politics Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 17, 183, 250
empire, imperial power, martyrdom, martyr, roman Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 6, 8, 43, 46, 94, 97, 125, 130, 131, 132, 133, 145, 179, 185, 186, 187, 188
empire, imperial power, roman Nasrallah (2019), Archaeology and the Letters of Paul, 97, 122, 237, 238, 239
empire, imperial religious policy Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 18, 143
empire, imperial security forces, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 746, 770, 779, 782
empire, imperial, imperial cult Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 46, 97
empire, imperialism, athenian Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 64, 65, 71
empire, imperii pignora, pledges of the Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 207, 208, 209, 210, 215
empire, in anatolia, dissolution seleucid Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 189
empire, in anatolia, seleucid Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 199, 200, 201, 202, 203
empire, in ancient economy, and expansion of roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 11, 165
empire, in black sea, and expansion of roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 61
empire, in de re rustica, varro, theory of Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 219, 225, 231, 232, 233, 234, 235, 236
empire, in roman redistributive economy, and expansion of roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 157, 158
empire, in seleucid anatolia, crisis Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 213, 214, 215, 216
empire, in seleucid anatolia, emancipation of new kingdoms Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 216, 217
empire, in seleucid anatolia, reconquista by antiochos iii and war with rome Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 221, 222, 223, 224, 225
empire, in tacitus, beginning of Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 273
empire, in tacitus, no space for oratory under the Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 270
empire, in upper mesopotamia, ḫanigalbat Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 74
empire, in western and southern asia minor, persia/persians, ionian revolt and athenian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 143, 145
empire, in zoroastrian literature, jews and judaism, in the sasanian Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 75, 76, 77
Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 75, 76, 77
empire, inquisitorial procedure, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 749, 750, 830
empire, into, law and legal knowledge in justinianic era, orthodox christian state, transformation of roman Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 613, 614, 615, 616
empire, introduction to, roman Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 139
empire, ionian policies, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 85, 86, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 312, 313, 319, 320, 321, 322, 323, 324
empire, jerusalem destroyed by, roman Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 149, 150, 187, 191
empire, jeweled style, attitude of toward byzantine Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 86
empire, jewish resistance to, roman Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 15, 229
empire, jewish state joined syria, integration of into roman to, by pompey Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 10, 23, 128, 129, 130
empire, jewish survival in roman Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 98
empire, jews and christians in roman Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 161, 222
empire, jews and judaism, in the sasanian Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 36, 50, 100, 101
Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 36, 50, 100, 101
empire, jews and, roman Nasrallah (2019), Archaeology and the Letters of Paul, 181, 195
empire, jews in roman Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 102, 106, 107
empire, jews, in christian O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 6, 7
empire, jews, oppression of in christian Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 91
empire, johanan ben naphcha, rabbi, comments of about the roman Feldman (2006), Judaism and Hellenism Reconsidered, 788
empire, judaism, in christian greek Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 47
empire, judaism’s status under, roman Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 95, 198
empire, judicial procedure, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 727, 728, 729, 730, 731, 732, 733, 734, 735, 736, 737, 738, 739, 740, 741, 742, 743, 744, 745, 746, 747, 748, 749, 750, 751, 752, 754, 755, 756, 757, 758, 759, 760, 761, 762, 763, 764, 765, 766, 767, 768, 769, 770, 771, 772, 773, 774, 775, 776, 777, 779, 780, 781, 782, 784, 785, 786, 787, 788, 789, 790, 791, 792
empire, justinianic warfare with, sasanian Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 613
empire, king, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 76, 78
empire, land ownership, in the persian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 160, 161, 173
empire, literature, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 82
empire, literature, in hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 82
empire, local security services, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 728, 729, 739, 744, 745, 746, 747, 748, 749, 756, 757, 770, 772, 777, 779, 781, 782
empire, locality, confident sense of in emerging, p. Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87, 88, 99, 100, 101, 102, 187, 218, 219, 220, 264, 265, 266, 319, 352, 391
empire, long-term impact on maritime communications, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 256
empire, lydia/lydians Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 111, 112, 113, 114
empire, manumission, roman Nasrallah (2019), Archaeology and the Letters of Paul, 58, 59
empire, markets, in roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 165
empire, markets, roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 165
empire, mauryan Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 123
empire, members of roman Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 189
empire, menageries, in the roman Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 100, 101, 102, 104, 228
empire, mesopotamian Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 171
empire, middle kingdom, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 72
empire, military of roman Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 3, 14, 43, 63, 68, 70, 71, 86, 107, 124, 139, 220
empire, mitanni Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 72
empire, monuments, provinces, of roman Galinsky (2016), Memory in Ancient Rome and Early Christianity, 235, 253
empire, moral decline, as cause of decline of roman Isaac (2004), The invention of racism in classical antiquity, 313
empire, morality, in roman Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 542
empire, necessity, in thucydides, of athenian Joho (2022), Style and Necessity in Thucydides, 88, 89, 90, 91, 92, 93, 95, 96, 97, 98, 99, 100, 101
empire, new testament evidence of roman Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 142, 143, 144, 145, 146, 147, 148
empire, of galen, references to the emperor and the Isaac (2004), The invention of racism in classical antiquity, 400, 401
empire, of greeks, identification with the Isaac (2004), The invention of racism in classical antiquity, 39
empire, of jews, formal status in the roman Isaac (2004), The invention of racism in classical antiquity, 447, 448, 449, 450
empire, of persia and persians Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 2, 67, 179, 181, 189, 213, 214, 216, 318, 324, 329, 342
empire, of romans and rome Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 61, 171
empire, of sybaris Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 7, 8, 427, 436, 437, 438, 439, 440, 441, 442
Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 314, 315, 316
empire, of the imagination Pandey (2018), The Poetics of Power in Augustan Rome, 232, 233, 238, 239, 242
empire, old kingdom, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 71, 72
empire, oppressor of the jews, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 125, 134, 175, 223
empire, parricide, parricida, parricidium, in early Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 117, 118, 119
empire, parthian Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 207
Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 90
Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 4
empire, parthians, seen as rivals of the roman Isaac (2004), The invention of racism in classical antiquity, 373, 374, 375
empire, paul, apostle, views on Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 2, 12, 13, 14, 15
empire, pederasty, and the roman Hubbard (2014), A Companion to Greek and Roman Sexualities, 116, 117, 118, 469, 470, 480, 482, 484, 485, 486, 487, 488, 489, 490, 504, 505
empire, periodization of education Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 273
empire, persian Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 33, 184
Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 108
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 71, 410
Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 84, 85, 92, 93
Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 33
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 168
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 303, 304
Miltsios (2023), Leadership and Leaders in Polybius. 145, 147
Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 173, 227, 228
Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 20, 120, 121, 122, 124, 126, 127, 128, 132, 138
Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 32
Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 86
Vlassopoulos (2021), Historicising Ancient Slavery, 79
empire, persians, portrayals of in the babylonian talmud, as references to the achaemenid, parthian, or sasanian Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 51
empire, petitions, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 814, 819, 821, 822, 823, 824, 826, 829, 830
empire, phrygia/phrygians, old phrygian culture and Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 106, 109, 110
empire, plants roman “serving, ” Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 102, 229
empire, pliny the younger, and the roman Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 282, 283
empire, pliny, the elder, on italy as the heart of Isaac (2004), The invention of racism in classical antiquity, 169
empire, pliny, the elder, on the roman Isaac (2004), The invention of racism in classical antiquity, 94, 306
empire, plutarch, on the decline of the roman Isaac (2004), The invention of racism in classical antiquity, 431, 432
empire, plutarch, relationship with broader intellectual culture in the roman König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 34, 39, 40
empire, poets, service to Pandey (2018), The Poetics of Power in Augustan Rome, 24, 76, 78, 80, 213, 221, 222, 223, 224, 225, 226, 227, 228, 237, 239, 242
empire, polemics against, christianization of the roman Hayes (2022), The Literature of the Sages: A Re-Visioning, 381, 386, 388, 389
empire, polybius, on the decline of the roman Isaac (2004), The invention of racism in classical antiquity, 309
empire, population of jews in roman Feldman (2006), Judaism and Hellenism Reconsidered, 219, 220, 221
empire, portrayal roman of in the babylonian talmud Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 67, 68, 69
empire, pottery, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 79
empire, pottery, in persian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 164
empire, power of governor, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743, 744, 745, 746, 747, 748, 749, 750, 751, 759, 760, 761, 774, 777, 787, 788, 828, 830
empire, powerful, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 30
empire, prayer, for emperor and Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 54, 60
empire, prediction by rabbis of fall of roman Feldman (2006), Judaism and Hellenism Reconsidered, 791, 792, 793, 794, 795
empire, preliminaries to trial, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 776, 777, 827
empire, priest, ess, /priesthood, archpriest in seleucid Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 199
empire, proscription, roman Bickerman and Tropper (2007), Studies in Jewish and Christian History, 766, 767, 768, 769, 770, 772, 773, 774
empire, provinces enriched by, roman Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 102
empire, ptolemaic Vlassopoulos (2021), Historicising Ancient Slavery, 79
van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 45, 46, 57, 59, 69, 124, 133
empire, pullarii, under the roman Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 22
empire, punishment in lakoff, g., later roman Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 155, 156
empire, punishment, of the later roman Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 155, 156
empire, queens, in the hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 76
empire, quindecemviri, under the roman Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 24
empire, quint, david, epic and Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 285
empire, quintus of smyrna, and roman Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 183, 184
empire, rabbinic resistance to poll tax, persia, persian Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 35, 36
empire, rabbinic views of roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 222, 223
empire, reading, as metaphor for Pandey (2018), The Poetics of Power in Augustan Rome, 238, 239, 241
empire, redistributive model, roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 157, 158
empire, reference to in rabbinic texts, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 175
empire, relations with gods Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 234, 235
empire, religion of roman Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 140
empire, religion, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 79, 82
empire, religious diversity of roman Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 128, 129
empire, religious environment of roman Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 184, 198, 199, 200
empire, resh laqish, shimon ben laquish, rabbi, comments of on roman Feldman (2006), Judaism and Hellenism Reconsidered, 788
empire, resistance against, roman Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 123, 124
empire, resistance to, roman Nasrallah (2019), Archaeology and the Letters of Paul, 238, 239, 240, 241, 242, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 259
empire, rhetoric of power in myth, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 99, 100, 101, 102, 218, 265, 321, 388, 389
empire, rhetoric, in the roman Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 24, 26, 193
empire, roman Amsler (2023), Knowledge Construction in Late Antiquity, 10, 31
Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 232
Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 60, 184
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 39, 196, 272, 273, 274, 275
Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 105
Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 194, 195, 196, 197, 200, 210, 211, 213, 215, 217, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 239, 254, 256, 257, 258, 259
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38, 39, 47, 57, 58, 59, 137, 359
Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 244, 245, 247, 248, 250, 256, 264
DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 10
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11, 71, 74, 131, 132, 133, 148, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 204, 213, 214, 219, 220, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 257
Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 48, 150, 159, 208
Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 9, 19, 51, 68, 78, 88, 89, 105, 144, 155, 202, 212, 235
Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 16, 21, 24, 25
Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 36, 37, 45, 241
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 228, 248, 254
Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 388, 389, 390, 391, 392, 396, 397, 398, 399, 400, 401, 402, 403, 404, 407, 408, 409, 410
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38, 80, 89, 249, 355
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38, 80, 89, 249, 355
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 1
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 452, 512, 758, 759, 769
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 21, 142, 149, 176, 181, 182, 192, 193, 194, 199, 205, 217
Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 44, 45, 46, 47, 48, 49
Miltsios (2023), Leadership and Leaders in Polybius. 123, 145, 148
Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 15
Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 4, 281
Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 32, 36, 44, 46, 138, 162, 164, 167, 180
Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 35, 40, 88, 96, 116, 280, 284
Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 28, 31, 42, 63, 122, 163
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 41, 72, 124, 192, 208, 211, 213, 217, 224, 272, 296, 322, 348, 376, 377, 509, 510, 511, 530, 531, 532, 533, 535, 543, 544, 547, 560, 571, 592, 625, 626, 628, 631, 641, 657, 660
Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 1, 11, 204, 246, 262, 274, 287, 290, 295
Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 13, 77, 86, 88, 91, 125, 128, 131, 135, 261, 266, 267, 273, 274, 280, 285, 288, 404
Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 9, 16, 35, 65, 66, 72, 74, 78, 82, 86, 95, 110, 112, 118, 160, 163, 171, 190
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 458
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 69, 245
van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 5, 33, 109, 124, 130, 137, 162, 188, 191, 196, 197, 201, 205, 217, 218, 219, 222, 225, 227, 228, 244
empire, roman, empire, Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 140
empire, roman/byzantine Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 6, 12, 22, 31, 45, 61, 83, 87, 91, 128, 168, 173, 176, 180, 182, 183, 184, 185, 186, 188, 191, 192, 194, 195, 202, 236, 244, 263, 291, 303, 309, 311, 312, 313, 318, 320, 321, 325, 326, 393, 394, 396, 400
empire, romans, roman Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 160
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 47, 125, 130, 131, 132, 133, 179, 188
empire, romans, rome, roman Merz and Tieleman (2012), Ambrosiaster's Political Theology, 16, 20, 21, 26, 27, 29, 35, 37, 39, 45, 46, 48, 49, 50, 53, 57, 59, 60, 78, 131, 182, 216, 226, 227
empire, rome Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 44, 45, 59
Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 7, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 105, 112, 113, 114, 115, 116, 118, 126, 158, 216, 221, 225, 226, 229, 238, 241, 244, 253, 254, 260, 268, 270, 271, 272, 273, 282
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55, 57, 61, 69, 70, 72, 73, 76, 95, 108, 120, 151, 188, 207, 212, 230, 235, 238, 239, 251, 254, 255, 260, 274
Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 183, 184, 223, 238, 335, 336, 337, 339, 340, 343, 378, 386, 387, 388, 389, 456, 459, 485
empire, rome and roman Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2, 3, 4, 5, 6, 7
empire, rome, ancient, maintenance of Galinsky (2016), Memory in Ancient Rome and Early Christianity, 157, 158
empire, rome, as Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 77, 78, 79, 87, 88, 89, 91, 92, 93, 96, 97, 99, 100, 177
empire, rome, eternality of Bickerman and Tropper (2007), Studies in Jewish and Christian History, 530, 531
empire, rome, roman Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 20, 46, 87, 88, 103, 104, 118, 146, 159, 160, 163, 166, 170, 171, 172, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212
empire, rome, roman cultural, social influences Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 8, 11, 58, 59
empire, sacking of rome in roman Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 250
empire, sacrifice in roman Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 48, 115, 137
empire, sacrificial vision of Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 223, 246
empire, sasanian Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 52, 78, 81, 82, 88, 90, 94, 97, 123, 132, 212, 215, 226, 232, 234, 235, 239
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 4
Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 175
Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 13
empire, sasanian context Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 191
empire, sassanian Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 222
empire, satire of christianization of the roman Hayes (2022), The Literature of the Sages: A Re-Visioning, 378, 392
empire, seleucid Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 73, 170, 211, 212, 214, 216, 217, 219, 221, 222, 223, 466
Hayes (2022), The Literature of the Sages: A Re-Visioning, 15, 285
Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40, 165, 194, 195, 296
van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 5, 25, 27, 47, 67, 72, 78, 82, 86, 89, 92, 109, 111, 123, 124, 126, 135, 156, 192, 197, 233
empire, seleucids Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 45
empire, seleukid Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 68, 69
empire, sibylline books and oracles, under the roman Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 23, 24
empire, significance of persia, persian cultural, social influences Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 8, 11, 58, 59, 118
empire, social mobility in rome, roman Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 8, 76, 77, 78, 131, 132
empire, social structure within roman Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 52, 55, 59, 60, 86, 110
empire, society and Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 137, 140
empire, state, hittite society, and economy Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 76, 78, 79
empire, strabo, on aristotle’s advice to alexander, on the roman Isaac (2004), The invention of racism in classical antiquity, 91, 92, 204
empire, strength roman of rabbinic comments on Feldman (2006), Judaism and Hellenism Reconsidered, 788, 789, 790, 791
empire, strict nature of class boundaries, persia, persian Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 8, 73, 76, 77, 120
empire, struggle of with roman persia, rabbis’ views on Feldman (2006), Judaism and Hellenism Reconsidered, 799, 800, 801, 802, 803
empire, studies Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 39, 40
empire, supersessionism, christianization of the roman Hayes (2022), The Literature of the Sages: A Re-Visioning, 346, 389, 390
empire, tacitus, and the roman Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 283, 284
empire, talmud, babylonian Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 62, 167, 168, 169, 202
empire, taxes, in hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 78
empire, taxes, in persian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 156, 161
empire, taxes, in seleucid Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 202
empire, textiles, in hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 79
empire, the menagerie in roman Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 100, 101, 102, 104, 228
empire, theological meaning of its power, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 53
empire, theory, four Van Nuffelen (2012), Orosius and the Rhetoric of History, 19, 20, 21, 45, 46, 47, 48, 49, 50, 51, 52, 53, 61, 62, 146, 147, 148, 149, 150, 151, 152, 153, 154, 175
empire, trade in roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 150, 151, 152, 155
empire, trade, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 74, 79
empire, trade, in roman Parkins and Smith (1998), Trade, Traders and the Ancient City, 150, 151, 152, 155
empire, transition to Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 41, 46, 70, 71, 142, 143, 144, 145, 146, 150, 171
empire, travel, roman Nasrallah (2019), Archaeology and the Letters of Paul, 80, 89, 90
empire, troy/wilusa, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 92
empire, unity of the, roman Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 176, 177, 178, 245, 246, 247, 248
empire, victory of roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 62, 166
empire, virtue of roman Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 128, 141, 142
empire, visualisation of power, roman Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37, 38
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37, 38
empire, vs. euergetism, athenian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216, 217, 218, 219
empire, wealth, distribution in the roman Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 117, 118
empire, western, roman Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 1, 164
empire, wishing to join israel, roman Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 219
empire, women, hittite Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 76
empire, zoroastrianism, in the sasanian Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 36, 37
Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 36, 37
empire, zutra bar zoroastrianism, sasanian toviyah, rav Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 126
empire, ḫattusa, capital of Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 71, 75
empire/kingdom, achaemenids/achaemenid Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 153, 160, 161, 162, 173, 175, 190, 200, 216, 356, 398
empire/kingdom, macedonian Miltsios (2023), Leadership and Leaders in Polybius. 136, 143, 147
empire/period, persian Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 5, 119, 121, 123, 150, 154, 162, 190, 192, 198, 200, 201, 203, 205, 210, 211, 213, 254, 318, 319, 321, 328, 560, 562
empire/power/culture, rome/roman Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 55, 80, 126, 223
empire/rome, romans/roman Allison (2018), 4 Baruch, 66, 88, 98, 99, 124, 140, 141, 150, 151, 164, 185, 294, 301, 324, 351, 356, 358, 370, 392, 409, 436, 451
empire/rule, persian Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 109, 120, 121
empire/sociopolitical, realm as a family, roman Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 62, 63
empire/sociopolitical, realm insights from postcolonial theory, roman Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 130
empire/sociopolitical, realm jupiter as first father of roman Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 62
empire/sociopolitical, realm omens in roman Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 77, 116, 117, 118, 119
empire/sociopolitical, realm resonance of son of god in roman Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 6, 28
empire/sociopolitical, realm role of declamations, roman Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 55
empire/sociopolitical, realm year of four roman emperors Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 59, 90, 117
empires Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 98
Vlassopoulos (2021), Historicising Ancient Slavery, 79, 80, 81
empires, ancient Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 62, 63, 64
empires, and royal euergetism Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 139
empires, enslavement by Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 98
empires, four Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 158, 159, 161
Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 30, 31, 50, 62, 63, 83, 84
Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 48, 49
empires, pliny, the elder, on Isaac (2004), The invention of racism in classical antiquity, 94
empires, reciprocity, between cities and Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 139
empiric, school of medicine Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 25, 41, 177, 211, 212, 214, 215
empirical, astronomy plate d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 177, 312
empirical, evidence, belief, and Mackey (2022), Belief and Cult: Rethinking Roman Religion, 221
empirical, method van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 78, 85
empirical, method, approach to medicine van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 123
empirical, method, data van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 134, 135
empirical, method, evidence van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 25, 177, 178, 282, 286
empirical, method, observation van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 130, 170
empirical, music, mathematical vs. d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 180, 282
empirical, observation, role in horace’s education/poetry Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 67, 68, 69, 70, 71
empirical, study d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 48, 161, 173, 175, 180, 182, 194, 198, 200, 205
empirical, study, astronomy as d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 175, 177
empiricism, empiricist, empirical, also Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 17, 20, 21, 22, 24, 25, 26, 27, 64, 68, 69, 71, 77, 90, 93, 95, 105, 114, 115, 116, 122, 127, 143, 159, 179
period/empire, persia/persians Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 166, 178, 179, 180, 181

List of validated texts:
154 validated results for "empire"
1. Hebrew Bible, Song of Songs, 8.8 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Romans/Roman empire/Rome • four empires

 Found in books: Allison (2018), 4 Baruch, 151; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 62, 63

sup>
8.8 אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ׃'' None		sup>
8.8 We have a little sister, And she hath no breasts; What shall we do for our sister In the day when she shall be spoken for?'' None
2. Hebrew Bible, Deuteronomy, 21.23, 23.8 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Achaemenids, portrayals of, in the Babylonian Talmud, political continuity with the Sasanian empire • Edom, appelation for the Roman Empire • Romans/Roman empire/Rome • Seleucid empire

 Found in books: Allison (2018), 4 Baruch, 356; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 80; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 131, 227; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 82

sup>
21.23 לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃
23.8 לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃'' None		sup>
21.23 his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance.
23.8 Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.'' None
3. Hebrew Bible, Esther, 1.19, 3.8, 3.12-3.15, 6.1-6.2, 8.9, 8.11, 9.29-9.32 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Elephantine collections, empire and • Persian empire/period • Persian, empire/rule • Roman, empire • archives, empire and • empire

 Found in books: Halser (2020), Archival Historiography in Jewish Antiquity, 96, 97, 99, 102; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 108, 109, 110, 112, 113, 114, 116, 117, 118, 119, 120, 121; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 192

sup>
1.19 אִם־עַל־הַמֶּלֶךְ טוֹב יֵצֵא דְבַר־מַלְכוּת מִלְּפָנָיו וְיִכָּתֵב בְּדָתֵי פָרַס־וּמָדַי וְלֹא יַעֲבוֹר אֲשֶׁר לֹא־תָבוֹא וַשְׁתִּי לִפְנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וּמַלְכוּתָהּ יִתֵּן הַמֶּלֶךְ לִרְעוּתָהּ הַטּוֹבָה מִמֶּנָּה׃
3.8 וַיֹּאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם־אֶחָד מְפֻזָּר וּמְפֹרָד בֵּין הָעַמִּים בְּכֹל מְדִינוֹת מַלְכוּתֶךָ וְדָתֵיהֶם שֹׁנוֹת מִכָּל־עָם וְאֶת־דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים וְלַמֶּלֶךְ אֵין־שֹׁוֶה לְהַנִּיחָם׃ 3.13 וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים אֶל־כָּל־מְדִינוֹת הַמֶּלֶךְ לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת־כָּל־הַיְּהוּדִים מִנַּעַר וְעַד־זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז׃ 3.15 הָרָצִים יָצְאוּ דְחוּפִים בִּדְבַר הַמֶּלֶךְ וְהַדָּת נִתְּנָה בְּשׁוּשַׁן הַבִּירָה וְהַמֶּלֶךְ וְהָמָן יָשְׁבוּ לִשְׁתּוֹת וְהָעִיר שׁוּשָׁן נָבוֹכָה׃
6.1 בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ וַיֹּאמֶר לְהָבִיא אֶת־סֵפֶר הַזִּכְרֹנוֹת דִּבְרֵי הַיָּמִים וַיִּהְיוּ נִקְרָאִים לִפְנֵי הַמֶּלֶךְ׃
6.1 וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן מַהֵר קַח אֶת־הַלְּבוּשׁ וְאֶת־הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ וַעֲשֵׂה־כֵן לְמָרְדֳּכַי הַיְּהוּדִי הַיּוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ אַל־תַּפֵּל דָּבָר מִכֹּל אֲשֶׁר דִּבַּרְתָּ׃
8.11 אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים אֲשֶׁר בְּכָל־עִיר־וָעִיר לְהִקָּהֵל וְלַעֲמֹד עַל־נַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד אֶת־כָּל־חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז׃
9.29 וַתִּכְתֹּב אֶסְתֵּר הַמַּלְכָּה בַת־אֲבִיחַיִל וּמָרְדֳּכַי הַיְּהוּדִי אֶת־כָּל־תֹּקֶף לְקַיֵּם אֵת אִגֶּרֶת הַפּוּרִים הַזֹּאת הַשֵּׁנִית׃' '9.31 לְקַיֵּם אֵת־יְמֵי הַפֻּרִים הָאֵלֶּה בִּזְמַנֵּיהֶם כַּאֲשֶׁר קִיַּם עֲלֵיהֶם מָרְדֳּכַי הַיְּהוּדִי וְאֶסְתֵּר הַמַּלְכָּה וְכַאֲשֶׁר קִיְּמוּ עַל־נַפְשָׁם וְעַל־זַרְעָם דִּבְרֵי הַצֹּמוֹת וְזַעֲקָתָם׃ 9.32 וּמַאֲמַר אֶסְתֵּר קִיַּם דִּבְרֵי הַפֻּרִים הָאֵלֶּה וְנִכְתָּב בַּסֵּפֶר׃'' None		sup>
1.19 If it please the king, let there go forth a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, that Vashti come no more before king Ahasuerus, and that the king give her royal estate unto another that is better than she.
3.8 And Haman said unto king Ahasuerus: ‘There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king’s laws; therefore it profiteth not the king to suffer them. 3.13 And letters were sent by posts into all the king’s provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey. 3.15 The posts went forth in haste by the king’s commandment, and the decree was given out in Shushan the castle; and the king and Haman sat down to drink; but the city of Shushan was perplexed.
6.1 On that night could not the king sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king.
8.11 that the king had granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, and to slay, and to cause to perish, all the forces of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey,
9.29 Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim. 9.30 And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth, 9.31 to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, the matters of the fastings and their cry. 9.32 And the commandment of Esther confirmed these matters of Purim; and it was written in the book.' ' None
4. Hebrew Bible, Exodus, 15.3, 15.11 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Edom, appelation for the Roman Empire • Roman Empire • Roman Empire military of • Roman Empire, arrogant • Roman Empire, deny God • Roman Empire, emblem of minut • empire, Roman

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 3; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 194; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 31, 42, 56

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15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃
15.11 מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃'' None		sup>
15.3 The LORD is a man of war, The LORD is His name.
15.11 Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?'' None
5. Hebrew Bible, Genesis, 1.2, 15.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Achaemenid, Empire • Empire • Empire, Roman, • Empires (four) • Four Beasts/Evil Empires • Righteous, righteousness, Roman Empire, yoke of • Roman Empire, New Testament evidence of • emperors as pater patriae (father) of Empire • four empires

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 275; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 165; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 158; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 30, 31; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 115; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 176; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 153, 176

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1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃
1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
15.12 וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃' ' None		sup>
1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
15.12 And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.' ' None
6. Hebrew Bible, Numbers, 18.4, 19.2 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Roman Empire • Roman Empire, New Testament evidence of • Roman Empire, and imperial cult • Romans/Roman empire/Rome • empire, Roman

 Found in books: Allison (2018), 4 Baruch, 150; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 142; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 63

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18.4 וְנִלְווּ עָלֶיךָ וְשָׁמְרוּ אֶת־מִשְׁמֶרֶת אֹהֶל מוֹעֵד לְכֹל עֲבֹדַת הָאֹהֶל וְזָר לֹא־יִקְרַב אֲלֵיכֶם׃
19.2 וְאִישׁ אֲשֶׁר־יִטְמָא וְלֹא יִתְחַטָּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִתּוֹךְ הַקָּהָל כִּי אֶת־מִקְדַּשׁ יְהוָה טִמֵּא מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא הוּא׃19.2 זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל׃ ' None		sup>
18.4 And they shall be joined unto thee, and keep the charge of the tent of meeting, whatsoever the service of the Tent may be; but a common man shall not draw nigh unto you.
19.2 This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke.'' None
7. Hebrew Bible, 2 Kings, 24.13 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Assyrian Empire • Romans/Roman empire/Rome

 Found in books: Allison (2018), 4 Baruch, 151; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 973

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24.13 וַיּוֹצֵא מִשָּׁם אֶת־כָּל־אוֹצְרוֹת בֵּית יְהוָה וְאוֹצְרוֹת בֵּית הַמֶּלֶךְ וַיְקַצֵּץ אֶת־כָּל־כְּלֵי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה מֶלֶךְ־יִשְׂרָאֵל בְּהֵיכַל יְהוָה כַּאֲשֶׁר דִּבֶּר יְהוָה׃'' None		sup>
24.13 And he carried out thence all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.'' None
8. Hebrew Bible, Isaiah, 14.5, 26.4, 33.14, 52.7, 54.1 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Christianization of the Roman empire, disputes over biblical exegesis • Christianization of the Roman empire, polemics against • Christianization of the Roman empire, supersessionism • Roman Empire culture of spectacle of • Roman Empire, as threat to temple • Roman Empire, deny God • Roman Empire, emblem of minut • Roman Empire, theological meaning of its power • Roman, empire • Romans/Roman empire/Rome • Rome, empire • Sasanian empire, courts of law • Seleucid Empire

 Found in books: Allison (2018), 4 Baruch, 358; Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 87; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 73; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 58; Hayes (2022), The Literature of the Sages: A Re-Visioning, 388, 389; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 120; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 22, 24; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 53; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 224

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14.5 שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃
26.4 בִּטְחוּ בַיהוָה עֲדֵי־עַד כִּי בְּיָהּ יְהוָה צוּר עוֹלָמִים׃
33.14 פָּחֲדוּ בְצִיּוֹן חַטָּאִים אָחֲזָה רְעָדָה חֲנֵפִים מִי יָגוּר לָנוּ אֵשׁ אוֹכֵלָה מִי־יָגוּר לָנוּ מוֹקְדֵי עוֹלָם׃
52.7 מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃
54.1 כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃54.1 רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ ' None		sup>
14.5 The LORD hath broken the staff of the wicked, the sceptre of the rulers,
26.4 Trust ye in the LORD for ever, For the LORD is GOD, an everlasting Rock.
33.14 The sinners in Zion are afraid; Trembling hath seized the ungodly: ‘Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?’
52.7 How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’
54.1 Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.'' None
9. Hebrew Bible, Jeremiah, 29.1, 29.4-29.9 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Parthian, Empire • Persian empire/period • Roman Empire, New Testament evidence of • Roman, Empire • Romans/Roman empire/Rome

 Found in books: Allison (2018), 4 Baruch, 294; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 4; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 198

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29.1 וְאֵלֶּה דִּבְרֵי הַסֵּפֶר אֲשֶׁר שָׁלַח יִרְמְיָה הַנָּבִיא מִירוּשָׁלִָם אֶל־יֶתֶר זִקְנֵי הַגּוֹלָה וְאֶל־הַכֹּהֲנִים וְאֶל־הַנְּבִיאִים וְאֶל־כָּל־הָעָם אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מִירוּשָׁלִַם בָּבֶלָה׃
29.1 כִּי־כֹה אָמַר יְהוָה כִּי לְפִי מְלֹאת לְבָבֶל שִׁבְעִים שָׁנָה אֶפְקֹד אֶתְכֶם וַהֲקִמֹתִי עֲלֵיכֶם אֶת־דְּבָרִי הַטּוֹב לְהָשִׁיב אֶתְכֶם אֶל־הַמָּקוֹם הַזֶּה׃
29.4 כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לְכָל־הַגּוֹלָה אֲשֶׁר־הִגְלֵיתִי מִירוּשָׁלִַם בָּבֶלָה׃ 29.5 בְּנוּ בָתִּים וְשֵׁבוּ וְנִטְעוּ גַנּוֹת וְאִכְלוּ אֶת־פִּרְיָן׃ 29.6 קְחוּ נָשִׁים וְהוֹלִידוּ בָּנִים וּבָנוֹת וּקְחוּ לִבְנֵיכֶם נָשִׁים וְאֶת־בְּנוֹתֵיכֶם תְּנוּ לַאֲנָשִׁים וְתֵלַדְנָה בָּנִים וּבָנוֹת וּרְבוּ־שָׁם וְאַל־תִּמְעָטוּ׃ 29.7 וְדִרְשׁוּ אֶת־שְׁלוֹם הָעִיר אֲשֶׁר הִגְלֵיתִי אֶתְכֶם שָׁמָּה וְהִתְפַּלְלוּ בַעֲדָהּ אֶל־יְהוָה כִּי בִשְׁלוֹמָהּ יִהְיֶה לָכֶם שָׁלוֹם׃ 29.8 כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל אַל־יַשִּׁיאוּ לָכֶם נְבִיאֵיכֶם אֲשֶׁר־בְּקִרְבְּכֶם וְקֹסְמֵיכֶם וְאַל־תִּשְׁמְעוּ אֶל־חֲלֹמֹתֵיכֶם אֲשֶׁר אַתֶּם מַחְלְמִים׃ 29.9 כִּי בְשֶׁקֶר הֵם נִבְּאִים לָכֶם בִּשְׁמִי לֹא שְׁלַחְתִּים נְאֻם־יְהוָה׃'' None		sup>
29.1 Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders of the captivity, and to the priests, and to the prophets, and to all the people, whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon,
29.4 Thus saith the LORD of hosts, the God of Israel, unto all the captivity, whom I have caused to be carried away captive from Jerusalem unto Babylon: 29.5 Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them; 29.6 take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; and multiply ye there, and be not diminished. 29.7 And seek the peace of the city whither I have caused you to be carried away captive, and pray unto the LORD for it; for in the peace thereof shall ye have peace. 29.8 For thus saith the LORD of hosts, the God of Israel: Let not your prophets that are in the midst of you, and your diviners, beguile you, neither hearken ye to your dreams which ye cause to be dreamed. 29.9 For they prophesy falsely unto you in My name; I have not sent them, saith the LORD.'' None
10. Hesiod, Works And Days, 650-651 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Roman empire, Greek attitudes to

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73

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650 οὐ γάρ πώ ποτε νηί γʼ ἐπέπλων εὐρέα πόντον,'651 εἰ μὴ ἐς Εὔβοιαν ἐξ Αὐλίδος, ᾗ ποτʼ Ἀχαιοὶ ' None		sup>
650 of your sharp-toothed dog; do not scant his meat'651 In case The One Who Sleeps by Day should dare ' None
11. Hesiod, Theogony, 517-519 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Roman empire, visualisation of power

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37

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517 Ἄτλας δʼ οὐρανὸν εὐρὺν ἔχει κρατερῆς ὑπʼ ἀνάγκης'518 πείρασιν ἐν γαίης, πρόπαρ Εσπερίδων λιγυφώνων, 519 ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσιν· ' None		sup>
517 Who is the ruler of all gods and men,'518 Whose thunder stirs the spacious earth. But when 519 Each left the womb and reached its mother’s knees, ' None
12. Homer, Iliad, 5.416-5.430, 8.19-8.26 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Roman empire, visualisation of power • Rome, Roman Empire • Venus,, empire of Eros

 Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 70; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 143; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37

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5.416 ἦ ῥα καὶ ἀμφοτέρῃσιν ἀπʼ ἰχῶ χειρὸς ὀμόργνυ· 5.417 ἄλθετο χείρ, ὀδύναι δὲ κατηπιόωντο βαρεῖαι. 5.418 αἳ δʼ αὖτʼ εἰσορόωσαι Ἀθηναίη τε καὶ Ἥρη 5.419 κερτομίοις ἐπέεσσι Δία Κρονίδην ἐρέθιζον. 5.420 τοῖσι δὲ μύθων ἦρχε θεὰ γλαυκῶπις Ἀθήνη· 5.421 Ζεῦ πάτερ ἦ ῥά τί μοι κεχολώσεαι ὅττι κεν εἴπω; 5.422 ἦ μάλα δή τινα Κύπρις Ἀχαιϊάδων ἀνιεῖσα 5.423 Τρωσὶν ἅμα σπέσθαι, τοὺς νῦν ἔκπαγλα φίλησε, 5.424 τῶν τινα καρρέζουσα Ἀχαιϊάδων ἐϋπέπλων 5.425 πρὸς χρυσῇ περόνῃ καταμύξατο χεῖρα ἀραιήν. 5.426 ὣς φάτο, μείδησεν δὲ πατὴρ ἀνδρῶν τε θεῶν τε, 5.427 καί ῥα καλεσσάμενος προσέφη χρυσῆν Ἀφροδίτην· 5.428 οὔ τοι τέκνον ἐμὸν δέδοται πολεμήϊα ἔργα, 5.429 ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο, 5.430 ταῦτα δʼ Ἄρηϊ θοῷ καὶ Ἀθήνῃ πάντα μελήσει.
8.19 σειρὴν χρυσείην ἐξ οὐρανόθεν κρεμάσαντες 8.20 πάντές τʼ ἐξάπτεσθε θεοὶ πᾶσαί τε θέαιναι· 8.21 ἀλλʼ οὐκ ἂν ἐρύσαιτʼ ἐξ οὐρανόθεν πεδίον δὲ 8.22 Ζῆνʼ ὕπατον μήστωρʼ, οὐδʼ εἰ μάλα πολλὰ κάμοιτε. 8.23 ἀλλʼ ὅτε δὴ καὶ ἐγὼ πρόφρων ἐθέλοιμι ἐρύσσαι, 8.24 αὐτῇ κεν γαίῃ ἐρύσαιμʼ αὐτῇ τε θαλάσσῃ· 8.25 σειρὴν μέν κεν ἔπειτα περὶ ῥίον Οὐλύμποιο 8.26 δησαίμην, τὰ δέ κʼ αὖτε μετήορα πάντα γένοιτο.'' None		sup>
5.416 /the stately wife of horse-taming Diomedes. 5.419 the stately wife of horse-taming Diomedes. She spake, and with both her hands wiped the ichor from the arm; the arm was restored, and the grievous pains assuaged. But Athene and Hera, as they looked upon her, sought to anger Zeus, son of Cronos, with mocking words. 5.420 And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, 5.425 he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.430 and all these things shall be the business of swift Ares and Athene. On this wise spake they one to the other; but Diomedes, good at the war-cry, leapt upon Aeneas, though well he knew that Apollo himself held forth his arms above him; yet had he no awe even of the great god, but was still eager
8.19 far, far away, where is the deepest gulf beneath the earth, the gates whereof are of iron and the threshold of bronze, as far beneath Hades as heaven is above earth: then shall ye know how far the mightiest am I of all gods. Nay, come, make trial, ye gods, that ye all may know. Make ye fast from heaven a chain of gold, 8.20 and lay ye hold thereof, all ye gods and all goddesses; yet could ye not drag to earth from out of heaven Zeus the counsellor most high, not though ye laboured sore. But whenso I were minded to draw of a ready heart, then with earth itself should I draw you and with sea withal; 8.25 and the rope should I thereafter bind about a peak of Olympus and all those things should hang in space. By so much am I above gods and above men. So spake he, and they all became hushed in silence, marvelling at his words; for full masterfully did he address their gathering. 8.26 and the rope should I thereafter bind about a peak of Olympus and all those things should hang in space. By so much am I above gods and above men. So spake he, and they all became hushed in silence, marvelling at his words; for full masterfully did he address their gathering. '' None
13. Hebrew Bible, Ezekiel, 20.14 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Byzantine Empire, hostility to in the Shivata for Dew • Romans/Roman empire/Rome

 Found in books: Allison (2018), 4 Baruch, 370; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 297

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20.14 וָאֶעֱשֶׂה לְמַעַן שְׁמִי לְבִלְתִּי הֵחֵל לְעֵינֵי הַגּוֹיִם אֲשֶׁר הוֹצֵאתִים לְעֵינֵיהֶם׃'' None		sup>
20.14 But I wrought for My name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out.'' None
14. Hebrew Bible, Ezra, 1.7-1.11, 4.12-4.13, 4.20, 7.26 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Elephantine collections, empire and • Empire • Ezra-Nehemiah, empire and • Persian empire • Persian empire/period • Romans/Roman empire/Rome • Sasanian Empire • archives, empire and • empire and

 Found in books: Allison (2018), 4 Baruch, 151; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 170; Halser (2020), Archival Historiography in Jewish Antiquity, 3, 31, 36, 37, 39, 40, 46, 48, 49, 68, 99; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 94; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 5, 154, 190, 318; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 133

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1.7 וְהַמֶּלֶךְ כּוֹרֶשׁ הוֹצִיא אֶת־כְּלֵי בֵית־יְהוָה אֲשֶׁר הוֹצִיא נְבוּכַדְנֶצַּר מִירוּשָׁלִַם וַיִּתְּנֵם בְּבֵית אֱלֹהָיו׃ 1.8 וַיּוֹצִיאֵם כּוֹרֶשׁ מֶלֶךְ פָּרַס עַל־יַד מִתְרְדָת הַגִּזְבָּר וַיִּסְפְּרֵם לְשֵׁשְׁבַּצַּר הַנָּשִׂיא לִיהוּדָה׃ 1.9 וְאֵלֶּה מִסְפָּרָם אֲגַרְטְלֵי זָהָב שְׁלֹשִׁים אֲגַרְטְלֵי־כֶסֶף אָלֶף מַחֲלָפִים תִּשְׁעָה וְעֶשְׂרִים׃' '1.11 כָּל־כֵּלִים לַזָּהָב וְלַכֶּסֶף חֲמֵשֶׁת אֲלָפִים וְאַרְבַּע מֵאוֹת הַכֹּל הֶעֱלָה שֵׁשְׁבַּצַּר עִם הֵעָלוֹת הַגּוֹלָה מִבָּבֶל לִירוּשָׁלִָם׃ 4.13 כְּעַן יְדִיעַ לֶהֱוֵא לְמַלְכָּא דִּי הֵן קִרְיְתָא דָךְ תִּתְבְּנֵא וְשׁוּרַיָּה יִשְׁתַּכְלְלוּן מִנְדָּה־בְלוֹ וַהֲלָךְ לָא יִנְתְּנוּן וְאַפְּתֹם מַלְכִים תְּהַנְזִק׃
7.26 וְכָל־דִּי־לָא לֶהֱוֵא עָבֵד דָּתָא דִי־אֱלָהָךְ וְדָתָא דִּי מַלְכָּא אָסְפַּרְנָא דִּינָה לֶהֱוֵא מִתְעֲבֵד מִנֵּהּ הֵן לְמוֹת הֵן לשרשו לִשְׁרֹשִׁי הֵן־לַעֲנָשׁ נִכְסִין וְלֶאֱסוּרִין׃'' None		sup>
1.7 Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; 1.8 even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah. 1.9 And this is the number of them: thirty basins of gold, a thousand basins of silver, nine and twenty knives; 1.10 thirty bowls of gold, silver bowls of a second sort four hundred and ten, and other vessels a thousand. 1.11 All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up, when they of the captivity were brought up from Babylon unto Jerusalem. 4.13 Be it known now unto the king, that, if this city be builded, and the walls finished, they will not pay tribute, impost, or toll, and so thou wilt endamage the revenue of the kings.
7.26 And whosoever will not do the law of thy God, and the law of the king, let judgment be executed upon him with all diligence, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.’ .' ' None
15. Hebrew Bible, Nehemiah, 8.1-8.8 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Babylonian empire • Roman Empire culture of spectacle of • Seleucid empire

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 61; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 123

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8.1 וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃
8.1 וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.2 וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3 וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4 וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5 וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6 וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7 וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8 וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃'' None		sup>
8.1 all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel. 8.2 And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month. 8.3 And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law. 8.4 And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam. 8.5 And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up. 8.6 And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground. 8.7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. 8.8 And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.'' None
16. Herodotus, Histories, 2.122, 3.89-3.95, 3.122.2, 3.128, 3.131, 3.136-3.137, 4.23-4.25, 5.52-5.54, 5.78, 6.21, 6.35, 6.89, 7.91, 7.94, 7.98-7.100, 8.98 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Angareion (organization of message transmission in the Persian Empire) • Assyrian empire • Athenian empire • Athenian empire, Ionian policies • Athenian empire, and grain-supply • Athenian empire, and local identities • Athenian empire, and the West • Athenian empire, and thriving local polis-world • Athenian empire, as myth-ritual network • Athenian empire, as system of economic dependencies • Athenian empire, as theoric worshipping group • Athenian empire, breaking up ties between allies • Athenian empire, rhetoric of power in myth • Athenian empire, vs. euergetism • Persia and Persians, empire of • Persia/Persians, period/empire • Persian, Empire • Ptolemaic empire • Roman Empire • Roman Empire, ease of travel within • Rome, as empire • Sybaris, empire of • elites, in Athenian empire • empire • locality, confident sense of in emerging empire (p. • provinces (of Roman Empire), monuments • thalassocracy (sea-empire) • thalassocracy (sea-empire), Athenians taking over Minoan • thalassocracy (sea-empire), as myth-ritual network in the Aegean

 Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 39; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 253; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 438, 441; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 184; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 100, 101; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 201, 202; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 84, 91, 101, 105, 124, 215, 218, 254, 312, 320, 324; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 380; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 189, 213, 214, 216; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 20, 127, 128; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 35; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 135, 152; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 181; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 267; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 133

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2.122 μετὰ δὲ ταῦτα ἔλεγον τοῦτον τὸν βασιλέα ζωὸν καταβῆναι κάτω ἐς τὸν οἱ Ἕλληνες Ἅιδην νομίζουσι εἶναι, καὶ κεῖθι συγκυβεύειν τῇ Δήμητρι, καὶ τὰ μὲν νικᾶν αὐτὴν τὰ δὲ ἑσσοῦσθαι ὑπʼ αὐτῆς, καί μιν πάλιν ἀπικέσθαι δῶρον ἔχοντα παρʼ αὐτῆς χειρόμακτρον χρύσεον. ἀπὸ δὲ τῆς Ῥαμψινίτου καταβάσιος, ὡς πάλιν ἀπίκετο, ὁρτὴν δὴ ἀνάγειν Αἰγυπτίους ἔφασαν· τὴν καὶ ἐγὼ οἶδα ἔτι καὶ ἐς ἐμὲ ἐπιτελέοντας αὐτούς, οὐ μέντοι εἴ γε διὰ ταῦτα ὁρτάζουσι ἔχω λέγειν. φᾶρος δὲ αὐτημερὸν ἐξυφήναντες οἱ ἱρέες κατʼ ὦν ἔδησαν ἑνὸς ἑωυτῶν μίτρῃ τοὺς ὀφθαλμούς, ἀγαγόντες δέ μιν ἔχοντα τὸ φᾶρος ἐς ὁδὸν φέρουσαν ἐς ἱρὸν Δήμητρος αὐτοὶ ἀπαλλάσσονται ὀπίσω· τὸν δὲ ἱρέα τοῦτον καταδεδεμένον τοὺς ὀφθαλμοὺς λέγουσι ὑπὸ δύο λύκων ἄγεσθαι ἐς τὸ ἱρὸν τῆς Δήμητρος ἀπέχον τῆς πόλιος εἴκοσι σταδίους, καὶ αὖτις ὀπίσω ἐκ τοῦ ἱροῦ ἀπάγειν μιν τοὺς λύκους ἐς τὠυτὸ χωρίον.
3.89 ποιήσας δὲ ταῦτα ἐν Πέρσῃσι ἀρχὰς κατεστήσατο εἴκοσι, τὰς αὐτοὶ καλέουσι σατραπηίας· καταστήσας δὲ τὰς ἀρχὰς καὶ ἄρχοντας ἐπιστήσας ἐτάξατο φόρους οἱ προσιέναι κατὰ ἔθνεά τε καὶ πρὸς τοῖσι ἔθνεσι τοὺς πλησιοχώρους προστάσσων, καὶ ὑπερβαίνων τοὺς προσεχέας τὰ ἑκαστέρω ἄλλοισι ἄλλα ἔθνεα νέμων. ἀρχὰς δὲ καὶ φόρων πρόσοδον τὴν ἐπέτειον κατὰ τάδε διεῖλε. τοῖσι μὲν αὐτῶν ἀργύριον ἀπαγινέουσι εἴρητο Βαβυλώνιον σταθμὸν τάλαντον ἀπαγινέειν, τοῖσι δὲ χρυσίον ἀπαγινέουσι Εὐβοϊκόν. τὸ δὲ Βαβυλώνιον τάλαντον δύναται Εὐβοΐδας ὀκτὼ καὶ ἑβδομήκοντα μνέας. 1 ἐπὶ γὰρ Κύρου ἄρχοντος καὶ αὖτις Καμβύσεω ἦν κατεστηκὸς οὐδὲν φόρου πέρι, ἀλλὰ δῶρα ἀγίνεον. διὰ δὲ ταύτην τὴν ἐπίταξιν τοῦ φόρου καὶ παραπλήσια ταύτῃ ἄλλα λέγουσι Πέρσαι ὡς Δαρεῖος μὲν ἦν κάπηλος, Καμβύσης δὲ δεσπότης, Κῦρος δὲ πατήρ, ὃ μὲν ὅτι ἐκαπήλευε πάντα τὰ πρήγματα, ὁ δὲ ὅτι χαλεπός τε ἦν καὶ ὀλίγωρος, ὁ δὲ ὅτι ἤπιός τε καὶ ἀγαθά σφι πάντα ἐμηχανήσατο. 3.90 ἀπὸ μὲν δὴ Ἰώνων καὶ Μαγνήτων τῶν ἐν τῇ Ἀσίῃ καὶ Αἰολέων καὶ Καρῶν καὶ Λυκίων καὶ Μιλυέων καὶ Παμφύλων ʽεἷς γὰρ ἦν οἱ τεταγμένος οὗτος φόροσ̓ προσήιε τετρακόσια τάλαντα ἀργυρίου. ὁ μὲν δὴ πρῶτος οὗτός οἱ νομὸς κατεστήκεε, ἀπὸ δὲ Μυσῶν καὶ Λυδῶν καὶ Λασονίων καὶ Καβαλέων καὶ Ὑτεννέων πεντακόσια τάλαντα· δεύτερος νομὸς οὗτος. ἀπὸ δὲ Ἑλλησποντίων τῶν ἐπὶ δεξιὰ ἐσπλέοντι καὶ Φρυγῶν καὶ Θρηίκων τῶν ἐν τῇ Ἀσίῃ καὶ Παφλαγόνων καὶ Μαριανδυνῶν καὶ Συρίων ἑξήκοντα καὶ τριηκόσια τάλαντα ἦν φόρος· νομὸς τρίτος οὗτος. ἀπὸ δὲ Κιλίκων ἵπποι τε λευκοὶ ἑξήκοντα καὶ τριηκόσιοι, ἑκάστης ἡμέρης εἷς γινόμενος, καὶ τάλαντα ἀργυρίου πεντακόσια· τούτων δὲ τεσσεράκοντα καὶ ἑκατὸν ἐς τὴν φρουρέουσαν ἵππον τὴν Κιλικίην χώρην ἀναισιμοῦτο, τὰ δὲ τριηκόσια καὶ ἑξήκοντα Δαρείῳ ἐφοίτα· νομὸς τέταρτος οὗτος. 3.91 ἀπὸ δὲ Ποσιδηίου πόλιος, τὴν Ἀμφίλοχος ὁ Ἀμφιάρεω οἴκισε ἐπʼ οὔροισι τοῖσι Κιλίκων τε καὶ Σύρων, ἀρξάμενος ἀπὸ ταύτης μέχρι Αἰγύπτου, πλὴν μοίρης τῆς Ἀραβίων ʽταῦτα γὰρ ἦν ἀτελέἀ, πεντήκοντα καὶ τριηκόσια τάλαντα φόρος ἦν. ἔστι δὲ ἐν τῷ νομῷ τούτῳ Φοινίκη τε πᾶσα καὶ Συρίη ἡ Παλαιστίνη καλεομένη καὶ Κύπρος· νομὸς πέμπτος οὗτος. ἀπʼ Αἰγύπτου δὲ καὶ Λιβύων τῶν προσεχέων Αἰγύπτῳ καὶ Κυρήνης τε καὶ Βάρκης ʽἐς γὰρ τὸν Αἰγύπτιον νομὸν αὗται ἐκεκοσμέατὀ ἑπτακόσια προσήιε τάλαντα, πάρεξ τοῦ ἐκ τῆς Μοίριος λίμνης γινομένου ἀργυρίου, τὸ ἐγίνετο ἐκ τῶν ἰχθύων· τούτου τε δὴ χωρὶς τοῦ ἀργυρίου καὶ τοῦ ἐπιμετρουμένου σίτου προσήιε ἑπτακόσια τάλαντα· σίτου γὰρ δύο καὶ δέκα μυριάδας Περσέων τε τοῖσι ἐν τῷ Λευκῷ τείχεϊ τῷ ἐν Μέμφι κατοικημένοισι καταμετρέουσι καὶ τοῖσι τούτων ἐπικούροισι. νομὸς ἕκτος οὗτος. Σατταγύδαι δὲ καὶ Γανδάριοι καὶ Δαδίκαι τε καὶ Ἀπαρύται ἐς τὠυτὸ τεταγμένοι ἑβδομήκοντα καὶ ἑκατὸν τάλαντα προσέφερον· νομὸς δὲ οὗτος ἕβδομος. ἀπὸ Σούσων δὲ καὶ τῆς ἄλλης Κισσίων χώρης τριηκόσια· νομὸς ὄγδοος οὗτος. 3.92 ἀπὸ Βαβυλῶνος δὲ καὶ τῆς λοιπῆς Ἀσσυρίης χίλιά οἱ προσήιε τάλαντα ἀργυρίου καὶ παῖδες ἐκτομίαι πεντακόσιοι· νομὸς εἴνατος οὗτος. ἀπὸ δὲ Ἀγβατάνων καὶ τῆς λοιπῆς Μηδικῆς καὶ Παρικανίων καὶ Ὀρθοκορυβαντίων πεντήκοντά τε καὶ τετρακόσια τάλαντα· νομὸς δέκατος οὗτος. Κάσπιοι δὲ καὶ Παυσίκαι καὶ Παντίμαθοί τε καὶ Δαρεῖται ἐς τὠυτὸ συμφέροντες διηκόσια τάλαντα ἀπαγίνεον· νομὸς ἑνδέκατος οὗτος. 3.93 ἀπὸ Βακτριανῶν δὲ μέχρι Αἰγλῶν ἑξήκοντα καὶ τριηκόσια τάλαντα φόρος ἦν· νομὸς δυωδέκατος οὗτος. ἀπὸ Πακτυϊκῆς δὲ καὶ Ἀρμενίων καὶ τῶν προσεχέων μέχρι τοῦ πόντου τοῦ Εὐξείνου τετρακόσια τάλαντα· νομὸς τρίτος καὶ δέκατος οὗτος. ἀπὸ δὲ Σαγαρτίων καὶ Σαραγγέων καὶ Θαμαναίων καὶ Οὐτίων καὶ Μύκων καὶ τῶν ἐν τῇσι νήσοισι οἰκεόντων τῶν ἐν τῇ Ἐρυθρῇ θαλάσσῃ, ἐν τῇσι τοὺς ἀνασπάστους καλεομένους κατοικίζει βασιλεύς, ἀπὸ τούτων πάντων ἑξακόσια τάλαντα ἐγίνετο φόρος· νομὸς τέταρτος καὶ δέκατος οὗτος. Σάκαι δὲ καὶ Κάσπιοι πεντήκοντα καὶ διηκόσια ἀπαγίνεον τάλαντα· νομὸς πέμπτος καὶ δέκατος οὗτος. Πάρθοι δὲ καὶ Χοράσμιοι καὶ Σόγδοι τε καὶ Ἄρειοι τριηκόσια τάλαντα· νομὸς ἕκτος καὶ δέκατος οὗτος. 3.94 Παρικάνιοι δὲ καὶ Αἰθίοπες οἱ ἐκ τῆς Ἀσίης τετρακόσια τάλαντα ἀπαγίνεον· νομὸς ἕβδομος καὶ δέκατος οὗτος. Ματιηνοῖσι δὲ καὶ Σάσπειρσι καὶ Ἀλαροδίοισι διηκόσια ἐπετέτακτο τάλαντα· νομὸς ὄγδοος καὶ δέκατος οὗτος. Μόσχοισι δὲ καὶ Τιβαρηνοῖσι καὶ Μάκρωσι καὶ Μοσσυνοίκοισι καὶ Μαρσὶ τριηκόσια τάλαντα προείρητο· νομὸς εἴνατος καὶ δέκατος οὗτος. Ἰνδῶν δὲ πλῆθός τε πολλῷ πλεῖστον ἐστὶ πάντων τῶν ἡμεῖς ἴδμεν ἀνθρώπων, καὶ φόρον ἀπαγίνεον πρὸς πάντας τοὺς ἄλλους ἑξήκοντα καὶ τριηκόσια τάλαντα ψήγματος· νομὸς εἰκοστὸς οὗτος. 3.95 τὸ μὲν δὴ ἀργύριον τὸ Βαβυλώνιον πρὸς τὸ Εὐβοϊκὸν συμβαλλόμενον τάλαντον γίνεται ὀγδώκοντα καὶ ὀκτακόσια καὶ εἰνακισχίλια τάλαντα· 1 τὸ δὲ χρυσίον τρισκαιδεκαστάσιον λογιζόμενον, τὸ ψῆγμα εὑρίσκεται ἐὸν Εὐβοϊκῶν ταλάντων ὀγδώκοντα καὶ ἑξακοσίων καὶ τετρακισχιλίων. τούτων ὦν πάντων συντιθεμένων τὸ πλῆθος Εὐβοϊκὰ τάλαντα συνελέγετο ἐς τὸν ἐπέτειον φόρον Δαρείῳ μύρια καὶ τετρακισχίλια καὶ πεντακόσια καὶ ἑξήκοντα· τὸ δʼ ἔτι τούτων ἔλασσον ἀπιεὶς οὐ λέγω.' 3.128 Δαρεῖος μὲν ταῦτα ἐπειρώτα, τῷ δὲ ἄνδρες τριήκοντα ὑπέστησαν, αὐτὸς ἕκαστος ἐθέλων ποιέειν ταῦτα. ἐρίζοντας δὲ Δαρεῖος κατελάμβανε κελεύων πάλλεσθαι· παλλομένων δὲ λαγχάνει ἐκ πάντων Βαγαῖος ὁ Ἀρτόντεω· λαχὼν δὲ ὁ Βαγαῖος ποιέει τάδε· βυβλία γραψάμενος πολλὰ καὶ περὶ πολλῶν ἔχοντα πρηγμάτων σφρηγῖδά σφι ἐπέβαλε τὴν Δαρείου, μετὰ δὲ ἤιε ἔχων ταῦτα ἐς τὰς Σάρδις. ἀπικόμενος δὲ καὶ Ὀροίτεω ἐς ὄψιν ἐλθών, τῶν βυβλίων ἓν ἕκαστον περιαιρεόμενος ἐδίδου τῷ γραμματιστῇ τῷ βασιληίῳ ἐπιλέγεσθαι· γραμματιστὰς δὲ βασιληίους οἱ πάντες ὕπαρχοι ἔχουσι· ἀποπειρώμενος δὲ τῶν δορυφόρων ἐδίδου τὰ βυβλία ὁ Βαγαῖος, εἰ ἐνδεξαίατο ἀπόστασιν ἀπὸ Ὀροίτεω. ὁρέων δὲ σφέας τά τε βυβλία σεβομένους μεγάλως καὶ τὰ λεγόμενα ἐκ τῶν βυβλίων ἔτι μεζόνως, διδοῖ ἄλλο ἐν τῷ ἐνῆν ἔπεα τάδε· “ὦ Πέρσαι, βασιλεὺς Δαρεῖος ἀπαγορεύει ὑμῖν μὴ δορυφορέειν Ὀροίτεα.” οἳ δὲ ἀκούσαντες τούτων μετῆκάν οἱ τὰς αἰχμάς. ἰδὼν δὲ τοῦτο σφέας ὁ Βαγαῖος πειθομένους τῷ βυβλίῳ, ἐνθαῦτα δὴ θαρσήσας τὸ τελευταῖον τῶν βυβλίων διδοῖ τῷ γραμματιστῇ, ἐν τῷ ἐγέγραπτο “βασιλεὺς Δαρεῖος Πέρσῃσι τοῖσι ἐν Σάρδισι ἐντέλλεται κτείνειν Ὀροίτεα.” οἱ δὲ δορυφόροι ὡς ἤκουσαν ταῦτα, σπασάμενοι τοὺς ἀκινάκας κτείνουσι παραυτίκα μιν, οὕτω δὴ Ὀροίτεα τὸν Πέρσην Πολυκράτεος τοῦ Σαμίου τίσιες μετῆλθον.
3.131 ὁ δὲ Δημοκήδης οὗτος ὧδε ἐκ Κρότωνος ἀπιγμένος Πολυκράτεϊ ὡμίλησε· πατρὶ συνείχετο ἐν τῇ Κρότωνι ὀργὴν χαλεπῷ· τοῦτον ἐπείτε οὐκ ἐδύνατο φέρειν, ἀπολιπὼν οἴχετο ἐς Αἴγιναν. καταστὰς δὲ ἐς ταύτην πρώτῳ ἔτεϊ ὑπερεβάλετο τοὺς ἄλλους ἰητρούς, ἀσκευής περ ἐὼν καὶ ἔχων οὐδὲν τῶν ὅσα περὶ τὴν τέχνην ἐστὶ ἐργαλήια. καί μιν δευτέρῳ ἔτεϊ ταλάντου Αἰγινῆται δημοσίῃ μισθοῦνται, τρίτῳ δὲ ἔτεϊ Ἀθηναῖοι ἑκατὸν μνέων, τετάρτῳ δὲ ἔτεϊ Πολυκράτης δυῶν ταλάντων. οὕτω μὲν ἀπίκετο ἐς τὴν Σάμον, καὶ ἀπὸ τούτου τοῦ ἀνδρὸς οὐκ ἥκιστα Κροτωνιῆται ἰητροὶ εὐδοκίμησαν. ἐγένετο γὰρ ὦν τοῦτο ὅτε πρῶτοι μὲν Κροτωνιῆται ἰητροὶ ἐλέγοντο ἀνὰ τὴν Ἑλλάδα εἶναι, δεύτεροι δὲ Κυρηναῖοι. κατὰ τὸν αὐτὸν δὲ τοῦτον χρόνον καὶ Ἀργεῖοι ἤκουον μουσικὴν εἶναι Ἑλλήνων πρῶτοι. 1
3.136 καταβάντες δὲ οὗτοι ἐς Φοινίκην καὶ Φοινίκης ἐς Σιδῶνα πόλιν αὐτίκα μὲν τριήρεας δύο ἐπλήρωσαν, ἅμα δὲ αὐτῇσι καὶ γαῦλον μέγαν παντοίων ἀγαθῶν· παρεσκευασμένοι δὲ πάντα ἔπλεον ἐς τὴν Ἑλλάδα, προσίσχοντες δὲ αὐτῆς τὰ παραθαλάσσια ἐθηεῦντο καὶ ἀπεγράφοντο, ἐς ὃ τὰ πολλὰ αὐτῆς καὶ ὀνομαστὰ θεησάμενοι ἀπίκοντο τῆς Ἰταλίης ἐς Τάραντα. ἐνθαῦτα δὲ ἐκ ῥηστώνης τῆς Δημοκήδεος Ἀριστοφιλίδης τῶν Ταραντίνων ὁ βασιλεὺς τοῦτο μὲν τὰ πηδάλια παρέλυσε τῶν Μηδικέων νεῶν, τοῦτο δὲ αὐτοὺς τοὺς Πέρσας εἶρξε ὡς κατασκόπους δῆθεν ἐόντας. ἐν ᾧ δὲ οὗτοι ταῦτα ἔπασχον, ὁ Δημοκήδης ἐς τὴν Κρότωνα ἀπικνέεται· ἀπιγμένου δὲ ἤδη τούτου ἐς τὴν ἑωυτοῦ ὁ Ἀριστοφιλίδης ἔλυσε τοὺς Πέρσας, καὶ τὰ παρέλαβε τῶν νεῶν ἀπέδωκέ σφι. 3.137 πλέοντες δὲ ἐνθεῦτεν οἱ Πέρσαι καὶ διώκοντες Δημοκήδεα ἀπικνέονται ἐς τὴν Κρότωνα, εὑρόντες δέ μιν ἀγοράζοντα ἅπτοντο αὐτοῦ. τῶν δὲ Κροτωνιητέων οἳ μὲν καταρρωδέοντες τὰ Περσικὰ πρήγματα προϊέναι ἕτοιμοι ἦσαν, οἳ δὲ ἀντάπτοντο καὶ τοῖσι σκυτάλοισι ἔπαιον τοὺς Πέρσας προϊσχομένους ἔπεα τάδε. “ἄνδρες Κροτωνιῆται, ὁρᾶτε τὰ ποιέετε· ἄνδρα βασιλέος δρηπέτην γενόμενον ἐξαιρέεσθε. κῶς ταῦτα βασιλέι Δαρείῳ ἐκχρήσει περιυβρίσθαι; κῶς δὲ ὑμῖν τὰ ποιεύμενα ἕξει καλῶς, ἢν ἀπέλησθε ἡμέας; ἐπὶ τίνα δὲ τῆσδε προτέρην στρατευσόμεθα πόλιν; τίνα δὲ προτέρην ἀνδραποδίζεσθαι περιησόμεθα;” ταῦτα λέγοντες τοὺς Κροτωνιήτας οὔκων ἔπειθον, ἀλλʼ ἐξαιρεθέντες τε τὸν Δημοκήδεα καὶ τὸν γαῦλον τὸν ἅμα ἤγοντο ἀπαιρεθέντες ἀπέπλεον ὀπίσω ἐς τὴν Ἀσίην, οὐδʼ ἔτι ἐζήτησαν τὸ προσωτέρω τῆς Ἑλλάδος ἀπικόμενοι ἐκμαθεῖν, ἐστερημένοι τοῦ ἡγεμόνος. τοσόνδε μέντοι ἐνετείλατό σφι Δημοκήδης ἀναγομένοισι, κελεύων εἰπεῖν σφεας Δαρείῳ ὅτι ἅρμοσται τὴν Μίλωνος θυγατέρα Δημοκήδης γυναῖκα. τοῦ γὰρ δὴ παλαιστέω Μίλωνος ἦν οὔνομα πολλὸν παρὰ βασιλέι· κατὰ δὲ τοῦτό μοι δοκέει σπεῦσαι τὸν γάμον τοῦτον τελέσας χρήματα μεγάλα Δημοκήδης, ἵνα φανῇ πρὸς Δαρείου ἐὼν καὶ ἐν τῇ ἑωυτοῦ δόκιμος.
4.23 μέχρι μὲν δὴ τῆς τούτων τῶν Σκυθέων χώρης ἐστὶ ἡ καταλεχθεῖσα πᾶσα πεδιάς τε γῆ καὶ βαθύγαιος, τὸ δʼ ἀπὸ τούτου λιθώδης τʼ ἐστὶ καὶ τρηχέα. διεξελθόντι δὲ καὶ τῆς τρηχέης χώρης πολλὸν οἰκέουσι ὑπώρεαν ὀρέων ὑψηλῶν ἄνθρωποι λεγόμενοι εἶναι πάντες φαλακροὶ ἐκ γενετῆς γινόμενοι, καὶ ἔρσενες καὶ θήλεαι ὁμοίως, καὶ σιμοὶ καὶ γένεια ἔχοντες μεγάλα, φωνὴν δὲ ἰδίην ἱέντες, ἐσθῆτι δὲ χρεώμενοι Σκυθικῇ, ζῶντες δὲ ἀπὸ δενδρέων. ποντικὸν μὲν οὔνομα τῷ δενδρέῳ ἀπʼ οὗ ζῶσι, μέγαθος δὲ κατὰ συκέην μάλιστά κῃ. καρπὸν δὲ φορέει κυάμῳ ἴσον, πυρῆνα δὲ ἔχει. τοῦτο ἐπεὰν γένηται πέπον, σακκέουσι ἱματίοισι, ἀπορρέει δὲ ἀπʼ αὐτοῦ παχὺ καὶ μέλαν· οὔνομα δὲ τῷ ἀπορρέοντι ἐστὶ ἄσχυ· τοῦτο καὶ λείχουσι καὶ γάλακτι συμμίσγοντες πίνουσι, καὶ ἀπὸ τῆς παχύτητος αὐτοῦ τῆς τρυγὸς παλάθας συντιθεῖσι καὶ ταύτας σιτέονται. πρόβατα γάρ σφι οὐ πολλά ἐστι. οὐ γάρ τι σπουδαῖαι αἱ νομαὶ αὐτόθι εἰσί. ὑπὸ δενδρέῳ δὲ ἕκαστος κατοίκηται, τὸν μὲν χειμῶνα ἐπεὰν τὸ δένδρεον περικαλύψῃ πίλῳ στεγνῷ λευκῷ, τὸ δὲ θέρος ἄνευ πίλου. τούτους οὐδεὶς ἀδικέει ἀνθρώπων· ἱροὶ γὰρ λέγονται εἶναι· οὐδέ τι ἀρήιον ὅπλον ἐκτέαται. καὶ τοῦτο μὲν τοῖσι περιοικέουσι οὗτοι εἰσὶ οἱ τὰς διαφορὰς διαιρέοντες, τοῦτο δὲ ὃς ἂν φεύγων καταφύγῃ ἐς τούτους, ὑπʼ οὐδενὸς ἀδικέεται· οὔνομα δέ σφι ἐστὶ Ἀργιππαῖοι. 4.24 μέχρι μέν νυν τῶν φαλακρῶν τούτων πολλὴ περιφανείη τῆς χώρης ἐστὶ καὶ τῶν ἔμπροσθε ἐθνέων· καὶ γὰρ Σκυθέων τινὲς ἀπικνέονται ἐς αὐτούς, τῶν οὐ χαλεπόν ἐστι πυθέσθαι καὶ Ἑλλήνων τῶν ἐκ Βορυσθένεος τε ἐμπορίου καὶ τῶν ἄλλων Ποντικῶν ἐμπορίων· Σκυθέων δὲ οἳ ἂν ἔλθωσι ἐς αὐτούς, διʼ ἑπτὰ ἑρμηνέων καὶ διʼ ἑπτὰ γλωσσέων διαπρήσσονται. 4.25 μέχρι μὲν δὴ τούτων γινώσκεται, τὸ δὲ τῶν φαλακρῶν κατύπερθε οὐδεὶς ἀτρεκέως οἶδε φράσαι. ὄρεα γὰρ ὑψηλὰ ἀποτάμνει ἄβατα καὶ οὐδείς σφεα ὑπερβαίνει. οἱ δὲ φαλακροὶ οὗτοι λέγουσι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, οἰκέειν τὰ ὄρεα αἰγίποδας ἄνδρας, ὑπερβάντι δὲ τούτους ἀνθρώπους ἄλλους οἳ τὴν ἑξάμηνον κατεύδουσι. τοῦτο δὲ οὐκ ἐνδέκομαι τὴν ἀρχήν, ἀλλὰ τὸ μὲν πρὸς ἠῶ τῶν φαλακρῶν γινώσκεται ἀτρεκέως ὑπὸ Ἰσσηδόνων οἰκεόμενον, τὸ μέντοι κατύπερθε πρὸς βορέην ἄνεμον οὐ γινώσκεται οὔτε τῶν φαλακρῶν οὔτε τῶν Ἰσσηδόνων, εἰ μὴ ὅσα αὐτῶν τούτων λεγόντων.
5.52 ἔχει γὰρ ἀμφὶ τῇ ὁδῷ ταύτῃ ὧδε· σταθμοί τε πανταχῇ εἰσι βασιλήιοι καὶ καταλύσιες κάλλισται, διὰ οἰκεομένης τε ἡ ὁδὸς ἅπασα καὶ ἀσφαλέος. διὰ μέν γε Λυδίης καὶ Φρυγίης σταθμοὶ τείνοντες εἴκοσι εἰσί, παρασάγγαι δὲ τέσσερες καὶ ἐνενήκοντα καὶ ἥμισυ. ἐκδέκεται δὲ ἐκ τῆς Φρυγίης ὁ Ἅλυς ποταμός, ἐπʼ ᾧ πύλαι τε ἔπεισι, τὰς διεξελάσαι πᾶσα ἀνάγκη καὶ οὕτω διεκπερᾶν τὸν ποταμόν, καὶ φυλακτήριον μέγα ἐπʼ αὐτῷ. διαβάντι δὲ ἐς τὴν Καππαδοκίην καὶ ταύτῃ πορευομένῳ μέχρι οὔρων τῶν Κιλικίων σταθμοὶ δυῶν δέοντες εἰσὶ τριήκοντα, παρασάγγαι δὲ τέσσερες καὶ ἑκατόν. ἐπὶ δὲ τοῖσι τούτων οὔροισι διξάς τε πύλας διεξελᾷς καὶ διξὰ φυλακτήρια παραμείψεαι. ταῦτα δὲ διεξελάσαντι καὶ διὰ τῆς Κιλικίης ὁδὸν ποιευμένῳ τρεῖς εἱσι σταθμοί, παρασάγγαι δὲ πεντεκαίδεκα καὶ ἥμισυ. οὖρος δὲ Κιλικίης καὶ τῆς Ἀρμενίης ἐστὶ ποταμὸς νηυσιπέρητος, τῷ οὔνομα Εὐφρήτης. ἐν δὲ τῇ Ἀρμενίῃ σταθμοὶ μὲν εἰσὶ καταγωγέων πεντεκαίδεκα, παρασάγγαι δὲ ἓξ καὶ πεντήκοντα καὶ ἥμισυ, καὶ φυλακτήριον ἐν αὐτοῖσι. ἐκ δὲ ταύτης τῆς Ἀρμενίης ἐς βάλλοντι ἐς τὴν Ματιηνὴν γῆν σταθμοί εἰσι τέσσερες καὶ τριήκοντα, παρασάγγαι δὲ ἑπτὰ καὶ τριήκοντα καὶ ἑκατόν. ποταμοὶ δὲ νηυσιπέρητοι τέσσερες διὰ ταύτης ῥέουσι, τοὺς πᾶσα ἀνάγκη διαπορθμεῦσαι ἐστί, πρῶτος μὲν Τίγρης, μετὰ δὲ δεύτερός τε καὶ τρίτος ὡυτὸς ὀνομαζόμενος, οὐκ ὡυτὸς ἐὼν ποταμὸς οὐδὲ ἐκ τοῦ αὐτοῦ ῥέων· ὁ μὲν γὰρ πρότερον αὐτῶν καταλεχθεὶς ἐξ Ἀρμενίων ῥέει, ὁ δʼ ὕστερον ἐκ Ματιηνῶν· ὁ δὲ τέταρτος τῶν ποταμῶν οὔνομα ἔχει Γύνδης, τὸν Κῦρος διέλαβε κοτὲ ἐς διώρυχας ἑξήκοντα καὶ τριηκοσίας. ἐκ δὲ ταύτης ἐς τὴν Κισσίην χώρην μεταβαίνοντι ἕνδεκα σταθμοί, παρασάγγαι δὲ δύο καὶ τεσσεράκοντα καὶ ἥμισυ ἐστὶ ἐπὶ ποταμὸν Χοάσπην, ἐόντα καὶ τοῦτον νηυσιπέρητον· ἐπʼ ᾧ Σοῦσα πόλις πεπόλισται. 5.53 οὗτοι οἱ πάντες σταθμοί εἰσι ἕνδεκα καὶ ἑκατόν. καταγωγαὶ μέν νυν σταθμῶν τοσαῦται εἰσὶ ἐκ Σαρδίων ἐς Σοῦσα ἀναβαίνοντι. εἰ δὲ ὀρθῶς μεμέτρηται ἡ ὁδὸς ἡ βασιληίη τοῖσι παρασάγγῃσι καὶ ὁ παρασάγγης δύναται τριήκοντα στάδια, ὥσπερ οὗτός γε δύναται ταῦτα, ἐκ Σαρδίων στάδια ἐστὶ ἐς τὰ βασιλήια τὰ Μεμνόνια καλεόμενα πεντακόσια καὶ τρισχίλια καὶ μύρια, παρασαγγέων ἐόντων πεντήκοντα καὶ τετρακοσίων. πεντήκοντα δὲ καὶ ἑκατὸν στάδια ἐπʼ ἡμέρῃ ἑκάστῃ διεξιοῦσι ἀναισιμοῦνται ἡμέραι ἀπαρτὶ ἐνενήκοντα. 5.54 οὕτω τῷ Μιλησίῳ Ἀρισταγόρῃ εἴπαντι πρὸς Κλεομένεα τὸν Λακεδαιμόνιον εἶναι τριῶν μηνῶν τὴν ἄνοδον τὴν παρὰ βασιλέα ὀρθῶς εἴρητο. εἰ δέ τις τὸ ἀτρεκέστερον τούτων ἔτι δίζηται, ἐγὼ καὶ τοῦτο σημανέω· τὴν γὰρ ἐξ Ἐφέσου ἐς Σάρδις ὁδὸν δεῖ προσλογίσασθαι ταύτῃ. καὶ δὴ λέγω σταδίους εἶναι τοὺς πάντας ἀπὸ θαλάσσης τῆς Ἑλληνικῆς μέχρι Σούσων ʽτοῦτο γὰρ Μεμνόνειον ἄστυ καλέεταἰ, τεσσεράκοντα καὶ τετρακισχιλίους καὶ μυρίους· οἱ γὰρ ἐξ Ἑφέσου ἐς Σάρδις εἰσὶ τεσσεράκοντα καὶ πεντακόσιοι στάδιοι, καὶ οὕτω τρισὶ ἡμέρῃσι μηκύνεται ἡ τρίμηνος ὁδός.
5.78 Ἀθηναῖοι μέν νυν ηὔξηντο. δηλοῖ δὲ οὐ κατʼ ἓν μοῦνον ἀλλὰ πανταχῇ ἡ ἰσηγορίη ὡς ἔστι χρῆμα σπουδαῖον, εἰ καὶ Ἀθηναῖοι τυραννευόμενοι μὲν οὐδαμῶν τῶν σφέας περιοικεόντων ἦσαν τὰ πολέμια ἀμείνους, ἀπαλλαχθέντες δὲ τυράννων μακρῷ πρῶτοι ἐγένοντο. δηλοῖ ὦν ταῦτα ὅτι κατεχόμενοι μὲν ἐθελοκάκεον ὡς δεσπότῃ ἐργαζόμενοι, ἐλευθερωθέντων δὲ αὐτὸς ἕκαστος ἑωυτῷ προεθυμέετο κατεργάζεσθαι.
6.21 παθοῦσι δὲ ταῦτα Μιλησίοισι πρὸς Περσέων οὐκ ἀπέδοσαν τὴν ὁμοίην Συβαρῖται, οἳ Λᾶόν τε καὶ Σκίδρον οἴκεον τῆς πόλιος ἀπεστερημένοι. Συβάριος γὰρ ἁλούσης ὑπὸ Κροτωνιητέων Μιλήσιοι πάντες ἡβηδὸν ἀπεκείραντο τὰς κεφαλὰς καὶ πένθος μέγα προσεθήκαντο· πόλιες γὰρ αὗται μάλιστα δὴ τῶν ἡμεῖς ἴδμεν ἀλλήλῃσι ἐξεινώθησαν· οὐδὲν ὁμοίως καὶ Ἀθηναῖοι. Ἀθηναῖοι μὲν γὰρ δῆλον ἐποίησαν ὑπεραχθεσθέντες τῇ Μιλήτου ἁλώσι τῇ τε ἄλλῃ πολλαχῇ, καὶ δὴ καὶ ποιήσαντι Φρυνίχῳ δρᾶμα Μιλήτου ἅλωσιν καὶ διδάξαντι ἐς δάκρυά τε ἔπεσε τὸ θέητρον, καὶ ἐζημίωσάν μιν ὡς ἀναμνήσαντα οἰκήια κακὰ χιλίῃσι δραχμῇσι, καὶ ἐπέταξαν μηδένα χρᾶσθαι τούτῳ τῷ δράματι.
6.35 ἐν δὲ τῇσι Ἀθήνῃσι τηνικαῦτα εἶχε μὲν τὸ πᾶν κράτος Πεισίστρατος, ἀτὰρ ἐδυνάστευέ γε καὶ Μιλτιάδης ὁ Κυψέλου ἐὼν οἰκίης τεθριπποτρόφου, τὰ μὲν ἀνέκαθεν ἀπʼ Αἰακοῦ τε καὶ Αἰγίνης γεγονώς, τὰ δὲ νεώτερα Ἀθηναῖος, Φιλαίου τοῦ Αἴαντος παιδὸς γενομένου πρώτου τῆς οἰκίης ταύτης Ἀθηναίου. οὗτος ὁ Μιλτιάδης κατήμενος ἐν τοῖσι προθύροισι τοῖσι ἑωυτοῦ, ὁρέων τοὺς Δολόγκους παριόντας ἐσθῆτα ἔχοντας οὐκ ἐγχωρίην καὶ αἰχμὰς προσεβώσατο καί σφι προσελθοῦσι ἐπηγγείλατο καταγωγὴν καὶ ξείνια. οἳ δὲ δεξάμενοι καὶ ξεινισθέντες ὑπʼ αὐτοῦ ἐξέφαινον πᾶν τὸ μαντήιον, ἐκφήναντες δὲ ἐδέοντο αὐτοῦ τῷ θεῷ μιν πείθεσθαι. Μιλτιάδεα δὲ ἀκούσαντα παραυτίκα ἔπεισε ὁ λόγος οἷα ἀχθόμενόν τε τῇ Πεισιστράτου ἀρχῇ καὶ βουλόμενον ἐκποδὼν εἶναι. αὐτίκα δὲ ἐστάλη ἐς Δελφούς, ἐπειρησόμενος τὸ χρηστήριον εἰ ποιοίη τά περ αὐτοῦ οἱ Δόλογκοι προσεδέοντο.
6.89 μετὰ ταῦτα καταλαμβάνει μὲν κατὰ τὰ συνεθήκατο Ἀθηναίοισι ὁ Νικόδρομος τὴν παλαιὴν καλεομένην πόλιν, Ἀθηναῖοι δὲ οὐ παραγίνονται ἐς δέον· οὐ γὰρ ἔτυχον ἐοῦσαι νέες σφι ἀξιόμαχοι τῇσι Αἰγινητέων συμβαλεῖν. ἐν ᾧ ὦν Κορινθίων ἐδέοντο χρῆσαι σφίσι νέας, ἐν τούτῳ διεφθάρη τὰ πρήγματα. οἱ δὲ Κορίνθιοι, ἦσαν γάρ σφι τοῦτον τὸν χρόνον φίλοι ἐς τὰ μάλιστα, Ἀθηναίοισι διδοῦσι δεομένοισι εἴκοσι νέας, διδοῦσι δὲ πενταδράχμους ἀποδόμενοι· δωρεὴν γὰρ ἐν τῷ νόμῳ οὐκ ἐξῆν δοῦναι. ταύτας τε δὴ λαβόντες οἱ Ἀθηναῖοι καὶ τὰς σφετέρας, πληρώσαντες ἑβδομήκοντα νέας τὰς ἁπάσας, ἔπλεον ἐπὶ τὴν Αἴγιναν καὶ ὑστέρησαν ἡμέρῃ μιῇ τῆς συγκειμένης.
7.91 Κίλικες δὲ ἑκατὸν παρείχοντο νέας. οὗτοι δʼ αὖ περὶ μὲν τῇσι κεφαλῇσι κράνεα ἐπιχώρια, λαισήια δὲ εἶχον ἀντʼ ἀσπίδων ὠμοβοέης πεποιημένα, καὶ κιθῶνας εἰρινέους ἐνδεδυκότες· δύο δὲ ἀκόντια ἕκαστος καὶ ξίφος εἶχον, ἀγχοτάτω τῇσι Αἰγυπτίῃσι μαχαίρῃσι πεποιημένα. οὗτοι δὲ τὸ παλαιὸν Ὑπαχαιοὶ ἐκαλέοντο, ἐπὶ δὲ Κίλικος τοῦ Ἀγήνορος ἀνδρὸς Φοίνικος ἔσχον τὴν ἐπωνυμίην. Πάμφυλοι δὲ τριήκοντα παρείχοντο νέας Ἑλληνικοῖσι ὅπλοισι ἐσκευασμένοι. οἱ δὲ Πάμφυλοι οὗτοι εἰσὶ τῶν ἐκ Τροίης ἀποσκεδασθέντων ἅμα Ἀμφιλόχῳ καὶ Κάλχαντι.
7.94 Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες.
7.98 τῶν δὲ ἐπιπλεόντων μετά γε τοὺς στρατηγοὺς οἵδε ἦσαν ὀνομαστότατοι, Σιδώνιος Τετράμνηστος Ἀνύσου, καὶ Τύριος Ματτὴν Σιρώμου, καὶ Ἀράδιος Μέρβαλος Ἀγβάλου, καὶ Κίλιξ Συέννεσις Ὠρομέδοντος, καὶ Λύκιος Κυβερνίσκος Σίκα, καὶ Κύπριοι Γόργος τε ὁ Χέρσιος καὶ Τιμῶναξ ὁ Τιμαγόρεω, καὶ Καρῶν Ἱστιαῖός τε ὁ Τύμνεω καὶ Πίγρης ὁ Ὑσσελδώμου, καὶ Δαμασίθυμος ὁ Κανδαύλεω. 7.99 τῶν μέν νυν ἄλλων οὐ παραμέμνημαι ταξιάρχων ὡς οὐκ ἀναγκαζόμενος, Ἀρτεμισίης δὲ τῆς μάλιστα θῶμα ποιεῦμαι ἐπὶ τὴν Ἑλλάδα στρατευσαμένης γυναικός· ἥτις ἀποθανόντος τοῦ ἀνδρὸς αὐτή τε ἔχουσα τὴν τυραννίδα καὶ παιδὸς ὑπάρχοντος νεηνίεω ὑπὸ λήματός τε καὶ ἀνδρηίης ἐστρατεύετο, οὐδεμιῆς οἱ ἐούσης ἀναγκαίης. οὔνομα μὲν δὴ ἦν αὐτῇ Ἀρτεμισίη, θυγάτηρ δὲ ἦν Λυγδάμιος, γένος δὲ ἐξ Ἁλικαρνησσοῦ τὰ πρὸς πατρός, τὰ μητρόθεν δὲ Κρῆσσα. ἡγεμόνευε δὲ Ἁλικαρνησσέων τε καὶ Κῴων καὶ Νισυρίων τε καὶ Καλυδνίων, πέντε νέας παρεχομένη. καὶ συναπάσης τῆς στρατιῆς, μετά γε τὰς Σιδωνίων, νέας εὐδοξοτάτας παρείχετο, πάντων τε τῶν συμμάχων γνώμας ἀρίστας βασιλέι ἀπεδέξατο. τῶν δὲ κατέλεξα πολίων ἡγεμονεύειν αὐτήν, τὸ ἔθνος ἀποφαίνω πᾶν ἐὸν Δωρικόν, Ἁλικαρνησσέας μὲν Τροιζηνίους, τοὺς δὲ ἄλλους Ἐπιδαυρίους. ἐς μὲν τοσόνδε ὁ ναυτικὸς στρατὸς εἴρηται. 7.100 Ξέρξης δέ, ἐπεὶ ἠριθμήθη τε καὶ διετάχθη ὁ στρατός, ἐπεθύμησε αὐτός σφεας διεξελάσας θεήσασθαι· μετὰ δὲ ἐποίεε ταῦτα, καὶ διεξελαύνων ἐπὶ ἅρματος παρὰ ἔθνος ἓν ἕκαστον ἐπυνθάνετο. καὶ ἀπέγραφον οἱ γραμματισταί, ἕως ἐξ ἐσχάτων ἐς ἔσχατα ἀπίκετο καὶ τῆς ἵππου καὶ τοῦ πεζοῦ. ὡς δὲ ταῦτά οἱ ἐπεποίητο, τῶν νεῶν κατελκυσθεισέων ἐς θάλασσαν, ἐνθαῦτα ὁ Ξέρξης μετεκβὰς ἐκ τοῦ ἅρματος ἐς νέα Σιδωνίην ἵζετο ὑπὸ σκηνῇ χρυσέῃ καὶ παρέπλεε παρὰ τὰς πρῴρας τῶν νεῶν, ἐπειρωτῶν τε ἑκάστας ὁμοίως καὶ τὸν πεζὸν καὶ ἀπογραφόμενος. τὰς δὲ νέας οἱ ναύαρχοι ἀναγαγόντες ὅσον τε τέσσερα πλέθρα ἀπὸ τοῦ αἰγιαλοῦ ἀνεκώχευον, τὰς πρῴρας ἐς γῆν τρέψαντες πάντες μετωπηδόν, καὶ ἐξοπλίσαντες τοὺς ἐπιβάτας ὡς ἐς πόλεμον. ὃ δʼ ἐντὸς τῶν πρωρέων πλέων ἐθηεῖτο καὶ τοῦ αἰγιαλοῦ.
8.98 ταῦτά τε ἅμα Ξέρξης ἐποίεε καὶ ἔπεμπε ἐς Πέρσας ἀγγελέοντα τὴν παρεοῦσάν σφι συμφορήν. τούτων δὲ τῶν ἀγγέλων ἐστὶ οὐδὲν ὅ τι θᾶσσον παραγίνεται θνητὸν ἐόν· οὕτω τοῖσι Πέρσῃσι ἐξεύρηται τοῦτο. λέγουσι γὰρ ὡς ὁσέων ἂν ἡμερέων ᾖ ἡ πᾶσα ὁδός, τοσοῦτοι ἵπποι τε καὶ ἄνδρες διεστᾶσι κατὰ ἡμερησίην ὁδὸν ἑκάστην ἵππος τε καὶ ἀνὴρ τεταγμένος· τοὺς οὔτε νιφετός, οὐκ ὄμβρος, οὐ καῦμα, οὐ νὺξ ἔργει μὴ οὐ κατανύσαι τὸν προκείμενον αὐτῷ δρόμον τὴν ταχίστην. ὁ μὲν δὴ πρῶτος δραμὼν παραδιδοῖ τὰ ἐντεταλμένα τῷ δευτέρῳ, ὁ δὲ δεύτερος τῷ τρίτῳ· τὸ δὲ ἐνθεῦτεν ἤδη κατʼ ἄλλον καὶ ἄλλον διεξέρχεται παραδιδόμενα, κατά περ ἐν Ἕλλησι ἡ λαμπαδηφορίη τὴν τῷ Ἡφαίστῳ ἐπιτελέουσι. τοῦτο τὸ δράμημα τῶν ἵππων καλέουσι Πέρσαι ἀγγαρήιον.'' None		sup>
2.122 They said that later this king went down alive to what the Greeks call Hades and there played dice with Demeter, and after winning some and losing some, came back with a gift from her of a golden hand towel. ,From the descent of Rhampsinitus, when he came back, they said that the Egyptians celebrate a festival, which I know that they celebrate to this day, but whether this is why they celebrate, I cannot say. ,On the day of the festival, the priests weave a cloth and bind it as a headband on the eyes of one of their number, whom they then lead, wearing the cloth, into a road that goes to the temple of Demeter; they themselves go back, but this priest with his eyes bandaged is guided (they say) by two wolves to Demeter's temple, a distance of three miles from the city, and led back again from the temple by the wolves to the same place. " 3.89 Having done these things in Persia, he divided his dominions into twenty provinces, which they call satrapies; and having divided his dominions and appointed governors, he instructed each people to pay him tribute, consolidating neighboring peoples and distributing outlying peoples among different provinces, passing over those adjoining. ,I will now show how he divided his provinces and the tributes which were paid him yearly. Those that paid in silver were required to render the weight of a Babylonian talent; those that paid in gold, of a Euboic talent; the Babylonian talent being equal to seventy-eight Euboic minae. ,In the reigns of Cyrus and Cambyses after him there was no fixed tribute, but payment was made in gifts. It is because of this fixing of tribute, and other similar ordices, that the Persians called Darius the merchant, Cambyses the master, and Cyrus the father; for Darius made petty profit out of everything, Cambyses was harsh and arrogant, Cyrus was merciful and always worked for their well-being. 3.90 The Ionians, Magnesians of Asia, Aeolians, Carians, Lycians, Milyans, and Pamphylians, on whom Darius laid one joint tribute, paid a revenue of four hundred talents of silver. This was established as his first province. The Mysians, Lydians, Lasonians, Cabalians, and Hytennians paid five hundred talents; this was the second province. ,The third comprised the Hellespontians on the right of the entrance of the straits, the Phrygians, Thracians of Asia, Paphlagonians, Mariandynians, and Syrians; these paid three hundred and sixty talents of tribute. ,The fourth province was Cilicia . This rendered three hundred and sixty white horses, one for each day in the year, and five hundred talents of silver. A hundred and forty of these were expended on the horsemen who were the guard of Cilicia ; the three hundred and sixty that remained were paid to Darius. 3.91 The fifth province was the country (except the part belonging to the Arabians, which paid no tribute) between Posideion, a city founded on the Cilician and Syrian border by Amphilochus son of Amphiaraus, and Egypt ; this paid three hundred and fifty talents; in this province was all Phoenicia, and the part of Syria called Palestine, and Cyprus . ,The sixth province was Egypt and the neighboring parts of Libya, and Cyrene and Barca, all of which were included in the province of Egypt . From here came seven hundred talents, besides the income in silver from the fish of the lake Moeris ; ,besides that silver and the assessment of grain that was given also, seven hundred talents were paid; for a hundred and twenty thousand bushels of grain were also assigned to the Persians quartered at the White Wall of Memphis and their allies. ,The Sattagydae, Gandarii, Dadicae, and Aparytae paid together a hundred and seventy talents; this was the seventh province; the eighth was Susa and the rest of the Cissian country, paying three hundred talents. 3.92 From Babylon and the rest of Assyria came to Darius a thousand talents of silver and five hundred castrated boys; this was the ninth province; Ecbatana and the rest of Media, with the Paricanians and Orthocorybantians, paid four hundred and fifty talents, and was the tenth province. ,The eleventh comprised the Caspii, Pausicae, Pantimathi, and Daritae, paying jointly two hundred; 3.93 The twelfth, the Bactrians as far as the land of the Aegli; these paid three hundred and sixty. The thirteenth, the Pactyic country and Armenia and the lands adjoining as far as the Euxine sea ; these paid four hundred. ,The fourteenth province was made up of the Sagartii, Sarangeis, Thamanaei, Utii, Myci, and the inhabitants of those islands of the southern sea on which the king settles the so-called displaced people; these together paid a tribute of six hundred talents. ,The Sacae and Caspii were the fifteenth, paying two hundred and fifty. The Parthians, Chorasmians, Sogdi, and Arii were the sixteenth, paying three hundred. 3.94 The Paricanii and Ethiopians of Asia, the seventeenth, paid four hundred; the Matieni, Saspiri, and Alarodii were the eighteenth, and two hundred talents were the appointed tribute. ,The Moschi, Tibareni, Macrones, Mossynoeci, and Mares, the nineteenth province, were ordered to pay three hundred. The Indians made up the twentieth province. These are more in number than any nation of which we know, and they paid a greater tribute than any other province, namely three hundred and sixty talents of gold dust. 3.95 Now if these Babylonian silver talents be calculated in Euboic money, the sum is seen to be nine thousand eight hundred and eighty Euboic talents: ,and the gold coin being thirteen times the value of the silver, the gold-dust is found to be worth four thousand six hundred and eighty Euboic talents. Therefore it is seen by adding all together that Darius collected a yearly tribute of fourteen thousand five hundred and sixty talents; I take no account of figures less than ten.
3.122.2 for Polycrates was the first of the Greeks whom we know to aim at the mastery of the sea, leaving out of account Minos of Cnossus and any others who before him may have ruled the sea; of what may be called the human race Polycrates was the first, and he had great hope of ruling Ionia and the Islands. ' "
3.128 Darius asked this and thirty men promised, each wanting to do it himself. Darius told them not argue but draw lots; they did, and the lot fell to Bagaeus, son of Artontes. ,Bagaeus, having drawn the lot, did as follows: he had many letters written concerning many things and put the seal of Darius on them, and then went with them to Sardis . ,When he got there and came into Oroetes' presence, he took out each letter in turn and gave it to one of the royal scribes to read (all of the governors of the King have scribes); Bagaeus gave the letters to test the spearmen, whether they would consent to revolt against Oroetes. ,Seeing that they were greatly affected by the rolls and yet more by what was written in them, he gave another, in which were these words: “Persians! King Darius forbids you to be Oroetes' guard.” Hearing this, they lowered their spears for him. ,When Bagaeus saw that they obeyed the letter so far, he was encouraged and gave the last roll to the scribe, in which was written: “King Darius instructs the Persians in Sardis to kill Oroetes.” Hearing this the spearmen drew their scimitars and killed him at once. Thus atonement for Polycrates the Samian overtook Oroetes the Persian. " 3.131 Now this is how Democedes had come from Croton to live with Polycrates: he was oppressed by a harsh-tempered father at Croton ; since he could not stand him, he left him and went to Aegina . Within the first year after settling there, he excelled the rest of the physicians, although he had no equipment nor any medical implements. ,In his second year the Aeginetans paid him a talent to be their public physician; in the third year the Athenians hired him for a hundred minae, and Polycrates in the fourth year for two talents. Thus he came to Samos, and not least because of this man the physicians of Croton were well-respected ,for at this time the best physicians in Greek countries were those of Croton, and next to them those of Cyrene . About the same time the Argives had the name of being the best musicians.
3.136 They came down to the city of Sidon in Phoenicia, and there chartered two triremes, as well as a great galley laden with all good things; and when everything was ready they set sail for Hellas, where they surveyed and mapped the coasts to which they came; until having viewed the greater and most famous parts they reached Tarentum in Italy . ,There Aristophilides, king of the Tarentines, out of sympathy for Democedes, took the steering gear off the Median ships and put the Persians under a guard, calling them spies. While they were in this plight, Democedes made his way to Croton ; and Aristophilides did not set the Persians free and give them back what he had taken from their ships until the physician was in his own country. ' "3.137 The Persians sailed from Tarentum and pursued Democedes to Croton, where they found him in the marketplace and tried to seize him. ,Some Crotoniats, who feared the Persian power, would have given him up; but others resisted and beat the Persians with their sticks. “Men of Croton, watch what you do,” said the Persians; “you are harboring an escaped slave of the King's. ,How do you think King Darius will like this insolence? What good will it do you if he gets away from us? What city will we attack first here? Which will we try to enslave first?” ,But the men of Croton paid no attention to them; so the Persians lost Democedes and the galley with which they had come, and sailed back for Asia, making no attempt to visit and learn of the further parts of Hellas now that their guide was taken from them. ,But Democedes gave them a message as they were setting sail; they should tell Darius, he said, that Democedes was engaged to the daughter of Milon. For Darius held the name of Milon the wrestler in great honor; and, to my thinking, Democedes sought this match and paid a great sum for it to show Darius that he was a man of influence in his own country as well as in Persia . " 4.23 As for the countryside of these Scythians, all the land mentioned up to this point is level and its soil deep; but thereafter it is stony and rough. ,After a long journey through this rough country, there are men inhabiting the foothills of high mountains, who are said to be bald from birth (male and female alike) and snub-nosed and with long beards; they speak their own language, and wear Scythian clothing, and their food comes from trees. ,The tree by which they live is called “Pontic”; it is about the size of a fig-tree, and bears a fruit as big as a bean, with a stone in it. When this fruit is ripe, they strain it through cloth, and a thick black liquid comes from it, which they call “aschu”; they lick this up or drink it mixed with milk, and from the thickest lees of it they make cakes, and eat them. ,They have few cattle, for the pasture in their land is not good. They each live under a tree, covering it in winter with a white felt cloth, but using no felt in summer. ,These people are wronged by no man, for they are said to be sacred; nor have they any weapon of war. They judge the quarrels between their neighbors; furthermore, whatever banished man has taken refuge with them is wronged by no one. They are called Argippeans. 4.24 Now as far as the land of these bald men, we have full knowledge of the country and the nations on the near side of them; for some of the Scythians make their way to them, from whom it is easy to get knowledge, and from some of the Greeks, too, from the Borysthenes port and the other ports of Pontus; such Scythians as visit them transact their business with seven interpreters and in seven languages. ' "4.25 As far as these men this country is known, then, but what lies north of the bald men no one can say with exact knowledge; for high and impassable mountains bar the way, and no one crosses them. These bald men say (although I do not believe them) that the mountains are inhabited by men with goats' feet, and that beyond these are men who sleep for six months of the twelve. This I cannot accept as true at all. ,But the country east of the bald-heads is known for certain to be inhabited by the Issedones; however, of what lies north either of the bald-heads or the Issedones we have no knowledge, except what comes from the report of these latter. " "
5.52 Now the nature of this road is as I will show. All along it are the king's road stations and very good resting places, and the whole of it passes through country that is inhabited and safe. Its course through Lydia and Phrygia is of the length of twenty stages, and ninety-four and a half parasangs. ,Next after Phrygia it comes to the river Halys, where there is both a defile which must be passed before the river can be crossed and a great fortress to guard it. After the passage into Cappadocia, the road in that land as far as the borders of Cilicia is of twenty-eight stages and one hundred and four parasangs. On this frontier you must ride through two defiles and pass two fortresses. ,Ride past these, and you will have a journey through Cilica of three stages and fifteen and a half parasangs. The boundary of Cilicia and Armenia is a navigable river, the name of which is the Euphrates. In Armenia there are fifteen resting-stages and fifty-six and a half parasangs. Here too there is a fortress. From Armenia the road enters the Matienian land, in which there are thirty-four stages and one hundred and thirty-seven parasangs. ,Through this land flow four navigable rivers which must be passed by ferries, first the Tigris, then a second and a third of the same name, yet not the same stream nor flowing from the same source. The first-mentioned of them flows from the Armenians and the second from the Matieni. ,The fourth river is called Gyndes, that Gyndes which Cyrus parted once into three hundred and sixty channels. ,When this country is passed, the road is in the Cissian land, where there are eleven stages and forty-two and a half parasangs, as far as yet another navigable river, the Choaspes, on the banks of which stands the city of Susa. " "5.53 Thus the sum total of stages is one hundred and eleven. So many resting-stages, then, are there in the journey up from Sardis to Susa. If I have accurately counted the parasangs of the royal road, and the parasang is of thirty furlongs' length, which assuredly it is, then between Sardis and the king's abode called Memnonian there are thirteen thousand and five hundred furlongs, the number of parasangs being four hundred and fifty. If each day's journey is one hundred and fifty furlongs, then the sum of days spent is ninety, neither more nor less. " "5.54 Aristagoras of Miletus accordingly spoke the truth to Cleomenes the Lacedaemonian when he said that the journey inland was three months long. If anyone should desire a more exact measurement, I will give him that too, for the journey from Ephesus to Sardis must be added to the rest. ,So, then, from the Greek sea to Susa, which is the city called Memnonian, it is a journey of fourteen thousand and forty stages, for there are five hundred and forty furlongs from Ephesus to Sardis. The three months' journey is accordingly made longer by three days. " 5.78 So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself.
6.21 Now when the Milesians suffered all this at the hands of the Persians, the Sybarites (who had lost their city and dwelt in Laus and Scidrus) did not give them equal return for what they had done. When Sybaris was taken by the Crotoniates, all the people of Miletus, young and old, shaved their heads and made great public lamentation; no cities which we know were ever so closely joined in friendship as these. ,The Athenians acted very differently. The Athenians made clear their deep grief for the taking of Miletus in many ways, but especially in this: when Phrynichus wrote a play entitled “The Fall of Miletus” and produced it, the whole theater fell to weeping; they fined Phrynichus a thousand drachmas for bringing to mind a calamity that affected them so personally, and forbade the performance of that play forever. ' "
6.35 At that time in Athens, Pisistratus held all power, but Miltiades son of Cypselus also had great influence. His household was rich enough to maintain a four-horse chariot, and he traced his earliest descent to Aeacus and Aegina, though his later ancestry was Athenian. Philaeus son of Ajax was the first of that house to be an Athenian. ,Miltiades was sitting on his porch when he saw the Dolonci go by with their foreign clothing and spears, so he called out to them, and when they came over, he invited them in for lodging and hospitality. They accepted, and after he entertained them, they revealed the whole story of the oracle to him and asked him to obey the god. ,He was persuaded as soon as he heard their speech, for he was tired of Pisistratus' rule and wanted to be away from it. He immediately set out for Delphi to ask the oracle if he should do what the Dolonci asked of him. " "
6.89 Later Nicodromus, according to his agreement with the Athenians, took possession of the Old City, as it was called; but the Athenians were not there at the right time, for they did not have ships worthy to fight the Aeginetans. While they were asking the Corinthians to lend them ships, the affair was ruined. The Corinthians at that time were their close friends, so they consented to the Athenians' plea and gave them twenty ships, at a price of five drachmas apiece; by their law they could not make a free gift of them. Taking these ships and their own, the Athenians manned seventy in all and sailed for Aegina, but they came a day later than the time agreed. " 7.91 The Cilicians furnished a hundred ships. They also wore on their heads their native helmets, carried bucklers of raw oxhide for shields, and were clad in woollen tunics; each had two javelins and a sword very close in style to the knives of Egypt. These Cilicians were formerly called Hypachaei, and took their name from Cilix son of Agenor, a Phoenician. The Pamphylians furnished a hundred ships: they were armed like the Greeks. These Pamphylians are descended from the Trojans of the diaspora who followed Amphilochus and Calchas.
7.94 The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus.
7.98 After the admirals, the most famous of those on board were these: from Sidon, Tetramnestus son of Anysus; from Tyre, Matten son of Siromus; from Aradus, Merbalus son of Agbalus; from Cilicia, Syennesis son of Oromedon; from Lycia, Cyberniscus son of Sicas; from Cyprus, Gorgus son of Chersis and Timonax son of Timagoras; and from Caria, Histiaeus son of Tymnes, Pigres son of Hysseldomus, and Damasithymus son of Candaules. ' "7.99 I see no need to mention any of the other captains except Artemisia. I find it a great marvel that a woman went on the expedition against Hellas: after her husband died, she took over his tyranny, though she had a young son, and followed the army from youthful spirits and manliness, under no compulsion. ,Artemisia was her name, and she was the daughter of Lygdamis; on her fathers' side she was of Halicarnassian lineage, and on her mothers' Cretan. She was the leader of the men of Halicarnassus and Cos and Nisyrus and Calydnos, and provided five ships. ,Her ships were reputed to be the best in the whole fleet after the ships of Sidon, and she gave the king the best advice of all his allies. The cities that I said she was the leader of are all of Dorian stock, as I can show, since the Halicarnassians are from Troezen, and the rest are from Epidaurus. " '7.100 Here ends what I have said of the fleet. When his army had been numbered and marshalled, Xerxes desired to ride through and view it. Then he did this; as he rode in a chariot past the men of each nation, he questioned them while his scribes wrote it all down, until he had gone from one end to the other of the cavalry and infantry. ,After he had done this, the ships were drawn down and launched into the sea. Xerxes alighted from his chariot into a Sidonian ship and sat under a golden canopy while he was carried past the prows of the ships, questioning the men in the same way as the army and having the answers written down. ,The captains put out and anchored in line four hundred feet from the shore, with their prows turned landward and the marines armed for war; Xerxes viewed them by passing between the prows and the land. ' "
8.98 While Xerxes did thus, he sent a messenger to Persia with news of his present misfortune. Now there is nothing mortal that accomplishes a course more swiftly than do these messengers, by the Persians' skillful contrivance. It is said that as many days as there are in the whole journey, so many are the men and horses that stand along the road, each horse and man at the interval of a day's journey. These are stopped neither by snow nor rain nor heat nor darkness from accomplishing their appointed course with all speed. ,The first rider delivers his charge to the second, the second to the third, and thence it passes on from hand to hand, even as in the Greek torch-bearers' race in honor of Hephaestus. This riding-post is called in Persia, angareion. "" None
17. Thucydides, The History of The Peloponnesian War, 1.2, 1.4, 1.17, 1.89, 1.95.1, 1.96, 1.105, 1.108, 1.113, 1.115, 1.118.2, 2.63.2, 3.33-3.34 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Athenian Empire • Athenian empire • Athenian empire, Ionian policies • Athenian empire, and grain-supply • Athenian empire, and local identities • Athenian empire, and thriving local polis-world • Athenian empire, as myth-ritual network • Athenian empire, as system of economic dependencies • Athenian empire, as theoric worshipping group • Athenian empire, finances • Athenian empire, rhetoric of power in myth • Athenians at Sparta (Speech of), on necessity of Athenian empire • Necessity (in Thucydides), of Athenian empire • Pericles, on empire as tyranny • Persia and Persians, empire of • Persian empire/period • Roman, empire • Thucydides,on empire • chorus, khoros, Athenian empire as • elites, in Athenian empire • empire, Roman • locality, confident sense of in emerging empire (p. • thalassocracy (sea-empire) • thalassocracy (sea-empire), Athenians taking over Minoan • thalassocracy (sea-empire), as myth-ritual network in the Aegean

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 160; Hesk (2000), Deception and Democracy in Classical Athens, 254; Joho (2022), Style and Necessity in Thucydides, 93, 95, 96, 97, 99, 101; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 15; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 102, 106, 108, 112, 215, 387, 389, 391; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 149; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 189; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 560, 562

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1.95.1 ἤδη δὲ βιαίου ὄντος αὐτοῦ οἵ τε ἄλλοι Ἕλληνες ἤχθοντο καὶ οὐχ ἥκιστα οἱ Ἴωνες καὶ ὅσοι ἀπὸ βασιλέως νεωστὶ ἠλευθέρωντο: φοιτῶντές τε πρὸς τοὺς Ἀθηναίους ἠξίουν αὐτοὺς ἡγεμόνας σφῶν γίγνεσθαι κατὰ τὸ ξυγγενὲς καὶ Παυσανίᾳ μὴ ἐπιτρέπειν, ἤν που βιάζηται.
1.118.2 ταῦτα δὲ ξύμπαντα ὅσα ἔπραξαν οἱ Ἕλληνες πρός τε ἀλλήλους καὶ τὸν βάρβαρον ἐγένετο ἐν ἔτεσι πεντήκοντα μάλιστα μεταξὺ τῆς τε Ξέρξου ἀναχωρήσεως καὶ τῆς ἀρχῆς τοῦδε τοῦ πολέμου: ἐν οἷς οἱ Ἀθηναῖοι τήν τε ἀρχὴν ἐγκρατεστέραν κατεστήσαντο καὶ αὐτοὶ ἐπὶ μέγα ἐχώρησαν δυνάμεως, οἱ δὲ Λακεδαιμόνιοι αἰσθόμενοι οὔτε ἐκώλυον εἰ μὴ ἐπὶ βραχύ, ἡσύχαζόν τε τὸ πλέον τοῦ χρόνου, ὄντες μὲν καὶ πρὸ τοῦ μὴ ταχεῖς ἰέναι ἐς τοὺς πολέμους, ἢν μὴ ἀναγκάζωνται, τὸ δέ τι καὶ πολέμοις οἰκείοις ἐξειργόμενοι, πρὶν δὴ ἡ δύναμις τῶν Ἀθηναίων σαφῶς ᾔρετο καὶ τῆς ξυμμαχίας αὐτῶν ἥπτοντο. τότε δὲ οὐκέτι ἀνασχετὸν ἐποιοῦντο, ἀλλ’ ἐπιχειρητέα ἐδόκει εἶναι πάσῃ προθυμίᾳ καὶ καθαιρετέα ἡ ἰσχύς, ἢν δύνωνται, ἀραμένοις τόνδε τὸν πόλεμον.
2.63.2 ἧς οὐδ’ ἐκστῆναι ἔτι ὑμῖν ἔστιν, εἴ τις καὶ τόδε ἐν τῷ παρόντι δεδιὼς ἀπραγμοσύνῃ ἀνδραγαθίζεται: ὡς τυραννίδα γὰρ ἤδη ἔχετε αὐτήν, ἣν λαβεῖν μὲν ἄδικον δοκεῖ εἶναι, ἀφεῖναι δὲ ἐπικίνδυνον.' ' None		sup>
1.95.1 But the violence of Pausanias had already begun to be disagreeable to the Hellenes, particularly to the Ionians and the newly liberated populations. These resorted to the Athenians and requested them as their kinsmen to become their leaders, and to stop any attempt at violence on the part of Pausanias. ' "
1.118.2 All these actions of the Hellenes against each other and the barbarian occurred in the fifty years' interval between the retreat of Xerxes and the beginning of the present war. During this interval the Athenians succeeded in placing their empire on a firmer basis, and advanced their own home power to a very great height. The Lacedaemonians, though fully aware of it, opposed it only for a little while, but remained inactive during most of the period, being of old slow to go to war except under the pressure of necessity, and in the present instance being hampered by wars at home; until the growth of the Athenian power could be no longer ignored, and their own confederacy became the object of its encroachments. They then felt that they could endure it no longer, but that the time had come for them to throw themselves heart and soul upon the hostile power, and break it, if they could, by commencing the present war. " 2.63.2 Besides, to recede is no longer possible, if indeed any of you in the alarm of the moment has become enamored of the honesty of such an unambitious part. For what you hold is, to speak somewhat plainly, a tyranny; to take it perhaps was wrong, but to let it go is unsafe. ' ' None
18. Xenophon, The Education of Cyrus, 8.8.11 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Achaemenid, empire • Persian, Empire

 Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 37; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 126

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8.8.11 ἀλλὰ μὴν κἀκεῖνο ἦν αὐτοῖς ἐπιχώριον τὸ μεταξὺ πορευομένους μήτε ἐσθίειν μήτε πίνειν μήτε τῶν διὰ ταῦτα ἀναγκαίων μηδὲν ποιοῦντας φανεροὺς εἶναι· νῦν δʼ αὖ τὸ μὲν τούτων ἀπέχεσθαι ἔτι διαμένει, τὰς μέντοι πορείας οὕτω βραχείας ποιοῦνται ὡς μηδένʼ ἂν ἔτι θαυμάσαι τὸ ἀπέχεσθαι τῶν ἀναγκαίων.'' None		sup>
8.8.11 Again, this also was a native custom of theirs, neither to eat nor drink while on a march, nor yet to be seen doing any of the necessary consequences of eating or drinking. Even yet that same abstinence prevails, but they make their journeys so short that no one would be surprised at their ability to resist those calls of nature. '' None
19. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Persia and Persians, empire of • taxes, in Persian Empire

 Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 156; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 67
20. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Athenian empire, and grain-supply • Athenian empire, as system of economic dependencies • Empire • Persia and Persians, empire of • elites, in Athenian empire

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 214; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 203; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 324
21. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Persian empire • Persian, Empire

 Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 303; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 121
22. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Persia and Persians, empire of • Rome, empire • empire

 Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 196; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 179; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 456
23. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Roman empire • Roman empire, geography of

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 355; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 355
24. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Athenian Empire • empire

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 19; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 80
25. Anon., 1 Enoch, 99.3, 100.2 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Four Beasts/Evil Empires • Roman Empire culture of spectacle of • Roman, empire • Seleucid empire • empire, Roman

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 66; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 22; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 41; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 86

sup>37 The second vision which he saw, the vision of wisdom -which Enoch the son of Jared, the son,of Mahalalel, the son of Cai, the son of Enos, the son of Seth, the son of Adam, saw. And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy,One which I will speak before the Lord of Spirits. It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom.,Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of,eternal life has been given to me. Now three Parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth. 38 The first Parable.When the congregation of the righteous shall appear, And sinners shall be judged for their sins, And shall be driven from the face of the earth:,And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, And light shall appear to the righteous and the elect who dwell on the earth,Where then will be the dwelling of the sinners,And where the resting-place of those who have denied the Lord of Spirits It had been good for them if they had not been born.,When the secrets of the righteous shall be revealed and the sinners judged, And the godless driven from the presence of the righteous and elect,,From that time those that possess the earth shall no longer be powerful and exalted: And they shall not be able to behold the face of the holy, For the Lord of Spirits has caused His light to appear On the face of the holy, righteous, and elect.,Then shall the kings and the mighty perish And be given into the hands of the righteous and holy.",And thenceforward none shall seek for themselves mercy from the Lord of Spirits For their life is at an end." 39 And it shall come to pass in those days that elect and holy children will descend from the",high heaven, and their seed will become one with the children of men. And in those days Enoch received books of zeal and wrath, and books of disquiet and expulsion.And mercy shall not be accorded to them, saith the Lord of Spirits.,And in those days a whirlwind carried me off from the earth, And set me down at the end of the heavens.,And there I saw another vision, the dwelling-places of the holy, And the resting-places of the righteous.,Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy.And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water,And mercy like dew upon the earth: Thus it is amongst them for ever and ever.,And in that place mine eyes saw the Elect One of righteousness and of faith,,And I saw his dwelling-place under the wings of the Lord of Spirits.,And righteousness shall prevail in his days, And the righteous and elect shall be without number before Him for ever and ever.,And all the righteous and elect before Him shall be strong as fiery lights, And their mouth shall be full of blessing,And their lips extol the name of the Lord of Spirits, And righteousness before Him shall never fail, And uprightness shall never fail before Him.,There I wished to dwell, And my spirit longed for that dwelling-place. And there heretofore hath been my portion, For so has it been established concerning me before the Lord of Spirits.,In those days I praised and extolled the name of the Lord of Spirits with blessings and praises, because He hath destined me for blessing and glory according to the good pleasure of the Lord of \',Spirits. For a long time my eyes regarded that place, and I blessed Him and praised Him, saying: \'Blessed is He, and may He be blessed from the beginning and for evermore. And before Him there is no ceasing. He knows before the world was created what is for ever and what will be from,generation unto generation. Those who sleep not bless Thee: they stand before Thy glory and bless, praise, and extol, saying: \'Holy, holy, holy, is the Lord of Spirits: He filleth the earth with spirits.\' And here my eyes saw all those who sleep not: they stand before Him and bless and say: \'Blessed be Thou, and blessed be the name of the Lord for ever and ever.\' And my face was changed; for I could no longer behold. 40 And after that I saw thousands of thousands and ten thousand times ten thousand, I saw a multitude,beyond number and reckoning, who stood before the Lord of Spirits. And on the four sides of the Lord of Spirits I saw four presences, different from those that sleep not, and I learnt their names: for the angel that went with me made known to me their names, and showed me all the hidden things.,And I heard the voices of those four presences as they uttered praises before the Lord of glory.",The first voice blesses the Lord of Spirits for ever and ever. And the second voice I heard blessing",the Elect One and the elect ones who hang upon the Lord of Spirits. And the third voice I heard pray and intercede for those who dwell on the earth and supplicate in the name of the Lord of Spirits.",And I heard the fourth voice fending off the Satans and forbidding them to come before the Lord",of Spirits to accuse them who dwell on the earth. After that I asked the angel of peace who went with me, who showed me everything that is hidden: \'Who are these four presences which I have,seen and whose words I have heard and written down\' And he said to me: \'This first is Michael, the merciful and long-suffering: and the second, who is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.\',And these are the four angels of the Lord of Spirits and the four voices I heard in those days." 41 And after that I saw all the secrets of the heavens, and how the kingdom is divided, and how the,actions of men are weighed in the balance. And there I saw the mansions of the elect and the mansions of the holy, and mine eyes saw there all the sinners being driven from thence which deny the name of the Lord of Spirits, and being dragged off: and they could not abide because of the punishment which proceeds from the Lord of Spirits.,And there mine eyes saw the secrets of the lightning and of the thunder, and the secrets of the winds, how they are divided to blow over the earth, and the secrets of the clouds and dew, and there,I saw from whence they proceed in that place and from whence they saturate the dusty earth. And there I saw closed chambers out of which the winds are divided, the chamber of the hail and winds, the chamber of the mist, and of the clouds, and the cloud thereof hovers over the earth from the,beginning of the world. And I saw the chambers of the sun and moon, whence they proceed and whither they come again, and their glorious return, and how one is superior to the other, and their stately orbit, and how they do not leave their orbit, and they add nothing to their orbit and they take nothing from it, and they keep faith with each other, in accordance with the oath by which they,are bound together. And first the sun goes forth and traverses his path according to the commandment",of the Lord of Spirits, and mighty is His name for ever and ever. And after that I saw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night-the one holding a position opposite to the other before the Lord of Spirits.And they give thanks and praise and rest not; For unto them is their thanksgiving rest.,For the sun changes oft for a blessing or a curse, And the course of the path of the moon is light to the righteous And darkness to the sinners in the name of the Lord, Who made a separation between the light and the darkness, And divided the spirits of men, And strengthened the spirits of the righteous, In the name of His righteousness.,For no angel hinders and no power is able to hinder; for He appoints a judge for them all and He judges them all before Him." 42 Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens.",Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place:Wisdom returned to her place, And took her seat among the angels.,And unrighteousness went forth from her chambers: Whom she sought not she found, And dwelt with them,As rain in a desert And dew on a thirsty land. 43 And I saw other lightnings and the stars of heaven, and I saw how He called them all by their,names and they hearkened unto Him. And I saw how they are weighed in a righteous balance according to their proportions of light: (I saw) the width of their spaces and the day of their appearing, and how their revolution produces lightning: and (I saw) their revolution according to the,number of the angels, and (how) they keep faith with each other. And I asked the angel who went,with me who showed me what was hidden: \'What are these\' And he said to me: \'The Lord of Spirits hath showed thee their parabolic meaning (lit. \'their parable\'): these are the names of the holy who dwell on the earth and believe in the name of the Lord of Spirits for ever and ever.\'" 44 Also another phenomenon I saw in regard to the lightnings: how some of the stars arise and become lightnings and cannot part with their new form." 45 And this is the second Parable concerning those who deny the name of the dwelling of the holy ones and the Lord of Spirits.",And into the heaven they shall not ascend, And on the earth they shall not come: Such shall be the lot of the sinners Who have denied the name of the Lord of Spirits, Who are thus preserved for the day of suffering and tribulation.,On that day Mine Elect One shall sit on the throne of glory And shall try their works, And their places of rest shall be innumerable.And their souls shall grow strong within them when they see Mine Elect Ones, And those who have called upon My glorious name:,Then will I cause Mine Elect One to dwell among them.And I will transform the heaven and make it an eternal blessing and light",And I will transform the earth and make it a blessing:And I will cause Mine elect ones to dwell upon it: But the sinners and evil-doers shall not set foot thereon.",For I have provided and satisfied with peace My righteous ones And have caused them to dwell before Me:But for the sinners there is judgement impending with Me, So that I shall destroy them from the face of the earth. 46 And there I saw One who had a head of days, And His head was white like wool, And with Him was another being whose countece had the appearance of a man, And his face was full of graciousness, like one of the holy angels.,And I asked the angel who went with me and showed me all the hidden things, concerning that,Son of Man, who he was, and whence he was, (and) why he went with the Head of Days And he answered and said unto me: This is the son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden,Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever.,And this Son of Man whom thou hast seen Shall raise up the kings and the mighty from their seats, And the strong from their thrones And shall loosen the reins of the strong, And break the teeth of the sinners.,And he shall put down the kings from their thrones and kingdoms Because they do not extol and praise Him, Nor humbly acknowledge whence the kingdom was bestowed upon them.,And he shall put down the countece of the strong, And shall fill them with shame.And darkness shall be their dwelling, And worms shall be their bed, And they shall have no hope of rising from their beds, Because they do not extol the name of the Lord of Spirits.,And these are they who judge the stars of heaven, And raise their hands against the Most High, And tread upon the earth and dwell upon it. And all their deeds manifest unrighteousness, And their power rests upon their riches, And their faith is in the gods which they have made with their hands, And they deny the name of the Lord of Spirits,,And they persecute the houses of His congregations, And the faithful who hang upon the name of the Lord of Spirits. 47 And in those days shall have ascended the prayer of the righteous, And the blood of the righteous from the earth before the Lord of Spirits.,In those days the holy ones who dwell above in the heavens Shall unite with one voice And supplicate and pray and praise, And give thanks and bless the name of the Lord of Spirits On behalf of the blood of the righteous which has been shed, And that the prayer of the righteous may not be in vain before the Lord of Spirits, That judgement may be done unto them, And that they may not have to suffer for ever.,In those days I saw the Head of Days when He seated himself upon the throne of His glory, And the books of the living were opened before Him: And all His host which is in heaven above and His counselors stood before Him,,And the hearts of the holy were filled with joy; Because the number of the righteous had been offered, And the prayer of the righteous had been heard, And the blood of the righteous been required before the Lord of Spirits. 48 And in that place I saw the fountain of righteousness Which was inexhaustible: And around it were many fountains of wisdom: And all the thirsty drank of them, And were filled with wisdom, And their dwellings were with the righteous and holy and elect.,And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.,Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits.,He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.,All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.,And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore.,And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous; For he hath preserved the lot of the righteous, Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits: For in his name they are saved, And according to his good pleasure hath it been in regard to their life.,In these days downcast in countece shall the kings of the earth have become, And the strong who possess the land because of the works of their hands, For on the day of their anguish and affliction they shall not (be able to) save themselves. And I will give them over into the hands of Mine elect: As straw in the fire so shall they burn before the face of the holy: As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found.,And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again: And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed. 49 For wisdom is poured out like water, And glory faileth not before him for evermore.,For he is mighty in all the secrets of righteousness, And unrighteousness shall disappear as a shadow, And have no continuance; Because the Elect One standeth before the Lord of Spirits, And his glory is for ever and ever, And his might unto all generations.,And in him dwells the spirit of wisdom, And the spirit which gives insight, And the spirit of understanding and of might, And the spirit of those who have fallen asleep in righteousness.,And he shall judge the secret things, And none shall be able to utter a lying word before him; For he is the Elect One before the Lord of Spirits according to His good pleasure. 50 And in those days a change shall take place for the holy and elect, And the light of days shall abide upon them, And glory and honour shall turn to the holy,,On the day of affliction on which evil shall have been treasured up against the sinners.And the righteous shall be victorious in the name of the Lord of Spirits: And He will cause the others to witness (this) That they may repent And forgo the works of their hands.",They shall have no honour through the name of the Lord of Spirits, Yet through His name shall they be saved, And the Lord of Spirits will have compassion on them, For His compassion is great.,And He is righteous also in His judgement, And in the presence of His glory unrighteousness also shall not maintain itself: At His judgement the unrepentant shall perish before Him.,And from henceforth I will have no mercy on them, saith the Lord of Spirits. 51 And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes.,For in those days the Elect One shall arise,,And he shall choose the righteous and holy from among them: For the day has drawn nigh that they should be saved.",And the Elect One shall in those days sit on My throne, And his mouth shall pour forth all the secrets of wisdom and counsel: For the Lord of Spirits hath given (them) to him and hath glorified him.,And in those days shall the mountains leap like rams, And the hills also shall skip like lambs satisfied with milk, And the faces of all the angels in heaven shall be lighted up with joy.,And the earth shall rejoice, c And the righteous shall dwell upon it, d And the elect shall walk thereon. 52 And after those days in that place where I had seen all the visions of that which is hidden -for",I had been carried off in a whirlwind and they had borne me towards the west-There mine eyes saw all the secret things of heaven that shall be, a mountain of iron, and a mountain of copper, and a mountain of silver, and a mountain of gold, and a mountain of soft metal, and a mountain of lead.,And I asked the angel who went with me, saying, \'What things are these which I have seen in,secret\' And he said unto me: \'All these things which thou hast seen shall serve the dominion of His Anointed that he may be potent and mighty on the earth.\'",And that angel of peace answered, saying unto me: \'Wait a little, and there shall be revealed unto thee all the secret things which surround the Lord of Spirits.,And these mountains which thine eyes have seen, The mountain of iron, and the mountain of copper, and the mountain of silver, And the mountain of gold, and the mountain of soft metal, and the mountain of lead, All these shall be in the presence of the Elect One As wax: before the fire, And like the water which streams down from above upon those mountains, And they shall become powerless before his feet.,And it shall come to pass in those days that none shall be saved, Either by gold or by silver, And none be able to escape.,And there shall be no iron for war, Nor shall one clothe oneself with a breastplate. Bronze shall be of no service, And tin shall be of no service and shall not be esteemed, And lead shall not be desired.,And all these things shall be denied and destroyed from the surface of the earth, When the Elect One shall appear before the face of the Lord of Spirits.\' 53 There mine eyes saw a deep valley with open mouths, and all who dwell on the earth and sea and islands shall bring to him gifts and presents and tokens of homage, but that deep valley shall not become full.,And their hands commit lawless deeds, And the sinners devour all whom they lawlessly oppress: Yet the sinners shall be destroyed before the face of the Lord of Spirits, And they shall be banished from off the face of His earth, And they shall perish for ever and ever.,For I saw all the angels of punishment abiding (there) and preparing all the instruments of Satan.",And I asked the angel of peace who went with me: \' For whom are they preparing these Instruments\'",And he said unto me: \' They prepare these for the kings and the mighty of this earth, that they may thereby be destroyed.,And after this the Righteous and Elect One shall cause the house of his congregation to appear: henceforth they shall be no more hindered in the name of the Lord of Spirits.",And these mountains shall not stand as the earth before his righteousness, But the hills shall be as a fountain of water, And the righteous shall have rest from the oppression of sinners.\' 54 And I looked and turned to another part of the earth, and saw there a deep valley with burning,fire. And they brought the kings and the mighty, and began to cast them into this deep valley.,And there mine eyes saw how they made these their instruments, iron chains of immeasurable weight.,And I asked the angel of peace who went with me, saying: \' For whom are these chains being prepared \' And he said unto me: \' These are being prepared for the hosts of Azazel, so that they may take them and cast them into the abyss of complete condemnation, and they shall cover their jaws with rough stones as the Lord of Spirits commanded.,And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth.\',And in those days shall punishment come from the Lord of Spirits, and he will open all the chambers of waters which are above the heavens, and of the fountains which are beneath the earth.,And all the waters shall be joined with the waters: that which is above the heavens is the masculine,,and the water which is beneath the earth is the feminine. And they shall destroy all who dwell",on the earth and those who dwell under the ends of the heaven. And when they have recognized their unrighteousness which they have wrought on the earth, then by these shall they perish. 55 And after that the Head of Days repented and said: \' In vain have I destroyed all who dwell",on the earth.\' And He sware by His great name: \' Henceforth I will not do so to all who dwell on the earth, and I will set a sign in the heaven: and this shall be a pledge of good faith between Me and them for ever, so long as heaven is above the earth. And this is in accordance with My command.,When I have desired to take hold of them by the hand of the angels on the day of tribulation and pain because of this, I will cause My chastisement and My wrath to abide upon them, saith,God, the Lord of Spirits. Ye mighty kings who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azazel, and all his associates, and all his hosts in the name of the Lord of Spirits.\' 56 And I saw there the hosts of the angels of punishment going, and they held scourges and chains,of iron and bronze. And I asked the angel of peace who went with me, saying: \' To whom are,these who hold the scourges going \' And he said unto me: \' To their elect and beloved ones, that they may be cast into the chasm of the abyss of the valley.,And then that valley shall be filled with their elect and beloved, And the days of their lives shall be at an end, And the days of their leading astray shall not thenceforward be reckoned.,And in those days the angels shall return And hurl themselves to the east upon the Parthians and Medes:They shall stir up the kings, so that a spirit of unrest shall come upon them, And they shall rouse them from their thrones,That they may break forth as lions from their lairs, And as hungry wolves among their flocks.,And they shall go up and tread under foot the land of His elect ones And the land of His elect ones shall be before them a threshing-floor and a highway :",But the city of my righteous shall be a hindrance to their horses.And they shall begin to fight among themselves, And their right hand shall be strong against themselves,And a man shall not know his brother, Nor a son his father or his mother,Till there be no number of the corpses through their slaughter, And their punishment be not in vain.,In those days Sheol shall open its jaws, And they shall be swallowed up thereinAnd their destruction shall be at an end; Sheol shall devour the sinners in the presence of the elect.\' 57 And it came to pass after this that I saw another host of wagons, and men riding thereon, and,coming on the winds from the east, and from the west to the south. And the noise of their wagons was heard, and when this turmoil took place the holy ones from heaven remarked it, and the pillars of the earth were moved from their place, and the sound thereof was heard from the one end of heaven,to the other, in one day. And they shall all fall down and worship the Lord of Spirits. And this is the end of the second Parable. 58 And I began to speak the third Parable concerning the righteous and elect.",Blessed are ye, ye righteous and elect, For glorious shall be your lot.,And the righteous shall be in the light of the sun. And the elect in the light of eternal life: The days of their life shall be unending, And the days of the holy without number.,And they shall seek the light and find righteousness with the Lord of Spirits: There shall be peace to the righteous in the name of the Eternal Lord.",And after this it shall be said to the holy in heaven That they should seek out the secrets of righteousness, the heritage of faith: For it has become bright as the sun upon earth, And the darkness is past.,And there shall be a light that never endeth, And to a limit (lit. \' number \') of days they shall not come, For the darkness shall first have been destroyed, And the light established before the Lord of Spirits And the light of uprightness established for ever before the Lord of Spirits.' "59 In those days mine eyes saw the secrets of the lightnings, and of the lights, and the judgements they execute (lit. ' their judgement '): and they lighten for a blessing or a curse as the Lord of,Spirits willeth. And there I saw the secrets of the thunder, and how when it resounds above in the heaven, the sound thereof is heard, and he caused me to see the judgements executed on the earth, whether they be for well-being and blessing, or for a curse according to the word of the Lord of Spirits.,And after that all the secrets of the lights and lightnings were shown to me, and they lighten for blessing and for satisfying." '60 In the year 500, in the seventh month, on the fourteenth day of the month in the life of Enoch. In that Parable I saw how a mighty quaking made the heaven of heavens to quake, and the host of the Most High, and the angels, a thousand thousands and ten thousand times ten thousand, were,disquieted with a great disquiet. And the Head of Days sat on the throne of His glory, and the angels and the righteous stood around Him.,And a great trembling seized me, And fear took hold of me, And my loins gave way, And dissolved were my reins, And I fell upon my face.,And Michael sent another angel from among the holy ones and he raised me up, and when he had raised me up my spirit returned; for I had not been able to endure the look of this host, and the,commotion and the quaking of the heaven. And Michael said unto me: \' Why art thou disquieted with such a vision Until this day lasted the day of His mercy; and He hath been merciful and",long-suffering towards those who dwell on the earth. And when the day, and the power, and the punishment, and the judgement come, which the Lord of Spirits hath prepared for those who worship not the righteous law, and for those who deny the righteous judgement, and for those who take His name in vain-that day is prepared, for the elect a covet, but for sinners an inquisition.,When the punishment of the Lord of Spirits shall rest upon them, it shall rest in order that the punishment of the Lord of Spirits may not come, in vain, and it shall slay the children with their mothers and the children with their fathers. Afterwards the judgement shall take place according to His mercy and His patience.\',And on that day were two monsters parted, a female monster named Leviathan, to dwell in the,abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first,man whom the Lord of Spirits created. And I besought the other angel that he should show me the might of those monsters, how they were parted on one day and cast, the one into the abysses,of the sea, and the other unto the dry land of the wilderness. And he said to me: \' Thou son of man, herein thou dost seek to know what is hidden.\',And the other angel who went with me and showed me what was hidden told me what is first and last in the heaven in the height, and beneath the earth in the depth, and at the ends of the,heaven, and on the foundation of the heaven. And the chambers of the winds, and how the winds are divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the divisions,are divided. And the thunders according to the places where they fall, and all the divisions that are made among the lightnings that it may lighten, and their host that they may at once obey.,For the thunder has places of rest (which) are assigned (to it) while it is waiting for its peal; and the thunder and lightning are inseparable, and although not one and undivided, they both go together,through the spirit and separate not. For when the lightning lightens, the thunder utters its voice, and the spirit enforces a pause during the peal, and divides equally between them; for the treasury of their peals is like the sand, and each one of them as it peals is held in with a bridle, and turned back by the power of the spirit, and pushed forward according to the many quarters of the earth.,And the spirit of the sea is masculine and strong, and according to the might of his strength he draws it back with a rein, and in like manner it is driven forward and disperses amid all the mountains,of the earth. And the spirit of the hoar-frost is his own angel, and the spirit of the hail is a good,angel. And the spirit of the snow has forsaken his chambers on account of his strength -There is a special spirit therein, and that which ascends from it is like smoke, and its name is frost. And the spirit of the mist is not united with them in their chambers, but it has a special chamber; for its course is glorious both in light and in darkness, and in winter and in summer, and in its chamber is an angel.,And the spirit of the dew has its dwelling at the ends of the heaven, and is connected with the chambers of the rain, and its course is in winter and summer: and its clouds and the clouds of the,mist are connected, and the one gives to the other. And when the spirit of the rain goes forth from its chamber, the angels come and open the chamber and lead it out, and when it is diffused over the whole earth it unites with the water on the earth. And whensoever it unites with the water on,the earth . . . For the waters are for those who dwell on the earth; for they are nourishment for the earth from the Most High who is in heaven: therefore there is a measure for the rain,,and the angels take it in charge. And these things I saw towards the Garden of the Righteous.",And the angel of peace who was with me said to me: \' These two monsters, prepared conformably to the greatness of God, shall feed . . . 61 And I saw in those days how long cords were given to those angels, and they took to themselves wings and flew, and they went towards the north.,And I asked the angel, saying unto him: \' Why have those (angels) taken these cords and gone off \' And he said unto me: \' They have gone to measure.\',And the angel who went with me said unto me: \' These shall bring the measures of the righteous, And the ropes of the righteous to the righteous, That they may stay themselves on the name of the Lord of Spirits for ever and ever.,The elect shall begin to dwell with the elect, And those are the measures which shall be given to faith And which shall strengthen righteousness.,And these measures shall reveal all the secrets of the depths of the earth, And those who have been destroyed by the desert, And those who have been devoured by the beasts, And those who have been devoured by the fish of the sea, That they may return and stay themselves On the day of the Elect One; For none shall be destroyed before the Lord of Spirits, And none can be destroyed.,And all who dwell above in the heaven received a command and power and one voice and one light like unto fire.",And that One (with) their first words they blessed, And extolled and lauded with wisdom, And they were wise in utterance and in the spirit of life.,And the Lord of Spirits placed the Elect one on the throne of glory. And he shall judge all the works of the holy above in the heaven, And in the balance shall their deeds be weighed,And when he shall lift up his countece To judge their secret ways according to the word of the name of the Lord of Spirits, And their path according to the way of the righteous judgement of the Lord of Spirits, Then shall they all with one voice speak and bless, And glorify and extol and sanctify the name of the Lord of Spirits.,And He will summon all the host of the heavens, and all the holy ones above, and the host of God, the Cherubic, Seraphin and Ophannin, and all the angels of power, and all the angels of principalities, and the Elect One, and the other powers on the earth (and) over the water On that day shall raise one voice, and bless and glorify and exalt in the spirit of faith, and in the spirit of wisdom, and in the spirit of patience, and in the spirit of mercy, and in the spirit of judgement and of peace, and in the spirit of goodness, and shall all say with one voice: \' Blessed is He, and may the name of the Lord of Spirits be blessed for ever and ever.,All who sleep not above in heaven shall bless Him: All the holy ones who are in heaven shall bless Him, And all the elect who dwell in the garden of life:And every spirit of light who is able to bless, and glorify, and extol, and hallow Thy blessed name, And all flesh shall beyond measure glorify and bless Thy name for ever and ever.,For great is the mercy of the Lord of Spirits, and He is long-suffering, And all His works and all that He has created He has revealed to the righteous and elect In the name of the Lord of Spirits. 62 And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said:,Open your eyes and lift up your horns if ye are able to recognize the Elect One.\'",And the Lord of Spirits seated him on the throne of His glory, And the spirit of righteousness was poured out upon him, And the word of his mouth slays all the sinners, And all the unrighteous are destroyed from before his face.,And there shall stand up in that day all the kings and the mighty, And the exalted and those who hold the earth, And they shall see and recognize How he sits on the throne of his glory, And righteousness is judged before him, And no lying word is spoken before him.,Then shall pain come upon them as on a woman in travail, And she has pain in bringing forth When her child enters the mouth of the womb, And she has pain in bringing forth.And one portion of them shall look on the other, And they shall be terrified, And they shall be downcast of countece, And pain shall seize them, When they see that Son of Man Sitting on the throne of his glory.,And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden.,For from the beginning the Son of Man was hidden, And the Most High preserved him in the presence of His might, And revealed him to the elect.,And the congregation of the elect and holy shall be sown, And all the elect shall stand before him on that day.,And all the kings and the mighty and the exalted and those who rule the earth Shall fall down before him on their faces, And worship and set their hope upon that Son of Man, And petition him and supplicate for mercy at his hands.,Nevertheless that Lord of Spirits will so press them That they shall hastily go forth from His presence, And their faces shall be filled with shame, And the darkness grow deeper on their faces.,And He will deliver them to the angels for punishment, To execute vengeance on them because they have oppressed His children and His elect,And they shall be a spectacle for the righteous and for His elect: They shall rejoice over them, Because the wrath of the Lord of Spirits resteth upon them, And His sword is drunk with their blood.,And the righteous and elect shall be saved on that day, And they shall never thenceforward see the face of the sinners and unrighteous.,And the Lord of Spirits will abide over them, And with that Son of Man shall they eat And lie down and rise up for ever and ever.,And the righteous and elect shall have risen from the earth, And ceased to be of downcast countece. And they shall have been clothed with garments of glory,,And these shall be the garments of life from the Lord of Spirits:And your garments shall not grow old, Nor your glory pass away before the Lord of Spirits. 63 In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were delivered, that they might fall,down and worship before the Lord of Spirits, and confess their sins before Him. And they shall bless and glorify the Lord of Spirits, and say:,Blessed is the Lord of Spirits and the Lord of kings, And the Lord of the mighty and the Lord of the rich, And the Lord of glory and the Lord of wisdom,,And splendid in every secret thing is Thy power from generation to generation, And Thy glory for ever and ever:Deep are all Thy secrets and innumerable, And Thy righteousness is beyond reckoning.,We have now learnt that we should glorify And bless the Lord of kings and Him who is king over all kings.\'",And they shall say: \' Would that we had rest to glorify and give thanks And confess our faith before His glory !",And now we long for a little rest but find it not: We follow hard upon and obtain (it) not:And light has vanished from before us, And darkness is our dwelling-place for ever and ever:,For we have not believed before Him Nor glorified the name of the Lord of Spirits, nor glorified our LordBut our hope was in the sceptre of our kingdom, And in our glory.,And in the day of our suffering and tribulation He saves us not, And we find no respite for confessionThat our Lord is true in all His works, and in His judgements and His justice, And His judgements have no respect of persons.And we pass away from before His face on account of our works, And all our sins are reckoned up in righteousness.\',Now they shall say unto themselves: \' Our souls are full of unrighteous gain, but it does not prevent us from descending from the midst thereof into the burden of Sheol.\',And after that their faces shall be filled with darkness And shame before that Son of Man, And they shall be driven from his presence, And the sword shall abide before his face in their midst.,Thus spake the Lord of Spirits: \' This is the ordice and judgement with respect to the mighty and the kings and the exalted and those who possess the earth before the Lord of Spirits.\'"' "64 And other forms I saw hidden in that place. I heard the voice of the angel saying: ' These are the angels who descended to the earth, and revealed what was hidden to the children of men and seduced the children of men into committing sin.'" '65 And in those days Noah saw the earth that it had sunk down and its destruction was nigh. And he arose from thence and went to the ends of the earth, and cried aloud to his grandfather Enoch:,and Noah said three times with an embittered voice: Hear me, hear me, hear me.\' And I said unto him: \' Tell me what it is that is falling out on the earth that the earth is in such evil plight,and shaken, lest perchance I shall perish with it \' And thereupon there was a great commotion, on the earth, and a voice was heard from heaven, and I fell on my face. And Enoch my grandfather came and stood by me, and said unto me: \' Why hast thou cried unto me with a bitter cry and weeping,And a command has gone forth from the presence of the Lord concerning those who dwell on the earth that their ruin is accomplished because they have learnt all the secrets of the angels, and all the violence of the Satans, and all their powers -the most secret ones- and all the power of those who practice sorcery, and the power of witchcraft, and the power of those who make molten images,for the whole earth: And how silver is produced from the dust of the earth, and how soft metal,originates in the earth. For lead and tin are not produced from the earth like the first: it is a fountain",that produces them, and an angel stands therein, and that angel is pre-eminent.\' And after that my grandfather Enoch took hold of me by my hand and raised me up, and said unto me: \' Go, for I have,asked the Lord of Spirits as touching this commotion on the earth. And He said unto me: \' Because of their unrighteousness their judgement has been determined upon and shall not be withheld by Me for ever. Because of the sorceries which they have searched out and learnt, the earth and those,who dwell upon it shall be destroyed.\' And these-they have no place of repentance for ever, because they have shown them what was hidden, and they are the damned: but as for thee, my son, the Lord of Spirits knows that thou art pure, and guiltless of this reproach concerning the secrets.,And He has destined thy name to be among the holy, And will preserve thee amongst those who dwell on the earth, And has destined thy righteous seed both for kingship and for great honours, And from thy seed shall proceed a fountain of the righteous and holy without number for ever. 66 And after that he showed me the angels of punishment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judgement and destruction",on all who abide and dwell on the earth. And the Lord of Spirits gave commandment to the angels who were going forth, that they should not cause the waters to rise but should hold them,in check; for those angels were over the powers of the waters. And I went away from the presence of Enoch." 67 And in those days the word of God came unto me, and He said unto me: \' Noah, thy lot has come,Up before Me, a lot without blame, a lot of love and uprightness. And now the angels are making a wooden (building), and when they have completed that task I will place My hand upon it and preserve it, and there shall come forth from it the seed of life, and a change shall set in so that the,earth will not remain without inhabitant. And I will make fast thy sed before me for ever and ever, and I will spread abroad those who dwell with thee: it shall not be unfruitful on the face of the earth, but it shall be blessed and multiply on the earth in the name of the Lord.\',And He will imprison those angels, who have shown unrighteousness, in that burning valley which my grandfather Enoch had formerly shown to me in the west among the mountains of gold,and silver and iron and soft metal and tin. And I saw that valley in which there was a great",convulsion and a convulsion of the waters. And when all this took place, from that fiery molten metal and from the convulsion thereof in that place, there was produced a smell of sulphur, and it was connected with those waters, and that valley of the angels who had led astray (mankind) burned,beneath that land. And through its valleys proceed streams of fire, where these angels are punished who had led astray those who dwell upon the earth.,But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirits,and see their punishment daily, and yet believe not in His name. And in proportion as the burning of their bodies becomes severe, a corresponding change shall take place in their spirit for ever and ever;,for before the Lord of Spirits none shall utter an idle word. For the judgement shall come upon them,,because they believe in the lust of their body and deny the Spirit of the Lord. And those same waters will undergo a change in those days; for when those angels are punished in these waters, these water-springs shall change their temperature, and when the angels ascend, this water of the,springs shall change and become cold. And I heard Michael answering and saying: \' This judgement wherewith the angels are judged is a testimony for the kings and the mighty who possess the",earth.\' Because these waters of judgement minister to the healing of the body of the kings and the lust of their body; therefore they will not see and will not believe that those waters will change and become a fire which burns for ever."' "68 And after that my grandfather Enoch gave me the teaching of all the secrets in the book in the Parables which had been given to him, and he put them together for me in the words of the book,of the Parables. And on that day Michael answered Raphael and said: ' The power of the spirit transports and makes me to tremble because of the severity of the judgement of the secrets, the judgement of the angels: who can endure the severe judgement which has been executed, and before,which they melt away ' And Michael answered again, and said to Raphael: ' Who is he whose heart is not softened concerning it, and whose reins are not troubled by this word of judgement,(that) has gone forth upon them because of those who have thus led them out ' And it came to pass when he stood before the Lord of Spirits, Michael said thus to Raphael: ' I will not take their part under the eye of the Lord; for the Lord of Spirits has been angry with them because they do,as if they were the Lord. Therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion (in it), but alone they have received their judgement for ever and ever." '69 And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth.",And behold the names of those angels and these are their names: the first of them is Samjaza, the second Artaqifa, and the third Armen, the fourth Kokabel, the fifth Turael, the sixth Rumjal, the seventh Danjal, the eighth Neqael, the ninth Baraqel, the tenth Azazel, the eleventh Armaros, the twelfth Batarjal, the thirteenth Busasejal, the fourteenth Hael, the fifteenth Turel, and the sixteenth Simapesiel, the seventeenth Jetrel, the eighteenth Tumael, the nineteenth Turel,,the twentieth Rumael, the twenty-first Azazel. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens.,The name of the first Jeqon: that is, the one who led astray all the sons of God, and brought them,down to the earth, and led them astray through the daughters of men. And the second was named Asbeel: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled,their bodies with the daughters of men. And the third was named Gadreel: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed the weapons of death to the sons of men the shield and the coat of mail, and the sword for battle, and all the weapons,of death to the children of men. And from his hand they have proceeded against those who dwell",on the earth from that day and for evermore. And the fourth was named Penemue: he taught the",children of men the bitter and the sweet, and he taught them all the secrets of their wisdom. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to,eternity and until this day. For men were not created for such a purpose, to give confirmation,to their good faith with pen and ink. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power,it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and the smitings of the soul the bites of the serpent, and the smitings,which befall through the noontide heat, the son of the serpent named Taba\'et. And this is the task of Kasbeel, the chief of the oath which he showed to the holy ones when he dwelt high,above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael.,And these are the secrets of this oath . . . And they are strong through his oath: And the heaven was suspended before the world was created, And for ever.,And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity.,And through that oath the sea was created, And as its foundation He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity.,And through that oath are the depths made fast, And abide and stir not from their place from eternity to eternity.,And through that oath the sun and moon complete their course, And deviate not from their ordice from eternity to eternity.,And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity.,And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths,from all the quarters of the winds. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the",hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.,And this oath is mighty over them And through it they are preserved and their paths are preserved, And their course is not destroyed.,And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.,And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.,With chains shall they be bound, And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth.,And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits. 70 And it came to pass after this that his name during his lifetime was raised aloft to that Son of",Man and to the Lord of Spirits from amongst those who dwell on the earth. And he was raised aloft",on the chariots of the spirit and his name vanished among them. And from that day I was no longer numbered amongst them: and he set me between the two winds, between the North and the,West, where the angels took the cords to measure for me the place for the elect and righteous. And there I saw the first fathers and the righteous who from the beginning dwell in that place. 71 And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white and their raiment, And their faces shone like snow.,And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits.,And the angel Michael one of the archangels seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness.,And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones.,And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire.,And my spirit saw the girdle which girt that house of fire, And on its four sides were streams full of living fire, And they girt that house.,And round about were Seraphin, Cherubic, and Ophannin: And these are they who sleep not And guard the throne of His glory.,And I saw angels who could not be counted, A thousand thousands, and ten thousand times ten thousand, Encircling that house.And Michael, and Raphael, and Gabriel, and Phanuel, And the holy angels who are above the heavens, Go in and out of that house.,And they came forth from that house, And Michael and Gabriel, Raphael and Phanuel, And many holy angels without number.,And with them the Head of Days, His head white and pure as wool, And His raiment indescribable.,And I fell on my face, And my whole body became relaxed, And my spirit was transfigured;And I cried with a loud voice, . . . with the spirit of power, And blessed and glorified and extolled.,And these blessings which went forth out of my mouth were well pleasing before that Head of Days. And that Head of Days came with Michael and Gabriel, Raphael and Phanuel, thousands and ten thousands of angels without number.,passage wherein the Son of Man was described as accompanying the Head of Days, and Enoch asked one of the angels (as in xlvi.,concerning the Son of Man as to who he was.",And he (i.e. the angel) came to me and greeted me with His voice, and said unto me \' This is the Son of Man who is born unto righteousness, And righteousness abides over him, And the righteousness of the Head of Days forsakes him not.\',And he said unto me: \' He proclaims unto thee peace in the name of the world to come; For from hence has proceeded peace since the creation of the world, And so shall it be unto thee for ever and for ever and ever.,And all shall walk in his ways since righteousness never forsaketh him: With him will be their dwelling-places, and with him their heritage, And they shall not be separated from him for ever and ever and ever.And so there shall be length of days with that Son of Man, And the righteous shall have peace and an upright way In the name of the Lord of Spirits for ever and ever.\'Section I I I. Chapters LXXII-LXXXII The Book of the Heavenly Luminarie99.3 In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.' "
100.2 For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another." '' None
26. Cicero, On Duties, 1.38, 1.85 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Roman empire • Roman empire, visualisation of power • Rome, empire • empire,

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 239; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 238

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1.38 Cum vero de imperio decertatur belloque quaeritur gloria, causas omnino subesse tamen oportet easdem, quas dixi paulo ante iustas causas esse bellorum. Sed ea bella, quibus imperii proposita gloria est, minus acerbe gerenda sunt Ut enim cum civi aliter contendimus, si est inimicus, aliter, si competitor (cum altero certamen honoris et dignitatis est, cum altero capitis et famae), sic cum Celtiberis, cum Cimbris bellum ut cum inimicis gerebatur, uter esset, non uter imperaret, cum Latinis, Sabinis, Samnitibus, Poenis, Pyrrho de imperio dimicabatur. Poeni foedifragi, crudelis Hannibal, reliqui iustiores. Pyrrhi quidem de captivis reddendis illa praeclara: Nec mi aurum posco nec mi pretium dederitis, Nec caupotes bellum, sed belligerantes Ferro, non auro vitam cernamus utrique. Vosne velit an me regnare era, quidve ferat Fors, Virtute experiamur. Et hoc simul accipe dictum: Quorum virtuti belli fortuna pepercit, Eorundem libertati me parcere certum est. Dono, ducite, doque volentibus cum magnis dis. Regalis sane et digna Aeacidarum genere sententia.
1.85 Omnino qui rei publicae praefuturi sunt, duo Platonis praecepta teneant, unum, ut utilitatem civium sic tueantur, ut, quaecumque agunt, ad eam referant obliti commodorum suorum, alterum, ut totum corpus rei publicae curent, ne, dum partem aliquam tuentur, reliquas deserant. Ut enim tutela, sic procuratio rei publicae ad eorum utilitatem, qui commissi sunt, non ad eorum, quibus commissa est, gerenda est. Qui autem parti civium consulunt, partem neglegunt, rem perniciosissimam in civitatem inducunt, seditionem atque discordiam; ex quo evenit, ut alii populares, alii studiosi optimi cuiusque videantur, pauci universorum.'' None		sup>
1.38 \xa0But when a war is fought out for supremacy and when glory is the object of war, it must still not fail to start from the same motives which I\xa0said a moment ago were the only righteous grounds for going to war. But those wars which have glory for their end must be carried on with less bitterness. For we contend, for example, with a fellow-citizen in one way, if he is a personal enemy, in another, if he is a rival: with the rival it is a struggle for office and position, with the enemy for life and honour. So with the Celtiberians and the Cimbrians we fought as with deadly enemies, not to determine which should be supreme, but which should survive; but with the Latins, Sabines, Samnites, Carthaginians, and Pyrrhus we fought for supremacy. The Carthaginians violated treaties; Hannibal was cruel; the others were more merciful. From Pyrrhus we have this famous speech on the exchange of prisoners: "Gold will\xa0I none, nor price shall ye give; for I\xa0ask none; Come, let us not be chaff\'rers of war, but warriors embattled. Nay; let us venture our lives, and the sword, not gold, weigh the outcome. Make we the trial by valour in arms and see if Dame Fortune Wills it that ye shall prevail or I, or what be her judgment. Hear thou, too, this word, good Fabricius: whose valour soever Spared hath been by the fortune of war â\x80\x94 their freedom I\xa0grant them. Such my resolve. I\xa0give and present them to you, my brave Romans; Take them back to their homes; the great gods\' blessings attend you." A\xa0right kingly sentiment this and worthy a scion of the Aeacidae. <' "
1.85 \xa0Those who propose to take charge of the affairs of government should not fail to remember two of Plato's rules: first, to keep the good of the people so clearly in view that regardless of their own interests they will make their every action conform to that; second, to care for the welfare of the whole body politic and not in serving the interests of some one party to betray the rest. For the administration of the government, like the office of a trustee, must be conducted for the benefit of those entrusted to one's care, not of those to whom it is entrusted. Now, those who care for the interests of a part of the citizens and neglect another part, introduce into the civil service a dangerous element â\x80\x94 dissension and party strife. The result is that some are found to be loyal supporters of the democratic, others of the aristocratic party, and few of the nation as a whole. <"' None
27. Hebrew Bible, Daniel, 2.32, 7.3, 7.7, 7.19-7.24, 11.30, 11.32-11.35, 12.1 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Achaemenid Empire • Achaemenid, Empire • Babylonian empire • Empire • Four Beasts/Evil Empires • Roman empire as a unit • Roman empire, unity of the • Seleucid Empire • Seleucid empire • empire, Roman • four empire theory • four empires

 Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 466; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 1; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 267; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 30, 50, 63; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 193; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 22, 166; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 177; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 176; Van Nuffelen (2012), Orosius and the Rhetoric of History, 48; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 72, 76, 92

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2.32 הוּא צַלְמָא רֵאשֵׁהּ דִּי־דְהַב טָב חֲדוֹהִי וּדְרָעוֹהִי דִּי כְסַף מְעוֹהִי וְיַרְכָתֵהּ דִּי נְחָשׁ׃
7.7 בָּאתַר דְּנָה חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רביעיה רְבִיעָאָה דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָא וְשִׁנַּיִן דִּי־פַרְזֶל לַהּ רַבְרְבָן אָכְלָה וּמַדֱּקָה וּשְׁאָרָא ברגליה בְּרַגְלַהּ רָפְסָה וְהִיא מְשַׁנְּיָה מִן־כָּל־חֵיוָתָא דִּי קָדָמַיהּ וְקַרְנַיִן עֲשַׂר לַהּ׃
7.19 אֱדַיִן צְבִית לְיַצָּבָא עַל־חֵיוְתָא רְבִיעָיְתָא דִּי־הֲוָת שָׁנְיָה מִן־כלהון כָּלְּהֵין דְּחִילָה יַתִּירָה שניה שִׁנַּהּ דִּי־פַרְזֶל וְטִפְרַיהּ דִּי־נְחָשׁ אָכְלָה מַדֲּקָה וּשְׁאָרָא בְּרַגְלַיהּ רָפְסָה׃' '7.21 חָזֵה הֲוֵית וְקַרְנָא דִכֵּן עָבְדָה קְרָב עִם־קַדִּישִׁין וְיָכְלָה לְהוֹן׃ 7.22 עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃ 7.23 כֵּן אֲמַר חֵיוְתָא רְבִיעָיְתָא מַלְכוּ רביעיא רְבִיעָאָה תֶּהֱוֵא בְאַרְעָא דִּי תִשְׁנֵא מִן־כָּל־מַלְכְוָתָא וְתֵאכֻל כָּל־אַרְעָא וּתְדוּשִׁנַּהּ וְתַדְּקִנַּהּ׃ 7.24 וְקַרְנַיָּא עֲשַׂר מִנַּהּ מַלְכוּתָה עַשְׂרָה מַלְכִין יְקֻמוּן וְאָחֳרָן יְקוּם אַחֲרֵיהוֹן וְהוּא יִשְׁנֵא מִן־קַדְמָיֵא וּתְלָתָה מַלְכִין יְהַשְׁפִּל׃
11.32 וּמַרְשִׁיעֵי בְרִית יַחֲנִיף בַּחֲלַקּוֹת וְעַם יֹדְעֵי אֱלֹהָיו יַחֲזִקוּ וְעָשׂוּ׃ 11.33 וּמַשְׂכִּילֵי עָם יָבִינוּ לָרַבִּים וְנִכְשְׁלוּ בְּחֶרֶב וּבְלֶהָבָה בִּשְׁבִי וּבְבִזָּה יָמִים׃ 11.34 וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט וְנִלְווּ עֲלֵיהֶם רַבִּים בַּחֲלַקְלַקּוֹת׃ 11.35 וּמִן־הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶם וּלְבָרֵר וְלַלְבֵּן עַד־עֵת קֵץ כִּי־עוֹד לַמּוֹעֵד׃
12.1 וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃12.1 יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ ' None		sup>
2.32 As for that image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass,
7.7 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns.
7.19 Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet; 7.20 and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spoke great things, whose appearance was greater than that of its fellows. 7.21 I beheld, and the same horn made war with the saints, and prevailed against them; 7.22 until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom. 7.23 Thus he said: ‘The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. 7.24 And as for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings.
11.30 For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet.
11.32 And such as do wickedly against the covet shall be corrupt by blandishments; but the people that know their God shall show strength, and prevail. 11.33 And they that are wise among the people shall cause the many to understand; yet they shall stumble by the sword and by flame, by captivity and by spoil, many days. 11.34 Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments. 11.35 And some of them that are wise shall stumble, to refine among them, and to purify, and to make white, even to the time of the end; for it is yet for the time appointed.
12.1 And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.' ' None
28. Polybius, Histories, 1.1.5, 1.2.1, 1.3.4, 1.4.7, 3.59.3-3.59.5, 6.53.1, 6.57.5-6.57.8, 38.21-38.22 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Empire • Macedonian empire/kingdom • Persian empire • Polybius, on the decline of the Roman Empire • Roman empire • Roman empire, geography of • empire • empire, Roman • empires, ancient

 Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 217; Isaac (2004), The invention of racism in classical antiquity, 309; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 44; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 44; Miltsios (2023), Leadership and Leaders in Polybius. 123, 136, 147; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 156; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 156; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 215; Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 63, 64

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3.59.3 ἐν δὲ τοῖς καθʼ ἡμᾶς τῶν μὲν κατὰ τὴν Ἀσίαν διὰ τὴν Ἀλεξάνδρου δυναστείαν τῶν δὲ λοιπῶν τόπων διὰ τὴν Ῥωμαίων ὑπεροχὴν σχεδὸν ἁπάντων πλωτῶν καὶ πορευτῶν γεγονότων, 3.59.4 ἀπολελυμένων δὲ καὶ τῶν πρακτικῶν ἀνδρῶν τῆς περὶ τὰς πολεμικὰς καὶ πολιτικὰς πράξεις φιλοτιμίας, ἐκ δὲ τούτων πολλὰς καὶ μεγάλας ἀφορμὰς εἰληφότων εἰς τὸ πολυπραγμονεῖν καὶ φιλομαθεῖν περὶ τῶν προειρημένων,
6.53.1 ὅταν γὰρ μεταλλάξῃ τις παρʼ αὐτοῖς τῶν ἐπιφανῶν ἀνδρῶν, συντελουμένης τῆς ἐκφορᾶς κομίζεται μετὰ τοῦ λοιποῦ κόσμου πρὸς τοὺς καλουμένους ἐμβόλους εἰς τὴν ἀγορὰν ποτὲ μὲν ἑστὼς ἐναργής, σπανίως δὲ κατακεκλιμένος.
6.57.5 ὅταν γὰρ πολλοὺς καὶ μεγάλους κινδύνους διωσαμένη πολιτεία μετὰ ταῦτα εἰς ὑπεροχὴν καὶ δυναστείαν ἀδήριτον ἀφίκηται, φανερὸν ὡς εἰσοικιζομένης εἰς αὐτὴν ἐπὶ πολὺ τῆς εὐδαιμονίας συμβαίνει τοὺς μὲν βίους γίνεσθαι πολυτελεστέρους, τοὺς δʼ ἄνδρας φιλονεικοτέρους τοῦ δέοντος περί τε τὰς ἀρχὰς καὶ τὰς ἄλλας ἐπιβολάς. 6.57.6 ὧν προβαινόντων ἐπὶ πλέον ἄρξει μὲν τῆς ἐπὶ τὸ χεῖρον μεταβολῆς ἡ φιλαρχία καὶ τὸ τῆς ἀδοξίας ὄνειδος, πρὸς δὲ τούτοις ἡ περὶ τοὺς βίους ἀλαζονεία καὶ πολυτέλεια, 6.57.7 λήψεται δὲ τὴν ἐπιγραφὴν τῆς μεταβολῆς ὁ δῆμος, ὅταν ὑφʼ ὧν μὲν ἀδικεῖσθαι δόξῃ διὰ τὴν πλεονεξίαν, ὑφʼ ὧν δὲ χαυνωθῇ κολακευόμενος διὰ τὴν φιλαρχίαν. 6.57.8 τότε γὰρ ἐξοργισθεὶς καὶ θυμῷ πάντα βουλευόμενος οὐκέτι θελήσει πειθαρχεῖν οὐδʼ ἴσον ἔχειν τοῖς προεστῶσιν, ἀλλὰ πᾶν καὶ τὸ πλεῖστον αὐτός.' ' None		3.59 1. \xa0As, therefore, it was almost impossible in old times to give a true account of the regions I\xa0speak of, we should not find fault with the writers for their omissions or mistakes,,2. \xa0but should praise and admire them, considering the times they lived in, for having ascertained something on the subject and advanced our knowledge.,3. \xa0But in our own times since, owing to Alexander's empire in Asia and that of the Romans in other parts of the world, nearly all regions have become approachable by sea or land,,4. \xa0since our men of action in Greece are relieved from the ambitions of a military or political career and have therefore ample means for inquiry and study,,5. \xa0we ought to be able to arrive at a better knowledge and something more like the truth about lands which were formerly little known.,6. \xa0This is what I\xa0myself will attempt to do when I\xa0find a suitable place in this work for introducing the subject, and I\xa0shall then ask those who are curious about such things to give their undivided attention to me,,7. \xa0in view of the fact that I\xa0underwent the perils of journeys through Africa, Spain, and Gaul, and of voyages on the seas that lie on the farther side of these countries,,8. \xa0mostly for this very purpose of correcting the errors of former writers and making those parts of the world also known to the Greeks.,9. \xa0But now returning to the point at which I\xa0digressed from my narrative I\xa0shall attempt to describe the battles between the Romans and Carthaginians in Italy. "
3.59.3 \xa0But in our own times since, owing to Alexander's empire in Asia and that of the Romans in other parts of the world, nearly all regions have become approachable by sea or land, <" '3.59.4 \xa0since our men of action in Greece are relieved from the ambitions of a military or political career and have therefore ample means for inquiry and study, <
6.53.1 \xa0Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâ\x80\x91called rostra, sometimes conspicuous in an upright posture and more rarely reclined. <
6.57.5 \xa0When a state has weathered many great perils and subsequently attains to supremacy and uncontested sovereignty, it is evident that under the influence of long established prosperity, life will become more extravagant and the citizens more fierce in their rivalry regarding office and other objects than they ought to be. < 6.57.6 \xa0As these defects go on increasing, the beginning of the change for the worse will be due to love of office and the disgrace entailed by obscurity, as well as to extravagance and purse-proud display; < 6.57.7 \xa0and for this change the populace will be responsible when on the one hand they think they have a grievance against certain people who have shown themselves grasping, and when, on the other hand, they are puffed up by the flattery of others who aspire to office. <' "6.57.8 \xa0For now, stirred to fury and swayed by passion in all their counsels, they will no longer consent to obey or even to be the equals of the ruling caste, but will demand the lion's share for themselves. <" 38.21 1. \xa0Turning round to me at once and grasping my hand Scipio said, "A\xa0glorious moment, Polybius; but I\xa0have a dread foreboding that some day the same doom will be pronounced on my own country." It would be difficult to mention an utterance more statesmanlike and more profound.,2. \xa0For at the moment of our greatest triumph and of disaster to our enemies to reflect on our own situation and on the possible reversal of circumstances, and generally to bear in mind at the season of success the mutability of Fortune, is like a great and perfect man, a man in short worthy to be remembered. (From Appian, Punica, 132) 38.22 1. \xa0Scipio, when he looked upon the city as it was utterly perishing and in the last throes of its complete destruction, is said to have shed tears and wept openly for his enemies.,2. \xa0After being wrapped in thought for long, and realizing that all cities, nations, and authorities must, like men, meet their doom; that this happened to Ilium, once a prosperous city, to the empires of Assyria, Media, and Persia, the greatest of their time, and to Macedonia itself, the brilliance of which was so recent, either deliberately or the verses escaping him, he said: A\xa0day will come when sacred Troy shall perish, And Priam and his people shall be slain. ,3. \xa0And when Polybius speaking with freedom to him, for he was his teacher, asked him what he meant by the words, they say that without any attempt at concealment he named his own country, for which he feared when he reflected on the fate of all things human. Polybius actually heard him and recalls it in his history.' "" None
29. Septuagint, 1 Maccabees, 1.11, 8.17-8.18, 8.31, 13.39-13.41, 14.5 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Persian empire/period • Ptolemaic empire • Roman empire • Seleucid Empire • Seleucid empire • Seleucids,, empire • Syria, integration of, into Roman Empire, Jewish state joined to, by Pompey • empire, Roman

 Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 45; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 200, 210; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 10, 23; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 67, 109, 124, 130, 137

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1.11 In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us."
8.17 So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance, 8.18 and to free themselves from the yoke; for they saw that the kingdom of the Greeks was completely enslaving Israel.
8.31 And concerning the wrongs which King Demetrius is doing to them we have written to him as follows, `Why have you made your yoke heavy upon our friends and allies the Jews?
13.39 We pardon any errors and offenses committed to this day, and cancel the crown tax which you owe; and whatever other tax has been collected in Jerusalem shall be collected no longer. 13.40 And if any of you are qualified to be enrolled in our bodyguard, let them be enrolled, and let there be peace between us." 13.41 In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel,
14.5 To crown all his honors he took Joppa for a harbor,and opened a way to the isles of the sea.'' None
30. Septuagint, 2 Maccabees, 1.1, 1.7, 1.10, 2.14, 3.4-3.5, 4.7-4.15, 8.34, 9.18, 11.21, 11.24-11.25, 13.6, 14.12, 15.14 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Achaemenid empire • Empire • Persian empire/period • Ptolemaic empire • Roman Empire, judicial procedure • Roman, empire • Romans/Roman empire/Rome • Seleucid Empire • Seleucid empire • empire, Roman

 Found in books: Allison (2018), 4 Baruch, 99, 294; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 211, 212, 214, 216, 219, 222; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 737; Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 268, 269; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 205; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 162, 211; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 45, 46, 156

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1.1 The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'" "
1.7 In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom'" "

1.10 Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.'" "
2.14 In the same way Judas also collected all the books that had been lost on account of the war which had come upon us, and they are in our possession.'" "
3.4 But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;'" "3.5 and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.'" "
4.7 When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" "4.8 promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "4.9 In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.'" "4.10 When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.'" "4.11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "4.12 For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.'" "4.13 There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,'" "4.14 that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,'" '4.15 disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige."' "
8.34 The thrice-accursed Nicanor, who had brought the thousand merchants to buy the Jews,'" "
9.18 But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:'" "
11.21 Farewell. The one hundred and forty-eighth year, Dioscorinthius twenty-fourth.'" 11.24 We have heard that the Jews do not consent to our father\'s change to Greek customs but prefer their own way of living and ask that their own customs be allowed them."' "11.25 Accordingly, since we choose that this nation also be free from disturbance, our decision is that their temple be restored to them and that they live according to the customs of their ancestors.'" 13.6 There they all push to destruction any man guilty of sacrilege or notorious for other crimes."' "
14.12 And he immediately chose Nicanor, who had been in command of the elephants, appointed him governor of Judea, and sent him off'" "
15.14 And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'"" None
31. Septuagint, Ecclesiasticus (Siracides), 7.29-7.31, 50.1-50.9, 50.11-50.19, 50.21-50.24 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Ptolemaic empire • Seleucid Empire

 Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 170; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 57, 69

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7.29 With all your soul fear the Lord,and honor his priests. 7.31 Fear the Lord and honor the priest,and give him his portion, as is commanded you:the first fruits, the guilt offering, the gift of the shoulders,the sacrifice of sanctification,and the first fruits of the holy things.
50.1 The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple.
50.1 like an olive tree putting forth its fruit,and like a cypress towering in the clouds. 50.2 He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2 Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; 50.3 In his days a cistern for water was quarried out,a reservoir like the sea in circumference. 50.4 He considered how to save his people from ruin,and fortified the city to withstand a seige. 50.5 How glorious he was when the people gathered round him as he came out of the inner sanctuary! 50.7 like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds; 50.8 like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day; 50.9 like fire and incense in the censer,like a vessel of hammered gold adorned with all kinds of precious stones;

50.11 When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar,he made the court of the sanctuary glorious.
50.12 And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees,
50.13 all the sons of Aaron in their splendor with the Lords offering in their hands,before the whole congregation of Israel.
50.14 Finishing the service at the altars,and arranging the offering to the Most High, the Almighty,
50.15 he reached out his hand to the cup and poured a libation of the blood of the grape;he poured it out at the foot of the altar,a pleasing odor to the Most High, the King of all.
50.16 Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High.
50.17 Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.
50.18 And the singers praised him with their voices in sweet and full-toned melody.
50.19 And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service.
50.21 and they bowed down in worship a second time,to receive the blessing from the Most High. 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. 50.23 May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old. 50.24 May he entrust to us his mercy!And let him deliver us in our days!' ' None
32. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De Re Rustica (Varro), theory of empire in • Roman Empire

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 233; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 231
33. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Empire • Roman empire • Roman empire, visualisation of power

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 156; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 156
34. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Roman empire • Roman empire, visualisation of power

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38
35. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Empire

 Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 156; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 156
36. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Babylonian empire • Roman empire • Romans/Roman empire/Rome • empire, Roman

 Found in books: Allison (2018), 4 Baruch, 324; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 149; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 188, 201
37. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Roman Empire animosity toward • Roman empire

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 26; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 196
38. None, None, nan (2nd cent. BCE - 2nd cent. CE)
 Tagged with subjects: • Babylonian empire • Romans/Roman empire/Rome

 Found in books: Allison (2018), 4 Baruch, 150; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 207
39. Anon., Sibylline Oracles, 5.143, 5.159 (1st cent. BCE - 5th cent. CE)
 Tagged with subjects: • Romans/Roman empire/Rome • empire, Roman

 Found in books: Allison (2018), 4 Baruch, 124; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 199

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5.143 He shall come, wishing to destroy the city
5.159 Shall to the isles beam brightly. Pergamos,'' None
40. Dionysius of Halycarnassus, Roman Antiquities, 1.3.3-1.3.5, 1.6.2 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Roman empire, unity of the • Rome, Eternality of Empire • Rome, as empire • empire • geography, of empire

 Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 327; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 530; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 91, 92, 93, 96, 97; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 82

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1.3.3 \xa0But Rome rules every country that is not inaccessible or uninhabited, and she is mistress of every sea, not only of that which lies inside the Pillars of Hercules but also of the Ocean, except that part of it which is not navigable; she is the first and the only State recorded in all time that ever made the risings and the settings of the sun the boundaries of her dominion. Nor has her supremacy been of short duration, but more lasting than that of any other commonwealth or kingdom. < 1.3.4 \xa0For from the very beginning, immediately after her founding, she began to draw to herself the neighbouring nations, which were both numerous and warlike, and continually advanced, subjugating every rival. And it is now seven hundred and forty-five years from her foundation down to the consulship of Claudius Nero, consul for the second time, and of Calpurnius Piso, who were chosen in the one\xa0hundred and ninety-third Olympiad. < 1.3.5 \xa0From the time that she mastered the whole of Italy she was emboldened to aspire to govern all mankind, and after driving from off the sea the Carthaginians, whose maritime strength was superior to that of all others, and subduing Macedonia, which until then was reputed to be the most powerful nation on land, she no longer had as rival any nation either barbarian or Greek; and it is now in my day already the seventh generation that she has continued to hold sway over every region of the world, and there is no nation, as I\xa0may say, that disputes her universal dominion or protests against being ruled by her. <
1.6.2 \xa0Like to these in all respects are the histories of those Romans, also, who related in Greek the early achievements of the city; the oldest of these writers are Quintus Fabius and Lucius Cincius, who both flourished during the Punic wars. Each of these men related the events at which he himself had been present with great exactness, as being well acquainted with them, but touched only in a summary way upon the early events that followed the founding of the city. <'' None
41. Ovid, Fasti, 2.684 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Roman empire, visualisation of power • empire, as territorial expanse

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; Pandey (2018), The Poetics of Power in Augustan Rome, 172

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2.684 Romanae spatium est urbis et orbis idem. 24. G REGIF — N'' None		sup>
2.684 The extent of the City of Rome and the world is one.'' None
42. Ovid, Metamorphoses, 15.769, 15.829-15.831, 15.877-15.879 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Persian empire • Roman empire • Rome, empire • Venus,, empire of Eros • empire, as territorial expanse • poets, service to empire • reading, as metaphor for empire

 Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 143; Miltsios (2023), Leadership and Leaders in Polybius. 145; Pandey (2018), The Poetics of Power in Augustan Rome, 4, 76, 78, 80, 224, 227, 241; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 339

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15.769 quam modo Tydidae Calydonia vulneret hasta,
15.829 Quid tibi barbariem, gentesque ab utroque iacentes 15.830 oceano numerem? Quodcumque habitabile tellus 15.831 sustinet, huius erit: pontus quoque serviet illi!
15.877 quaque patet domitis Romana potentia terris, 15.878 ore legar populi, perque omnia saecula fama, 15.879 siquid habent veri vatum praesagia, vivam.'' None		sup>
15.769 to use the reins now covered with white foam;
15.829 when he observed the spear, which once had grown 15.830 high on the Palatine , put out new leave 15.831 and stand with roots—not with the iron point
15.877 raised by the valiant troops, he made a prayer 15.878 after the ancient mode, and then he said, 15.879 “There is one here who will be king, if you'' None
43. Philo of Alexandria, Against Flaccus, 10, 17, 43, 54, 72-85 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Alexandria, prominent in the Roman empire • Jews, number in Roman empire • Roman Empire, administrative relief • Roman Empire, consistency of judicial procedures • Roman Empire, emperor and governor • Roman Empire, governor and crowds • Roman Empire, inquisitorial procedure • Roman Empire, judicial procedure • Roman Empire, local security services • Roman Empire, petitions • Roman Empire, power of governor • Roman Empire, preliminaries to trial • Romans/Roman empire/Rome

 Found in books: Allison (2018), 4 Baruch, 356; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 762, 777, 824, 830; Esler (2000), The Early Christian World, 81; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 38, 40, 239

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10 However, for a time he still paid some attention to the affairs of the state, not wholly abandoning the administration of his government; but when he heard that the grandson of Tiberius and his partner in the government had been put to death at the command of Gaius, he was smitten with intolerable anguish, and threw himself on the ground, and lay there speechless, being utterly deprived of his senses, for indeed his mind had long since been enervated by grief. 17 But when a magistrate begins to despair of his power of exerting authority, it follows inevitably, that his subjects must quickly become disobedient, especially those who are naturally, at every trivial or common occurrence, inclined to show insubordination, and, among people of such a disposition, the Egyptian nation is pre-eminent, being constantly in the habit of exciting great seditions from very small sparks.
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.
54 for a few days afterwards he issued a notice in which he called us all foreigners and aliens, without giving us an opportunity of being heard in our own defence, but condemning us without a trial; and what command can be more full of tyranny than this? He himself being everything--accuser, enemy, witness, judge, and executioner, added then to the two former appellations a third also, allowing any one who was inclined to proceed to exterminate the Jews as prisoners of war.
72 And those who did these things, mimicked the sufferers, like people employed in the representation of theatrical farces; but the relations and friends of those who were the real victims, merely because they sympathized with the misery of their relations, were led away to prison, were scourged, were tortured, and after all the ill treatment which their living bodies could endure, found the cross the end of all, and the punishment from which they could not escape. X. 73 But after Flaccus had broken through every right, and trampled upon every principle of justice, and had left no portion of the Jews free from the extreme severity of his designing malice, in the boundlessness of his wickedness he contrived a monstrous and unprecedented attack upon them, being ever an inventor of new acts of iniquity, 74 for he arrested thirty-eight members of our council of elders, which our saviour and benefactor, Augustus, elected to manage the affairs of the Jewish nation after the death of the king of our own nation, having sent written commands to that effect to Manius Maximus when he was about to take upon himself for the second time the government of Egypt and of the country, he arrested them, I say, in their own houses, and commanded them to be thrown into prison, and arranged a splendid procession to send through the middle of the market-place a body of old men prisoners, with their hands bound, some with thongs and others with iron chains, whom he led in this plight into the theatre, a most miserable spectacle, and one wholly unsuited to the times. 75 And then he commanded them all to stand in front of their enemies, who were sitting down, to make their disgrace the more conspicuous, and ordered them all to be stripped of their clothes and scourged with stripes, in a way that only the most wicked of malefactors are usually treated, and they were flogged with such severity that some of them the moment they were carried out died of their wounds, while others were rendered so ill for a long time that their recovery was despaired of. 76 And the enormity of this cruelty is proved by many other circumstances, and it will be further proved most evidently and undeniably by the circumstance which I am about to mention. Three of the members of this council of elders, Euodius, and Trypho, and Audro, had been stripped of all their property, being plundered of everything that was in their houses at one onset, and he was well aware that they had been exposed to this treatment, for it had been related to him when he had in the first instance sent for our rulers, under pretence of wishing to promote a reconciliation between them and the rest of the city; 77 but nevertheless, though he well knew that they had been deprived of all their property, he scourged them in the very sight of those who had plundered them, that thus they might endure the twofold misery of poverty and personal ill treatment, and that their persecutors might reap the double pleasure of enjoying riches which did in no respect belong to them, and also of feasting their eyes to satiety on the disgrace of those whom they had plundered. 78 Now, though I desire to mention a circumstance which took place at that time, I am in doubt whether to do so or not, lest if it should be looked upon as unimportant, it may appear to take off from the enormity of these great iniquities; but even if it is unimportant in itself, it is nevertheless an indication of no trifling wickedness of disposition. There are different kinds of scourges used in the city, distinguished with reference to the deserts or crimes of those who are about to be scourged. Accordingly, it is usual for the Egyptians of the country themselves to be scourged with a different kind of scourge, and by a different class of executioners, but for the Alexandrians in the city to be scourged with rods by the Alexandrian lictors, 79 and this custom had been preserved, in the case also of our own people, by all the predecessors of Flaccus, and by Flaccus himself in the earlier periods of his government; for it is possible, it really is possible, even in ignominy, to find some slight circumstance of honour, and even in ill treatment to find something which is, to some extent, a relaxation, when any one allows the nature of things to be examined into by itself, and to be confined to its own indispensable requirements, without adding from his own ingenuity any additional cruelty or treachery, to separate and take from it all that is mingled with it of a milder character. 80 How then can it be looked upon as anything but most infamous, that when Alexandrian Jews, of the lowest rank, had always been previously beaten with the rods, suited to freemen and citizens, if ever they were convicted of having done anything worthy of stripes, yet now the very rulers of the nation, the council of the elders, who derived their very titles from the honour in which they were held and the offices which they filled, should, in this respect, be treated with more indignity than their own servants, like the lowest of the Egyptian rustics, even when found guilty of the very worst of crimes? 81 I omit to mention, that even if they had committed the most countless iniquities, nevertheless the governor ought, out of respect for the season, to have delayed their punishment; for with all rulers, who govern any state on constitutional principles, and who do not seek to acquire a character for audacity, but who do really honour their benefactors, it is the custom to punish no one, even of those who have been lawfully condemned, until the famous festival and assembly, in honour of the birth-day of the illustrious emperor, has passed. 82 But he committed this violation of the laws at the very season of this festival, and punished men who had done no wrong; though certainly, if he ever determined to punish them, he ought to have done so at a subsequent time; but he hastened, and would admit of no delay, by reason of his eagerness to please the multitude who was opposed to them, thinking that in this way he should be able, more easily, to gain them over to the objects which he had in view. 83 I have known instances before now of men who had been crucified when this festival and holiday was at hand, being taken down and given up to their relations, in order to receive the honours of sepulture, and to enjoy such observances as are due to the dead; for it used to be considered, that even the dead ought to derive some enjoyment from the natal festival of a good emperor, and also that the sacred character of the festival ought to be regarded. 84 But this man did not order men who had already perished on crosses to be taken down, but he commanded living men to be crucified, men to whom the very time itself gave, if not entire forgiveness, still, at all events, a brief and temporary respite from punishment; and he did this after they had been beaten by scourgings in the middle of the theatre; and after he had tortured them with fire and sword; 85 and the spectacle of their sufferings was divided; for the first part of the exhibition lasted from the morning to the third or fourth hour, in which the Jews were scourged, were hung up, were tortured on the wheel, were condemned, and were dragged to execution through the middle of the orchestra; and after this beautiful exhibition came the dancers, and the buffoons, and the flute-players, and all the other diversions of the theatrical contests. XI. ' None
44. Philo of Alexandria, On The Embassy To Gaius, 155-157 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Jews, formal status in the Roman Empire of • Roman Empire • collegia (associations) in the Roman Empire • empire, emperor • empire, sacrificial vision of • – in Roman Empire

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 223; Isaac (2004), The invention of racism in classical antiquity, 448, 449; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 36

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155 How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. '156 Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices. 157 But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition. ' None
45. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Cicero, early empire debate on Cicero’s self-fashioning • parricide (parricida, parricidium), in early empire

 Found in books: Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 111; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 118
46. None, None, nan (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • empire • empire, as territorial expanse

 Found in books: Pandey (2018), The Poetics of Power in Augustan Rome, 173, 189, 199, 248; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 75
47. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Rome, Eternality of Empire • Rome, as empire

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 530; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 79
48. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Roman empire, visualisation of power

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37
49. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Empire • Roman Empire

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 173, 174, 175, 176, 177, 178; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757
50. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Rome, empire • empire, of the imagination • geography, of empire • poets, service to empire

 Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 327; Pandey (2018), The Poetics of Power in Augustan Rome, 225, 226, 233; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 339, 340
51. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Egyptian empire, province, language • Paul (Apostle), views on empire

 Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 2; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 159
52. Clement of Rome, 1 Clement, 5.4-5.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Roman Empire • Roman/Byzantine Empire

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 243; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 202

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5.4 But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars of the church have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience. 5.5 But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars of the church have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience. '' None
53. Dio Chrysostom, Orations, 1.28, 1.62, 32.31, 32.36, 36.51 (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Alexandria, prominent in the Roman empire • Greek poleis, and Roman empire • Roman empire as a unit • Roman empire, unity of the • Rome, as empire • Rome, empire • empire

 Found in books: Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 177; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 239, 240, 241; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 72; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 273; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 73, 74, 83, 178, 245

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32.31 \xa0Who, pray, could praise a people with such a disposition? Is not that the reason why even to your own rulers you seem rather contemptible? Someone already, according to report, has expressed his opinion of you in these words: "But of the people of Alexandria what can one say, a folk to whom you need only throw plenty of bread and a ticket to the hippodrome, since they have no interest in anything else?" Why, inasmuch as, in case a leading citizen misbehaves publicly in the sight of all, you will visit him with your contempt and regard him as a worthless fellow, no matter if he has authority a\xa0thousand times as great as yours, you yourselves cannot succeed in maintaining a reputation for dignity and seriousness so long as you are guilty of like misconduct. <
32.36 \xa0For not only does the mighty nation, Egypt, constitute the framework of your city â\x80\x94 or more accurately its \')" onMouseOut="nd();"appendage â\x80\x94 but the peculiar nature of the river, when compared with all others, defies description with regard to both its marvellous habits and its usefulness; and furthermore, not only have you a monopoly of the shipping of the entire Mediterranean by reason of the beauty of your harbours, the magnitude of your fleet, and the abundance and the marketing of the products of every land, but also the outer waters that lie beyond are in your grasp, both the Red Sea and the Indian Ocean, whose name was rarely heard in former days. The result is that the trade, not merely of islands, ports, a\xa0few straits and isthmuses, but of practically the whole world is yours. For Alexandria is situated, as it were, at the cross-roads of the whole world, of even the most remote nations thereof, as if it were a market serving a single city, a market which brings together into one place all manner of men, displaying them to one another and, as far as possible, making them a kindred people. <
36.51 \xa0On the other hand, they tell also of a different kind that involves the movement and change of all four horses, one in which they shift among themselves and interchange their forms until all come together into one being, having been overcome by that one which is superior in power. And yet this movement also the Magi dare to liken to the guidance and driving of a chariot, though to do so they need even stranger imagery. For instance, it is as if some magician were to mould horses out of wax, and then, subtracting and scraping off the wax from each, should add a little now to this one and now to that, until finally, having used up all the horses in constructing one from the four, he should fashion a single horse out of all his material. <' ' None
54. Epictetus, Discourses, 3.13.9-3.13.12 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Roman empire, unity of the • Rome, empire • Transition to Empire

 Found in books: Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 143; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 20; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 79, 246

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3.13.9 SOLITUDE is a certain condition of a helpless man. For because a man is alone, he is not for that reason also solitary; just as though a man is among numbers, he is not therefore not solitary. When then we have lost either a brother, or a son or a friend on whom we were accustomed to repose, we say that we are left solitary, though we are often in Rome, though such a crowd meet us, though so many live in the same place, and sometimes we have a great number of slaves. For the man who is solitary, as It is conceived, is considered to be a helpless person and exposed to those who wish to harm him. For this reason when we travel, then especially do we say that we are lonely when we fall among robbers, for it is not the sight of a human creature which removes us from solitude, but the sight of one who is faithful and modest and helpful to us. For if being alone is enough to make solitude, you may say that even Zeus is solitary in the conflagration and bewails himself saying, Unhappy that I am who have neither Hera, nor Athena, nor Apollo, nor brother, nor son, nor descendant nor kinsman. This is what some say that he does when he is alone at the conflagration. For they do not understand how a man passes his life when he is alone, because they set out from a certain natural principle, from the natural desire of community and mutual love and from the pleasure of conversation among men. But none the less a man ought to be prepared in a manner for this also (being alone), to be able to be sufficient for himself and to be his own companion. For as Zeus dwells with himself, and is tranquil by himself, and thinks of his own administration and of its nature, and is employed in thoughts suitable to himself; so ought we also to be able to talk with ourselves, not to feel the want of others also, not to be unprovided with the means of passing our time; to observe the divine administration, and the relation of ourselves to every thing else; to consider how we formerly were affected towards things that happen and how at present; what are still the things which give us pain; how these also can be cured and how removed; if any things require improvement, to improve them according to reason. For you see that Caesar appears to furnish us with great peace, that there are no longer enemies nor battles nor great associations of robbers nor of pirates, but we can travel at every hour and sail from east to west. But can Caesar give us security from fever also, can he from shipwreck, from fire, from earthquake or from lightning? well, I will say, can he give us security against love? He cannot. From sorrow? He cannot. From envy? He cannot. In a word then he cannot protect us from any of these things. But the doctrine of philosophers promises to give us security (peace) even against these things. And what does it say? Men, if you will attend to me, wherever you are, whatever you are doing, you will not feel sorrow, nor anger, nor compulsion, nor hindrance, but you will pass your time without perturbations and free from every thing. When a man has this peace, not proclaimed by Caesar, (for how should he be able to proclaim it?), but by God through reason, is he not content when he is alone? when he sees and reflects, Now no evil can happen to me; for me there is no robber, no earthquake, every thing is full of peace, full of tranquillity: every way, every city, every meeting, neighbour, companion is harmless. One person whose business it is, supplies me with food; another with raiment; another with perceptions, and preconceptions ( προλήψεις ). And if he does not supply what is necessary, he (God) gives the signal for retreat, opens the door, and says to you, Go. Go whither? To nothing terrible, but to the place from which you came, to your friends and kinsmen, to the elements: What a melancholy description of death and how gloomy the ideas in this consolatory chapter! All beings reduced to mere elements in successive conflagrations! A noble contrast to the Stoic notions on this subject may be produced from several passages in the Scripture— Then shall the dust return to the earth, as it was; and the spirit shall return to God who gave it, Eccles. xii. 7. Mrs. Carter; who also refers to 1 Thess. iv. 14; John vi. 39, 40; xi. 25, 26; I Cor. vi. 14; xv. 53; 2 Cor. v. 14 etc. Mrs. Carter quotes Ecclesiastes, but the author says nearly what Epicharmus said, quoted by Plutarch, παραμυθ. πρὸς Ἀπολλώνιον , vol. i. p. 435 ed. Wytt. συνεκρίθη καὶ διεκρίθη καὶ ἀπῆλθεν ὅθεν ἦλθε πάλιν, γᾶ μὲν ἐς γᾶν, πνεῦμα δ’ ἄνω τί τῶνδε χαλεπόν; οὐδὲ ἕν. Euripides in a fragment of the Chrysippus, fr. 836, ed. Nauck, says τὰ μὲν ἐκ γαίας φύντ’ εἰς γαῖαν, τὰ δ’ ἀπ’ αἰθερίου βλαστόντα γονῆς εἰς οὐράνιον πάλιν ἦλθε πόλον. I have translated the words of Epictetus ὅσον πνευματίου, εἰς πνευμάτιον by of air (spirit), to air : but the πνευμάτιον of Epictetus may mean the same as the πνεῦμα of Epicharmus, and the same as the spirit of Ecclesiastes. An English commentator says that the doctrine of a future retribution forms the great basis and the leading truth of this book (Ecclesiastes), and that the royal Preacher (Ecclesiastes) brings forward the prospect of a future life and retribution. I cannot discover any evidence of this assertion in the book. The conclusion is the best part of this ill-connected, obscure and confused book, as it appears in our translation. The conclusion is (xii. 13, 14): Fear God and keep his commandments: for this is the whole duty of man, for God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil. This is all that I can discover in the book which can support the commentator’s statement; and even this may not mean what he affirms. Schweighaeuser observes that here was the opportunity for Epictetus to say something of the immortality of the soul, if he had any thing to say. But he says nothing unless he means to say that the soul, the spirit, returns to God who gave it as the Preacher says. There is a passage (iii. 24, 94) which appears to mean that the soul of man after death will be changed into something else, which the universe will require for some use or purpose. It is strange, observes Schweig., that Epictetus, who studied the philosophy of Socrates, and speaks so eloquently of man’s capacity and his duty to God, should say no more: but the explanation may be that he had no doctrine of man’s immortality, in the sense in which that word is now used. what there was in you of fire goes to fire; of earth, to earth; of air (spirit), to air; of water to water: no Hades, nor Acheron, nor Cocytus, nor Pyriphlegethon, but all is full of Gods and Daemons. When a man has such things to think on, and sees the sun, the moon and stars, and enjoys earth and sea, he is not solitary nor even helpless. Well then, if some man should come upon me when I am alone and murder me? Fool, not murder You, but your poor body. What kind of solitude then remains? what want? why do we make ourselves worse than children? and what do children do when they are left alone? They take up shells and ashes, and they build something, then pull it down, and build something else, and so they never want the means of passing the time. Shall I then, if you sail away, sit down and weep, because I have been left alone and solitary? Shall I then have no shells, no ashes? But children do what they do through want of thought (or deficiency in knowledge), and we through knowledge are unhappy. Every great power (faculty) is dangerous to beginners. The text has ἀρχομένων , but it probably ought to be ἀρχομένῳ . Compare i. 1, 8, πᾶσα δύναμις ἐπισφαλής . The text from φέρειν οὖν δεῖ to τῷ φθισικῷ is unintelligible. Lord Shaftesbury says that the passage is not corrupt, and he gives an explanation; but Schweig. says that the learned Englishman’s exposition does not make the text plainer to him; nor does it to me. Schweig. observes that the passage which begins πᾶσα μεγάλη and what follows seem to belong to the next chapter xiv. You must then bear such things as you are able, but conformably to nature: but not . . . . Practise sometimes a way of living like a person out of health that you may at some time live like a man in health. Abstain from food, drink water, abstain sometimes altogether from desire, in order that you may some time desire consistently with reason; and if consistently with reason, when you have anything good in you, you will desire well.—Not so; but we wish to live like wise men immediately and to be useful to men—Useful how? what are you doing? have you been useful to yourself? But, I suppose, you wish to exhort them? You exhort them! You wish to be useful to them. Show to them in your own example what kind of men philosophy makes, and don’t trifle. When you are eating, do good to those who eat with you; when you are drinking, to those who are drinking with you; by yielding to all, giving way, bearing with them, thus do them good, and do not spit on them your phlegm (bad humours). 3.13.11 SOLITUDE is a certain condition of a helpless man. For because a man is alone, he is not for that reason also solitary; just as though a man is among numbers, he is not therefore not solitary. When then we have lost either a brother, or a son or a friend on whom we were accustomed to repose, we say that we are left solitary, though we are often in Rome, though such a crowd meet us, though so many live in the same place, and sometimes we have a great number of slaves. For the man who is solitary, as It is conceived, is considered to be a helpless person and exposed to those who wish to harm him. For this reason when we travel, then especially do we say that we are lonely when we fall among robbers, for it is not the sight of a human creature which removes us from solitude, but the sight of one who is faithful and modest and helpful to us. For if being alone is enough to make solitude, you may say that even Zeus is solitary in the conflagration and bewails himself saying, Unhappy that I am who have neither Hera, nor Athena, nor Apollo, nor brother, nor son, nor descendant nor kinsman. This is what some say that he does when he is alone at the conflagration. For they do not understand how a man passes his life when he is alone, because they set out from a certain natural principle, from the natural desire of community and mutual love and from the pleasure of conversation among men. But none the less a man ought to be prepared in a manner for this also (being alone), to be able to be sufficient for himself and to be his own companion. For as Zeus dwells with himself, and is tranquil by himself, and thinks of his own administration and of its nature, and is employed in thoughts suitable to himself; so ought we also to be able to talk with ourselves, not to feel the want of others also, not to be unprovided with the means of passing our time; to observe the divine administration, and the relation of ourselves to every thing else; to consider how we formerly were affected towards things that happen and how at present; what are still the things which give us pain; how these also can be cured and how removed; if any things require improvement, to improve them according to reason. For you see that Caesar appears to furnish us with great peace, that there are no longer enemies nor battles nor great associations of robbers nor of pirates, but we can travel at every hour and sail from east to west. But can Caesar give us security from fever also, can he from shipwreck, from fire, from earthquake or from lightning? well, I will say, can he give us security against love? He cannot. From sorrow? He cannot. From envy? He cannot. In a word then he cannot protect us from any of these things. But the doctrine of philosophers promises to give us security (peace) even against these things. And what does it say? Men, if you will attend to me, wherever you are, whatever you are doing, you will not feel sorrow, nor anger, nor compulsion, nor hindrance, but you will pass your time without perturbations and free from every thing. When a man has this peace, not proclaimed by Caesar, (for how should he be able to proclaim it?), but by God through reason, is he not content when he is alone? when he sees and reflects, Now no evil can happen to me; for me there is no robber, no earthquake, every thing is full of peace, full of tranquillity: every way, every city, every meeting, neighbour, companion is harmless. One person whose business it is, supplies me with food; another with raiment; another with perceptions, and preconceptions ( προλήψεις ). And if he does not supply what is necessary, he (God) gives the signal for retreat, opens the door, and says to you, Go. Go whither? To nothing terrible, but to the place from which you came, to your friends and kinsmen, to the elements: What a melancholy description of death and how gloomy the ideas in this consolatory chapter! All beings reduced to mere elements in successive conflagrations! A noble contrast to the Stoic notions on this subject may be produced from several passages in the Scripture— Then shall the dust return to the earth, as it was; and the spirit shall return to God who gave it, Eccles. xii. 7. Mrs. Carter; who also refers to 1 Thess. iv. 14; John vi. 39, 40; xi. 25, 26; I Cor. vi. 14; xv. 53; 2 Cor. v. 14 etc. Mrs. Carter quotes Ecclesiastes, but the author says nearly what Epicharmus said, quoted by Plutarch, παραμυθ. πρὸς Ἀπολλώνιον , vol. i. p. 435 ed. Wytt. συνεκρίθη καὶ διεκρίθη καὶ ἀπῆλθεν ὅθεν ἦλθε πάλιν, γᾶ μὲν ἐς γᾶν, πνεῦμα δ’ ἄνω τί τῶνδε χαλεπόν; οὐδὲ ἕν. Euripides in a fragment of the Chrysippus, fr. 836, ed. Nauck, says τὰ μὲν ἐκ γαίας φύντ’ εἰς γαῖαν, τὰ δ’ ἀπ’ αἰθερίου βλαστόντα γονῆς εἰς οὐράνιον πάλιν ἦλθε πόλον. I have translated the words of Epictetus ὅσον πνευματίου, εἰς πνευμάτιον by of air (spirit), to air : but the πνευμάτιον of Epictetus may mean the same as the πνεῦμα of Epicharmus, and the same as the spirit of Ecclesiastes. An English commentator says that the doctrine of a future retribution forms the great basis and the leading truth of this book (Ecclesiastes), and that the royal Preacher (Ecclesiastes) brings forward the prospect of a future life and retribution. I cannot discover any evidence of this assertion in the book. The conclusion is the best part of this ill-connected, obscure and confused book, as it appears in our translation. The conclusion is (xii. 13, 14): Fear God and keep his commandments: for this is the whole duty of man, for God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil. This is all that I can discover in the book which can support the commentator’s statement; and even this may not mean what he affirms. Schweighaeuser observes that here was the opportunity for Epictetus to say something of the immortality of the soul, if he had any thing to say. But he says nothing unless he means to say that the soul, the spirit, returns to God who gave it as the Preacher says. There is a passage (iii. 24, 94) which appears to mean that the soul of man after death will be changed into something else, which the universe will require for some use or purpose. It is strange, observes Schweig., that Epictetus, who studied the philosophy of Socrates, and speaks so eloquently of man’s capacity and his duty to God, should say no more: but the explanation may be that he had no doctrine of man’s immortality, in the sense in which that word is now used. what there was in you of fire goes to fire; of earth, to earth; of air (spirit), to air; of water to water: no Hades, nor Acheron, nor Cocytus, nor Pyriphlegethon, but all is full of Gods and Daemons. When a man has such things to think on, and sees the sun, the moon and stars, and enjoys earth and sea, he is not solitary nor even helpless. Well then, if some man should come upon me when I am alone and murder me? Fool, not murder You, but your poor body. What kind of solitude then remains? what want? why do we make ourselves worse than children? and what do children do when they are left alone? They take up shells and ashes, and they build something, then pull it down, and build something else, and so they never want the means of passing the time. Shall I then, if you sail away, sit down and weep, because I have been left alone and solitary? Shall I then have no shells, no ashes? But children do what they do through want of thought (or deficiency in knowledge), and we through knowledge are unhappy. Every great power (faculty) is dangerous to beginners. The text has ἀρχομένων , but it probably ought to be ἀρχομένῳ . Compare i. 1, 8, πᾶσα δύναμις ἐπισφαλής . The text from φέρειν οὖν δεῖ to τῷ φθισικῷ is unintelligible. Lord Shaftesbury says that the passage is not corrupt, and he gives an explanation; but Schweig. says that the learned Englishman’s exposition does not make the text plainer to him; nor does it to me. Schweig. observes that the passage which begins πᾶσα μεγάλη and what follows seem to belong to the next chapter xiv. You must then bear such things as you are able, but conformably to nature: but not . . . . Practise sometimes a way of living like a person out of health that you may at some time live like a man in health. Abstain from food, drink water, abstain sometimes altogether from desire, in order that you may some time desire consistently with reason; and if consistently with reason, when you have anything good in you, you will desire well.—Not so; but we wish to live like wise men immediately and to be useful to men—Useful how? what are you doing? have you been useful to yourself? But, I suppose, you wish to exhort them? You exhort them! You wish to be useful to them. Show to them in your own example what kind of men philosophy makes, and don’t trifle. When you are eating, do good to those who eat with you; when you are drinking, to those who are drinking with you; by yielding to all, giving way, bearing with them, thus do them good, and do not spit on them your phlegm (bad humours).' ' None
55. Josephus Flavius, Jewish Antiquities, 14.194-14.209, 14.213-14.229, 14.231-14.239, 14.241-14.259, 14.261-14.267, 14.313, 14.482-14.483, 16.163-16.165, 17.155, 18.312, 18.379, 20.108, 20.123, 20.136, 20.168, 20.170-20.171, 20.181, 20.200, 20.209, 20.215 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Egyptian empire, province, language • Jews, formal status in the Roman Empire of • Parthian Empire • Persian empire/period • Ptolemaic empire • Roman Civilization, empire and emperors • Roman Empire • Roman Empire, administrative relief • Roman Empire, capital jurisdiction • Roman Empire, concern for order • Roman Empire, consistency of judicial procedures • Roman Empire, delatores • Roman Empire, emperor and governor • Roman Empire, governor and crowds • Roman Empire, imperial legislation and Judaism • Roman Empire, imperial security forces • Roman Empire, judicial procedure • Roman Empire, local security services • Roman Empire, petitions • Roman Empire, power of governor • Roman Empire,Eastern • Roman Empire/sociopolitical realm omens in • Roman empire • Roman, empire • Romans/Roman empire/Rome • Sasanian Empire • Seleucid Empire in Anatolia, emancipation of new kingdoms • Seleucid empire • Syria, integration of, into Roman Empire, Jewish state joined to, by Pompey • client kingdoms, duties of, in Roman Empire • collegia (associations) in the Roman Empire • conversions, in Roman Empire

 Found in books: Allison (2018), 4 Baruch, 150, 324; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 729, 730, 732, 740, 741, 743, 746, 747, 818, 822, 823, 824; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 182; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 90; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 243, 244; Isaac (2004), The invention of racism in classical antiquity, 448; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 159; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 217; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 4; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 151; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 119; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 165; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 203, 377, 628; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 10, 115, 130; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 124

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14.194 διὰ ταύτας τὰς αἰτίας ̔Υρκανὸν ̓Αλεξάνδρου καὶ τὰ τέκνα αὐτοῦ ἐθνάρχας ̓Ιουδαίων εἶναι ἀρχιερωσύνην τε ̓Ιουδαίων διὰ παντὸς ἔχειν κατὰ τὰ πάτρια ἔθη, εἶναί τε αὐτὸν καὶ τοὺς παῖδας αὐτοῦ συμμάχους ἡμῖν ἔτι τε καὶ ἐν τοῖς κατ' ἄνδρα φίλοις ἀριθμεῖσθαι," "14.195 ὅσα τε κατὰ τοὺς ἰδίους αὐτῶν νόμους ἐστὶν ἀρχιερατικὰ φιλάνθρωπα, ταῦτα κελεύω κατέχειν αὐτὸν καὶ τὰ τέκνα αὐτοῦ: ἄν τε μεταξὺ γένηταί τις ζήτησις περὶ τῆς ̓Ιουδαίων ἀγωγῆς, ἀρέσκει μοι κρίσιν γίνεσθαι παρ' αὐτοῖς. παραχειμασίαν δὲ ἢ χρήματα πράσσεσθαι οὐ δοκιμάζω." '14.196 Γαί̈ου Καίσαρος αὐτοκράτορος ὑπάτου δεδομένα συγκεχωρημένα προσκεκριμένα ἐστὶν οὕτως ἔχοντα. ὅπως τὰ τέκνα αὐτοῦ τοῦ ̓Ιουδαίων ἔθνους ἄρχῃ, καὶ τοὺς δεδομένους τόπους καρπίζωνται, καὶ ὁ ἀρχιερεὺς αὐτὸς καὶ ἐθνάρχης τῶν ̓Ιουδαίων προϊστῆται τῶν ἀδικουμένων. 14.197 πέμψαι δὲ πρὸς ̔Υρκανὸν τὸν ̓Αλεξάνδρου υἱὸν ἀρχιερέα τῶν ̓Ιουδαίων καὶ πρεσβευτὰς τοὺς περὶ φιλίας καὶ συμμαχίας διαλεξομένους: ἀνατεθῆναι δὲ καὶ χαλκῆν δέλτον ταῦτα περιέχουσαν ἔν τε τῷ Καπετωλίῳ καὶ Σιδῶνι καὶ Τύρῳ καὶ ἐν ̓Ασκάλωνι καὶ ἐν τοῖς ναοῖς ἐγκεχαραγμένην γράμμασιν ̔Ρωμαϊκοῖς καὶ ̔Ελληνικοῖς. 14.198 ὅπως τε τὸ δόγμα τοῦτο πᾶσι τοῖς κατὰ τὴν πόλιν ταμίαις καὶ τοῖς τούτων ἡγουμένοις * εἴς τε τοὺς φίλους ἀνενέγκωσιν καὶ ξένια τοῖς πρεσβευταῖς παρασχεῖν καὶ τὰ διατάγματα διαπέμψαι πανταχοῦ. 14.199 Γάιος Καῖσαρ αὐτοκράτωρ δικτάτωρ ὕπατος τιμῆς καὶ ἀρετῆς καὶ φιλανθρωπίας ἕνεκεν συνεχώρησεν ἐπὶ συμφέροντι καὶ τῇ συγκλήτῳ καὶ τῷ δήμῳ τῶν ̔Ρωμαίων ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ τέκνα αὐτοῦ ἀρχιερεῖς τε καὶ ἱερεῖς ̔Ιεροσολύμων καὶ τοῦ ἔθνους εἶναι ἐπὶ τοῖς δικαίοις, οἷς καὶ οἱ πρόγονοι αὐτῶν τὴν ἀρχιερωσύνην διακατέσχον. 14.201 ὅπως τε ̓Ιουδαίοις ἐν τῷ δευτέρῳ τῆς μισθώσεως ἔτει τῆς προσόδου κόρον ὑπεξέλωνται καὶ μήτε ἐργολαβῶσί τινες μήτε φόρους τοὺς αὐτοὺς τελῶσιν.' "14.202 Γάιος Καῖσαρ αὐτοκράτωρ τὸ δεύτερον ἔστησεν κατ' ἐνιαυτὸν ὅπως τελῶσιν ὑπὲρ τῆς ̔Ιεροσολυμιτῶν πόλεως ̓Ιόππης ὑπεξαιρουμένης χωρὶς τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν ἐνιαυτὸν προσαγορεύουσιν, ἐπεὶ ἐν αὐτῷ μήτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν μήτε σπείρουσιν." '14.203 καὶ ἵνα ἐν Σιδῶνι τῷ δευτέρῳ ἔτει τὸν φόρον ἀποδιδῶσιν τὸ τέταρτον τῶν σπειρομένων, πρὸς τούτοις ἔτι καὶ ̔Υρκανῷ καὶ τοῖς τέκνοις αὐτοῦ τὰς δεκάτας τελῶσιν, ἃς ἐτέλουν καὶ τοῖς προγόνοις αὐτῶν.' "14.204 καὶ ὅπως μηδεὶς μήτε ἄρχων μήτε ἀντάρχων μήτε στρατηγὸς ἢ πρεσβευτὴς ἐν τοῖς ὅροις τῶν ̓Ιουδαίων ἀνιστὰς συμμαχίαν καὶ στρατιώτας ἐξῇ τούτῳ χρήματα εἰσπράττεσθαι ἢ εἰς παραχειμασίαν ἢ ἄλλῳ τινὶ ὀνόματι, ἀλλ' εἶναι πανταχόθεν ἀνεπηρεάστους." "14.205 ὅσα τε μετὰ ταῦτα ἔσχον ἢ ἐπρίαντο καὶ διακατέσχον καὶ ἐνεμήθησαν, ταῦτα πάντα αὐτοὺς ἔχειν. ̓Ιόππην τε πόλιν, ἣν ἀπ' ἀρχῆς ἔσχον οἱ ̓Ιουδαῖοι ποιούμενοι τὴν πρὸς ̔Ρωμαίους φιλίαν αὐτῶν εἶναι, καθὼς καὶ τὸ πρῶτον, ἡμῖν ἀρέσκει," "14.206 φόρους τε ὑπὲρ ταύτης τῆς πόλεως ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ παῖδας αὐτοῦ παρὰ τῶν τὴν γῆν νεμομένων χώρας λιμένος ἐξαγωγίου κατ' ἐνιαυτὸν Σιδῶνι μοδίους δισμυρίους χοε ὑπεξαιρουμένου τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν καλοῦσιν, καθ' ὃν οὔτε ἀροῦσιν οὔτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν." '14.207 τάς τε κώμας τὰς ἐν τῷ μεγάλῳ πεδίῳ, ἃς ̔Υρκανὸς καὶ οἱ πρόγονοι πρότερον αὐτοῦ διακατέσχον, ἀρέσκει τῇ συγκλήτῳ ταῦτα ̔Υρκανὸν καὶ ̓Ιουδαίους ἔχειν ἐπὶ τοῖς δικαίοις οἷς καὶ πρότερον εἶχον.' "14.208 μένειν δὲ καὶ τὰ ἀπ' ἀρχῆς δίκαια, ὅσα πρὸς ἀλλήλους ̓Ιουδαίοις καὶ τοῖς ἀρχιερεῦσιν καὶ ἱερεῦσιν ἦν τά τε φιλάνθρωπα ὅσα τε τοῦ δήμου ψηφισαμένου καὶ τῆς συγκλήτου ἔσχον. ἐπὶ τούτοις τε τοῖς δικαίοις χρῆσθαι αὐτοῖς ἐξεῖναι ἐν Λύδδοις." '14.209 τούς τε τόπους καὶ χώραν καὶ ἐποίκια, ὅσα βασιλεῦσι Συρίας καὶ Φοινίκης συμμάχοις οὖσι ̔Ρωμαίων κατὰ δωρεὰν ὑπῆρχε καρποῦσθαι, ταῦτα δοκιμάζει ἡ σύγκλητος ̔Υρκανὸν τὸν ἐθνάρχην καὶ ̓Ιουδαίους ἔχειν.
14.213 ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι.' "14.214 ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ' ἐν ̔Ρώμῃ κεκωλυμένων." '14.215 καὶ γὰρ Γάιος Καῖσαρ ὁ ἡμέτερος στρατηγὸς καὶ ὕπατος ἐν τῷ διατάγματι κωλύων θιάσους συνάγεσθαι κατὰ πόλιν μόνους τούτους οὐκ ἐκώλυσεν οὔτε χρήματα συνεισφέρειν οὔτε σύνδειπνα ποιεῖν. 14.216 ὁμοίως δὲ κἀγὼ τοὺς ἄλλους θιάσους κωλύων τούτοις μόνοις ἐπιτρέπω κατὰ τὰ πάτρια ἔθη καὶ νόμιμα συνάγεσθαί τε καὶ ἑστιᾶσθαι. καὶ ὑμᾶς οὖν καλῶς ἔχει, εἴ τι κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων ψήφισμα ἐποιήσατε, τοῦτο ἀκυρῶσαι διὰ τὴν περὶ ἡμᾶς αὐτῶν ἀρετὴν καὶ εὔνοιαν.' "14.217 Μετὰ δὲ τὸν Γαί̈ου θάνατον Μᾶρκος ̓Αντώνιος καὶ Πόπλιος Δολαβέλλας ὕπατοι ὄντες τήν τε σύγκλητον συνήγαγον καὶ τοὺς παρ' ̔Υρκανοῦ πρέσβεις παραγαγόντες διελέχθησαν περὶ ὧν ἠξίουν καὶ φιλίαν πρὸς αὐτοὺς ἐποίησαν, καὶ πάντα συγχωρεῖν αὐτοῖς ἡ σύγκλητος ἐψηφίσατο ὅσων τυγχάνειν ἐβούλοντο." '14.218 παρατέθειμαι δὲ καὶ τὸ δόγμα, ὅπως τὴν ἀπόδειξιν τῶν λεγομένων ἐγγύθεν ἔχωσιν οἱ ἀναγινώσκοντες τὴν πραγματείαν. ἦν δὲ τοιοῦτον: 14.219 Δόγμα συγκλήτου ἐκ τοῦ ταμιείου ἀντιγεγραμμένον ἐκ τῶν δέλτων τῶν δημοσίων τῶν ταμιευτικῶν Κοί̈ντω ̔Ρουτιλίω Κοί̈ντω Κορνηλίω ταμίαις κατὰ πόλιν, δέλτῳ δευτέρᾳ καὶ ἐκ τῶν πρώτων πρώτῃ. πρὸ τριῶν εἰδῶν ̓Απριλλίων ἐν τῷ ναῷ τῆς ̔Ομονοίας. γραφομένῳ παρῆσαν Λούκιος Καλπούρνιος Μενηνία Πείσων, 14.221 Πούπλιος Σέρριος * Πόπλιος Δολοβέλλας Μᾶρκος ̓Αντώνιος ὕπατοι λόγους ἐποιήσαντο περὶ ὧν δόγματι συγκλήτου Γάιος Καῖσαρ ὑπὲρ ̓Ιουδαίων ἔκρινεν καὶ εἰς τὸ ταμιεῖον οὐκ ἔφθασεν ἀνενεχθῆναι, περὶ τούτων ἀρέσκει ἡμῖν γενέσθαι, ὡς καὶ Ποπλίῳ Δολαβέλλᾳ καὶ Μάρκῳ ̓Αντωνίῳ τοῖς ὑπάτοις ἔδοξεν, ἀνενεγκεῖν τε ταῦτα εἰς δέλτους καὶ πρὸς τοὺς κατὰ πόλιν ταμίας, ὅπως φροντίσωσιν καὶ αὐτοὶ εἰς δέλτους ἀναθεῖναι διπτύχους. 14.222 ἐγένετο πρὸ πέντε εἰδῶν Φεβρουαρίων ἐν τῷ ναῷ τῆς ̔Ομονοίας. οἱ δὲ πρεσβεύοντες παρὰ ̔Υρκανοῦ τοῦ ἀρχιερέως ἦσαν οὗτοι: Λυσίμαχος Παυσανίου ̓Αλέξανδρος Θεοδώρου Πάτροκλος Χαιρέου ̓Ιωάννης ̓Ονείου. 14.223 ̓́Επεμψεν δὲ τούτων ̔Υρκανὸς τῶν πρεσβευτῶν ἕνα καὶ πρὸς Δολαβέλλαν τὸν τῆς ̓Ασίας τότε ἡγεμόνα, παρακαλῶν ἀπολῦσαι τοὺς ̓Ιουδαίους τῆς στρατείας καὶ τὰ πάτρια τηρεῖν ἔθη καὶ κατὰ ταῦτα ζῆν ἐπιτρέπειν: 14.224 οὗ τυχεῖν αὐτῷ ῥᾳδίως ἐγένετο: λαβὼν γὰρ ὁ Δολοβέλλας τὰ παρὰ τοῦ ̔Υρκανοῦ γράμματα, μηδὲ βουλευσάμενος ἐπιστέλλει τοῖς κατὰ τὴν ̓Ασίαν ἅπασιν γράψας τῇ ̓Εφεσίων πόλει πρωτευούσῃ τῆς ̓Ασίας περὶ τῶν ̓Ιουδαίων. ἡ δὲ ἐπιστολὴ τοῦτον περιεῖχεν τὸν τρόπον: 14.225 ̓Επὶ πρυτάνεως ̓Αρτέμωνος μηνὸς Ληναιῶνος προτέρᾳ. Δολοβέλλας αὐτοκράτωρ ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.226 ̓Αλέξανδρος Θεοδώρου πρεσβευτὴς ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου υἱοῦ ἀρχιερέως καὶ ἐθνάρχου τῶν ̓Ιουδαίων ἐνεφάνισέν μοι περὶ τοῦ μὴ δύνασθαι στρατεύεσθαι τοὺς πολίτας αὐτοῦ διὰ τὸ μήτε ὅπλα βαστάζειν δύνασθαι μήτε ὁδοιπορεῖν ἐν ταῖς ἡμέραις τῶν σαββάτων, μήτε τροφῶν τῶν πατρίων καὶ συνήθων κατὰ τούτους εὐπορεῖν. 14.227 ἐγώ τε οὖν αὐτοῖς, καθὼς καὶ οἱ πρὸ ἐμοῦ ἡγεμόνες, δίδωμι τὴν ἀστρατείαν καὶ συγχωρῶ χρῆσθαι τοῖς πατρίοις ἐθισμοῖς ἱερῶν ἕνεκα καὶ ἁγίοις συναγομένοις, καθὼς αὐτοῖς νόμιμον, καὶ τῶν πρὸς τὰς θυσίας ἀφαιρεμάτων, ὑμᾶς τε βούλομαι ταῦτα γράψαι κατὰ πόλεις. 14.228 Καὶ ταῦτα μὲν ὁ Δολαβέλλας ̔Υρκανοῦ πρεσβευσαμένου πρὸς αὐτὸν ἐχαρίσατο τοῖς ἡμετέροις. Λεύκιος δὲ Λέντλος ὕπατος εἶπεν: πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ἔχοντας καὶ ποιοῦντας ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα στρατείας ἀπέλυσα πρὸ δώδεκα καλανδῶν ̓Οκτωβρίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.229 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Τίτου υἱὸς Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πομπήιος Τίτου Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου υἱὸς Τηρητίνα Βράκκος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου ̓Ετωρία Γάλλος, Γάιος Σέντιος Γαί̈ου * υἱὸς Σαβατίνα.' "
14.231 Ψήφισμα Δηλίων. ἐπ' ἄρχοντος Βοιωτοῦ μηνὸς Θαργηλιῶνος εἰκοστῇ χρηματισμὸς στρατηγῶν. Μᾶρκος Πείσων πρεσβευτὴς ἐνδημῶν ἐν τῇ πόλει ἡμῶν ὁ καὶ τεταγμένος ἐπὶ τῆς στρατολογίας προσκαλεσάμενος ἡμᾶς καὶ ἱκανοὺς τῶν πολιτῶν προσέταξεν," '14.232 ἵνα εἴ τινές εἰσιν ̓Ιουδαῖοι πολῖται ̔Ρωμαίων τούτοις μηδεὶς ἐνοχλῇ περὶ στρατείας, διὰ τὸ τὸν ὕπατον Λούκιον Κορνήλιον Λέντλον δεισιδαιμονίας ἕνεκα ἀπολελυκέναι τοὺς ̓Ιουδαίους τῆς στρατείας. διὸ πείθεσθαι ἡμᾶς δεῖ τῷ στρατηγῷ. ὅμοια δὲ τούτοις καὶ Σαρδιανοὶ περὶ ἡμῶν ἐψηφίσαντο. 14.233 Γάιος Φάννιος Γαί̈ου υἱὸς στρατηγὸς ὕπατος Κῴων ἄρχουσι χαίρειν. βούλομαι ὑμᾶς εἰδέναι, ὅτι πρέσβεις ̓Ιουδαίων μοι προσῆλθον ἀξιοῦντες λαβεῖν τὰ συγκλήτου δόγματα τὰ περὶ αὐτῶν γεγονότα. ὑποτέτακται δὲ τὰ δεδογμένα. ὑμᾶς οὖν θέλω φροντίσαι καὶ προνοῆσαι τῶν ἀνθρώπων κατὰ τὸ τῆς συγκλήτου δόγμα, ὅπως διὰ τῆς ὑμετέρας χώρας εἰς τὴν οἰκείαν ἀσφαλῶς ἀνακομισθῶσιν. 14.234 Λεύκιος Λέντλος ὕπατος λέγει: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινές μοι ἱερὰ ἔχειν καὶ ποιεῖν ̓Ιουδαϊκὰ ἐν ̓Εφέσῳ ἐδόκουν, δεισιδαιμονίας ἕνεκα ἀπέλυσα. τοῦτο ἐγένετο πρὸ δώδεκα καλανδῶν Κουιντιλίων.' "14.235 Λούκιος ̓Αντώνιος Μάρκου υἱὸς ἀντιταμίας καὶ ἀντιστράτηγος Σαρδιανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαῖοι πολῖται ἡμέτεροι προσελθόντες μοι ἐπέδειξαν αὐτοὺς σύνοδον ἔχειν ἰδίαν κατὰ τοὺς πατρίους νόμους ἀπ' ἀρχῆς καὶ τόπον ἴδιον, ἐν ᾧ τά τε πράγματα καὶ τὰς πρὸς ἀλλήλους ἀντιλογίας κρίνουσιν, τοῦτό τε αἰτησαμένοις ἵν' ἐξῇ ποιεῖν αὐτοῖς τηρῆσαι καὶ ἐπιτρέψαι ἔκρινα." '14.236 Μᾶρκος Πόπλιος σπιρίου υἱὸς καὶ Μᾶρκος Μάρκου Ποπλίου υἱὸς Λουκίου λέγουσιν. Λέντλῳ τἀνθυπάτῳ προσελθόντες ἐδιδάξαμεν αὐτὸν περὶ ὧν Δοσίθεος Κλεοπατρίδου ̓Αλεξανδρεὺς λόγους ἐποιήσατο, 14.237 ὅπως πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰωθότας, ἂν αὐτῷ φανῇ, δεισιδαιμονίας ἕνεκα ἀπολύσῃ: καὶ ἀπέλυσε πρὸ δώδεκα καλανδῶν Κουιντιλίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.238 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πήιος Τίτου υἱὸς Κορνηλία Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου Τηρητείνα Βρόκχος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου υἱὸς ̓Ετωρία Γάλλος, 14.239 Γάιος Τεύτιος Γαί̈ου Αἰμιλία χιλίαρχος, Σέξστος ̓Ατίλιος Σέξστου υἱὸς Αἰμιλία Σέσρανος, Γάιος Πομπήιος Γαί̈ου υἱὸς Σαβατίνα, Τίτος ̓́Αμπιος Τίτου Μένανδρος, Πόπλιος Σερουίλιος Ποπλίου υἱὸς Στράβων, Λεύκιος Πάκκιος Λευκίου Κολλίνα Καπίτων, Αὖλος Φούριος Αὔλου υἱὸς Τέρτιος, ̓́Αππιος Μηνᾶς.' "
14.241 Λαοδικέων ἄρχοντες Γαί̈ῳ ̔Ραβελλίῳ Γαί̈ου υἱῷ ὑπάτῳ χαίρειν. Σώπατρος ̔Υρκανοῦ τοῦ ἀρχιερέως πρεσβευτὴς ἀπέδωκεν ἡμῖν τὴν παρὰ σοῦ ἐπιστολήν, δι' ἧς ἐδήλου ἡμῖν παρὰ ̔Υρκανοῦ τοῦ ̓Ιουδαίων ἀρχιερέως ἐληλυθότας τινὰς γράμματα κομίσαι περὶ τοῦ ἔθνους αὐτῶν γεγραμμένα," '14.242 ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν. 14.243 ἡμεῖς οὖν κατακολουθοῦντες τοῖς ἐπεσταλμένοις ὑπὸ σοῦ τήν τε ἐπιστολὴν τὴν ἀποδοθεῖσαν ἐδεξάμεθα καὶ κατεχωρίσαμεν εἰς τὰ δημόσια ἡμῶν γράμματα καὶ περὶ τῶν ἄλλων ὧν ἐπέσταλκας προνοήσομεν, ὥστε μηδὲν μεμφθῆναι. 14.244 Πόπλιος Σερουίλιος Ποπλίου υἱὸς Γάλβας ἀνθύπατος Μιλησίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.245 Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα. 14.246 βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι. 14.247 Ψήφισμα Περγαμηνῶν. ἐπὶ πρυτάνεως Κρατίππου μηνὸς Δαισίου πρώτῃ γνώμη στρατηγῶν. ἐπεὶ ̔Ρωμαῖοι κατακολουθοῦντες τῇ τῶν προγόνων ἀγωγῇ τοὺς ὑπὲρ τῆς κοινῆς ἁπάντων ἀνθρώπων ἀσφαλείας κινδύνους ἀναδέχονται καὶ φιλοτιμοῦνται τοὺς συμμάχους καὶ φίλους ἐν εὐδαιμονίᾳ καὶ βεβαίᾳ καταστῆσαι εἰρήνῃ, 14.248 πέμψαντος πρὸς αὐτοὺς τοῦ ἔθνους τοῦ ̓Ιουδαίων καὶ ̔Υρκανοῦ τοῦ ἀρχιερέως αὐτῶν πρέσβεις Στράτωνα Θεοδότου ̓Απολλώνιον ̓Αλεξάνδρου Αἰνείαν ̓Αντιπάτρου ̓Αριστόβουλον ̓Αμύντου Σωσίπατρον Φιλίππου ἄνδρας καλοὺς καὶ ἀγαθούς,' "14.249 καὶ περὶ τῶν κατὰ μέρη ἐμφανισάντων ἐδογμάτισεν ἡ σύγκλητος περὶ ὧν ἐποιήσαντο τοὺς λόγους, ὅπως μηδὲν ἀδικῇ ̓Αντίοχος ὁ βασιλεὺς ̓Αντιόχου υἱὸς ̓Ιουδαίους συμμάχους ̔Ρωμαίων, ὅπως τε φρούρια καὶ λιμένας καὶ χώραν καὶ εἴ τι ἄλλο ἀφείλετο αὐτῶν ἀποδοθῇ καὶ ἐξῇ αὐτοῖς ἐκ τῶν λιμένων μηδ' ἐξαγαγεῖν," '14.251 τῆς βουλῆς ἡμῶν Λούκιος Πέττιος ἀνὴρ καλὸς καὶ ἀγαθὸς προσέταξεν, ἵνα φροντίσωμεν ταῦτα οὕτως γενέσθαι, καθὼς ἡ σύγκλητος ἐδογμάτισεν, προνοῆσαί τε τῆς ἀσφαλοῦς εἰς οἶκον τῶν πρεσβευτῶν ἀνακομιδῆς.' "14.252 ἀπεδεξάμεθα δὲ καὶ ἐπὶ τὴν βουλὴν καὶ τὴν ἐκκλησίαν τὸν Θεόδωρον, ἀπολαβόντες δὲ τὴν ἐπιστολὴν παρ' αὐτοῦ καὶ τὸ τῆς συγκλήτου δόγμα, καὶ ποιησαμένου μετὰ πολλῆς σπουδῆς τοὺς λόγους καὶ τὴν ̔Υρκανοῦ ἐμφανίσαντος ἀρετὴν καὶ μεγαλοψυχίαν," "14.253 καὶ ὅτι κοινῇ πάντας εὐεργετεῖ καὶ κατ' ἰδίαν τοὺς πρὸς αὐτὸν ἀφικομένους, τά τε γράμματα εἰς τὰ δημόσια ἡμῶν ἀπεθέμεθα καὶ αὐτοὶ πάντα ποιεῖν ὑπὲρ ̓Ιουδαίων σύμμαχοι ὄντες ̔Ρωμαίων κατὰ τὸ τῆς συγκλήτου δόγμα ἐψηφισάμεθα." '14.254 ἐδεήθη δὲ καὶ Θεόδωρος τὴν ἐπιστολὴν ἡμῖν ἀποδοὺς τῶν ἡμετέρων στρατηγῶν, ἵνα πέμψωσι πρὸς ̔Υρκανὸν τὸ ἀντίγραφον τοῦ ψηφίσματος καὶ πρέσβεις δηλώσοντας τὴν τοῦ ἡμετέρου δήμου σπουδὴν καὶ παρακαλέσοντας συντηρεῖν τε καὶ αὔξειν αὐτὸν τὴν πρὸς ἡμᾶς φιλίαν καὶ ἀγαθοῦ τινος αἴτιον γίνεσθαι, 14.255 ὡς ἀμοιβάς τε τὰς προσηκούσας ἀποληψόμενον μεμνημένον τε ὡς καὶ ἐν τοῖς κατὰ ̓́Αβραμον καιροῖς, ὃς ἦν πάντων ̔Εβραίων πατήρ, οἱ πρόγονοι ἡμῶν ἦσαν αὐτοῖς φίλοι, καθὼς καὶ ἐν τοῖς δημοσίοις εὑρίσκομεν γράμμασιν. 14.256 Ψήφισμα ̔Αλικαρνασέων. ἐπὶ ἱερέως Μέμνονος τοῦ ̓Αριστείδου, κατὰ δὲ ποίησιν Εὐωνύμου, ̓Ανθεστηριῶνος * ἔδοξε τῷ δήμῳ εἰσηγησαμένου Μάρκου ̓Αλεξάνδρου. 14.257 ἐπεὶ τὸ πρὸς τὸ θεῖον εὐσεβές τε καὶ ὅσιον ἐν ἅπαντι καιρῷ διὰ σπουδῆς ἔχομεν κατακολουθοῦντες τῷ δήμῳ τῶν ̔Ρωμαίων πάντων ἀνθρώπων ὄντι εὐεργέτῃ καὶ οἷς περὶ τῆς ̓Ιουδαίων φιλίας καὶ συμμαχίας πρὸς τὴν πόλιν ἔγραψεν, ὅπως συντελῶνται αὐτοῖς αἱ εἰς τὸν θεὸν ἱεροποιίαι καὶ ἑορταὶ αἱ εἰθισμέναι καὶ σύνοδοι, 14.258 δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.' "14.259 Ψήφισμα Σαρδιανῶν. ἔδοξε τῇ βουλῇ καὶ τῷ δήμῳ στρατηγῶν εἰσηγησαμένων. ἐπεὶ οἱ κατοικοῦντες ἡμῶν ἐν τῇ πόλει ἀπ' ἀρχῆς ̓Ιουδαῖοι πολῖται πολλὰ καὶ μεγάλα φιλάνθρωπα ἐσχηκότες διὰ παντὸς παρὰ τοῦ δήμου καὶ νῦν εἰσελθόντες ἐπὶ τὴν βουλὴν καὶ τὸν δῆμον παρεκάλεσαν," "
14.261 δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ συγκεχωρῆσθαι αὐτοῖς συνερχομένοις ἐν ταῖς ἀποδεδειγμέναις ἡμέραις πράσσειν τὰ κατὰ τοὺς αὐτῶν νόμους, ἀφορισθῆναι δ' αὐτοῖς καὶ τόπον ὑπὸ τῶν στρατηγῶν εἰς οἰκοδομίαν καὶ οἴκησιν αὐτῶν, ὃν ἂν ὑπολάβωσιν πρὸς τοῦτ' ἐπιτήδειον εἶναι, ὅπως τε τοῖς τῆς πόλεως ἀγορανόμοις ἐπιμελὲς ᾖ καὶ τὰ ἐκείνοις πρὸς τροφὴν ἐπιτήδεια ποιεῖν εἰσάγεσθαι." '14.262 Ψήφισμα ̓Εφεσίων. ἐπὶ πρυτάνεως Μηνοφίλου μηνὸς ̓Αρτεμισίου τῇ προτέρᾳ ἔδοξε τῷ δήμῳ, Νικάνωρ Εὐφήμου εἶπεν εἰσηγησαμένων τῶν στρατηγῶν. 14.263 ἐπεὶ ἐντυχόντων τῶν ἐν τῇ πόλει ̓Ιουδαίων Μάρκῳ ̓Ιουλίῳ Ποντίου υἱῷ Βρούτῳ ἀνθυπάτῳ, ὅπως ἄγωσι τὰ σάββατα καὶ πάντα ποιῶσιν κατὰ τὰ πάτρια αὐτῶν ἔθη μηδενὸς αὐτοῖς ἐμποδὼν γινομένου,' "14.264 ὁ στρατηγὸς συνεχώρησεν, δεδόχθαι τῷ δήμῳ, τοῦ πράγματος ̔Ρωμαίοις ἀνήκοντος, μηδένα κωλύεσθαι παρατηρεῖν τὴν τῶν σαββάτων ἡμέραν μηδὲ πράττεσθαι ἐπιτίμιον, ἐπιτετράφθαι δ' αὐτοῖς πάντα ποιεῖν κατὰ τοὺς ἰδίους αὐτῶν νόμους." '14.265 Πολλὰ μὲν οὖν ἐστιν καὶ ἄλλα τοιαῦτα τῇ συγκλήτῳ καὶ τοῖς αὐτοκράτορσι τοῖς ̔Ρωμαίων δόγματα πρὸς ̔Υρκανὸν καὶ τὸ ἔθνος ἡμῶν γεγενημένα καὶ πόλεσιν ψηφίσματα καὶ γράμματα πρὸς τὰς περὶ τῶν ἡμετέρων δικαίων ἐπιστολὰς ἀντιπεφωνημένα τοῖς ἡγεμόσιν, περὶ ὧν ἁπάντων ἐξ ὧν παρατεθείμεθα πιστεύειν τοῖς ἀναγνωσομένοις οὐ βασκάνως ἡμῶν τὴν γραφὴν πάρεστιν. 14.266 ἐπεὶ γὰρ ἐναργῆ καὶ βλεπόμενα τεκμήρια παρεχόμεθα τῆς πρὸς ̔Ρωμαίους ἡμῖν φιλίας γενομένης ἐπιδεικνύντες αὐτὰ χαλκαῖς στήλαις καὶ δέλτοις ἐν τῷ Καπετωλίῳ μέχρι νῦν διαμένοντα καὶ διαμενοῦντα, τὴν μὲν πάντων παράθεσιν ὡς περιττήν τε ἅμα καὶ ἀτερπῆ παρῃτησάμην,' "14.267 οὐδένα δ' οὕτως ἡγησάμην σκαιόν, ὃς οὐχὶ καὶ περὶ τῆς ̔Ρωμαίων ἡμῖν πιστεύσει φιλανθρωπίας, ὅτι ταύτην καὶ διὰ πλειόνων ἐπεδείξαντο πρὸς ἡμᾶς δογμάτων, καὶ ἡμᾶς οὐχ ὑπολήψεται περὶ ὧν εἶναί φαμεν ἀληθεύειν ἐξ ὧν ἐπεδείξαμεν. τὴν μὲν οὖν πρὸς ̔Ρωμαίους φιλίαν καὶ συμμαχίαν κατ' ἐκείνους τοὺς καιροὺς γενομένην δεδηλώκαμεν." "
14.313 ἐξέθηκα δὲ καὶ γράμματα κατὰ πόλεις, ὅπως εἴ τινες ἐλεύθεροι ἢ δοῦλοι ὑπὸ δόρυ ἐπράθησαν ὑπὸ Γαί̈ου Κασσίου ἢ τῶν ὑπ' αὐτῷ τεταγμένων ἀπολυθῶσιν οὗτοι, τοῖς τε ὑπ' ἐμοῦ δοθεῖσιν καὶ Δολαβέλλα φιλανθρώποις χρῆσθαι ὑμᾶς βούλομαι. Τυρίους τε κωλύω βιαίους εἶναι περὶ ὑμᾶς καὶ ὅσα κατέχουσιν ̓Ιουδαίων ταῦτα ἀποκαταστῆσαι κελεύω. τὸν δὲ στέφανον ὃν ἔπεμψας ἐδεξάμην." "
14.482 Πρόνοια δ' ἦν ̔Ηρώδῃ κρατοῦντι τῶν πολεμίων τοῦ κρατῆσαι καὶ τῶν ἀλλοφύλων συμμάχων: ὥρμητο γὰρ τὸ ξενικὸν πλῆθος ἐπὶ θέᾳ τοῦ τε ἱεροῦ καὶ τῶν κατὰ τὸν ναὸν ἁγίων." "14.483 ὁ δὲ βασιλεὺς τοὺς μὲν παρακαλῶν τοὺς δ' ἀπειλῶν ἔστιν δ' οὓς καὶ τοῖς ὅπλοις ἀνέστελλεν, ἥττης χαλεπωτέραν ἡγούμενος τὴν νίκην, εἴ τι τῶν ἀθεάτων παρ' αὐτῶν ὀφθείη." 16.163 ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. 16.164 ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων.' "16.165 τό τε ψήφισμα τὸ δοθέν μοι ὑπ' αὐτῶν ὑπὲρ τῆς ἐμῆς εὐσεβείας ἧς ἔχω πρὸς πάντας ἀνθρώπους καὶ ὑπὲρ Γαί̈ου Μαρκίου Κηνσωρίνου καὶ τοῦτο τὸ διάταγμα κελεύω ἀνατεθῆναι ἐν ἐπισημοτάτῳ τόπῳ τῷ γενηθέντι μοι ὑπὸ τοῦ κοινοῦ τῆς ̓Ασίας ἐν ̓Αγκύρῃ. ἐὰν δέ τις παραβῇ τι τῶν προειρημένων, δώσει δίκην οὐ μετρίαν. ἐστηλογραφήθη ἐν τῷ Καίσαρος ναῷ.”" 17.155 Καὶ οἱ μὲν τοιούτοις λόγοις ἐξῆραν τοὺς νέους. ἀφικνεῖται δὲ λόγος εἰς αὐτοὺς τεθνάναι φράζων τὸν βασιλέα καὶ συνέπραττε τοῖς σοφισταῖς. καὶ μέσης ἡμέρας ἀνελθόντες κατέσπων τε καὶ πελέκεσιν ἐξέκοψαν τὸν ἀετὸν πολλῶν ἐν τῷ ἱερῷ διατριβόντων.
18.312 ἔστιν δὲ καὶ Νίσιβις πόλις κατὰ τὸν αὐτὸν τοῦ ποταμοῦ περίρρουν, ὅθεν ̓Ιουδαῖοι τῇ φύσει τῶν χωρίων πεπιστευκότες τό τε δίδραχμον, ὃ τῷ θεῷ καταβάλλειν ἑκάστοις πάτριον, ταύτῃ κατετίθεντο καὶ ὁπόσα δὲ ἄλλα ἀναθήματα, ἐχρῶντό τε ὥσπερ ταμιείῳ ταῖσδε ταῖς πόλεσιν.
18.379 καὶ συνελέγησαν ὥστε πολὺ εἴς τε τὰ Νέερδα καὶ τὴν Νίσιβιν ὀχυρότητι τῶν πόλεων κτώμενοι τὴν ἀσφάλειαν, καὶ ἄλλως πληθὺς ἅπασα μαχίμων ἀνδρῶν κατοικεῖται. καὶ τὰ μὲν κατὰ ̓Ιουδαίους τοὺς ἐν τῇ Βαβυλωνίᾳ κατῳκημένους τοιαῦτα ἦν.
20.123 οἱ δὲ πρῶτοι κατὰ τιμὴν καὶ γένος τῶν ̔Ιεροσολυμιτῶν, ὡς εἶδον εἰς οἷον κακῶν μέγεθος ἥκουσιν, μετενδυσάμενοι σάκκους καὶ σποδοῦ τὰς κεφαλὰς ἀναπλήσαντες παντοῖοι τοὺς ἀφεστῶτας παρακαλοῦντες ἦσαν καὶ πείθοντες πρὸ ὀφθαλμῶν θεμένους κατασκαφησομένην μὲν αὐτῶν τὴν πατρίδα, τὸ δὲ ἱερὸν πυρποληθησόμενον, αὐτῶν δὲ καὶ γυναικῶν σὺν τέκνοις ἀνδραποδισμοὺς ἐσομένους, μεταθέσθαι τὸν λογισμὸν καὶ τὰ ὅπλα ῥίψαντας ἠρεμεῖν εἰς τὸ λοιπὸν ἀποχωρήσαντας εἰς τὰ αὑτῶν.
20.136 καὶ Κλαύδιος τῇ δεήσει ταύτῃ προευτρεπισθεὶς καὶ διακούσας, ὡς εὗρε τῶν κακῶν ἀρχηγοὺς τοὺς Σαμαρείτας γενομένους, τοὺς μὲν ἀναβάντας πρὸς αὐτὸν ἐκέλευσεν ἀναιρεθῆναι, τῷ Κουμανῷ δὲ φυγὴν ἐπέβαλεν, Κέλερα δὲ τὸν χιλίαρχον ἐκέλευσεν ἀγαγόντας εἰς τὰ ̔Ιεροσόλυμα πάντων ὁρώντων ἐπὶ τὴν πόλιν πᾶσαν σύραντας οὕτως ἀποκτεῖναι.
20.168 δείξειν γὰρ ἔφασαν ἐναργῆ τέρατα καὶ σημεῖα κατὰ τὴν τοῦ θεοῦ πρόνοιαν γινόμενα. καὶ πολλοὶ πεισθέντες τῆς ἀφροσύνης τιμωρίας ὑπέσχον: ἀναχθέντας γὰρ αὐτοὺς Φῆλιξ ἐκόλασεν.' "20.171 Φῆλιξ δ' ὡς ἐπύθετο ταῦτα, κελεύει τοὺς στρατιώτας ἀναλαβεῖν τὰ ὅπλα καὶ μετὰ πολλῶν ἱππέων τε καὶ πεζῶν ὁρμήσας ἀπὸ τῶν ̔Ιεροσολύμων προσβάλλει τοῖς περὶ τὸν Αἰγύπτιον, καὶ τετρακοσίους μὲν αὐτῶν ἀνεῖλεν, διακοσίους δὲ ζῶντας ἔλαβεν." "
20.181 τοσαύτη δὲ τοὺς ἀρχιερεῖς κατέλαβεν ἀναίδεια καὶ τόλμα, ὥστε καὶ πέμπειν δούλους ἐτόλμων ἐπὶ τὰς ἅλωνας τοὺς ληψομένους τὰς τοῖς ἱερεῦσιν ὀφειλομένας δεκάτας, καὶ συνέβαινεν τοὺς ἀπορουμένους τῶν ἱερέων ὑπ' ἐνδείας τελευτᾶν. οὕτως ἐκράτει τοῦ δικαίου παντὸς ἡ τῶν στασιαζόντων βία." "
20.215 ̔Ως δ' ἤκουσεν ̓Αλβῖνος διάδοχον αὐτῷ Γέσσιον Φλῶρον ἀφικνεῖσθαι, βουλόμενος δοκεῖν τι τοῖς ̔Ιεροσολυμίταις παρεσχῆσθαι προαγαγὼν τοὺς δεσμώτας, ὅσοι ἦσαν αὐτῶν προδήλως θανεῖν ἄξιοι, τούτους προσέταξεν ἀναιρεθῆναι, τοὺς δ' ἐκ μικρᾶς καὶ τῆς τυχούσης αἰτίας εἰς τὴν εἱρκτὴν κατατεθέντας χρήματα λαμβάνων αὐτὸς ἀπέλυεν. καὶ οὕτως ἡ μὲν φυλακὴ τῶν δεσμωτῶν ἐκαθάρθη, ἡ χώρα δὲ λῃστῶν ἐπληρώθη." " None		sup>
14.194 for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends. 14.195 I also ordain that he and his children retain whatsoever privileges belong to the office of high priest, or whatsoever favors have been hitherto granted them; and if at any time hereafter there arise any questions about the Jewish customs, I will that he determine the same. And I think it not proper that they should be obliged to find us winter quarters, or that any money should be required of them.” 14.196 3. “The decrees of Caius Caesar, consul, containing what hath been granted and determined, are as follows: That Hyrcanus and his children bear rule over the nation of the Jews, and have the profits of the places to them bequeathed; and that he, as himself the high priest and ethnarch of the Jews, defend those that are injured; 14.197 and that ambassadors be sent to Hyrcanus, the son of Alexander, the high priest of the Jews, that may discourse with him about a league of friendship and mutual assistance; and that a table of brass, containing the premises, be openly proposed in the capitol, and at Sidon, and Tyre, and Askelon, and in the temple, engraven in Roman and Greek letters: 14.198 that this decree may also be communicated to the quaestors and praetors of the several cities, and to the friends of the Jews; and that the ambassadors may have presents made them; and that these decrees be sent every where.” 14.199 4. “Caius Caesar, imperator, dictator, consul, hath granted, That out of regard to the honor, and virtue, and kindness of the man, and for the advantage of the senate, and of the people of Rome, Hyrcanus, the son of Alexander, both he and his children, be high priests and priests of Jerusalem, and of the Jewish nation, by the same right, and according to the same laws, by which their progenitors have held the priesthood.” 14.201 and that the Jews be allowed to deduct out of their tribute, every second year the land is let in the Sabbatic period, a corus of that tribute; and that the tribute they pay be not let to farm, nor that they pay always the same tribute.” 14.202 6. “Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa, do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land; 14.203 and that they pay their tribute in Sidon on the second year of that sabbatical period, the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers. 14.204 And that no one, neither president, nor lieutet, nor ambassador, raise auxiliaries within the bounds of Judea; nor may soldiers exact money of them for winter quarters, or under any other pretense; but that they be free from all sorts of injuries; 14.205 and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; 14.206 and that Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for the country, and for what they export every year to Sidon, twenty thousand six hundred and seventy-five modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees. 14.207 It is also the pleasure of the senate, that as to the villages which are in the great plain, which Hyrcanus and his forefathers formerly possessed, Hyrcanus and the Jews have them with the same privileges with which they formerly had them also; 14.208 and that the same original ordices remain still in force which concern the Jews with regard to their high priests; and that they enjoy the same benefits which they have had formerly by the concession of the people, and of the senate; and let them enjoy the like privileges in Lydda. 14.209 It is the pleasure also of the senate that Hyrcanus the ethnarch, and the Jews, retain those places, countries, and villages which belonged to the kings of Syria and Phoenicia, the confederates of the Romans, and which they had bestowed on them as their free gifts.
14.213 8. “Julius Caius, praetor consul of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214 Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215 for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216 Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” 14.217 9. Now after Caius was slain, when Marcus Antonius and Publius Dolabella were consuls, they both assembled the senate, and introduced Hyrcanus’s ambassadors into it, and discoursed of what they desired, and made a league of friendship with them. The senate also decreed to grant them all they desired. 14.218 I add the decree itself, that those who read the present work may have ready by them a demonstration of the truth of what we say. The decree was this: 14.219 10. “The decree of the senate, copied out of the treasury, from the public tables belonging to the quaestors, when Quintus Rutilius and Caius Cornelius were quaestors, and taken out of the second table of the first class, on the third day before the Ides of April, in the temple of Concord. 14.221 Publius Dolabella and Marcus Antonius, the consuls, made this reference to the senate, that as to those things which, by the decree of the senate, Caius Caesar had adjudged about the Jews, and yet had not hitherto that decree been brought into the treasury, it is our will, as it is also the desire of Publius Dolabella and Marcus Antonius, our consuls, to have these decrees put into the public tables, and brought to the city quaestors, that they may take care to have them put upon the double tables. 14.222 This was done before the fifth of the Ides of February, in the temple of Concord. Now the ambassadors from Hyrcanus the high priest were these: Lysimachus, the son of Pausanias, Alexander, the son of Theodorus, Patroclus, the son of Chereas, and Jonathan the son of Onias.” 14.223 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. 14.224 And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: 14.225 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. 14.226 Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;— 14.227 I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.” 14.228 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, 14.229 in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe;
14.231 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, 14.232 that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 14.233 15. “Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I would have you know that the ambassadors of the Jews have been with me, and desired they might have those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you have a regard to and take care of these men, according to the senate’s decree, that they may be safely conveyed home through your country.” 14.234 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.” 14.235 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.236 18. The declaration of Marcus Publius, the son of Spurius, and of Marcus, the son of Marcus, and of Lucius, the son of Publius: “We went to the proconsul, and informed him of what Dositheus, the son of Cleopatrida of Alexandria, desired, that, if he thought good, 14.237 he would dismiss those Jews who were Roman citizens, and were wont to observe the rites of the Jewish religion, on account of the superstition they were under. Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October.”14.238 and there were present Titus Appius Balbus, the son of Titus, lieutet of the Horatian tribe, Titus Tongius of the Crustumine tribe, Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the son of Sextus, of the Esquiline tribe, 14.239 Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Meder, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus.
14.241 20. “The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, 14.242 wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them. 14.243 We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us.” 14.244 21. “Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and people of the Milesians, sendeth greeting. 14.245 Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: 14.246 I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.” 14.247 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, 14.248 and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.249 and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens; 14.251 Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252 Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, 14.253 and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254 Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, 14.255 as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have also found it set down in our public records.” 14.256 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257 Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258 we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.259 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate,
14.261 Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 14.262 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. 14.263 Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition. 14.264 Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.” 14.265 26. Now there are many such decrees of the senate and imperators of the Romans and those different from these before us, which have been made in favor of Hyrcanus, and of our nation; as also, there have been more decrees of the cities, and rescripts of the praetors, to such epistles as concerned our rights and privileges; and certainly such as are not ill-disposed to what we write may believe that they are all to this purpose, and that by the specimens which we have inserted; 14.266 for since we have produced evident marks that may still be seen of the friendship we have had with the Romans, and demonstrated that those marks are engraven upon columns and tables of brass in the capitol, that axe still in being, and preserved to this day, we have omitted to set them all down, as needless and disagreeable; 14.267 for I cannot suppose any one so perverse as not to believe the friendship we have had with the Romans, while they have demonstrated the same by such a great number of their decrees relating to us; nor will they doubt of our fidelity as to the rest of those decrees, since we have shown the same in those we have produced, And thus have we sufficiently explained that friendship and confederacy we at those times had with the Romans.
14.313 I have also sent epistles in writing to the several cities, that if any persons, whether free-men or bond-men, have been sold under the spear by Caius Cassius, or his subordinate officers, they may be set free. And I will that you kindly make use of the favors which I and Dolabella have granted you. I also forbid the Tyrians to use any violence with you; and for what places of the Jews they now possess, I order them to restore them. I have withal accepted of the crown which thou sentest me.”
14.482 3. And now Herod having overcome his enemies, his care was to govern those foreigners who had been his assistants, for the crowd of strangers rushed to see the temple, and the sacred things in the temple; 14.483 but the king, thinking a victory to be a more severe affliction than a defeat, if any of those things which it was not lawful to see should be seen by them, used entreaties and threatenings, and even sometimes force itself, to restrain them.
16.163 it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164 But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 16.165 And I give order that the testimonial which they have given me, on account of my regard to that piety which I exercise toward all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any one transgress any part of what is above decreed, he shall be severely punished.” This was inscribed upon a pillar in the temple of Caesar.
17.155 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple.
18.312 There was also the city Nisibis, situate on the same current of the river. For which reason the Jews, depending on the natural strength of these places, deposited in them that half shekel which every one, by the custom of our country, offers unto God, as well as they did other things devoted to him; for they made use of these cities as a treasury,
18.379 o the most of them gathered themselves together, and went to Neerda and Nisibis, and obtained security there by the strength of those cities; besides which their inhabitants, who were a great many, were all warlike men. And this was the state of the Jews at this time in Babylonia.
20.123 whereupon those that were the most eminent persons at Jerusalem, and that both in regard to the respect that was paid them, and the families they were of, as soon as they saw to what a height things were gone, put on sackcloth, and heaped ashes upon their heads, and by all possible means besought the seditious, and persuaded them that they would set before their eyes the utter subversion of their country, the conflagration of their temple, and the slavery of themselves, their wives, and children, which would be the consequences of what they were doing; and would alter their minds, would cast away their weapons, and for the future be quiet, and return to their own homes. These persuasions of theirs prevailed upon them.
20.136 whereupon Claudius was so well disposed beforehand, that when he had heard the cause, and found that the Samaritans had been the ringleaders in those mischievous doings, he gave order that those who came up to him should be slain, and that Cureanus should be banished. He also gave order that Celer the tribune should be carried back to Jerusalem, and should be drawn through the city in the sight of all the people, and then should be slain.
20.168 and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. 20.171 Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive.
20.181 And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice.
20.215 5. But when Albinus heard that Gessius Florus was coming to succeed him, he was desirous to appear to do somewhat that might be grateful to the people of Jerusalem; so he brought out all those prisoners who seemed to him to be the most plainly worthy of death, and ordered them to be put to death accordingly. But as to those who had been put into prison on some trifling occasions, he took money of them, and dismissed them; by which means the prisons were indeed emptied, but the country was filled with robbers.' ' None
56. Josephus Flavius, Jewish War, 1.50, 1.153, 2.229, 2.253, 2.258-2.259, 2.264, 2.273, 2.306, 2.308, 2.321, 2.390-2.391, 2.406, 2.571, 2.601, 3.29, 3.414, 5.412, 6.300, 7.52, 7.158 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Empire, • Persian empire/period • Roman Empire • Roman Empire, New Testament evidence of • Roman Empire, absence of information on • Roman Empire, and imperial cult • Roman Empire, capital jurisdiction • Roman Empire, governor and crowds • Roman Empire, imperial security forces • Roman Empire, judicial procedure • Roman Empire, local security services • Roman Empire, power of governor • Roman Empire, proscription • Roman, empire • Romans/Roman empire/Rome • Seleucid empire • Syria, integration of, into Roman Empire, Jewish state joined to, by Pompey • Transition to Empire • geography, of empire

 Found in books: Allison (2018), 4 Baruch, 140, 150, 356; Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 335; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 310; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 729, 732, 735, 740, 741, 746, 764, 770; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 140, 145; Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 145; Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 21; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 377, 543, 544, 562, 571; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 10, 23, 128; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 111

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1.153 οὔτε δὲ τούτων οὔτε ἄλλου τινὸς τῶν ἱερῶν κειμηλίων ἥψατο, ἀλλὰ καὶ μετὰ μίαν τῆς ἁλώσεως ἡμέραν καθᾶραι τὸ ἱερὸν τοῖς νεωκόροις προσέταξεν καὶ τὰς ἐξ ἔθους ἐπιτελεῖν θυσίας. αὖθις δ' ἀποδείξας ̔Υρκανὸν ἀρχιερέα τά τε ἄλλα προθυμότατον ἑαυτὸν ἐν τῇ πολιορκίᾳ παρασχόντα καὶ διότι τὸ κατὰ τὴν χώραν πλῆθος ἀπέστησεν ̓Αριστοβούλῳ συμπολεμεῖν ὡρμημένον, ἐκ τούτων, ὅπερ ἦν προσῆκον ἀγαθῷ στρατηγῷ, τὸν λαὸν εὐνοίᾳ πλέον ἢ δέει προσηγάγετο." 2.229 Κουμανὸς δὲ περιπέμψας τοὺς ἐκ τῶν πλησίον κωμῶν δεσμώτας ἐκέλευσεν ἀνάγεσθαι πρὸς αὐτόν, ἐπικαλῶν ὅτι μὴ διώξαντες τοὺς λῃστὰς συλλάβοιεν. ἔνθα τῶν στρατιωτῶν τις εὑρὼν ἔν τινι κώμῃ τὸν ἱερὸν νόμον διέρρηξέν τε τὸ βιβλίον καὶ εἰς πῦρ κατέβαλεν.
2.258 Συνέστη δὲ πρὸς τούτοις στῖφος ἕτερον πονηρῶν χειρὶ μὲν καθαρώτερον, ταῖς γνώμαις δὲ ἀσεβέστερον, ὅπερ οὐδὲν ἧττον τῶν σφαγέων τὴν εὐδαιμονίαν τῆς πόλεως ἐλυμήνατο. 2.259 πλάνοι γὰρ ἄνθρωποι καὶ ἀπατεῶνες προσχήματι θειασμοῦ νεωτερισμοὺς καὶ μεταβολὰς πραγματευόμενοι δαιμονᾶν τὸ πλῆθος ἔπειθον καὶ προῆγον εἰς τὴν ἐρημίαν ὡς ἐκεῖ τοῦ θεοῦ δείξοντος αὐτοῖς σημεῖα ἐλευθερίας.
2.264 Κατεσταλμένων δὲ καὶ τούτων ὥσπερ ἐν νοσοῦντι σώματι πάλιν ἕτερον μέρος ἐφλέγμαινεν. οἱ γὰρ γόητες καὶ λῃστρικοὶ συναχθέντες πολλοὺς εἰς ἀπόστασιν ἐνῆγον καὶ πρὸς ἐλευθερίαν παρεκρότουν θάνατον ἐπιτιμῶντες τοῖς πειθαρχοῦσιν τῇ ̔Ρωμαίων ἡγεμονίᾳ καὶ πρὸς βίαν ἀφαιρήσεσθαι λέγοντες τοὺς ἑκουσίως δουλεύειν προαιρουμένους.' "
2.273 οὐ μόνον γοῦν ἐν τοῖς πολιτικοῖς πράγμασιν ἔκλεπτεν καὶ διήρπαζεν τὰς ἑκάστων οὐσίας, οὐδὲ τὸ πᾶν ἔθνος ἐβάρει ταῖς εἰσφοραῖς, ἀλλὰ καὶ τοὺς ἐπὶ λῃστείᾳ δεδεμένους ὑπὸ τῆς παρ' ἑκάστοις βουλῆς ἢ τῶν προτέρων ἐπιτρόπων ἀπελύτρου τοῖς συγγενέσιν, καὶ μόνος ὁ μὴ δοὺς τοῖς δεσμωτηρίοις ὡς πονηρὸς ἐγκατελείπετο." 2.308 βαρυτέραν τε ἐποίει τὴν συμφορὰν τὸ καινὸν τῆς ̔Ρωμαίων ὠμότητος: ὃ γὰρ μηδεὶς πρότερον τότε Φλῶρος ἐτόλμησεν, ἄνδρας ἱππικοῦ τάγματος μαστιγῶσαί τε πρὸ τοῦ βήματος καὶ σταυρῷ προσηλῶσαι, ὧν εἰ καὶ τὸ γένος ̓Ιουδαίων ἀλλὰ γοῦν τὸ ἀξίωμα ̔Ρωμαϊκὸν ἦν.' "
2.321 ̓́Ενθα δὴ πᾶς μὲν ἱερεὺς πᾶς δ' ὑπηρέτης τοῦ θεοῦ τὰ ἅγια σκεύη προκομίσαντες καὶ τὸν κόσμον, ἐν ᾧ λειτουργεῖν ἔθος ἦν αὐτοῖς, ἀναλαβόντες κιθαρισταί τε καὶ ὑμνῳδοὶ μετὰ τῶν ὀργάνων προσέπιπτον καὶ κατηντιβόλουν φυλάξαι τὸν ἱερὸν κόσμον αὐτοῖς καὶ μὴ πρὸς ἁρπαγὴν τῶν θείων κειμηλίων ̔Ρωμαίους ἐρεθίσαι." "2.391 σκέψασθε δ' ὡς ὑμῖν τὸ τῆς θρησκείας ἄκρατον, εἰ καὶ πρὸς εὐχειρώτους πολεμοίητε, δυσδιοίκητον, καὶ δι' ἃ μᾶλλον τὸν θεὸν ἐλπίζετε σύμμαχον, ταῦτ' ἀναγκαζόμενοι παραβαίνειν ἀποστρέψετε." "
2.571 ἑπτὰ δὲ ἐν ἑκάστῃ πόλει δικαστὰς τῶν εὐτελεστέρων διαφόρων: τὰ γὰρ μείζω πράγματα καὶ τὰς φονικὰς δίκας ἐφ' ἑαυτὸν ἀναπέμπειν ἐκέλευσεν καὶ τοὺς ἑβδομήκοντα." 3.29 Οὐεσπασιανὸς δὲ τὰς δυνάμεις ἀναλαβὼν ἐκ τῆς ̓Αντιοχείας, ἣ μητρόπολίς ἐστι τῆς Συρίας, μεγέθους τε ἕνεκα καὶ τῆς ἄλλης εὐδαιμονίας τρίτον ἀδηρίτως ἐπὶ τῆς ὑπὸ ̔Ρωμαίοις οἰκουμένης ἔχουσα τόπον, ἔνθα μετὰ πάσης τῆς ἰδίας ἰσχύος ἐκδεχόμενον αὐτοῦ τὴν ἄφιξιν καὶ ̓Αγρίππαν τὸν βασιλέα κατειλήφει, ἐπὶ Πτολεμαί̈δος ἠπείγετο.
3.29 ὁ δὲ τὴν μὲν πόλιν δυσάλωτον καταλαβών, πρὸς γὰρ τῷ φύσει καρτερὰ τυγχάνειν οὖσα καὶ διπλῷ περιβόλῳ τετείχιστο, προαπηντηκότας δὲ τοὺς ἐξ αὐτῆς ἑτοίμους εἰς μάχην ἰδὼν συμβάλλει καὶ πρὸς ὀλίγον ἀντισχόντας ἐδίωκεν.' "
5.412 ὥστε ἐγὼ πεφευγέναι μὲν ἐκ τῶν ἁγίων οἶμαι τὸ θεῖον, ἑστάναι δὲ παρ' οἷς πολεμεῖτε νῦν." 7.52 ̓Αντίοχος δὲ στρατιώτας παρὰ τοῦ ̔Ρωμαίων ἡγεμόνος λαβὼν χαλεπὸς ἐφειστήκει τοῖς αὐτοῦ πολίταις, ἀργεῖν τὴν ἑβδόμην οὐκ ἐπιτρέπων, ἀλλὰ βιαζόμενος πάντα πράττειν ὅσα δὴ καὶ ταῖς ἄλλαις ἡμέραις.
7.158 Μετὰ δὲ τοὺς θριάμβους καὶ τὴν βεβαιοτάτην τῆς ̔Ρωμαίων ἡγεμονίας κατάστασιν Οὐεσπασιανὸς ἔγνω τέμενος Εἰρήνης κατασκευάσαι: ταχὺ δὲ δὴ μάλα καὶ πάσης ἀνθρωπίνης κρεῖττον ἐπινοίας ἐτετελείωτο.' " None		sup>
1.153 Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror.
2.229 Upon this Cumanus sent men to go round about to the neighboring villages, and to bring their inhabitants to him bound, as laying it to their charge that they had not pursued after the thieves, and caught them. Now here it was that a certain soldier, finding the sacred book of the law, tore it to pieces, and threw it into the fire.
2.258 4. There was also another body of wicked men gotten together, not so impure in their actions, but more wicked in their intentions, which laid waste the happy state of the city no less than did these murderers. 2.259 These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty.
2.264 6. Now, when these were quieted, it happened, as it does in a diseased body, that another part was subject to an inflammation; for a company of deceivers and robbers got together, and persuaded the Jews to revolt, and exhorted them to assert their liberty, inflicting death on those that continued in obedience to the Roman government, and saying, that such as willingly chose slavery ought to be forced from such their desired inclinations;
2.273 Accordingly, he did not only, in his political capacity, steal and plunder every one’s substance, nor did he only burden the whole nation with taxes, but he permitted the relations of such as were in prison for robbery, and had been laid there, either by the senate of every city, or by the former procurators, to redeem them for money; and nobody remained in the prisons as a malefactor but he who gave him nothing.
2.308 And what made this calamity the heavier was this new method of Roman barbarity; for Florus ventured then to do what no one had done before, that is, to have men of the equestrian order whipped and nailed to the cross before his tribunal; who, although they were by birth Jews, yet were they of Roman dignity notwithstanding.
2.321 4. At this time it was that every priest, and every servant of God, brought out the holy vessels, and the ornamental garments wherein they used to minister in sacred things.—The harpers also, and the singers of hymns, came out with their instruments of music, and fell down before the multitude, and begged of them that they would preserve those holy ornaments to them, and not provoke the Romans to carry off those sacred treasures. 2.391 Reflect upon it, how impossible it is for your zealous observation of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God’s assistance, when, by being forced to transgress his law, you will make him turn his face from you?
2.571 as he chose seven judges in every city to hear the lesser quarrels; for as to the greater causes, and those wherein life and death were concerned, he enjoined they should be brought to him and the seventy elders.
3.29 4. And now Vespasian took along with him his army from Antioch (which is the metropolis of Syria, and without dispute deserves the place of the third city in the habitable earth that was under the Roman empire, both in magnitude, and other marks of prosperity) where he found king Agrippa, with all his forces, waiting for his coming, and marched to Ptolemais.
3.29 When Trajan came to the city, he found it hard to be taken, for besides the natural strength of its situation, it was also secured by a double wall; but when he saw the people of this city coming out of it, and ready to fight him, he joined battle with them, and after a short resistance which they made, he pursued after them;
5.412 Wherefore I cannot but suppose that God is fled out of his sanctuary, and stands on the side of those against whom you fight.
7.52 As for Antiochus himself, he obtained soldiers from the Roman commander, and became a severe master over his own citizens, not permitting them to rest on the seventh day, but forcing them to do all that they usually did on other days;
7.158 7. After these triumphs were over, and after the affairs of the Romans were settled on the surest foundations, Vespasian resolved to build a temple to Peace, which was finished in so short a time, and in so glorious a manner, as was beyond all human expectation and opinion:' ' None
57. Mishnah, Sanhedrin, 4.1, 7.5 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Roman Civilization, empire and emperors • Roman Empire, judicial procedure • Romans/Roman empire/Rome

 Found in books: Allison (2018), 4 Baruch, 294; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 730, 732; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 202

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4.1 אֶחָד דִּינֵי מָמוֹנוֹת וְאֶחָד דִּינֵי נְפָשׁוֹת, בִּדְרִישָׁה וּבַחֲקִירָה, שֶׁנֶּאֱמַר (ויקרא כד) מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם. מַה בֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת בִּשְׁלֹשָׁה, וְדִינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלֹשָׁה. דִּינֵי מָמוֹנוֹת פּוֹתְחִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת פּוֹתְחִין לִזְכוּת וְאֵין פּוֹתְחִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַטִּין עַל פִּי אֶחָד בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת מַטִּין עַל פִּי אֶחָד לִזְכוּת וְעַל פִּי שְׁנַיִם לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַחֲזִירִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת מַחֲזִירִין לִזְכוּת וְאֵין מַחֲזִירִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת הַכֹּל מְלַמְּדִין זְכוּת וְחוֹבָה, דִּינֵי נְפָשׁוֹת הַכֹּל מְלַמְּדִין זְכוּת וְאֵין הַכֹּל מְלַמְּדִין חוֹבָה. דִּינֵי מָמוֹנוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת וְהַמְלַמֵּד זְכוּת מְלַמֵּד חוֹבָה, דִּינֵי נְפָשׁוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת, אֲבָל הַמְלַמֵּד זְכוּת אֵין יָכוֹל לַחֲזֹר וּלְלַמֵּד חוֹבָה. דִּינֵי מָמוֹנוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּלַּיְלָה, דִּינֵי נְפָשׁוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּיּוֹם. דִּינֵי מָמוֹנוֹת גּוֹמְרִין בּוֹ בַיּוֹם בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת גּוֹמְרִין בּוֹ בַיּוֹם לִזְכוּת וּבְיוֹם שֶׁלְּאַחֲרָיו לְחוֹבָה, לְפִיכָךְ אֵין דָּנִין לֹא בְעֶרֶב שַׁבָּת וְלֹא בְעֶרֶב יוֹם טוֹב:
7.5 הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ:'' None		sup>
4.1 Both non-capital and capital cases require examination and inquiry of the witnesses, as it says, “You shall have one manner of law” (Lev. 24:22). How do non-capital cases differ from capital cases? Non-capital cases are decided by three and capital cases by twenty three. Non-capital cases may begin either with reasons for acquittal or for conviction; capital cases begin with reasons for acquittal and do not begin with reasons for conviction. In non-capital cases they may reach a verdict of either acquittal or conviction by the decision of a majority of one; in capital cases they may reach an acquittal by the majority of one but a verdict of conviction only by the decision of a majority of two. In non-capital cases they may reverse a verdict either from conviction to acquittal or from acquittal to conviction; in capital cases they may reverse a verdict from conviction to acquittal but not from acquittal to conviction. In non-capital cases all may argue either in favor of conviction or of acquittal; in capital cases all may argue in favor of acquittal but not all may argue in favor of conviction. In non-capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal, or he that had argued in favor of acquittal may afterward argue in favor of conviction; in capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal but he that had argued in favor of acquittal cannot afterward argue in favor of conviction. In non-capital cases they hold the trial during the daytime and the verdict may be reached during the night; in capital cases they hold the trial during the daytime and the verdict also must be reached during the daytime. In non-capital cases the verdict, whether of acquittal or of conviction, may be reached the same day; in capital cases a verdict of acquittal may be reached on the same day, but a verdict of conviction not until the following day. Therefore trials may not be held on the eve of a Sabbath or on the eve of a Festival.
7.5 The blasphemer is punished only if he utters the divine name. Rabbi Joshua b. Korcha said: “The whole day of the trial the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed from court, and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, using the divine name. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” but not uttering the divine name, and the third says: “I too heard thus.”'' None
58. New Testament, 1 Peter, 1.1, 2.12-2.17, 4.4, 4.16, 5.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Paul (Apostle), views on empire • Roman Empire • Roman Empire, New Testament evidence of • Roman Empire, appropriation and resistance to • Roman Empire, judicial procedure • Roman Empire/sociopolitical realm Year of Four Emperors, • Roman empire as a unit • Roman empire, unity of the • Roman, empire • Romans/Roman empire/Rome • empire, Roman • empire, imperial, imperial cult • martyrdom, martyr, Roman Empire, imperial power

 Found in books: Allison (2018), 4 Baruch, 124; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 732; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 15, 144, 146; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 181; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 46; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 199, 217; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 90; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 176, 178; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 641

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1.1 ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας,
2.12 τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλήν, ἵνα, ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν καλῶν ἔργων ἐποπτεύοντες δοξάσωσι τὸν θεὸνἐν ἡμέρᾳ ἐπισκοπῆς. 2.13 Ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν κύριον· 2.14 εἴτε βασιλεῖ ὡς ὑπερέχοντι, εἴτε ἡγεμόσιν ὡς διʼ αὐτοῦ πεμπομένοις εἰς ἐκδίκησιν κακοποιῶν ἔπαινον δὲ ἀγαθοποιῶν· ?̔ 2.15 ὅτι οὕτως ἐστὶν τὸ θέλημα τοῦ θεοῦ, ἀγαθοποιοῦντας φιμοῖν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν·̓ 2.16 ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλʼ ὡς θεοῦ δοῦλοι. 2.17 πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε,τὸν θεὸν φοβεῖσθε, τὸν βασιλέατιμᾶτε.
4.4 ἐν ᾧ ξενίζονται μὴ συντρεχόντων ὑμῶν εἰς τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν, βλασφημοῦντες·
4.16 εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ.
5.13 Ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου.'' None		sup>
1.1 Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
2.12 having good behavior among the nations, so in that which they speak against you as evil-doers, they may by your good works, which they see, glorify God in the day of visitation. ' "2.13 Therefore subject yourselves to every ordice of man for the Lord's sake: whether to the king, as supreme; " '2.14 or to governors, as sent by him for vengeance on evil-doers and for praise to those who do well. 2.15 For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men: 2.16 as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. 2.17 Honor all men. Love the brotherhood. Fear God. Honor the king. ' "
4.4 They think it is strange that you don't run with them into the same excess of riot, blaspheming: " 4.16 But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter.
5.13 She who is in Babylon, elect together with you, greets you; and so does Mark, my son. '' None
59. New Testament, 1 Corinthians, 6.1, 12.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Roman Empire • Roman Empire, capital jurisdiction • Roman Empire, judicial procedure • Roman empire, unity of the • Roman, empire

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 785; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 245; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 296

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6.1 Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων;
12.12 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός·'' None		sup>
6.1 Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints?
12.12 For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ.'' None
60. New Testament, 1 Thessalonians, 1.7-1.10, 2.9, 2.12, 2.15, 4.9-4.12, 4.15-4.17, 5.8-5.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Empire • Persian empire/period • Roman Empire • Roman Empire, • Roman Empire, imperial power • Roman Empire, judicial procedure • Roman Empire, resistance to • Roman empire as a unit • Roman empire, unity of the • Roman, empire • Rome, Empire • Rome, empire • wealth, distribution in the Roman empire

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 117, 118; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 738; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 264; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 593; Nasrallah (2019), Archaeology and the Letters of Paul, 237, 238, 239, 240, 241, 245; Robbins et al. (2017), The Art of Visual Exegesis, 25; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 18, 19; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 76; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 178; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217, 328, 377

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1.7 ὥστε γενέσθαι ὑμᾶς τύπον πᾶσιν τοῖς πιστεύουσιν ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ Ἀχαίᾳ. 1.8 ἀφʼ ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ κυρίου οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ Ἀχαίᾳ, ἀλλʼ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι· 1.9 αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, 1.10 καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης.
2.9 μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ.
2.12 παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν.
2.15 τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων,
4.9 Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· 4.10 καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς τοὺς ἐν ὅλῃ τῇ Μακεδονίᾳ. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον, 4.11 καὶ φιλοτιμεῖσθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια καὶ ἐργάζεσθαι ταῖς χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγγείλαμεν, 4.12 ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω καὶ μηδενὸς χρείαν ἔχητε.
4.15 Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.
5.8 ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν,ἐνδυσάμενοι θώρακαπίστεως καὶ ἀγάπης καὶπερικε φαλαίανἐλπίδασωτηρίας· 5.9 ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,' ' None		sup>
1.7 so that you became an example to all who believe in Macedonia and in Achaia. 1.8 For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 1.9 For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, 1.10 and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come.
2.9 For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God.
2.12 to the end that you should walk worthily of God, who calls you into his own kingdom and glory. ' "
2.15 who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; " 4.9 But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, 4.10 for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.11 and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12 that you may walk properly toward those who are outside, and may have need of nothing.
4.15 For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. ' "4.16 For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, " '4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.
5.8 But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. ' "5.9 For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, " ' None
61. New Testament, 1 Timothy, 1.13, 2.1-2.2, 2.9, 3.4-3.6, 6.1, 6.3-6.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Empire, Roman • Roman Empire • Roman Empire religious environment of • Roman Empire, judicial procedure • Roman Empire, resistance to • Romans, Roman Empire • Rome, Empire • empire, imperial • morality, in Roman Empire • social ranking, in Roman empire (after Constantine)

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 732, 733; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 198; Esler (2000), The Early Christian World, 376; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 131; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 47; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 452, 512, 542; Nasrallah (2019), Archaeology and the Letters of Paul, 249; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 76; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 77

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1.13 τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ἱβριστήν· ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ,
2.1 Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων, 2.2 ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι.
2.9 Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
3.4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.5 εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓ 3.6 μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
6.1 Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται.
6.3 Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, 6.5 διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6.6 ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας·'' None		sup>
1.13 although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief.
2.1 I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: 2.2 for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence.
2.9 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing;
3.4 one who rules his own house well, having children in subjection with all reverence; ' "3.5 (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) " '3.6 not a new convert, lest being puffed up he fall into the same condemnation as the devil.
6.1 Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. ' "
6.3 If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, " '6.4 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, 6.5 constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6 But godliness with contentment is great gain. '' None
62. New Testament, 2 Timothy, 4.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Roman Empire • Roman Empire, resistance to

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 131; Nasrallah (2019), Archaeology and the Letters of Paul, 250

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4.13 τὸν φελόνην, ὃν ἀπέλειπον ἐν Τρῳάδι παρὰ Κάρπῳ, ἐρχόμενος φέρε, καὶ τὰ βιβλία, μάλιστα τὰς μεμβράνας.'' None		sup>
4.13 Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments. '' None
63. New Testament, Acts, 2.5, 2.9, 3.12, 5.17, 5.35-5.36, 7.58, 8.27-8.30, 11.28, 14.14, 16.11-16.12, 16.16-16.18, 16.20-16.21, 16.27-16.28, 16.37-16.38, 17.1, 17.4-17.8, 17.17, 17.22, 17.27, 18.2, 18.12-18.13, 19.23-19.41, 21.34, 21.38, 22.25, 22.30, 23.34, 24.5, 25.14, 25.26, 26.32 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Acts and the Roman Empire • Empire • Jews, number in Roman empire • Persian empire, early Christianity • Persian empire/period • Roman Empire • Roman Empire culture of spectacle of • Roman Empire religious environment of • Roman Empire, New Testament evidence of • Roman Empire, capital jurisdiction • Roman Empire, emperor • Roman Empire, forum domicilii • Roman Empire, governor and crowds • Roman Empire, imperial cult • Roman Empire, imperial power • Roman Empire, judicial procedure • Roman Empire, local security services • Roman Empire, power of governor • Roman Empire, religious diversity of • Roman Empire, resistance to • Roman empire as a unit • Roman empire, unity of the • Roman, Empire • Roman, empire • Rome, empire • empire studies • social ranking, in Roman empire (before Constantine)

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 730, 735, 741, 747, 756, 757, 759, 760, 761, 762; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, 198; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 244, 245, 247, 248, 250, 256, 264; Esler (2000), The Early Christian World, 81, 332, 381; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 132, 248; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 755, 757, 758, 759, 769; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 40, 41, 42; Nasrallah (2019), Archaeology and the Letters of Paul, 239, 245, 247, 251, 252; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 129; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 116; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 7, 18, 19; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 176, 177, 178; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211, 213, 217, 322, 376, 547, 571, 631; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 9, 16, 35, 66, 74, 86, 160, 163

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2.5 Ἦσαν δὲ ἐν Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν·
2.9 Πάρθοι καὶ Μῆδοι καὶ Ἐλαμεῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν,
3.12 ἰδὼν δὲ ὁ Πέτρος ἀπεκρίνατο πρὸς τὸν λαόν Ἄνδρες Ἰσραηλεῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν
5.17 Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων,
5.35 εἶπέν τε πρὸς αὐτούς Ἄνδρες Ἰσραηλεῖται, προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις τούτοις τί μέλλετε πράσσειν. 5.36 πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς, λέγων εἶναί τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν.
7.58 καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου.
8.27 καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28 ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29 εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30 προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις;
11.28 ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου.
14.14 ἀκούσαντες δὲ οἱ ἀπόστολοι Βαρνάβας καὶ Παῦλος, διαρρήξαντες τὰ ἱμάτια ἑαυτῶν ἐξεπήδησαν εἰς τὸν ὄχλον, κράζοντες
16.11 Ἀναχθέντες οὖν ἀπὸ Τρῳάδος εὐθυδρομήσαμεν εἰς Σαμοθρᾴκην, τῇ δὲ ἐπιούσῃ εἰς Νέαν Πόλιν, 16.12 κἀκεῖθεν εἰς Φιλίππους, ἥτις ἐστὶν πρώτη τῆς μερίδος Μακεδονίας πόλις, κολωνία. Ἦμεν δὲ ἐν ταύτῃ τῇ πόλει διατρίβοντες ἡμέρας τινάς.
16.16 Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις 16.17 αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. 16.18 τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.
16.20 καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν Οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν Ἰουδαῖοι ὑπάρχοντες, 16.21 καὶ καταγγέλλουσιν ἔθη ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν Ῥωμαίοις οὖσιν.
16.27 ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς σπασάμενος τὴν μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους. 16.28 ἐφώνησεν δὲ Παῦλος μεγάλῃ φωνῇ λέγων. Μηδὲν πράξῃς σεαυτῷ κακόν, ἅπαντες γάρ ἐσμεν ἐνθάδε.
16.37 ὁ δὲ Παῦλος ἔφη πρὸς αὐτούς Δείραντες ἡμᾶς δημοσίᾳ ἀκατακρίτους, ἀνθρώπους Ῥωμαίους ὑπάρχοντας, ἔβαλαν εἰς φυλακήν· καὶ νῦν λάθρᾳ ἡμᾶς ἐκβάλλουσιν; οὐ γάρ, ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς ἐξαγαγέτωσαν. 16.38 ἀπήγγειλαν δὲ τοῖς στρατηγοῖς οἱ ῥαβδοῦχοι τὰ ῥήματα ταῦτα·
17.1 Διοδεύσαντες δὲ τὴν Ἀμφίπολιν καὶ τὴν Ἀπολλωνίαν ἦλθον εἰς Θεσσαλονίκην, ὅπου ἦν συναγωγὴ τῶν Ἰουδαίων.
17.4 καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ Παύλῳ καὶ τῷ Σίλᾳ, τῶν τε σεβομένων Ἑλλήνων πλῆθος πολὺ γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι. 17.5 Ζηλώσαντες δὲ οἱ Ἰουδαῖοι καὶ προσλαβόμενοι τῶν ἀγοραίων ἄνδρας τινὰς πονηροὺς καὶ ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν, καὶ ἐπιστάντες τῇ οἰκίᾳ Ἰάσονος ἐζήτουν αὐτοὺς προαγαγεῖν εἰς τὸν δῆμον· 17.6 μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν, 17.7 οὓς ὑποδέδεκται Ἰάσων· καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ἕτερον λέγοντες εἶναι Ἰησοῦν. 17.8 ἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα,

17.17 διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας.
17.22 σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ·
17.27 ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα.
18.2 καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς,
18.12 Γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς Ἀχαίας κατεπέστησαν οἱ Ἰουδαῖοι ὁμοθυμαδὸν τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα, 18.13 λέγοντες ὅτι Παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν.
19.23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 19.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, 19.26 καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. 19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. 19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. 19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 19.30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· 19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 19.32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. 19.33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. 19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . 19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; 19.36 ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. 19.37 ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. 19.38 εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. 19.39 εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. 19.40 καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. 19.41 καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.
21.34 ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ· μὴ δυναμένου δὲ αὐτοῦ γνῶναι τὸ ἀσφαλὲς διὰ τὸν θόρυβον ἐκέλευσεν ἄγεσθαι αὐτὸν εἰς τὴν παρεμβολήν.
21.38 γινώσκεις; οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας καὶ ἐξαγαγὼν εἰς τὴν ἔρημον τοὺς τετρακισχιλίους ἄνδρας τῶν σικαρίων;
22.25 ὡς δὲ προέτειναν αὐτὸν τοῖς ἱμᾶσιν εἶπεν πρὸς τὸν ἑστῶτα ἑκατόνταρχον ὁ Παῦλος Εἰ ἄνθρωπον Ῥωμαῖον καὶ ἀκατάκριτον ἔξεστιν ὑμῖν μαστίζειν;
22.30 Τῇ δὲ ἐπαύριον βουλόμενος γνῶναι τὸ ἀσφαλὲς τὸ τί κατηγορεῖται ὑπὸ τῶν Ἰουδαίων ἔλυσεν αὐτόν, καὶ ἐκέλευσεν συνελθεῖν τοὺς ἀρχιερεῖς καὶ πᾶν τὸ συνέδριον, καὶ καταγαγὼν τὸν Παῦλον ἔστησεν εἰς αὐτούς.
23.34 ἀναγνοὺς δὲ καὶ ἐπερωτήσας ἐκ ποίας ἐπαρχείας ἐστὶν καὶ πυθόμενος ὅτι ἀπὸ Κιλικίας
24.5 εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως,
25.14 ὡς δὲ πλείους ἡμέρας διέτριβον ἐκεῖ, ὁ Φῆστος τῷ βασιλεῖ ἀνέθετο τὰ κατὰ τὸν Παῦλον λέγων Ἀνήρ τίς ἐστιν καταλελιμμένος ὑπὸ Φήλικος δέσμιος,
25.26 περὶ οὗ ἀσφαλές τι γράψαι τῷ κυρίῳ οὐκ ἔχω· διὸ προήγαγον αὐτὸν ἐφʼ ὑμῶν καὶ μάλιστα ἐπὶ σοῦ, βασιλεῦ Ἀγρίππα, ὅπως τῆς ἀνακρίσεως γενομένης σχῶ τί γράψω·
26.32 Ἀγρίππας δὲ τῷ Φήστῳ ἔφη Ἀπολελύσθαι ἐδύνατο ὁ ἄνθρωπος οὗτος εἰ μὴ ἐπεκέκλητο Καίσαρα.' ' None		sup>
2.5 Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky.
2.9 Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia,
3.12 When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk?
5.17 But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy,
5.35 He said to them, "You men of Israel, be careful concerning these men, what you are about to do. 5.36 For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing.
7.58 They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul.
8.27 He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28 He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29 The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?"
11.28 One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius.
14.14 But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out,
16.11 Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; 16.12 and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city.
16.16 It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17 The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!" 16.18 This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour.
16.20 When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city, 16.21 and set forth customs which it is not lawful for us to accept or to observe, being Romans."
16.27 The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 16.28 But Paul cried with a loud voice, saying, "Don\'t harm yourself, for we are all here!"
16.37 But Paul said to them, "They have beaten us publicly, without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most assuredly, but let them come themselves and bring us out!" 16.38 The sergeants reported these words to the magistrates, and they were afraid when they heard that they were Romans,
17.1 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
17.4 Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 17.5 But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. 17.6 When they didn\'t find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also, 17.7 whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!" 17.8 The multitude and the rulers of the city were troubled when they heard these things.

17.17 So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him.
17.22 Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things.
17.27 that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us.
18.2 He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them,
18.12 But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, 18.13 saying, "This man persuades men to worship God contrary to the law."
19.23 About that time there arose no small stir concerning the Way. 19.24 For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, 19.25 whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26 You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 19.28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!"' "19.29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. " "19.30 When Paul wanted to enter in to the people, the disciples didn't allow him. " '19.31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. ' "19.32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. " '19.33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" 19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn\'t know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? ' "19.36 Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. " '19.37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38 If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39 But if you seek anything about other matters, it will be settled in the regular assembly. 19.40 For indeed we are in danger of being accused concerning this day\'s riot, there being no cause. Concerning it, we wouldn\'t be able to give an account of this commotion." 19.41 When he had thus spoken, he dismissed the assembly. ' "
21.34 Some shouted one thing, and some another, among the crowd. When he couldn't find out the truth because of the noise, he commanded him to be brought into the barracks. " 21.38 Aren\'t you then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?"
22.25 When they had tied him up with thongs, Paul asked the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and not found guilty?"
22.30 But on the next day, desiring to know the truth about why he was accused by the Jews, he freed him from the bonds, and commanded the chief priests and all the council to come together, and brought Paul down and set him before them.
23.34 When the governor had read it, he asked what province he was from. When he understood that he was from Cilicia, he said,
24.5 For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.
25.14 As they stayed there many days, Festus laid Paul\'s case before the King, saying, "There is a certain man left a prisoner by Felix;
25.26 of whom I have no certain thing to write to my lord. Therefore I have brought him forth before you, and especially before you, king Agrippa, that, after examination, I may have something to write.
26.32 Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar." ' ' None
64. New Testament, Apocalypse, 2.2, 2.9, 2.13-2.14, 2.22, 3.8-3.9, 3.12, 3.17, 4.1, 4.11, 12.9, 13.3-13.4, 13.6, 13.11-13.18, 14.8, 16.9-16.11, 16.15, 17.2, 17.6, 17.9, 17.12-17.14, 18.2-18.4, 18.9-18.11, 18.17, 18.21-18.23, 19.2, 19.15, 22.19 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Roman Empire • Roman Empire animosity toward • Roman Empire culture of spectacle of • Roman Empire military of • Roman Empire, New Testament evidence of • Roman Empire, and imperial cult • Roman Empire, conclusions on • Roman Empire, judicial procedure • Roman empire as a unit • Roman empire, unity of the • Romans, Roman Empire • Romans/Roman empire/Rome • Rome, empire • empire • empire, Roman • empire, imperial • empire, imperial, imperial cult • martyrdom, martyr, Roman Empire, imperial power

 Found in books: Allison (2018), 4 Baruch, 99, 124; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 732; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 63, 65, 216; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 142, 143, 144, 147, 148; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 191; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 43, 46, 47, 50; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 21, 142, 149, 192, 193, 199, 210; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 24; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 176, 177; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 280

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2.2 Οἶδα τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς·
2.9 Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ.
2.13 Οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ Σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου, καὶ οὐκ ἠρνήσω τὴν πίστιν μου καὶ ἐν ταῖς ἡμέραις Ἀντίπας, ὁ μάρτυς μου, ὁ πιστός μου, ὃς ἀπεκτάνθη παρʼ ὑμῖν, ὅπου ὁ Σατανᾶς κατοικεῖ. 2.14 ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι·

2.22 καὶ τοὺς μοιχεύοντας μετʼ αὐτῆς εἰς θλίψιν μεγάλην, ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων αὐτῆς·
3.8 Οἶδά σου τὰ ἔργα,— ἰδοὺ δέδωκα ἐνώπιόν σου θύραν ἠνεῳγμένην, ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν,— ὅτι μικρὰν ἔχεις δύναμιν, καὶ ἐτήρησάς μου τὸν λόγον, καὶ οὐκ ἠρνήσω τὸ ὄνομά μου. 3.9 ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ, τῶν λεγόντων ἑαυτοὺς Ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν ἀλλὰ ψεύδονται, — ἰδοὺ ποιήσω αὐτοὺς ἵναἥξουσιν καὶ προσκυνήσουσινἐνώπιον τῶν ποδῶνσου,καὶ γνῶσιν
3.12 Ὁ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπʼ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶτὸ ὄνομα τῆς πὀλεωςτοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶτὸ ὄνομάμουτὸ καινόν.
3.17 ὅτι λέγεις ὅτι Πλούσιός εἰμι καὶπεπλούτηκακαὶ οὐδὲν χρείαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος καὶ ἐλεινὸς καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός,
4.1 Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡςσάλπιγγοςλαλούσης μετʼ ἐμοῦ, λέγωνἈνάβαὧδε, καὶ δείξω σοιἃ δεῖ γενέσθαι.

4.11
1
2.9 καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν.
13.3 καὶ μίαν ἐκ τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμενην εἰς θάνατον, καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη. 13.4 καὶ ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τοῦ θηρίου, καὶ προσεκύνησαν τῷ δράκοντι ὅτι ἔδωκεν τὴν ἐξουσίαν τῷ θηρίῳ, καὶ προσεκύνησαν τῷ θηρίῳ λέγοντες Τίς ὅμοιος τῷ θηρίῳ, καὶ τίς δύναται πολεμῆσαι μετʼ αὐτοῦ;
13.6 καὶ ἤνοιξε τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεόν, βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας.
13.11 Καὶ εἶδον ἄλλο θηρίον ἀναβαῖνον ἐκ τῆς γῆς, καὶ εἶχεν κέρατα δύο ὅμοια ἀρνίῳ, καὶ ἐλάλει ὡς δράκων. 1
3.12 καὶ τὴν ἐξουσίαν τοῦ πρώτου θηρίου πᾶσαν ποιεῖ ἐνώπιον αὐτοῦ. καὶ ποιεῖ τὴν γῆν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας ἵνα προσκυνήσουσιν τὸ θηρίον τὸ πρῶτον, οὗ ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ. 13.13 καὶ ποιεῖ σημεῖα μεγάλα, ἵνα καὶ πῦρ ποιῇ ἐκ τοῦ οὐρανοῦ καταβαίνειν εἰς τὴν γῆν ἐνώπιον τῶν ἀνθρώπων. 13.14 καὶ πλανᾷ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς διὰ τὰ σημεῖα ἃ ἐδόθη αὐτῷ ποιῆσαι ἐνώπιον τοῦ θηρίου, λέγων τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς ποιῆσαι εἰκόνα τῷ θηρίῳ ὃς ἔχει τὴν πληγὴν τῆς μαχαίρης καὶ ἔζησεν. 13.15 καὶ ἐδόθη αὐτῇ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου, ἵνα καὶ λαλήσῃ ἡ εἰκὼν τοῦ θηρίου καὶ ποιήσῃ ἵνα ὅσοι ἐὰν μὴπροσκυνήσωσιν τῇ εἰκόνιτοῦ θηρίου ἀποκτανθῶσιν. 13.16 καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτω χούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν, 1
3.17 καὶ ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ. 13.18 Ὧδε ἡ σοφία ἐστίν· ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν· καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ.
14.8 Καὶ ἄλλος δεύτερος ἄγγελος ἠκολούθησεν λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,ἣἐκ τοῦ οἴνουτοῦ θυμοῦ τῆς πορνείας αὐτῆςπεπότικεν πάντα τὰ ἔθνη.
16.9 καὶ ἐκαυματίσθησαν οἱ ἄνθρωποι καῦμα μέγα· καὶ ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ τοῦ ἔχοντος τὴν ἐξουσίαν ἐπὶ τὰς πληγὰς ταύτας, καὶ οὐ μετενόησαν δοῦναι αὐτῷ δόξαν. 16.10 Καὶ ὁ πέμπτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν θρόνον τοῦ θηρίου· καὶἐγένετοἡ βασιλεία αὐτοῦἐσκοτωμένη,καὶ ἐμασῶντο τὰς γλώσσας αὐτῶν ἐκ τοῦ πόνου, 16.11 καὶ ἐβλασφήμησαντὸν θεὸν τοῦ οὐρανοῦἐκ τῶν πόνων αὐτῶν καὶ ἐκ τῶν ἑλκῶν αὐτῶν, καὶ οὐ μετενόησαν ἐκ τῶν ἔργων αὐτῶν.
16.15 μακάριος ὁ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ.
17.2 μεθʼ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶἐμεθύσθησανοἱ κατοικοῦντεςτὴν γῆν ἐκ τοῦ οἴνουτῆς πορνείαςαὐτῆς.
17.6 καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ.
17.9 Ὧδε ὁ νοῦς ὁ ἔχων σοφίαν. αἱ ἑπτὰ κεφαλαὶ ἑπτὰ ὄρη εἰσίν, ὅπου ἡ γυνὴ κάθηται ἐπʼ αὐτῶν. καὶ βασιλεῖς ἑπτά εἰσιν·
17.12 καὶ τὰ δέκα κέραταἃ εἶδεςδέκα βασιλεῖς εἰσίν,οἵτινες βασιλείαν οὔπω ἔλαβον, ἀλλὰ ἐξουσίαν ὡς βασιλεῖς μίαν ὥραν λαμβάνουσιν μετὰ τοῦ θηρίου. 17.13 οὗτοι μίαν γνώμην ἔχουσιν, καὶ τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῷ θηρίῳ διδόασιν. 17.14 οὗτοι μετὰ τοῦ ἀρνίου πολεμήσουσιν, καὶ τὸ ἀρνίον νικήσει αὐτούς, ὅτικύριος κυρίων ἐστὶν καὶ βασιλεὺς βασιλέων,καὶ οἱ μετʼ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί.
18.2 καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,καὶ ἐγένετοκατοικητήριον δαιμονίωνκαὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισὴμένου, 18.3 ὅτιἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείαςαὐτῆς πέπτωκανπάντατὰ ἔθνη,καὶ οἱ βασιλεῖς τῆς γῆς μετʼ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν. 18.4 Καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσανἘξέλθατε, ὁ λαός μου, ἐξ αὐτῆς,ἵνα μὴ συνκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε·
18.9 καὶ κλαύσουσιν καὶ κόψονται ἐπ̓αὐτὴνοἱ βασιλεῖς τῆς γῆς οἱ μετʼ αὐτῆς πορνεύσαντεςκαὶ στρηνιάσαντες, ὅταν βλέπωσιν τὸν καπνὸν τῆς πυρώσεως αὐτῆς, 18.10 ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, Βαβυλὼνἡ πόλις ἡ ἰσχυρά,ὅτι μιᾷ ὥρᾳ ἦλθενlt*gt ἡ κρίσις σου. 18.11 καὶοἱ ἔμποροιτῆς γῆςκλαίουσιν καὶ πενθοῦσινἐπʼ αὐτήν, ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράζει οὐκέτι,
18.17 καὶ πᾶςκυβερνήτηςκαὶ πᾶς ὁ ἐπὶ τόπον πλέων,καὶ ναῦται καὶ ὅσοι τὴν θάλασσανἐργάζονται, ἀπὸ μακρόθενἔστησαν

18.21 Καὶ ἦρεν εἷς ἄγγελος ἰσχυρὸςλίθονὡς μύλινον μέγαν,καὶ ἔβαλεν εἰςτὴν θάλασσανλέγων Οὕτωςὁρμήματι βληθήσεταιΒαβυλὼν ἡ μεγάληπόλις, καὶ οὐ μὴ εὑρεθῆ ἔτι.
18.22 καὶ φωνὴ κιθαρῳδῶν καὶ μουσικῶν καὶ αὐλητῶν καὶ σαλπιστῶνοὐ μὴ ἀκουσθῇἐνσοὶ ἔτι,καὶ πᾶς τεχνίτης πάσης τέχνης οὐ μὴ εὑρεθῇ ἐν σοὶ ἔτι,καὶ φωνὴ μύλουοὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι,
18.23 καὶ φῶς λύχνουοὐ μὴ φάνῃ ἐν σοὶ ἔτι,καὶ φωνὴ νυμφίου καὶ νύμφηςοὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι οἱἔμποροίσου ἦσανοἱ μεγιστᾶνες τῆς γῆς,ὅτιἐν τῇ φαρμακίᾳ σουἐπλανήθησαν πάντα τὰ ἔθνη,
19.2 ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δουλων αὐτοῦ ἐκ χειρὸς αὐτῆς. καὶ δεύτερον εἴρηκαν Ἁλληλουιά·
19.15 καὶ ἐκτοῦ στόματοςαὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇπατάξῃ τὰ ἔθνη,καὶ αὐτὸςποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ·καὶ αὐτὸςπατεῖ τὴν ληνὸντοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆςτοῦ θεοῦ τοῦ παντοκράτορος.
22.19 καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ.'' None		sup>
2.2 "I know your works, and your toil and perseverance, and that you can\'t tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false.
2.9 "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan.
2.13 "I know your works and where you dwell, where Satan\'s throne is. You hold firmly to my name, and didn\'t deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells. 2.14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality.

2.22 Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works.
3.8 "I know your works (behold, I have set before you an open door, which no one can shut), that you have a little power, and kept my word, and didn\'t deny my name. 3.9 Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you.
3.12 He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name.' "
3.17 Because you say, 'I am rich, and have gotten riches, and have need of nothing;' and don't know that you are the wretched one, miserable, poor, blind, and naked;" 4.1 After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this."

4.11 "Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!"
1
2.9 The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
13.3 One of his heads looked like it had been wounded fatally. His fatal wound was healed, and the whole earth marveled at the beast. 13.4 They worshiped the dragon, because he gave his authority to the beast, and they worshiped the beast, saying, "Who is like the beast? Who is able to make war with him?"
13.6 He opened his mouth for blasphemy against God, to blaspheme his name, and his dwelling, those who dwell in heaven.
13.11 I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon. 1
3.12 He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13.13 He performs great signs, even making fire come down out of the sky on the earth in the sight of men. 13.14 He deceives my own people who dwell on the earth because of the signs which it was given to him to do in front of the beast; saying to those who dwell on the earth, that they should make an image to the beast who had the sword wound and lived.' "13.15 It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed." '13.16 He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; 1
3.17 and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name. 13.18 Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six.
14.8 Another, a second angel, followed, saying, "Babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality."' "
16.9 People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory." '16.10 The fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. They gnawed their tongues because of the pain,' "16.11 and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. " 16.15 "Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn\'t walk naked, and they see his shame."
17.2 with whom the kings of the earth committed sexual immorality, and those who dwell in the earth were made drunken with the wine of her sexual immorality."
17.6 I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement.
17.9 Here is the mind that has wisdom. The seven heads are seven mountains, on which the woman sits.
17.12 The ten horns that you saw are ten kings who have received no kingdom as yet, but they receive authority as kings, with the beast, for one hour. 17.13 These have one mind, and they give their power and authority to the beast. 17.14 These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings. They also will overcome who are with him, called and chosen and faithful."
18.2 He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! 18.3 For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury." 18.4 I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don\'t receive of her plagues,
18.9 The kings of the earth, who committed sexual immorality and lived wantonly with her, will weep and wail over her, when they look at the smoke of her burning,' "18.10 standing far away for the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city! For your judgment has come in one hour.'" '18.11 The merchants of the earth weep and mourn over her, for no one buys their merchandise any more;' "
18.17 For in an hour such great riches are made desolate.' Every shipmaster, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away,"
18.21 A mighty angel took up a stone like a great millstone and cast it into the sea, saying, "Thus with violence will Babylon, the great city, be thrown down, and will be found no more at all.
18.22 The voice of harpers and minstrels and flute players and trumpeters will be heard no more at all in you. No craftsman, of whatever craft, will be found any more at all in you. The sound of a mill will be heard no more at all in you.
18.23 The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived.
19.2 for true and righteous are his judgments. For he has judged the great prostitute, her who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand."
19.15 Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with a rod of iron. He treads the winepress of the fierceness of the wrath of God, the Almighty.
22.19 If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.'' None
65. New Testament, Colossians, 1.20, 2.8, 3.1, 3.9, 3.10, 3.18-4.1 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Empire • Roman Empire • Roman Empire, • Roman, Empire • Rome, Empire • empire-critical,

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 769; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 185; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 185; Robbins et al. (2017), The Art of Visual Exegesis, 184, 201; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 76; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 86, 88, 91

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1.20 καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς·
2.8 Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν·
3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·
3.9 μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ,'

3.10 καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν, ' None		sup>
1.20 and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. ' "
2.8 Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. " 3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
3.9 Don't lie to one another, seeing that you have put off the old man with his doings, "

3.10 and have put on the new man, that is being renewed in knowledge after the image of his Creator, ' "' None
66. New Testament, Ephesians, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.25, 5.21-6.9, 6.4, 6.5, 6.6, 6.7, 6.8, 6.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Empire • Roman Empire, • Romans, Roman Empire • Rome, empire • empire, imperial

 Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 47; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 185; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 185; Robbins et al. (2017), The Art of Visual Exegesis, 265; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 105

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2.11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου,
2.12 — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ.
2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ.
2.14 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν
2.15 ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην,
2.16 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ·
2.17 καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς·
6.4 Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσία Κυρίου.
6.5 Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ χριστῷ,
6.6 μὴ κατʼ ὀφθαλμοδουλίαν ὡς ἀνθρωπάρεσκοι ἀλλʼ ὡς δοῦλοι Χριστοῦ ποιοῦντες τὸ θέλημα τοῦ θεοῦ,
6.7 ἐκ ψυχῆς μετʼ εὐνοίας δουλεύοντες, ὡς τῷ κυρίῳ καὶ οὐκ ἀνθρώποις,
6.8 εἰδότες ὅτι ἕκαστος, ἐάν τι ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ κυρίου, εἴτε δοῦλος εἴτε ἐλεύθερος.'
6.16 ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι· ' None		sup>
2.11 Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands);
2.12 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world.
2.13 But now in Christ Jesus you who once were far off are made near in the blood of Christ.
2.14 For he is our peace, who made both one, and broke down the middle wall of partition,
2.15 having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace;
2.16 and might reconcile them both in one body to God through the cross, having killed the hostility thereby.
2.17 He came and preached peace to you who were far off and to those who were near.
6.4 You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. " 6.5 Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ;
6.6 not in the way of service only when eyes are on you, as men-pleasers; but as servants of Christ, doing the will of God from the heart;
6.7 with good will doing service, as to the Lord, and not to men;
6.8 knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free. '
6.16 above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. ' "' None
67. New Testament, Galatians, 3.1, 3.28 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts and the Roman Empire • Empire • Roman Empire, • empire • empire studies • empire-critical,

 Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 186; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 40; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 185; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 185; Robbins et al. (2017), The Art of Visual Exegesis, 3, 23, 46, 197, 199, 201

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3.1 Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατʼ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος;
3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.'' None		sup>
3.1 Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified?
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. '' None
68. New Testament, Philippians, 2.6, 2.10-2.11, 4.10-4.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Paul (Apostle), views on empire • Roman Empire • Roman Empire, appropriation and resistance to • Roman Empire, coinage • Roman Empire, economy • Rome, empire • wealth, distribution in the Roman empire

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 118; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 15; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11; Nasrallah (2019), Archaeology and the Letters of Paul, 120, 128; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19, 20

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2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,
2.10 ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11 καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός.
4.10 Ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφʼ ᾧ καὶ ἐφρονεῖτε ἠκαιρεῖσθε δέ. 4.11 οὐχ ὅτι καθʼ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι· οἶδα καὶ ταπεινοῦσθαι, 4.12 οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι· 4.13 πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με. 4.14 πλὴν καλῶς ἐποιήσατε συνκοινωνήσαντές μου τῇ θλίψει. 4.15 οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, 4.16 ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε. 4.17 οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. 4.18 ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. 4.19 ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ. 4.20 τῷ δὲ θεῷ καὶ πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.'' None		sup>
2.6 who, existing in the form of God, didn't consider it robbery to be equal with God, " 2.10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
4.10 But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. 4.11 Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it. 4.12 I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 4.13 I can do all things through Christ, who strengthens me. 4.14 However you did well that you had fellowship with my affliction. 4.15 You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16 For even in Thessalonica you sent once and again to my need. 4.17 Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18 But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. 4.19 My God will supply every need of yours according to his riches in glory in Christ Jesus. 4.20 Now to our God and Father be the glory forever and ever! Amen. '" None
69. New Testament, Romans, 1.1, 1.16-1.17, 1.25, 10.15, 12.17, 13.1-13.7, 14.16, 15.12-15.13, 16.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Jews, Judaism, Roman Empire, and • Paul (Apostle), views on empire • Roman Empire • Roman Empire religious environment of • Roman Empire, Egypt and • Roman Empire, Jews and • Roman Empire, appropriation and resistance to • Roman Empire, coinage • Roman Empire, judicial procedure • Roman, empire • Rome, empire • empire • four empire theory

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 732; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 200; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 13, 14; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 245; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 210; Nasrallah (2019), Archaeology and the Letters of Paul, 181, 195, 201, 202, 207; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 21, 22, 23, 24, 25; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 224, 348, 376, 592; Van Nuffelen (2012), Orosius and the Rhetoric of History, 47

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1.1 ΠΑΥΛΟΣ δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ

1.16 οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι·
1.17 δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται.
1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
10.15 πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; καθάπερ γέγραπταιὩς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθά.
12.17 μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες·προνοούμενοι καλὰ ἐνώπιονπάντωνἀνθρώπων·
13.1 Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν· 13.2 ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται. 13.3 οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ. θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; 13.4 τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς· θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν. ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ· θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι. 13.5 διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν ἀλλὰ καὶ διὰ τὴν συνείδησιν, 13.6 διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε, λειτουργοὶ γὰρ θεοῦ εἰσὶν εἰς αὐτὸ τοῦτο προσκαρτεροῦντες. 13.7 ἀπόδοτε πᾶσι τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν.
14.16 μὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν.
15.12 καὶ πάλιν Ἠσαίας λέγει 15.13 ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς και εἰρήνης ἐν τῷ πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει πνεύματος ἁγίου.
16.20 ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθʼ ὑμῶν.' ' None		sup>
1.1 Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God,

1.16 For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
1.17 For in it is revealed God\'s righteousness from faith to faith. As it is written, "But the righteous shall live by faith."
1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
10.15 And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!"
12.17 Repay no one evil for evil. Respect what is honorable in the sight of all men.
13.1 Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 13.2 Therefore he who resists the authority, withstands the ordice of God; and those who withstand will receive to themselves judgment. 13.3 For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same, ' "13.4 for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn't bear the sword in vain; for he is a minister of God, an avenger for wrath to him who does evil. " "13.5 Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. " "13.6 For this reason you also pay taxes, for they are ministers of God's service, attending continually on this very thing. " '13.7 Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor. ' "
14.16 Then don't let your good be slandered, " 15.12 Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope." 15.13 Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit.
16.20 And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. ' ' None
70. New Testament, Titus, 3.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Empire, Roman • Roman Empire, judicial procedure

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 733; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 452

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3.2 μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.'' None		sup>
3.2 to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men. '' None
71. New Testament, John, 9.22, 12.12, 13.1, 13.3, 19.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christianization of the Roman empire, polemics against • Paul (Apostle), views on empire • Roman Empire, • Roman Empire, New Testament evidence of • Roman Empire, capital jurisdiction • Roman Empire, judicial procedure • Roman Empire, preliminaries to trial • Roman Empire, proscription • Roman empire, unity of the • Roman, empire • Rome, empire

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 765, 768, 769, 776; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 13, 146; Hayes (2022), The Literature of the Sages: A Re-Visioning, 381; Robbins et al. (2017), The Art of Visual Exegesis, 171, 172, 173, 174, 175, 179; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 118; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 176; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 532

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9.22 ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται.
12.12 Τῇ ἐπαύριον ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται Ἰησοῦς εἰς Ἰεροσόλυμα,
13.1 ΠΡΟ ΔΕ ΤΗΣ ΕΟΡΤΗΣ τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς.
13.3 εἰδὼς ὅτι πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει,
19.12 ἐκ τούτου ὁ Πειλᾶτος ἐζήτει ἀπολῦσαι αὐτόν· οἱ δὲ Ἰουδαῖοι ἐκραύγασαν λέγοντες Ἐὰν τοῦτον ἀπολύσῃς, οὐκ εἶ φίλος τοῦ Καίσαρος· πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν ἀντιλέγει τῷ Καίσαρι.' ' None		sup>
9.22 His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue.
12.12 On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem,
13.1 Now before the feast of the Passover, Jesus knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end.
13.3 Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God,
19.12 At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren\'t Caesar\'s friend! Everyone who makes himself a king speaks against Caesar!"' ' None
72. New Testament, Luke, 3.1, 4.5, 6.35, 7.1-7.10, 9.22, 12.10, 20.20, 20.22, 20.24-20.25, 22.67-22.69, 23.2, 23.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Four Beasts/Evil Empires • Righteous, righteousness, Roman Empire, yoke of • Roman Empire • Roman Empire culture of spectacle of • Roman Empire military of • Roman Empire, New Testament evidence of • Roman Empire, emperor • Roman Empire, governor and crowds • Roman Empire, imperial cult • Roman Empire, judicial procedure • Roman Empire, local security services • Roman Empire, power of governor • Roman empire as a unit • Roman empire, unity of the • Roman, Empire • Roman, empire • empire • empire, Roman

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 733, 754, 755, 757, 761, 765, 788; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, 124; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 143; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 758; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 210, 217; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 31, 166; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 176, 177; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 531; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 66

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3.1 ΕΝ ΕΤΕΙ δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πειλάτου τῆς Ἰουδαίας, καὶ τετρααρχοῦντος τῆς Γαλιλαίας Ἡρῴδου, Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς Ἰτουραίας καὶ Τραχωνίτιδος χώρας, καὶ Λυσανίου τῆς Ἀβειληνῆς τετρααρχοῦντος,
4.5 Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου·
6.35 πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ Ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς.
7.1 Επειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ. 7.2 Ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾷν, ὃς ἦν αὐτῷ ἔντιμος. 7.3 ἀκούσας δὲ περὶ τοῦ Ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν Ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αυτοῦ. 7.4 οἱ δὲ παραγενόμενοι πρὸς τὸν Ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως λέγοντες ὅτι ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο, 7.5 ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. 7.6 ὁ δὲ Ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῷ Κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς· 7.7 διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν· ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου· 7.8 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 7.9 ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν Λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον.
7.10 καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμφθέντες εὗρον τὸν δοῦλον ὑγιαίνοντα.
9.22 εἰπὼν ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
12.10 Καὶ πᾶς ὃς ἐρεῖ λόγον εἰς τὸν υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· τῷ δὲ εἰς τὸ ἅγιον πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται.
20.20 Καὶ παρατηρήσαντες ἀπέστειλαν ἐνκαθέτους ὑποκρινομένους ἑαυτοὺς δικαίους εἶναι, ἵνα ἐπιλάβωνται αὐτοῦ λόγου, ὥστε παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγεμόνος.
20.22 ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ;
20.24 Δείξατέ μοι δηνάριον· τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν; οἱ δὲ εἶπαν Καίσαρος. 20.25 ὁ δὲ εἶπεν πρὸς αὐτούς Τοίνυν ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ.
22.67 λέγοντες Εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν. εἶπεν δὲ αὐτοῖς Ἐὰν ὑμῖν εἴπω οὐ μὴ πιστεύσητε· 22.68 ἐὰν δὲ ἐρωτήσω οὐ μὴ ἀποκριθῆτε. 22.69 ἀπὸ τοῦ νῦν δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ.
23.2 ἤρξαντο δὲ κατηγορεῖν αὐτοῦ λέγοντες Τοῦτον εὕραμεν διαστρέφοντα τὸ ἔθνος ἡμῶν καὶ κωλύοντα φόρους Καίσαρι διδόναι καὶ λέγοντα ἑαυτὸν χριστὸν βασιλέα εἶναι.
2
3.13 Πειλᾶτος δὲ συνκαλεσάμενος τοὺς ἀρχιερεῖς καὶ τοὺς ἄρχοντας καὶ τὸν λαὸν'' None		sup>
3.1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,
4.5 The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time.
6.35 But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil.
7.1 After he had finished speaking in the hearing of the people, he entered into Capernaum. ' "7.2 A certain centurion's servant, who was dear to him, was sick and at the point of death. " '7.3 When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4 When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him, 7.5 for he loves our nation, and he built our synagogue for us." 7.6 Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don\'t trouble yourself, for I am not worthy for you to come under my roof. ' "7.7 Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. " '7.8 For I also am a man placed under authority, having under myself soldiers. I tell this one, \'Go!\' and he goes; and to another, \'Come!\' and he comes; and to my servant, \'Do this,\' and he does it." 7.9 When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel."
7.10 Those who were sent, returning to the house, found that the servant who had been sick was well.
9.22 saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up."
12.10 Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven.
20.20 They watched him, and sent out spies, who pretended to be righteous, that they might trap him in something he said, so as to deliver him up to the power and authority of the governor.
20.22 Is it lawful for us to pay taxes to Caesar, or not?"
20.24 Show me a denarius. Whose image and inscription are on it?"They answered, "Caesar\'s." 20.25 He said to them, "Then give to Caesar the things that are Caesar\'s, and to God the things that are God\'s."
22.67 "If you are the Christ, tell us."But he said to them, "If I tell you, you won\'t believe, 22.68 and if I ask, you will in no way answer me or let me go. 22.69 From now on, the Son of Man will be seated at the right hand of the power of God."
23.2 They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king."
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3.13 Pilate called together the chief priests and the rulers and the people, '' None
73. New Testament, Mark, 3.28, 3.30, 8.27, 8.29, 8.31, 9.5, 9.31, 10.33, 11.1-11.7, 11.15, 12.16-12.17, 13.2, 13.9-13.11, 13.19, 13.22, 14.1-14.2, 14.10-14.11, 14.13, 14.53, 14.55, 14.58, 14.61-14.63, 15.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Four Beasts/Evil Empires • Persian empire/period • Righteous, righteousness, Roman Empire, yoke of • Roman Empire, as threat to temple • Roman Empire, governor and crowds • Roman Empire, judicial procedure • Roman Empire, local security services • Roman Empire/sociopolitical realm insights from postcolonial theory • Roman Empire/sociopolitical realm omens in • Roman empire, unity of the • Roman, empire • Rome, empire • Rome/Roman, empire/power/culture • emperors as pater patriae (father) of Empire • empire • empire, Roman

 Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 132; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 727, 728, 729, 731, 732, 733, 734, 735, 738, 740, 741, 742, 756, 789; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 78, 80, 81, 82, 85; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 181; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 114, 118, 130; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 118; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 31, 166; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 176; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 530, 531, 532, 533, 535, 543, 544, 547, 560, 562, 571

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3.28 Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν·
3.30 ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει.
8.27 Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρίας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι;
8.29 καὶ αὐτὸς ἐπηρώτα αὐτούς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς ὁ Πέτρος λέγει αὐτῷ Σὺ εἶ ὁ χριστός.
8.31 Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι·
9.5 καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν.
9.31 ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν αὐτοῖς ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται.
10.33 ὅτι Ἰδοὺ ἀναβαίνομεν εἰς Ἰεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν
11.1 Καὶ ὅτε ἐγγίζουσιν εἰς Ἰεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ Ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ 11.2 καὶ λέγει αὐτοῖς Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον ἐφʼ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν· λύσατε αὐτὸν καὶ φέρετε. 11.3 καὶ ἐάν τις ὑμῖν εἴπῃ Τί ποιεῖτε τοῦτο; εἴπατε Ὁ κύριος αὐτοῦ χρείαν ἔχει· καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε. 11.4 καὶ ἀπῆλθον καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν. 11.5 καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς Τί ποιεῖτε λύοντες τὸν πῶλον; 11.6 οἱ δὲ εἶπαν αὐτοῖς καθὼς εἶπεν ὁ Ἰησοῦς· καὶ ἀφῆκαν αὐτούς. 11.7 καὶ φέρουσιν τὸν πῶλον πρὸς τὸν Ἰησοῦν, καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ἐπʼ αὐτόν.

11.15 Καὶ ἔρχονται εἰς Ἰεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν
12.16 οἱ δὲ ἤνεγκαν. καὶ λέγει αὐτοῖς Τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; οἱ δὲ εἶπαν αὐτῷ Καίσαρος. 12.17 ὁ δὲ Ἰησοῦς εἶπεν Τὰ Καίσαρος ἀπόδοτε Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. καὶ ἐξεθαύμαζον ἐπʼ αὐτῷ.
13.2 καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ .
13.9 βλέπετε δὲ ὑμεῖς ἑαυτούς· παραδώσουσιν ὑμᾶς εἰς συνέδρια καὶ εἰς συναγωγὰς δαρήσεσθε καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς. 13.10 καὶ εἰς πάντα τὰ ἔθνη πρῶτον δεῖ κηρυχθῆναι τὸ εὐαγγέλιον. 13.11 καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλʼ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε, οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον.
13.19 ἔσονται γὰρ αἱ ἡμέραι ἐκεῖναι θλίψις οἵα οὐ γέγονεν τοιαύτη ἀπʼ ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ θεὸς ἕως τοῦ νῦν καὶ οὐ μὴ γένηται.

13.22 ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾷν εἰ δυνατὸν τοὺς ἐκλεκτούς·
14.1 ΗΝ ΔΕ ΤΟ ΠΑΣΧΑ καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας. Καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς πῶς αὐτὸν ἐν δόλῳ κρατήσαντες ἀποκτείνωσιν, 14.2 ἔλεγον γάρ Μὴ ἐν τῇ ἑορτῇ, μή ποτε ἔσται θόρυβος τοῦ λαοῦ.

14.10 Καὶ Ἰούδας Ἰσκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν παραδοῖ αὐτοῖς.
14.11 οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδοῖ.

14.13 καὶ ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ καὶ λέγει αὐτοῖς Ὑπάγετε εἰς τὴν πόλιν, καὶ ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἀκολουθήσατε αὐτῷ,
14.53 Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς.
14.55 οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον·
14.58 ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω·
14.61 ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; 14.62 ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 14.63 ὁ δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων;
15.10 ἐγίνωσκεν γὰρ ὅτι διὰ φθόνον παραδεδώκεισαν αὐτὸν οἱ ἀρχιερεῖς.'' None		sup>
3.28 Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; " 3.30 -- because they said, "He has an unclean spirit."
8.27 Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am?"
8.29 He said to them, "But who do you say that I am?"Peter answered, "You are the Christ."
8.31 He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.
9.5 Peter answered Jesus, "Rabbi, it is good for us to be here. Let\'s make three tents: one for you, one for Moses, and one for Elijah."
9.31 For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again."
10.33 "Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles.
11.1 When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples, 11.2 and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3 If anyone asks you, \'Why are you doing this?\' say, \'The Lord needs him;\' and immediately he will send him back here." 11.4 They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5 Some of those who stood there asked them, "What are you doing, untying the colt?" 11.6 They said to them just as Jesus had said, and they let them go. 11.7 They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it.

11.15 They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves.
12.16 They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar\'s." 12.17 Jesus answered them, "Render to Caesar the things that are Caesar\'s, and to God the things that are God\'s."They marveled greatly at him.
13.2 Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down."
13.9 But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.10 The gospel must first be preached to all the nations. ' "13.11 When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. " 13.19 For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be.

13.22 For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.
14.1 It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him. 14.2 For they said, "Not during the feast, because there might be a riot of the people."

14.10 Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them.
14.11 They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him.

14.13 He sent two of his disciples, and said to them, "Go into the city, and there you will meet a man carrying a pitcher of water. Follow him,
14.53 They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him.
14.55 Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none.
14.58 "We heard him say, \'I will destroy this temple that is made with hands, and in three days I will build another made without hands.\'"
14.61 But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?" 14.62 Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." 14.63 The high priest tore his clothes, and said, "What further need have we of witnesses?
15.10 For he perceived that for envy the chief priests had delivered him up. '" None
74. New Testament, Matthew, 5.12, 5.17, 5.21-5.22, 5.28, 5.34, 5.41, 5.44, 8.5-8.10, 8.13, 16.21, 18.23-18.35, 22.13, 22.17, 22.21, 27.22, 27.25, 27.32, 28.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christianization of the Roman empire, encounters with Christians • Persian empire/period • Righteous, righteousness, Roman Empire, yoke of • Roman Empire • Roman Empire culture of spectacle of • Roman Empire religious environment of • Roman Empire, cursus publicus, hospitality • Roman Empire, governor and crowds • Roman Empire, imperial power • Roman Empire, judicial procedure • Roman Empire, local security services • Roman Empire, power of governor • Roman empire, unity of the • Roman, empire • Romans, Rome, Roman Empire • Romans/Roman empire/Rome • Rome, Roman Empire • Rome, empire • empire • empire, Roman

 Found in books: Allison (2018), 4 Baruch, 151; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 60; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 738, 748, 756, 789; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 47, 72, 200; Hayes (2022), The Literature of the Sages: A Re-Visioning, 282; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 210, 217; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 29; Nasrallah (2019), Archaeology and the Letters of Paul, 97; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 7, 112, 113, 114, 115, 116, 118, 126; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 31; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 176; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 206; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 254, 296, 531

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5.12 χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
5.17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι·
5.21 Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.
5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ.
5.34 Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ·
5.41 καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο.
5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς·
8.5 Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 8.6 καὶ λέγων Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος. 8.7 λέγει αὐτῷ Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. 8.8 ἀποκριθεὶς δὲ ὁ ἑκατόνταρχος ἔφη Κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς· ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου· 8.9 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 8.10 ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν Ἀμὴν λέγω ὑμῖν, παρʼ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον.
8.13 καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῃ Ὕπαγε, ὡς ἐπίστευσας γενηθήτω σοι· καὶ ἰάθη ὁ παῖς ἐν τῇ ὥρᾳ ἐκείνῃ.
16.21 ΑΠΟ ΤΟΤΕ ἤρξατο Ἰησοῦς Χριστὸς δεικνύειν τοῖς μαθηταῖς αὐτοῦ ὅτι δεῖ αὐτὸν εἰς Ἰεροσόλυμα ἀπελθεῖν καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
18.23 Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ· 18.24 ἀρξαμένου δὲ αὐτοῦ συναίρειν προσήχθη εἷς αὐτῷ ὀφειλέτης μυρίων ταλάντων. 18.25 μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει καὶ ἀποδοθῆναι. 18.26 πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ πάντα ἀποδώσω σοι. 18.27 σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου ἐκείνου ἀπέλυσεν αὐτόν, καὶ τὸ δάνιον ἀφῆκεν αὐτῷ. 18.28 ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων Ἀπόδος εἴ τι ὀφείλεις. 18.29 πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ ἀποδώσω σοι. 18.30 ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον. 18.31 ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα. 18.32 τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ Δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με· 18.33 οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα; 18.34 καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως οὗ ἀποδῷ πᾶν τὸ ὀφειλόμενον. 18.35 Οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν.
22.13 τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
22.17 εἰπὸν οὖν ἡμῖν τί σοι δοκεῖ· ἔξεστιν δοῦναι κῆνσον Καίσαρι ἢ οὔ;
22.21 λέγουσιν Καίσαρος. τότε λέγει αὐτοῖς Ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ.
27.22 λέγει αὐτοῖς ὁ Πειλᾶτος Τί οὖν ποιήσω Ἰησοῦν τὸν λεγόμενον Χριστόν; λέγουσιν πάντες Σταυρωθήτω.
27.25 καὶ ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν Τὸ αἷμα αὐτοῦ. ἐφʼ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.
27.32 Ἐξερχόμενοι δὲ εὗρον ἄνθρωπον Κυρηναῖον ὀνόματι Σίμωνα· τοῦτον ἠγγάρευσαν ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.
28.12 καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις'' None		sup>
5.12 Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.
5.17 "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill.
5.21 "You have heard that it was said to the ancient ones, \'You shall not murder;\' and \'Whoever shall murder shall be in danger of the judgment.\ "5.22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. " 5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. ' "
5.34 but I tell you, don't swear at all: neither by heaven, for it is the throne of God; " 5.41 Whoever compels you to go one mile, go with him two.
5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you,
8.5 When he came into Capernaum, a centurion came to him, asking him, 8.6 and saying, "Lord, my servant lies in the house paralyzed, grievously tormented." 8.7 Jesus said to him, "I will come and heal him." 8.8 The centurion answered, "Lord, I\'m not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9 For I am also a man under authority, having under myself soldiers. I tell this one, \'Go,\' and he goes; and to another, \'Come,\' and he comes; and to my servant, \'Do this,\' and he does it." 8.10 When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven\'t found so great a faith, not even in Israel.
8.13 Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour.
16.21 From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up.
18.23 Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24 When he had begun to reconcile, one was brought to him who owed him ten thousand talents. ' "18.25 But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. " "18.26 The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' " '18.27 The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28 "But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, \'Pay me what you owe!\ '18.29 "So his fellow servant fell down at his feet and begged him, saying, \'Have patience with me, and I will repay you.\ '18.30 He would not, but went and cast him into prison, until he should pay back that which was due. 18.31 So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. ' "18.32 Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. " "18.33 Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' " '18.34 His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35 So my heavenly Father will also do to you, if you don\'t each forgive your brother from your hearts for his misdeeds." ' "
22.13 Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' " 22.17 Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not?"
22.21 They said to him, "Caesar\'s."Then he said to them, "Give therefore to Caesar the things that are Caesar\'s, and to God the things that are God\'s."
27.22 Pilate said to them, "What then shall I do to Jesus, who is called Christ?"They all said to him, "Let him be crucified!"
27.25 All the people answered, "May his blood be on us, and on our children!"
27.32 As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross.
28.12 When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers, '' None
75. Plutarch, Galba, 2.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Alexandria, prominent in the Roman empire • Roman empire as a unit

 Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 41; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 73

sup>
2.1 Νυμφίδιος γὰρ Σαβῖνος ὢν ἔπαρχος, ὥσπερ εἴρηται, μετὰ Τιγελλίνου τῆς αὐλῆς, ἐπεὶ τὰ Νέρωνος ἀπέγνωστο παντάπασι καὶ δῆλος ἦν ἀποδρασόμενος εἰς Αἴγυπτον, ἔπεισε τὸ στρατιωτικόν, ὡς μηκέτι παρόντος, ἀλλʼ ἤδη πεφευγότος, αὐτοκράτορα Γάλβαν ἀναγορεῦσαι,'' None		sup>
2.1 '' None
76. Suetonius, Claudius, 25.4 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Jews, formal status in the Roman Empire of • Roman Empire • Roman, empire

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 177; Isaac (2004), The invention of racism in classical antiquity, 449; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 217

sup>
25.4 \xa0Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome. He allowed the envoys of the Germans to sit in the orchestra, led by their naïve self-confidence; for when they had been taken to the seats occupied by the common people and saw the Parthian and Armenian envoys sitting with the senate, they moved of their own accord to the same part of the theatre, protesting that their merits and rank were no whit inferior.'' None
77. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Roman Empire • Roman, empire

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 177; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 628

sup>
16.2 During his reign many abuses were severely punished and put down, and no fewer new laws were made: a\xa0limit was set to expenditures; the public banquets were confined to a distribution of food; the sale of any kind of cooked viands in the taverns was forbidden, with the exception of pulse and vegetables, whereas before every sort of dainty was exposed for sale. Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition. He put an end to the diversions of the chariot drivers, who from immunity of long standing claimed the right of ranging at large and amusing themselves by cheating and robbing the people. The pantomimic actors and their partisans were banished from the city.'' None
78. Tacitus, Annals, 2.41, 3.5.1, 3.76.2, 15.44 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Empire • Roman Empire • Roman Empire culture of spectacle of • Roman Empire, conquests of • Roman Empire, the menagerie in • Roman, empire • Sibylline books and oracles, under the Roman Empire • divination, changes from Republic to Empire • empire • menageries, in the Roman Empire

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 74; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 23; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 232, 245, 246, 247, 248, 249, 250; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 192; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 101; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 156; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 156; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 626

3.76 Et Iunia sexagesimo quarto post Philippensem aciem anno supremum diem explevit, Catone avunculo genita, C. Cassii uxor, M. Bruti soror. testamentum eius multo apud vulgum rumore fuit, quia in magnis opibus cum ferme cunctos proceres cum honore nominavisset Caesarem omisit. quod civiliter acceptum neque prohibuit quo minus laudatione pro rostris ceterisque sollemnibus funus cohonestaretur. viginti clarissimarum familiarum imagines antelatae sunt, Manlii, Quinctii aliaque eiusdem nobilitatis nomina. sed praefulgebant Cassius atque Brutus eo ipso quod effigies eorum non visebantur.2.41 Fine anni arcus propter aedem Saturni ob recepta signa cum Varo amissa ductu Germanici, auspiciis Tiberii, et aedes Fortis Fortunae Tiberim iuxta in hortis, quos Caesar dictator populo Romano legaverat, sacrarium genti Iuliae effigiesque divo Augusto apud Bovillas dicantur. C. Caelio L. Pomponio consulibus Germanicus Caesar a. d. VII. Kal. Iunias triumphavit de Cheruscis Chattisque et Angrivariis quaeque aliae nationes usque ad Albim colunt. vecta spolia, captivi, simulacra montium, fluminum, proeliorum; bellumque, quia conficere prohibitus erat, pro confecto accipiebatur. augebat intuentium visus eximia ipsius species currusque quinque liberis onustus. sed suberat occulta formido, reputantibus haud prosperum in Druso patre eius favorem vulgi, avunculum eiusdem Marcellum flagrantibus plebis studiis intra iuventam ereptum, brevis et infaustos populi Romani amores.' 15.44 Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur. ' None3.76 \xa0Junia, too, born niece to Cato, wife of Caius Cassius, sister of Marcus Brutus, looked her last on life, sixty-three full years after the field of Philippi. Her will was busily discussed by the crowd; because in disposing of her great wealth she mentioned nearly every patrician of note in complimentary terms, but omitted the Caesar. The slur was taken in good part, and he offered no objection to the celebration of her funeral with a panegyric at the Rostra and the rest of the customary ceremonies. The effigies of twenty great houses preceded her to the tomb â\x80\x94 members of the Manlian and Quinctian families, and names of equal splendour. But Brutus and Cassius shone brighter than all by the very fact that their portraits were unseen.2.41 \xa0The close of the year saw dedicated an arch near the temple of Saturn commemorating the recovery, "under the leadership of Germanicus and the auspices of Tiberius," of the eagles lost with Varus; a temple to Fors Fortuna on the Tiber bank, in the gardens which the dictator Caesar had bequeathed to the nation; a sanctuary to the Julian race, and an effigy to the deity of Augustus, at Bovillae. In the consulate of Gaius Caelius and Lucius Pomponius, Germanicus Caesar, on the twenty-sixth day of May, celebrated his triumph over the Cherusci, the Chatti, the Angrivarii, and the other tribes lying west of the Elbe. There was a procession of spoils and captives, of mimic mountains, rivers, and battles; and the war, since he had been forbidden to complete it, was assumed to be complete. To the spectators the effect was heightened by the noble figure of the commander himself, and by the five children who loaded his chariot. Yet beneath lay an unspoken fear, as men reflected that to his father Drusus the favour of the multitude had not brought happiness â\x80\x94 that Marcellus, his uncle, had been snatched in youth from the ardent affections of the populace â\x80\x94 that the loves of the Roman nation were fleeting and unblest! <
3.5.1 \xa0There were those who missed the pageantry of a state-funeral and compared the elaborate tributes rendered by Augustus to Germanicus\' father, Drusus:â\x80\x94 "In the bitterest of the winter, the sovereign had gone in person as far as Ticinum, and, never stirring from the corpse, had entered the capital along with it. The bier had been surrounded with the family effigies of the Claudian and Livian houses; the dead had been mourned in the Forum, eulogized upon the Rostra; every distinction which our ancestors had discovered, or their posterity invented, was showered upon him. But to Germanicus had fallen not even the honours due to every and any noble! Granted that the length of the journey was a reason for cremating his body, no matter how, on foreign soil, it would only have been justice that he should have been accorded all the more distinctions later, because chance had denied them at the outset. His brother had gone no more than one day\'s journey to meet him; his uncle not even to the gate. Where were those usages of the ancients â\x80\x94 the image placed at the head of the couch, the set poems to the memory of departed virtue, the panegyrics, the tears, the imitations (if no more) of sorrow?"' "
15.44 \xa0So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. <" '' None
79. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Roman Civilization, empire and emperors • empire

 Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 367
80. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Roman Empire culture of spectacle of • Roman Empire social structure within • prayer; for emperor and empire

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 59; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 54
81. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Roman Empire, Jews in • Rome, empire

 Found in books: Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 106; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 271, 272
82. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Roman Civilization, empire and emperors • Roman Empire military of • Roman Empire social structure within • Rome, empire • alcohol, as an instrument of empire

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 86; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 41, 55, 146; Isaac (2004), The invention of racism in classical antiquity, 191; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 17
83. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Roman Empire • Roman Empire, emperor • Rome (Ancient), maintenance of Empire • Rome, as centre of empire • provinces (of Roman Empire), Imperial control

 Found in books: Galinsky (2016), Memory in Ancient Rome and Early Christianity, 157; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 140; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 112
84. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Christianization of the Roman empire, eastern Christianity • Christianization of the Roman empire, satire of • Persia, Persian empire, Christian centers in • Roman Civilization, empire and emperors • Roman, empire

 Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 54; Hayes (2022), The Literature of the Sages: A Re-Visioning, 378; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 71; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 532
85. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Roman, Empire, members of • Roman, empire

 Found in books: Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 189; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 531, 660
86. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Roman empire • pederasty, and the Roman Empire

 Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 485, 486, 489; Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 49
87. None, None, nan (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Empire • Hittite, empire

 Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 117; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 204, 205, 206; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 204, 205, 206
88. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Roman, Empire • Rome, Roman Empire

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 57, 58; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 146, 210, 211
89. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Romans/Roman empire/Rome • empire, Roman

 Found in books: Allison (2018), 4 Baruch, 124; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 199
90. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Rome, Empire • empire, emperor • empire, sacrificial vision of

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 63, 223; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55
91. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Roman Empire • Rome, as centre of empire

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 133; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 230
92. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Paul (Apostle), views on empire • Roman Empire • Roman Empire, appropriation and resistance to • Roman Empire, resistance to • Rome, Empire • wealth, distribution in the Roman empire

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 117; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 12; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 74; Nasrallah (2019), Archaeology and the Letters of Paul, 247; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 76, 108
93. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Roman Empire • Transition to Empire • empire, Roman • provinces (of Roman Empire), burial customs

 Found in books: Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 71; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 338; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 238; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 205
94. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustus,maps the empire • British Empire • Pliny (the Elder), on Italy as the heart of Empire • Rome, as empire • empire • empire, as territorial expanse

 Found in books: Isaac (2004), The invention of racism in classical antiquity, 169; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 92, 93; Pandey (2018), The Poetics of Power in Augustan Rome, 171; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 204; Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 60
95. Anon., Marytrdom of Polycarp, 3.2, 5.1, 8.2, 10.1, 15.1 (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Roman empire as a unit • Roman empire, unity of the • Roman/Byzantine Empire • Romans, Roman Empire • Rome, empire • empire, imperial • empire, imperial, imperial cult • martyrdom, martyr, Roman Empire, imperial power

 Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 97, 179; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 221, 229,