Tiresias: The Ancient Mediterranean Religions Source Database

7234

Josephus Flavius, Jewish Antiquities, 12.138-12.146

Βασιλεὺς ̓Αντίοχος Πτολεμαίῳ χαίρειν.τῶν ̓Ιουδαίων καὶ παραυτίκα μέν, ἡνίκα τῆς χώρας ἐπέβημεν αὐτῶν, ἐπιδειξαμένων τὸ πρὸς ἡμᾶς φιλότιμον καὶ παραγενομένους δ' εἰς τὴν πόλιν λαμπρῶς ἐκδεξαμένων καὶ μετὰ τῆς γερουσίας ἀπαντησάντων, ἄφθονον δὲ τὴν χορηγίαν τοῖς στρατιώταις καὶ τοῖς ἐλέφασι παρεσχημένων, συνεξελόντων δὲ καὶ τοὺς ἐν τῇ ἄκρᾳ φρουροὺς τῶν Αἰγυπτίων

“King Antiochus To Ptolemy, Sendeth Greeting.

ἠξιώσαμεν καὶ αὐτοὶ τούτων αὐτοὺς ἀμείψασθαι καὶ τὴν πόλιν αὐτῶν ἀναλαβεῖν κατεφθαρμένην ὑπὸ τῶν περὶ τοὺς πολέμους συμπεσόντων καὶ συνοικίσαι τῶν διεσπαρμένων εἰς αὐτὴν πάλιν συνελθόντων.

we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city.

NaN

τελεῖσθαι δ' αὐτοῖς ταῦτα βούλομαι, καθὼς ἐπέσταλκα, καὶ τὸ περὶ τὸ ἱερὸν ἀπαρτισθῆναι ἔργον τάς τε στοὰς κἂν εἴ τι ἕτερον οἰκοδομῆσαι δέοι: ἡ δὲ τῶν ξύλων ὕλη κατακομιζέσθω ἐξ αὐτῆς τε τῆς ̓Ιουδαίας καὶ ἐκ τῶν ἄλλων ἐθνῶν καὶ ἐκ τοῦ Λιβάνου μηδενὸς πρασσομένου τέλος. ὁμοίως δὲ καὶ τοῖς ἄλλοις, ἐν οἷς ἂν ἐπιφανεστέραν γίγνεσθαι τὴν τοῦ ἱεροῦ ἐπισκευὴν δέῃ.

And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious;

πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων.

and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also.

ἵνα δὲ θᾶττον ἡ πόλις κατοικισθῇ, δίδωμι τοῖς τε νῦν κατοικοῦσιν καὶ κατελευσομένοις ἕως τοῦ ̔Υπερβερεταίου μηνὸς ἀτελέσιν εἶναι μέχρι τριῶν ἐτῶν.

And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus.

ἀπολύομεν δὲ καὶ εἰς τὸ λοιπὸν αὐτοὺς τοῦ τρίτου μέρους τῶν φόρων, ὥστε αὐτῶν ἐπανορθωθῆναι τὴν βλάβην. καὶ ὅσοι ἐκ τῆς πόλεως ἁρπαγέντες δουλεύουσιν, αὐτούς τε τούτους καὶ τοὺς ὑπ' αὐτῶν γεννηθέντας ἐλευθέρους ἀφίεμεν καὶ τὰς οὐσίας αὐτοῖς ἀποδίδοσθαι κελεύομεν.

We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.”

̔Η μὲν οὖν ἐπιστολὴ ταῦτα περιεῖχεν. σεμνύνων δὲ καὶ τὸ ἱερὸν πρόγραμμα κατὰ πᾶσαν τὴν βασιλείαν ἐξέθηκεν περιέχον τάδε: “μηδενὶ ἐξεῖναι ἀλλοφύλῳ εἰς τὸν περίβολον εἰσιέναι τοῦ ἱεροῦ τὸν ἀπηγορευμένον τοῖς ̓Ιουδαίοις, εἰ μὴ οἷς ἁγνισθεῖσίν ἐστιν ἔθιμον κατὰ τὸν πάτριον νόμον.

4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves.

μηδ' εἰς τὴν πόλιν εἰσφερέσθω ἵππεια κρέα μηδὲ ἡμιόνεια μηδὲ ἀγρίων ὄνων καὶ ἡμέρων παρδάλεών τε καὶ ἀλωπέκων καὶ λαγῶν καὶ καθόλου δὲ πάντων τῶν ἀπηγορευμένων ζῴων τοῖς ̓Ιουδαίοις: μηδὲ τὰς δορὰς εἰσφέρειν ἐξεῖναι, ἀλλὰ μηδὲ τρέφειν τι τούτων ἐν τῇ πόλει: μόνοις δὲ τοῖς προγονικοῖς θύμασιν, ἀφ' ὧν καὶ τῷ θεῷ δεῖ καλλιερεῖν, ἐπιτετράφθαι χρῆσθαι. ὁ δέ τι τούτων παραβὰς ἀποτινύτω τοῖς ἱερεῦσιν ἀργυρίου δραχμὰς τρισχιλίας.”

Nor let any flesh of horses, or of mules, or of asses, he brought into the city, whether they be wild or tame; nor that of leopards, or foxes, or hares; and, in general, that of any animal which is forbidden for the Jews to eat. Nor let their skins be brought into it; nor let any such animal be bred up in the city. Let them only be permitted to use the sacrifices derived from their forefathers, with which they have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let him pay to the priests three thousand drachmae of silver.”

Intertexts (texts cited often on the same page as the searched text):

53 results

1. Hebrew Bible, Deuteronomy, 18.3-18.5 (9th cent. BCE - 3rd cent. BCE)

18.3. וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים מֵאֵת הָעָם מֵאֵת זֹבְחֵי הַזֶּבַח אִם־שׁוֹר אִם־שֶׂה וְנָתַן לַכֹּהֵן הַזְּרֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה׃ 18.4. רֵאשִׁית דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וְרֵאשִׁית גֵּז צֹאנְךָ תִּתֶּן־לּוֹ׃ 18.5. כִּי בוֹ בָּחַר יְהוָה אֱלֹהֶיךָ מִכָּל־שְׁבָטֶיךָ לַעֲמֹד לְשָׁרֵת בְּשֵׁם־יְהוָה הוּא וּבָנָיו כָּל־הַיָּמִים׃

18.3. And this shall be the priests’due from the people, from them that offer a sacrifice, whether it be ox or sheep, that they shall give unto the priest the shoulder, and the two cheeks, and the maw." 18.4. The first-fruits of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him." 18.5. For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever."

2. Hebrew Bible, Exodus, 30.12-30.13, 30.16, 31.14, 38.25 (9th cent. BCE - 3rd cent. BCE)

30.12. כִּי תִשָּׂא אֶת־רֹאשׁ בְּנֵי־יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה בִּפְקֹד אֹתָם וְלֹא־יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם׃ 30.13. זֶה יִתְּנוּ כָּל־הָעֹבֵר עַל־הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַיהוָה׃ 30.16. וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃ 31.14. וּשְׁמַרְתֶּם אֶת־הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלְלֶיהָ מוֹת יוּמָת כִּי כָּל־הָעֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ׃ 38.25. וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר וְאֶלֶף וּשְׁבַע מֵאוֹת וַחֲמִשָּׁה וְשִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ׃

30.12. ’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them." 30.13. This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary—the shekel is twenty gerahs—half a shekel for an offering to the LORD." 30.16. And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’" 31.14. Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people." 38.25. And the silver of them that were numbered of the congregation was a hundred talents, and a thousand seven hundred and three-score and fifteen shekels, after the shekel of the sanctuary:"

3. Hebrew Bible, Leviticus, 24.9, 27.2 (9th cent. BCE - 3rd cent. BCE)

24.9. וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהוָה חָק־עוֹלָם׃ 27.2. וְאִם־לֹא יִגְאַל אֶת־הַשָּׂדֶה וְאִם־מָכַר אֶת־הַשָּׂדֶה לְאִישׁ אַחֵר לֹא יִגָּאֵל עוֹד׃ 27.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַיהוָה׃

24.9. And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’" 27.2. Speak unto the children of Israel, and say unto them: When a man shall clearly utter a vow of persons unto the LORD, according to thy valuation,"

4. Hebrew Bible, Numbers, 18.28 (9th cent. BCE - 3rd cent. BCE)

18.28. כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃

18.28. Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest."

5. Hebrew Bible, Psalms, 139.12-139.13, 139.15-139.18 (9th cent. BCE - 3rd cent. BCE)

139.12. גַּם־חֹשֶׁךְ לֹא־יַחְשִׁיךְ מִמֶּךָ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה׃ 139.13. כִּי־אַתָּה קָנִיתָ כִלְיֹתָי תְּסֻכֵּנִי בְּבֶטֶן אִמִּי׃ 139.15. לֹא־נִכְחַד עָצְמִי מִמֶּךָּ אֲשֶׁר־עֻשֵּׂיתִי בַסֵּתֶר רֻקַּמְתִּי בְּתַחְתִּיּוֹת אָרֶץ׃ 139.16. גָּלְמִי רָאוּ עֵינֶיךָ וְעַל־סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ ולא [וְלוֹ] אֶחָד בָּהֶם׃ 139.17. וְלִי מַה־יָּקְרוּ רֵעֶיךָ אֵל מֶה עָצְמוּ רָאשֵׁיהֶם׃ 139.18. אֶסְפְּרֵם מֵחוֹל יִרְבּוּן הֱקִיצֹתִי וְעוֹדִי עִמָּךְ׃

139.12. Even the darkness is not too dark for Thee, But the night shineth as the day; The darkness is even as the light." 139.13. For Thou hast made my reins; Thou hast knit me together in my mother's womb." 139.15. My frame was not hidden from Thee, When I was made in secret, And curiously wrought in the lowest parts of the earth." 139.16. Thine eyes did see mine unformed substance, And in Thy book they were all written— Even the days that were fashioned, When as yet there was none of them." 139.17. How weighty also are Thy thoughts unto me, O God! How great is the sum of them!" 139.18. If I would count them, they are more in number than the sand; Were I to come to the end of them, I would still be with Thee."

6. Hebrew Bible, 2 Kings, 12.5 (8th cent. BCE - 5th cent. BCE)

12.5. וַיֹּאמֶר יְהוֹאָשׁ אֶל־הַכֹּהֲנִים כֹּל כֶּסֶף הַקֳּדָשִׁים אֲשֶׁר־יוּבָא בֵית־יְהוָה כֶּסֶף עוֹבֵר אִישׁ כֶּסֶף נַפְשׁוֹת עֶרְכּוֹ כָּל־כֶּסֶף אֲשֶׁר יַעֲלֶה עַל לֶב־אִישׁ לְהָבִיא בֵּית יְהוָה׃

12.5. And Jehoash said to the priests: ‘All the money of the hallowed things that is brought into the house of the LORD, in current money, the money of the persons for whom each man is rated, all the money that cometh into any man’s heart to bring into the house of the LORD,"

7. Hebrew Bible, Ezekiel, 45.2, 45.17 (6th cent. BCE - 5th cent. BCE)

45.2. וְכֵן תַּעֲשֶׂה בְּשִׁבְעָה בַחֹדֶשׁ מֵאִישׁ שֹׁגֶה וּמִפֶּתִי וְכִפַּרְתֶּם אֶת־הַבָּיִת׃ 45.2. יִהְיֶה מִזֶּה אֶל־הַקֹּדֶשׁ חֲמֵשׁ מֵאוֹת בַּחֲמֵשׁ מֵאוֹת מְרֻבָּע סָבִיב וַחֲמִשִּׁים אַמָּה מִגְרָשׁ לוֹ סָבִיב׃ 45.17. וְעַל־הַנָּשִׂיא יִהְיֶה הָעוֹלוֹת וְהַמִּנְחָה וְהַנֵּסֶךְ בַּחַגִּים וּבֶחֳדָשִׁים וּבַשַּׁבָּתוֹת בְּכָל־מוֹעֲדֵי בֵּית יִשְׂרָאֵל הוּא־יַעֲשֶׂה אֶת־הַחַטָּאת וְאֶת־הַמִּנְחָה וְאֶת־הָעוֹלָה וְאֶת־הַשְּׁלָמִים לְכַפֵּר בְּעַד בֵּית־יִשְׂרָאֵל׃

45.2. of this there shall be for the holy place five hundred in length by five hundred in breadth, square round about; and fifty cubits for the open land round about it." 45.17. And it shall be the prince’s part to give the burnt-offerings, and the meal-offerings, and the drink-offerings, in the feasts, and in the new moons, and in the sabbaths, in all the appointed seasons of the house of Israel; he shall prepare the sin-offering, and the meal-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel."

8. Hebrew Bible, 1 Chronicles, 9.33, 15.16, 15.24, 23.4, 23.28, 25.6-25.7, 27.1, 27.20-27.29 (5th cent. BCE - 3rd cent. BCE)

9.33. וְאֵלֶּה הַמְשֹׁרְרִים רָאשֵׁי אָבוֹת לַלְוִיִּם בַּלְּשָׁכֹת פטירים [פְּטוּרִים] כִּי־יוֹמָם וָלַיְלָה עֲלֵיהֶם בַּמְּלָאכָה׃ 15.16. וַיֹּאמֶר דָּוִיד לְשָׂרֵי הַלְוִיִּם לְהַעֲמִיד אֶת־אֲחֵיהֶם הַמְשֹׁרְרִים בִּכְלֵי־שִׁיר נְבָלִים וְכִנֹּרוֹת וּמְצִלְתָּיִם מַשְׁמִיעִים לְהָרִים־בְּקוֹל לְשִׂמְחָה׃ 15.24. וּשְׁבַנְיָהוּ וְיוֹשָׁפָט וּנְתַנְאֵל וַעֲמָשַׂי וּזְכַרְיָהוּ וּבְנָיָהוּ וֶאֱלִיעֶזֶר הַכֹּהֲנִים מחצצרים [מַחְצְרִים] בַּחֲצֹצְרוֹת לִפְנֵי אֲרוֹן הָאֱלֹהִים וְעֹבֵד אֱדֹם וִיחִיָּה שֹׁעֲרִים לָאָרוֹן׃ 23.4. מֵאֵלֶּה לְנַצֵּחַ עַל־מְלֶאכֶת בֵּית־יְהוָה עֶשְׂרִים וְאַרְבָּעָה אָלֶף וְשֹׁטְרִים וְשֹׁפְטִים שֵׁשֶׁת אֲלָפִים׃ 23.28. כִּי מַעֲמָדָם לְיַד־בְּנֵי אַהֲרֹן לַעֲבֹדַת בֵּית יְהוָה עַל־הַחֲצֵרוֹת וְעַל־הַלְּשָׁכוֹת וְעַל־טָהֳרַת לְכָל־קֹדֶשׁ וּמַעֲשֵׂה עֲבֹדַת בֵּית הָאֱלֹהִים׃ 25.6. כָּל־אֵלֶּה עַל־יְדֵי אֲבִיהֶם בַּשִּׁיר בֵּית יְהוָה בִּמְצִלְתַּיִם נְבָלִים וְכִנֹּרוֹת לַעֲבֹדַת בֵּית הָאֱלֹהִים עַל יְדֵי הַמֶּלֶךְ אָסָף וִידוּתוּן וְהֵימָן׃ 25.7. וַיְהִי מִסְפָּרָם עִם־אֲחֵיהֶם מְלֻמְּדֵי־שִׁיר לַיהוָה כָּל־הַמֵּבִין מָאתַיִם שְׁמוֹנִים וּשְׁמוֹנָה׃ 27.1. וּבְנֵי יִשְׂרָאֵל לְמִסְפָּרָם רָאשֵׁי הָאָבוֹת וְשָׂרֵי הָאֲלָפִים וְהַמֵּאוֹת וְשֹׁטְרֵיהֶם הַמְשָׁרְתִים אֶת־הַמֶּלֶךְ לְכֹל דְּבַר הַמַּחְלְקוֹת הַבָּאָה וְהַיֹּצֵאת חֹדֶשׁ בְּחֹדֶשׁ לְכֹל חָדְשֵׁי הַשָּׁנָה הַמַּחֲלֹקֶת הָאַחַת עֶשְׂרִים וְאַרְבָּעָה אָלֶף׃ 27.1. הַשְּׁבִיעִי לַחֹדֶשׁ הַשְּׁבִיעִי חֶלֶץ הַפְּלוֹנִי מִן־בְּנֵי אֶפְרָיִם וְעַל מַחֲלֻקְתּוֹ עֶשְׂרִים וְאַרְבָּעָה אָלֶף׃ 27.21. לַחֲצִי הַמְנַשֶּׁה גִּלְעָדָה יִדּוֹ בֶּן־זְכַרְיָהוּ לְבִנְיָמִן יַעֲשִׂיאֵל בֶּן־אַבְנֵר׃ 27.22. לְדָן עֲזַרְאֵל בֶּן־יְרֹחָם אֵלֶּה שָׂרֵי שִׁבְטֵי יִשְׂרָאֵל׃ 27.23. וְלֹא־נָשָׂא דָוִיד מִסְפָּרָם לְמִבֶּן עֶשְׂרִים שָׁנָה וּלְמָטָּה כִּי אָמַר יְהוָה לְהַרְבּוֹת אֶת־יִשְׂרָאֵל כְּכוֹכְבֵי הַשָּׁמָיִם׃ 27.24. יוֹאָב בֶּן־צְרוּיָה הֵחֵל לִמְנוֹת וְלֹא כִלָּה וַיְהִי בָזֹאת קֶצֶף עַל־יִשְׂרָאֵל וְלֹא עָלָה הַמִּסְפָּר בְּמִסְפַּר דִּבְרֵי־הַיָּמִים לַמֶּלֶךְ דָּוִיד׃ 27.25. וְעַל אֹצְרוֹת הַמֶּלֶךְ עַזְמָוֶת בֶּן־עֲדִיאֵל וְעַל הָאֹצָרוֹת בַּשָּׂדֶה בֶּעָרִים וּבַכְּפָרִים וּבַמִּגְדָּלוֹת יְהוֹנָתָן בֶּן־עֻזִּיָּהוּ׃ 27.26. וְעַל עֹשֵׂי מְלֶאכֶת הַשָּׂדֶה לַעֲבֹדַת הָאֲדָמָה עֶזְרִי בֶּן־כְּלוּב׃ 27.27. וְעַל־הַכְּרָמִים שִׁמְעִי הָרָמָתִי וְעַל שֶׁבַּכְּרָמִים לְאֹצְרוֹת הַיַּיִן זַבְדִּי הַשִּׁפְמִי׃ 27.28. וְעַל־הַזֵּיתִים וְהַשִּׁקְמִים אֲשֶׁר בַּשְּׁפֵלָה בַּעַל חָנָן הַגְּדֵרִי וְעַל־אֹצְרוֹת הַשֶּׁמֶן יוֹעָשׁ׃ 27.29. וְעַל־הַבָּקָר הָרֹעִים בַּשָּׁרוֹן שטרי [שִׁרְטַי] הַשָּׁרוֹנִי וְעַל־הַבָּקָר בָּעֲמָקִים שָׁפָט בֶּן־עַדְלָי׃

9.33. And these are the singers, heads of fathers’houses of the Levites, who dwelt in the chambers and were free from other service; for they were employed in their work day and night." 15.16. And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy." 15.24. And Shebaniah, and Joshaphat, and Nethanel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God; and Obed-edom and Jehiah were doorkeepers for the ark." 23.4. of these, twenty and four thousand were to oversee the work of the house of the LORD; and six thousand were officers and judges;" 23.28. For their station was at the side of the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, even the work of the service of the house of God;" 25.6. All these were under the hands of their fathers for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the direction of the king—Asaph, Jeduthun, and Heman." 25.7. And the number of them, with their brethren that were instructed in singing unto the LORD, even all that were skilful, was two hundred fourscore and eight." 27.1. Now the children of Israel after their number, to wit, the heads of fathers’houses and the captains of thousands and of hundreds, and their officers that served the king, in any matter of the courses which came in and went out month by month throughout all the months of the year, of every course were twenty and four thousand." 27.20. of the children of Ephraim, Hoshea the son of Azaziah; of the half-tribe of Manasseh, Joel the son of Pedaiah;" 27.21. of the half-tribe of Manasseh in Gilead, Iddo the son of Zechariah; of Benjamin, Jaasiel the son of Abner;" 27.22. of Dan, Azarel the son of Jeroham. These were the captains of the tribes of Israel." 27.23. But David took not the number of them from twenty years old and under; because the LORD had said He would increase Israel like to the stars of heaven." 27.24. Joab the son of Zeruiah began to number, but finished not; and there came wrath for this upon Israel; neither was the number put into the account in the chronicles of king David." 27.25. And over the king’s treasuries was Azmaveth the son of Adiel; and over the treasuries in the fields, in the cities, and in the villages, and in the towers, was Jonathan the son of Uzziah;" 27.26. and over them that did the work of the field for tillage of the ground was Ezri the son of Chelub;" 27.27. and over the vineyards was Shimei the Ramathite; and over the increase of the vineyards for the wine-cellars was Zabdi the Shiphmite;" 27.28. and over the olive-trees and the sycomore-trees that were in the Lowland was Baal-ha the Gederite; and over the cellars of oil was Joash;" 27.29. and over the herds that fed in Sharon was Shirtai the Sharonite; and over the herds that were in the valleys was Shaphat the son of Adlai;"

9. Hebrew Bible, 2 Chronicles, 3.4, 5.12, 9.11, 19.6, 19.11, 23.13, 24.6, 31.11-31.13, 34.13 (5th cent. BCE - 3rd cent. BCE)

3.4. וְהָאוּלָם אֲשֶׁר עַל־פְּנֵי הָאֹרֶךְ עַל־פְּנֵי רֹחַב־הַבַּיִת אַמּוֹת עֶשְׂרִים וְהַגֹּבַהּ מֵאָה וְעֶשְׂרִים וַיְצַפֵּהוּ מִפְּנִימָה זָהָב טָהוֹר׃ 5.12. וְהַלְוִיִּם הַמְשֹׁרֲרִים לְכֻלָּם לְאָסָף לְהֵימָן לִידֻתוּן וְלִבְנֵיהֶם וְלַאֲחֵיהֶם מְלֻבָּשִׁים בּוּץ בִּמְצִלְתַּיִם וּבִנְבָלִים וְכִנֹּרוֹת עֹמְדִים מִזְרָח לַמִּזְבֵּחַ וְעִמָּהֶם כֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מחצררים [מַחְצְרִים] בַּחֲצֹצְרוֹת׃ 9.11. וַיַּעַשׂ הַמֶּלֶךְ אֶת־עֲצֵי הָאַלְגּוּמִּים מְסִלּוֹת לְבֵית־יְהוָה וּלְבֵית הַמֶּלֶךְ וְכִנֹּרוֹת וּנְבָלִים לַשָּׁרִים וְלֹא־נִרְאוּ כָהֵם לְפָנִים בְּאֶרֶץ יְהוּדָה׃ 19.6. וַיֹּאמֶר אֶל־הַשֹּׁפְטִים רְאוּ מָה־אַתֶּם עֹשִׂים כִּי לֹא לְאָדָם תִּשְׁפְּטוּ כִּי לַיהוָה וְעִמָּכֶם בִּדְבַר מִשְׁפָּט׃ 19.11. וְהִנֵּה אֲמַרְיָהוּ כֹהֵן הָרֹאשׁ עֲלֵיכֶם לְכֹל דְּבַר־יְהוָה וּזְבַדְיָהוּ בֶן־יִשְׁמָעֵאל הַנָּגִיד לְבֵית־יְהוּדָה לְכֹל דְּבַר־הַמֶּלֶךְ וְשֹׁטְרִים הַלְוִיִּם לִפְנֵיכֶם חִזְקוּ וַעֲשׂוּ וִיהִי יְהוָה עִם־הַטּוֹב׃ 23.13. וַתֵּרֶא וְהִנֵּה הַמֶּלֶךְ עוֹמֵד עַל־עַמּוּדוֹ בַּמָּבוֹא וְהַשָּׂרִים וְהַחֲצֹצְרוֹת עַל־הַמֶּלֶךְ וְכָל־עַם הָאָרֶץ שָׂמֵחַ וְתוֹקֵעַ בַּחֲצֹצְרוֹת וְהַמְשׁוֹרֲרִים בִּכְלֵי הַשִּׁיר וּמוֹדִיעִים לְהַלֵּל וַתִּקְרַע עֲתַלְיָהוּ אֶת־בְּגָדֶיהָ וַתֹּאמֶר קֶשֶׁר קָשֶׁר׃ 24.6. וַיִּקְרָא הַמֶּלֶךְ לִיהוֹיָדָע הָרֹאשׁ וַיֹּאמֶר לוֹ מַדּוּעַ לֹא־דָרַשְׁתָּ עַל־הַלְוִיִּם לְהָבִיא מִיהוּדָה וּמִירוּשָׁלִַם אֶת־מַשְׂאַת מֹשֶׁה עֶבֶד־יְהוָה וְהַקָּהָל לְיִשְׂרָאֵל לְאֹהֶל הָעֵדוּת׃ 31.11. וַיֹּאמֶר יְחִזְקִיָּהוּ לְהָכִין לְשָׁכוֹת בְּבֵית יְהוָה וַיָּכִינוּ׃ 31.12. וַיָּבִיאוּ אֶת־הַתְּרוּמָה וְהַמַּעֲשֵׂר וְהַקֳּדָשִׁים בֶּאֱמוּנָה וַעֲלֵיהֶם נָגִיד כונניהו [כָּנַנְיָהוּ] הַלֵּוִי וְשִׁמְעִי אָחִיהוּ מִשְׁנֶה׃ 31.13. וִיחִיאֵל וַעֲזַזְיָהוּ וְנַחַת וַעֲשָׂהאֵל וִירִימוֹת וְיוֹזָבָד וֶאֱלִיאֵל וְיִסְמַכְיָהוּ וּמַחַת וּבְנָיָהוּ פְּקִידִים מִיַּד כונניהו [כָּנַנְיָהוּ] וְשִׁמְעִי אָחִיו בְּמִפְקַד יְחִזְקִיָּהוּ הַמֶּלֶךְ וַעֲזַרְיָהוּ נְגִיד בֵּית־הָאֱלֹהִים׃ 34.13. וְעַל הַסַּבָּלִים וּמְנַצְּחִים לְכֹל עֹשֵׂה מְלָאכָה לַעֲבוֹדָה וַעֲבוֹדָה וּמֵהַלְוִיִּם סוֹפְרִים וְשֹׁטְרִים וְשׁוֹעֲרִים׃

3.4. And the porch that was before [the house], the length of it, according to the breadth of the house, was twenty cubits, and the height a hundred and twenty; and he overlaid it within with pure gold." 5.12. also the Levites who were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals and psalteries and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets—" 9.11. And the king made of the sandal-wood paths for the house of the LORD, and for the king’s house, and harps and psalteries for the singers; and there were none such seen before in the land of Judah." 19.6. and said to the judges: ‘Consider what ye do; for ye judge not for man, but for the LORD; and [He is] with you in giving judgment." 19.11. And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters; also the officers of the Levites before you. Deal courageously, and the LORD be with the good.’" 23.13. and she looked, and, behold, the king stood on his platform at the entrance, and the captains and the trumpets by the king; and all the people of the land rejoiced, and blew with trumpets; the singers also [played] on instruments of music, and led the singing of praise. Then Athaliah rent her clothes, and said: ‘Treason, treason.’" 24.6. And the king called for Jehoiada the chief, and unto him: ‘Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the tax of Moses the servant of the LORD, and of the congregation of Israel, for the tent of the testimony?’" 31.11. Then Hezekiah commanded to prepare chambers in the house of the LORD; and they prepared them." 31.12. And they brought in the offerings and the tithes and the hallowed things faithfully; and over them Coiah the Levite was ruler, and Shimei his brother was second." 31.13. And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the hand of Coiah and Shimei his brother, by the appointment of Hezekiah the king, and Azariah the ruler of the house of God." 34.13. Also they were over the bearers of burdens, and presided over all that did the work in every manner of service; and of the Levites there were scribes, and officers, and porters."

10. Hebrew Bible, Ezra, 2.65, 2.70, 6.8-6.10, 7.18-7.24, 8.33 (5th cent. BCE - 4th cent. BCE)

2.65. מִלְּבַד עַבְדֵיהֶם וְאַמְהֹתֵיהֶם אֵלֶּה שִׁבְעַת אֲלָפִים שְׁלֹשׁ מֵאוֹת שְׁלֹשִׁים וְשִׁבְעָה וְלָהֶם מְשֹׁרְרִים וּמְשֹׁרְרוֹת מָאתָיִם׃ 6.8. וּמִנִּי שִׂים טְעֵם לְמָא דִי־תַעַבְדוּן עִם־שָׂבֵי יְהוּדָיֵא אִלֵּךְ לְמִבְנֵא בֵּית־אֱלָהָא דֵךְ וּמִנִּכְסֵי מַלְכָּא דִּי מִדַּת עֲבַר נַהֲרָה אָסְפַּרְנָא נִפְקְתָא תֶּהֱוֵא מִתְיַהֲבָא לְגֻבְרַיָּא אִלֵּךְ דִּי־לָא לְבַטָּלָא׃ 6.9. וּמָה חַשְׁחָן וּבְנֵי תוֹרִין וְדִכְרִין וְאִמְּרִין לַעֲלָוָן לֶאֱלָהּ שְׁמַיָּא חִנְטִין מְלַח חֲמַר וּמְשַׁח כְּמֵאמַר כָּהֲנַיָּא דִי־בִירוּשְׁלֶם לֶהֱוֵא מִתְיְהֵב לְהֹם יוֹם בְּיוֹם דִּי־לָא שָׁלוּ׃ 7.18. וּמָה דִי עליך [עֲלָךְ] וְעַל־אחיך [אֶחָךְ] יֵיטַב בִּשְׁאָר כַּסְפָּא וְדַהֲבָה לְמֶעְבַּד כִּרְעוּת אֱלָהֲכֹם תַּעַבְדוּן׃ 7.19. וּמָאנַיָּא דִּי־מִתְיַהֲבִין לָךְ לְפָלְחָן בֵּית אֱלָהָךְ הַשְׁלֵם קֳדָם אֱלָהּ יְרוּשְׁלֶם׃ 7.21. וּמִנִּי אֲנָה אַרְתַּחְשַׁסְתְּא מַלְכָּא שִׂים טְעֵם לְכֹל גִּזַּבְרַיָּא דִּי בַּעֲבַר נַהֲרָה דִּי כָל־דִּי יִשְׁאֲלֶנְכוֹן עֶזְרָא כָהֲנָה סָפַר דָּתָא דִּי־אֱלָהּ שְׁמַיָּא אָסְפַּרְנָא יִתְעֲבִד׃ 7.22. עַד־כְּסַף כַּכְּרִין מְאָה וְעַד־חִנְטִין כֹּרִין מְאָה וְעַד־חֲמַר בַּתִּין מְאָה וְעַד־בַּתִּין מְשַׁח מְאָה וּמְלַח דִּי־לָא כְתָב׃ 7.23. כָּל־דִּי מִן־טַעַם אֱלָהּ שְׁמַיָּא יִתְעֲבֵד אַדְרַזְדָּא לְבֵית אֱלָהּ שְׁמַיָּא דִּי־לְמָה לֶהֱוֵא קְצַף עַל־מַלְכוּת מַלְכָּא וּבְנוֹהִי׃ 7.24. וּלְכֹם מְהוֹדְעִין דִּי כָל־כָּהֲנַיָּא וְלֵוָיֵא זַמָּרַיָּא תָרָעַיָּא נְתִינַיָּא וּפָלְחֵי בֵּית אֱלָהָא דְנָה מִנְדָּה בְלוֹ וַהֲלָךְ לָא שַׁלִּיט לְמִרְמֵא עֲלֵיהֹם׃ 8.33. וּבַיּוֹם הָרְבִיעִי נִשְׁקַל הַכֶּסֶף וְהַזָּהָב וְהַכֵּלִים בְּבֵית אֱלֹהֵינוּ עַל יַד־מְרֵמוֹת בֶּן־אוּרִיָּה הַכֹּהֵן וְעִמּוֹ אֶלְעָזָר בֶּן־פִּינְחָס וְעִמָּהֶם יוֹזָבָד בֶּן־יֵשׁוּעַ וְנוֹעַדְיָה בֶן־בִּנּוּי הַלְוִיִּם׃

2.65. beside their men-servants and their maid-servants, of whom there were seven thousand three hundred thirty and seven; and they had two hundred singing men and singing women." 2.70. So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinim, dwelt in their cities, and all Israel in their cities." 6.8. Moreover I make a decree concerning what ye shall do to these elders of the Jews for the building of this house of God; that of the king’s goods, even of the tribute beyond the River, expenses be given with all diligence unto these men, that they be not hindered." 6.9. And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail;" 6.10. that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons." 7.18. And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God." 7.19. And the vessels that are given thee for the service of the house of thy God, deliver thou before the God of Jerusalem." 7.20. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure-house." 7.21. And I, even I Artaxerxes the king, do make a decree to all the treasurers that are beyond the River, that whatsoever Ezra the priest, the scribe of the Law of the God of heaven, shall require of you, it be done with all diligence," 7.22. unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred baths of oil, and salt without prescribing how much." 7.23. Whatsoever is commanded by the God of heaven, let it be done exactly for the house of the God of heaven; for why should there be wrath against the realm of the king and his sons?" 7.24. Also we announce to you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, impost, or toll, upon them." 8.33. And on the fourth day was the silver and the gold and the vessels weighed in the house of our God into the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, the Levites;"

11. Hebrew Bible, Nehemiah, 5.13, 8.6, 10.32, 10.35, 10.39, 11.16 (5th cent. BCE - 4th cent. BCE)

5.13. גַּם־חָצְנִי נָעַרְתִּי וָאֹמְרָה כָּכָה יְנַעֵר הָאֱלֹהִים אֶת־כָּל־הָאִישׁ אֲשֶׁר לֹא־יָקִים אֶת־הַדָּבָר הַזֶּה מִבֵּיתוֹ וּמִיגִיעוֹ וְכָכָה יִהְיֶה נָעוּר וָרֵק וַיֹּאמְרוּ כָל־הַקָּהָל אָמֵן וַיְהַלְלוּ אֶת־יְהוָה וַיַּעַשׂ הָעָם כַּדָּבָר הַזֶּה׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 10.32. וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃ 10.35. וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל־קֻרְבַּן הָעֵצִים הַכֹּהֲנִים הַלְוִיִּם וְהָעָם לְהָבִיא לְבֵית אֱלֹהֵינוּ לְבֵית־אֲבֹתֵינוּ לְעִתִּים מְזֻמָּנִים שָׁנָה בְשָׁנָה לְבַעֵר עַל־מִזְבַּח יְהוָה אֱלֹהֵינוּ כַּכָּתוּב בַּתּוֹרָה׃ 10.39. וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר׃ 11.16. וְשַׁבְּתַי וְיוֹזָבָד עַל־הַמְּלָאכָה הַחִיצֹנָה לְבֵית הָאֱלֹהִים מֵרָאשֵׁי הַלְוִיִּם׃

5.13. Also I shook out my lap, and said: ‘So God shake out every man from his house, and from his labour, that performeth not this promise; even thus be he shaken out, and emptied.’ And all the congregation said: ‘Amen’, and praised the LORD. And the people did according to this promise." 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." 10.32. and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt." 10.35. And we cast lots, the priests, the Levites, and the people, for the wood-offering, to bring it into the house of our God, according to our fathers’houses, at times appointed, year by year, to burn upon the altar of the LORD our God, as it is written in the Law;" 10.39. And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. ." 11.16. and Shabbethai and Jozabad, of the chiefs of the Levites, who had the oversight of the outward business of the house of God;"

12. Cicero, Pro Flacco, 28.66 (2nd cent. BCE - 1st cent. BCE)

13. Hebrew Bible, Daniel, 11.14 (2nd cent. BCE - 2nd cent. BCE)

11.14. וּבָעִתִּים הָהֵם רַבִּים יַעַמְדוּ עַל־מֶלֶךְ הַנֶּגֶב וּבְנֵי פָּרִיצֵי עַמְּךָ יִנַּשְּׂאוּ לְהַעֲמִיד חָזוֹן וְנִכְשָׁלוּ׃

11.14. And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble."

14. Polybius, Histories, 4.65.6, 5.65.3 (2nd cent. BCE - 2nd cent. BCE)

4.65.6. The king, taking possession of this town too, advanced from it and encamped before a strong place in the territory of Calydon called Elaus admirably fortified by walls and other defences, Attalus having undertaken for the Aetolians the expense of construction. 5.65.3. Phoxidas the Achaean, Ptolemy the son of Thraseas, and Andromachus of Aspendus exercised together in one body the phalanx and the Greek mercenaries

15. Septuagint, 1 Maccabees, 3.41, 6.49, 6.53, 7.33, 8.23, 10.25-10.45, 11.22-11.23, 11.29-11.37, 12.6, 12.35, 13.36, 13.39, 14.20, 14.28 (2nd cent. BCE - 2nd cent. BCE)

3.41. When the traders of the region heard what was said to them, they took silver and gold in immense amounts, and fetters, and went to the camp to get the sons of Israel for slaves. And forces from Syria and the land of the Philistines joined with them. 6.49. He made peace with the men of Beth-zur, and they evacuated the city, because they had no provisions there to withstand a siege, since it was a sabbatical year for the land. 6.53. But they had no food in storage, because it was the seventh year; those who found safety in Judea from the Gentiles had consumed the last of the stores. 7.33. After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king. 8.23. May all go well with the Romans and with the nation of the Jews at sea and on land for ever, and may sword and enemy be far from them. 10.25. So he sent a message to them in the following words:"King Demetrius to the nation of the Jews, greeting. 10.26. Since you have kept your agreement with us and have continued your friendship with us, and have not sided with our enemies, we have heard of it and rejoiced. 10.27. And now continue still to keep faith with us, and we will repay you with good for what you do for us. 10.28. We will grant you many immunities and give you gifts. 10.29. And now I free you and exempt all the Jews from payment of tribute and salt tax and crown levies 10.30. and instead of collecting the third of the grain and the half of the fruit of the trees that I should receive, I release them from this day and henceforth. I will not collect them from the land of Judah or from the three districts added to it from Samaria and Galilee, from this day and for all time. 10.31. And let Jerusalem and her environs, her tithes and her revenues, be holy and free from tax. 10.32. I release also my control of the citadel in Jerusalem and give it to the high priest, that he may station in it men of his own choice to guard it. 10.33. And every one of the Jews taken as a captive from the land of Judah into any part of my kingdom, I set free without payment; and let all officials cancel also the taxes on their cattle. 10.34. And all the feasts and sabbaths and new moons and appointed days, and the three days before a feast and the three after a feast -- let them all be days of immunity and release for all the Jews who are in my kingdom. 10.35. No one shall have authority to exact anything from them or annoy any of them about any matter. 10.36. Let Jews be enrolled in the kings forces to the number of thirty thousand men, and let the maintece be given them that is due to all the forces of the king. 10.37. Let some of them be stationed in the great strongholds of the king, and let some of them be put in positions of trust in the kingdom. Let their officers and leaders be of their own number, and let them live by their own laws, just as the king has commanded in the land of Judah. 10.38. As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest. 10.39. Ptolemais and the land adjoining it I have given as a gift to the sanctuary in Jerusalem, to meet the necessary expenses of the sanctuary. 10.40. I also grant fifteen thousand shekels of silver yearly out of the kings revenues from appropriate places. 10.41. And all the additional funds which the government officials have not paid as they did in the first years, they shall give from now on for the service of the temple. 10.42. Moreover, the five thousand shekels of silver which my officials have received every year from the income of the services of the temple, this too is canceled, because it belongs to the priests who minister there. 10.43. And whoever takes refuge at the temple in Jerusalem, or in any of its precincts, because he owes money to the king or has any debt, let him be released and receive back all his property in my kingdom. 10.44. Let the cost of rebuilding and restoring the structures of the sanctuary be paid from the revenues of the king. 10.45. And let the cost of rebuilding the walls of Jerusalem and fortifying it round about, and the cost of rebuilding the walls in Judea, also be paid from the revenues of the king. 11.22. When he heard this he was angry, and as soon as he heard it he set out and came to Ptolemais; and he wrote Jonathan not to continue the siege, but to meet him for a conference at Ptolemais as quickly as possible. 11.23. When Jonathan heard this, he gave orders to continue the siege; and he chose some of the elders of Israel and some of the priests, and put himself in danger 11.29. The king consented, and wrote a letter to Jonathan about all these things; its contents were as follows: 11.30. King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 11.31. This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says. 11.32. `King Demetrius to Lasthenes his father, greeting. 11.33. To the nation of the Jews, who are our friends and fulfil their obligations to us, we have determined to do good, because of the good will they show toward us. 11.34. We have confirmed as their possession both the territory of Judea and the three districts of Aphairema and Lydda and Rathamin; the latter, with all the region bordering them, were added to Judea from Samaria. To all those who offer sacrifice in Jerusalem, we have granted release from the royal taxes which the king formerly received from them each year, from the crops of the land and the fruit of the trees. 11.35. And the other payments henceforth due to us of the tithes, and the taxes due to us, and the salt pits and the crown taxes due to us -- from all these we shall grant them release. 11.36. And not one of these grants shall be canceled from this time forth for ever. 11.37. Now therefore take care to make a copy of this, and let it be given to Jonathan and put up in a conspicuous place on the holy mountain. 12.6. Jonathan the high priest, the senate of the nation, the priests, and the rest of the Jewish people to their brethren the Spartans, greeting. 12.35. When Jonathan returned he convened the elders of the people and planned with them to build strongholds in Judea 13.36. King Demetrius to Simon, the high priest and friend of kings, and to the elders and nation of the Jews, greeting. 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. 14.20. This is a copy of the letter which the Spartans sent: "The rulers and the city of the Spartans to Simon the high priest and to the elders and the priests and the rest of the Jewish people, our brethren, greeting. 14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us:

16. Septuagint, 2 Maccabees, 1.10, 1.20, 1.30, 3.3, 4.2, 4.7-4.15, 4.24, 4.27-4.29, 4.43-4.47, 5.1-5.11, 5.15-5.16, 9.16, 11.17, 11.22, 11.27, 11.30, 13.13, 14.33, 15.30-15.31 (2nd cent. BCE - 2nd cent. BCE)

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.' 1.20. But after many years had passed, when it pleased God, Nehemiah, having been commissioned by the king of Persia, sent the descendants of the priests who had hidden the fire to get it. And when they reported to us that they had not found fire but thick liquid, he ordered them to dip it out and bring it.' 1.30. Then the priests sang the hymns. 3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.' 4.2. He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his fellow countrymen, and a zealot for the laws.' 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. 4.24. But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.' 4.27. And Menelaus held the office, but he did not pay regularly any of the money promised to the king.' 4.28. When Sostratus the captain of the citadel kept requesting payment, for the collection of the revenue was his responsibility, the two of them were summoned by the king on account of this issue.' 4.29. Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.' 4.43. Charges were brought against Menelaus about this incident. 4.44. When the king came to Tyre, three men sent by the senate presented the case before him.' 4.45. But Menelaus, already as good as beaten, promised a substantial bribe to Ptolemy son of Dorymenes to win over the king.' 4.46. Therefore Ptolemy, taking the king aside into a colonnade as if for refreshment, induced the king to change his mind.' 4.47. Menelaus, the cause of all the evil, he acquitted of the charges against him, while he sentenced to death those unfortunate men, who would have been freed uncondemned if they had pleaded even before Scythians.' 5.1. About this time Antiochus made his second invasion of Egypt. 5.2. And it happened that over all the city, for almost forty days, there appeared golden-clad horsemen charging through the air, in companies fully armed with lances and drawn swords --' 5.3. troops of horsemen drawn up, attacks and counterattacks made on this side and on that, brandishing of shields, massing of spears, hurling of missiles, the flash of golden trappings, and armor of all sorts.' 5.4. Therefore all men prayed that the apparition might prove to have been a good omen. 5.5. When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.' 5.6. But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.' 5.7. He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.' 5.8. Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;' 5.9. and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.' 5.10. He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers. 5.11. When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.' 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 11.17. John and Absalom, who were sent by you, have delivered your signed communication and have asked about the matters indicated therein.' 11.22. The king's letter ran thus:'King Antiochus to his brother Lysias, greeting.' 11.27. To the nation the king's letter was as follows:'King Antiochus to the senate of the Jews and to the other Jews, greeting.' 11.30. Therefore those who go home by the thirtieth day of Xanthicus will have our pledge of friendship and full permission 13.13. After consulting privately with the elders, he determined to march out and decide the matter by the help of God before the king's army could enter Judea and get possession of the city.' 14.33. he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.' 15.30. And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.' 15.31. And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel.'

17. Septuagint, Ecclesiasticus (Siracides), 7.29-7.31, 16.17, 31.21-31.22, 36.10, 38.24-38.25, 39.26, 42.15, 47.9, 50.1-50.28 (2nd cent. BCE - 2nd cent. BCE)

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. 16.17. Do not say, "I shall be hidden from the Lord,and who from on high will remember me?Among so many people I shall not be known,for what is my soul in the boundless creation? 31.21. If you are overstuffed with food,get up in the middle of the meal, and you will have relief. 31.22. Listen to me, my son, and do not disregard me,and in the end you will appreciate my words. In all your work be industrious,and no sickness will overtake you. 38.24. The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise. 38.25. How can he become wise who handles the plow,and who glories in the shaft of a goad,who drives oxen and is occupied with their work,and whose talk is about bulls? 39.26. Basic to all the needs of mans life are water and fire and iron and salt and wheat flour and milk and honey,the blood of the grape, and oil and clothing. 42.15. I will now call to mind the works of the Lord,and will declare what I have seen. By the words of the Lord his works are done. 42.15. In his majesty he amasses the clouds,and the hailstones are broken in pieces. 47.9. He placed singers before the altar,to make sweet melody with their voices. 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! 50.26. Those who live on Mount Seir, and the Philistines,and the foolish people that dwell in Shechem. 50.27. Instruction in understanding and knowledge I have written in this book,Jesus the son of Ecclesiasticus (Siracides), son of Eleazar, of Jerusalem,who out of his heart poured forth wisdom. 50.28. Blessed is he who concerns himself with these things,and he who lays them to heart will become wise.

18. Septuagint, Judith, 2.4, 4.8, 6.16-6.17, 8.10, 10.6, 11.9, 11.14, 13.12, 14.6-14.8, 15.8 (2nd cent. BCE - 0th cent. CE)

2.4. When he had finished setting forth his plan, Nebuchadnezzar king of the Assyrians called Holofernes, the chief general of his army, second only to himself, and said to him 4.8. So the Israelites did as Joakim the high priest and the senate of the whole people of Israel, in session at Jerusalem, had given order. 6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened. 6.17. He answered and told them what had taken place at the council of Holofernes, and all that he had said in the presence of the Assyrian leaders, and all that Holofernes had said so boastfully against the house of Israel. 8.10. she sent her maid, who was in charge of all she possessed, to summon Chabris and Charmis, the elders of her city. 10.6. Then they went out to the city gate of Bethulia, and found Uzziah standing there with the elders of the city, Chabris and Charmis. 11.9. Now as for the things Achior said in your council, we have heard his words, for the men of Bethulia spared him and he told them all he had said to you. 11.14. They have sent men to Jerusalem, because even the people living there have been doing this, to bring back to them permission from the senate. 13.12. When the men of her city heard her voice, they hurried down to the city gate and called together the elders of the city. 14.6. So they summoned Achior from the house of Uzziah. And when he came and saw the head of Holofernes in the hand of one of the men at the gathering of the people, he fell down on his face and his spirit failed him. 14.7. And when they raised him up he fell at Judith's feet, and knelt before her, and said, "Blessed are you in every tent of Judah! In every nation those who hear your name will be alarmed. 14.8. Now tell me what you have done during these days." Then Judith described to him in the presence of the people all that she had done, from the day she left until the moment of her speaking to them. 15.8. Then Joakim the high priest, and the senate of the people of Israel who lived at Jerusalem, came to witness the good things which the Lord had done for Israel, and to see Judith and to greet her.

19. Septuagint, Wisdom of Solomon, 50.1 (2nd cent. BCE - 1st cent. BCE)

20. Septuagint, 3 Maccabees, 1.8, 4.7-4.10 (2nd cent. BCE - 2nd cent. BCE)

1.8. Since the Jews had sent some of their council and elders to greet him, to bring him gifts of welcome, and to congratulate him on what had happened, he was all the more eager to visit them as soon as possible. 4.7. In bonds and in public view they were violently dragged along as far as the place of embarkation. 4.8. Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them. 4.9. They were brought on board like wild animals, driven under the constraint of iron bonds; some were fastened by the neck to the benches of the boats, others had their feet secured by unbreakable fetters

21. Diodorus Siculus, Historical Library, 18.56.4, 40.3.5 (1st cent. BCE - 1st cent. BCE)

18.56.4. Moreover, we restore those who have been driven out or exiled from the cities by our generals from the time when Alexander crossed into Asia; and we decree that those who are restored by us, in full possession of their property, undisturbed by faction, and enjoying a complete amnesty, shall exercise their rights as citizens in their native states; and if any measures have been passed to their disadvantage, let such measures be void, except as concerning those who had been exiled for blood guilt or impiety in accordance with the law.

22. Philo of Alexandria, On Husbandry, 80-82, 79 (1st cent. BCE - 1st cent. CE)

79. But the divine army is the body of virtues, the champions of the souls that love God, whom it becomes, when they see the adversary defeated, to sing a most beautiful and becoming hymn to the God who giveth the victory and the glorious triumph; and two choruses, the one proceeding from the conclave of the men, and the other from the company of the women, will stand up and sing in alternate songs a melody responsive to one another's voices.

23. Philo of Alexandria, On The Special Laws, 1.76, 1.186 (1st cent. BCE - 1st cent. CE)

1.76. But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world. 1.186. When the third season takes place in the seventh month at the autumnal equinox, at the beginning of the month, the feast which begins the sacred month named "the feast of trumpets" and which was discussed earlier is celebrated. On the tenth day the fast takes place which they take seriously--not only those who are zealous about piety and holiness, but even those who do nothing religious the rest of the time. For all are astounded, overcome with the sacredness of it; in fact, at that time the worse compete with the better in selfcontrol and virtue.

24. Philo of Alexandria, On The Contemplative Life, 13 (1st cent. BCE - 1st cent. CE)

13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds.

25. Philo of Alexandria, On The Life of Moses, 2.239 (1st cent. BCE - 1st cent. CE)

2.239. O! Master how can any one sing your praises adequately, with what mouth, with what tongue, with what organisation of voice? Can the stars become a chorus and pour forth any melody which shall be worthy of the subject? Even if the whole of the heaven were to be dissolved into voice, would it be able to recount even a portion of your virtues? "Very rightly," says God, "have the daughters of Shalpaath spoken.

26. Philo of Alexandria, Against Flaccus, 74 (1st cent. BCE - 1st cent. CE)

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.

27. Philo of Alexandria, On The Embassy To Gaius, 157 (1st cent. BCE - 1st cent. CE)

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.

28. Appian, The Syrian Wars, 1 (1st cent. CE - 2nd cent. CE)

29. Josephus Flavius, Jewish Antiquities, 3.195, 3.221, 3.227, 4.73, 7.305, 8.94, 11.16, 11.60, 11.89, 11.108, 11.128, 11.327, 11.329-11.340, 12.9, 12.23, 12.40-12.41, 12.62, 12.133, 12.136-12.137, 12.139-12.146, 12.148, 12.150, 12.153-12.154, 12.160-12.222, 12.237-12.239, 12.246, 13.50, 13.242, 13.245, 13.250, 13.272, 13.428, 14.163-14.184, 14.248, 14.250, 14.323, 15.401, 16.14, 18.312, 20.216-20.217 (1st cent. CE - 1st cent. CE)

3.195. which shekel is a piece among the Hebrews, and is equal to four Athenian drachmae. 3.221. Now the charger and the bowl were of silver, and together they weighed two hundred shekels, but the bowl cost no more than seventy shekels; and these were full of fine flour mingled with oil, such as they used on the altar about the sacrifices. They brought also a young bullock, and a ram, with a lamb of a year old, for a whole burnt-offering, as also a goat for the forgiveness of sins. 3.227. they then cleanse the bodies, and divide them into parts, and salt them with salt, and lay them upon the altar, while the pieces of wood are piled one upon another, and the fire is burning; they next cleanse the feet of the sacrifices, and the inwards, in an accurate manner and so lay them to the rest to be purged by the fire, while the priests receive the hides. This is the way of offering a burnt-offering. 4.73. Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit. 7.305. 3. And now David being freed from wars and dangers, and enjoying for the future a profound peace, composed songs and hymns to God of several sorts of metre; some of those which he made were trimeters, and some were pentameters. He also made instruments of music, and taught the Levites to sing hymns to God, both on that called the sabbath day, and on other festivals. 8.94. and two hundred thousand trumpets, according to the command of Moses; also two hundred thousand garments of fine linen for the singers, that were Levites. And he made musical instruments, and such as were invented for singing of hymns, called Nablee and Cindree, [psalteries and harps,] which were made of electrum, [the finest brass,] forty thousand. 11.16. I permit them to have the same honor which they were used to have from their forefathers, as also for their small cattle, and for wine and oil, two hundred and five thousand and five hundred drachmae; and for wheat flour, twenty thousand and five hundred artabae; and I give order that these expenses shall be given them out of the tributes due from Samaria. 11.16. And when their answer was, that they came from Judea, he began to inquire of them again in what state the multitude was, and in what condition Jerusalem was; 11.89. Now at this time Sisinnes, the governor of Syria and Phoenicia, and Sathrabuzanes, with certain others, came up to Jerusalem, and asked the rulers of the Jews, by whose grant it was that they built the temple in this manner, since it was more like to a citadel than a temple? and for what reason it was that they built cloisters and walls, and those strong ones too, about the city? 11.108. The priests also and the Levites set the porters at every gate, according to the laws of Moses. The Jews also built the cloisters of the inner temple that were round about the temple itself. 11.128. And I enjoin you not to lay any treacherous imposition, or any tributes, upon their priests or Levites, or sacred singers, or porters, or sacred servants, or scribes of the temple. 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.329. 5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. 11.331. for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. 11.332. The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. 11.333. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334. for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335. whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336. And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. 11.337. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 11.339. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars. 12.9. Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy. 12.9. and when they had taken off the covers wherein they were wrapt up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be. 12.23. And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.” 12.23. He also erected a strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude engraven upon it. He also drew round it a great and deep canal of water. 12.41. He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses. 12.41. upon whose fall the army did not stay; but when they had lost their general, they were put to flight, and threw down their arms. Judas also pursued them and slew them, and gave notice by the sound of the trumpets to the neighboring villages that he had conquered the enemy; 12.62. According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. 12.133. But afterward, when Antiochus subdued those cities of Celesyria which Scopas had gotten into his possession, and Samaria with them, the Jews, of their own accord, went over to him, and received him into the city [Jerusalem], and gave plentiful provision to all his army, and to his elephants, and readily assisted him when he besieged the garrison which was in the citadel of Jerusalem. 12.136. He also saith, in the same book, that “when Seopas was conquered by Antiochus, Antiochus received Batanea, and Samaria, and Abila, and Gadara; and that, a while afterwards, there came in to him those Jews that inhabited near that temple which was called Jerusalem; concerning which, although I have more to say, and particularly concerning the presence of God about that temple, yet do I put off that history till another opportunity.” 12.137. This it is which Polybius relates. But we will return to the series of the history, when we have first produced the epistles of king Antiochus: 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 12.145. 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. 12.146. Nor let any flesh of horses, or of mules, or of asses, he brought into the city, whether they be wild or tame; nor that of leopards, or foxes, or hares; and, in general, that of any animal which is forbidden for the Jews to eat. Nor let their skins be brought into it; nor let any such animal be bred up in the city. Let them only be permitted to use the sacrifices derived from their forefathers, with which they have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let him pay to the priests three thousand drachmae of silver.” 12.148. “King Antiochus To Zeuxis His Father, Sendeth Greeting. /p“If you are in health, it is well. I also am in health. 12.153. Take care likewise of that nation, as far as thou art able, that they may not have any disturbance given them by any one.” Now these testimonials which I have produced are sufficient to declare the friendship that Antiochus the Great bare to the Jews. 12.154. 1. After this Antiochus made a friendship and league with Ptolemy, and gave him his daughter Cleopatra to wife, and yielded up to him Celesyria, and Samaria, and Judea, and Phoenicia, by way of dowry. 12.161. Hereupon he came to the city [Jerusalem], and reproved Onias for not taking care of the preservation of his countrymen, but bringing the nation into dangers, by not paying this money. For which preservation of them, he told him he had received the authority over them, and had been made high priest; 12.162. but that, in case he was so great a lover of money, as to endure to see his country in danger on that account, and his countrymen suffer the greatest damages, he advised him to go to the king, and petition him to remit either the whole or a part of the sum demanded. 12.163. Onias’s answer was this: That he did not care for his authority, and that he was ready, if the thing were practicable, to lay down his high priesthood; and that he would not go to the king, because he troubled not himself at all about such matters. Joseph then asked him if he would not give him leave to go ambassador on behalf of the nation. 12.164. He replied, that he would give him leave. Upon which Joseph went up into the temple, and called the multitude together to a congregation, and exhorted them not to be disturbed nor affrighted, because of his uncle Onias’s carelessness, but desired them to be at rest, and not terrify themselves with fear about it; for he promised them that he would be their ambassador to the king, and persuade him that they had done him no wrong. 12.165. And when the multitude heard this, they returned thanks to Joseph. So he went down from the temple, and treated Ptolemy’s ambassador in a hospitable manner. He also presented him with rich gifts, and feasted him magnificently for many days, and then sent him to the king before him, and told him that he would soon follow him; 12.166. for he was now more willing to go to the king, by the encouragement of the ambassador, who earnestly persuaded him to come into Egypt, and promised him that he would take care that he should obtain every thing that he desired of Ptolemy; for he was highly pleased with his frank and liberal temper, and with the gravity of his deportment. 12.167. 3. When Ptolemy’s ambassador was come into Egypt, he told the king of the thoughtless temper of Onias; and informed him of the goodness of the disposition of Joseph; and that he was coming to him to excuse the multitude, as not having done him any harm, for that he was their patron. In short, he was so very large in his encomiums upon the young man, that he disposed both the king and his wife Cleopatra to have a kindness for him before he came. 12.168. So Joseph sent to his friends at Samaria, and borrowed money of them, and got ready what was necessary for his journey, garments and cups, and beasts for burden, which amounted to about twenty thousand drachmae, and went to Alexandria. 12.169. Now it happened that at this time all the principal men and rulers went up out of the cities of Syria and Phoenicia, to bid for their taxes; for every year the king sold them to the men of the greatest power in every city. 12.171. which happened as the king was sitting in his chariot, with his wife, and with his friend Athenion, who was the very person who had been ambassador at Jerusalem, and had been entertained by Joseph. As soon therefore as Athenion saw him, he presently made him known to the king, how good and generous a young man he was. 12.172. So Ptolemy saluted him first, and desired him to come up into his chariot; and as Joseph sat there, he began to complain of the management of Onias: to which he answered, “Forgive him, on account of his age; for thou canst not certainly be unacquainted with this, that old men and infants have their minds exactly alike; but thou shalt have from us, who are young men, every thing thou desirest, and shalt have no cause to complain.” 12.173. With this good humor and pleasantry of the young man, the king was so delighted, that he began already, as though he had had long experience of him, to have a still greater affection for him, insomuch that he bade him take his diet in the king’s palace, and be a guest at his own table every day. 12.174. But when the king was come to Alexandria, the principal men of Syria saw him sitting with the king, and were much offended at it. 12.175. 4. And when the day came on which the king was to let the taxes of the cities to farm, and those that were the principal men of dignity in their several countries were to bid for them, the sum of the taxes together, of Celesyria, and Phoenicia, and Judea, with Samaria, [as they were bidden for,] came to eight thousand talents. 12.176. Hereupon Joseph accused the bidders, as having agreed together to estimate the value of the taxes at too low a rate; and he promised that he would himself give twice as much for them: but for those who did not pay, he would send the king home their whole substance; for this privilege was sold together with the taxes themselves. 12.177. The king was pleased to hear that offer; and because it augmented his revenues, he said he would confirm the sale of the taxes to him. But when he asked him this question, Whether he had any sureties that would be bound for the payment of the money? he answered very pleasantly, “I will give such security, and those of persons good and responsible, and which you shall have no reason to distrust.” 12.178. And when he bid him name them who they were, he replied, “I give thee no other persons, O king, for my sureties, than thyself, and this thy wife; and you shall be security for both parties.” So Ptolemy laughed at the proposal, and granted him the farming of the taxes without any sureties. 12.179. This procedure was a sore grief to those that came from the cities into Egypt, who were utterly disappointed; and they returned every one to their own country with shame. 12.181. And when he was at Askelon, and demanded the taxes of the people of Askelon, they refused to pay any thing, and affronted him also; upon which he seized upon about twenty of the principal men, and slew them, and gathered what they had together, and sent it all to the king, and informed him what he had done. 12.182. Ptolemy admired the prudent conduct of the man, and commended him for what he had done, and gave him leave to do as he pleased. When the Syrians heard of this, they were astonished; and having before them a sad example in the men of Askelon that were slain, they opened their gates, and willingly admitted Joseph, and paid their taxes. 12.183. And when the inhabitants of Scythopolis attempted to affront him, and would not pay him those taxes which they formerly used to pay, without disputing about them, he slew also the principal men of that city, and sent their effects to the king. 12.184. By this means he gathered great wealth together, and made vast gains by this farming of the taxes; and he made use of what estate he had thus gotten, in order to support his authority, as thinking it a piece of prudence to keep what had been the occasion and foundation of his present good fortune; and this he did by the assistance of what he was already possessed of 12.185. for he privately sent many presents to the king, and to Cleopatra, and to their friends, and to all that were powerful about the court, and thereby purchased their good-will to himself. 12.186. 6. This good fortune he enjoyed for twenty-two years, and was become the father of seven sons by one wife; he had also another son, whose name was Hyrcanus, by his brother Solymius’s daughter 12.187. whom he married on the following occasion. He once came to Alexandria with his brother, who had along with him a daughter already marriageable, in order to give her in wedlock to some of the Jews of chief dignity there. He then supped with the king, and falling in love with an actress that was of great beauty, and came into the room where they feasted, he told his brother of it, and entreated him, because a Jew is forbidden by their law to come near to a foreigner, to conceal his offense; and to be kind and subservient to him, and to give him an opportunity of fulfilling his desires. 12.188. Upon which his brother willingly entertained the proposal of serving him, and adorned his own daughter, and brought her to him by night, and put her into his bed. And Joseph, being disordered with drink, knew not who she was, and so lay with his brother’s daughter; and this did he many times, and loved her exceedingly; and said to his brother, that he loved this actress so well, that he should run the hazard of his life [if he must part with her], and yet probably the king would not give him leave [to take her with him]. 12.189. But his brother bid him be in no concern about that matter, and told him he might enjoy her whom he loved without any danger, and might have her for his wife; and opened the truth of the matter to him, and assured him that he chose rather to have his own daughter abused, than to overlook him, and see him come to [public] disgrace. So Joseph commended him for this his brotherly love, and married his daughter; and by her begat a son, whose name was Hyrcanus, as we said before. 12.191. Joseph had once a mind to know which of his sons had the best disposition to virtue; and when he sent them severally to those that had then the best reputation for instructing youth, the rest of his children, by reason of their sloth and unwillingness to take pains, returned to him foolish and unlearned. 12.192. After them he sent out the youngest, Hyrcanus, and gave him three hundred yoke of oxen, and bid him go two days’ journey into the wilderness, and sow the land there, and yet kept back privately the yokes of the oxen that coupled them together. 12.193. When Hyrcanus came to the place, and found he had no yokes with him, he condemned the drivers of the oxen, who advised him to send some to his father, to bring them some yokes; but he thinking that he ought not to lose his time while they should be sent to bring him the yokes, he invented a kind of stratagem, and what suited an age older than his own; 12.194. for he slew ten yoke of the oxen, and distributed their flesh among the laborers, and cut their hides into several pieces, and made him yokes, and yoked the oxen together with them; by which means he sowed as much land as his father had appointed him to sow, and returned to him. 12.195. And when he was come back, his father was mightily pleased with his sagacity, and commended the sharpness of his understanding, and his boldness in what he did. And he still loved him the more, as if he were his only genuine son, while his brethren were much troubled at it. 12.196. 7. But when one told him that Ptolemy had a son just born, and that all the principal men of Syria, and the other countries subject to him, were to keep a festival, on account of the child’s birthday, and went away in haste with great retinues to Alexandria, he was himself indeed hindered from going by old age; but he made trial of his sons, whether any of them would be willing to go to the king. 12.197. And when the elder sons excused themselves from going, and said they were not courtiers good enough for such conversation, and advised him to send their brother Hyrcanus, he gladly hearkened to that advice, and called Hyrcanus, and asked him whether he would go to the king, and whether it was agreeable to him to go or not. 12.198. And upon his promise that he would go, and his saying that he should not want much money for his journey, because he would live moderately, and that ten thousand drachmas would be sufficient, he was pleased with his son’s prudence. 12.199. After a little while, the son advised his father not to send his presents to the king from thence, but to give him a letter to his steward at Alexandria, that he might furnish him with money, for purchasing what should be most excellent and most precious. 12.201. for Joseph sent the money he received in Syria to Alexandria. And when the day appointed for the payment of the taxes to the king came, he wrote to Arion to pay them. 12.202. So when the son had asked his father for a letter to the steward, and had received it, he made haste to Alexandria. And when he was gone, his brethren wrote to all the king’s friends, that they should destroy him. 12.203. 8. But when he was come to Alexandria, he delivered his letter to Arion, who asked him how many talents he would have (hoping he would ask for no more than ten, or a little more); he said he wanted a thousand talents. At which the steward was angry, and rebuked him, as one that intended to live extravagantly; and he let him know how his father had gathered together his estate by painstaking, and resisting his inclinations, and wished him to imitate the example of his father: he assured him withal, that he would give him but ten talents, and that for a present to the king also. 12.204. The son was irritated at this, and threw Arion into prison. But when Arion’s wife had informed Cleopatra of this, with her entreaty, that she would rebuke the child for what he had done, (for Arion was in great esteem with her,) Cleopatra informed the king of it. 12.205. And Ptolemy sent for Hyrcanus, and told him that he wondered, when he was sent to him by his father, that he had not yet come into his presence, but had laid the steward in prison. And he gave order, therefore, that he should come to him, and give an account of the reason of what he had done. 12.206. And they report that the answer he made to the king’s messenger was this: That “there was a law of his that forbade a child that was born to taste of the sacrifice, before he had been at the temple and sacrificed to God. According to which way of reasoning he did not himself come to him in expectation of the present he was to make to him, as to one who had been his father’s benefactor; 12.207. and that he had punished the slave for disobeying his commands, for that it mattered not Whether a master was little or great: so that unless we punish such as these, thou thyself mayst also expect to be despised by thy subjects.” Upon hearing this his answer he fell alaughing, and wondered at the great soul of the child. 12.208. 9. When Arion was apprised that this was the king’s disposition, and that he had no way to help himself, he gave the child a thousand talents, and was let out of prison. So after three days were over, Hyrcanus came and saluted the king and queen. 12.209. They saw him with pleasure, and feasted him in an obliging manner, out of the respect they bare to his father. So he came to the merchants privately, and bought a hundred boys, that had learning, and were in the flower of their ages, each at a talent apiece; as also he bought a hundred maidens, each at the same price as the other. 12.211. Now when all those that sat with him had laid the bones of the several parts on a heap before Hyrcanus, (for they had themselves taken away the flesh belonging to them,) till the table where he sat was filled full with them 12.212. Trypho, who was the king’s jester, and was appointed for jokes and laughter at festivals, was now asked by the guests that sat at the table [to expose him to laughter]. So he stood by the king, and said, “Dost thou not see, my lord, the bones that lie by Hyrcanus? by this similitude thou mayst conjecture that his father made all Syria as bare as he hath made these bones.” 12.213. And the king laughing at what Trypho said, and asking of Hyrcanus, How he came to have so many bones before him? he replied, “Very rightfully, my lord; for they are dogs that eat the flesh and the bones together, as these thy guests have done, (looking in the mean time at those guests,) for there is nothing before them; but they are men that eat the flesh, and cast away the bones, as I, who am also a man, have now done.” 12.214. Upon which the king admired at his answer, which was so wisely made; and bid them all make an acclamation, as a mark of their approbation of his jest, which was truly a facetious one. 12.215. On the next day Hyrcanus went to every one of the king’s friends, and of the men powerful at court, and saluted them; but still inquired of the servants what present they would make the king on his son’s birthday; 12.216. and when some said that they would give twelve talents, and that others of greater dignity would every one give according to the quantity of their riches, he pretended to every one of them to be grieved that he was not able to bring so large a present; for that he had no more than five talents. And when the servants heard what he said, they told their masters; 12.217. and they rejoiced in the prospect that Joseph would be disapproved, and would make the king angry, by the smallness of his present. When the day came, the others, even those that brought the most, offered the king not above twenty talents; but Hyrcanus gave to every one of the hundred boys and hundred maidens that he had bought a talent apiece, for them to carry, and introduced them, the boys to the king, and the maidens to Cleopatra; 12.218. every body wondering at the unexpected richness of the presents, even the king and queen themselves. He also presented those that attended about the king with gifts to the value of a great number of talents, that he might escape the danger he was in from them; for to these it was that Hyrcanus’s brethren had written to destroy him. 12.219. Now Ptolemy admired at the young man’s magimity, and commanded him to ask what gift he pleased. But he desired nothing else to be done for him by the king than to write to his father and brethren about him. 12.221. But when his brethren heard that Hyrcanus had received such favors from the king, and was returning home with great honor, they went out to meet him, and to destroy him, and that with the privity of their father; for he was angry at him for the [large] sum of money that he bestowed for presents, and so had no concern for his preservation. However, Joseph concealed the anger he had at his son, out of fear of the king. 12.222. And when Hyrcanus’s brethren came to fight him, he slew many others of those that were with them, as also two of his brethren themselves; but the rest of them escaped to Jerusalem to their father. But when Hyrcanus came to the city, where nobody would receive him, he was afraid for himself, and retired beyond the river Jordan, and there abode, but obliging the barbarians to pay their taxes. 12.237. 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left [or Onias IV.] was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child. 12.238. But this Jesus, who was the brother of Onias, was deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother, whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we have already informed the reader. 12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus 12.246. 3. King Antiochus returning out of Egypt for fear of the Romans, made an expedition against the city Jerusalem; and when he was there, in the hundred and forty-third year of the kingdom of the Seleucidse, he took the city without fighting, those of his own party opening the gates to him. 13.242. And when Hyrcanus sent to Antiochus, and desired there might be a truce for seven days, because of the festival, he gave way to this piety towards God, and made that truce accordingly. And besides that, he sent in a magnificent sacrifice, bulls with their horns gilded, with all sorts of sweet spices, and with cups of gold and silver. 13.245. 3. Accordingly, Hyrcanus took this moderation of his kindly; and when he understood how religious he was towards the Deity, he sent an embassage to him, and desired that he would restore the settlements they received from their forefathers. So he rejected the counsel of those that would have him utterly destroy the nation, by reason of their way of living, which was to others unsociable, and did not regard what they said. 13.272. But Antiochus Cyzicenus coming into Syria, continued many years at war with his brother. Now Hyrcanus lived all this while in peace; 13.428. Now the eiders of the Jews, and Hyrcanus with them, went in unto the queen, and desired that she would give them her sentiments about the present posture of affairs, for that Aristobulus was in effect lord of almost all the kingdom, by possessing of so many strong holds, and that it was absurd for them to take any counsel by themselves, how ill soever she were, whilst she was alive, and that the danger would be upon them in no long time. 14.163. 3. But now the principal men among the Jews, when they saw Antipater and his sons to grow so much in the good-will the nation bare to them, and in the revenues which they received out of Judea, and out of Hyrcanus’s own wealth, they became ill-disposed to him; 14.164. for indeed Antipater had contracted a friendship with the Roman emperors; and when he had prevailed with Hyrcanus to send them money, he took it to himself, and purloined the present intended, and sent it as if it were his own, and not Hyrcanus’s gift to them. 14.165. Hyrcanus heard of this his management, but took no care about it; nay, he rather was very glad of it. But the chief men of the Jews were therefore in fear, because they saw that Herod was a violent and bold man, and very desirous of acting tyrannically; so they came to Hyrcanus, and now accused Antipater openly, and said to him, “How long wilt thou be quiet under such actions as are now done? Or dost thou not see that Antipater and his sons have already seized upon the government, and that it is only the name of a king which is given thee? 14.166. But do not thou suffer these things to be hidden from thee, nor do thou think to escape danger by being so careless of thyself and of thy kingdom; for Antipater and his sons are not now stewards of thine affairs: do not thou deceive thyself with such a notion; they are evidently absolute lords; 14.167. for Herod, Antipater’s son, hath slain Hezekiah, and those that were with him, and hath thereby transgressed our law, which hath forbidden to slay any man, even though he were a wicked man, unless he had been first condemned to suffer death by the Sanhedrim yet hath he been so insolent as to do this, and that without any authority from thee.” 14.168. 4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by Herod raised his indignation; for those women continued every day in the temple, persuading the king and the people that Herod might undergo a trial before the Sanhedrim for what he had done. 14.169. Hyrcanus was so moved by these complaints, that he summoned Herod to come to his trial for what was charged upon him. Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still such a one as might not expose him naked and unguarded [to his enemies.] 14.171. But when Herod stood before the Sanhedrim, with his body of men about him, he affrighted them all, and no one of his former accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what was to be done. 14.172. When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, “O you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment: 14.173. but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death. 14.174. Yet do not I make this complaint against Herod himself; he is to be sure more concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave him a license so to do. However, take you notice, that God is great, and that this very man, whom you are going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself also.” 14.175. Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas 14.176. for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. 14.177. 5. But when Hyrcanus saw that the members of the Sanhedrim were ready to pronounce the sentence of death upon Herod, he put off the trial to another day, and sent privately to Herod, and advised him to fly out of the city, for that by this means he might escape. 14.178. So he retired to Damascus, as though he fled from the king; and when he had been with Sextus Caesar, and had put his own affairs in a sure posture, he resolved to do thus; that in case he were again summoned before the Sanhedrim to take his trial, he would not obey that summons. 14.179. Hereupon the members of the Sanhedrim had great indignation at this posture of affairs, and endeavored to persuade Hyrcanus that all these things were against him; which state of matters he was not ignorant of; but his temper was so unmanly, and so foolish, that he was able to do nothing at all. 14.181. but his father Antipater, and his brother [Phasaelus], met him, and hindered him from assaulting Jerusalem. They also pacified his vehement temper, and persuaded him to do no overt action, but only to affright them with threatenings, and to proceed no further against one who had given him the dignity he had: 14.182. they also desired him not only to be angry that he was summoned, and obliged to come to his trial, but to remember withal how he was dismissed without condemnation, and how he ought to give Hyrcanus thanks for the same; and that he was not to regard only what was disagreeable to him, and be unthankful for his deliverance. 14.183. So they desired him to consider, that since it is God that turns the scales of war, there is great uncertainty in the issue of battles, and that therefore he ought of to expect the victory when he should fight with his king, and him that had supported him, and bestowed many benefits upon him, and had done nothing of itself very severe to him; for that his accusation, which was derived from evil counselors, and not from himself, had rather the suspicion of some severity, than any thing really severe in it. 14.184. Herod was persuaded by these arguments, and believed that it was sufficient for his future hopes to have made a show of his strength before the nation, and done no more to it—and in this state were the affairs of Judea at this time. 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 14.323. 6. The same thing did Antony write to the Sidonians, and the Antiochians, and the Aradians. We have produced these decrees, therefore, as marks for futurity of the truth of what we have said, that the Romans had a great concern about our nation. 15.401. but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; 16.14. He also conducted him to the city Jerusalem, where all the people met him in their festival garments, and received him with acclamations. Agrippa also offered a hecatomb of sacrifices to God; and feasted the people, without omitting any of the greatest dainties that could be gotten. 16.14. Now when a great multitude was come to that city to see the shows, as well as the ambassadors whom other people sent, on account of the benefits they had received from Herod, he entertained them all in the public inns, and at public tables, and with perpetual feasts; this solemnity having in the day time the diversions of the fights, and in the night time such merry meetings as cost vast sums of money, and publicly demonstrated the generosity of his soul; 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 20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. 20.217. Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments, and wear such a linen one as they desired;

30. Josephus Flavius, Jewish War, 2.31, 2.409, 2.592, 3.459, 5.229, 6.299, 7.433-7.434 (1st cent. CE - 1st cent. CE)

2.31. And he added, that it was the foresight his father had of that his barbarity, which made him never give him any hopes of the kingdom, but when his mind was more infirm than his body, and he was not able to reason soundly, and did not well know what was the character of that son, whom in his second testament he made his successor; and this was done by him at a time when he had no complaints to make of him whom he had named before, when he was sound in body, and when his mind was free from all passion. 2.31. but as his sister Bernice was come to Jerusalem, and saw the wicked practices of the soldiers, she was sorely affected at it, and frequently sent the masters of her horse and her guards to Florus, and begged of him to leave off these slaughters; 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.592. o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege; 3.459. and as soon as he knew that the people were of the same mind with the petitioner, he took his army, and went to the city; upon which the citizens opened to him their gates, and met him with acclamations of joy, and called him their savior and benefactor. 5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration. 6.299. running about among the clouds, and surrounding of cities. Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner [court of the] temple, as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place;

31. Josephus Flavius, Against Apion, 2.77 (1st cent. CE - 1st cent. CE)

2.77. we also offer perpetual sacrifices for them; nor do we only offer them every day at the common expenses of all the Jews, but although we offer no other such sacrifices out of our common expenses, no, not for our own children, yet do we this as a peculiar honor to the emperors, and to them alone, while we do the same to no other person whomsoever.

32. Mishnah, Arakhin, 2.3, 2.6 (1st cent. CE - 3rd cent. CE)

2.3. There are never less than twenty-one blasts in the Temple and never more than forty-eight. There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve. On twelve days in the year the flute was played before the altar: At the slaughtering of the first pesah, At the killing of the second pesah, On the first festival day of Pesah, On the festival day of Atzeret (Shavuot), And on the eight days of Sukkot. And they did not play on a pipe [abuv] of bronze but on a pipe of reed, because its tune is sweeter. Nor was anything but a single pipe used for closing a tune, because it makes a pleasant finale. 2.6. There were never less than twelve levites standing on the platform and their number could be increased into infinity. No minor could enter the court of the sanctuary to take part in the service except when the Levites stood up to sing. Nor did they join in the singing with harp and lyre, but with the mouth alone, to add flavor to the music. Rabbi Eliezer ben Jacob said: they did not count in the required number, nor did they stand on the platform. Rather they would stand on the ground, so that their heads were between the feet of the levites. And they were called the youth of the Levites."

33. Mishnah, Sukkah, 5.4 (1st cent. CE - 3rd cent. CE)

5.4. Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”"

34. Mishnah, Taanit, 4.2, 4.5 (1st cent. CE - 3rd cent. CE)

4.2. What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? [Therefore] the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad [at the Temple] in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation." 4.5. The times of the wood of the priests and the people was nine:On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival."

35. Mishnah, Tamid, 5.3, 7.3 (1st cent. CE - 3rd cent. CE)

5.3. He then handed them over to the attendants, who stripped them of their garments, and they would leave on them only the pants. There were windows there on which was inscribed the name of the garment to which each was assigned." 7.3. If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen."

36. Mishnah, Shekalim, 1.3, 1.5-1.6, 4.1 (1st cent. CE - 3rd cent. CE)

1.3. On the fifteenth of [Adar] they would set up tables [of money changers] in the provinces. On the twenty-fifth they set them up in the Temple. When [the tables] were set up in the Temple, they began to exact pledges [from those who had not paid]. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace." 1.5. Even though they said, “they don’t exact pledges from women, slaves or minors, [yet] if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3)." 1.6. The following are liable [to pay] the kalbon (surcharge): Levites and Israelites and converts and freed slaves; but not priests or women or slaves or minors. If a man paid the shekel on behalf of a priest, or on behalf of a woman, or on behalf of a slave, or on behalf of a minor, he is exempt. If a man paid the shekel on his own behalf and on behalf of his fellow he is liable for one kalbon. Rabbi Meir says: two kalbons. If one gave a sela and received a shekel, he is liable to pay two kalbons." 4.1. What did they do with the appropriation? They bring with it the daily burnt-offerings (tamidim) and the additional burnt-offerings (musafim) and their libations, the omer and the two loaves and the showbread and all the other public offerings. Those who guard the aftergrowths of the seventh year take their wages out of the appropriation from the chamber. Rabbi Yose says: [if a man wished] he could volunteer to watch without payment. But they said to him: you too admit that they can only be offered out of public funds."

37. New Testament, Acts, 4.15, 5.21, 19.9, 22.30, 23.6, 23.20, 23.28 (1st cent. CE - 2nd cent. CE)

4.15. But when they had commanded them to go aside out of the council, they conferred among themselves 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 19.9. But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. 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. 23.6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged! 23.20. He said, "The Jews have agreed to ask you to bring down Paul tomorrow to the council, as though intending to inquire somewhat more accurately concerning him. 23.28. Desiring to know the cause why they accused him, I brought him down to their council.

38. New Testament, John, 11.47 (1st cent. CE - 1st cent. CE)

11.47. The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs.

39. New Testament, Luke, 22.66 (1st cent. CE - 1st cent. CE)

22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying

40. New Testament, Mark, 14.55, 15.1 (1st cent. CE - 1st cent. CE)

14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate.

41. New Testament, Matthew, 5.22, 17.24, 26.59 (1st cent. CE - 1st cent. CE)

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. 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma? 26.59. Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death;

42. Plutarch, Cato The Younger, 13 (1st cent. CE - 2nd cent. CE)

43. Suetonius, Domitianus, 12.2 (1st cent. CE - 2nd cent. CE)

44. Tacitus, Histories, 5.13 (1st cent. CE - 2nd cent. CE)

5.13. Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.

45. Tosefta, Ketuvot, 13.3 (1st cent. CE - 2nd cent. CE)

46. Tosefta, Shekalim, 1.6 (1st cent. CE - 2nd cent. CE)

47. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)

31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך

31a. bWhat is the versefrom which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; bYou are He Who took me out [ igozi /i] of my mother’s womb”(Psalms 71:6). bFrom where mayit bbe inferred that thisword: b“ iGozi /i,” is a term of administering an oath? As it is written: “Cut off [ igozi /i] your hair and cast it away”(Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship., bAnd Rabbi Elazar says: To what is a fetus in its mother’s womb comparable?It is comparable bto a nut placed in a basinfull bof water,floating on top of the water. If ba person puts his finger on top ofthe nut, bit sinkseither bin this direction or in that direction. /b,§ bThe Sages taughtin a ibaraita /i: During bthe first three monthsof pregcy, the bfetus resides in the lower compartmentof the womb; in the bmiddlethree months, the bfetus resides in the middle compartment;and during the blastthree months of pregcy the bfetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this iswhat causes blabor pains. /b,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: bAnd this isthe explanation for bthat which we learnedin a ibaraita /i: bThe labor pains experienced bya woman who gives birth to ba female are greater thanthose bexperienced bya woman who gives birth to ba male.The Gemara will explain this below., bAnd Rabbi Elazar says: What is the versefrom which it is derived that a fetus initially resides in the lower part of the womb? b“When I was made in secret, and I was woven together in the lowest parts of the earth”(Psalms 139:15). Since it bis not stated: I residedin the lowest parts of the earth, bbut rather: “I was woven togetherin the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: bWhat is differentabout bthe labor pains experienced bya woman who gives birth to ba female,that they bare greater than those experienced bya woman who gives birth to ba male?The Gemara answers: bThisone, a male fetus, bemerges in the manner in which it engages in intercourse.Just as a male engages in intercourse facing downward, so too, it is born while facing down. bAnd thatone, a female fetus, bemerges in the manner in which it engages in intercourse,i.e., facing upward. Consequently, bthatone, a female fetus, bturns its face aroundbefore it is born, bbut thisone, a male fetus, bdoes not turn its face aroundbefore it is born.,§ bThe Sages taughtin a ibaraita /i: During bthe first three monthsof pregcy, bsexual intercourse is difficultand harmful bfor the woman and is also difficult for the offspring.During the bmiddlethree months, intercourse is bdifficult for the woman but is beneficial for the offspring.During the blastthree months, sexual intercourse is bbeneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned. /b,The Sages btaughtin a ibaraita /i: With regard to bone who engages in intercoursewith his wife bon the ninetieth dayof her pregcy, bit is as though he spillsher bblood.The Gemara asks: bHow does one knowthat it is the ninetieth day of her pregcy? bRather, Abaye says: One should go ahead and engage in intercoursewith his wife even if it might be the ninetieth day, bandrely on God to prevent any ensuing harm, as the verse states: b“The Lord preserves the simple”(Psalms 116:6).,§ bThe Sages taught: There are three partners inthe creation of ba person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from whichthe following body parts are formed: The bbones,the bsinews,the bnails,the bbrain that is in its head, andthe bwhite of the eye. His mother emits red seed, from whichare formed the bskin,the bflesh,the bhair, andthe bblack of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul,his bcountece [ iukelaster /i], eyesight, hearing of the ear,the capability of bspeechof bthe mouth,the capability of bwalkingwith bthe legs, understanding, and wisdom. /b, bAnd whena person’s btime to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part ofthe person’s bfather and mother before them. Rav Pappa said: Thisis in accordance with the adage bthat people say: Remove the saltfrom a piece of meat, bandyou may then btoss the meat to a dog,as it has become worthless.,§ bRav Ḥina bar Pappa taught: Whatis the meaning of that bwhich is written: “Who does great deeds beyond comprehension, wondrous deeds without number”(Job 9:10)? bCome and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that if one bputs an article in a flask,even if the flask is btied and its openingfaces bupward, it is uncertain whetherthe item bis preservedfrom getting lost, band it is uncertain whether it is not preservedfrom being lost. bBut the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its openingfaces bdownward, andyet the fetus bis preserved. /b, bAnother matterthat demonstrates the difference between the attributes of God and the attributes of people is that when ba person places his articles on a scaleto be measured, bthe heavierthe item bis,the more bit descends. Butwhen bthe Holy One, Blessed be He,forms a fetus, bthe heavier the offspring gets,the more bit ascends upwardin the womb., bRabbi Yosei HaGelili taught: Whatis the meaning of that bwhich is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well”(Psalms 139:14)? bCome and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that when ba person plants seedsof different species binone bgarden bed, each and every oneof the seeds bemergesas a grown plant baccording to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all ofthe seeds, i.e., those of both the father and the mother, bemergewhen the offspring is formed bas onesex., bAlternatively,when ba dyer puts herbs in a cauldron [ ileyora /i], they all emerge as one colorof dye, bwhereas the Holy One, Blessed be He, forms the fetus in a woman’s womb,and beach and every oneof the seeds bemerges as its own type.In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above., bRav Yosef taught: Whatis the meaning of that bwhich is written:“And on that day you shall say: bI will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me”(Isaiah 12:1)? bWith regard to whatmatter bis the verse speaking? /b,It is referring, for example, bto two people who lefttheir homes to go bon a businesstrip. bA thorn penetratedthe body bof one of them,and he was consequently unable to go with his colleague. bHe started blaspheming and cursingin frustration. bAfter a period of time, he heard that the ship of the otherperson bhad sunk in the sea,and realized that the thorn had saved him from death. He then bstarted thankingGod band praisingHim for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. bTherefore, it is statedat the end of the verse: b“Your anger is turned away, and You comfort me.” /b, bAnd thisstatement bisidentical to bthat which Rabbi Elazar said: Whatis the meaning of that bwhich is written:“Blessed be the Lord God, the God of Israel, bWho does wondrous things alone; and blessed be His glorious name forever”(Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that beven the one for whom the miracle was performed does not recognize the miraclethat was performed for bhim. /b, bRabbi Ḥanina bar Pappa taught: Whatis the meaning of that bwhich is written: “You measure [ izerita /i] my going about [ iorḥi /i] and my lying down [ iriv’i /i], and are acquainted with all my ways”(Psalms 139:3)? This verse bteaches that a person is not created from the entire dropof semen, bbut from its clearpart. iZeritacan mean to winnow, while iorḥiand iriv’ican both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. bThe school of Rabbi Yishmael taught a parable:This matter is comparable bto a person who winnowsgrain bin the granary; he takes the food and leaves the waste. /b,This is bin accordance witha statement bof Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is writtenin one of King David’s psalms: b“For You have girded me [ ivatazreni /i] with strength for battle”(II Samuel 22:40), without the letter ialefin ivatazreni /i; band it is writtenin another psalm: b“Who girds me [ ihame’azreni /i] with strength”(Psalms 18:33), with an ialefin ihame’azreini /i. What is the difference between these two expressions? bDavid said before the Holy One, Blessed be He: Master of the Universe, You selected me [ izeiritani /i],i.e., You separated between the procreative part and the rest of the semen in order to create me, band You have girded me [ izeraztani /i] with strength. /b, bRabbi Abbahu taught: Whatis the meaning of that bwhich is writtenin Balaam’s blessing: b“Who has counted the dust of Jacob, or numbered the stock [ irova /i] of Israel”(Numbers 23:10)? The verse bteaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [ irevi’iyyoteihem /i],anticipating the time bwhen the drop from which the righteous person will be created will arrive. /b, bAndit was bdue to this matterthat bthe eye of wicked Balaam went blind. He said: ShouldGod, bwho is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blindedas a divine punishment, bas it is written: “The saying of the man whose eye is shut”(Numbers 24:3)., bAnd thisstatement bisthe same as that bwhich Rabbi Yoḥa said: Whatis the meaning of that bwhich is written,with regard to Leah’s conceiving Issachar: b“And he lay with her that night”(Genesis 30:16)? The verse bteaches that the Holy One, Blessed be He, contributed to that act.The manner in which God contributed to this act is derived from another verse, bas it is stated: “Issachar is a large-boned [ igarem /i] donkey”(Genesis 49:14). This teaches that God directed Jacob’s bdonkeytoward Leah’s tent so that he would engage in intercourse with her, thereby bcausing [ igaram /i]Leah’s conceiving bIssachar. /b,§ bRabbi Yitzḥak saysthat bRabbi Ami says:The sex of a fetus is determined at the moment of conception. If the bwoman emits seed first, she gives birth to a male,and if the bman emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male”(Leviticus 12:2)., bThe Sages taught: At first,people bwould saythat if the bwoman emits seed first she gives birth to a male,and if the bman emits seed first, she gives birth to a female. But the Sages did not explainfrom which verse this bmatteris derived, buntil Rabbi Tzadok came and explainedthat bitis derived from the following verse: b“These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah”(Genesis 46:15). From the fact that the verse battributes the males to the females,as the males are called: The sons of Leah, bandit attributes bthe females to the males, /bin that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: b“And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons”(I Chronicles 8:40). bIs it in a person’s power to have many sons and sons’ sons? Rather, because /b

48. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

51a. כתנאי (דתניא) עבדי כהנים היו דברי ר' מאיר רבי יוסי אומר משפחת בית הפגרים ומשפחת בית ציפריא ומאמאום היו שהיו משיאין לכהונה,ר' חנינא בן אנטיגנוס אומר לוים היו מאי לאו בהא קא מיפלגי דמאן דאמר עבדים היו קסבר עיקר שירה בפה ומאן דאמר לוים היו קסבר עיקר שירה בכלי,ותסברא רבי יוסי מאי קסבר אי קסבר עיקר שירה בפה אפילו עבדים נמי אי קסבר עיקר שירה בכלי לוים אין ישראלים לא,אלא דכולי עלמא עיקר שירה בפה ובהא קא מיפלגי דמר סבר הכי הוה מעשה ומר סבר הכי הוה מעשה,למאי נפקא מינה למעלין מדוכן ליוחסין ולמעשר קא מיפלגי,מאן דאמר עבדים היו קסבר אין מעלין מדוכן ליוחסין ולא למעשר ומאן דאמר ישראל היו קסבר מעלין מדוכן ליוחסין אבל לא למעשר ומאן דאמר לוים היו קסבר מעלין מדוכן בין ליוחסין בין למעשר,ורבי ירמיה בר אבא אמר מחלוקת בשיר של שואבה דרבי יוסי בר יהודה סבר שמחה יתירה נמי דוחה את השבת ורבנן סברי שמחה יתירה אינה דוחה את השבת אבל בשיר של קרבן דברי הכל עבודה היא ודוחה את השבת,מיתיבי שיר של שואבה דוחה את השבת דברי רבי יוסי בר יהודה וחכמים אומרים אף יום טוב אינו דוחה תיובתא דרב יוסף תיובתא,לימא בשיר של שואבה הוא דפליגי אבל בשיר של קרבן דברי הכל דוחה את השבת לימא תיהוי תיובתא דרב יוסף בתרתי,אמר לך רב יוסף פליגי בשיר של שואבה והוא הדין לקרבן והאי דקמיפלגי בשיר של שואבה להודיעך כחו דרבי יוסי בר יהודה דאפילו דשואבה נמי דחי,והא קתני זהו חליל של בית השואבה שאינו דוחה לא את השבת ולא את יום טוב זהו דאינו דוחה אבל דקרבן דוחה מני אי נימא רבי יוסי בר יהודה האמר שיר של שואבה נמי דוחה אלא לאו רבנן ותיובתא דרב יוסף בתרתי תיובתא,מאי טעמא דמאן דאמר עיקר שירה בכלי דכתיב (דברי הימים ב כט, כז) ויאמר חזקיהו להעלות העולה להמזבח ובעת החל העולה החל שיר ה' והחצוצרות ועל ידי כלי דויד מלך ישראל,מ"ט דמאן דאמר עיקר שירה בפה דכתיב (דברי הימים ב ה, יג) ויהי כאחד למחצצרים ולמשוררים להשמיע קול אחד,ואידך נמי הא כתיב ויאמר חזקיהו הכי קאמר החל שיר ה' בפה על ידי כלי דויד מלך ישראל לבסומי קלא,ואידך נמי הא כתיב ויהי כאחד למחצצרים ולמשוררים הכי קאמר משוררים דומיא דמחצצרים מה מחצצרים בכלי אף משוררים בכלי:, big strongמתני׳ /strong /big מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו במוצאי יום טוב הראשון של חג ירדו לעזרת נשים ומתקנין שם תיקון גדול מנורות של זהב היו שם וארבעה ספלים של זהב בראשיהם וארבעה סולמות לכל אחד ואחד וארבעה ילדים מפירחי כהונה ובידיהם כדים של מאה ועשרים לוג שהן מטילין לכל ספל וספל מבלאי מכנסי כהנים ומהמייניהן מהן היו מפקיעין ובהן היו מדליקין ולא היה חצר בירושלים שאינה מאירה מאור בית השואבה,חסידים ואנשי מעשה היו מרקדין בפניהם

51a. This dispute is bparallelto another dispute between itanna’im /i, as it is taughtin a mishna in tractate iArakhin /i: The Temple musicians bwere slaves of priests;this is bthe statement of Rabbi Meir. Rabbi Yosei says:The musicians were not slaves; they were Israelites from bthe family of the House of Happegarim and the family of the House of Tzipperaya. And they were fromthe city of bEmma’um,and their lineage was sufficiently distinguished bthat they would marrytheir daughters btomembers of bthe priesthood. /b, bRabbi Ḥanina ben Antigonus says: They were Levites. What, is it not that they disagree with regard to this; that the one who saidthat the musicians bwere slaves holdsthat the bprimaryessence of bsongis singing bwith the mouth.Since the instrumental music is mere accompaniment, it could be performed by slaves. bAnd the one who said thatthe musicians bwere Levites holdsthat the bprimaryessence of bsongis accompaniment bbymusical binstruments.Therefore, the musicians were Levites, who were tasked with the song that was part of the Temple service.,The Gemara asks: bAndhow can byou understandthe mishna that way? According to that explanation, bwhat does Rabbi Yosei hold? If he holdsthat the bprimaryessence of bsongis singing bwith the mouth,then beven slavescan balsoplay the instruments. Why then does he require that the musicians be from Israelite families of distinguished lineage? bIf he holdsthat the bprimaryessence of bsongis accompaniment bbymusical binstruments,he should have said: bLevites, yes,they may play the instruments, but bIsraelites, no,they may not., bRather,the explanation of the dispute is bthat everyone agreesthat the bprimaryessence of bsongis singing bwith the mouthand the musical instruments are merely for accompaniment. bAndit is bwith regard to this that they disagree:It is bthatone bSage holdsthat the beventtook place in bthismanner, i.e., slaves played the instruments, bandone bSage holdsthat the beventtook place in bthismanner, i.e., Israelite families of distinguished lineage played the instruments.,The Gemara asks: bWhatpractical halakhic bdifference is therewhether one group or another played the instruments? The Gemara answers: It is with regard btowhether bone elevatesa Levite bfrom the platform tothe presumptive status of distinguished blineage andeligibility btoreceive btithes that they disagree.Is it possible to draw the conclusion that a family is of distinguished lineage or eligible to receive tithes based on the fact that a member or ancestor of that family played a musical instrument on the Temple platform?, bThe one who said thatthe musicians bwere slaves holdsthat bone does not elevate from the platform tothe presumptive status of distinguished blineage andeligibility btoreceive btithes. And the one who said thatthe musicians bwere Israelites holdsthat bone elevatesa Levite bfrom the platformto the presumptive status of distinguished blineage but noteligibility btoreceive btithes. And the one who said thatthe musicians bwere Levites holdsthat bone elevatesa Levite bfrom the platform tothe presumptive status of distinguished blineageand eligibility btoreceive btithes. /b,§ The Gemara cites an opinion that disagrees with that of Rav Yosef. bAnd Rabbi Yirmeya bar Abba said: The disputebetween Rabbi Yosei bar Yehuda and the Rabbis bis with regard to the song ofthe bDrawingof the Water. bRabbi Yosei bar Yehuda holdsthat bextra rejoicing also overrides Shabbat, and the Rabbis holdthat bextra rejoicing does not override Shabbat. However, with regard tothe bsong thatthe Levites sang accompanying ban offering, everyone agreesthat it is part of the Temple bservice, and overrides Shabbat. /b,The Gemara braises an objectionto the opinion of Rav Yosef that the dispute is with regard to the song that the Levites sang accompanying the daily offering: bThe song ofthe bDrawingof the Water boverrides Shabbat;this is bthe statement of Rabbi Yosei bar Yehuda. And the Rabbis say: It does not override even the Festival.Apparently, their dispute is with regard to the song of the Drawing of the Water. Say that this is ba conclusive refutationof the opinion bof Rav Yosef.The Gemara concludes: Indeed, it is ba conclusive refutation. /b,The Gemara suggests: bLet us say,based on this ibaraita /i, that bit is with regard to the song ofthe bDrawingof the Water alone bthat they disagree; however, with regard to the song thatthe Levites sang accompanying bthedaily boffering, everyone saysthat bit overrides Shabbat.If so, blet us saythat bthis will be a conclusive refutation ofthe opinion bof Rav Yosef on twocounts. According to Rav Yosef, the dispute is with regard to the song of the Drawing of the Water, and not with regard to the song the Levites sang accompanying the daily offering. The above suggestion refutes both aspects of his opinion., bRav Yosefcould have bsaid to you: They disagree with regard to the song ofthe bDrawingof the Water band the same is true forthe song that the Levites sang accompanying ban offering. Andthe fact bthat they disagreespecifically bwith regard to the song ofthe bDrawingof the Water and do not specifically mention the song that the Levites sang accompanying the daily offering bis to convey to you the far-reachingnature of the opinion bof Rabbi Yosei bar Yehuda, that even thesong bofthe bDrawingof the Water balso overridesShabbat.,The Gemara asks: bBut isn’t it taughtin the mishna: bThis isthe bflute of the Place of the Drawingof the Water, bwhich overrides neither Shabbat northe bFestival.By inference, bthis isthe flute bthat does not overrideShabbat; bhowever,the flute that accompanies bthedaily boffering overridesShabbat. The Gemara asks: bWho isthe itannaof the mishna? bIf we sayit is bRabbi Yosei bar Yehuda, didn’t he say that the song ofthe bDrawingof the Water balso overridesShabbat? bRather, is it not the Rabbis, andsay that this is ba conclusive refutationof bRav Yosef on twocounts. The Gemara concludes: Indeed, it is ba conclusive refutation. /b,The Gemara asks: bWhat is the rationalefor the opinion bof the one who said:The bprimaryessence of bsongis singing accompanied bbymusical binstruments?The Gemara answers: It is bas it is written: “And Hezekiah commanded to sacrifice the burnt-offering upon the altar. And when the burnt-offering began, the song of the Lord began also, and the trumpets, together with the instruments of David, king of Israel”(II Chronicles 29:27), indicating that the song of God that accompanies the offering is played by trumpets and other instruments.,The Gemara asks: bWhat is the rationalefor the opinion bof the one who said:The bprimaryessence of bsongis singing bwith the mouth?The Gemara answers: It is bas it is written: “And it came to pass, when the trumpeters and the singers were as one to make one sound”(II Chronicles 5:13). Since the verse does not mention any musical instrument played with the singing other than the trumpets, and the trumpets were not sounded as accompaniment for the singers, apparently the primary essence of song is singing with the mouth. The trumpets were sounded in order to accompany the sacrifice of the daily and additional offerings with the requisite sounds of itekiaand iterua /i.,The Gemara asks: bAndaccording to bthe other itanna btoo,who holds that the primary essence of song is singing with the mouth, bisn’t it written: “And Hezekiah commanded /b…the song of the Lord began also, and the trumpets, together with the instruments,” indicating that the instruments are the primary essence? The Gemara answers: bThis is whatthe verse bis saying: “The song of the Lord began,”indicates that the primary essence is bwith the mouth; “with the instruments of David, King of Israel,”is bto sweeten the sound,as the instruments are merely to accompany and enhance the singing.,The Gemara asks: bAndaccording to bthe other itanna btoo,who holds that the primary essence of song is singing accompanied by musical instruments, bisn’t it written: “And it came to pass, when the trumpeters and the singers were as one,”indicating that the primary essence is with the mouth? The Gemara answers: bThis is whatthe verse bis saying:Through their juxtaposition, one derives that the bsingersare bsimilar to the trumpeters; just as trumpetersproduce their sound bwith an instrument, so toothe bsingersproduce their song bwith an instrument. /b, strongMISHNA: /strong bOne who did not see the Celebration of the Place of the Drawingof the Water bnever saw celebration in his days.This was the sequence of events: bAt the conclusion of the first Festivalday the priests and the Levites bdescendedfrom the Israelites’ courtyard bto the Women’s Courtyard, where they would introduce a significant repair,as the Gemara will explain. bThere were golden candelabraatop poles btherein the courtyard. bAndthere were bfour basinsmade bof gold at the topof each candelabrum. bAndthere were bfour ladders for each and everypole bandthere were bfour children from the priesthood trainees, and in their handswere bpitcherswith a capacity bof 120 ilog /iof oil bthat they would pour into each and every basin. From the worn trousers of the priests and their belts they would loosenand tear strips to use as wicks, band with them they would lightthe candelabra. bAndthe light from the candelabra was so bright that bthere was not a courtyard in Jerusalem that was not illuminated from the light of the Place of the Drawingof the Water.,The bpious andthe bmen of action would dance beforethe people who attended the celebration

49. Eusebius of Caesarea, Preparation For The Gospel, 9.39.5 (3rd cent. CE - 4th cent. CE)

50. Porphyry, On Abstinence, 4.9 (3rd cent. CE - 4th cent. CE)

4.9. 9.But the Egyptian priests, through the proficiency which they made by this exercise, and similitude to divinity, knew that divinity does not pervade through man alone, and that soul is not enshrined in man alone on the earth, but that it nearly passes through all animals. On this account, in fashioning the images of the Gods, they assumed every animal, and for this purpose mixed together the human form and the forms of wild beasts, and again the bodies of birds with the body of a man. For a certain deity was represented by them in a human shape as far as to the neck, but the face was that of a bird, or a lion, or of some other animal. And again, another divine resemblance had a human head, but the other parts were those of certain other animals, some of which had an inferior, but others a superior position; through which they manifested, that these [i.e. brutes and men], through the decision of the Gods, communicated with each other, and that tame and savage animals are nurtured together with us, not without the concurrence of a certain divine will. Hence also, a lion is worshipped as a God, and a certain part of Egypt, which is called Nomos, has the surname of Leontopolis [or the city of the lion], and another is denominated Busiris [from an ox], and another Lycopolis [or the city of the wolf]. For they venerated the power of God which extends to all things through animals which are nurtured together, and which each of the Gods imparts. They also reverenced water and fire the most of all the elements, as being the principal causes of our safety. And these things are exhibited by them in temples; for even now, on opening the sanctuary of Serapis, the worship is performed through fire and water; he who sings the hymns making a libation with water, and exhibiting fire, when, standing on the |120 threshold of the temple, he invokes the God in the language of the Egyptians. Venerating, therefore, these elements, they especially reverence those things which largely participate of them, as partaking more abundantly of what is sacred. But after these, they venerate all animals, and in the village Anubis they worship a man, in which place also they sacrifice to him, and victims are there burnt in honour of him on an altar; but he shortly after only eats that which was procured for him as a man. Hence, as it is requisite to abstain from man, so likewise, from other animals. And farther still, the Egyptian priests, from their transcendent wisdom and association with divinity, discovered what animals are more acceptable to the Gods [when dedicated to them] than man. Thus they found that a hawk is dear to the sun, since the whole of its nature consists of blood and spirit. It also commiserates man, and laments over his dead body, and scatters earth on his eyes, in which these priests believe a solar light is resident. They likewise discovered that a hawk lives many years, and that, after it leaves the present life, it possesses a divining power, is most rational and prescient when liberated from the body, and gives perfection to statues, and moves temples. A beetle will be detested by one who is ignorant of and unskilled in divine concerns, but the Egyptians venerate it, as an animated image of the sun. For every beetle is a male, and emitting its genital seed in a muddy place, and having made it spherical, it turns round the seminal sphere in a way similar to that of the sun in the heavens. It likewise receives a period of twenty-eight days, which is a lunar period. In a similar manner, the Egyptians philosophise about the ram, the crocodile, the vulture, and the ibis, and, in short, about every animal; so that, from their wisdom and transcendent knowledge of divine concerns, they came at length to venerate all animals 11. An unlearned man, however, does not even suspect that they, not being borne along with the stream of the vulgar who know nothing, and not walking in the path of ignorance, but passing beyond the illiterate multitude, and that want of knowledge which befalls every one at first, were led to reverence things which are thought by the vulgar to be of no worth. SPAN

51. Jerome, Commentaria In Danielem, 11.14 (5th cent. CE - 5th cent. CE)

52. Anon., Letter of Aristeas, 24, 26, 30, 310, 42, 23

23. this money as a gift added to their wages, the others from the king's treasury. We think that it was against our father's will and against all propriety that they should have been made captives and that the devastation of their land and the transportation of the Jews to Egypt was an act of military wantonness. The spoil which fell to the soldiers on the field of battle was all the booty which they should have claimed. To reduce the people to slavery in addition was an act of absolute injustice.

53. Papyri, P.Yadin, 28

Subjects of this text:

subject	book bibliographic info
acra	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 320, 326, 339
adventus story	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 167
agrippa ii	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 333; Czajkowski et al., Law in the Roman Provinces (2020) 94
akra (fortress), polis of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
akra (fortress), simons liberation and purification of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
akra (fortress)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
alexander balas	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 340
alexander the great, and civic welcome ceremonies	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 304, 305
alexander the great, and conquered cities and regions	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 305, 307
alexander the great, entry to babylon	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 167
alexander the great	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 342, 344, 347, 355; Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 305, 306
alexandria	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 33
amphorae	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 274
antigonos i monophthalmos	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 274
antioch(enes) in jerusalem	Schwartz, 2 Maccabees (2008) 220
antiochenes	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
antiochos iii, his conquest of koilē syria and phoinikē	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 299, 302
antiochos iii, his settlement for jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 302, 303, 304, 305, 306, 307, 308, 309, 310
antiochos iii	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 299, 302, 303, 304, 305, 306, 307, 308, 309, 310
antiochos iiis decree, charter	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
antiochos iiis decree, economic and fiscal clauses in	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 308, 309, 310
antiochos iiis decree	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264, 306, 307, 308, 309, 310
antiochos iv epiphanes, and the wicked high priests	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
antiochos iv epiphanes, and tribute increase	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
antiochos iv epiphanes, his assault on jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
antiochos iv epiphanes, his ficial strictures	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
antiochos iv epiphanes, his plunder of the jerusalem temple	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
antiochos iv epiphanes, his prohibition of the jewish customs	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
antiochos iv epiphanes, his refoundation of the polis in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
antiochos iv epiphanes, portrayed as merely reactive (in ii maccabees)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
antiochos iv epiphanes	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 6; Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 310
antiochos v eupator	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
antiochus, iii	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356
antiochus, iv	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 319, 324, 340, 342, 345
antiochus, vii	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 320, 329, 340, 342, 345, 348
antiochus iii	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 191; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 33, 60, 69, 78
antiochus iii the great, privileges granted by	Schwartz, 2 Maccabees (2008) 220
apamea, treaty of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
aramaic, inscriptions, mount gerizim	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 191
artaxerxes i	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 324, 333
ashes	Gera, Judith (2014) 179
athens	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 351
attalids	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 329, 354
augustus	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 351
autonomous, autonomy	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 303, 306
benefaction, religious, by the seleucids	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135
bethulia, elders	Gera, Judith (2014) 179
bickerman, elias j.	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 25, 264, 302, 303, 306, 309, 310
bickerman-tcherikover paradigm	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
blessing	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 31
boulē	Czajkowski et al., Law in the Roman Provinces (2020) 94
brigands	Czajkowski et al., Law in the Roman Provinces (2020) 94
capital punishment	Czajkowski et al., Law in the Roman Provinces (2020) 94
chronology of events	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
circumcision	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 33
circumcision practice	Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198
cleopatra i	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 191
code, codes, cultural and narrative, in i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
coele-syria and phoenicia	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 60, 78
cohen, s. j. d.	Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198
command economy	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 6
communal laments	Gera, Judith (2014) 179
councils and conferences	Gera, Judith (2014) 179
courts, non-roman	Czajkowski et al., Law in the Roman Provinces (2020) 94
creation	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 407
crying out	Gera, Judith (2014) 179
cult/cultic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
customs	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
daniel, book of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
decree, decrees, of greek cities	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 308
decree, decrees, of persecution	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
decree, decrees, royal hellenistic decrees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 306, 308, 310
demand	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 6
demetrios i	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
demetrios ii	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
diaspora	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
disruption, causes of, and factors of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
egyptian, jews/jewry	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
egyptians	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 33
eilberg-schwartz, h.	Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198
elders of israel	Gera, Judith (2014) 179
ethnic boundary making model, ethnic cleansing	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 33
ethnic boundary making model, field characteristics	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 69
ethnic boundary making model, rioting	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 33
ethnic boundary making model, strategic modes of boundary making	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 69
ethnic boundary making model, terror	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 33
ethnicity (common features), customs	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 60
ethnicity (common features), historical memories	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 78
ethnicity (common features), proper name	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 5, 78
exile, captivity, and return	Gera, Judith (2014) 179
foreign/foreigner	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
garrison, garrisons, exemption from	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 305
garrison, garrisons, in jerusalem and judea	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 302, 304, 305, 306
garrison, garrisons, in other places	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 304, 305
gender, study of, conversion	Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198
gerizim, mt.	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135
gerousia	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 304, 307
greek	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
greeks	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 33
growth, economic	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 274
gymnasion, gymnasia (in the hellenistic world)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 309
gymnasion (in jerusalem)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 264
hasmonean kingdom	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 5
hasmoneans	Gera, Judith (2014) 179; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135
hebrew	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 191
hefzibah inscription	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 299
heliodoros (seleukos ivs chief minister)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
hellenistic, institutions and practices	Gera, Judith (2014) 179
hellenization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
hellenizers	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 299, 310
high priest of jerusalem temple	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135
high priesthood, as municipal position	Schwartz, 2 Maccabees (2008) 220
high priests, of jerusalem, their sins as forerunners of antiochos ivs	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
high priests, of jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 307, 308
high priests, other, ptolemaic and seleukid	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 305
holy vessels	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
hyrcanus ii	Gera, Judith (2014) 179
i maccabees, date of composition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
i and ii maccabees, diverging	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
i and ii maccabees, their value for historical reconstruction, and modern rationalizing interpretations of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25, 310
i and ii maccabees, their value for historical reconstruction, i maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
i and ii maccabees, their value for historical reconstruction, ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 264
i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
israel, israelite	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 31
israelites, prayers and blessings	Gera, Judith (2014) 179
israelites	Gera, Judith (2014) 179
jason, and onias iiis deposition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
jason, and tribute increase	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
jason, civil strife between j. and menelaos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
jason, founded the gymnasion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
jason, his appointment	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
jason, his reform	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25, 264
jason (high priest)	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135
jay, n.	Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198
jerome	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
jerusalem	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 6; Gera, Judith (2014) 179; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 69, 78
jerusalem temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
jews (and judaism)	Schwartz, 2 Maccabees (2008) 220
joakim of judith	Gera, Judith (2014) 179
jonathan, brother of judas	Gera, Judith (2014) 179
josephus, jewish antiquities	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
josephus	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 191
judaea	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 6
judas maccabee, and simon	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
judea	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 78
judges	Czajkowski et al., Law in the Roman Provinces (2020) 94
jurisdiction	Czajkowski et al., Law in the Roman Provinces (2020) 94
king, kings, and foreign gods	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 308
king, kings, and local communities	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 25, 264, 302, 303, 304, 305, 306, 307, 308, 309, 310
king, kings, in seleukid kingdom	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
kings, hellenistic	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 6, 274
lambs	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
language and style, book of judith, septuagint influence	Gera, Judith (2014) 179
language and style, book of judith, varied language	Gera, Judith (2014) 179
laws, ancestral	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25, 306
letter, letters, royal hellenistic l.	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 309
letters, formulae and style	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 317, 318, 321, 336
letters	Czajkowski et al., Law in the Roman Provinces (2020) 94
ma, john	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 303
maccabees, family, clan, maccabees, family, clan, and parties	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
maccabees, rulers	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 349, 353
maimonides	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 333
manuscript corrections, interpolations and revisions	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 319, 325, 326
men, and conversion	Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198
men, proselytes	Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198
menelaos, his appointment	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
menelaos, his religious reform	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
menelaos, stole temple vessels	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
menelaus (high priest)	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135
mikdash adam (temple of man)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
military	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
monotheism	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 323
mount gerizim, excavations	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 191
mount gerizim	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 191
mt. gerizim	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 60
nomos, nomoi (law, customs)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 307
non-judean women, adopting judean practices, gender issues	Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198
offerings (see also sacrifices), votive	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
oniad authorship, jews	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
oniads, and tobiads	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
onias iii, his deposition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
onias temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
oral law	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 349, 350, 351
papyri/papyrology	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
party, parties, pro-ptolemaic and proseleukid	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 299, 302, 303, 306
party, parties	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
period	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
philanthropa basilika (royal concession)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264, 310
philip v	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 341, 342
phoenicians	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 319; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 60
piety, royal piety	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 308
politeia, of jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
politeia	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
politeuma	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 25
politicization, of jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 25
poll tax	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 328, 329, 335, 346, 347, 348, 349, 350, 351, 352
polybius	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
prayers and praying	Gera, Judith (2014) 179
priests, in judea, as landholders	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135
priests	Gera, Judith (2014) 179
prohibition of the jewish customs	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25
prostration and bowing	Gera, Judith (2014) 179
ptolemaic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
ptolemaic empire	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 69
ptolemaios, son of thraseas (provincial governor)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 305
ptolemies, administration	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 324, 326, 329, 330, 342, 345, 347
ptolemies	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 317, 339, 344, 355
ptolemy, seleucid governor	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356
ptolemy i soter	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 274
ptolemy v	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 302, 305; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 191
qumran	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 349
rabbinic literature	Czajkowski et al., Law in the Roman Provinces (2020) 94
rebellion, causes of, cultural and religious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 25, 310
rebellion, causes of, economic and political	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
rebellion, causes of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
rebellion, judean, historiography of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 25
religion, religious, instrumentalist conception of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
religion, religious, modern conceptions of, and impact on historical interpretation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 264, 310
remission	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 31
roman	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
roman empire	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 5, 33
rome, policy towards jews	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 351, 352
sabbath	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 342; Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 306
sabbatical year/sabbath year	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 31
sackcloth	Gera, Judith (2014) 179
sacrifice, lay participation	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 351
sacrifices, disruption of, and gymnasion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
sacrifices, neglect of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
sacrifices, royal subsidies for	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 308
sacrifices/sacrificial, daily (tamid)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
sacrifices/sacrificial	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
samaria	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135
samaritan	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
samaritan temple (mt. gerizim)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
samaritans	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 191
sanctuaries	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 6
sanhedrin, great	Czajkowski et al., Law in the Roman Provinces (2020) 94
scheiber, s.	Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198
schwartz, s.	Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 198
second temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
seleucid	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
seleucid empire	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 5, 78
seleucid monarchy	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356
seleucids, administration	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 323, 324, 326, 327, 336, 337, 338, 343, 347, 348, 353, 354, 355
seleucids, and religious benefaction	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135
seleucids, privileges granted jews	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356
seleucids, tax exemptions	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 330, 331, 332, 333, 334, 353, 355
seleucids, taxes	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 327, 328, 329, 330, 353
seleucids	Gera, Judith (2014) 179
seleucus i	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 320
seleucus iv	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 342, 345
seleukos i nikator	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 274
seleukos iv, his administrative and fiscal reform	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 310
seleukos iv	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 310
seleukos iv philopator	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 6
semantic concatenation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
settlement patterns	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 274
sidonians	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 347
simon ii (high priest)	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 69
simon maccabee	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 310
sin	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 31
sinai	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 31
sirach	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 334
state culture of hellenistic kingdoms, modern views of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 25, 264, 299, 310
symbols/symbolism'	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
synagogue	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 33
syria	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 191
syrians	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 60
tamid	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 350, 351, 352
tax, taxation, taxes, and jasons politicization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
tax, taxation, taxes, tax concessions and exemptions	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264, 307, 308, 309, 310
tax, taxation, taxes	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 308, 309, 310
taxes, exemptions	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 327, 328, 329, 330, 353, 355
temple, destruction	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 335
temple, gentile offerings	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 352
temple, in jerusalem, in the temple scroll	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135
temple, jewish contribution	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 346, 347, 348, 349, 350, 351, 352
temple, of jerusalem (in historical view, selected), and antiochos ivs reforms	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
temple, of jerusalem (in historical view, selected), and royal control and taxation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 308, 309, 310
temple, of jerusalem (in historical view, selected), and various economic matters	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
temple, of jerusalem (in historical view, selected), its fate during antiochos ivs repression	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 307
temple, of jerusalem (in historical view, selected), its status	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 309
temple, of jerusalem (in historical view, selected), royal subsidies to	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 308, 309
temple, personnel	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 330, 331, 332, 333, 334, 335
temple, property holdings	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 344
temple, purity required of entrants	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 342
temple, royal contribution	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 323, 324, 325, 326, 343, 344, 345, 351
temple, royal sanctuary	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 344, 345, 351
temple, sacrifice for emperors	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 351, 352
temple, singers	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 331, 332, 333, 334, 335
temple, temples (in historical view), royal subsidies to	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 308
temple-state	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
temple	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 60, 69, 78
temple in jerusalem	Gera, Judith (2014) 179
temple of yaho	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
temple tax (half-shekel)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 433
translators errors	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 331
tribute increase, and jason	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264
tribute increase, its instigator	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
tribute increase	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 264, 310