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Tiresias: The Ancient Mediterranean Religions Source Database



7234
Josephus Flavius, Jewish Antiquities, 18.27-18.28


̔Ηρώδης δὲ καὶ Φίλιππος τετραρχίαν ἑκάτερος τὴν ἑαυτοῦ παρειληφότες καθίσταντο. καὶ ̔Ηρώδης Σέπφωριν τειχίσας πρόσχημα τοῦ Γαλιλαίου παντὸς ἠγόρευεν αὐτὴν Αὐτοκρατορίδα: Βηθαραμφθᾶ δέ, πόλις καὶ αὐτὴ τυγχάνει, τείχει περιλαβὼν ̓Ιουλιάδα ἀπὸ τοῦ αὐτοκράτορος προσαγορεύει τῆς γυναικός.and many ten thousands of the Jews met Petronius again, when he was come to Tiberias. These thought they must run a mighty hazard if they should have a war with the Romans, but judged that the transgression of the law was of much greater consequence


̔Ηρώδης δὲ καὶ Φίλιππος τετραρχίαν ἑκάτερος τὴν ἑαυτοῦ παρειληφότες καθίσταντο. καὶ ̔Ηρώδης Σέπφωριν τειχίσας πρόσχημα τοῦ Γαλιλαίου παντὸς ἠγόρευεν αὐτὴν Αὐτοκρατορίδα: Βηθαραμφθᾶ δέ, πόλις καὶ αὐτὴ τυγχάνει, τείχει περιλαβὼν ̓Ιουλιάδα ἀπὸ τοῦ αὐτοκράτορος προσαγορεύει τῆς γυναικός.while Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor’s wife.


καὶ ̓Ιουδαῖοι μέγαν ἡγούμενοι τὸν ἐκ τοῦ πρὸς ̔Ρωμαίους πολέμου κίνδυνον, πολὺ μείζονα δὲ κρίνοντες τὸν ἐκ τοῦ παρανομεῖν, αὖθις πολλαὶ μυριάδες ὑπηντίαζον Πετρώνιον εἰς τὴν Τιβεριάδα γενόμενονand many ten thousands of the Jews met Petronius again, when he was come to Tiberias. These thought they must run a mighty hazard if they should have a war with the Romans, but judged that the transgression of the law was of much greater consequence


καὶ ̓Ιουδαῖοι μέγαν ἡγούμενοι τὸν ἐκ τοῦ πρὸς ̔Ρωμαίους πολέμου κίνδυνον, πολὺ μείζονα δὲ κρίνοντες τὸν ἐκ τοῦ παρανομεῖν, αὖθις πολλαὶ μυριάδες ὑπηντίαζον Πετρώνιον εἰς τὴν Τιβεριάδα γενόμενονwhile Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor’s wife.


Φίλιππος δὲ Πανεάδα τὴν πρὸς ταῖς πηγαῖς τοῦ ̓Ιορδάνου κατασκευάσας ὀνομάζει Καισάρειαν, κώμην δὲ Βηθσαϊδὰ πρὸς λίμνῃ τῇ Γεννησαρίτιδι πόλεως παρασχὼν ἀξίωμα πλήθει τε οἰκητόρων καὶ τῇ ἄλλῃ δυνάμει ̓Ιουλίᾳ θυγατρὶ τῇ Καίσαρος ὁμώνυμον ἐκάλεσεν.“yet,” said he, “I do not think it just to have such a regard to my own safety and honor, as to refuse to sacrifice them for your preservation, who are so many in number, and endeavor to preserve the regard that is due to your law; which as it hath come down to you from your forefathers, so do you esteem it worthy of your utmost contention to preserve it: nor, with the supreme assistance and power of God, will I be so hardy as to suffer your temple to fall into contempt by the means of the imperial authority.


Φίλιππος δὲ Πανεάδα τὴν πρὸς ταῖς πηγαῖς τοῦ ̓Ιορδάνου κατασκευάσας ὀνομάζει Καισάρειαν, κώμην δὲ Βηθσαϊδὰ πρὸς λίμνῃ τῇ Γεννησαρίτιδι πόλεως παρασχὼν ἀξίωμα πλήθει τε οἰκητόρων καὶ τῇ ἄλλῃ δυνάμει ̓Ιουλίᾳ θυγατρὶ τῇ Καίσαρος ὁμώνυμον ἐκάλεσεν.When Philip also had built Paneas, a city at the fountains of Jordan, he named it Caesarea. He also advanced the village Bethsaids, situate at the lake of Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur, and called it by the name of Julias, the same name with Caesar’s daughter.


“οὐ μὴν δίκαιον ἡγοῦμαι ἀσφάλειάν τε καὶ τιμὴν τὴν ἐμαυτοῦ μὴ οὐχ ὑπὲρ τοῦ ὑμετέρου μὴ ἀπολουμένου τοσούτων ὄντων ἀναλοῦν διακονούμενον τῇ ἀρετῇ τοῦ νόμου, ὃν πάτριον ὄντα περιμάχητον ἡγεῖσθε, καὶ τῇ ἐπὶ πᾶσιν ἀξιώσει καὶ δυνάμει τοῦ θεοῦ, οὗ τὸν ναὸν οὐκ ἂν περιιδεῖν τολμήσαιμι ὕβρει πεσεῖν τῆς τῶν ἡγεμονευόντων ἐξουσίας.“yet,” said he, “I do not think it just to have such a regard to my own safety and honor, as to refuse to sacrifice them for your preservation, who are so many in number, and endeavor to preserve the regard that is due to your law; which as it hath come down to you from your forefathers, so do you esteem it worthy of your utmost contention to preserve it: nor, with the supreme assistance and power of God, will I be so hardy as to suffer your temple to fall into contempt by the means of the imperial authority.


“οὐ μὴν δίκαιον ἡγοῦμαι ἀσφάλειάν τε καὶ τιμὴν τὴν ἐμαυτοῦ μὴ οὐχ ὑπὲρ τοῦ ὑμετέρου μὴ ἀπολουμένου τοσούτων ὄντων ἀναλοῦν διακονούμενον τῇ ἀρετῇ τοῦ νόμου, ὃν πάτριον ὄντα περιμάχητον ἡγεῖσθε, καὶ τῇ ἐπὶ πᾶσιν ἀξιώσει καὶ δυνάμει τοῦ θεοῦ, οὗ τὸν ναὸν οὐκ ἂν περιιδεῖν τολμήσαιμι ὕβρει πεσεῖν τῆς τῶν ἡγεμονευόντων ἐξουσίας.When Philip also had built Paneas, a city at the fountains of Jordan, he named it Caesarea. He also advanced the village Bethsaids, situate at the lake of Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur, and called it by the name of Julias, the same name with Caesar’s daughter.


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

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1. Josephus Flavius, Jewish Antiquities, 13.294, 13.397, 15.294, 16.145, 16.285, 17.24, 17.277, 17.340, 17.342, 18.1-18.26, 18.28-18.29, 18.36-18.38, 19.275, 19.352, 20.1-20.2, 20.102, 20.159 (1st cent. CE - 1st cent. CE)

13.294. for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. 13.397. in the country of Moab, Heshbon, and Medaba, Lemba, and Oronas, Gelithon, Zara, the valley of the Cilices, and Pella; which last they utterly destroyed, because its inhabitants would not bear to change their religious rites for those peculiar to the Jews. The Jews also possessed others of the principal cities of Syria, which had been destroyed. 15.294. Moreover, he chose out some select horsemen, and placed them in the great plain; and built [for them] a place in Galilee, called Gaba with Hesebonitis, in Perea. 16.145. He also built a city of the same name in the valley of Jericho, as you go from it northward, whereby he rendered the neighboring country more fruitful by the cultivation its inhabitants introduced; and this also he called Phasaelus. 16.285. So when he had brought these to punishment, he placed three thousand Idumeans in Trachonitis, and thereby restrained the robbers that were there. He also sent an account to the captains that were about Phoenicia, and demonstrated that he had done nothing but what he ought to do, in punishing the refractory Arabians, which, upon an exact inquiry, they found to be no more than what was true. 17.24. 6. So when Antipater had made this speech, and had confirmed what he had said by producing many witnesses from among Archelaus’s own relations, he made an end of his pleading. Upon which Nicolaus arose up to plead for Archelaus, and said, “That what had been done at the temple was rather to be attributed to the mind of those that had been killed, than to the authority of Archelaus; for that those who were the authors of such things are not only wicked in the injuries they do of themselves, but in forcing sober persons to avenge themselves upon them. 17.24. Accordingly, when he understood that there was a man that was a Jew come out of Babylon, with five hundred horsemen, all of whom could shoot their arrows as they rode on horde-back, and, with a hundred of his relations, had passed over Euphrates, and now abode at Antioch by Daphne of Syria, where Saturninus, who was then president, had given them a place for habitation, called Valatha 17.277. The royal palace also at Amathus, by the river Jordan, was burnt down by a party of men that were got together, as were those belonging to Simon. And thus did a great and wild fury spread itself over the nation, because they had no king to keep the multitude in good order, and because those foreigners who came to reduce the seditious to sobriety did, on the contrary, set them more in a flame, because of the injuries they offered them, and the avaricious management of their affairs. 17.342. 2. But in the tenth year of Archelaus’s government, both his brethren, and the principal men of Judea and Samaria, not being able to bear his barbarous and tyrannical usage of them, accused him before Caesar, and that especially because they knew he had broken the commands of Caesar, which obliged him to behave himself with moderation among them. 18.1. 1. Now Cyrenius, a Roman senator, and one who had gone through other magistracies, and had passed through them till he had been consul, and one who, on other accounts, was of great dignity, came at this time into Syria, with a few others, being sent by Caesar to be a judge of that nation, and to take an account of their substance. 18.1. concerning which I will discourse a little, and this the rather because the infection which spread thence among the younger sort, who were zealous for it, brought the public to destruction. 18.1. when he had estimated the number of those that were truly faithful to him, as also of those who were already corrupted, but were deceitful in the kindness they professed to him, and were likely, upon trial, to go over to his enemies, he made his escape to the upper provinces, where he afterwards raised a great army out of the Dahae and Sacae, and fought with his enemies, and retained his principality. 18.2. Coponius also, a man of the equestrian order, was sent together with him, to have the supreme power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’s money; 18.2. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way 18.2. It cannot be that thou shouldst long continue in these bonds; but thou wilt soon be delivered from them, and wilt be promoted to the highest dignity and power, and thou wilt be envied by all those who now pity thy hard fortune; and thou wilt be happy till thy death, and wilt leave thine happiness to the children whom thou shalt have. But do thou remember, when thou seest this bird again, that thou wilt then live but five days longer. 18.3. but the Jews, although at the beginning they took the report of a taxation heinously, yet did they leave off any further opposition to it, by the persuasion of Joazar, who was the son of Beethus, and high priest; so they, being over-persuaded by Joazar’s words, gave an account of their estates, without any dispute about it. 18.3. and because he greatly admired Agrippa’s virtue, in not desiring him at all to augment his own dominions, either with larger revenues, or other authority, but took care of the public tranquillity, of the laws, and of the Divinity itself, he granted him what he had requested. He also wrote thus to Petronius, commending him for his assembling his army, and then consulting him about these affairs. 18.3. When, therefore, those gates were first opened, some of the Samaritans came privately into Jerusalem, and threw about dead men’s bodies, in the cloisters; on which account the Jews afterward excluded them out of the temple, which they had not used to do at such festivals; and on other accounts also they watched the temple more carefully than they had formerly done. 18.4. Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; 18.4. When Phraates had had legitimate sons of his own, he had also an Italian maid-servant, whose name was Thermusa, who had been formerly sent to him by Julius Caesar, among other presents. He first made her his concubine; but he being a great admirer of her beauty, in process of time having a son by her, whose name was Phraataces, he made her his legitimate wife, and had a great respect for her. 18.5. as if they could procure them happiness and security for what they possessed, and an assured enjoyment of a still greater good, which was that of the honor and glory they would thereby acquire for magimity. They also said that God would not otherwise be assisting to them, than upon their joining with one another in such councils as might be successful, and for their own advantage; and this especially, if they would set about great exploits, and not grow weary in executing the same; 18.5. But Vonones fled away to Armenia; and as soon as he came thither, he had an inclination to have the government of the country given him, and sent ambassadors to Rome [for that purpose]. 18.6. o men received what they said with pleasure, and this bold attempt proceeded to a great height. All sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an incredible degree; 18.6. 2. But Pilate undertook to bring a current of water to Jerusalem, and did it with the sacred money, and derived the origin of the stream from the distance of two hundred furlongs. However, the Jews were not pleased with what had been done about this water; and many ten thousands of the people got together, and made a clamor against him, and insisted that he should leave off that design. Some of them also used reproaches, and abused the man, as crowds of such people usually do. 18.7. one violent war came upon us after another, and we lost our friends which used to alleviate our pains; there were also very great robberies and murder of our principal men. This was done in pretense indeed for the public welfare, but in reality for the hopes of gain to themselves; 18.7. and when he joyfully hearkened to her entreaty, she said she wanted no more than fifty thousand drachmae for the entrapping of the woman. So when she had encouraged the young man, and gotten as much money as she required, she did not take the same methods as had been taken before, because she perceived that the woman was by no means to be tempted by money; but as she knew that she was very much given to the worship of the goddess Isis, she devised the following stratagem: 18.8. whence arose seditions, and from them murders of men, which sometimes fell on those of their own people, (by the madness of these men towards one another, while their desire was that none of the adverse party might be left,) and sometimes on their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt down by their enemies’ fire. 18.8. while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the relation of what happened about this time to the Jews at Rome, as I formerly told you I would. 18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal 18.9. 3. But Vitellius came into Judea, and went up to Jerusalem; it was at the time of that festival which is called the Passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest’s vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which power they used to have formerly 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.11. However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.12. 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. 18.13. and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. 18.13. 4. Herod the Great had two daughters by Mariamne, the [grand] daughter of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod’s brother, her father making the match; the other was Cypros, who was herself married also to her first cousin Antipater, the son of Salome, Herod’s sister. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.14. Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.15. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.18. Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.22. and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. 18.24. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. 18.24. 1. But Herodias, Agrippa’s sister, who now lived as wife to that Herod who was tetrarch of Galilee and Perea, took this authority of her brother in an envious manner, particularly when she saw that he had a greater dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to pay his debts; and now he was come back, it was because he was in a way of dignity, and of great good fortune. 18.25. And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 18.25. Now Caius saluted Herod, for he first met with him, and then looked upon the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused him, that he had been in confederacy with Sejanus against Tiberius’s and that he was now confederate with Artabanus, the king of Parthia, in opposition to the government of Caius; 18.26. but Caius prohibited him, and bid him begone; he was also in such a rage, that it openly appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said to those Jews who were about him, that they should be of good courage, since Caius’s words indeed showed anger at them, but in reality had already set God against himself. 18.26. 1. When Cyrenius had now disposed of Archelaus’s money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar’s victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Aus, the son of Seth, to be high priest; 18.28. “yet,” said he, “I do not think it just to have such a regard to my own safety and honor, as to refuse to sacrifice them for your preservation, who are so many in number, and endeavor to preserve the regard that is due to your law; which as it hath come down to you from your forefathers, so do you esteem it worthy of your utmost contention to preserve it: nor, with the supreme assistance and power of God, will I be so hardy as to suffer your temple to fall into contempt by the means of the imperial authority. 18.28. When Philip also had built Paneas, a city at the fountains of Jordan, he named it Caesarea. He also advanced the village Bethsaids, situate at the lake of Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur, and called it by the name of Julias, the same name with Caesar’s daughter. 18.29. nay, it was so far from the ability of others, that Caius himself could never equal, much less exceed it (such care had he taken beforehand to exceed all men, and particularly to make all agreeable to Caesar); 18.29. 2. As Coponius, who we told you was sent along with Cyrenius, was exercising his office of procurator, and governing Judea, the following accidents happened. As the Jews were celebrating the feast of unleavened bread, which we call the Passover, it was customary for the priests to open the temple-gates just after midnight. 18.36. 3. And now Herod the tetrarch, who was in great favor with Tiberius, built a city of the same name with him, and called it Tiberias. He built it in the best part of Galilee, at the lake of Gennesareth. There are warm baths at a little distance from it, in a village named Emmaus. 18.36. By this thought, and this speech of his made in council, he persuaded them to act accordingly; so Mithridates was let go. But when he was got away, his wife reproached him, that although he was son-in-law to the king, he neglected to avenge himself on those that had injured him, while he took no care about it 18.37. Strangers came and inhabited this city; a great number of the inhabitants were Galileans also; and many were necessitated by Herod to come thither out of the country belonging to him, and were by force compelled to be its inhabitants; some of them were persons of condition. He also admitted poor people, such as those that were collected from all parts, to dwell in it. 18.37. But the Babylonians, upon taking a view of his situation, and having learned where Anileus and his men lay, fell secretly upon them as they were drunk and fallen asleep, and slew all that they caught of them, without any fear, and killed Anileus himself also. 18.38. Nay, some of them were not quite free-men, and these he was benefactor to, and made them free in great numbers; but obliged them not to forsake the city, by building them very good houses at his own expenses, and by giving them land also; for he was sensible, that to make this place a habitation was to transgress the Jewish ancient laws, because many sepulchers were to be here taken away, in order to make room for the city Tiberias whereas our laws pronounce that such inhabitants are unclean for seven days. 19.275. and this he restored to him as due to his family. But for Abila of Lysanias, and all that lay at Mount Libanus, he bestowed them upon him, as out of his own territories. He also made a league with this Agrippa, confirmed by oaths, in the middle of the forum, in the city of Rome: 19.352. The revenues that he received out of them were very great, no less than twelve millions of drachmae. Yet did he borrow great sums from others; for he was so very liberal that his expenses exceeded his incomes, and his generosity was boundless. 20.1. 1. Upon the death of king Agrippa, which we have related in the foregoing book, Claudius Caesar sent Cassius Longinus as successor to Marcus, out of regard to the memory of king Agrippa, who had often desired of him by letters, while he was alive, that he would not suffer Marcus to be any longer president of Syria. 20.1. 2. Hereupon Claudius called for the ambassadors; and told them that he granted their request; and bade them to return their thanks to Agrippa for this favor, which had been bestowed on them upon his entreaty. And besides these answers of his, he sent the following letter by them: 20.1. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 20.2. But Fadus, as soon as he was come procurator into Judea, found quarrelsome doings between the Jews that dwelt in Perea, and the people of Philadelphia, about their borders, at a village called Mia, that was filled with men of a warlike temper; for the Jews of Perea had taken up arms without the consent of their principal men, and had destroyed many of the Philadelphians. 20.2. He had indeed Monobazus, his elder brother, by Helena also, as he had other sons by other wives besides. Yet did he openly place all his affections on this his only begotten son Izates 20.2. when, therefore, Aus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: 20.102. And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified. 20.159. Caesar also bestowed on Agrippa a certain part of Galilee, Tiberias, and Tarichae, and ordered them to submit to his jurisdiction. He gave him also Julias, a city of Perea, with fourteen villages that lay about it.
2. Josephus Flavius, Jewish War, 2.55, 2.59, 2.76-2.77, 2.118, 2.168, 2.252, 4.438, 7.252-7.255 (1st cent. CE - 1st cent. CE)

2.55. Indeed, things were come to such a pass, that the Jews had almost taken Cestius’s entire army prisoners, had not the night come on, when the Romans fled to Bethoron, and the Jews seized upon all the places round about them, and watched for their coming out [in the morning]. 2.55. 1. At this time there were great disturbances in the country, and that in many places; and the opportunity that now offered itself induced a great many to set up for kings. And indeed in Idumea two thousand of Herod’s veteran soldiers got together, and armedthemselves, and fought against those of the king’s party; against whom Achiabus, the king’s first cousin, fought, and that out of some of the places that were the most strongly fortified; but so as to avoid a direct conflict with them in the plains. 2.59. His footmen were slain in the battle in abundance; Gratus also cut to pieces Simon himself, as he was flying along a strait valley, when he gave him an oblique stroke upon his neck, as he ran away, and broke it. The royal palaces that were near Jordan at Betharamptha were also burnt down by some other of the seditious that came out of Perea. 2.59. 2. However, John’s want of money had hitherto restrained him in his ambition after command, and in his attempts to advance himself. But when he saw that Josephus was highly pleased with the activity of his temper, he persuaded him, in the first place, to intrust him with the repairing of the walls of his native city, [Gischala,] in which work he got a great deal of money from the rich citizens. 2.76. 3. He was also informed that there continued in Idumea ten thousand men still in arms; but when he found that the Arabians did not act like auxiliaries, but managed the war according to their own passions, and did mischief to the country otherwise than he intended, and this out of their hatred to Herod, he sent them away, but made haste, with his own legions, to march against those that had revolted; 2.77. but these, by the advice of Achiabus, delivered themselves up to him before it came to a battle. Then did Varus forgive the multitude their offenses, but sent their captains to Caesar to be examined by him. 2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders. 2.168. But when the Roman empire was translated to Tiberius, the son of Julia, upon the death of Augustus, who had reigned fifty-seven years, six months, and two days, both Herod and Philip continued in their tetrarchies; and the latter of them built the city Caesarea, at the fountains of Jordan, and in the region of Paneas; as also the city Julias, in the lower Gaulonitis. Herod also built the city Tiberias in Galilee, and in Perea [beyond Jordan] another that was also called Julias. 2.252. 2. Nero therefore bestowed the kingdom of the Lesser Armenia upon Aristobulus, Herod’s son, and he added to Agrippa’s kingdom four cities, with the toparchies to them belonging; I mean Abila, and that Julias which is in Perea, Taricheae also, and Tiberias of Galilee; but over the rest of Judea he made Felix procurator. 4.438. And now Placidus, after this good success that he had, fell violently upon the neighboring smaller cities and villages; when he took Abila, and Julias, and Bezemoth, and all those that lay as far as the lake Asphaltitis, and put such of the deserters into each of them as he thought proper. 7.252. 1. When Bassus was dead in Judea, Flavius Silva succeeded him as procurator there; who, when he saw that all the rest of the country was subdued in this war, and that there was but one only stronghold that was still in rebellion, he got all his army together that lay in different places, and made an expedition against it. This fortress was called Masada. 7.253. It was one Eleazar, a potent man, and the commander of these Sicarii, that had seized upon it. He was a descendant from that Judas who had persuaded abundance of the Jews, as we have formerly related, not to submit to the taxation when Cyrenius was sent into Judea to make one; 7.254. for then it was that the Sicarii got together against those that were willing to submit to the Romans, and treated them in all respects as if they had been their enemies, both by plundering them of what they had, by driving away their cattle, and by setting fire to their houses; 7.255. for they said that they differed not at all from foreigners, by betraying, in so cowardly a manner, that freedom which Jews thought worthy to be contended for to the utmost, and by owning that they preferred slavery under the Romans before such a contention.
3. Josephus Flavius, Life, 159-161, 167, 188, 296, 30-33, 37-38, 381-382, 66-67, 69, 157 (1st cent. CE - 1st cent. CE)

4. New Testament, Mark, 9.5 (1st cent. CE - 1st cent. CE)

9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah.


Subjects of this text:

subject book bibliographic info
abraham Levison (2023), The Greek Life of Adam and Eve. 1046
achilles Levison (2023), The Greek Life of Adam and Eve. 1046
agrippa i,revenue of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 188
agrippa i Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172
agrippa ii Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172, 174
alexander jannaeus Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
archelaus Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
archelaus son of herod,taxation under Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 188
asphaltites/asphaltitis,lake,josephus description of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
asphaltites/asphaltitis,lake Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
augustus (octavian) Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 285
autocratoris Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51
babatha Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279, 285
batanea,freedom from taxation of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 188
batanea van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
baumgarten,joseph m. Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306
betharamphtha Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51
bethsaida (julias) Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51
birds Levison (2023), The Greek Life of Adam and Eve. 1046
blessing Levison (2023), The Greek Life of Adam and Eve. 1046
boulē Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51
bu¨chler,adolph Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306
byzantine anchorites,callirhoe [kallirrhoë Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
caesarea philippi van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
callirhoe [kallirrhoë,as herods healing centre Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
callirhoe [kallirrhoë,healing waters of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
cestius Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172
cleopatra of egypt Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
coins Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 174
coponius Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
david Levison (2023), The Greek Life of Adam and Eve. 1046
dead sea Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 285
dead sea and area,herod the greats development of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
dead sea and area Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
dust Levison (2023), The Greek Life of Adam and Eve. 1046
et-tell Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51
eve,grief of Levison (2023), The Greek Life of Adam and Eve. 1046
feldman,louis h. Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306
florus Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
fourth philosophy (josephus) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
fraenkel,jonah Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306
fritzius,r. s. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
gaba van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
gabinius (syrian governor) Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51
gadara Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279
galilee,galilean Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279, 285
galilee Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172, 174
gibson,s. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
god,all,as Levison (2023), The Greek Life of Adam and Eve. 1046
god,all virtue,as Levison (2023), The Greek Life of Adam and Eve. 1046
god,father of all,as Levison (2023), The Greek Life of Adam and Eve. 1046
god,master,as Levison (2023), The Greek Life of Adam and Eve. 1046
greece,greek Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279
hair Levison (2023), The Greek Life of Adam and Eve. 1046
hands,patroklos,of Levison (2023), The Greek Life of Adam and Eve. 1046
head Levison (2023), The Greek Life of Adam and Eve. 1046
herod,herodian Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279, 285
herod antipas Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 174; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
herod the great,callirhoe and dead sea development Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
herod the great,kingdom of,revenue of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 188
herod the great,taxation under Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 188
herod the great van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
herodian dynasty Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172
high (chief) priest Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
hyrcania Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
idumea van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
idumeans van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
israel Levison (2023), The Greek Life of Adam and Eve. 1046
itureans van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
jacob Levison (2023), The Greek Life of Adam and Eve. 1046
james (son of judas) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
jericho Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 285
jerusalem Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172
jewish war Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172, 174
josephus,discrepancies on figures of tax revenues in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 188
josephus,josephus dead sea area Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
josephus,on agrippa i Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 188
josephus,on herod,events after death of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 188
josephus dead sea area,healing resources/medicinal plants Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
judas the galilean Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
judea,judean Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279
julias Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
lieberman,saul Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306
masada Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
moses Levison (2023), The Greek Life of Adam and Eve. 1046
mourning Levison (2023), The Greek Life of Adam and Eve. 1046
nabateans van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
neck Levison (2023), The Greek Life of Adam and Eve. 1046
negev,a. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
nero Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279
neronias-sepphoris Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51
nerva Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
philadelphia (amman) Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279
philip (tetrarch) van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
quirinius Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
rabbinovicz,raphaelo Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306
revolt/war,under nero (great ~) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
rhetoric,rhetorical Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
righteousness Levison (2023), The Greek Life of Adam and Eve. 1046
rome,roman Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279
rome,romans Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172, 174
rome van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
saddok (a pharisee) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
safrai,shmuel Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306
samaritans van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
schwartz,daniel r. Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 306
sepphoris Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172, 174; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279, 285; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51
sicarii Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
simon (son of judas) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
strength Levison (2023), The Greek Life of Adam and Eve. 1046
strobel,a. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
synedrion Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51
syria Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
syrians van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
taxation,under herod Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 188
tiberias) Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279, 285
tiberias Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172, 174; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279, 285; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
tiberius alexander Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 565
trachonitis van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 173
urban development,in the galilee' Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51
valley,transjordan,transjordanian Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279, 285
vardman,j. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
vespasian Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279
village Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 279
wimmer,s. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227
wing Levison (2023), The Greek Life of Adam and Eve. 1046