Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



7234
Josephus Flavius, Jewish Antiquities, 8.117


οὕτως γὰρ ἂν μάθοιεν πάντες, ὅτι σὺ μὲν αὐτὸς ἐβουλήθης παρ' ἡμῖν κατασκευασθῆναί σοι τὸν οἶκον, ἡμεῖς δ' οὐκ ἀπάνθρωποι τὴν φύσιν ἐσμὲν οὐδ' ἀλλοτρίως πρὸς τοὺς οὐχ ὁμοφύλους ἔχομεν, ἀλλὰ πᾶσι κοινὴν τὴν ἀπὸ σοῦ βοήθειαν καὶ τὴν τῶν ἀγαθῶν ὄνησιν ὑπάρχειν ἠθελήσαμεν.”For hereby all shall learn that thou thyself wast pleased with the building of this house for thee; and that we are not ourselves of an unsociable nature, nor behave ourselves like enemies to such as are not of our own people; but are willing that thy assistance should be communicated by thee to all men in common, and that they may have the enjoyment of thy benefits bestowed upon them.”


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

23 results
1. Septuagint, 1 Esdras, 8.71, 8.80, 8.84 (10th cent. BCE - 2nd cent. BCE)

8.71. As soon as I heard these things I rent my garments and my holy mantle, and pulled out hair from my head and beard, and sat down in anxiety and grief. 8.80. Even in our bondage we were not forsaken by our Lord, but he brought us into favor with the kings of the Persians, so that they have given us food 8.84. Therefore do not give your daughters in marriage to their sons, and do not take their daughters for your sons;
2. Hebrew Bible, Esther, 3.12, 6.6 (9th cent. BCE - 3rd cent. BCE)

3.12. וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ בַּחֹדֶשׁ הָרִאשׁוֹן בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה הָמָן אֶל אֲחַשְׁדַּרְפְּנֵי־הַמֶּלֶךְ וְאֶל־הַפַּחוֹת אֲשֶׁר עַל־מְדִינָה וּמְדִינָה וְאֶל־שָׂרֵי עַם וָעָם מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשׁוֹנוֹ בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ נִכְתָּב וְנֶחְתָּם בְּטַבַּעַת הַמֶּלֶךְ׃ 6.6. וַיָּבוֹא הָמָן וַיֹּאמֶר לוֹ הַמֶּלֶךְ מַה־לַעֲשׂוֹת בָּאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ וַיֹּאמֶר הָמָן בְּלִבּוֹ לְמִי יַחְפֹּץ הַמֶּלֶךְ לַעֲשׂוֹת יְקָר יוֹתֵר מִמֶּנִּי׃ 3.12. Then were the king’s scribes called in the first month, on the thirteenth day thereof, and there was written, according to all that Haman commanded, unto the king’s satraps, and to the governors that were over every province, and to the princes of every people; to every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king’s ring." 6.6. So Haman came in. And the king said unto him: ‘What shall be done unto the man whom the king delighteth to honour?’—Now Haman said in his heart: ‘Whom would the king delight to honour besides myself?’—"
3. Hebrew Bible, Jonah, 1.5 (9th cent. BCE - 3rd cent. BCE)

1.5. וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃ 1.5. And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep."
4. Hebrew Bible, 1 Kings, 2.4, 8.23, 8.25, 8.27, 8.34, 8.36-8.39, 8.41-8.51 (8th cent. BCE - 5th cent. BCE)

2.4. וַיָּקָם שִׁמְעִי וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיֵּלֶךְ גַּתָה אֶל־אָכִישׁ לְבַקֵּשׁ אֶת־עֲבָדָיו וַיֵּלֶךְ שִׁמְעִי וַיָּבֵא אֶת־עֲבָדָיו מִגַּת׃ 2.4. לְמַעַן יָקִים יְהוָה אֶת־דְּבָרוֹ אֲשֶׁר דִּבֶּר עָלַי לֵאמֹר אִם־יִשְׁמְרוּ בָנֶיךָ אֶת־דַּרְכָּם לָלֶכֶת לְפָנַי בֶּאֱמֶת בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם לֵאמֹר לֹא־יִכָּרֵת לְךָ אִישׁ מֵעַל כִּסֵּא יִשְׂרָאֵל׃ 8.23. וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֵין־כָּמוֹךָ אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת שֹׁמֵר הַבְּרִית וְהַחֶסֶד לַעֲבָדֶיךָ הַהֹלְכִים לְפָנֶיךָ בְּכָל־לִבָּם׃ 8.25. וְעַתָּה יְהוָה אֱלֹהֵי יִשְׂרָאֵל שְׁמֹר לְעַבְדְּךָ דָוִד אָבִי אֵת אֲשֶׁר דִּבַּרְתָּ לּוֹ לֵאמֹר לֹא־יִכָּרֵת לְךָ אִישׁ מִלְּפָנַי יֹשֵׁב עַל־כִּסֵּא יִשְׂרָאֵל רַק אִם־יִשְׁמְרוּ בָנֶיךָ אֶת־דַּרְכָּם לָלֶכֶת לְפָנַי כַּאֲשֶׁר הָלַכְתָּ לְפָנָי׃ 8.27. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.34. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עַמְּךָ יִשְׂרָאֵל וַהֲשֵׁבֹתָם אֶל־הָאֲדָמָה אֲשֶׁר נָתַתָּ לַאֲבוֹתָם׃ 8.36. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶת־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃ 8.37. רָעָב כִּי־יִהְיֶה בָאָרֶץ דֶּבֶר כִּי־יִהְיֶה שִׁדָּפוֹן יֵרָקוֹן אַרְבֶּה חָסִיל כִּי יִהְיֶה כִּי יָצַר־לוֹ אֹיְבוֹ בְּאֶרֶץ שְׁעָרָיו כָּל־נֶגַע כָּל־מַחֲלָה׃ 8.38. כָּל־תְּפִלָּה כָל־תְּחִנָּה אֲשֶׁר תִהְיֶה לְכָל־הָאָדָם לְכֹל עַמְּךָ יִשְׂרָאֵל אֲשֶׁר יֵדְעוּן אִישׁ נֶגַע לְבָבוֹ וּפָרַשׂ כַּפָּיו אֶל־הַבַּיִת הַזֶּה׃ 8.39. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְסָלַחְתָּ וְעָשִׂיתָ וְנָתַתָּ לָאִישׁ כְּכָל־דְּרָכָיו אֲשֶׁר תֵּדַע אֶת־לְבָבוֹ כִּי־אַתָּה יָדַעְתָּ לְבַדְּךָ אֶת־לְבַב כָּל־בְּנֵי הָאָדָם׃ 8.41. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃ 8.42. כִּי יִשְׁמְעוּן אֶת־שִׁמְךָ הַגָּדוֹל וְאֶת־יָדְךָ הַחֲזָקָה וּזְרֹעֲךָ הַנְּטוּיָה וּבָא וְהִתְפַּלֵּל אֶל־הַבַּיִת הַזֶּה׃ 8.43. אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.44. כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אֹיְבוֹ בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֶל־יְהוָה דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִתִי לִשְׁמֶךָ׃ 8.45. וְשָׁמַעְתָּ הַשָּׁמַיִם אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.46. כִּי יֶחֶטְאוּ־לָךְ כִּי אֵין אָדָם אֲשֶׁר לֹא־יֶחֱטָא וְאָנַפְתָּ בָם וּנְתַתָּם לִפְנֵי אוֹיֵב וְשָׁבוּם שֹׁבֵיהֶם אֶל־אֶרֶץ הָאוֹיֵב רְחוֹקָה אוֹ קְרוֹבָה׃ 8.47. וְהֵשִׁיבוּ אֶל־לִבָּם בָּאָרֶץ אֲשֶׁר נִשְׁבּוּ־שָׁם וְשָׁבוּ וְהִתְחַנְּנוּ אֵלֶיךָ בְּאֶרֶץ שֹׁבֵיהֶם לֵאמֹר חָטָאנוּ וְהֶעֱוִינוּ רָשָׁעְנוּ׃ 8.48. וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית [בָּנִיתִי] לִשְׁמֶךָ׃ 8.49. וְשָׁמַעְתָּ הַשָּׁמַיִם מְכוֹן שִׁבְתְּךָ אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.51. כִּי־עַמְּךָ וְנַחֲלָתְךָ הֵם אֲשֶׁר הוֹצֵאתָ מִמִּצְרַיִם מִתּוֹךְ כּוּר הַבַּרְזֶל׃ 2.4. that the LORD may establish His word which He spoke concerning me, saying: If thy children take heed to their way, to walk before Me in truth with all their heart and with all their soul, there shall not fail thee, said He, a man on the throne of Israel." 8.23. and he said: ‘O LORD, the God of Israel, there is no God like Thee, in heaven above, or on earth beneath; who keepest covet and mercy with Thy servants, that walk before Thee with all their heart;" 8.25. Now therefore, O LORD, the God of Israel, keep with Thy servant David my father that which Thou hast promised him saying: There shall not fail thee a man in My sight to sit on the throne of Israel, if only thy children take heed to their way, to walk before Me as thou hast walked before Me." 8.27. But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!" 8.34. then hear Thou in heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest unto their fathers." 8.36. then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance." 8.37. If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;" 8.38. what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house;" 8.39. then hear Thou in heaven Thy dwelling-place, and forgive, and do, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of all the children of men—" 8.41. Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—" 8.42. for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house;" 8.43. hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built." 8.44. If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;" 8.45. then hear Thou in heaven their prayer and their supplication, and maintain their cause." 8.46. If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near;" 8.47. yet if they shall bethink themselves in the land whither they are carried captive, and turn back, and make supplication unto Thee in the land of them that carried them captive, saying: We have sinned, and have done iniquitously, we have dealt wickedly;" 8.48. if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;" 8.49. then hear Thou their prayer and their supplication in heaven Thy dwelling-place, and maintain their cause;" 8.50. and forgive Thy people who have sinned against Thee, and all their transgressions wherein they have transgressed against Thee; and give them compassion before those who carried them captive, that they may have compassion on them;" 8.51. for they are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron;"
5. Hebrew Bible, 2 Samuel, 7.8 (8th cent. BCE - 5th cent. BCE)

7.8. וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מֵאַחַר הַצֹּאן לִהְיוֹת נָגִיד עַל־עַמִּי עַל־יִשְׂרָאֵל׃ 7.8. Now therefore so shalt thou say to my servant David, Thus says the Lord of hosts, I took thee from the sheepfold, from following the sheep, to be ruler over my people, over Yisra᾽el:"
6. Hebrew Bible, Joshua, 2.9-2.11 (8th cent. BCE - 5th cent. BCE)

2.9. וַתֹּאמֶר אֶל־הָאֲנָשִׁים יָדַעְתִּי כִּי־נָתַן יְהוָה לָכֶם אֶת־הָאָרֶץ וְכִי־נָפְלָה אֵימַתְכֶם עָלֵינוּ וְכִי נָמֹגוּ כָּל־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם׃ 2.11. וַנִּשְׁמַע וַיִּמַּס לְבָבֵנוּ וְלֹא־קָמָה עוֹד רוּחַ בְּאִישׁ מִפְּנֵיכֶם כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת׃ 2.9. and she said unto the men: ‘I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away before you." 2.10. For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed." 2.11. And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man, because of you; for the LORD your God, He is God in heaven above, and on earth beneath."
7. Hebrew Bible, 1 Chronicles, 29.10-29.19 (5th cent. BCE - 3rd cent. BCE)

29.11. לְךָ יְהוָה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְהוָה הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃ 29.12. וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל׃ 29.13. וְעַתָּה אֱלֹהֵינוּ מוֹדִים אֲנַחְנוּ לָךְ וּמְהַלְלִים לְשֵׁם תִּפְאַרְתֶּךָ׃ 29.14. וְכִי מִי אֲנִי וּמִי עַמִּי כִּי־נַעְצֹר כֹּחַ לְהִתְנַדֵּב כָּזֹאת כִּי־מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ׃ 29.15. כִּי־גֵרִים אֲנַחְנוּ לְפָנֶיךָ וְתוֹשָׁבִים כְּכָל־אֲבֹתֵינוּ כַּצֵּל יָמֵינוּ עַל־הָאָרֶץ וְאֵין מִקְוֶה׃ 29.16. יְהוָה אֱלֹהֵינוּ כֹל הֶהָמוֹן הַזֶּה אֲשֶׁר הֲכִינֹנוּ לִבְנוֹת־לְךָ בַיִת לְשֵׁם קָדְשֶׁךָ מִיָּדְךָ היא [הוּא] וּלְךָ הַכֹּל׃ 29.17. וְיָדַעְתִּי אֱלֹהַי כִּי אַתָּה בֹּחֵן לֵבָב וּמֵישָׁרִים תִּרְצֶה אֲנִי בְּיֹשֶׁר לְבָבִי הִתְנַדַּבְתִּי כָל־אֵלֶּה וְעַתָּה עַמְּךָ הַנִּמְצְאוּ־פֹה רָאִיתִי בְשִׂמְחָה לְהִתְנַדֶּב־לָךְ׃ 29.18. יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבֹתֵינוּ שֳׁמְרָה־זֹּאת לְעוֹלָם לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ וְהָכֵן לְבָבָם אֵלֶיךָ׃ 29.19. וְלִשְׁלֹמֹה בְנִי תֵּן לֵבָב שָׁלֵם לִשְׁמוֹר מִצְוֺתֶיךָ עֵדְוֺתֶיךָ וְחֻקֶּיךָ וְלַעֲשׂוֹת הַכֹּל וְלִבְנוֹת הַבִּירָה אֲשֶׁר־הֲכִינוֹתִי׃ 29.10. Wherefore David blessed the LORD before all the congregation; and David said: ‘Blessed be Thou, O LORD, the God of Israel our father, for ever and ever." 29.11. Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all." 29.12. Both riches and honour come of Thee, and Thou rulest over all; and in Thy hand is power and might; and in Thy hand it is to make great, and to give strength unto all." 29.13. Now therefore, our God, we thank Thee, and praise Thy glorious name." 29.14. But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of Thee, and of Thine own have we given Thee." 29.15. For we are strangers before Thee, and sojourners, as all our fathers were: our days on the earth are as a shadow, and there is no abiding." 29.16. O LORD our God, all this store that we have prepared to build Thee a house for Thy holy name cometh of Thy hand, and is all Thine own." 29.17. I know also, my God, that Thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things; and now have I seen with joy Thy people, that are present here, offer willingly unto Thee." 29.18. O LORD, the God of Abraham, of Isaac, and of Israel, our fathers, keep this for ever, even the imagination of the thoughts of the heart of Thy people, and direct their heart unto Thee;" 29.19. and give unto Solomon my son a whole heart, to keep Thy commandments, Thy testimonies, and Thy statutes, and to do all these things, and to build the palace, for which I have made, provision.’"
8. Hebrew Bible, 2 Chronicles, 6.18, 6.23, 6.25, 6.27, 6.30, 6.32-6.33, 7.1, 8.11 (5th cent. BCE - 3rd cent. BCE)

6.18. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים אֶת־הָאָדָם עַל־הָאָרֶץ הִנֵּה שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 6.23. וְאַתָּה תִּשְׁמַע מִן־הַשָּׁמַיִם וְעָשִׂיתָ וְשָׁפַטְתָּ אֶת־עֲבָדֶיךָ לְהָשִׁיב לְרָשָׁע לָתֵת דַּרְכּוֹ בְּרֹאשׁוֹ וּלְהַצְדִּיק צַדִּיק לָתֶת לוֹ כְּצִדְקָתוֹ׃ 6.25. וְאַתָּה תִּשְׁמַע מִן־הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עַמְּךָ יִשְׂרָאֵל וַהֲשֵׁיבוֹתָם אֶל־הָאֲדָמָה אֲשֶׁר־נָתַתָּה לָהֶם וְלַאֲבֹתֵיהֶם׃ 6.27. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶל־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃ 6.32. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שִׁמְךָ הַגָּדוֹל וְיָדְךָ הַחֲזָקָה וּזְרוֹעֲךָ הַנְּטוּיָה וּבָאוּ וְהִתְפַּלְלוּ אֶל־הַבַּיִת הַזֶּה׃ 6.33. וְאַתָּה תִּשְׁמַע מִן־הַשָּׁמַיִם מִמְּכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּ כָל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ וּלְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 7.1. וּבְיוֹם עֶשְׂרִים וּשְׁלֹשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת־הָעָם לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִיד וְלִשְׁלֹמֹה וּלְיִשְׂרָאֵל עַמּוֹ׃ 7.1. וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה מֵהַשָּׁמַיִם וַתֹּאכַל הָעֹלָה וְהַזְּבָחִים וּכְבוֹד יְהוָה מָלֵא אֶת־הַבָּיִת׃ 8.11. וְאֶת־בַּת־פַּרְעֹה הֶעֱלָה שְׁלֹמֹה מֵעִיר דָּוִיד לַבַּיִת אֲשֶׁר בָּנָה־לָהּ כִּי אָמַר לֹא־תֵשֵׁב אִשָּׁה לִי בְּבֵית דָּוִיד מֶלֶךְ־יִשְׂרָאֵל כִּי־קֹדֶשׁ הֵמָּה אֲשֶׁר־בָּאָה אֲלֵיהֶם אֲרוֹן יְהוָה׃ 6.18. But will God in very truth dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house which I have builded!" 6.23. then hear Thou from heaven, and do, and judge Thy servants, requiting the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness." 6.25. then hear Thou from heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest to them and to their fathers." 6.27. then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou dost direct them on the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance." 6.30. then hear Thou from heaven Thy dwelling-place, and forgive, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of the children of men—" 6.32. Moreover concerning the stranger, that is not of Thy people Israel, when be shall come out of a far country for Thy great name’s sake, and Thy mighty hand, and Thine outstretched arm; when they shall come and pray toward this house;" 6.33. then hear Thou from heaven, even from Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, and fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built." 7.1. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the LORD filled the house." 8.11. And Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her; for he said: ‘No wife of mine shall dwell in the house of David king of Israel, because the places are holy, whereunto the ark of the LORD hath come.’"
9. Hebrew Bible, Ezra, 9.6-9.15 (5th cent. BCE - 4th cent. BCE)

9.6. וָאֹמְרָה אֱלֹהַי בֹּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ כִּי עֲוֺנֹתֵינוּ רָבוּ לְמַעְלָה רֹּאשׁ וְאַשְׁמָתֵנוּ גָדְלָה עַד לַשָּׁמָיִם׃ 9.7. מִימֵי אֲבֹתֵינוּ אֲנַחְנוּ בְּאַשְׁמָה גְדֹלָה עַד הַיּוֹם הַזֶּה וּבַעֲוֺנֹתֵינוּ נִתַּנּוּ אֲנַחְנוּ מְלָכֵינוּ כֹהֲנֵינוּ בְּיַד מַלְכֵי הָאֲרָצוֹת בַּחֶרֶב בַּשְּׁבִי וּבַבִּזָּה וּבְבֹשֶׁת פָּנִים כְּהַיּוֹם הַזֶּה׃ 9.8. וְעַתָּה כִּמְעַט־רֶגַע הָיְתָה תְחִנָּה מֵאֵת יְהוָה אֱלֹהֵינוּ לְהַשְׁאִיר לָנוּ פְּלֵיטָה וְלָתֶת־לָנוּ יָתֵד בִּמְקוֹם קָדְשׁוֹ לְהָאִיר עֵינֵינוּ אֱלֹהֵינוּ וּלְתִתֵּנוּ מִחְיָה מְעַט בְּעַבְדֻתֵנוּ׃ 9.9. כִּי־עֲבָדִים אֲנַחְנוּ וּבְעַבְדֻתֵנוּ לֹא עֲזָבָנוּ אֱלֹהֵינוּ וַיַּט־עָלֵינוּ חֶסֶד לִפְנֵי מַלְכֵי פָרַס לָתֶת־לָנוּ מִחְיָה לְרוֹמֵם אֶת־בֵּית אֱלֹהֵינוּ וּלְהַעֲמִיד אֶת־חָרְבֹתָיו וְלָתֶת־לָנוּ גָדֵר בִּיהוּדָה וּבִירוּשָׁלִָם׃ 9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.12. וְעַתָּה בְּנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָם׃ 9.13. וְאַחֲרֵי כָּל־הַבָּא עָלֵינוּ בְּמַעֲשֵׂינוּ הָרָעִים וּבְאַשְׁמָתֵנוּ הַגְּדֹלָה כִּי אַתָּה אֱלֹהֵינוּ חָשַׂכְתָּ לְמַטָּה מֵעֲוֺנֵנוּ וְנָתַתָּה לָּנוּ פְּלֵיטָה כָּזֹאת׃ 9.14. הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃ 9.15. יְהוָה אֱלֹהֵי יִשְׂרָאֵל צַדִּיק אַתָּה כִּי־נִשְׁאַרְנוּ פְלֵיטָה כְּהַיּוֹם הַזֶּה הִנְנוּ לְפָנֶיךָ בְּאַשְׁמָתֵינוּ כִּי אֵין לַעֲמוֹד לְפָנֶיךָ עַל־זֹאת׃ 9.6. and I said: ‘O my God, I am ashamed and blush to lift up my face to Thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens." 9.7. Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day." 9.8. And now for a little moment grace hath been shown from the LORD our God, to leave us a remt to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage." 9.9. For we are bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the ruins thereof, and to give us a fence in Judah and in Jerusalem." 9.10. And now, O our God, what shall we say after this? for we have forsaken Thy commandments," 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness." 9.12. Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever." 9.13. And after all that is come upon us for our evil deeds, and for our great guilt, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such a remt," 9.14. shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?" 9.15. O LORD, the God of Israel, Thou art righteous; for we are left a remt that is escaped, as it is this day; behold, we are before Thee in our guiltiness; for none can stand before Thee because of this.’"
10. Thucydides, The History of The Peloponnesian War, 1.21.1, 1.22.4 (5th cent. BCE - 4th cent. BCE)

1.21.1. On the whole, however, the conclusions I have drawn from the proofs quoted may, I believe, safely be relied on. Assuredly they will not be disturbed either by the lays of a poet displaying the exaggeration of his craft, or by the compositions of the chroniclers that are attractive at truth's expense; the subjects they treat of being out of the reach of evidence, and time having robbed most of them of historical value by enthroning them in the region of legend. Turning from these, we can rest satisfied with having proceeded upon the clearest data, and having arrived at conclusions as exact as can be expected in matters of such antiquity. 1.22.4. The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time.
11. Cicero, On The Nature of The Gods, 2.19 (2nd cent. BCE - 1st cent. BCE)

2.19. Again, consider the sympathetic agreement, interconnexion and affinity of things: whom will this not compel to approve the truth of what I say? Would it be possible for the earth at one definite time to be gay with flowers and then in turn all bare and stark, or for the spontaneous transformation of so many things about us to signal the approach and the retirement of the sun at the summer and the winter solstices, or for the tides to flow and ebb in the seas and straits with the rising and setting of the moon, or for the different courses of the stars to be maintained by the one revolution of the entire sky? These processes and this musical harmony of all the parts of the world assuredly would not go on were they not maintained in unison by a single divine and all‑pervading spirit.
12. Hebrew Bible, Daniel, 2.18 (2nd cent. BCE - 2nd cent. BCE)

2.18. וְרַחֲמִין לְמִבְעֵא מִן־קֳדָם אֱלָהּ שְׁמַיָּא עַל־רָזָה דְּנָה דִּי לָא יְהֹבְדוּן דָּנִיֵּאל וְחַבְרוֹהִי עִם־שְׁאָר חַכִּימֵי בָבֶל׃ 2.18. that they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon."
13. Septuagint, 2 Maccabees, 14.35 (2nd cent. BCE - 2nd cent. BCE)

14.35. O Lord of all, who hast need of nothing, thou wast pleased that there be a temple for thy habitation among us;'
14. Septuagint, 3 Maccabees, 2.9 (2nd cent. BCE - 2nd cent. BCE)

2.9. You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name.
15. Philo of Alexandria, On Planting, 131, 130 (1st cent. BCE - 1st cent. CE)

16. Josephus Flavius, Jewish Antiquities, 1.272-1.273, 2.94, 3.45, 3.78, 4.40, 4.42-4.43, 4.114-4.116, 4.127-4.128, 4.180, 5.39, 5.256, 5.302, 5.318-5.337, 7.93, 7.95, 7.380-7.381, 8.102, 8.107-8.108, 8.111, 8.114, 8.116, 8.146, 8.293, 8.343, 9.209, 9.211-9.212, 9.214, 10.199, 11.87, 11.143, 11.215, 11.250, 11.252, 11.275-11.276, 11.280, 11.285, 12.98, 13.257-13.258, 13.318-13.319, 14.24, 16.42-16.43, 17.195 (1st cent. CE - 1st cent. CE)

1.272. So suspecting no deceit, he ate the supper, and betook himself to his prayers and intercessions with God; and said, “O Lord of all ages, and Creator of all substance; for it was thou that didst propose to my father great plenty of good things, and hast vouchsafed to bestow on me what I have; and hast promised to my posterity to be their kind supporter, and to bestow on them still greater blessings; 1.273. do thou therefore confirm these thy promises, and do not overlook me, because of my present weak condition, on account of which I most earnestly pray to thee. Be gracious to this my son; and preserve him and keep him from every thing that is evil. Give him a happy life, and the possession of as many good things as thy power is able to bestow. Make him terrible to his enemies, and honorable and beloved among his friends.” 2.94. and he called upon Joseph, who sold the corn to them, being become confessedly a savior to the whole multitude of the Egyptians. Nor did he open this market of corn for the people of that country only, but strangers had liberty to buy also; Joseph being willing that all men, who are naturally akin to one another, should have assistance from those that lived in happiness. 3.45. that they were to suppose their own army to be numerous, wanting nothing, neither weapons, nor money, nor provisions, nor such other conveniences as, when men are in possession of, they fight undauntedly; and that they are to judge themselves to have all these advantages in the divine assistance. They are also to suppose the enemy’s army to be small, unarmed, weak, and such as want those conveniences which they know must be wanted, when it is God’s will that they shall be beaten; 3.78. So they feasted and waited for their conductor, and kept themselves pure as in other respects, and not accompanying with their wives for three days, as he had before ordered them to do. And they prayed to God that he would favorably receive Moses in his conversing with him, and bestow some such gift upon them by which they might live well. They also lived more plentifully as to their diet; and put on their wives and children more ornamental and decent clothing than they usually wore. 4.42. When I lived a private quiet life, I left those good things which, by my own diligence, and by thy counsel, I enjoyed with Raguel my father-in-law; and I gave myself up to this people, and underwent many miseries on their account. I also bore great labors at first, in order to obtain liberty for them, and now in order to their preservation; and have always showed myself ready to assist them in every distress of theirs. 4.43. Now, therefore, since I am suspected by those very men whose being is owing to my labors, come thou, as it is reasonable to hope thou wilt; thou, I say, who showedst me that fire at mount Sinai, and madest me to hear its voice, and to see the several wonders which that place afforded thou who commandedst me to go to Egypt, and declare thy will to this people; 4.114. Then said he, “Happy is this people, on whom God bestows the possession of innumerable good things, and grants them his own providence to be their assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wickedness, and will leave those rules to your excellent children; and this out of the regard that God bears to you, and the provision of such things for you as may render you happier than any other people under the sun. 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.116. However, O blessed army! wonder that you are become so many from one father: and truly, the land of Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven. And when you are become so many, God will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with victory and dominion in times of war. 4.127. and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.128. for the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be brought low, may still befall them; but after that they will flourish again, to the terror of those that brought those mischiefs upon them. 5.39. and said, “We are not come thus far out of any rashness of our own, as though we thought ourselves able to subdue this land with our own weapons, but at the instigation of Moses thy servant for this purpose, because thou hast promised us, by many signs, that thou wouldst give us this land for a possession, and that thou wouldst make our army always superior in war to our enemies 5.256. But the Hebrews, being now amended by the calamities they had undergone, betook themselves to supplications to God; and brought sacrifices to him, beseeching him not to be too severe upon them, but to be moved by their prayers to leave off his anger against them. So God became more merciful to them, and was ready to assist them. 5.302. but when a great thirst came upon him, he considered that human courage is nothing, and bare his testimony that all is to be ascribed to God, and besought him that he would not be angry at any thing he had said, nor give him up into the hands of his enemies, but afford him help under his affliction, and deliver him from the misfortune he was under. 5.318. 1. Now after the death of Samson, Eli the high priest was governor of the Israelites. Under him, when the country was afflicted with a famine, Elimelech of Bethlehem, which is a city of the tribe of Judah, being not able to support his family under so sore a distress, took with him Naomi his wife, and the children that were born to him by her, Chillon and Mahlon, and removed his habitation into the land of Moab; 5.319. and upon the happy prosperity of his affairs there, he took for his sons wives of the Moabites, Orpah for Chillon, and Ruth for Mahlon. But in the compass of ten years, both Elimelech, and a little while after him, the sons, died; 5.321. However, her daughters-in-law were not able to think of parting with her; and when they had a mind to go out of the country with her, she could not dissuade them from it; but when they insisted upon it, she wished them a more happy wedlock than they had with her sons, and that they might have prosperity in other respects also; 5.322. and seeing her own affairs were so low, she exhorted them to stay where they were, and not to think of leaving their own country, and partaking with her of that uncertainty under which she must return. Accordingly Orpah staid behind; but she took Ruth along with her, as not to be persuaded to stay behind her, but would take her fortune with her, whatsoever it should prove. 5.323. 2. When Ruth was come with her mother-in-law to Bethlehem, Booz, who was near of kin to Elimelech, entertained her; and when Naomi was so called by her fellow citizens, according to her true name, she said, “You might more truly call me Mara.” Now Naomi signifies in the Hebrew tongue happiness, and Mara, sorrow. 5.324. It was now reaping time; and Ruth, by the leave of her mother-in-law, went out to glean, that they might get a stock of corn for their food. Now it happened that she came into Booz’s field; and after some time Booz came thither, and when he saw the damsel, he inquired of his servant that was set over the reapers concerning the girl. The servant had a little before inquired about all her circumstances, and told them to his master 5.325. who kindly embraced her, both on account of her affection to her mother-in-law, and her remembrance of that son of hers to whom she had been married, and wished that she might experience a prosperous condition; so he desired her not to glean, but to reap what she was able, and gave her leave to carry it home. He also gave it in charge to that servant who was over the reapers, not to hinder her when she took it away, and bade him give her her dinner, and make her drink when he did the like to the reapers. 5.326. Now what corn Ruth received of him she kept for her mother-in-law, and came to her in the evening, and brought the ears of corn with her; and Naomi had kept for her a part of such food as her neighbors had plentifully bestowed upon her. Ruth also told her mother-in-law what Booz had said to her; 5.327. and when the other had informed her that he was near of kin to them, and perhaps was so pious a man as to make some provision for them, she went out again on the days following, to gather the gleanings with Booz’s maidservants. 5.328. 3. It was not many days before Booz, after the barley was winnowed, slept in his thrashing-floor. When Naomi was informed of this circumstance she contrived it so that Ruth should lie down by him, for she thought it might be for their advantage that he should discourse with the girl. Accordingly she sent the damsel to sleep at his feet; 5.329. who went as she bade her, for she did not think it consistent with her duty to contradict any command of her mother-in-law. And at first she lay concealed from Booz, as he was fast asleep; but when he awaked about midnight, and perceived a woman lying by him, he asked who she was;— 5.331. But as to the main point she aimed at, the matter should rest here,—“He that is nearer of kin than I am, shall be asked whether he wants to take thee to wife: if he says he does, thou shalt follow him; but if he refuse it, I will marry thee, according to the law.” 5.332. 4. When she had informed her mother-in-law of this, they were very glad of it, out of the hope they had that Booz would make provision for them. Now about noon Booz went down into the city, and gathered the senate together, and when he had sent for Ruth, he called for her kinsman also; 5.333. and when he was come, he said, “Dost not thou retain the inheritance of Elimelech and his sons?” He confessed that he did retain it, and that he did as he was permitted to do by the laws, because he was their nearest kinsman. Then said Booz, “Thou must not remember the laws by halves, but do every thing according to them; for the wife of Mahlon is come hither, whom thou must marry, according to the law, in case thou wilt retain their fields.” 5.334. So the man yielded up both the field and the wife to Booz, who was himself of kin to those that were dead, as alleging that he had a wife already, and children also; 5.335. o Booz called the senate to witness, and bid the woman to loose his shoe, and spit in his face, according to the law; and when this was done, Booz married Ruth, and they had a son within a year’s time. 5.336. Naomi was herself a nurse to this child; and by the advice of the women, called him Obed, as being to be brought up in order to be subservient to her in her old age, for Obed in the Hebrew dialect signifies a servant. The son of Obed was Jesse, and David was his son, who was king, and left his dominions to his sons for oneandtwenty generations. 5.337. I was therefore obliged to relate this history of Ruth, because I had a mind to demonstrate the power of God, who, without difficulty, can raise those that are of ordinary parentage to dignity and splendor, to which he advanced David, though he were born of such mean parents. 7.93. that, however, after his death, in his old age, and when he had lived a long life, there should be a temple built by a son of his, who should take the kingdom after him, and should be called Solomon, whom he promised to provide for, as a father provides for his son, by preserving the kingdom for his son’s posterity, and delivering it to them; but that he would still punish him, if he sinned, with diseases and barrenness of land. 7.95. and fell down on his face, and began to adore God, and to return thanks to him for all his benefits, as well for those that he had already bestowed upon him in raising him from a low state, and from the employment of a shepherd, to so great dignity of dominion and glory; as for those also which he had promised to his posterity; and besides, for that providence which he had exercised over the Hebrews in procuring them the liberty they enjoyed. And when he had said thus, and had sung a hymn of praise to God, he went his way. 7.381. Besides this, he prayed for happiness to all the people; and to Solomon his son, a sound and a righteous mind, and confirmed in all sorts of virtue; and then he commanded the multitude to bless God; upon which they all fell down upon the ground and worshipped him. They also gave thanks to David, on account of all the blessings which they had received ever since he had taken the kingdom. 8.102. and this till the very air itself every where round about was so full of these odors, that it met, in a most agreeable manner, persons at a great distance, and was an indication of God’s presence; and, as men’s opinion was, of his habitation with them in this newly built and consecrated place, for they did not grow weary, either of singing hymns or of dancing, until they came to the temple; 8.107. So these men were intent upon this thought. But Solomon rose up, (for he was sitting before,) and used such words to God as he thought agreeable to the divine nature to receive, and fit for him to give; for he said, “Thou hast an eternal house, O Lord, and such a one as thou hast created for thyself out of thine own works; we know it to be the heaven, and the air, and the earth, and the sea, which thou pervadest, nor art thou contained within their limits. 8.108. I have indeed built this temple to thee, and thy name, that from thence, when we sacrifice, and perform sacred operations, we may send our prayers up into the air, and may constantly believe that thou art present, and art not remote from what is thine own; for neither when thou seest all things, and hearest all things, nor now, when it pleases thee to dwell here, dost thou leave the care of all men, but rather thou art very near to them all, but especially thou art present to those that address themselves to thee, whether by night or by day.” 8.111. 3. When the king had thus discoursed to the multitude, he looked again towards the temple, and lifting up his right hand to the multitude, he said, “It is not possible by what men can do to return sufficient thanks to God for his benefits bestowed upon them, for the Deity stands in need of nothing, and is above any such requital; but so far as we have been made superior, O Lord, to other animals by thee, it becomes us to bless thy Majesty, and it is necessary for us to return thee thanks for what thou hast bestowed upon our house, and on the Hebrew people; 8.114. And besides all this, I humbly beseech thee that thou wilt let some portion of thy Spirit come down and inhabit in this temple, that thou mayest appear to be with us upon earth. As to thyself, the entire heavens, and the immensity of the things that are therein, are but a small habitation for thee, much more is this poor temple so; but I entreat thee to keep it as thine own house, from being destroyed by our enemies for ever, and to take care of it as thine own possession: 8.116. Nay, moreover, this help is what I implore of thee, not for the Hebrews only, when they are in distress, but when any shall come hither from any ends of the world whatsoever, and shall return from their sins and implore thy pardon, do thou then pardon them, and hear their prayer. 8.146. and when he had pulled down the ancient temples, he both built the temple of Hercules and that of Astarte; and he first set up the temple of Hercules in the month Peritius; he also made an expedition against the Euchii, or Titii, who did not pay their tribute, and when he had subdued them to himself he returned. Under this king there was Abdemon, a very youth in age, who always conquered the difficult problems which Solomon, king of Jerusalem, commanded him to explain. Dius also makes mention of him, where he says thus: 8.293. and put his army in array over against him, in a valley called Zephathah, not far from the city; and when he saw the multitude of the Ethiopians, he cried out, and besought God to give him the victory, and that he might kill many ten thousands of the enemy: “For,” said he, “I depend on nothing else but that assistance which I expect from thee, which is able to make the fewer superior to the more numerous, and the weaker to the stronger; and thence it is alone that I venture to meet Zerah, and fight him.” 8.343. 6. Now when the Israelites saw this, they fell down upon the ground, and worshipped one God, and called him The great and the only true God; but they called the others mere names, framed by the evil and vile opinions of men. So they caught their prophets, and, at the command of Elijah, slew them. Elijah also said to the king, that he should go to dinner without any further concern, for that in a little time he would see God send them rain. 9.209. and upon the rise of a most terrible storm, which was so great that the ship was in danger of sinking, the mariners, the master, and the pilot himself, made prayers and vows, in case they escaped the sea: but Jonah lay still and covered [in the ship,] without imitating any thing that the others did; 9.211. When they had cast lots, the lot fell upon the prophet; and when they asked him whence he came, and what he had done? he replied, that he was a Hebrew by nation, and a prophet of Almighty God; and he persuaded them to cast him into the sea, if they would escape the danger they were in, for that he was the occasion of the storm which was upon them. 9.212. Now at the first they durst not do so, as esteeming it a wicked thing to cast a man who was a stranger, and who had committed his life to them, into such manifest perdition; but at last, when their misfortune overbore them, and the ship was just going to be drowned, and when they were animated to do it by the prophet himself, and by the fear concerning their own safety, they cast him into the sea; 9.214. and there, on his prayer to God, he obtained pardon for his sins, and went to the city Nineveh, where he stood so as to be heard, and preached, that in a very little time they should lose the dominion of Asia. And when he had published this, he returned. Now I have given this account about him as I found it written [in our books.] 10.199. Accordingly, Arioch informed the king of what Daniel desired. So the king bid them delay the slaughter of the magicians till he knew what Daniel’s promise would come to; but the young man retired to his own house, with his kinsmen, and besought God that whole night to discover the dream, and thereby deliver the magicians and Chaldeans, with whom they were themselves to perish, from the king’s anger, by enabling him to declare his vision, and to make manifest what the king had seen the night before in his sleep, but had forgotten it. 11.87. although it was indeed lawful for them to come and worship there if they pleased, and that they could allow them nothing but that in common with them, which was common to them with all other men, to come to their temple and worship God there. 11.143. So Esdras rose up from the ground, and stretched out his hands towards heaven, and said that he was ashamed to look towards it, because of the sins which the people had committed, while they had cast out of their memories what their fathers had undergone on account of their wickedness; 11.215. 6. When Haman had made this petition, the king both forgave him the money, and granted him the men, to do what he would with them. So Haman, having gained what he desired, sent out immediately a decree, as from the king, to all nations, the contents whereof were these: 11.252. and when the servants said that Haman was before the court, he bid them call him in; and when he was come in, he said, “Because I know that thou art my only fast friend, I desire thee to give me advice how I may honor one that I greatly love, and that after a manner suitable to my magnificence.” 11.275. Some of these men, when they have had the management of affairs committed to them by their friends, and bearing private malice of their own against some others, by deceiving those that have the power, persuade them to be angry at such as have done them no harm, till they are in danger of perishing, and this by laying accusations and calumnies: 11.276. nor is this state of things to be discovered by ancient examples, or such as we have learned by report only, but by some examples of such impudent attempts under our own eyes; so that it is not fit to attend any longer to calumnies and accusations, nor to the persuasions of others, but to determine what any one knows of himself to have been really done, and to punish what justly deserves it, and to grant favors to such as are innocent. 11.285. and joy and a beam of salvation encompassed the Jews, both those that were in the cities, and those that were in the countries, upon the publication of the king’s letters, insomuch that many even of other nations circumcised their foreskin for fear of the Jews, that they might procure safety to themselves thereby; 12.98. who then stood in the midst of them, and prayed, that all prosperity might attend the king, and those that were his subjects. Upon which an acclamation was made by the whole company, with joy and a great noise; and when that was over, they fell to eating their supper, and to the enjoyment of what was set before them. 13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.258. and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews. 13.318. He was called a lover of the Grecians; and had conferred many benefits on his own country, and made war against Iturea, and added a great part of it to Judea, and compelled the inhabitants, if they would continue in that country, to be circumcised, and to live according to the Jewish laws. 13.319. He was naturally a man of candor, and of great modesty, as Strabo bears witness, in the name of Timagenes; who says thus: “This man was a person of candor, and very serviceable to the Jews; for he added a country to them, and obtained a part of the nation of the Itureans for them, and bound them to them by the bond of the circumcision of their genitals.” 14.24. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.24. “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. 16.42. for if the Divinity delights in being honored, it must delight in those that permit them to be honored. And there are none of our customs which are inhuman, but all tending to piety, and devoted to the preservation of justice; 16.43. nor do we conceal those injunctions of ours by which we govern our lives, they being memorials of piety, and of a friendly conversation among men. And the seventh day we set apart from labor; it is dedicated to the learning of our customs and laws, we thinking it proper to reflect on them, as well as on any [good] thing else, in order to our avoiding of sin. 17.195. After which Ptolemy, who had the king’s seal intrusted to him, read the king’s testament, which was to be of force no otherwise than as it should stand when Caesar had inspected it; so there was presently an acclamation made to Archelaus, as king; and the soldiers came by bands, and their commanders with them, and promised the same good-will to him, and readiness to serve him, which they had exhibited to Herod; and they prayed God to be assistant to him.
17. Josephus Flavius, Jewish War, 5.403 (1st cent. CE - 1st cent. CE)

5.403. And, after all this, do you expect Him whom you have so impiously abused to be your supporter? To be sure then you have a right to be petitioners, and to call upon Him to assist you, so pure are your hands!
18. Josephus Flavius, Against Apion, 1.116-1.118, 2.145, 2.175, 2.190, 2.193, 2.196 (1st cent. CE - 1st cent. CE)

1.116. 18. And now I shall add Meder the Ephesian, as an additional witness. This Meder wrote the Acts that were done both by the Greeks and Barbarians, under every one of the Tyrian kings; and had taken much pains to learn their history out of their own records. 1.117. Now, when he was writing about those kings that had reigned at Tyre, he came to Hirom, and says thus:—“Upon the death of Abibalus, his son Hirom took the kingdom; he lived fifty-three years, and reigned thirty-four. 1.118. He raised a bank on that called the Broad place, and dedicated that golden pillar which is in Jupiter’s temple; he also went and cut down timber from the mountain called Libanus, and got timber of cedar for the roofs of the temples. He also pulled down the old temples, and built new ones: besides this, he consecrated the temples of Hercules and Astarte. 2.145. 15. But now, since Apollonius Molo, and Lysimachus, and some others, write treatises about our lawgiver Moses, and about our laws, which are neither just nor true, and this partly out of ignorance, but chiefly out of ill will to us, while they calumniate Moses as an impostor and deceiver, and pretend that our laws teach us wickedness, but nothing that is virtuous, I have a mind to discourse briefly, according to my ability, about our whole constitution of government, and about the particular branches of it; 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. /p 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.196. And for our duty at the sacrifices themselves, we ought in the first place to pray for the common welfare of all, and after that our own; for we are made for fellowship one with another; and he who prefers the common good before what is peculiar to himself, is above all acceptable to God.
19. New Testament, Acts, 17.25 (1st cent. CE - 2nd cent. CE)

17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things.
20. Tacitus, Histories, 5.5.1 (1st cent. CE - 2nd cent. CE)

21. Galen, On The Doctrines of Hippocrates And Plato, 5.3.8 (2nd cent. CE - 3rd cent. CE)

22. Diogenes Laertius, Lives of The Philosophers, 7.49 (3rd cent. CE - 3rd cent. CE)

7.49. The Stoics agree to put in the forefront the doctrine of presentation and sensation, inasmuch as the standard by which the truth of things is tested is generically a presentation, and again the theory of assent and that of apprehension and thought, which precedes all the rest, cannot be stated apart from presentation. For presentation comes first; then thought, which is capable of expressing itself, puts into the form of a proposition that which the subject receives from a presentation.
23. Anon., Letter of Aristeas, 254, 211

211. The king signified his agreement and said to another 'What is the essence of kingship?' And he replied, 'To rule oneself well and not to be led astray by wealth or fame to immoderate or unseemly desires, this is the true way of ruling if you reason the matter well out. For all that you really need is yours, and God is free from need and benigt withal. Let your thoughts be such as become a man, and desire not many things but only such as are necessary for ruling.'


Subjects of this text:

subject book bibliographic info
adherence, attitude toward Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 200
ahasuerus, josephus attitude toward Feldman, Judaism and Hellenism Reconsidered (2006) 603
altar Levison, Filled with the Spirit (2009) 293
blessing Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 72, 249
chrysippus Levison, Filled with the Spirit (2009) 293
cicero Levison, Filled with the Spirit (2009) 293
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 506, 507, 603
conversion, conversion/adherence in josephus, attitude towards Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 200
conversion, conversion/adherence in josephus, in jewish antiquities Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 200
cosmology, cosmological Levison, Filled with the Spirit (2009) 293
covenant Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 166
daniel Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 236
david Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 72, 152, 165, 166, 167, 235, 249
delphi Levison, Filled with the Spirit (2009) 293
divine spirit Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 152, 167, 168, 240
dream Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 166, 236
dreams Levison, Filled with the Spirit (2009) 293
earth Levison, Filled with the Spirit (2009) 293
elijah Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 171, 240
elissaeus Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 249
esau Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 72
ezra Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 236
fire Levison, Filled with the Spirit (2009) 293
forgiveness Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 236
function of prayer Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 235, 236, 239, 240
galen Levison, Filled with the Spirit (2009) 293
god, as ally Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 239, 265
god, as creator Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 16, 152
god, as guardian Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 152, 169
god, as helper Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 239, 265
god, as master Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 16
god, as protector Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 265
god, temple of Levison, Filled with the Spirit (2009) 293
gods goodness Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 153, 170
gods graciousness, index of references Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 72
gods graciousness, nan Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 72
gods power Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 72, 152, 166, 249
gods wrath Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 152
good things Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 72, 153, 170, 249
greek prayer Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 16
greek religion Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 162
happiness/happy life Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 72, 249
hellenistic world Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 16, 163, 235
hezekiah Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 265
hymn, invocations Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 239
hymn Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 162, 166, 235
inspiration Levison, Filled with the Spirit (2009) 293
isaac Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 16, 72, 249
izates Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 239
jacob Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 72
jew/jewish, literature/ authors' "151.0_293.0@law, god's" Levison, Filled with the Spirit (2009) 293
joshua Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 16, 152, 153, 154, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 235, 236, 239, 240, 249, 265
judas the maccabee Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 163
law Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 153, 164, 167, 169
literature Levison, Filled with the Spirit (2009) 293
mercy Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 153, 236
moses Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 16, 72, 164, 239, 265
naomi Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 249
nebuchadnezzar Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 236
noah Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 249
onias Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 236
paul (saul) Levison, Filled with the Spirit (2009) 293
plutarch Levison, Filled with the Spirit (2009) 293
pneuma Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 165, 167, 168, 240
prayer Levison, Filled with the Spirit (2009) 293
prayer formula Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 169
priest Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 249
providence Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 16, 171, 239
sacrifice Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 152, 154, 162
sacrifice and prayer Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 152, 162
samson Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 239, 265
solomon Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 16, 152, 153, 154, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 235, 236, 239, 240, 249, 265; Levison, Filled with the Spirit (2009) 293
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 293
spirit, characterizations as, fire Levison, Filled with the Spirit (2009) 293
spirit, characterizations as, power Levison, Filled with the Spirit (2009) 293
spirit, characterizations as, stoic pneuma Levison, Filled with the Spirit (2009) 293
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 293
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 293
stoicism Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 16, 162, 163, 165, 167, 168, 235, 239, 240; Levison, Filled with the Spirit (2009) 293
temple Levison, Filled with the Spirit (2009) 293
thanksgiving Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 152, 162, 164, 165, 166
to convert' Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 200
xenophanes Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 162, 163