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Tiresias: The Ancient Mediterranean Religions Source Database



7235
Josephus Flavius, Jewish War, 2.651


̓Ανάνῳ γε μὴν φροντὶς ἦν κατὰ μικρὸν ἀφισταμένῳ τῶν εἰς τὸν πόλεμον παρασκευῶν κάμψαι πρὸς τὸ συμφέρον τούς τε στασιαστὰς καὶ τὴν τῶν κληθέντων ζηλωτῶν ἀφροσύνην, ἡττήθη δὲ τῆς βίας, κἀν τοῖς ἑξῆς οἵου τέλους ἔτυχεν δηλώσομεν.However, Ananus’s concern was this, to lay aside, for a while, the preparations for the war, and to persuade the seditious to consult their own interest, and to restrain the madness of those that had the name of zealots; but their violence was too hard for him; and what end he came to we shall relate hereafter.


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

16 results
1. Hebrew Bible, Exodus, 32.26-32.28 (9th cent. BCE - 3rd cent. BCE)

32.26. וַיַּעֲמֹד מֹשֶׁה בְּשַׁעַר הַמַּחֲנֶה וַיֹּאמֶר מִי לַיהוָה אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל־בְּנֵי לֵוִי׃ 32.27. וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃ 32.28. וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ׃ 32.26. then Moses stood in the gate of the camp, and said: ‘Whoso is on the LORD’S side, let him come unto me.’ And all the sons of Levi gathered themselves together unto him." 32.27. And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’" 32.28. And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men."
2. Hebrew Bible, Numbers, 25.11-25.13, 27.15-27.23 (9th cent. BCE - 3rd cent. BCE)

25.11. פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃ 25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃ 27.15. וַיְדַבֵּר מֹשֶׁה אֶל־יְהוָה לֵאמֹר׃ 27.16. יִפְקֹד יְהוָה אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר אִישׁ עַל־הָעֵדָה׃ 27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 27.18. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ אֶת־יְהוֹשֻׁעַ בִּן־נוּן אִישׁ אֲשֶׁר־רוּחַ בּוֹ וְסָמַכְתָּ אֶת־יָדְךָ עָלָיו׃ 27.19. וְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי כָּל־הָעֵדָה וְצִוִּיתָה אֹתוֹ לְעֵינֵיהֶם׃ 27.21. וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהוָה עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה׃ 27.22. וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ וַיִּקַּח אֶת־יְהוֹשֻׁעַ וַיַּעֲמִדֵהוּ לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי כָּל־הָעֵדָה׃ 27.23. וַיִּסְמֹךְ אֶת־יָדָיו עָלָיו וַיְצַוֵּהוּ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה׃ 25.11. ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy." 25.12. Wherefore say: Behold, I give unto him My covet of peace;" 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’" 27.15. And Moses spoke unto the LORD, saying:" 27.16. ’Let the LORD, the God of the spirits of all flesh, set a man over the congregation," 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’" 27.18. And the LORD said unto Moses: ‘Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;" 27.19. and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight." 27.20. And thou shalt put of thy honour upon him, that all the congregation of the children of Israel may hearken." 27.21. And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.’" 27.22. And Moses did as the LORD commanded him; and he took Joshua, and set him before Eleazar the priest, and before all the congregation." 27.23. And he laid his hands upon him, and gave him a charge, as the LORD spoke by the hand of Moses."
3. Hebrew Bible, Psalms, 10.16 (9th cent. BCE - 3rd cent. BCE)

10.16. יְהוָה מֶלֶךְ עוֹלָם וָעֶד אָבְדוּ גוֹיִם מֵאַרְצוֹ׃ 10.16. The LORD is King for ever and ever; The nations are perished out of His land."
4. Hebrew Bible, Isaiah, 1.26 (8th cent. BCE - 5th cent. BCE)

1.26. וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃ 1.26. And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city."
5. Thucydides, The History of The Peloponnesian War, 1.2-1.20, 1.89-1.117 (5th cent. BCE - 4th cent. BCE)

6. Septuagint, 1 Maccabees, 2.26 (2nd cent. BCE - 2nd cent. BCE)

2.26. Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu.
7. Septuagint, Ecclesiasticus (Siracides), 45.23 (2nd cent. BCE - 2nd cent. BCE)

45.23. Phinehas the son of Eleazar is the third in glory,for he was zealous in the fear of the Lord,and stood fast, when the people turned away,in the ready goodness of his soul,and made atonement for Israel.
8. Septuagint, 3 Maccabees, 2.33, 7.10-7.16, 7.18-7.20, 7.22 (2nd cent. BCE - 2nd cent. BCE)

2.33. They remained resolutely hopeful of obtaining help, and they abhorred those who separated themselves from them, considering them to be enemies of the Jewish nation, and depriving them of common fellowship and mutual help. 7.11. For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government. 7.12. The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God. 7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.14. And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled. 7.15. In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners. 7.16. But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs. 7.18. There they celebrated their deliverance, for the king had generously provided all things to them for their journey, to each as far as his own house. 7.19. And when they had landed in peace with appropriate thanksgiving, there too in like manner they decided to observe these days as a joyous festival during the time of their stay. 7.22. Besides they all recovered all of their property, in accordance with the registration, so that those who held any restored it to them with extreme fear. So the supreme God perfectly performed great deeds for their deliverance.
9. Philo of Alexandria, On Flight And Finding, 90 (1st cent. BCE - 1st cent. CE)

90. Either, therefore, it is for this reason alone, or perhaps for this other also, that the Levitical tribe of the persons set apart for the service of the temple ran up, and at one onset slew those who had made a god of the golden calf, the pride of Egypt, killing all who had arrived at the age of puberty, being inflamed with righteous danger, combined with enthusiasm, and a certain heaven-sent inspiration: "And every one slew his brother, and his neighbour, and him that was nearest to Him." The body being the brother of the soul, and the irrational part the neighbour of the rational, and the uttered speech that which is nearest to the mind.
10. Philo of Alexandria, On The Special Laws, 1.54-1.57, 1.316, 3.124-3.128 (1st cent. BCE - 1st cent. CE)

1.54. And there are some of the Gentiles, who, not attending to the honour due to the one God alone, deserve to be punished with extreme severity of punishment, as having forsaken the most important classification of piety and holiness, and as having chosen darkness in preference to the most brilliant light, and having rendered their own intellect blind when it might have seen clearly. 1.55. And it is well that a charge should be given to all those who have any admiration for virtue to inflict all such punishment out of hand without any delay, not bringing them before either any judgment seat, or any council, or any bench of magistrates, but giving vent to their own disposition which hates evil and loves God, so as to chastise the impious with implacable rigour, looking upon themselves as everything for the time being, counsellors, and judges, and generals, and members of the assembly, and accusers, and witnesses, and laws, and the people; that so, since there is no conceivable hindrance, they may with all their company put themselves forward fearlessly to fight as the champions of holiness.X. 1.56. There is, in the history of the law, a record of one man who ventured on this exploit of noble daring, for when he saw some men connecting themselves with foreign women, and by reason of their allurements neglecting all their national customs and laws, and practising fabulous ceremonies, he was seized with a sudden enthusiasm in the presence of the whole multitude; and driving away all those on each side who were collected to see the sight, he slew one man who was so daring as to put himself forward as the leader and chief of this transgression of the law (for the impious deed had been already displayed and made a public exhibition of 1.57. This action being done of a sudden, in the warm impetuosity of the moment, admonished a vast multitude of those who were prepared to commit similar follies; therefore God, having praised this virtuous exploit done in this manner, out of a voluntary and spontaneous zeal, recompensed the doer with two rewards, namely, peace and the priesthood. With the one, because he judged him who had thus voluntarily encountered a contest for the sake of the honour of his God worthy to enjoy a life safe from war; and with the other, because the priesthood is the most fitting honour for a pious man, who professes an eagerness for the service of the Father of all, to serve whom is not only better than all freedom, but even than royal authority. 1.316. even though a brother, or a son, or a daughter, or a wife, or a steward, or a firm friend, or any one else who seems to be well-intentioned towards one should seek to lead one in a similar course; exhorting one to be cheerful among the multitude, and to approach the same temples and to adopt the same sacrifices; but such an one should be punished as a public and common enemy, and we should think but little of any relationship, and one should relate his recommendations to all the lovers of piety, who with all speed and without any delay would hasten to inflict punishment on the impious man, judging it a virtuous action to be zealous for his execution. 3.124. And the cause of the first of these injunctions was this. The tribe which has been mentioned received these cities as a reward for a justifiable and holy slaughter, which we must look upon as the most illustrious and important of all the gallant actions that were ever performed. 3.125. For when the prophet, after having been called up to the loftiest and most sacred of all the mountains in that district, was divinely instructed in the generic outlines of all the special laws, {10}{#ex 32:1.} and was out of sight of his people for many days; those of the people who were not of a peaceable disposition filled every place with the evils which arise from anarchy, and crowned all their iniquity with open impiety, turning into ridicule all those excellent and beautiful lessons concerning the honour due to the one true and living God, and having made a golden bull, an imitation of the Egyptian Typhos, and brought to it unholy sacrifices, and festivals unhallowed, and instituted profane and impious dances, with songs and hymns instead of lamentations; 3.126. then the tribe aforesaid, being very terribly indigt at their sudden departure from their previous customs, and being enflamed with zeal by reason of their natural disposition which hated iniquity, all became full of rage and of divine enthusiasm, and arming themselves, as at one signal, and with great contempt and one uimous attack, came upon the people, drunk thus with a twofold intoxication of impiety and of wine, beginning with their nearest and dearest friends and relations, thinking those who loved God to be their only relations and friends. And in a very small portion of the day, four-and-twenty thousand men were slain; the calamities of whom were a warning to those who would otherwise have joined themselves to their iniquity, but who now were alarmed lest they should suffer a similar fate. 3.127. Since then these men had undertaken this expedition of their own accord and spontaneously, in the cause of piety and holy reverence for the one true and living God, not without great danger to those who had entered in the contest, the Father of the universe received them with approbation, and at once pronounced those who had slain those men to be pure from all curse and pollution, and in requital for their courage he bestowed the priesthood on them.XXIII. 3.128. Therefore the lawgiver enjoins that the man who has committed an unintentional murder should flee to some one of the cities which this tribe has received as its inheritance, in order to comfort him and to teach him not to despair of any sort of safety; but to make him, while safe through the privilege of the place, remember and consider that not only on certain occasions is forgiveness allowed to those who have designedly slain any person, but that even great and preeminent honours and excessive happiness is bestowed on them. And if such honours can ever be allowed to those who have slain a man voluntarily, how much more must there be allowance made for those who have done so not with any design, so that, even if no honour be bestowed on them, they may at least not be condemned to be put to death in retaliation. By which injunctions the lawgiver intimates that every kind of homicide is not blameable, but only that which is combined with injustice; and that of other kinds some are even praiseworthy which are committed out of a desire and zeal for virtue; and that which is unintentional is not greatly to be blamed.
11. Josephus Flavius, Jewish Antiquities, 4.223-4.224, 14.41, 17.339, 18.3, 18.26, 18.117-18.119 (1st cent. CE - 1st cent. CE)

4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and [they complained], that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. 14.41. However, Herod was not idle in the mean time, for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the houses full of all sorts of good things. 17.339. 1. When Archelaus was entered on his ethnarchy, and was come into Judea, he accused Joazar, the son of Boethus, of assisting the seditious, and took away the high priesthood from him, and put Eleazar his brother in his place. 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. 18.26. 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; 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. 18.118. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him.
12. Josephus Flavius, Jewish War, 1.19, 2.409, 2.433-2.448, 2.568, 2.571, 2.573-2.574, 2.576-2.583, 2.587-2.593, 2.595, 2.599, 2.601, 2.611-2.619, 2.639-2.641, 2.647, 2.649-2.650, 2.652, 2.654, 4.145-4.146, 4.152-4.157, 4.161, 6.59, 7.267-7.274 (1st cent. CE - 1st cent. CE)

1.19. 7. [For example, I shall relate] how Antiochus, who was named Epiphanes, took Jerusalem by force, and held it three years and three months, and was then ejected out of the country by the sons of Asamoneus: after that, how their posterity quarreled about the government, and brought upon their settlement the Romans and Pompey; how Herod also, the son of Antipater, dissolved their government, and brought Socius upon them; 1.19. 4. Thus was Pelusium taken. But still, as they were marching on, those Egyptian Jews that inhabited the country called the country of Onias stopped them. Then did Antipater not only persuade them not to stop them, but to afford provisions for their army; on which account even the people about Memphis would not fight against them, but of their own accord joined Mithridates. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.433. 8. In the meantime, one Manahem, the son of Judas, that was called the Galilean (who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans) took some of the men of note with him, and retired to Masada 2.434. where he broke open king Herod’s armory, and gave arms not only to his own people, but to other robbers also. These he made use of for a guard, and returned in the state of a king to Jerusalem; he became the leader of the sedition, and gave orders for continuing the siege; 2.435. but they wanted proper instruments, and it was not practicable to undermine the wall, because the darts came down upon them from above. But still they dug a mine from a great distance under one of the towers, and made it totter; and having done that, they set on fire what was combustible, and left it; 2.436. and when the foundations were burnt below, the tower fell down suddenly. Yet did they then meet with another wall that had been built within, for the besieged were sensible beforehand of what they were doing, and probably the tower shook as it was undermining; so they provided themselves of another fortification; 2.437. which when the besiegers unexpectedly saw, while they thought they had already gained the place, they were under some consternation. However, those that were within sent to Manahem, and to the other leaders of the sedition, and desired they might go out upon a capitulation: this was granted to the king’s soldiers and their own countrymen only, who went out accordingly; 2.438. but the Romans that were left alone were greatly dejected, for they were not able to force their way through such a multitude; and to desire them to give them their right hand for their security, they thought it would be a reproach to them; and besides, if they should give it them, they durst not depend upon it; 2.439. o they deserted their camp, as easily taken, and ran away to the royal towers,—that called Hippicus, that called Phasaelus, and that called Mariamne. 2.441. 9. But on the next day the high priest was caught where he had concealed himself in an aqueduct; he was slain, together with Hezekiah his brother, by the robbers: hereupon the seditious besieged the towers, and kept them guarded, lest anyone of the soldiers should escape. 2.442. Now the overthrow of the places of strength, and the death of the high priest Aias, so puffed up Manahem, that he became barbarously cruel; and as he thought he had no antagonist to dispute the management of affairs with him, he was no better than an insupportable tyrant; 2.443. but Eleazar and his party, when words had passed between them, how it was not proper when they revolted from the Romans, out of the desire of liberty, to betray that liberty to any of their own people, and to bear a lord, who, though he should be guilty of no violence, was yet meaner than themselves; as also, that in case they were obliged to set someone over their public affairs, it was fitter they should give that privilege to anyone rather than to him; they made an assault upon him in the temple; 2.444. for he went up thither to worship in a pompous manner, and adorned with royal garments, and had his followers with him in their armor. 2.445. But Eleazar and his party fell violently upon him, as did also the rest of the people; and taking up stones to attack him withal, they threw them at the sophister, and thought, that if he were once ruined, the entire sedition would fall to the ground. 2.446. Now Manahem and his party made resistance for a while; but when they perceived that the whole multitude were falling upon them, they fled which way every one was able; those that were caught were slain, and those that hid themselves were searched for. 2.447. A few there were of them who privately escaped to Masada, among whom was Eleazar, the son of Jarius, who was of kin to Manahem, and acted the part of a tyrant at Masada afterward. 2.448. As for Manahem himself, he ran away to the place called Ophla, and there lay skulking in private; but they took him alive, and drew him out before them all; they then tortured him with many sorts of torments, and after all slew him, as they did by those that were captains under him also, and particularly by the principal instrument of his tyranny, whose name was Apsalom. 2.568. But John, the son of Matthias, was made the governor of the toparchies of Gophritica and Acrabattene; as was Josephus, the son of Matthias, of both the Galilees. Gamala also, which was the strongest city in those parts, was put under his command. 2.571. as he chose seven judges in every city to hear the lesser quarrels; for as to the greater causes, and those wherein life and death were concerned, he enjoined they should be brought to him and the seventy elders. 2.573. and as he knew the Romans would fall upon Galilee, he built walls in proper places about Jotapata, and Bersabee, and Salamis; and besides these, about Caphareccho, and Japha, and Sigo, and what they call Mount Tabor, and Taricheae, and Tiberias. Moreover, he built walls about the caves near the lake of Gennessar, which places lay in the Lower Galilee; the samehe did to the places of Upper Galilee, as well as to the rock called the Rock of the Achabari, and to Seph, and Jamnith, and Meroth; 2.574. and in Gaulanitis he fortified Seleucia, and Sogane, and Gamala; but as to those of Sepphoris, they were the only people to whom he gave leave to build their own walls, and this because he perceived they were rich and wealthy, and ready to go to war, without standing in need of any injunctions for that purpose. 2.576. He also got together an army out of Galilee, of more than a hundred thousand young men, all of which he armed with the old weapons which he had collected together and prepared for them. 2.577. 7. And when he had considered that the Roman power became invincible, chiefly by their readiness in obeying orders, and the constant exercise of their arms, he despaired of teaching these his men the use of their arms, which was to be obtained by experience; but observing that their readiness in obeying orders was owing to the multitude of their officers, he made his partitions in his army more after the Roman manner, and appointed a great many subalterns. 2.578. He also distributed the soldiers into various classes, whom he put under captains of tens, and captains of hundreds, and then under captains of thousands; and besides these, he had commanders of larger bodies of men. 2.579. He also taught them to give the signals one to another, and to call and recall the soldiers by the trumpets, how to expand the wings of an army, and make them wheel about; and when one wing hath had success, to turn again and assist those that were hard set, and to join in the defense of what had most suffered. 2.581. He told them that he should make trial of the good order they would observe in war, even before it came to any battle, in case they would abstain from the crimes they used to indulge themselves in, such as theft, and robbery, and rapine, and from defrauding their own countrymen, and never to esteem the harm done to those that were so near of kin to them to be any advantage to themselves; 2.582. for that wars are then managed the best when the warriors preserve a good conscience; but that such as are ill men in private life will not only have those for enemies which attack them, but God himself also for their antagonist. 2.583. 8. And thus did he continue to admonish them. Now he chose for the war such an army as was sufficient, i.e. sixty thousand footmen, and two hundred and fifty horsemen; and besides these, on which he put the greatest trust, there were about four thousand five hundred mercenaries; he had also six hundred men as guards of his body. 2.587. He was a hypocritical pretender to humanity, but where he had hopes of gain, he spared not the shedding of blood: his desires were ever carried to great things, and he encouraged his hopes from those mean wicked tricks which he was the author of. He had a peculiar knack at thieving; but in some time he got certain companions in his impudent practices; at first they were but few, but as he proceeded on in his evil course, they became still more and more numerous. 2.591. He after that contrived a very shrewd trick, and pretending that the Jews who dwelt in Syria were obliged to make use of oil that was made by others than those of their own nation, he desired leave of Josephus to send oil to their borders; 2.592. o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege; 2.595. 3. Now at the same time that certain young men of the village Dabaritta, who kept guard in the Great Plain laid snares for Ptolemy, who was Agrippa’s and Bernice’s steward, and took from him all that he had with him; among which things there were a great many costly garments, and no small number of silver cups, and six hundred pieces of gold; 2.599. which multitude was crowded together in the hippodrome at Taricheae, and made a very peevish clamor against him; while some cried out, that they should depose the traitor; and others, that they should burn him. Now John irritated a great many, as did also one Jesus, the son of Sapphias, who was then governor of Tiberias. 2.601. And although those four that remained with him persuaded him to run away, he was neither surprised at his being himself deserted, nor at the great multitude that came against him, but leaped out to them with his clothes rent, and ashes sprinkled on his head, with his hands behind him, and his sword hanging at his neck. 2.611. On which occasion Josephus again used a second stratagem to escape them; for he got upon the top of his house, and with his right hand desired them to be silent, and said to them, “I cannot tell what you would have, nor can hear what you say, for the confused noise you make;” but he said that he would comply with all their demands, in case they would but send some of their number in to him that might talk with him about it. 2.612. And when the principal of them, with their leaders, heard this, they came into the house. He then drew them to the most retired part of the house, and shut the door of that hall where he put them, and then had them whipped till every one of their inward parts appeared naked. In the meantime the multitude stood round the house, and supposed that he had a long discourse with those that were gone in about what they claimed of him. 2.613. He had then the doors set open immediately, and sent the men out all bloody, which so terribly affrighted those that had before threatened him, that they threw away their arms and ran away. 2.614. 6. But as for John, his envy grew greater [upon this escape of Josephus], and he framed a new plot against him; he pretended to be sick, and by a letter desired that Josephus would give him leave to use the hot baths that were at Tiberias, for the recovery of his health. 2.615. Hereupon Josephus, who hitherto suspected nothing of John’s plots against him, wrote to the governors of the city, that they would provide a lodging and necessaries for John; which favors, when he had made use of, in two days’ time he did what he came about; some he corrupted with delusive frauds, and others with money, and so persuaded them to revolt from Josephus. 2.616. This Silas, who was appointed guardian of the city by Josephus, wrote to him immediately, and informed him of the plot against him; which epistle when Josephus had received, he marched with great diligence all night, and came early in the morning to Tiberias; 2.617. at which time the rest of the multitude met him. But John, who suspected that his coming was not to his advantage, sent however one of his friends, and pretended that he was sick, and that being confined to his bed, he could not come to pay his respects. 2.618. But as soon as Josephus had got the people of Tiberias together in the stadium, and tried to discourse with them about the letters that he had received, John privately sent some armed men, and gave them orders to slay him. 2.619. But when the people saw that the armed men were about to draw their swords, they cried out;—at which cry Josephus turned himself about, and when he saw that the swords were just at his throat, he marched away in great haste to the seashore, and left off that speech which he was going to make to the people, upon an elevation of six cubits high. He then seized on a ship which lay in the haven, and leaped into it, with two of his guards, and fled away into the midst of the lake. 2.639. Hereupon ten of the most potent men of Tiberias came down to him presently; and when he had taken them into one of his vessels, he ordered them to be carried a great way off from the city. He then commanded that fifty others of their senate, such as were men of the greatest eminence, should come to him, that they also might give him some security on their behalf. 2.641. He then gave order to the masters of those vessels which he had thus filled to sail away immediately for Taricheae, and to confine those men in the prison there; till at length he took all their senate, consisting of six hundred persons, and about two thousand of the populace, and carried them away to Taricheae. 2.652. 2. But as for the Acrabbene toparchy, Simon, the son of Gioras, got a great number of those that were fond of innovations together, and betook himself to ravage the country; nor did he only harass the rich men’s houses, but tormented their bodies, and appeared openly and beforehand to affect tyranny in his government. 2.654. and until the rulers of that country were so afflicted with the multitude of those that were slain, and with the continual ravage of what they had, that they raised an army, and put garrisons into the villages, to secure them from those insults. And in this state were the affairs of Judea at that time. 4.145. Accordingly, they sent one John, who was the most bloody-minded of them all, to do that execution: this man was also called “the son of Dorcas,” in the language of our country. Ten more men went along with him into the prison, with their swords drawn, and so they cut the throats of those that were in custody there. 4.146. The grand lying pretence these men made for so flagrant an enormity was this, that these men had had conferences with the Romans for a surrender of Jerusalem to them; and so they said they had slain only such as were traitors to their common liberty. Upon the whole, they grew the more insolent upon this bold prank of theirs, as though they had been the benefactors and saviors of the city. 4.152. They also mixed jesting among the miseries they introduced, which was more intolerable than what they did; 4.153. for in order to try what surprise the people would be under, and how far their own power extended, they undertook to dispose of the high priesthood by casting lots for it, whereas, as we have said already, it was to descend by succession in a family. 4.154. The pretense they made for this strange attempt was an ancient practice, while they said that of old it was determined by lot; but in truth, it was no better than a dissolution of an undeniable law, and a cunning contrivance to seize upon the government, derived from those that presumed to appoint governors as they themselves pleased. 4.155. 8. Hereupon they sent for one of the pontifical tribes, which is called Eniachim, and cast lots which of it should be the high priest. By fortune the lot so fell as to demonstrate their iniquity after the plainest manner, for it fell upon one whose name was Phannias, the son of Samuel, of the village Aphtha. He was a man not only unworthy of the high priesthood, but that did not well know what the high priesthood was, such a mere rustic was he! 4.156. did they hail this man, without his own consent, out of the country, as if they were acting a play upon the stage, and adorned him with a counterfeit face; they also put upon him the sacred garments, and upon every occasion instructed him what he was to do. 4.157. This horrid piece of wickedness was sport and pastime with them, but occasioned the other priests, who at a distance saw their law made a jest of, to shed tears, and sorely lament the dissolution of such a sacred dignity. 4.161. for that was the name they went by, as if they were zealous in good undertakings, and were not rather zealous in the worst actions, and extravagant in them beyond the example of others. 6.59. There followed him eleven others, and no more, that resolved to imitate his bravery; but still this was the principal person of them all, and went first, as excited by a divine fury. 7.267. The Idumeans also strove with these men who should be guilty of the greatest madness! for they [all], vile wretches as they were, cut the throats of the high priests, that so no part of a religious regard to God might be preserved; they thence proceeded to destroy utterly the least remains of a political government 7.268. and introduced the most complete scene of iniquity in all instances that were practicable; under which scene that sort of people that were called zealots grew up, and who indeed corresponded to the name; 7.269. for they imitated every wicked work; nor, if their memory suggested any evil thing that had formerly been done, did they avoid zealously to pursue the same; 7.271. Accordingly, they all met with such ends as God deservedly brought upon them in way of punishment; 7.272. for all such miseries have been sent upon them as man’s nature is capable of undergoing, till the utmost period of their lives, and till death came upon them in various ways of torment; 7.273. yet might one say justly that they suffered less than they had done, because it was impossible they could be punished according to their deserving. 7.274. But to make a lamentation according to the deserts of those who fell under these men’s barbarity, this is not a proper place for it;—I therefore now return again to the remaining part of the present narration.
13. Josephus Flavius, Against Apion, 2.165 (1st cent. CE - 1st cent. CE)

2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God
14. New Testament, Luke, 2.1, 20.20-20.26, 22.66, 23.2 (1st cent. CE - 1st cent. CE)

2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 20.20. They watched him, and sent out spies, who pretended to be righteous, that they might trap him in something he said, so as to deliver him up to the power and authority of the governor. 20.21. They asked him, "Teacher, we know that you say and teach what is right, and aren't partial to anyone, but truly teach the way of God. 20.22. Is it lawful for us to pay taxes to Caesar, or not? 20.23. But he perceived their craftiness, and said to them, "Why do you test me? 20.24. Show me a denarius. Whose image and inscription are on it?"They answered, "Caesar's. 20.25. He said to them, "Then give to Caesar the things that are Caesar's, and to God the things that are God's. 20.26. They weren't able to trap him in his words before the people. They marveled at his answer, and were silent. 22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king.
15. New Testament, Mark, 9.5, 12.13-12.17, 13.21, 15.26 (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. 12.13. They sent some of the Pharisees and of the Herodians to him, that they might trap him with words. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it. 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's. 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS.
16. New Testament, Matthew, 22.15-22.22 (1st cent. CE - 1st cent. CE)

22.15. Then the Pharisees went and took counsel how they might entrap him in his talk. 22.16. They sent their disciples to him, along with the Herodians, saying, "Teacher, we know that you are honest, and teach the way of God in truth, no matter who you teach, for you aren't partial to anyone. 22.17. Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not? 22.18. But Jesus perceived their wickedness, and said, "Why do you test me, you hypocrites? 22.19. Show me the tax money."They brought to him a denarius. 22.20. He asked them, "Whose is this image and inscription? 22.21. They said to him, "Caesar's."Then he said to them, "Give therefore to Caesar the things that are Caesar's, and to God the things that are God's. 22.22. When they heard it, they marveled, and left him, and went away.


Subjects of this text:

subject book bibliographic info
alexandria, under trajan Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357, 358
alexandria, zealots in alexandrian jewish community Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357, 358
amidah Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357
ananus (high priest) Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 83
antioch (syrian) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
antiochus iv epiphanes Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 562
bandit, banditry (λῃστής), and sicarii Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 83
ben sira Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 358
cestius gallus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 562
claudius, letter to the alexandrians Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357
egyptian Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
eleazar (son of high-priest ananias) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
felix Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
fourth philosophy (josephus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
galilee Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 562, 574
golan Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
herod archelaus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357
herodotus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 562
high (chief) priest Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
irony and figured speech, in the menahem narrative Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 77
israel, biblical, high-priestly rule of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357
joazar (son of boethus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
john (the baptist) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
josephus, on egyptian jews Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357, 358
josephus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357, 358; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
judaea (judea), and egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357, 358
judaea (judea) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357, 358
judaea (roman province; see also yehud) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
judas maccabaeus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 358
judas the galilaean Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357
judean (geographical-political) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 562
luke Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
menahem Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 77, 78
messiah Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
messianic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
nile, river Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357
persian empire/period Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 562
peter (cephas, simon –) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
philo of alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357, 358
phinehas Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 358
pontius pilate Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
quirinius Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
revolt/war, under nero (great ~) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 562, 574
rhetoric, rhetorical Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
rome Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357, 358
sicarii, and zealots Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 77, 78
sicarii Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
stasis (στάσις) Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 77, 78, 82
syria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357
theudas Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
trajan, jewish revolts under Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357, 358
tyrant, tyranny (τύρρανος);' Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 83
tyrant, tyranny (τύρρανος); Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 78
vespasian Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 562
war Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 562
zealot, zealots Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574
zealots, in alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 357, 358
zealots Brighton, Sicarii in Josephus's Judean War: Rhetorical Analysis and Historical Observations (2009) 77, 78