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Tiresias: The Ancient Mediterranean Religions Source Database



7235
Josephus Flavius, Jewish War, 4.144


ἱκανοὺς μὲν γὰρ εἶναι καὶ τοὺς οἴκους αὐτῶν πρὸς ἄμυναν οὐκ ὀλιγάνδρους ὄντας, οὐ μὴν ἀλλὰ καὶ τὸν δῆμον ἐπαναστήσεσθαι τάχα κινηθέντα πρὸς τὴν παρανομίαν.ince they were men very powerful, and had numerous families of their own that were able to avenge them. Nay, they thought the very people would perhaps be so moved at these unjust proceedings, as to rise in a body against them; it was therefore resolved to have them slain.


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

5 results
1. Hebrew Bible, 1 Kings, 16.30 (8th cent. BCE - 5th cent. BCE)

16.30. And Ahab the son of Omri did that which was evil in the sight of the LORD above all that were before him."
2. Hebrew Bible, Judges, 10.6 (8th cent. BCE - 5th cent. BCE)

10.6. וַיֹּסִפוּ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה וַיַּעַבְדוּ אֶת־הַבְּעָלִים וְאֶת־הָעַשְׁתָּרוֹת וְאֶת־אֱלֹהֵי אֲרָם וְאֶת־אֱלֹהֵי צִידוֹן וְאֵת אֱלֹהֵי מוֹאָב וְאֵת אֱלֹהֵי בְנֵי־עַמּוֹן וְאֵת אֱלֹהֵי פְלִשְׁתִּים וַיַּעַזְבוּ אֶת־יְהוָה וְלֹא עֲבָדוּהוּ׃ 10.6. And the children of Yisra᾽el continued to do evil in the sight of the Lord, and served the Ba῾alim, and the ῾Ashtarot, and the gods of Aram, and the gods of Żidon, and the gods of Mo᾽av, and the gods of the children of ῾Ammon, and the gods of the Pelishtim, and forsook the Lord, and served him not."
3. Josephus Flavius, Jewish Antiquities, 5.185, 5.198-5.200, 5.255, 8.245, 20.214 (1st cent. CE - 1st cent. CE)

5.185. 1. When Othniel was dead, the affairs of the Israelites fell again into disorder: and while they neither paid to God the honor due to him, nor were obedient to the laws, their afflictions increased 5.198. 1. And now it was that the Israelites, taking no warning by their former misfortunes to amend their manners, and neither worshipping God nor submitting to the laws, were brought under slavery by Jabin, the king of the Canaanites, and that before they had a short breathing time after the slavery under the Moabites; 5.199. for this Jabin came out of Hazor, a city that was situate over the lake Semechonitis, and had in pay three hundred thousand footmen, and ten thousand horsemen, with no fewer than three thousand chariots. Sisera was the commander of all his army, and was the principal person in the king’s favor. He so sorely beat the Israelites when they fought with him, that he ordered them to pay tribute. 5.255. 7. And now all the affairs of the Hebrews were managed uncertainly, and tended to disorder, and to the contempt of God and of the laws. So the Ammonites and Philistines had them in contempt, and laid waste the country with a great army; and when they had taken all Perea, they were so insolent as to attempt to gain the possession of all the rest. 8.245. When he had thus spoken, he persuaded the king, and entirely alienated his mind from God, and from doing works that were righteous and holy, and encouraged him to go on in his impious practices and accordingly he was to that degree injurious to God, and so great a transgressor, that he sought for nothing else every day but how he might be guilty of some new instances of wickedness, and such as should be more detestable than what he had been so insolent as to do before. And so much shall at present suffice to have said concerning Jeroboam. 20.214. Costobarus also, and Saulus, did themselves get together a multitude of wicked wretches, and this because they were of the royal family; and so they obtained favor among them, because of their kindred to Agrippa; but still they used violence with the people, and were very ready to plunder those that were weaker than themselves. And from that time it principally came to pass that our city was greatly disordered, and that all things grew worse and worse among us.
4. Josephus Flavius, Jewish War, 2.409-2.410, 2.418, 2.443, 2.449, 2.556, 2.566, 4.134, 4.141, 4.145-4.146, 4.155, 4.339, 5.343, 5.393, 7.262 (1st cent. CE - 1st cent. CE)

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; 2.418. So the men of power perceiving that the sedition was too hard for them to subdue, and that the danger which would arise from the Romans would come upon them first of all, endeavored to save themselves, and sent ambassadors, some to Florus, the chief of which was Simon the son of Aias; and others to Agrippa, among whom the most eminent were Saul, and Antipas, and Costobarus, who were of the king’s kindred; 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; 2.449. 10. And, as I said, so far truly the people assisted them, while they hoped this might afford some amendments to the seditious practices; but the others were not in haste to put an end to the war, but hoped to prosecute it with less danger, now they had slain Manahem. 2.556. 1. After this calamity had befallen Cestius, many of the most eminent of the Jews swam away from the city, as from a ship when it was going to sink; Costobarus, therefore, and Saul, who were brethren, together with Philip, the son of Jacimus, who was the commander of king Agrippa’s forces, ran away from the city, and went to Cestius. 2.566. 4. They also chose other generals for Idumea; Jesus, the son of Sapphias, one of the high priests; and Eleazar, the son of Aias, the high priest; they also enjoined Niger, the then governor of Idumea, who was of a family that belonged to Perea, beyond Jordan, and was thence called the Peraite, that he should be obedient to those forenamed commanders. 4.134. And, in the first place, all the people of every place betook themselves to rapine; after which they got together in bodies, in order to rob the people of the country, insomuch that for barbarity and iniquity those of the same nation did no way differ from the Romans; nay, it seemed to be a much lighter thing to be ruined by the Romans than by themselves. 4.141. him they took and confined; as they did in the next place to Levias, a person of great note, with Sophas, the son of Raguel, both of which were of royal lineage also. And besides these, they did the same to the principal men of the country. 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. 4.155. 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! 4.339. after which he turned his speech to his accusers, and went over distinctly all their transgressions of the law, and made heavy lamentation upon the confusion they had brought public affairs to: 5.343. For God had blinded their minds for the transgressions they had been guilty of, nor could they see how much greater forces the Romans had than those that were now expelled, no more than they could discern how a famine was creeping upon them; 5.393. but for you (to pass over what you have done within the city, which I am not able to describe as your wickedness deserves) you abuse me, and throw darts at me, who only exhort you to save yourselves, as being provoked when you are put in mind of your sins, and cannot bear the very mention of those crimes which you every day perpetrate. 7.262. They were the Sicarii who first began these transgressions, and first became barbarous towards those allied to them, and left no words of reproach unsaid, and no works of perdition untried, in order to destroy those whom their contrivances affected.
5. Josephus Flavius, Life, 87 (1st cent. CE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
agrippa ii Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
ananias, high priest Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
antipas, envoy to agrippa ii Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
cestius Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 485
florus Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
herodian dynasty Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
jerusalem Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
jewish war Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
rome, romans Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
sacrifice Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
temple (in jerusalem) Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169
zealots' Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 169