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Tiresias: The Ancient Mediterranean Religions Source Database



7235
Josephus Flavius, Jewish War, 4.584


ἔνθα δὴ τὰς μὲν προσβολὰς ὀκνηροτέρας ἐποιεῖτο ὁ Σίμων μαλακιζομένων αὐτῷ τῶν πλειόνων, ἀντεῖχε δ' ὅμως περιουσίᾳ δυνάμεως: τὰ δὲ ἀπὸ τῶν ὀργάνων βέλη πορρωτέρω φερόμενα πολλοὺς τῶν μαχομένων ἀνῄρει.And now Simon made his assault upon the temple more faintly, by reason that the greatest part of his men grew weary of that work; yet did he not leave off his opposition, because his army was superior to the others, although the darts which were thrown by the engines were carried a great way, and slew many of those that fought for him.


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

3 results
1. Hebrew Bible, Genesis, 4.17 (9th cent. BCE - 3rd cent. BCE)

4.17. וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃ 4.17. And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch."
2. Thucydides, The History of The Peloponnesian War, 3.82 (5th cent. BCE - 4th cent. BCE)

3. Josephus Flavius, Jewish War, 1.281-1.285, 2.345, 2.347, 2.408, 4.134 (1st cent. CE - 1st cent. CE)

1.281. wherein he and his friends sailed to Brundusium, and went thence to Rome with all speed; where he first of all went to Antony, on account of the friendship his father had with him, and laid before him the calamities of himself and his family; and that he had left his nearest relations besieged in a fortress, and had sailed to him through a storm, to make supplication to him for assistance. 1.282. 4. Hereupon Antony was moved to compassion at the change that had been made in Herod’s affairs, and this both upon his calling to mind how hospitably he had been treated by Antipater, but more especially on account of Herod’s own virtue; so he then resolved to get him made king of the Jews, whom he had himself formerly made tetrarch. The contest also that he had with Antigonus was another inducement, and that of no less weight than the great regard he had for Herod; for he looked upon Antigonus as a seditious person, and an enemy of the Romans; 1.283. and as for Caesar, Herod found him better prepared than Antony, as remembering very fresh the wars he had gone through together with his father, the hospitable treatment he had met with from him, and the entire goodwill he had showed to him; besides the activity which he saw in Herod himself. 1.284. So he called the senate together, wherein Messalas, and after him Atratinus, produced Herod before them, and gave a full account of the merits of his father, and his own goodwill to the Romans. At the same time they demonstrated that Antigonus was their enemy, not only because he soon quarreled with them, but because he now overlooked the Romans, and took the government by the means of the Parthians. These reasons greatly moved the senate; at which juncture Antony came in, and told them that it was for their advantage in the Parthian war that Herod should be king; so they all gave their votes for it. 1.285. And when the senate was separated, Antony and Caesar went out, with Herod between them; while the consul and the rest of the magistrates went before them, in order to offer sacrifices, and to lay the decree in the Capitol. Antony also made a feast for Herod on the first day of his reign. 2.345. 4. “Had I perceived that you were all zealously disposed to go to war with the Romans, and that the purer and more sincere part of the people did not propose to live in peace, I had not come out to you, nor been so bold as to give you counsel; for all discourses that tend to persuade men to do what they ought to do are superfluous, when the hearers are agreed to do the contrary. 2.347. And let not anyone be tumultuous against me, in case what they hear me say does not please them; for as to those that admit of no cure, but are resolved upon a revolt, it will still be in their power to retain the same sentiments after my exhortation is over; but still my discourse will fall to the ground, even with a relation to those that have a mind to hear me, unless you will all keep silence. 2.408. 2. And at this time it was that some of those that principally excited the people to go to war made an assault upon a certain fortress called Masada. They took it by treachery, and slew the Romans that were there, and put others of their own party to keep it. 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.


Subjects of this text:

subject book bibliographic info
bar giora, simon Augoustakis et al., Fides in Flavian Literature (2021) 61
claudius, roman emperor, expulsion of jews from rome by Feldman, Judaism and Hellenism Reconsidered (2006) 467
comparison\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 173
domitian\n, in josephus Augoustakis et al., Fides in Flavian Literature (2021) 61
flavius josephus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 173
gamala Augoustakis et al., Fides in Flavian Literature (2021) 61
gischala Augoustakis et al., Fides in Flavian Literature (2021) 61
josephus fides in Augoustakis et al., Fides in Flavian Literature (2021) 61
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 173
judaea\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 173
judaean (or jewish) war\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 173
rome\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 173
ship\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 173
shipwreck\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 173
titus and fides, in josephus Augoustakis et al., Fides in Flavian Literature (2021) 61
vespasian, in josephus Augoustakis et al., Fides in Flavian Literature (2021) 61
vespasian\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 173
vitellius\u2002' Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 173