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Tiresias: The Ancient Mediterranean Religions Source Database



7235
Josephus Flavius, Jewish War, 5.412


ὥστε ἐγὼ πεφευγέναι μὲν ἐκ τῶν ἁγίων οἶμαι τὸ θεῖον, ἑστάναι δὲ παρ' οἷς πολεμεῖτε νῦν.Wherefore I cannot but suppose that God is fled out of his sanctuary, and stands on the side of those against whom you fight.


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

17 results
1. Hebrew Bible, Exodus, 40.33-40.34 (9th cent. BCE - 3rd cent. BCE)

40.33. וַיָּקֶם אֶת־הֶחָצֵר סָבִיב לַמִּשְׁכָּן וְלַמִּזְבֵּחַ וַיִּתֵּן אֶת־מָסַךְ שַׁעַר הֶחָצֵר וַיְכַל מֹשֶׁה אֶת־הַמְּלָאכָה׃ 40.34. וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ 40.33. And he reared up the court round about the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work." 40.34. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle."
2. Hebrew Bible, Genesis, 38-50, 37 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, 1 Kings, 21 (8th cent. BCE - 5th cent. BCE)

4. Hebrew Bible, 2 Kings, 19.35 (8th cent. BCE - 5th cent. BCE)

19.35. וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה שְׁמוֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃ 19.35. And it came to pass that night, that the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses."
5. Hebrew Bible, Isaiah, 10.5-10.11, 37.36, 44.28, 45.1 (8th cent. BCE - 5th cent. BCE)

10.5. הוֹי אַשּׁוּר שֵׁבֶט אַפִּי וּמַטֶּה־הוּא בְיָדָם זַעְמִי׃ 10.6. בְּגוֹי חָנֵף אֲשַׁלְּחֶנּוּ וְעַל־עַם עֶבְרָתִי אֲצַוֶּנּוּ לִשְׁלֹל שָׁלָל וְלָבֹז בַּז ולשימו [וּלְשׂוּמוֹ] מִרְמָס כְּחֹמֶר חוּצוֹת׃ 10.7. וְהוּא לֹא־כֵן יְדַמֶּה וּלְבָבוֹ לֹא־כֵן יַחְשֹׁב כִּי לְהַשְׁמִיד בִּלְבָבוֹ וּלְהַכְרִית גּוֹיִם לֹא מְעָט׃ 10.8. כִּי יֹאמַר הֲלֹא שָׂרַי יַחְדָּו מְלָכִים׃ 10.9. הֲלֹא כְּכַרְכְּמִישׁ כַּלְנוֹ אִם־לֹא כְאַרְפַּד חֲמָת אִם־לֹא כְדַמֶּשֶׂק שֹׁמְרוֹן׃ 10.11. הֲלֹא כַּאֲשֶׁר עָשִׂיתִי לְשֹׁמְרוֹן וְלֶאֱלִילֶיהָ כֵּן אֶעֱשֶׂה לִירוּשָׁלִַם וְלַעֲצַבֶּיהָ׃ 37.36. וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּכֶּה בְּמַחֲנֵה אַשּׁוּר מֵאָה וּשְׁמֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃ 44.28. הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃ 45.1. הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃ 45.1. כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃ 10.5. O Asshur, the rod of Mine anger, In whose hand as a staff is Mine indignation!" 10.6. I do send him against an ungodly nation, And against the people of My wrath do I give him a charge, To take the spoil, and to take the prey, And to tread them down like the mire of the streets." 10.7. Howbeit he meaneth not so, Neither doth his heart think so; But it is in his heart to destroy, And to cut off nations not a few." 10.8. For he saith: ‘Are not my princes all of them kings?" 10.9. Is not Calno as Carchemish? Is not Hamath as Arpad? Is not Samaria as Damascus?" 10.10. As my hand hath reached the kingdoms of the idols, Whose graven images did exceed them of Jerusalem and of Samaria;" 10.11. Shall I not, as I have done unto Samaria and her idols, So do to Jerusalem and her idols?’" 37.36. And the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses." 44.28. That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’" 45.1. Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:"
6. Hebrew Bible, Jeremiah, 25.1, 25.4, 25.7, 25.9-25.11, 29.4-29.7 (8th cent. BCE - 5th cent. BCE)

25.1. וְהַאֲבַדְתִּי מֵהֶם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל רֵחַיִם וְאוֹר נֵר׃ 25.1. הַדָּבָר אֲשֶׁר־הָיָה עַל־יִרְמְיָהוּ עַל־כָּל־עַם יְהוּדָה בַּשָּׁנָה הָרְבִעִית לִיהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה הִיא הַשָּׁנָה הָרִאשֹׁנִית לִנְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל׃ 25.4. וְשָׁלַח יְהוָה אֲלֵיכֶם אֶת־כָּל־עֲבָדָיו הַנְּבִאִים הַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם וְלֹא־הִטִּיתֶם אֶת־אָזְנְכֶם לִשְׁמֹעַ׃ 25.7. וְלֹא־שְׁמַעְתֶּם אֵלַי נְאֻם־יְהוָה לְמַעַן הכעסוני [הַכְעִיסֵנִי] בְּמַעֲשֵׂה יְדֵיכֶם לְרַע לָכֶם׃ 25.9. הִנְנִי שֹׁלֵחַ וְלָקַחְתִּי אֶת־כָּל־מִשְׁפְּחוֹת צָפוֹן נְאֻם־יְהוָה וְאֶל־נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל עַבְדִּי וַהֲבִאֹתִים עַל־הָאָרֶץ הַזֹּאת וְעַל־יֹשְׁבֶיהָ וְעַל כָּל־הַגּוֹיִם הָאֵלֶּה סָבִיב וְהַחֲרַמְתִּים וְשַׂמְתִּים לְשַׁמָּה וְלִשְׁרֵקָה וּלְחָרְבוֹת עוֹלָם׃ 25.11. וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃ 29.4. כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לְכָל־הַגּוֹלָה אֲשֶׁר־הִגְלֵיתִי מִירוּשָׁלִַם בָּבֶלָה׃ 29.5. בְּנוּ בָתִּים וְשֵׁבוּ וְנִטְעוּ גַנּוֹת וְאִכְלוּ אֶת־פִּרְיָן׃ 29.6. קְחוּ נָשִׁים וְהוֹלִידוּ בָּנִים וּבָנוֹת וּקְחוּ לִבְנֵיכֶם נָשִׁים וְאֶת־בְּנוֹתֵיכֶם תְּנוּ לַאֲנָשִׁים וְתֵלַדְנָה בָּנִים וּבָנוֹת וּרְבוּ־שָׁם וְאַל־תִּמְעָטוּ׃ 29.7. וְדִרְשׁוּ אֶת־שְׁלוֹם הָעִיר אֲשֶׁר הִגְלֵיתִי אֶתְכֶם שָׁמָּה וְהִתְפַּלְלוּ בַעֲדָהּ אֶל־יְהוָה כִּי בִשְׁלוֹמָהּ יִהְיֶה לָכֶם שָׁלוֹם׃ 25.1. The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah, king of Judah, that was the first year of Nebuchadrezzar king of Babylon;" 25.4. And the LORD hath sent unto you all His servants the prophets, sending them betimes and often—but ye have not hearkened, nor inclined your ear to hear—" 25.7. Yet ye have not hearkened unto Me, saith the LORD; that ye might provoke Me with the work of your hands to your own hurt." 25.9. behold, I will send and take all the families of the north, saith the LORD, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about; and I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations." 25.10. Moreover I will cause to cease from among them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp." 25.11. And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years." 29.4. Thus saith the LORD of hosts, the God of Israel, unto all the captivity, whom I have caused to be carried away captive from Jerusalem unto Babylon:" 29.5. Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them;" 29.6. take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; and multiply ye there, and be not diminished." 29.7. And seek the peace of the city whither I have caused you to be carried away captive, and pray unto the LORD for it; for in the peace thereof shall ye have peace."
7. Hebrew Bible, Ezekiel, 8.1-11.25 (6th cent. BCE - 5th cent. BCE)

8. Hebrew Bible, Daniel, 2.23-2.24, 2.45 (2nd cent. BCE - 2nd cent. BCE)

2.23. לָךְ אֱלָהּ אֲבָהָתִי מְהוֹדֵא וּמְשַׁבַּח אֲנָה דִּי חָכְמְתָא וּגְבוּרְתָא יְהַבְתְּ לִי וּכְעַן הוֹדַעְתַּנִי דִּי־בְעֵינָא מִנָּךְ דִּי־מִלַּת מַלְכָּא הוֹדַעְתֶּנָא׃ 2.24. כָּל־קֳבֵל דְּנָה דָּנִיֵּאל עַל עַל־אַרְיוֹךְ דִּי מַנִּי מַלְכָּא לְהוֹבָדָה לְחַכִּימֵי בָבֶל אֲזַל וְכֵן אֲמַר־לֵהּ לְחַכִּימֵי בָבֶל אַל־תְּהוֹבֵד הַעֵלְנִי קֳדָם מַלְכָּא וּפִשְׁרָא לְמַלְכָּא אֲחַוֵּא׃ 2.45. כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃ 2.23. I thank Thee, and praise Thee, O Thou God of my fathers, w Who hast given me wisdom and might, And hast now made known unto me what we desired of Thee; For Thou hast made known unto us the king’s matter." 2.24. Therefore Daniel went in unto Arioch, whom the king had appointed to destroy the wise men of Babylon; he went and said thus unto him: ‘Destroy not the wise men of Babylon; bring me in before the king, and I will declare unto the king the interpretation.’" 2.45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’"
9. Septuagint, 2 Maccabees, 5.17-5.18, 5.21, 7.8, 7.18-7.19, 14.33, 15.1-15.7, 15.32 (2nd cent. BCE - 2nd cent. BCE)

5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.' 5.18. But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.' 5.21. So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.' 7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.' 7.18. After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.' 7.19. But do not think that you will go unpunished for having tried to fight against God!' 14.33. he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.' 15.1. When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.' 15.2. And when the Jews who were compelled to follow him said, 'Do not destroy so savagely and barbarously, but show respect for the day which he who sees all things has honored and hallowed above other days,' 15.3. the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day. 15.4. And when they declared, 'It is the living Lord himself, the Sovereign in heaven, who ordered us to observe the seventh day,' 15.5. he replied, 'And I am a sovereign also, on earth, and I command you to take up arms and finish the king's business.'Nevertheless, he did not succeed in carrying out his abominable design.' 15.6. This Nicanor in his utter boastfulness and arrogance had determined to erect a public monument of victory over Judas and his men. 15.7. But Maccabeus did not cease to trust with all confidence that he would get help from the Lord. 15.32. He showed them the vile Nicanor's head and that profane man's arm, which had been boastfully stretched out against the holy house of the Almighty;'
10. Philo of Alexandria, On The Life of Moses, 2.71-2.160 (1st cent. BCE - 1st cent. CE)

2.71. And while he was still abiding in the mountain he was initiated in the sacred will of God, being instructed in all the most important matters which relate to his priesthood, those which come first in order being the commands of God respecting the building of a temple and all its furniture. 2.72. If, then, they had already occupied the country into which they were migrating, it would have been necessary for them to have erected a most magnificent temple of the most costly stone in some place unincumbered with wood, and to have built vast walls around it, and abundant and wellfurnished houses for the keepers of the temple, calling the place itself the holy city. 2.73. But, as they were still wandering in the wilderness, it was more suitable for people who had as yet no settled habitation to have a moveable temple, that so, in all their journeyings, and military expeditions, and encampments, they might be able to offer up sacrifices, and might not feel the want of any of the things which related to their holy ministrations, and which those who dwell in cities require to have. 2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.75. for it was suitable and consistent for the task of preparing and furnishing the temple to be entrusted to the real high priest, that he might with all due perfection and propriety make all his ministrations in the performance of his sacred duties correspond to the works which he was now to make. 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model 2.77. and the fashion of the building was as follows. There were eight and forty pillars of cedar, which is the most incorruptible of all woods, cut out of solid trunks of great beauty, and they were all veneered with gold of great thickness. Then under each pillar there were placed two silver pedestals to support it, and on the top of each was placed one golden capital; 2.78. and of these pillars the architect arranged forty along the length of the tabernacle, one half of them, or twenty, on each side, placing nothing between them, but arranging them and uniting them all in regular order, and close together, so that they might present the appearance of one solid wall; and he ranged the other eight along the inner breadth, placing six in the middle space, and two at the extreme corners, one on each side at the right and left of the centre. Again, at the entrance he placed four others, like the first in all other respects except that they had only one pedestal instead of two, as those opposite to them had, and behind them he placed five more on the outside differing only in the pedestals, for the pedestals of these last were made of brass. 2.79. So that all the pillars of the tabernacle taken together, besides the two at the corners which could not be seen, were fifty-five in number, all conspicuous, being the number made by the addition of all the numbers from the unit to the complete and perfect decade. 2.80. And if any were inclined to count those five pillars of the outer vestibule in the open air separately, as being in the outer court as it was called, there will then be left that most holy number of fifty, being the power of a rectangular triangle, which is the foundation of the creation of the universe, and is here entirely completed by the pillars inside the tabernacle; there being first of all forty, twenty on either side, and those in the middle being six, without counting those which were out of sight and concealed at the corners, and those opposite to the entrance, from which the veil was suspended, being four; 2.81. and the reason for which I reckon the other five with the first fifty, and again why I separate them from the fifty, I will now explain. The number five is the number of the external senses, and the external sense in man at one time inclines towards external things, and at another time comes back again upon the mind, being as it were a kind of handmaid of the laws of its nature; on which account it is that the architect has here allotted a central position to the five pillars, for those which are inside of them leant towards the innermost shrine of the tabernacle, which under a symbol is appreciable only by the intellect; and the outermost pillars, which are in the open air, and in the outer courtyard, and which are also perceptible by the external senses 2.82. in reference to which fact it is that they are said to have differed from the others only in the pedestals, for they were made of brass. But since the mind is the principal thing in us, having an authority over the external senses, and since that which is an object of the external senses is the extremity, and as it were the pedestal or foundation of it, the architect has likened the mind to gold, and the object of the external sense to brass. 2.83. And these are the measures of the pillars, they are ten cubits in length, and five cubits and a half in width, in order that the tabernacle may be seen to be of equal dimensions in all its parts. 2.84. Moreover the architect surrounded the tabernacle with very beautiful woven work of all kinds, employing work of hyacinth colour, and purple, and scarlet, and fine linen for the tapestry; for he caused to be wrought ten cloths, which in the sacred scriptures he has called curtains, of the kinds which I have just mentioned, every one of them being eight and twenty cubits in length, and extending four cubits in width, in order that the complete number of the decade, and also the number four, which is the essence of the decade, and also the number twenty-eight, which is likewise a perfect number, being equal to its parts; and also the number forty, the most prolific and productive of all numbers, in which number they say that man was fashioned in the workshop of nature. 2.85. Therefore the eight and twenty cubits of the curtains have this distribution: there are ten along the roof, for that is the width of the tabernacle, and the rest are placed along the sides, on each side nine, which are extended so as to cover and conceal the pillars, one cubit from the floor being left uncovered in order that the beautiful and holy looking embroidery might not be dragged. 2.86. And of the forty which are included in the calculation and made up of the width of the ten curtains, the length takes thirty, for such is the length of the tabernacle, and the chamber behind takes nine. And the remaining one is in the outer vestibule, that it may be the bond to unite the whole circumference. 2.87. And the outer vestibule is overshadowed by the veil; and the curtains themselves are nearly the same as veils, not only because they cover the roof and the walls, but also because they are woven and embroidered by the same figures, and with hyacinth colour, and purple, and scarlet, and fine linen. And the veil, and that thing, too, which was called the covering, was made of the same things. That which was within was placed along the five pillars, that the innermost shrine might be concealed; and that which was outside being placed along the five pillars, that no one of those who were not holy men might be able from any secret or distant place to behold the holy rites and ceremonies. 2.88. Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosing materials equal in number to the elements of which the world was made, and having a direct relation to them; the elements being the earth and the water, and the air and the fire. For the fine flax is produced from the earth, and the purple from the water, and the hyacinth colour is compared to the air (for, by nature, it is black 2.89. Therefore the tabernacle was built in the manner that has been here described, like a holy temple. And all around it a sacred precinct extended a hundred cubits in length and fifty cubits in width, having pillars all placed at an equal distance of five cubits from one another, so that there were in all sixty pillars; and they were divided so that forty were placed along the length and twenty along the breadth of the tabernacle, one half on each side. 2.90. And the material of which the pillars were composed was cedar within, and on the surface without silver; and the pedestals of all of them were made of brass, and the height was equal to five cubits. For it seemed to the architect to be proper to make the height of what was called the hall equal to one half of the entire length, that so the tabernacle might appear to be elevated to double its real height. And there were thin curtains fitted to the pillars along their entire length and breadth, resembling so many sails, in order that no one might be able to enter in who was not pure. 2.91. And the situation was as follows. In the middle was placed a tent, being in length thirty cubits and in width ten cubits, including the depth of the pillars. And it was distant from the centre space by three intervals of equal distance, two being at the sides and one along the back chamber. And the interval between was by measurement twenty cubits. But along the vestibule, as was natural, by reason of the number of those who entered, the distance between them was increased and extended to fifty cubits and more; for in this way the hundred pillars of the hall were intended to be made up, twenty being along the chamber behind, and those which the tent contained, thirty in number, being included in the same calculation with the fifty at the entrances; 2.92. for the outer vestibule of the tabernacle was placed as a sort of boundary in the middle of the two fifties, the one, I mean, towards the east where the entrance was, and the other being on the west, in which direction the length of the tabernacle and the surrounding wall behind was. 2.93. Moreover, another outer vestibule, of great size and exceeding beauty, was made at the beginning of the entrance into the hall, by means of four pillars, along which was stretched the embroidered curtain in the same manner as the inner curtains were stretched along the tabernacle, and wrought also of similar materials; 2.94. and with this there were also many sacred vessels made, an ark, and a candlestick, and a table, and an altar of incense, and an altar of sacrifice. Now, the altar of sacrifice was placed in the open air, right opposite to the entrances of the tabernacle, being distant from it just so far as was necessary to give the ministering officers room to perform the sacrifices that were offered up every day. 2.95. But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains; being gilded in a most costly and magnificent manner within and without, the covering of which was like to that which is called in the sacred scriptures the mercy-seat. 2.96. Its length and width are accurately described, but its depth is not mentioned, being chiefly compared to and resembling a geometrical superficies; so that it appears to be an emblem, if looked at physically, of the merciful power of God; and, if regarded in a moral point of view, of a certain intellect spontaneously propitious to itself, which is especially desirous to contract and destroy, by means of the love of simplicity united with knowledge, that vain opinion which raises itself up to an unreasonable height and puffs itself up without any grounds. 2.97. But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science. 2.98. Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.100. for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them. 2.101. And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:--The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. 2.102. The candlestick was placed on the southern side of the tabernacle, since by it the maker intimates, in a figurative manner, the motions of the stars which give light; for the sun, and the moon, and the rest of the stars, being all at a great distance from the northern parts of the universe, make all their revolutions in the south. And from this candlestick there proceeded six branches, three on each side, projecting from the candlestick in the centre, so as altogether to complete the number of seven; 2.103. and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument. 2.104. And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of winds, and because too all nourishment proceeds from heaven and earth, the one giving rain, and the other bringing to perfection all seeds by means of the irrigation of water; 2.105. for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth. 2.106. But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of him who offered them; 2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108. But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. 2.109. After these things the architect of the tabernacle next prepared a sacred dress for him who was to be appointed high priest, having in its embroidery a most exceedingly beautiful and admirable work; and the robe was two-fold; one part of which was called the under-robe, and the other the robe over the shoulders. 2.110. Now the under-robe was of a more simple form and character, for it was entirely of hyacinthine colours, except the lowest and exterior portions, and these were ornamented with golden pomegranates, and bells, and wreaths of flowers; 2.111. but the robe over the shoulders or mantle was a most beautiful and skilful work, and was made with most perfect skill of all the aforesaid kinds of material, of hyacinth colour, and purple, and fine linen, and scarlet, gold thread being entwined and embroidered in it. For the leaves were divided into fine hairs, and woven in with every thread 2.112. and on the collar stones were fitted in, two being costly emeralds of exceeding value, on which the names of the patriarchs of the tribes were engraved, six on each, making twelve in all; and on the breast were twelve other precious stones, differing in colour like seals, in four rows of three stones each, and these were fitted in what was called the logeum 2.113. and the logeum was made square and double, as a sort of foundation, that it mighty bear on it, as an image, two virtues, manifestation and truth; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose; 2.114. and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever. 2.115. And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primary numbers, the unit, the number two, the number three, the number four: since all things are comprised in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and the diapason in the double ratio, and the double diapason in the fourfold ratio. Moreover, the number four has an innumerable list of other virtues likewise, the greater part of which we have discussed with accuracy in our dissertation on numbers. 2.116. And in it there was a mitre, in order that the leaf might not touch the head; and there was also a cidaris made, for the kings of the eastern countries are accustomed to use a cidaris, instead of a diadem. 2.117. Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its whole and in its parts. In its whole it is a copy and representation of the world; and the parts are a representation of the separate parts of the world. 2.118. And we must begin with the long robe reaching down to the feet of the wearer. This tunic is wholly of the colour of a hyacinth, so as to be a representation of the air; for by nature the air is black, and in a measure it reaches down from the highest parts to the feet, being stretched from the parts about the moon, as far as the extremities of the earth, and being diffused everywhere. On which account also, the tunic reaches from the chest to the feet, and is spread over the whole body 2.119. and unto it there is attached a fringe of pomegranates round the ankles, and flowers, and bells. Now the flowers are an emblem of the earth; for it is from the earth that all flowers spring and bloom; but the pomegranates (rhoiskoi 2.120. And the place itself is the most distinct possible evidence of what is here meant to be expressed; for as the pomegranates, and the flowers, and the bells, are placed in the hem of the garment which reaches to the feet, so likewise the things of which they are the symbols, namely, the earth and water, have had the lowest position in the world assigned to them, and being in strict accord with the harmony of the universe, they display their own particular powers in definite periods of time and suitable seasons. 2.121. Now of the three elements, out of which and in which all the different kinds of things which are perceptible by the outward senses and perishable are formed, namely, the air, the water and the earth, the garment which reached down to the feet in conjunction with the ornaments which were attached to that part of it which was about the ankles have been plainly shown to be appropriate symbols; for as the tunic is one, and as the aforesaid three elements are all of one species, since they all have all their revolutions and changes beneath the moon, and as to the garment are attached the pomegranates, and the flowers; so also in certain manner the earth and the water may be said to be attached to and suspended from the air, for the air is their chariot. 2.122. And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is an emblem of heaven. For in the first place, the two emeralds on the shoulderblades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the sun and moon; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres; for, like those two stones, the portion below the earth and that over the earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the moon. 2.123. And the colour of the stars is an additional evidence in favour of my view; for to the glance of the eye the appearance of the heaven does resemble an emerald; and it follows necessarily that six names are engraved on each of the stones, because each of the hemispheres cuts the zodiac in two parts, and in this way comprehends within itself six animals. 2.124. Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac? For that also is divided into four parts, each consisting of three animals, by which divisions it makes up the seasons of the year, spring, summer, autumn, and winter, distinguishing the four changes, the two solstices, and the two equinoxes, each of which has its limit of three signs of this zodiac, by the revolutions of the sun, according to that unchangeable, and most lasting, and really divine ratio which exists in numbers; 2.125. on which account they attached it to that which is with great propriety called the logeum. For all the changes of the year and the seasons are arranged by well-defined, and stated, and firm reason; and, though this seems a most extraordinary and incredible thing, by their seasonable changes they display their undeviating and everlasting permanence and durability. 2.126. And it is said with great correctness, and exceeding beauty also, that the twelve stones all differ in their colour, and that no one of them resembles the other; for also in the zodiac each animal produces that colour which is akin to and belongs to itself, both in the air, and in the earth, and in the water; and it produces it likewise in all the affections which move them, and in all kinds of animals and of plants. 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. 2.130. Therefore there is no advantage in reason which expends itself in dignified and pompous language, about things which are good and desirable, unless it is followed by consistent practice of suitable actions; on which account the architect has affixed the logeum to the robe which is worn over the shoulder, in order that it may never get loose, as he does not approve of the language being separated from the actions; for he puts forth the shoulder as the emblem of energy and action. 2.131. Such then are the figurative meanings which he desires to indicate by the sacred vestments of the high priest; and instead of a diadem he represents a cidaris on the head, because he thinks it right that the man who is consecrated to God, as his high priest, should, during the time of his exercising his office be superior to all men, not only to all private individuals, but even to all kings; 2.132. and above this cidaris is a golden leaf, on which an engraving of four letters was impressed; by which letters they say that the name of the living God is indicated, since it is not possible that anything that it in existence, should exist without God being invoked; for it is his goodness and his power combined with mercy that is the harmony and uniter of all things. 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity 2.136. Again, outside the outer vestibule, at the entrance, is a brazen laver; the architect having not taken any mere raw material for the manufacture of it, as is very common, but having employed on its formation vessels which had been constructed with great care for other purposes; and which the women contributed with all imaginable zeal and eagerness, in rivalry of one another, competing with the men themselves in piety, having determined to enter upon a glorious contest, and to the utmost extent of their power to exert themselves so as not to fall short of their holiness. 2.137. For though no one enjoined them to do so, they, of their own spontaneous zeal and earnestness, contributed the mirrors with which they had been accustomed to deck and set off their beauty, as the most becoming first fruits of their modesty, and of the purity of their married life, and as one may say of the beauty of their souls. 2.138. The maker then thought it well to accept these offerings, and to melt them down, and to make nothing except the laver of them, in order that the priests who were about to enter the temple might be supplied from it, with water of purification for the purpose of performing the sacred ministrations which were appointed for them; washing their feet most especially, and their hands, as a symbol of their irreproachable life, and of a course of conduct which makes itself pure in all kinds of praiseworthy actions, proceeding not along the rough road of wickedness which one may more properly call no road at all, but keeping straight along the level and direct path of virtue. 2.139. Let him remember, says he, let him who is about to be sprinkled with the water of purification from this laver, remember that the materials of which this vessel was composed were mirrors, that he himself may look into his own mind as into a mirror; and if there is perceptible in it any deformity arising from some agitation unconnected with reason or from any pleasure which would excite us, and raise us up in hostility to reason, or from any pain which might mislead us and turn us from our purpose of proceeding by the straight road, or from any desire alluring us and even dragging us by force to the pursuit of present pleasures, he seeks to relieve and cure that, desiring only that beauty which is genuine and unadulterated. 2.140. For the beauty of the body consists in symmetry of parts, and in a good complexion, and a healthy firmness of flesh, having also but a short period during which it is in its prime; but the beauty of the mind consists in a harmony of doctrines and a perfect accord of virtues, which do not fade away or become impaired by lapse of time, but as long as they endure at all are constantly acquiring fresh vigour and renewed youth, being set off by the preeminent complexion of truth, and the agreement of its words with its actions, and of its actions with its words, and also of its designs with both. 2.141. And when he had been taught the patterns of the sacred tabernacle, and had in turn himself taught those who were gifted with acute comprehension, and well-qualified by nature for the comprehension and execution of those works, which it was indispensably necessary should be made; then, as was natural, when the temple had been built and finished, it was fitting also, that most suitable persons should be appointed as priests, and should be instructed in what manner it was proper for them to offer up their sacrifices, and perform their sacred ministrations. 2.142. Accordingly, Moses selected his brother, choosing him out of all men, because of his superior virtue, to be high priest, and his sons he appointed priests, not giving precedence to his own family, but to the piety and holiness which he perceived to exist in those men; and what is the clearest proof of this is, that he did not think either of his sons worthy of this honour (and he had two 2.143. and he appointed them with the uimous consent of the whole nation, as the sacred scriptures have recorded, which was a most novel mode of proceeding, and one especially worthy of being mentioned; and, in the first place, he washed them all over with the most pure and vivifying water of the fountain; and then he gave them their sacred vestments, giving to his brother the robe which reached down to his feet, and the mantle which covered the shoulders, as a sort of breast-plate, being an embroidered robe, adorned with all kinds of figures, and a representation of the universe. And to all his nephews he gave linen tunics, and girdles, and trowsers; 2.144. the girdles, in order that the wearers might be unimpeded and ready for all their sacred ministrations, were fastened up tight round the loose waists of the tunics; and the breeches, that nothing which ought to be hidden might be visible, especially when they were going up to the altar, or coming down from the high place, and doing everything with earnestness and celerity. 2.145. For if their equipment had not been so accurately attended to for the sake of guarding against the uncertain future, and for the sake of providing for an energetic promptness in the sacred ministrations, the men would have appeared naked, not being able to preserve the becoming order necessary to holy men dedicated to the service of God. 2.146. And when he had thus furnished them with proper vestments, he took very fragrant ointment, which had been made by the skill of the perfumer, and first of all he anointed the altar in the open air, and the laver, sprinkling it with the perfume seven times; after that he anointed the tabernacle and every one of the sacred vessels, the ark, and the candlestick, and the altar of incense, and the table, and the censers, and the vials, and all the other things which were either necessary or useful for the sacrifices; and last of all bringing the high priest close to himself, he anointed his head with abundant quantities of oil. 2.147. When he had done all this, he then, in strict accordance with what was holy, commanded a heifer and two rams to be brought; the one that he might sacrifice it for the remission of sins, intimating by a figure that to sin is congenital with every created being, however good it may be, inasmuch as it is created, and that therefore it is indispensable that God should be propitiated in its behalf by means of prayers and sacrifices, that he may not be provoked to chastise it. 2.148. And of the rams, one he required for a whole burnt-offering of gratitude for the successful arrangement of all those things, of which every individual has such a share as is suited to him, deriving benefit from all the elements, enjoying the earth for his abode and in respect of the nourishment which is derived from it; the water for drinking, and washing, and sailing on; the air for breathing and for the comprehension of those things which are the objects of our outward senses (since the air is the medium in which they all are exerted 2.149. The other ram he employed for the complete accomplishment of the purification of the priests, which he appropriately called the ram of perfection, since the priests were intended to exercise their office in teaching proper and convenient rites and ceremonies to the servants and ministers of God. 2.150. And he took the blood, and with some of it he poured a libation all round the altar, and part he took, holding a vial under it to catch it, and with it he anointed three parts of the body of the initiated priests, the tip of the ear, the extremity of the hand, and the extremity of the foot, all on the right side, signifying by this action that the perfect man must be pure in every word and action, and in his whole life, for it is the hearing which judges of his words, and the hand is the symbol of action, and the foot of the way in which a man walks in life; 2.151. and since each of these members is an extremity of the body, and is likewise on the right side, we must imagine that it is here indicated by a figure that improvement in every thing is to be arrived at by a certain dexterity, being a portion of supreme felicity, and being the true aim in life, which a man must necessarily labour to attain, and to which he ought to refer all his actions, aiming at them in his life, as in the practice of archery men aim at a target. 2.152. Accordingly, he first of all anointed the three parts before mentioned of the bodies of the priests with the unmixed blood of one of the victims, that, namely, which was called the ram of perfection; and afterwards, taking some of the blood which was upon the altar, being the blood of all the victims mingled together, and some also of the unguent which has already been mentioned, which the ointment makers had prepared, and mixing some of the oil with the mingled blood of the different victims, he sprinkled some upon the priests and upon their garments, with the intention that they should have a share not only in that purity which was external and in the open air, but also of that which was in the inmost shrine, since they were about to minister within the temple. And all the things within the temple were anointed with oil. 2.153. And when they had brought forward other sacrifices in addition to the former ones, partly the priests sacrificing for themselves, and partly the elders sacrificing on behalf of the whole nation, then Moses entered into the tabernacle, leading his brother by the hand (and it was the eighth and last day of the festival, for the seven previous days had been devoted to the initiation of the hierophant 2.154. Then, when they had both come out and held up their hands in front of their head, they, with a pure and holy mind, offered up such prayers as were suitable and becoming for the nation. And while they were still praying a most marvellous prodigy happened; for from out of the inmost shrine, whether it was a portion of the purest possible aether, or whether the air, according to some natural change of the elements, had become dissolved with fire, on a sudden a body of flame shone forth, and with impetuous violence descended on the altar and consumed all that was thereon, with the view, as I imagine, of showing in the clearest manner that none of the things which had been done had been done without the especial providence of God. 2.155. For it was natural that an especial honour should be assigned to the holy place, not only by means of those things in which men are the workmen employed, but also by that purest of all essences, fire, in order that the ordinary fire which is used by men might not touch the altar; perhaps by reason of its being defiled by ten thousand impurities. 2.156. For it is concerned not only with irrational animals when they are roasted or boiled for the unjust appeasing of our miserable bellies, but also in the case of men who are slain by hostile attack, not merely in a small body of three or four, but in numerous hosts. 2.157. At all events, before now, arrows charged with fire have been aimed at vast naval fleets and have burnt them; and fire has destroyed whole cities, which have blazed away till they have been consumed down to their very foundations and reduced to ashes, so that no trace whatever has remained of their former situation. 2.158. It appears to me that this was the reason for which God rejected from his sacred altar the fire which is applied to common uses, as being defiled; and that, instead of it, he rained down celestial flame from heaven, in order to make a distinction between holy and profane things, and to separate the things belonging to man from the things belonging to God; for it was fitting that a more incorruptible essence of fire than that which served the common purposes of life should be set apart for sacrifices. 2.159. And as many sacrifices were of necessity offered up every day, and especially on all days of solemn assembly and festival, both on behalf of each individual separately and in common for the whole nation, for innumerable and various reasons, inasmuch as the nation was very populous and very pious, there was a need also of a multitude of keepers of the temple for the sacred and subordinate ministrations. 2.160. And, again, the election of these officers was conducted in a novel and not in the ordinary manner. God chose out one of the twelve tribes, having selected it for its superior excellence, and appointed that to furnish the keepers of the temple, giving it rewards and peculiar honours in return for its pious acting. And the action which it had to perform was of this kind.
11. Josephus Flavius, Jewish Antiquities, 1.23-1.24, 3.181, 3.202-3.203, 3.258, 3.276, 10.206-10.207, 10.210, 10.266-10.281, 18.159-18.160, 18.259, 19.276-19.277, 20.100, 20.165-20.166 (1st cent. CE - 1st cent. CE)

1.23. but as for our legislator, when he had once demonstrated that God was possessed of perfect virtue, he supposed that men also ought to strive after the participation of it; and on those who did not so think, and so believe, he inflicted the severest punishments. 1.23. Accordingly thou, my son, wilt now die, not in any common way of going out of the world, but sent to God, the Father of all men, beforehand, by thy own father, in the nature of a sacrifice. I suppose he thinks thee worthy to get clear of this world neither by disease, neither by war, nor by any other severe way, by which death usually comes upon men 1.24. I exhort, therefore, my readers to examine this whole undertaking in that view; for thereby it will appear to them, that there is nothing therein disagreeable either to the majesty of God, or to his love to mankind; for all things have here a reference to the nature of the universe; while our legislator speaks some things wisely, but enigmatically, and others under a decent allegory, but still explains such things as required a direct explication plainly and expressly. 1.24. And indeed Alexander Polyhistor gives his attestation to what I here say; who speaks thus: “Cleodemus the prophet, who was also called Malchus, who wrote a History of the Jews, in agreement with the History of Moses, their legislator, relates, that there were many sons born to Abraham by Keturah: 3.181. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. 3.202. 5. Now God showed himself pleased with the work of the Hebrews, and did not permit their labors to be in vain; nor did he disdain to make use of what they had made, but he came and sojourned with them, and pitched his tabernacle in the holy house. And in the following manner did he come to it:— 3.203. The sky was clear, but there was a mist over the tabernacle only, encompassing it, but not with such a very deep and thick cloud as is seen in the winter season, nor yet in so thin a one as men might be able to discern any thing through it, but from it there dropped a sweet dew, and such a one as showed the presence of God to those that desired and believed it. 3.258. 1. Moses took out the tribe of Levi from communicating with the rest of the people, and set them apart to be a holy tribe; and purified them by water taken from perpetual springs, and with such sacrifices as were usually offered to God on the like occasions. He delivered to them also the tabernacle, and the sacred vessels, and the other curtains, which were made for covering the tabernacle, that they might minister under the conduct of the priests, who had been already consecrated to God. 3.276. 2. As for the priests, he prescribed to them a double degree of purity for he restrained them in the instances above, and moreover forbade them to marry harlots. He also forbade them to marry a slave, or a captive, and such as got their living by cheating trades, and by keeping inns; as also a woman parted from her husband, on any account whatsoever. 10.206. Thou seemedst to see a great image standing before thee, the head of which proved to be of gold, the shoulders and arms of silver, and the belly and the thighs of brass, but the legs and the feet of iron; 10.207. after which thou sawest a stone broken off from a mountain, which fell upon the image, and threw it down, and brake it to pieces, and did not permit any part of it to remain whole; but the gold, the silver, the brass, and the iron, became smaller than meal, which, upon the blast of a violent wind, was by force carried away, and scattered abroad, but the stone did increase to such a degree, that the whole earth beneath it seemed to be filled therewith. 10.266. But it is fit to give an account of what this man did, which is most admirable to hear, for he was so happy as to have strange revelations made to him, and those as to one of the greatest of the prophets, insomuch, that while he was alive he had the esteem and applause both of the kings and of the multitude; and now he is dead, he retains a remembrance that will never fail 10.267. for the several books that he wrote and left behind him are still read by us till this time; and from them we believe that Daniel conversed with God; for he did not only prophesy of future events, as did the other prophets, but he also determined the time of their accomplishment. 10.268. And while prophets used to foretell misfortunes, and on that account were disagreeable both to the kings and to the multitude, Daniel was to them a prophet of good things, and this to such a degree, that by the agreeable nature of his predictions, he procured the goodwill of all men; and by the accomplishment of them, he procured the belief of their truth, and the opinion of [a sort of] divinity for himself, among the multitude. 10.269. He also wrote and left behind him what made manifest the accuracy and undeniable veracity of his predictions; for he saith, that when he was in Susa, the metropolis of Persia, and went out into the field with his companions, there was, on the sudden, a motion and concussion of the earth, and that he was left alone by himself, his friends fleeing away from him, and that he was disturbed, and fell on his face, and on his two hands, and that a certain person touched him, and, at the same time, bid him rise, and see what would befall his countrymen after many generations. 10.271. that afterward he saw a very great horn growing out of the head of the he-goat, and that when it was broken off, four horns grew up that were exposed to each of the four winds, and he wrote that out of them arose another lesser horn, which, as he said, waxed great; and that God showed to him that it should fight against his nation, and take their city by force, and bring the temple worship to confusion, and forbid the sacrifices to be offered for one thousand two hundred and ninety-six days. 10.272. Daniel wrote that he saw these visions in the Plain of Susa; and he hath informed us that God interpreted the appearance of this vision after the following manner: He said that the ram signified the kingdoms of the Medes and Persians, and the horns those kings that were to reign in them; and that the last horn signified the last king, and that he should exceed all the kings in riches and glory: 10.273. that the he-goat signified that one should come and reign from the Greeks, who should twice fight with the Persian, and overcome him in battle, and should receive his entire dominion: 10.274. that by the great horn which sprang out of the forehead of the he-goat was meant the first king; and that the springing up of four horns upon its falling off, and the conversion of every one of them to the four quarters of the earth, signified the successors that should arise after the death of the first king, and the partition of the kingdom among them, and that they should be neither his children, nor of his kindred, that should reign over the habitable earth for many years; 10.275. and that from among them there should arise a certain king that should overcome our nation and their laws, and should take away their political government, and should spoil the temple, and forbid the sacrifices to be offered for three years’ time. 10.276. And indeed it so came to pass, that our nation suffered these things under Antiochus Epiphanes, according to Daniel’s vision, and what he wrote many years before they came to pass. In the very same manner Daniel also wrote concerning the Roman government, and that our country should be made desolate by them. 10.277. All these things did this man leave in writing, as God had showed them to him, insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor wherewith God honored Daniel; and may thence discover how the Epicureans are in an error 10.278. who cast Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; 10.279. which, were it destitute of a guide to conduct it, as they imagine, it would be like ships without pilots, which we see drowned by the winds, or like chariots without drivers, which are overturned; so would the world be dashed to pieces by its being carried without a Providence, and so perish, and come to nought. 10.281. Now as to myself, I have so described these matters as I have found them and read them; but if any one is inclined to another opinion about them, let him enjoy his different sentiments without any blame from me. 18.159. He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue; 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 19.276. he also took away from Antiochus that kingdom which he was possessed of, but gave him a certain part of Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch, at liberty, who had been his old friend, and steward to his mother Antonia, but had been imprisoned by Caius, whose son [Marcus] married Bernice, the daughter of Agrippa. 19.277. But when Marcus, Alexander’s son, was dead, who had married her when she was a virgin, Agrippa gave her in marriage to his brother Herod, and begged for him of Claudius the kingdom of Chalcis. 20.165. and as this murder was never avenged, the robbers went up with the greatest security at the festivals after this time; and having weapons concealed in like manner as before, and mingling themselves among the multitude, they slew certain of their own enemies, and were subservient to other men for money; and slew others, not only in remote parts of the city, but in the temple itself also; for they had the boldness to murder men there, without thinking of the impiety of which they were guilty. 20.166. And this seems to me to have been the reason why God, out of his hatred of these men’s wickedness, rejected our city; and as for the temple, he no longer esteemed it sufficiently pure for him to inhabit therein, but brought the Romans upon us, and threw a fire upon the city to purge it; and brought upon us, our wives, and children, slavery, as desirous to make us wiser by our calamities.
12. Josephus Flavius, Jewish War, 2.36, 2.164-2.166, 2.345-2.401, 2.409-2.417, 2.455, 2.539, 3.354, 3.374, 4.201, 4.388, 4.616-4.618, 4.620, 5.19, 5.45-5.46, 5.205, 5.362-5.411, 5.413-5.420, 5.510, 5.541-5.547, 6.94-6.110, 6.118, 6.124-6.127, 6.129, 6.236-6.243, 6.285, 6.300, 7.259-7.274, 7.328 (1st cent. CE - 1st cent. CE)

2.36. for he who showed such prudence as to recede from his own power, and yield it up to the lord of the world, cannot be supposed mistaken in his judgment about him that was to be his heir; and he that so well knew whom to choose for arbitrator of the succession could not be unacquainted with him whom he chose for his successor. 2.36. These Macedonians, also, who still fancy what great men their Philip and Alexander were, and see that the latter had promised them the empire over the world, these bear so great a change, and pay their obedience to those whom fortune hath advanced in their stead. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. 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. 2.346. But because some are earnest to go to war because they are young, and without experience of the miseries it brings, and because some are for it out of an unreasonable expectation of regaining their liberty, and because others hope to get by it, and are therefore earnestly bent upon it, that in the confusion of your affairs they may gain what belongs to those that are too weak to resist them, I have thought it proper to get you all together, and to say to you what I think to be for your advantage; that so the former may grow wiser, and change their minds, and that the best men may come to no harm by the ill conduct of some others. 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. 2.348. I am well aware that many make a tragical exclamation concerning the injuries that have been offered you by your procurators, and concerning the glorious advantages of liberty; but before I begin the inquiry, who you are that must go to war, and who they are against whom you must fight,—I shall first separate those pretenses that are by some connected together; 2.349. for if you aim at avenging yourselves on those that have done you injury, why do you pretend this to be a war for recovering your liberty? but if you think all servitude intolerable, to what purpose serve your complaints against your particular governors? for if they treated you with moderation, it would still be equally an unworthy thing to be in servitude. 2.351. but when you reproach men greatly for small offenses, you excite those whom you reproach to be your adversaries; for this will only make them leave off hurting you privately, and with some degree of modesty, and to lay what you have waste openly. 2.352. Now nothing so much damps the force of strokes as bearing them with patience; and the quietness of those who are injured diverts the injurious persons from afflicting. But let us take it for granted that the Roman ministers are injurious to you, and are incurably severe; yet are they not all the Romans who thus injure you; nor hath Caesar, against whom you are going to make war, injured you: it is not by their command that any wicked governor is sent to you; for they who are in the west cannot see those that are in the east; nor indeed is it easy for them there even to hear what is done in these parts. 2.353. Now it is absurd to make war with a great many for the sake of one: to do so with such mighty people for a small cause; and this when these people are not able to know of what you complain: 2.354. nay, such crimes as we complain of may soon be corrected, for the same procurator will not continue forever; and probable it is that the successors will come with more moderate inclinations. But as for war, if it be once begun, it is not easily laid down again, nor borne without calamities coming therewith. 2.355. However, as to the desire of recovering your liberty, it is unseasonable to indulge it so late; whereas you ought to have labored earnestly in old time that you might never have lost it; for the first experience of slavery was hard to be endured, and the struggle that you might never have been subject to it would have been just; 2.356. but that slave who hath been once brought into subjection, and then runs away, is rather a refractory slave than a lover of liberty; for it was then the proper time for doing all that was possible, that you might never have admitted the Romans [into your city], when Pompey came first into the country. 2.357. But so it was, that our ancestors and their kings, who were in much better circumstances than we are, both as to money, and [strong] bodies, and [valiant] souls, did not bear the onset of a small body of the Roman army. And yet you, who have now accustomed yourselves to obedience from one generation to another, and who are so much inferior to those who first submitted, in your circumstances will venture to oppose the entire empire of the Romans. 2.358. While those Athenians, who, in order to preserve the liberty of Greece, did once set fire to their own city; who pursued Xerxes, that proud prince, when he sailed upon the land, and walked upon the sea, and could not be contained by the seas, but conducted such an army as was too broad for Europe; and made him run away like a fugitive in a single ship, and brake so great a part of Asia as the Lesser Salamis; are yet at this time servants to the Romans; and those injunctions which are sent from Italy become laws to the principal governing city of Greece. 2.359. Those Lacedemonians also who got the great victories at Thermopylae and Platea, and had Agesilaus [for their king], and searched every corner of Asia, are contented to admit the same lords. 2.361. Moreover, ten thousand other nations there are who had greater reason than we to claim their entire liberty, and yet do submit. You are the only people who think it a disgrace to be servants to those to whom all the world hath submitted. What sort of an army do you rely on? What are the arms you depend on? Where is your fleet, that may seize upon the Roman seas? and where are those treasures which may be sufficient for your undertakings? 2.362. Do you suppose, I pray you, that you are to make war with the Egyptians, and with the Arabians? Will you not carefully reflect upon the Roman empire? Will you not estimate your own weakness? Hath not your army been often beaten even by your neighboring nations, while the power of the Romans is invincible in all parts of the habitable earth? 2.363. nay, rather they seek for somewhat still beyond that; for all Euphrates is not a sufficient boundary for them on the east side, nor the Danube on the north; and for their southern limit, Libya hath been searched over by them, as far as countries uninhabited, as is Cadiz their limit on the west; nay, indeed, they have sought for another habitable earth beyond the ocean, and have carried their arms as far as such British islands as were never known before. 2.364. What therefore do you pretend to? Are you richer than the Gauls, stronger than the Germans, wiser than the Greeks, more numerous than all men upon the habitable earth? What confidence is it that elevates you to oppose the Romans? 2.365. Perhaps it will be said, It is hard to endure slavery. Yes; but how much harder is this to the Greeks, who were esteemed the noblest of all people under the sun! These, though they inhabit in a large country, are in subjection to six bundles of Roman rods. It is the same case with the Macedonians, who have juster reason to claim their liberty than you have. 2.366. What is the case of five hundred cities of Asia? Do they not submit to a single governor, and to the consular bundle of rods? What need I speak of the Heniochi, and Colchi and the nation of Tauri, those that inhabit the Bosphorus, and the nations about Pontus, and Meotis 2.367. who formerly knew not so much as a lord of their own, but are now subject to three thousand armed men, and where forty long ships keep the sea in peace, which before was not navigable, and very tempestuous? 2.368. How strong a plea may Bithynia, and Cappadocia, and the people of Pamphylia, the Lycians, and Cilicians, put in for liberty! But they are made tributary without an army. What are the circumstances of the Thracians, whose country extends in breadth five days’ journey, and in length seven, and is of a much more harsh constitution, and much more defensible, than yours, and by the rigor of its cold sufficient to keep off armies from attacking them? do not they submit to two thousand men of the Roman garrisons? 2.369. Are not the Illyrians, who inhabit the country adjoining, as far as Dalmatia and the Danube, governed by barely two legions? by which also they put a stop to the incursions of the Dacians. And for the 2.371. Moreover, if great advantages might provoke any people to revolt, the Gauls might do it best of all, as being so thoroughly walled round by nature; on the east side by the Alps, on the north by the river Rhine, on the south by the Pyrenean mountains, and on the west by the ocean. 2.372. Now, although these Gauls have such obstacles before them to prevent any attack upon them, and have no fewer than three hundred and five nations among them, nay have, as one may say, the fountains of domestic happiness within themselves, and send out plentiful streams of happiness over almost the whole world, these bear to be tributary to the Romans, and derive their prosperous condition from them; 2.373. and they undergo this, not because they are of effeminate minds, or because they are of an ignoble stock, as having borne a war of eighty years in order to preserve their liberty; but by reason of the great regard they have to the power of the Romans, and their good fortune, which is of greater efficacy than their arms. These Gauls, therefore, are kept in servitude by twelve hundred soldiers, which are hardly so many as are their cities; 2.374. nor hath the gold dug out of the mines of Spain been sufficient for the support of a war to preserve their liberty, nor could their vast distance from the Romans by land and by sea do it; nor could the martial tribes of the Lusitanians and Spaniards escape; no more could the ocean, with its tide, which yet was terrible to the ancient inhabitants. 2.375. Nay, the Romans have extended their arms beyond the pillars of Hercules, and have walked among the clouds, upon the Pyrenean mountains, and have subdued these nations. And one legion is a sufficient guard for these people, although they were so hard to be conquered, and at a distance so remote from Rome. 2.376. Who is there among you that hath not heard of the great number of the Germans? You have, to be sure, yourselves seen them to be strong and tall, and that frequently, since the Romans have them among their captives everywhere; 2.377. yet these Germans, who dwell in an immense country, who have minds greater than their bodies, and a soul that despises death, and who are in a rage more fierce than wild beasts, have the Rhine for the boundary of their enterprises, and are tamed by eight Roman legions. Such of them as were taken captive became their servants; and the rest of the entire nation were obliged to save themselves by flight. 2.378. Do you also, who depend on the walls of Jerusalem, consider what a wall the Britons had; for the Romans sailed away to them, and subdued them while they were encompassed by the ocean, and inhabited an island that is not less than [the continent of] this habitable earth; and four legions are a sufficient guard to so large an island: 2.379. And why should I speak much more about this matter, while the Parthians, that most warlike body of men, and lords of so many nations, and encompassed with such mighty forces, send hostages to the Romans? whereby you may see, if you please, even in Italy, the noblest nation of the East, under the notion of peace, submitting to serve them. 2.381. Nor indeed have the Cyrenians, derived from the Lacedemonians, nor the Marmaridae, a nation extended as far as the regions uninhabitable for want of water, nor have the Syrtes, a place terrible to such as barely hear it described, the Nasamons and Moors, and the immense multitude of the Numidians, been able to put a stop to the Roman valor. 2.382. And as for the third part of the habitable earth [Africa], whose nations are so many that it is not easy to number them, and which is bounded by the Atlantic Sea and the pillars of Hercules, and feeds an innumerable multitude of Ethiopians, as far as the Red Sea, these have the Romans subdued entirely. 2.383. And besides the annual fruits of the earth, which maintain the multitude of the Romans for eight months in the year, this, over and above, pays all sorts of tribute, and affords revenues suitable to the necessities of the government. Nor do they, like you, esteem such injunctions a disgrace to them, although they have but one Roman legion that abides among them. 2.384. And indeed what occasion is there for showing you the power of the Romans over remote countries, when it is so easy to learn it from Egypt, in your neighborhood? 2.385. This country is extended as far as the Ethiopians, and Arabia the Happy, and borders upon India; it hath seven million five hundred thousand men, besides the inhabitants of Alexandria, as may be learned from the revenue of the poll tax; yet it is not ashamed to submit to the Roman government, although it hath Alexandria as a grand temptation to a revolt, by reason it is so full of people and of riches, and is besides exceeding large 2.386. its length being thirty furlongs, and its breadth no less than ten; and it pays more tribute to the Romans in one month than you do in a year; nay, besides what it pays in money, it sends corn to Rome that supports it for four months [in the year]: it is also walled round on all sides, either by almost impassable deserts, or seas that have no havens, or by rivers, or by lakes; 2.387. yet have none of these things been found too strong for the Roman good fortune; however, two legions that lie in that city are a bridle both for the remoter parts of Egypt, and for the parts inhabited by the more noble Macedonians. 2.388. Where then are those people whom you are to have for your auxiliaries? Must they come from the parts of the world that are uninhabited? for all that are in the habitable earth are [under the] Romans. Unless any of you extend his hopes as far as beyond the Euphrates, and suppose that those of your own nation that dwell in Adiabene will come to your assistance 2.389. (but certainly these will not embarrass themselves with an unjustifiable war, nor, if they should follow such ill advice, will the Parthians permit them so to do); for it is their concern to maintain the truce that is between them and the Romans, and they will be supposed to break the covets between them, if any under their government march against the Romans. 2.391. Reflect upon it, how impossible it is for your zealous observation of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God’s assistance, when, by being forced to transgress his law, you will make him turn his face from you? 2.392. and if you do observe the custom of the Sabbath days, and will not be prevailed on to do anything thereon, you will easily be taken, as were your forefathers by Pompey, who was the busiest in his siege on those days on which the besieged rested. 2.393. But if in time of war you transgress the law of your country, I cannot tell on whose account you will afterward go to war; for your concern is but one, that you do nothing against any of your forefathers; 2.394. and how will you call upon God to assist you, when you are voluntarily transgressing against his religion? Now, all men that go to war do it either as depending on Divine or on human assistance; but since your going to war will cut off both those assistances, those that are for going to war choose evident destruction. 2.395. What hinders you from slaying your children and wives with your own hands, and burning this most excellent native city of yours? for by this mad prank you will, however, escape the reproach of being beaten. 2.396. But it were best, O my friends, it were best, while the vessel is still in the haven, to foresee the impending storm, and not to set sail out of the port into the middle of the hurricanes; for we justly pity those who fall into great misfortunes without foreseeing them; but for him who rushes into manifest ruin, he gains reproaches [instead of commiseration]. 2.397. But certainly no one can imagine that you can enter into a war as by an agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. 2.398. Nay, indeed, the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which have not some portion of you among them 2.399. whom your enemies will slay, in case you go to war, and on that account also; and so every city which hath Jews in it will be filled with slaughter for the sake only of a few men, and they who slay them will be pardoned; but if that slaughter be not made by them, consider how wicked a thing it is to take arms against those that are so kind to you. 2.401. I call to witness your sanctuary, and the holy angels of God, and this country common to us all, that I have not kept back anything that is for your preservation; and if you will follow that advice which you ought to do, you will have that peace which will be common to you and to me; but if you indulge your passions, you will run those hazards which I shall be free from.” 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; 2.411. 3. Hereupon the men of power got together, and conferred with the high priests, as did also the principal of the Pharisees; and thinking all was at stake, and that their calamities were becoming incurable, took counsel what was to be done. Accordingly, they determined to try what they could do with the seditious by words, and assembled the people before the brazen gate, which was the gate of the inner temple [court of the priests] which looked towards the sunrising. 2.412. And, in the first place, they showed the great indignation they had at this attempt for a revolt, and for their bringing so great a war upon their country; after which they confuted their pretense as unjustifiable, and told them that their forefathers had adorned their temple in great part with donations bestowed on them by foreigners, and had always received what had been presented to them from foreign nations; 2.413. and that they had been so far from rejecting any person’s sacrifice (which would be the highest instance of impiety), that they had themselves placed those donations about the temple which were still visible, and had remained there so long a time; 2.414. that they did now irritate the Romans to take up arms against them, and invited them to make war upon them, and brought up novel rules of a strange Divine worship, and determined to run the hazard of having their city condemned for impiety, while they would not allow any foreigner, but Jews only, either to sacrifice or to worship therein. 2.415. And if such a law should ever be introduced in the case of a single private person only, he would have indignation at it, as an instance of inhumanity determined against him; while they have no regard to the Romans or to Caesar, and forbade even their oblations to be received also; 2.416. that however they cannot but fear, lest, by thus rejecting their sacrifices, they shall not be allowed to offer their own; and that this city will lose its principality, unless they grow wiser quickly, and restore the sacrifices as formerly, and indeed amend the injury [they have offered to foreigners] before the report of it comes to the ears of those that have been injured. 2.417. 4. And as they said these things, they produced those priests that were skillful in the customs of their country, who made the report that all their forefathers had received the sacrifices from foreign nations. But still not one of the innovators would hearken to what was said; nay, those that ministered about the temple would not attend their Divine service, but were preparing matters for beginning the war. 2.455. while men made public lamentation when they saw that such occasions were afforded for a war as were incurable; that the city was all over polluted with such abominations, from which it was but reasonable to expect some vengeance, even though they should escape revenge from the Romans; so that the city was filled with sadness, and every one of the moderate men in it were under great disturbance, as likely themselves to undergo punishment for the wickedness of the seditious; 2.539. who, had he but continued the siege a little longer, had certainly taken the city; but it was, I suppose, owing to the aversion God had already at the city and the sanctuary, that he was hindered from putting an end to the war that very day. 3.354. and said, “Since it pleaseth thee, who hast created the Jewish nation, to depress the same, and since all their good fortune is gone over to the Romans, and since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter, I willingly give them my hands, and am content to live. And I protest openly that I do not go over to the Romans as a deserter of the Jews, but as a minister from thee.” 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies; 4.201. As for the dead bodies of the people, their relations carried them out to their own houses; but when any of the zealots were wounded, he went up into the temple, and defiled that sacred floor with his blood, insomuch that one may say it was their blood alone that polluted our sanctuary. 4.388. for there was a certain ancient oracle of those men, that the city should then be taken and the sanctuary burnt, by right of war, when a sedition should invade the Jews, and their own hand should pollute the temple of God. Now, while these zealots did not [quite] disbelieve these predictions, they made themselves the instruments of their accomplishment. 4.616. 6. Justly, therefore, did Vespasian desire to obtain that government, in order to corroborate his attempts upon the whole empire; so he immediately sent to Tiberius Alexander, who was then governor of Egypt and of Alexandria, and informed him what the army had put upon him, and how he, being forced to accept of the burden of the government, was desirous to have him for his confederate and supporter. 4.617. Now as soon as ever Alexander had read this letter, he readily obliged the legions and the multitude to take the oath of fidelity to Vespasian, both which willingly complied with him, as already acquainted with the courage of the man, from that his conduct in their neighborhood. 4.618. Accordingly Vespasian, looking upon himself as already intrusted with the government, got all things ready for his journey [to Rome]. Now fame carried this news abroad more suddenly than one could have thought, that he was emperor over the east, upon which every city kept festivals, and celebrated sacrifices and oblations for such good news; 5.19. And now, “O most wretched city, what misery so great as this didst thou suffer from the Romans, when they came to purify thee from thy intestine hatred! For thou couldst be no longer a place fit for God, nor couldst thou long continue in being, after thou hadst been a sepulchre for the bodies of thy own people, and hadst made the holy house itself a burying-place in this civil war of thine. Yet mayst thou again grow better, if perchance thou wilt hereafter appease the anger of that God who is the author of thy destruction.” 5.19. 2. Now, for the works that were above these foundations, these were not unworthy of such foundations; for all the cloisters were double, and the pillars to them belonging were twenty-five cubits in height, and supported the cloisters. These pillars were of one entire stone each of them, and that stone was white marble; 5.45. as also there came Tiberius Alexander, who was a friend of his, most valuable, both for his goodwill to him, and for his prudence. He had formerly been governor of Alexandria 5.45. This miserable procedure made Titus greatly to pity them, while they caught every day five hundred Jews; nay, some days they caught more: yet it did not appear to be safe for him to let those that were taken by force go their way, and to set a guard over so many he saw would be to make such as guarded them useless to him. The main reason why he did not forbid that cruelty was this, that he hoped the Jews might perhaps yield at that sight, out of fear lest they might themselves afterwards be liable to the same cruel treatment. 5.46. but was now thought worthy to be general of the army [under Titus]. The reason of this was, that he had been the first who encouraged Vespasian very lately to accept this his new dominion, and joined himself to him with great fidelity, when things were uncertain, and fortune had not yet declared for him. He also followed Titus as a counselor, very useful to him in this war, both by his age and skill in such affairs. 5.46. 3. In the meantime Antiochus Epiphanes came to the city, having with him a considerable number of other armed men, and a band called the Macedonian band about him, all of the same age, tall, and just past their childhood, armed, and instructed after the Macedonian manner, whence it was that they took that name. Yet were many of them unworthy of so famous a nation; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. 5.362. 3. So Josephus went round about the wall, and tried to find a place that was out of the reach of their darts, and yet within their hearing, and besought them, in many words, to spare themselves, to spare their country and their temple, and not to be more obdurate in these cases than foreigners themselves; 5.363. for that the Romans, who had no relation to those things, had a reverence for their sacred rites and places, although they belonged to their enemies, and had till now kept their hands off from meddling with them; while such as were brought up under them, and, if they be preserved, will be the only people that will reap the benefit of them, hurry on to have them destroyed. 5.364. That certainly they have seen their strongest walls demolished, and that the wall still remaining was weaker than those that were already taken. That they must know the Roman power was invincible, and that they had been used to serve them; 5.365. for, that in case it be allowed a right thing to fight for liberty, that ought to have been done at first; but for them that have once fallen under the power of the Romans, and have now submitted to them for so many long years, to pretend to shake off that yoke afterward, was the work of such as had a mind to die miserably, not of such as were lovers of liberty. 5.366. Besides, men may well enough grudge at the dishonor of owning ignoble masters over them, but ought not to do so to those who have all things under their command; for what part of the world is there that hath escaped the Romans, unless it be such as are of no use for violent heat, or for violent cold? 5.367. And evident it is that fortune is on all hands gone over to them; and that God, when he had gone round the nations with this dominion, is now settled in Italy. That, moreover, it is a strong and fixed law, even among brute beasts, as well as among men, to yield to those that are too strong for them; and to suffer those to have dominion who are too hard 5.368. for the rest in war; for which reason it was that their forefathers, who were far superior to them, both in their souls and bodies, and other advantages, did yet submit to the Romans, which they would not have suffered, had they not known that God was with them. 5.369. As for themselves, what can they depend on in this their opposition, when the greatest part of their city is already taken? and when those that are within it are under greater miseries than if they were taken, although their walls be still standing? 5.371. for although the Romans should leave off the siege, and not fall upon the city with their swords in their hands, yet was there an insuperable war that beset them within, and was augmented every hour, unless they were able to wage war with famine, and fight against it, or could alone conquer their natural appetites. 5.372. He added this further, how right a thing it was to change their conduct before their calamities were become incurable, and to have recourse to such advice as might preserve them, while opportunity was offered them for so doing; for that the Romans would not be mindful of their past actions to their disadvantage, unless they persevered in their insolent behavior to the end; because they were naturally mild in their conquests, and preferred what was profitable, before what their passions dictated to them; 5.373. which profit of theirs lay not in leaving the city empty of inhabitants, nor the country a desert; on which account Caesar did now offer them his right hand for their security. Whereas, if he took the city by force, he would not save anyone of them, and this especially, if they rejected his offers in these their utmost distresses; 5.374. for the walls that were already taken could not but assure them that the third wall would quickly be taken also. And though their fortifications should prove too strong for the Romans to break through them, yet would the famine fight for the Romans against them. 5.375. 4. While Josephus was making this exhortation to the Jews, many of them jested upon him from the wall, and many reproached him; nay, some threw their darts at him: but when he could not himself persuade them by such open good advice, he betook himself to the histories belonging to their own nation 5.376. and cried out aloud, “O miserable creatures! are you so unmindful of those that used to assist you, that you will fight by your weapons and by your hands against the Romans? When did we ever conquer any other nation by such means? 5.377. and when was it that God, who is the Creator of the Jewish people, did not avenge them when they had been injured? Will not you turn again, and look back, and consider whence it is that you fight with such violence, and how great a Supporter you have profanely abused? Will not you recall to mind the prodigious things done for your forefathers and this holy place, and how great enemies of yours were by him subdued under you? 5.378. I even tremble myself in declaring the works of God before your ears, that are unworthy to hear them; however, hearken to me, that you may be informed how you fight not only against the Romans, but against God himself. 5.379. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. 5.381. Was not our queen sent back, without any defilement, to her husband, the very next evening?—while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God. 5.382. Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God? 5.383. Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another? and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants? 5.384. Moreover, did not Palestine groan under the ravage the Assyrians made, when they carried away our sacred ark? asdid their idol Dagon, and as also did that entire nation of those that carried it away 5.385. how they were smitten with a loathsome distemper in the secret parts of their bodies, when their very bowels came down together with what they had eaten, till those hands that stole it away were obliged to bring it back again, and that with the sound of cymbals and timbrels, and other oblations, in order to appease the anger of God for their violation of his holy ark. 5.386. It was God who then became our General, and accomplished these great things for our fathers, and this because they did not meddle with war and fighting, but committed it to him to judge about their affairs. 5.387. When Sennacherib, king of Assyria, brought along with him all Asia, and encompassed this city round with his army, did he fall by the hands of men? 5.388. were not those hands lifted up to God in prayers, without meddling with their arms, when an angel of God destroyed that prodigious army in one night? when the Assyrian king, as he rose the next day, found a hundred fourscore and five thousand dead bodies, and when he, with the remainder of his army, fled away from the Hebrews, though they were unarmed, and did not pursue them. 5.389. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about; accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. 5.391. for example, when the king of Babylon besieged this very city, and our king Zedekiah fought against him, contrary to what predictions were made to him by Jeremiah the prophet, he was at once taken prisoner, and saw the city and the temple demolished. Yet how much greater was the moderation of that king, than is that of your present governors, and that of the people then under him, than is that of you at this time! 5.392. for when Jeremiah cried out aloud, how very angry God was at them, because of their transgressions, and told them that they should be taken prisoners, unless they would surrender up their city, neither did the king nor the people put him to death; 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. 5.394. For another example, when Antiochus, who was called Epiphanes, lay before this city, and had been guilty of many indignities against God, and our forefathers met him in arms, they then were slain in the battle, this city was plundered by our enemies, and our sanctuary made desolate for three years and six months. And what need I bring any more examples? 5.395. Indeed what can it be that hath stirred up an army of the Romans against our nation? Is it not the impiety of the inhabitants? Whence did our servitude commence? 5.396. Was it not derived from the seditions that were among our forefathers, when the madness of Aristobulus and Hyrcanus, and our mutual quarrels, brought Pompey upon this city, and when God reduced those under subjection to the Romans who were unworthy of the liberty they had enjoyed? 5.397. After a siege, therefore, of three months, they were forced to surrender themselves, although they had not been guilty of such offenses, with regard to our sanctuary and our laws, as you have; and this while they had much greater advantages to go to war than you have. 5.398. Do not we know what end Antigonus, the son of Aristobulus, came to, under whose reign God provided that this city should be taken again upon account of the people’s offenses? When Herod, the son of Antipater, brought upon us Sosius, and Sosius brought upon us the Roman army, they were then encompassed and besieged for six months, till, as a punishment for their sins, they were taken, and the city was plundered by the enemy. 5.399. Thus it appears that arms were never given to our nation, but that we are always given up to be fought against, and to be taken; 5.401. As for you, what have you done of those things that are recommended by our legislator? and what have you not done of those things that he hath condemned? How much more impious are you than those who were so quickly taken! 5.402. You have not avoided so much as those sins that are usually done in secret; I mean thefts, and treacherous plots against men, and adulteries. You are quarreling about rapines and murders, and invent strange ways of wickedness. Nay, the temple itself is become the receptacle of all, and this Divine place is polluted by the hands of those of our own country; which place hath yet been reverenced by the Romans when it was at a distance from them, when they have suffered many of their own customs to give place to our law. 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! 5.404. Did your king [Hezekiah] lift up such hands in prayer to God against the king of Assyria, when he destroyed that great army in one night? And do the Romans commit such wickedness as did the king of Assyria, that you may have reason to hope for the like vengeance upon them? 5.405. Did not that king accept of money from our king on this condition, that he should not destroy the city, and yet, contrary to the oath he had taken, he came down to burn the temple? while the Romans do demand no more than that accustomed tribute which our fathers paid to their fathers; 5.406. and if they may but once obtain that, they neither aim to destroy this city, nor to touch this sanctuary; nay, they will grant you besides, that your posterity shall be free, and your possessions secured to you, and will preserve your holy laws inviolate to you. 5.407. And it is plain madness to expect that God should appear as well disposed towards the wicked as towards the righteous, since he knows when it is proper to punish men for their sins immediately; accordingly he brake the power of the Assyrians the very first night that they pitched their camp. 5.408. Wherefore, had he judged that our nation was worthy of freedom, or the Romans of punishment, he had immediately inflicted punishment upon those Romans, as he did upon the Assyrians, when Pompey began to meddle with our nation, or when after him Sosius came up against us, or when Vespasian laid waste Galilee, or, lastly, when Titus came first of all near to the city; 5.409. although Magnus and Sosius did not only suffer nothing, but took the city by force; as did Vespasian go from the war he made against you to receive the empire; and as for Titus, those springs that were formerly almost dried up when they were under your power since he is come, run more plentifully than they did before; 5.411. The same wonderful sign you had also experience of formerly, when the forementioned king of Babylon made war against us, and when he took the city, and burnt the temple; while yet I believe the Jews of that age were not so impious as you are. 5.413. Now, even a man, if he be but a good man, will fly from an impure house, and will hate those that are in it; and do you persuade yourselves that God will abide with you in your iniquities, who sees all secret things, and hears what is kept most private? 5.414. Now, what crime is there, I pray you, that is so much as kept secret among you, or is concealed by you? nay, what is there that is not open to your very enemies? for you show your transgressions after a pompous manner, and contend one with another which of you shall be more wicked than another; and you make a public demonstration of your injustice, as if it were virtue. 5.415. However, there is a place left for your preservation, if you be willing to accept of it; and God is easily reconciled to those that confess their faults, and repent of them. 5.416. O hard-hearted wretches as you are! cast away all your arms, and take pity of your country already going to ruin; return from your wicked ways, and have regard to the excellency of that city which you are going to betray, to that excellent temple with the donations of so many countries in it. 5.417. Who could bear to be the first that should set that temple on fire? who could be willing that these things should be no more? and what is there that can better deserve to be preserved? O insensible creatures, and more stupid than are the stones themselves! 5.418. And if you cannot look at these things with discerning eyes, yet, however, have pity upon your families, and set before every one of your eyes your children, and wives, and parents, who will be gradually consumed either by famine or by war. 5.419. I am sensible that this danger will extend to my mother, and wife, and to that family of mine who have been by no means ignoble, and indeed to one that hath been very eminent in old time; and perhaps you may imagine that it is on their account only that I give you this advice; if that be all, kill them; nay, take my own blood as a reward, if it may but procure your preservation; for I am ready to die, in case you will but return to a sound mind after my death.” 5.541. 3. In the meantime, Josephus, as he was going round the city, had his head wounded by a stone that was thrown at him; upon which he fell down as giddy. Upon which fall of his the Jews made a sally, and he had been hurried away into the city, if Caesar had not sent men to protect him immediately; 5.542. and as these men were fighting, Josephus was taken up, though he heard little of what was done. So the seditious supposed they had now slain that man whom they were the most desirous of killing, and made thereupon a great noise, in way of rejoicing. 5.543. This accident was told in the city, and the multitude that remained became very disconsolate at the news, as being persuaded that he was really dead, on whose account alone they could venture to desert to the Romans. 5.544. But when Josephus’s mother heard in prison that her son was dead, she said to those that watched about her, That she had always been of opinion, since the siege of Jotapata, [that he would be slain,] and she should never enjoy him alive any more. 5.545. She also made great lamentation privately to the maidservants that were about her, and said, That this was all the advantage she had of bringing so extraordinary a person as this son into the world; that she should not be able even to bury that son of hers, by whom she expected to have been buried herself. 5.546. However, this false report did not put his mother to pain, nor afford merriment to the robbers, long; for Josephus soon recovered of his wound, and came out, and cried out aloud, That it would not be long ere they should be punished for this wound they had given him. He also made a fresh exhortation to the people to come out upon the security that would be given them. 5.547. This sight of Josephus encouraged the people greatly, and brought a great consternation upon the seditious. 6.94. while he himself had Josephus brought to him (for he had been informed that on that very day, which was the seventeenth day of Panemus, [Tamuz,] the sacrifice called “the Daily Sacrifice” had failed, and had not been offered to God, for want of men to offer it, and that the people were grievously troubled at it) 6.95. and commanded him to say the same things to John that he had said before, that if he had any malicious inclination for fighting, he might come out with as many of his men as he pleased, in order to fight, without the danger of destroying either his city or temple; but that he desired he would not defile the temple, nor thereby offend against God. That he might, if he pleased, offer the sacrifices which were now discontinued by any of the Jews whom he should pitch upon. 6.96. Upon this Josephus stood in such a place where he might be heard, not by John only, but by many more, and then declared to them what Caesar had given him in charge, and this in the Hebrew language. 6.97. So he earnestly prayed them to spare their own city, and to prevent that fire which was just ready to seize upon the temple, and to offer their usual sacrifices to God therein. 6.98. At these words of his a great sadness and silence were observed among the people. But the tyrant himself cast many reproaches upon Josephus, with imprecations besides; and at last added this withal, that he did never fear the taking of the city, because it was God’s own city. 6.99. In answer to which, Josephus said thus, with a loud voice:—“To be sure, thou hast kept this city wonderfully pure for God’s sake; the temple also continues entirely unpolluted! Nor hast thou been guilty of any impiety against him, for whose assistance thou hopest! He still receives his accustomed sacrifices! 6.101. and thou imputest those sins to the Romans, who to this very time take care to have our laws observed, and almost compel these sacrifices to be still offered to God, which have by thy means been intermitted! 6.102. Who is there that can avoid groans and lamentations at the amazing change that is made in this city? since very foreigners and enemies do now correct that impiety which thou hast occasioned; while thou, who art a Jew, and wast educated in our laws, art become a greater enemy to them than the others. 6.103. But still, John, it is never dishonorable to repent, and amend what hath been done amiss, even at the last extremity. Thou hast an instance before thee in Jechoniah, the king of the Jews, if thou hast a mind to save the city 6.104. who, when the king of Babylon made war against him, did of his own accord go out of this city before it was taken, and did undergo a voluntary captivity with his family, that the sanctuary might not be delivered up to the enemy, and that he might not see the house of God set on fire; 6.105. on which account he is celebrated among all the Jews, in their sacred memorials, and his memory is become immortal, and will be conveyed fresh down to our posterity through all ages. 6.106. This, John, is an excellent example in such a time of danger, and I dare venture to promise that the Romans shall still forgive thee. 6.107. And take notice that I, who make this exhortation to thee, am one of thine own nation; I, who am a Jew, do make this promise to thee. And it will become thee to consider who I am that give thee this counsel, and whence I am derived; for while I am alive I shall never be in such slavery, as to forego my own kindred, or forget the laws of our forefathers. 6.108. Thou hast indignation at me again, and makest a clamor at me, and reproachest me; indeed, I cannot deny that I am worthy of worse treatment than all this amounts to, because, in opposition to fate, I make this kind invitation to thee, and endeavor to force deliverance upon those whom God hath condemned. 6.109. And who is there that does not know what the writings of the ancient prophets contain in them,—and particularly that oracle which is just now going to be fulfilled upon this miserable city? For they foretold that this city should be then taken when somebody shall begin the slaughter of his own countrymen. 6.118. 3. However, when Titus had recalled those men from Gophna, he gave orders that they should go round the wall, together with Josephus, and show themselves to the people; upon which a great many fled to the Romans. 6.124. 4. Now Titus was deeply affected with this state of things, and reproached John and his party, and said to them, “Have not you, vile wretches that you are, by our permission, put up this partition-wall before your sanctuary? 6.125. Have not you been allowed to put up the pillars thereto belonging, at due distances, and on it to engrave in Greek, and in your own letters, this prohibition, that no foreigner should go beyond that wall. 6.126. Have not we given you leave to kill such as go beyond it, though he were a Roman? And what do you do now, you pernicious villains? Why do you trample upon dead bodies in this temple? and why do you pollute this holy house with the blood of both foreigners and Jews themselves? 6.127. I appeal to the gods of my own country, and to every god that ever had any regard to this place (for I do not suppose it to be now regarded by any of them); I also appeal to my own army, and to those Jews that are now with me, and even to you yourselves, that I do not force you to defile this your sanctuary; 6.129. 5. As Josephus explained these things from the mouth of Caesar, both the robbers and the tyrant thought that these exhortations proceeded from Titus’s fear, and not from his goodwill to them, and grew insolent upon it. 6.236. 3. But then, on the next day, Titus commanded part of his army to quench the fire, and to make a road for the more easy marching up of the legions, while he himself gathered the commanders together. 6.237. of those there were assembled the six principal persons: Tiberius Alexander, the commander [under the general] of the whole army; with Sextus Cerealis, the commander of the fifth legion; and Larcius Lepidus, the commander of the tenth legion; and Titus Frigius, the commander of the fifteenth legion: 6.238. there was also with them Eternius, the leader of the two legions that came from Alexandria; and Marcus Antonius Julianus, procurator of Judea: after these came together all the rest of the procurators and tribunes. Titus proposed to these that they should give him their advice what should be done about the holy house. 6.239. Now, some of these thought it would be the best way to act according to the rules of war, [and demolish it,] because the Jews would never leave off rebelling while that house was standing; at which house it was that they used to get all together. 6.241. But Titus said, that “although the Jews should get upon that holy house, and fight us thence, yet ought we not to revenge ourselves on things that are iimate, instead of the men themselves;” and that he was not in any case for burning down so vast a work as that was, because this would be a mischief to the Romans themselves, as it would be an ornament to their government while it continued. 6.242. So Fronto, and Alexander, and Cerealis grew bold upon that declaration, and agreed to the opinion of Titus. 6.243. Then was this assembly dissolved, when Titus had given orders to the commanders that the rest of their forces should lie still; but that they should make use of such as were most courageous in this attack. So he commanded that the chosen men that were taken out of the cohorts should make their way through the ruins, and quench the fire. 6.285. A false prophet was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get up upon the temple, and that there they should receive miraculous signs of their deliverance. 7.259. And indeed that was a time most fertile in all manner of wicked practices, insomuch that no kind of evil deeds were then left undone; nor could anyone so much as devise any bad thing that was new 7.261. The one part were desirous of tyrannizing over others, and the rest of offering violence to others, and of plundering such as were richer than themselves. 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. 7.263. Yet did John demonstrate by his actions that these Sicarii were more moderate than he was himself, for he not only slew all such as gave him good counsel to do what was right, but treated them worst of all, as the most bitter enemies that he had among all the Citizens; nay, he filled his entire country with ten thousand instances of wickedness, such as a man who was already hardened sufficiently in his impiety towards God would naturally do; 7.264. for the food was unlawful that was set upon his table, and he rejected those purifications that the law of his country had ordained; so that it was no longer a wonder if he, who was so mad in his impiety towards God, did not observe any rules of gentleness and common affection towards men. 7.265. Again, therefore, what mischief was there which Simon the son of Gioras did not do? or what kind of abuses did he abstain from as to those very free-men who had set him up for a tyrant? 7.266. What friendship or kindred were there that did not make him more bold in his daily murders? for they looked upon the doing of mischief to strangers only as a work beneath their courage, but thought their barbarity towards their nearest relations would be a glorious demonstration thereof. 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. 7.328. for had he either continued favorable, or been but in a lesser degree displeased with us, he had not overlooked the destruction of so many men, or delivered his most holy city to be burnt and demolished by our enemies.
13. Josephus Flavius, Against Apion, 2.218 (1st cent. CE - 1st cent. CE)

2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before.
14. Josephus Flavius, Life, 18, 415, 422-423, 17 (1st cent. CE - 1st cent. CE)

15. New Testament, Acts, 5.17-5.26, 5.35-5.39, 7.2-7.53, 8.1, 8.4, 19.21-19.41 (1st cent. CE - 2nd cent. CE)

5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy 5.18. and laid hands on the apostles, and put them in public custody. 5.19. But an angel of the Lord opened the prison doors by night, and brought them out, and said 5.20. Go stand and speak in the temple to the people all the words of this life. 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 5.22. But the officers who came didn't find them in the prison. They returned and reported 5.23. We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside! 5.24. Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. 5.25. One came and told them, "Behold, the men whom you put in prison are in the temple, standing and teaching the people. 5.26. Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them. 5.35. He said to them, "You men of Israel, be careful concerning these men, what you are about to do. 5.36. For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing. 5.37. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. 5.38. Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God! 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.9. The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers 7.16. and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. 7.17. But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt 7.18. until there arose a different king, who didn't know Joseph. 7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. 7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 7.24. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. 7.25. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. 7.26. The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?' 7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 7.28. Do you want to kill me, as you killed the Egyptian yesterday?' 7.29. Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. 7.30. When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him 7.32. 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.34. I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' 7.35. This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.36. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt 7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 7.44. Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it! 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.4. Therefore those who were scattered abroad went around preaching the word. 19.21. Now after these things had ended, Paul determined in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome. 19.22. Having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while. 19.23. About that time there arose no small stir concerning the Way. 19.24. For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen 19.25. whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26. You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27. Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships. 19.28. When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians! 19.29. The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. 19.30. When Paul wanted to enter in to the people, the disciples didn't allow him. 19.31. Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.33. They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34. But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians! 19.35. When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? 19.36. Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. 19.37. For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38. If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 19.41. When he had thus spoken, he dismissed the assembly.
16. New Testament, Apocalypse, 1.5 (1st cent. CE - 1st cent. CE)

1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood;
17. New Testament, Romans, 8.4 (1st cent. CE - 1st cent. CE)

8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.


Subjects of this text:

subject book bibliographic info
alexander,gaius julius (the alabarch) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
alexander,tiberius julius Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
alexandria,citizenship in Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
alexandria Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
angel Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
angels Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116
antiochus iv Crabb (2020), Luke/Acts and the End of History, 234
antipas (martyr) Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145
apocalypse,the Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145
assyrians Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
bell,albert a.,jr. Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 269
chrysostom,john Crabb (2020), Luke/Acts and the End of History, 199
claudius,roman emperor,expulsion of jews from rome by Feldman (2006), Judaism and Hellenism Reconsidered, 484
darius Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 310
destruction of\n,jerusalem/jerusalem temple Crabb (2020), Luke/Acts and the End of History, 106
destruction of\n,rome Crabb (2020), Luke/Acts and the End of History, 106, 286
deuteronomistic theology Crabb (2020), Luke/Acts and the End of History, 219
divine plan/βουλή Crabb (2020), Luke/Acts and the End of History, 199
divine presence Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116, 186
dreams Crabb (2020), Luke/Acts and the End of History, 286
elijah,prophet Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
elisha,prophet Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
empire Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 310
faith Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
fortune,τύχη/fortuna Crabb (2020), Luke/Acts and the End of History, 102
four- (or five‐) kingdom paradigm Crabb (2020), Luke/Acts and the End of History, 106, 286
general Crabb (2020), Luke/Acts and the End of History, 286
god,as creator Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 210
golden age Crabb (2020), Luke/Acts and the End of History, 106
greed,alleged of priests Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 186
health & healing Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
hellenistic world Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 210
herod,agrippa ii Crabb (2020), Luke/Acts and the End of History, 102, 234, 286
hezekiah,king Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
idol meat Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145
idolatry Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145
imitatio dei Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116
individual eschatology Crabb (2020), Luke/Acts and the End of History, 102
irony Crabb (2020), Luke/Acts and the End of History, 199, 234
isaiah,prophet Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226, 310
jeremiah,prophet Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226, 310
jerusalem,conquest by titus Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
jerusalem,temple Crabb (2020), Luke/Acts and the End of History, 106
jerusalem Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
josephus,as character Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 210
josephus,on alexander the alabarch Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
josephus Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116, 186
joshua Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 210
libertas Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 269
luke/acts\n,audience of Crabb (2020), Luke/Acts and the End of History, 199
lysimachus Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
martyrdom Crabb (2020), Luke/Acts and the End of History, 234
messianic woes Crabb (2020), Luke/Acts and the End of History, 286
military discourse Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 269, 310
moral defilement,of land or temple,in rabbinic literature Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 186
new testament studies,roman imperial power and Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145
nostalgia Crabb (2020), Luke/Acts and the End of History, 106
of jesus Crabb (2020), Luke/Acts and the End of History, 199
opponents,of god,θεομάχοι Crabb (2020), Luke/Acts and the End of History, 199, 234
opponents Crabb (2020), Luke/Acts and the End of History, 219
oratio Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 269
paul (apostle),and consumption of idol meat Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145
periodisation of history Crabb (2020), Luke/Acts and the End of History, 102, 286
persians Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 310
philo Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116
philo of alexandria Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
prayer Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226, 269
priest Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 210
prodigia Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 310
prophecy Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
punitive miracle Crabb (2020), Luke/Acts and the End of History, 234
religion,cult Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
repentance Crabb (2020), Luke/Acts and the End of History, 106, 286
responses to imperial cults,revelation,book of' Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145
restoration within history Crabb (2020), Luke/Acts and the End of History, 219
ritual purity,of temple,according to rabbis Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 186
roman empire,new testament evidence of Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 145
rome Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
sacrifice Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 210
saeculum festival Crabb (2020), Luke/Acts and the End of History, 102, 106
sennacherib Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
seruitus Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 269
speeches Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 269
stubbornness (jewish) Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
suffering,suffering as discipline Crabb (2020), Luke/Acts and the End of History, 219
suffering Crabb (2020), Luke/Acts and the End of History, 234
teleology\n,view of history Crabb (2020), Luke/Acts and the End of History, 106
temple,as cosmos,destruction of Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 186
temple,as cosmos,in josephus Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116
temple,as cosmos,in philo Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116
theodicy Crabb (2020), Luke/Acts and the End of History, 219, 234
thirst Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
vespasian Crabb (2020), Luke/Acts and the End of History, 102; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260
worship Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 226
„rule of the stronger Crabb (2020), Luke/Acts and the End of History, 199, 234, 286