Tiresias: The Ancient Mediterranean Religions Source Database

7235

Josephus Flavius, Jewish War, 6.387

̓Εν δὲ ταῖς αὐταῖς ἡμέραις καὶ τῶν ἱερέων τις Θεβουθεῖ παῖς, ̓Ιησοῦς ὄνομα, λαβὼν περὶ σωτηρίας ὅρκους παρὰ Καίσαρος ἐφ' ᾧ παραδώσει τινὰ τῶν ἱερῶν κειμηλίων 3. But now at this time it was that one of the priests, the son of Thebuthus, whose name was Jesus, upon his having security given him, by the oath of Caesar, that he should be preserved, upon condition that he should deliver to him certain of the precious things that had been reposited in the temple

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

15 results
1. Hebrew Bible, Psalms, 139.4 (9th cent. BCE - 3rd cent. BCE) 139.4. כִּי אֵין מִלָּה בִּלְשׁוֹנִי הֵן יְהוָה יָדַעְתָּ כֻלָּהּ׃ 139.4. For there is not a word in my tongue, But, lo, O LORD, Thou knowest it altogether."
2. Livy, History, 9.43.22 (1st cent. BCE - 1st cent. BCE)
3. Anon., The Life of Adam And Eve, 28.4, 40.7 (1st cent. CE - 5th cent. CE)
4. Josephus Flavius, Jewish Antiquities, 12.413, 14.105-14.109 (1st cent. CE - 1st cent. CE) 12.413. 6. But now as the high priest Alcimus, was resolving to pull down the wall of the sanctuary, which had been there of old time, and had been built by the holy prophets, he was smitten suddenly by God, and fell down. This stroke made him fall down speechless upon the ground; and undergoing torments for many days, he at length died, when he had been high priest four years. 14.105. 1. Now Crassus, as he was going upon his expedition against the Parthians, came into Judea, and carried off the money that was in the temple, which Pompey had left, being two thousand talents, and was disposed to spoil it of all the gold belonging to it, which was eight thousand talents. 14.106. He also took a beam, which was made of solid beaten gold, of the weight of three hundred minae, each of which weighed two pounds and a half. It was the priest who was guardian of the sacred treasures, and whose name was Eleazar, that gave him this beam, not out of a wicked design 14.107. for he was a good and a righteous man; but being intrusted with the custody of the veils belonging to the temple, which were of admirable beauty, and of very costly workmanship, and hung down from this beam, when he saw that Crassus was busy in gathering money, and was in fear for the entire ornaments of the temple, he gave him this beam of gold as a ransom for the whole 14.108. but this not till he had given his oath that he would remove nothing else out of the temple, but be satisfied with this only, which he should give him, being worth many ten thousand [shekels]. Now this beam was contained in a wooden beam that was hollow, but was known to no others; but Eleazar alone knew it; 14.109. yet did Crassus take away this beam, upon the condition of touching nothing else that belonged to the temple, and then brake his oath, and carried away all the gold that was in the temple.
5. Josephus Flavius, Jewish War, 5.201-5.227, 6.388-6.391, 7.148-7.150 (1st cent. CE - 1st cent. CE) 5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 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. 5.206. Now there were fifteen steps, which led away from the wall of the court of the women to this greater gate; whereas those that led thither from the other gates were five steps shorter. 5.207. 4. As to the holy house itself, which was placed in the midst [of the inmost court], that most sacred part of the temple, it was ascended to by twelve steps; and in front its height and its breadth were equal, and each a hundred cubits, though it was behind forty cubits narrower; for on its front it had what may be styled shoulders on each side, that passed twenty cubits further. 5.208. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place. Its front was covered with gold all over, and through it the first part of the house, that was more inward, did all of it appear; which, as it was very large, so did all the parts about the more inward gate appear to shine to those that saw them; 5.209. but then, as the entire house was divided into two parts within, it was only the first part of it that was open to our view. Its height extended all along to ninety cubits in height, and its length was fifty cubits, and its breadth twenty. 5.211. But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures. 5.215. 5. When any persons entered into the temple, its floor received them. This part of the temple therefore was in height sixty cubits, and its length the same; whereas its breadth was but twenty cubits: 5.216. but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the candlestick, the table [of shew-bread], and the altar of incense. 5.217. Now, the seven lamps signified the seven planets; for so many there were springing out of the candlestick. Now, the twelve loaves that were upon the table signified the circle of the zodiac and the year; 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use. 5.219. But the inmost part of the temple of all was of twenty cubits. This was also separated from the outer part by a veil. In this there was nothing at all. It was inaccessible and inviolable, and not to be seen by any; and was called the Holy of Holies. 5.221. But the superior part of the temple had no such little houses any further, because the temple was there narrower, and forty cubits higher, and of a smaller body than the lower parts of it. Thus we collect that the whole height, including the sixty cubits from the floor, amounted to a hundred cubits. 5.222. 6. Now the outward face of the temple in its front wanted nothing that was likely to surprise either men’s minds or their eyes; for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. 5.223. But this temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for as to those parts of it that were not gilt, they were exceeding white. 5.224. On its top it had spikes with sharp points, to prevent any pollution of it by birds sitting upon it. of its stones, some of them were forty-five cubits in length, five in height, and six in breadth. 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests. 5.227. Moreover, those that had the gonorrhea and the leprosy were excluded out of the city entirely; women also, when their courses were upon them, were shut out of the temple; nor when they were free from that impurity, were they allowed to go beyond the limit before-mentioned; men also, that were not thoroughly pure, were prohibited to come into the inner [court of the] temple; nay, the priests themselves that were not pure were prohibited to come into it also. 6.388. came out of it, and delivered him from the wall of the holy house two candlesticks, like to those that lay in the holy house, with tables, and cisterns, and vials, all made of solid gold, and very heavy. 6.389. He also delivered to him the veils and the garments, with the precious stones, and a great number of other precious vessels that belonged to their sacred worship. 6.391. A great many other treasures were also delivered to him, with sacred ornaments of the temple not a few; which things thus delivered to Titus obtained of him for this man the same pardon that he had allowed to such as deserted of their own accord. 7.148. and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; 7.149. for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews;
6. Mishnah, Nedarim, 1.3 (1st cent. CE - 3rd cent. CE) 1.3. If one says “Not-unconsecrated food shall I not eat from you”, “Not fit”, or “Not pure”, “Clean” or “Unclean”, “Remt” or “Piggul he is bound [by his vow]. [If one says, “May it be to me], as the lamb”, “As the Temple pens”, “As the wood [on the altar]”, “As the fire [on the altar]”, “As the altar”, “As the Temple” or “As Jerusalem”; [or] if one vowed by reference to the altar utensils, even though he did not mention “korban”, behold this one was vowed by a korban. Rabbi Judah said: He who says “Jerusalem” has said nothing."
7. Mishnah, Shevuot, 4.13 (1st cent. CE - 3rd cent. CE) 4.13. [If he said]: \"I adjure you\"; \"I command you\"; \"I bind you\"; they are liable. \"By heaven and earth!\", they are exempt. \"By Alef Daleth\"; \"By Yod He\"; \"By God Almighty\"; \"By The Lord of Hosts; \"By the Merciful and Gracious one\"; \"By the Long Suffering One\"; \"By the One Abounding in Kindness\"; or by any of the substitutes [for the name], they are liable. He who blasphemes by any of them is liable, according to the words of Rabbi Meir. And the Sages exempt him. He who curses his father or mother by any of them is liable according to the words of Rabbi Meir. And the Sages exempt him. He who curses himself or his neighbor by any of them transgresses a negative precept. [If he said,] \"May God smite you\"; or \"Yea, may God smite you\"; this is the curse written in the Torah. \"May [God] not smite you\"; or \"May he bless you\"; Or \"May he do good unto you [if you bear testimony for me]\": Rabbi Meir makes [them] liable, and the Sages exempt [them]."
8. New Testament, Romans, 3.10-3.18 (1st cent. CE - 1st cent. CE) 3.10. As it is written, "There is no one righteous. No, not one. 3.11. There is no one who understands. There is no one who seeks after God. 3.12. They have all turned aside. They have together become unprofitable. There is no one who does good, No, not, so much as one. 3.13. Their throat is an open tomb. With their tongues they have used deceit." "The poison of vipers is under their lips; 3.14. Whose mouth is full of cursing and bitterness. 3.15. Their feet are swift to shed blood. 3.16. Destruction and misery are in their ways. 3.17. The way of peace, they haven't known. 3.18. There is no fear of God before their eyes.
9. New Testament, Matthew, 17.24-17.27, 23.22 (1st cent. CE - 1st cent. CE) 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma? 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers? 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it.
10. Suetonius, Galba, 2 (1st cent. CE - 2nd cent. CE)
11. Valerius Maximus, Memorable Deeds And Sayings, 3.1.1 (1st cent. CE - 1st cent. CE)
12. Cassius Dio, Roman History, 67.14 (2nd cent. CE - 3rd cent. CE) 67.14. 1.  At this time the road leading from Sinuessa to Puteoli was paved with stone. And the same year Domitian slew, along with many others, Flavius Clemens the consul, although he was a cousin and had to wife Flavia Domitilla, who was also a relative of the emperor's.,2.  The charge brought against them both was that of atheism, a charge on which many others who drifted into Jewish ways were condemned. Some of these were put to death, and the rest were at least deprived of their property.,3.  Domitilla was merely banished to Pandateria. But Glabrio, who had been Trajan's colleague in the consulship, was put to death, having been accused of the same crimes as most of the others, and, in particular, of fighting as a gladiator with wild beasts. Indeed, his prowess in the arena was the chief cause of the emperor's anger against him, an anger prompted by jealousy. For in Glabrio's consulship Domitian had summoned him to his Alban estate to attend the festival called the Juvenalia and had imposed on him the task of killing a large lion; and Glabrio not only had escaped all injury but had despatched the lion with most accurate aim.,4.  As a consequence of his cruelty the emperor was suspicious of all mankind, and from now on ceased to repose hopes of safety in either the freedmen or yet the prefects, whom he usually caused to be brought to trial during their very term of office. He had first banished and now slew Epaphroditus, Nero's freedman, accusing him of having failed to defend Nero; for he wished by the vengeance that he took on Nero's behalf to terrify his own freedmen long in advance, so that they should venture no similar deed.,5.  Yet it availed him naught, for he became the object of a conspiracy in the following year, and perished in the consulship of Gaius Valens (who died after entering upon the consulship in his 90o year) and of Gaius Antistius.
13. Justin, Dialogue With Trypho, 80.4 (2nd cent. CE - 2nd cent. CE)
14. Eusebius of Caesarea, Ecclesiastical History, 2.23, 3.11, 3.18, 3.32.1-3.32.6, 4.22.2 (3rd cent. CE - 4th cent. CE) 3.32.1. It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom. 3.32.2. Hegesippus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics he adds that Symeon was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord. 3.32.3. But there is nothing like hearing the historian himself, who writes as follows: Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Trajan was emperor and Atticus governor. 3.32.4. And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family. And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the wife of Clopas, who was the father of Symeon, as has been already shown. 3.32.5. The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded, in behalf of faith in Christ, lived until the same reign. 3.32.6. He writes as follows: They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan, and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified. 4.22.2. His words are as follows: And the church of Corinth continued in the true faith until Primus was bishop in Corinth. I conversed with them on my way to Rome, and abode with the Corinthians many days, during which we were mutually refreshed in the true doctrine.
15. Anon., Apostolic Constitutions, 6.7 (4th cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
aemilius lepidus, m.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
alexander the great, and the alexander mosaic	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
apostolic constitutions	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
basmotheans	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
beast, wild	Levison, The Greek Life of Adam and Eve (2023) 564
body, adam, of	Levison, The Greek Life of Adam and Eve (2023) 564
body	Levison, The Greek Life of Adam and Eve (2023) 564
ebionites	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
eusebius, and translation of hegesippus	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
eusebius	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
fruit	Levison, The Greek Life of Adam and Eve (2023) 564
galba	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
half-shekel tax	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 161
hegesippus, and the essenes	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
hegesippus, seven schools of jewish law	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
hegesippus	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
helena, and alexander at the issus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
hemerobaptists	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
impietas against, political use of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
interrelationship of christian and jewish martyrdom discourse, jewish appropriation of martyrdom experience	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 262
isser, s.	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
james (jesus brother), death of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
jerusalem, temple sacked	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
jerusalem, temples treasures	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
jesus, in relation to the temple	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 161
jesus, on oaths	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 161
jesus, on the temple tax	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 161
jesus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
jewish law/legal schools, essenes as separate	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
jewish law/legal schools, hegesippus seven schools	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
jewish law/legal schools, josephus three schools	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
jewish law/legal schools	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
jewish revolts against romans (66-73 ce)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
jewish war	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
josephus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
josephus essenes, and the judaean revolt (c.	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
jupiter	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
kraemer, ross, on women in ancient society	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 184
livy	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 49
maelius, sp.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
marcius tremulus, q.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
masbotheans	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
matthew, on oaths	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 161
matthew, on the pharisees	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 161
matthew, on the temple tax	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 161
minucius augurinus, l.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
oath, eve, of	Levison, The Greek Life of Adam and Eve (2023) 564
oath	Levison, The Greek Life of Adam and Eve (2023) 564
pasiphae	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
pharisees, in matthew	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 161
pharisees	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
philoxenus of eretria	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
polybius	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 49
pompeii, house of the dancing faun	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
rock	Levison, The Greek Life of Adam and Eve (2023) 564
rome, arch of fabius	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
rome, arch of titus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
rome, capitoline hill	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
rome, forum of peace, its collection	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
rome, forum of peace, spoils of jewish war adorn	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
rome, forum of peace	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
rome, palatine hill, jewish war spoils kept on	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
rome, palatine hill	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
rome, porta trigemina	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
rome, temple of antoninus and faustina	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
rome, temple of castor and pollux	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
rome, temple of vesta	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
rome, via sacra	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
rufinus	Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 49
sadducees (tsedukim/tseduqim)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
samaritans/samarians	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
seal	Levison, The Greek Life of Adam and Eve (2023) 564
seeds	Levison, The Greek Life of Adam and Eve (2023) 564
seius, t.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
serpent	Levison, The Greek Life of Adam and Eve (2023) 564
simeon (son of clopas)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
simon (magus)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
sin, human	Levison, The Greek Life of Adam and Eve (2023) 564
sinner	Levison, The Greek Life of Adam and Eve (2023) 564
statuary, equestrian	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
statuary, honorific	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
teeth	Levison, The Greek Life of Adam and Eve (2023) 564
temple, the, destruction of (66 ce)	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
thebuthis	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
titus, and destruction of the temple	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
titus, his clemency	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137, 279
tomb	Levison, The Greek Life of Adam and Eve (2023) 564
tongue	Levison, The Greek Life of Adam and Eve (2023) 564
trajan'	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 175
tree	Levison, The Greek Life of Adam and Eve (2023) 564
valerius corvus, m.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
venom	Levison, The Greek Life of Adam and Eve (2023) 564
vespasian	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 279
vitellius	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 137
wrath	Levison, The Greek Life of Adam and Eve (2023) 564