1. Hebrew Bible, Deuteronomy, 12 (9th cent. BCE - 3rd cent. BCE)
|
2. Hebrew Bible, Exodus, 19.10-19.15 (9th cent. BCE - 3rd cent. BCE)
| 19.11. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.12. וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ 19.13. לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃ 19.14. וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ | 19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," 19.11. and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai." 19.12. And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;" 19.13. no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’" 19.14. And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’" |
|
3. Hebrew Bible, Genesis, 31.13 (9th cent. BCE - 3rd cent. BCE)
| 31.13. אָנֹכִי הָאֵל בֵּית־אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן־הָאָרֶץ הַזֹּאת וְשׁוּב אֶל־אֶרֶץ מוֹלַדְתֶּךָ׃ | 31.13. I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’" |
|
4. Hebrew Bible, Malachi, 3.20 (9th cent. BCE - 3rd cent. BCE)
| 3.20. But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall." |
|
5. Hebrew Bible, Zephaniah, 3.5 (9th cent. BCE - 3rd cent. BCE)
| 3.5. יְהוָה צַדִּיק בְּקִרְבָּהּ לֹא יַעֲשֶׂה עַוְלָה בַּבֹּקֶר בַּבֹּקֶר מִשְׁפָּטוֹ יִתֵּן לָאוֹר לֹא נֶעְדָּר וְלֹא־יוֹדֵעַ עַוָּל בֹּשֶׁת׃ | 3.5. The LORD who is righteous is in the midst of her, He will not do unrighteousness; Every morning doth He bring His right to light, It faileth not; But the unrighteous knoweth no shame." |
|
6. Hebrew Bible, 1 Samuel, 2.27-2.36 (8th cent. BCE - 5th cent. BCE)
| 2.27. וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃ 2.28. וּבָחֹר אֹתוֹ מִכָּל־שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן לַעֲלוֹת עַל־מִזְבְּחִי לְהַקְטִיר קְטֹרֶת לָשֵׂאת אֵפוֹד לְפָנָי וָאֶתְּנָה לְבֵית אָבִיךָ אֶת־כָּל־אִשֵּׁי בְּנֵי יִשְׂרָאֵל׃ 2.29. לָמָּה תִבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי אֲשֶׁר צִוִּיתִי מָעוֹן וַתְּכַבֵּד אֶת־בָּנֶיךָ מִמֶּנִּי לְהַבְרִיאֲכֶם מֵרֵאשִׁית כָּל־מִנְחַת יִשְׂרָאֵל לְעַמִּי׃ 2.31. הִנֵּה יָמִים בָּאִים וְגָדַעְתִּי אֶת־זְרֹעֲךָ וְאֶת־זְרֹעַ בֵּית אָבִיךָ מִהְיוֹת זָקֵן בְּבֵיתֶךָ׃ 2.32. וְהִבַּטְתָּ צַר מָעוֹן בְּכֹל אֲשֶׁר־יֵיטִיב אֶת־יִשְׂרָאֵל וְלֹא־יִהְיֶה זָקֵן בְּבֵיתְךָ כָּל־הַיָּמִים׃ 2.33. וְאִישׁ לֹא־אַכְרִית לְךָ מֵעִם מִזְבְּחִי לְכַלּוֹת אֶת־עֵינֶיךָ וְלַאֲדִיב אֶת־נַפְשֶׁךָ וְכָל־מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים׃ 2.34. וְזֶה־לְּךָ הָאוֹת אֲשֶׁר יָבֹא אֶל־שְׁנֵי בָנֶיךָ אֶל־חָפְנִי וּפִינְחָס בְּיוֹם אֶחָד יָמוּתוּ שְׁנֵיהֶם׃ 2.35. וַהֲקִימֹתִי לִי כֹּהֵן נֶאֱמָן כַּאֲשֶׁר בִּלְבָבִי וּבְנַפְשִׁי יַעֲשֶׂה וּבָנִיתִי לוֹ בַּיִת נֶאֱמָן וְהִתְהַלֵּךְ לִפְנֵי־מְשִׁיחִי כָּל־הַיָּמִים׃ 2.36. וְהָיָה כָּל־הַנּוֹתָר בְּבֵיתְךָ יָבוֹא לְהִשְׁתַּחֲוֺת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר־לָחֶם וְאָמַר סְפָחֵנִי נָא אֶל־אַחַת הַכְּהֻנּוֹת לֶאֱכֹל פַּת־לָחֶם׃ | 2.27. And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o?" 2.28. And did I choose him out of all the tribes of Yisra᾽el to be my priest, to offer upon my altar, to burn incense, to wear an efod before me? and did I give to the house of thy father all the offerings made by fire of the children of Yisra᾽el?" 2.29. Wherefore do you kick at my sacrifice and at my offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Yisra᾽el my people?" 2.30. Wherefore the Lord God of Yisra᾽el says, I said indeed that thy house, and the house of thy father, should walk before me forever; but now the Lord says, Far be it from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed." 2.31. Behold, the days come, that I will cut off thy arm, and the arm of thy father’s house, that there shall not be an old man in thy house." 2.32. And thou shalt see a rival in thy habitation, enjoying all wealth which God shall give Yisra᾽el: and there shall not be an old man in thy house forever." 2.33. And thy descendants shall I not cut off from my altar, but they shall be there to consume thy eyes, and to grieve thy heart: and all the greater folk of thy house shall die in the flower of their age." 2.34. And this shall be a sign to thee, that shall come upon thy two sons, on Ĥofni and Pineĥas; in one day they shall die both of them." 2.35. And I will raise me up a faithful priest, that shall do according to that which is in my heart and in my mind: and I will build him a sure house; and he shall walk before my anointed forever." 2.36. And it shall come to pass, that everyone that is left in thy house shall come and crouch to him for a piece of silver and a loaf of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread." |
|
7. Hebrew Bible, Isaiah, 19.18-19.19, 41.2 (8th cent. BCE - 5th cent. BCE)
| 19.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃ 41.2. לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃ 41.2. מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃ | 19.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction." 19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD." 41.2. Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble." |
|
8. Hebrew Bible, Ezekiel, 44.18 (6th cent. BCE - 5th cent. BCE)
| 44.18. פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃ | 44.18. They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat." |
|
9. Hebrew Bible, Ezra, 6.9-6.10 (5th cent. BCE - 4th cent. BCE)
| 6.9. וּמָה חַשְׁחָן וּבְנֵי תוֹרִין וְדִכְרִין וְאִמְּרִין לַעֲלָוָן לֶאֱלָהּ שְׁמַיָּא חִנְטִין מְלַח חֲמַר וּמְשַׁח כְּמֵאמַר כָּהֲנַיָּא דִי־בִירוּשְׁלֶם לֶהֱוֵא מִתְיְהֵב לְהֹם יוֹם בְּיוֹם דִּי־לָא שָׁלוּ׃ | 6.9. And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail;" 6.10. that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons." |
|
10. Anon., Letter of Aristeas, 52-72, 51 (2nd cent. BCE - 2nd cent. BCE)
| 51. I will now proceed to redeem my promise and give a description of the works of art. They were wrought with exceptional skill, for the king spared no expense and personally superintended the workmen individually. They could not therefore scamp any part of the work or finish it off negligently. |
|
11. Cicero, Pro Flacco, 28.66-28.69 (2nd cent. BCE - 1st cent. BCE)
|
12. Hebrew Bible, Daniel, 9.26, 11.22 (2nd cent. BCE - 2nd cent. BCE)
| 9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃ 11.22. וּזְרֹעוֹת הַשֶּׁטֶף יִשָּׁטְפוּ מִלְּפָנָיו וְיִשָּׁבֵרוּ וְגַם נְגִיד בְּרִית׃ | 9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined." 11.22. And the arms of the flood shall be swept away from before him, and shall be broken; yea, also the prince of the covet." |
|
13. Septuagint, 1 Maccabees, 7.33, 10.25-10.45, 14.29-14.31, 14.48-14.49 (2nd cent. BCE - 2nd cent. BCE)
| 7.33. After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king. 10.25. So he sent a message to them in the following words:"King Demetrius to the nation of the Jews, greeting. 10.26. Since you have kept your agreement with us and have continued your friendship with us, and have not sided with our enemies, we have heard of it and rejoiced. 10.27. And now continue still to keep faith with us, and we will repay you with good for what you do for us. 10.28. We will grant you many immunities and give you gifts. 10.29. And now I free you and exempt all the Jews from payment of tribute and salt tax and crown levies 10.30. and instead of collecting the third of the grain and the half of the fruit of the trees that I should receive, I release them from this day and henceforth. I will not collect them from the land of Judah or from the three districts added to it from Samaria and Galilee, from this day and for all time. 10.31. And let Jerusalem and her environs, her tithes and her revenues, be holy and free from tax. 10.32. I release also my control of the citadel in Jerusalem and give it to the high priest, that he may station in it men of his own choice to guard it. 10.33. And every one of the Jews taken as a captive from the land of Judah into any part of my kingdom, I set free without payment; and let all officials cancel also the taxes on their cattle. 10.34. And all the feasts and sabbaths and new moons and appointed days, and the three days before a feast and the three after a feast -- let them all be days of immunity and release for all the Jews who are in my kingdom. 10.35. No one shall have authority to exact anything from them or annoy any of them about any matter. 10.36. Let Jews be enrolled in the kings forces to the number of thirty thousand men, and let the maintece be given them that is due to all the forces of the king. 10.37. Let some of them be stationed in the great strongholds of the king, and let some of them be put in positions of trust in the kingdom. Let their officers and leaders be of their own number, and let them live by their own laws, just as the king has commanded in the land of Judah. 10.38. As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest. 10.39. Ptolemais and the land adjoining it I have given as a gift to the sanctuary in Jerusalem, to meet the necessary expenses of the sanctuary. 10.40. I also grant fifteen thousand shekels of silver yearly out of the kings revenues from appropriate places. 10.41. And all the additional funds which the government officials have not paid as they did in the first years, they shall give from now on for the service of the temple. 10.42. Moreover, the five thousand shekels of silver which my officials have received every year from the income of the services of the temple, this too is canceled, because it belongs to the priests who minister there. 10.43. And whoever takes refuge at the temple in Jerusalem, or in any of its precincts, because he owes money to the king or has any debt, let him be released and receive back all his property in my kingdom. 10.44. Let the cost of rebuilding and restoring the structures of the sanctuary be paid from the revenues of the king. 10.45. And let the cost of rebuilding the walls of Jerusalem and fortifying it round about, and the cost of rebuilding the walls in Judea, also be paid from the revenues of the king. 14.29. Since wars often occurred in the country, Simon the son of Mattathias, a priest of the sons of Joarib, and his brothers, exposed themselves to danger and resisted the enemies of their nation, in order that their sanctuary and the law might be perserved; and they brought great glory to their nation. 14.30. Jonathan rallied the nation, and became their high priest, and was gathered to his people. 14.31. And when their enemies decided to invade their country and lay hands on their sanctuary 14.48. And they gave orders to inscribe this decree upon bronze tablets, to put them up in a conspicuous place in the precincts of the sanctuary 14.49. and to deposit copies of them in the treasury, so that Simon and his sons might have them. |
|
14. Septuagint, 2 Maccabees, 4.9-4.17, 4.23-4.28, 4.34-4.36, 5.15-5.16, 6.12-6.16, 15.17-15.18 (2nd cent. BCE - 2nd cent. BCE)
| 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.' 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' 4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,' 4.15. disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige. 4.16. For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.' 4.17. For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear. 4.23. After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.' 4.24. But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.' 4.25. After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.' 4.26. So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.' 4.27. And Menelaus held the office, but he did not pay regularly any of the money promised to the king.' 4.28. When Sostratus the captain of the citadel kept requesting payment, for the collection of the revenue was his responsibility, the two of them were summoned by the king on account of this issue.' 4.34. Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.' 4.35. For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.' 4.36. When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.' 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 6.12. Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.' 6.13. In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.' 6.14. For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,' 6.15. in order that he may not take vengeance on us afterward when our sins have reached their height. 6.16. Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.' 15.17. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.' 15.18. Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.' |
|
15. Septuagint, Judith, 4.2, 9.8, 12.7-12.9, 12.19 (2nd cent. BCE - 0th cent. CE)
| 4.2. they were therefore very greatly terrified at his approach, and were alarmed both for Jerusalem and for the temple of the Lord their God. 9.8. Break their strength by thy might, and bring down their power in thy anger; for they intend to defile thy sanctuary, and to pollute the tabernacle where thy glorious name rests, and to cast down the horn of thy altar with the sword. 12.7. So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp. 12.8. When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people. 12.9. So she returned clean and stayed in the tent until she ate her food toward evening. 12.19. Then she took and ate and drank before him what her maid had prepared. |
|
16. Septuagint, 4 Maccabees, 6.13-6.14 (2nd cent. BCE - 2nd cent. BCE)
| 6.13. partly out of sympathy from their acquaintance with him, partly out of admiration for his endurance, some of the king's retinue came to him and said 6.14. Eleazar, why are you so irrationally destroying yourself through these evil things? |
|
17. Anon., Sibylline Oracles, 3.772-3.780, 5.500-5.510 (1st cent. BCE - 5th cent. CE)
| 3.772. The Egyptian kingdom down; and taking off 3.773. All its possessions carry them away 3.774. Over the spacious surface of the sea. 3.775. 775 And then shall they before, the mighty God 3.776. The King immortal, bend the fair white knee 3.777. On the much-nourishing earth; and all the work 3.778. Made with hands shall fall by a flame of fire. 3.779. And then will God bestow great joy on men; 3.780. 780 For land and trees and countless flocks of sheep 5.500. 500 Down hill till it becomes deep-eddying streams. 5.501. And in the plains of Macedonia 5.502. Shall wrath distil and give help from the West 5.503. But to the king destruction. And a wind 5.504. of winter then shall blow upon the earth 5.505. 505 And the plain be filled with evil war again. 5.506. For fire shall rain down from the heavenly plain 5.507. On mortals, and therewith blood, water, flash 5.508. of lightning, murky darkness, night in heaven 5.509. And waste in war and o'er the slaughter mist 5.510. 510 And these together shall destroy all king |
|
18. Diodorus Siculus, Historical Library, 40.3 (1st cent. BCE - 1st cent. BCE)
|
19. Philo of Alexandria, On The Decalogue, 45, 133 (1st cent. BCE - 1st cent. CE)
|
20. Philo of Alexandria, On The Special Laws, 1.66, 1.69, 1.76, 1.247 (1st cent. BCE - 1st cent. CE)
| 1.66. We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit. 1.69. And the most evident proof of this may be found in the events which actually took place. For innumerable companies of men from a countless variety of cities, some by land and some by sea, from east and from west, from the north and from the south, came to the temple at every festival, as if to some common refuge and safe asylum from the troubles of this most busy and painful life, seeking to find tranquillity, and to procure a remission of and respite from those cares by which from their earliest infancy they had been hampered and weighed down 1.76. But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world. 1.247. Having given these commandments about every description of sacrifice in its turn, namely, about the burnt offering, and the sacrifice for preservation, and the sin-offering, he adds another kind of offering common to all the three, in order to show that they are friendly and connected with one another; and this combination of them all is called the great vow; |
|
21. Philo of Alexandria, On The Contemplative Life, 22-90, 21 (1st cent. BCE - 1st cent. CE)
| 21. Now this class of persons may be met with in many places, for it was fitting that both Greece and the country of the barbarians should partake of whatever is perfectly good; and there is the greatest number of such men in Egypt, in every one of the districts, or nomi as they are called, and especially around Alexandria; |
|
22. Philo of Alexandria, Against Flaccus, 121-123, 43, 50, 74, 78-80, 120 (1st cent. BCE - 1st cent. CE)
| 120. but when a tumult arose through the city, and the guards of the night began to run about to and fro, and when some of the cavalry were heard to be galloping with the utmost speed and with all energy to the camp and from the camp, some of them, being excited by the strangeness of the event, went forth from their houses to inquire what had happened, for it was plain that something strange had occurred. |
|
23. Philo of Alexandria, On The Embassy To Gaius, 144-158, 191, 250, 282, 143 (1st cent. BCE - 1st cent. CE)
| 143. Again, why did you not pay similar honour to him who exceeded the common race of human nature in every virtue, who, by reason of the greatness of his absolute power and his own excellence, was the first man to be called Augustus, not receiving the title after another by a succession of blood as a part of his inheritance, but who was himself the origin of his successors, having that title and honour? He who first became emperor, when all the affairs of the state were in disorder and confusion; |
|
24. Josephus Flavius, Jewish Antiquities, 2.239-2.241, 3.322, 4.199-4.201, 4.304, 11.302-11.347, 12.8, 12.44, 12.154-12.159, 12.168, 12.193, 12.237-12.240, 12.383, 12.385-12.388, 13.62-13.73, 13.241-13.244, 13.254-13.258, 13.285, 13.287, 14.25-14.27, 14.65-14.68, 14.98-14.99, 14.127-14.133, 14.188, 15.41, 15.421, 17.265, 18.19, 18.312-18.313, 19.298, 20.235-20.237 (1st cent. CE - 1st cent. CE)
| 2.239. The Ethiopians, who are next neighbors to the Egyptians, made an inroad into their country, which they seized upon, and carried off the effects of the Egyptians, who, in their rage, fought against them, and revenged the affronts they had received from them; but being overcome in battle, some of them were slain, and the rest ran away in a shameful manner, and by that means saved themselves; 2.241. The Egyptians, under this sad oppression, betook themselves to their oracles and prophecies; and when God had given them this counsel, to make use of Moses the Hebrew, and take his assistance, the king commanded his daughter to produce him, that he might be the general of their army. 3.322. Whence we are not to wonder at what was then done, while to this very day the writings left by Moses have so great a force, that even those that hate us do confess, that he who established this settlement was God, and that it was by the means of Moses, and of his virtue; but as to these matters, let every one take them as he thinks fit. 4.199. 5. When you have possessed yourselves of the land of Canaan, and have leisure to enjoy the good things of it, and when you have afterward determined to build cities, if you will do what is pleasing to God, you will have a secure state of happiness. 4.201. Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one. 4.304. Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness; 11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.303. This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him. 11.304. 1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by Pausanias, the son of Cerastes, who was derived from the family of Oreste 11.305. and his son Alexander succeeded him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius’s army in a battle fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the places of Pamphylia, as has been related elsewhere. 11.306. 2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; 11.307. for they esteemed this man’s marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners 11.308. although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar 11.309. the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. 11.311. and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. 11.312. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law. 11.313. 3. About this time it was that Darius heard how Alexander had passed over the Hellespont, and had beaten his lieutets in the battle at Granicum, and was proceeding further; whereupon he gathered together an army of horse and foot, and determined that he would meet the Macedonians before they should assault and conquer all Asia. 11.314. So he passed over the river Euphrates, and came over Taurus, the Cilician mountain, and at Issus of Cilicia he waited for the enemy, as ready there to give him battle. 11.315. Upon which Sanballat was glad that Darius was come down; and told Manasseh that he would suddenly perform his promises to him, and this as soon as ever Darius should come back, after he had beaten his enemies; for not he only, but all those that were in Asia also, were persuaded that the Macedonians would not so much as come to a battle with the Persians, on account of their multitude. 11.316. But the event proved otherwise than they expected; for the king joined battle with the Macedonians, and was beaten, and lost a great part of his army. His mother also, and his wife and children, were taken captives, and he fled into Persia. 11.317. So Alexander came into Syria, and took Damascus; and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius, he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing. 11.318. But the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him; and he said that he would not transgress this while Darius was in the land of the living. Upon hearing this answer, Alexander was very angry; 11.319. and though he determined not to leave Tyre, which was just ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the Jewish high priest, and through him teach all men to whom they must keep their oaths. 11.321. 4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius. 11.322. So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him; 11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 11.324. Whereupon Alexander gave Sanballat leave so to do, who used the utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his daughter’s children should have that dignity; 11.325. but when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king. 11.329. 5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. 11.331. for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. 11.332. The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. 11.333. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334. for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335. whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336. And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. 11.337. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 11.339. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars. 11.341. for such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that some good fortune hath befallen them, they immediately pretend to have communion with them, saying that they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh. 11.342. Accordingly, they made their address to the king with splendor, and showed great alacrity in meeting him at a little distance from Jerusalem. And when Alexander had commended them, the Shechemites approached to him, taking with them the troops that Sanballat had sent him, and they desired that he would come to their city, and do honor to their temple also; 11.343. to whom he promised, that when he returned he would come to them. And when they petitioned that he would remit the tribute of the seventh year to them, because they did not sow thereon, he asked who they were that made such a petition; 11.344. and when they said that they were Hebrews, but had the name of Sidonians, living at Shechem, he asked them again whether they were Jews; and when they said they were not Jews, “It was to the Jews,” said he, “that I granted that privilege; however, when I return, and am thoroughly informed by you of this matter, I will do what I shall think proper.” And in this manner he took leave of the Shechenlites; 11.345. but ordered that the troops of Sanballat should follow him into Egypt, because there he designed to give them lands, which he did a little after in Thebais, when he ordered them to guard that country. 11.346. 7. Now when Alexander was dead, the government was parted among his successors, but the temple upon Mount Gerizzim remained. And if any one were accused by those of Jerusalem of having eaten things common or of having broken the Sabbath, or of any other crime of the like nature 11.347. he fled away to the Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died, and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this time. 12.8. And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covets; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care. 12.8. while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.154. 1. After this Antiochus made a friendship and league with Ptolemy, and gave him his daughter Cleopatra to wife, and yielded up to him Celesyria, and Samaria, and Judea, and Phoenicia, by way of dowry. 12.155. And upon the division of the taxes between the two kings, all the principal men framed the taxes of their several countries, and collecting the sum that was settled for them, paid the same to the [two] kings. 12.156. Now at this time the Samaritans were in a flourishing condition, and much distressed the Jews, cutting off parts of their land, and carrying off slaves. This happened when Onias was high priest; 12.157. for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just: 12.158. which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater. 12.159. Euergetes sent an ambassador to Jerusalem, and complained that Onias did not pay his taxes, and threatened, that if he did not receive them, he would seize upon their land, and send soldiers to live upon it. When the Jews heard this message of the king, they were confounded; but so sordidly covetous was Onias, that nothing of things nature made him ashamed. 12.168. So Joseph sent to his friends at Samaria, and borrowed money of them, and got ready what was necessary for his journey, garments and cups, and beasts for burden, which amounted to about twenty thousand drachmae, and went to Alexandria. 12.193. When Hyrcanus came to the place, and found he had no yokes with him, he condemned the drivers of the oxen, who advised him to send some to his father, to bring them some yokes; but he thinking that he ought not to lose his time while they should be sent to bring him the yokes, he invented a kind of stratagem, and what suited an age older than his own; 12.237. 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left [or Onias IV.] was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child. 12.238. But this Jesus, who was the brother of Onias, was deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother, whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we have already informed the reader. 12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus 12.383. But when Antiochus came into it, and saw how strong the place was, he broke his oaths, and ordered his army that was there to pluck down the walls to the ground; and when he had so done, he returned to Antioch. He also carried with him Onias the high priest, who was also called Menelaus; 12.385. So the king sent Menelaus to Berea, a city of Syria, and there had him put to death, when he had been high priest ten years. He had been a wicked and an impious man; and, in order to get the government to himself, had compelled his nation to transgress their own laws. After the death of Menelaus, Alcimus, who was also called Jacimus, was made high priest. 12.386. But when king Antiochus found that Philip had already possessed himself of the government, he made war against him, and subdued him, and took him, and slew him. 12.387. Now as to Onias, the son of the high priest, who, as we before informed you, was left a child when his father died, when he saw that the king had slain his uncle Menelaus, and given the high priesthood to Alcimus, who was not of the high priest stock, but was induced by Lysias to translate that dignity from his family to another house, he fled to Ptolemy, king of Egypt; 12.388. and when he found he was in great esteem with him, and with his wife Cleopatra, he desired and obtained a place in the Nomus of Heliopolis, wherein he built a temple like to that at Jerusalem; of which therefore we shall hereafter give an account, in a place more proper for it. 13.62. 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. 13.241. However, Antiochus would not let those that were excluded go away, who therefore wandering about between the walls, and consuming away by famine, died miserably; but when the feast of tabernacles was at hand, those that were within commiserated their condition, and received them in again. 13.242. And when Hyrcanus sent to Antiochus, and desired there might be a truce for seven days, because of the festival, he gave way to this piety towards God, and made that truce accordingly. And besides that, he sent in a magnificent sacrifice, bulls with their horns gilded, with all sorts of sweet spices, and with cups of gold and silver. 13.243. So those that were at the gates received the sacrifices from those that brought them, and led them to the temple, Antiochus the mean while feasting his army, which was a quite different conduct from Antiochus Epiphanes, who, when he had taken the city, offered swine upon the altar, and sprinkled the temple with the broth of their flesh, in order to violate the laws of the Jews, and the religion they derived from their forefathers; for which reason our nation made war with him, and would never be reconciled to him; 13.244. but for this Antiochus, all men called him Antiochus the Pious, for the great zeal he had about religion. 13.254. 1. But when Hyrcanus heard of the death of Antiochus, he presently made an expedition against the cities of Syria, hoping to find them destitute of fighting men, and of such as were able to defend them. 13.255. However, it was not till the sixth month that he took Medaba, and that not without the greatest distress of his army. After this he took Samega, and the neighboring places; and besides these, Shechem and Gerizzim, and the nation of the Cutheans 13.256. who dwelt at the temple which resembled that temple which was at Jerusalem, and which Alexander permitted Sanballat, the general of his army, to build for the sake of Manasseh, who was son-in-law to Jaddua the high priest, as we have formerly related; which temple was now deserted two hundred years after it was built. 13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.258. and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews. 13.285. for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 13.287. “Now the greater part, both those that came to Cyprus with us, and those that were sent afterward thither, revolted to Ptolemy immediately; only those that were called Onias’s party, being Jews, continued faithful, because their countrymen Chelcias and Aias were in chief favor with the queen.” These are the words of Strabo. 14.25. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.25. 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God; 14.26. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.26. but those that were with Aristobulus wanted sacrifices, and desired that their countrymen without would furnish them with such sacrifices, and assured them they should have as much money for them as they should desire; and when they required them to pay a thousand drachmae for each head of cattle, Aristobulus and the priests willingly undertook to pay for them accordingly, and those within let down the money over the walls, and gave it them. 14.27. But when the others had received it, they did not deliver the sacrifices, but arrived at that height of wickedness as to break the assurances they had given, and to be guilty of impiety towards God, by not furnishing those that wanted them with sacrifices. 14.27. And as the war was drawn out into a great length, Marcus came from Rome to take Sextus’s government upon him. But Caesar was slain by Cassius and Brutus in the senate-house, after he had retained the government three years and six months. This fact however, is related elsewhere. 14.65. And any one may hence learn how very great piety we exercise towards God, and the observance of his laws, since the priests were not at all hindered from their sacred ministrations by their fear during this siege, but did still twice a day, in the morning and about the ninth hour, offer their sacrifices on the altar; nor did they omit those sacrifices, if any melancholy accident happened by the stones that were thrown among them; 14.66. for although the city was taken on the third month, on the day of the fast, upon the hundred and seventy-ninth olympiad, when Caius Antonius and Marcus Tullius Cicero were consuls, and the enemy then fell upon them, and cut the throats of those that were in the temple; 14.67. yet could not those that offered the sacrifices be compelled to run away, neither by the fear they were in of their own lives, nor by the number that were already slain, as thinking it better to suffer whatever came upon them, at their very altars, than to omit any thing that their laws required of them. 14.68. And that this is not a mere brag, or an encomium to manifest a degree of our piety that was false, but is the real truth, I appeal to those that have written of the acts of Pompey; and, among them, to Strabo and Nicolaus [of Damascus]; and besides these two, Titus Livius, the writer of the Roman History, who will bear witness to this thing. 14.98. 2. Now when Gabinius was making an expedition against the Parthians, and had already passed over Euphrates, he changed his mind, and resolved to return into Egypt, in order to restore Ptolemy to his kingdom. This hath also been related elsewhere. 14.99. However, Antipater supplied his army, which he sent against Archelaus, with corn, and weapons, and money. He also made those Jews who were above Pelusium his friends and confederates, and had been the guardians of the passes that led into Egypt. 14.127. 1. Now after Pompey was dead, and after that victory Caesar had gained over him, Antipater, who managed the Jewish affairs, became very useful to Caesar when he made war against Egypt, and that by the order of Hyrcanus; 14.128. for when Mithridates of Pergamus was bringing his auxiliaries, and was not able to continue his march through Pelusium, but obliged to stay at Askelon, Antipater came to him, conducting three thousand of the Jews, armed men. He had also taken care the principal men of the Arabians should come to his assistance; 14.129. and on his account it was that all the Syrians assisted him also, as not willing to appear behindhand in their alacrity for Caesar, viz. Jamblicus the ruler, and Ptolemy his son, and Tholomy the son of Sohemus, who dwelt at Mount Libanus, and almost all the cities. 14.131. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they wanted; 14.132. and accordingly, when they saw Antipater and the high priest of the same sentiments, they did as they were desired. And when the Jews about Memphis heard that these Jews were come over to Caesar, they also invited Mithridates to come to them; so he came and received them also into his army. 14.133. 2. And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left; 14.188. while there is no contradiction to be made against the decrees of the Romans, for they are laid up in the public places of the cities, and are extant still in the capitol, and engraven upon pillars of brass; nay, besides this, Julius Caesar made a pillar of brass for the Jews at Alexandria, and declared publicly that they were citizens of Alexandria. 15.41. 5. Now in the western quarters of the enclosure of the temple there were four gates; the first led to the king’s palace, and went to a passage over the intermediate valley; two more led to the suburbs of the city; and the last led to the other city, where the road descended down into the valley by a great number of steps, and thence up again by the ascent for the city lay over against the temple in the manner of a theater, and was encompassed with a deep valley along the entire south quarter; 15.41. It was Antiochus Epiphanes who first brake that law, and deprived Jesus, and made his brother Onias high priest in his stead. Aristobulus was the second that did so, and took that dignity from his brother [Hyrcanus]; and this Herod was the third, who took that high office away [from Arianflus], and gave it to this young man, Aristobulus, in his stead. 15.421. 6. But the temple itself was built by the priests in a year and six months; upon which all the people were full of joy; and presently they returned thanks, in the first place, to God; and in the next place, for the alacrity the king had showed. They feasted and celebrated this rebuilding of the temple: 17.265. 3. But this calamity of the Jews’ friends, who fell in this battle, grieved them, as did also this plundering of the money dedicated to God in the temple. Accordingly, that body of them which continued best together, and was the most warlike, encompassed the palace, and threatened to set fire to it, and kill all that were in it. Yet still they commanded them to go out presently, and promised, that if they would do so, they would not hurt them, nor Sabinus neither; 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” 18.312. There was also the city Nisibis, situate on the same current of the river. For which reason the Jews, depending on the natural strength of these places, deposited in them that half shekel which every one, by the custom of our country, offers unto God, as well as they did other things devoted to him; for they made use of these cities as a treasury 18.313. whence, at a proper time, they were transmitted to Jerusalem; and many ten thousand men undertook the carriage of those donations, out of fear of the ravages of the Parthians, to whom the Babylonians were then subject. 19.298. Simon, therefore, had the [high] priesthood with his brethren, and with his father, in like manner as the sons of Simon, the son of Onias, who were three, had it formerly under the government of the Macedonians, as we have related in a former book. 20.235. and then the forementioned Antiochus, and Lysias the general of his army, deprived Onias, who was also called Menelaus, of the high priesthood, and slew him at Berea; and driving away the son [of Onias the third], put Jacimus into the place of the high priest, one that was indeed of the stock of Aaron, but not of the family of Onias. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; 20.237. but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest. |
|
25. Josephus Flavius, Jewish War, 1.1-1.5, 1.10, 1.15-1.16, 1.21, 1.27, 1.31-1.33, 1.148-1.151, 1.175, 1.187, 1.190-1.191, 2.197, 2.254-2.257, 2.409-2.410, 2.430, 2.433-2.448, 6.94, 6.127, 7.44-7.45, 7.408-7.427, 7.429-7.437, 7.453, 15.216 (1st cent. CE - 1st cent. CE)
| 1.1. 1. Whereas the war which the Jews made with the Romans hath been the greatest of all those, not only that have been in our times, but, in a manner, of those that ever were heard of; both of those wherein cities have fought against cities, or nations against nations; while some men who were not concerned in the affairs themselves have gotten together vain and contradictory stories by hearsay, and have written them down after a sophistical manner; 1.1. For that it was a seditious temper of our own that destroyed it; and that they were the tyrants among the Jews who brought the Roman power upon us, who unwillingly attacked us, and occasioned the burning of our holy temple; Titus Caesar, who destroyed it, is himself a witness, who, during the entire war, pitied the people who were kept under by the seditious, and did often voluntarily delay the taking of the city, and allowed time to the siege, in order to let the authors have opportunity for repentance. 1.1. But still he was not able to exclude Antiochus, for he burnt the towers, and filled up the trenches, and marched on with his army. And as he looked upon taking his revenge on Alexander, for endeavoring to stop him, as a thing of less consequence, he marched directly against the Arabians 1.2. and while those that were there present have given false accounts of things, and this either out of a humor of flattery to the Romans, or of hatred towards the Jews; and while their writings contain sometimes accusations, and sometimes encomiums, but nowhere the accurate truth of the facts 1.2. as also how our people made a sedition upon Herod’s death, while Augustus was the Roman emperor, and Quintilius Varus was in that country; and how the war broke out in the twelfth year of Nero, with what happened to Cestius; and what places the Jews assaulted in a hostile manner in the first sallies of the war. 1.2. These honorary grants Caesar sent orders to have engraved in the Capitol, that they might stand there as indications of his own justice, and of the virtue of Antipater. 1.3. I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward [am the author of this work]. 1.3. 12. I have comprehended all these things in seven books, and have left no occasion for complaint or accusation to such as have been acquainted with this war; and I have written it down for the sake of those that love truth, but not for those that please themselves [with fictitious relations]. And I will begin my account of these things with what I call my First Chapter. 1.3. When Antigonus heard of this, he sent some of his party with orders to hinder, and lay ambushes for these collectors of corn. This command was obeyed, and a great multitude of armed men were gathered together about Jericho, and lay upon the mountains, to watch those that brought the provisions. 1.4. 2. Now at the time when this great concussion of affairs happened, the affairs of the Romans were themselves in great disorder. Those Jews also, who were for innovations, then arose when the times were disturbed; they were also in a flourishing condition for strength and riches, insomuch that the affairs of the East were then exceeding tumultuous, while some hoped for gain, and others were afraid of loss in such troubles; 1.4. and when the city had already received its sacred constitution again, Antiochus died; whose son Antiochus succeeded him in the kingdom, and in his hatred to the Jews also. 1.4. but when Zenodorus was dead, Caesar bestowed on him all that land which lay between Trachonitis and Galilee. Yet, what was still of more consequence to Herod, he was beloved by Caesar next after Agrippa, and by Agrippa next after Caesar; whence he arrived at a very great degree of felicity. Yet did the greatness of his soul exceed it, and the main part of his magimity was extended to the promotion of piety. 1.5. for the Jews hoped that all of their nation which were beyond Euphrates would have raised an insurrection together with them. The Gauls also, in the neighborhood of the Romans, were in motion, and the Celtae were not quiet; but all was in disorder after the death of Nero. And the opportunity now offered induced many to aim at the royal power; and the soldiery affected change, out of the hopes of getting money. 1.5. 2. However, Simeon managed the public affairs after a courageous manner, and took Gazara, and Joppa, and Jamnia, which were cities in the neighborhood. He also got the garrison under, and demolished the citadel. He was afterward an auxiliary to Antiochus, against Trypho, whom he besieged in Dora, before he went on his expedition against the Medes; 1.5. for when he was come to him, he cried out, “Where in the world is this wretched son-in-law of mine? Where shall I see the head of him which contrived to murder his father, which I will tear to pieces with my own hands? I will do the same also to my daughter, who hath such a fine husband; for although she be not a partner in the plot, yet, by being the wife of such a creature, she is polluted. 1.15. But then, an undertaking to preserve the memory of what hath not been before recorded, and to represent the affairs of one’s own time to those that come afterward, is really worthy of praise and commendation. Now he is to be esteemed to have taken good pains in earnest, not who does no more than change the disposition and order of other men’s works, but he who not only relates what had not been related before, but composes an entire body of history of his own: 1.15. 5. And now did many of the priests, even when they saw their enemies assailing them with swords in their hands, without any disturbance, go on with their Divine worship, and were slain while they were offering their drink-offerings, and burning their incense, as preferring the duties about their worship to God before their own preservation. The greatest part of them were slain by their own countrymen, of the adverse faction, and an innumerable multitude threw themselves down precipices; nay, some there were who were so distracted among the insuperable difficulties they were under, that they set fire to the buildings that were near to the wall, and were burnt together with them. 1.16. accordingly, I have been at great charges, and have taken very great pains [about this history], though I be a foreigner; and do dedicate this work, as a memorial of great actions, both to the Greeks and to the Barbarians. But, for some of our own principal men, their mouths are wide open, and their tongues loosed presently, for gain and lawsuits, but quite muzzled up when they are to write history, where they must speak truth and gather facts together with a great deal of pains; and so they leave the writing such histories to weaker people, and to such as are not acquainted with the actions of princes. Yet shall the real truth of historical facts be preferred by us, how much soever it be neglected among the Greek historians. 1.16. 2. But as for Alexander, that son of Aristobulus who ran away from Pompey, in some time he got a considerable band of men together, and lay heavy upon Hyrcanus, and overran Judea, and was likely to overturn him quickly; and indeed he had come to Jerusalem, and had ventured to rebuild its wall that was thrown down by Pompey, had not Gabinius, who was sent as successor to Scaurus into Syria, showed his bravery, as in many other points, so in making an expedition against Alexander; 1.21. 8. As also [I shall relate] how they built walls about the neighboring cities; and how Nero, upon Cestuis’s defeat, was in fear of the entire event of the war, and thereupon made Vespasian general in this war; and how this Vespasian, with the elder of his sons, made an expedition into the country of Judea; what was the number of the Roman army that he made use of; and how many of his auxiliaries were cut off in all Galilee; and how he took some of its cities entirely, and by force, and others of them by treaty, and on terms. 1.21. 7. Now Hyrcanus was, by degrees, inflamed with these discourses, and at length could bear no longer, but he summoned Herod to take his trial. Accordingly, by his father’s advice, and as soon as the affairs of Galilee would give him leave, he came up [to Jerusalem], when he had first placed garrisons in Galilee; however, he came with a sufficient body of soldiers, so many indeed that he might not appear to have with him an army able to overthrow Hyrcanus’s government, nor yet so few as to expose him to the insults of those that envied him. 1.27. 11. After this, I shall relate the barbarity of the tyrants towards the people of their own nation, as well as the indulgence of the Romans in sparing foreigners; and how often Titus, out of his desire to preserve the city and the temple, invited the seditious to come to terms of accommodation. I shall also distinguish the sufferings of the people, and their calamities; how far they were afflicted by the sedition, and how far by the famine, and at length were taken. 1.27. Antigonus himself also bit off Hyrcanus’s ears with his own teeth, as he fell down upon his knees to him, that so he might never be able upon any mutation of affairs to take the high priesthood again, for the high priests that officiated were to be complete, and without blemish. 1.31. Now these caves were in the precipices of craggy mountains, and could not be come at from any side, since they had only some winding pathways, very narrow, by which they got up to them; but the rock that lay on their front had beneath it valleys of a vast depth, and of an almost perpendicular declivity; insomuch that the king was doubtful for a long time what to do, by reason of a kind of impossibility there was of attacking the place. Yet did he at length make use of a contrivance that was subject to the utmost hazard; 1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; 1.32. 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him. 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime. 1.148. 4. Now, here it was that, upon the many hardships which the Romans underwent, Pompey could not but admire not only at the other instances of the Jews’ fortitude, but especially that they did not at all intermit their religious services, even when they were encompassed with darts on all sides; for, as if the city were in full peace, their daily sacrifices and purifications, and every branch of their religious worship, was still performed to God with the utmost exactness. Nor indeed when the temple was actually taken, and they were every day slain about the altar, did they leave off the instances of their Divine worship that were appointed by their law; 1.149. for it was in the third month of the siege before the Romans could even with great difficulty overthrow one of the towers, and get into the temple. Now he that first of all ventured to get over the wall, was Faustus Cornelius the son of Sylla; and next after him were two centurions, Furius and Fabius; and every one of these was followed by a cohort of his own, who encompassed the Jews on all sides, and slew them, some of them as they were running for shelter to the temple, and others as they, for a while, fought in their own defense. 1.151. Now of the Jews were slain twelve thousand; but of the Romans very few were slain, but a greater number was wounded. 1.175. 7. But now as Gabinius was marching to the war against the Parthians, he was hindered by Ptolemy, whom, upon his return from Euphrates, he brought back into Egypt, making use of Hyrcanus and Antipater to provide everything that was necessary for this expedition; for Antipater furnished him with money, and weapons, and corn, and auxiliaries; he also prevailed with the Jews that were there, and guarded the avenues at Pelusium, to let them pass. 1.187. 3. Now, after Pompey was dead, Antipater changed sides, and cultivated a friendship with Caesar. And since Mithridates of Pergamus, with the forces he led against Egypt, was excluded from the avenues about Pelusium, and was forced to stay at Ascalon, he persuaded the Arabians, among whom he had lived, to assist him, and came himself to him, at the head of three thousand armed men. 1.191. Whereupon he went round about Delta, and fought the rest of the Egyptians at a place called the Jews’ Camp; nay, when he was in danger in the battle with all his right wing, Antipater wheeled about, and came along the bank of the river to him; 2.197. The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain. 2.254. 3. When the country was purged of these, there sprang up another sort of robbers in Jerusalem, which were called Sicarii, who slew men in the daytime, and in the midst of the city; 2.255. this they did chiefly at the festivals, when they mingled themselves among the multitude, and concealed daggers under their garments, with which they stabbed those that were their enemies; and when any fell down dead, the murderers became a part of those that had indignation against them; by which means they appeared persons of such reputation, that they could by no means be discovered. 2.256. The first man who was slain by them was Jonathan the high priest, after whose death many were slain every day, while the fear men were in of being so served was more afflicting than the calamity itself; 2.257. and while everybody expected death every hour, as men do in war, so men were obliged to look before them, and to take notice of their enemies at a great distance; nor, if their friends were coming to them, durst they trust them any longer; but, in the midst of their suspicions and guarding of themselves, they were slain. Such was the celerity of the plotters against them, and so cunning was their contrivance. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.433. 8. In the meantime, one Manahem, the son of Judas, that was called the Galilean (who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans) took some of the men of note with him, and retired to Masada 2.434. where he broke open king Herod’s armory, and gave arms not only to his own people, but to other robbers also. These he made use of for a guard, and returned in the state of a king to Jerusalem; he became the leader of the sedition, and gave orders for continuing the siege; 2.435. but they wanted proper instruments, and it was not practicable to undermine the wall, because the darts came down upon them from above. But still they dug a mine from a great distance under one of the towers, and made it totter; and having done that, they set on fire what was combustible, and left it; 2.436. and when the foundations were burnt below, the tower fell down suddenly. Yet did they then meet with another wall that had been built within, for the besieged were sensible beforehand of what they were doing, and probably the tower shook as it was undermining; so they provided themselves of another fortification; 2.437. which when the besiegers unexpectedly saw, while they thought they had already gained the place, they were under some consternation. However, those that were within sent to Manahem, and to the other leaders of the sedition, and desired they might go out upon a capitulation: this was granted to the king’s soldiers and their own countrymen only, who went out accordingly; 2.438. but the Romans that were left alone were greatly dejected, for they were not able to force their way through such a multitude; and to desire them to give them their right hand for their security, they thought it would be a reproach to them; and besides, if they should give it them, they durst not depend upon it; 2.439. o they deserted their camp, as easily taken, and ran away to the royal towers,—that called Hippicus, that called Phasaelus, and that called Mariamne. 2.441. 9. But on the next day the high priest was caught where he had concealed himself in an aqueduct; he was slain, together with Hezekiah his brother, by the robbers: hereupon the seditious besieged the towers, and kept them guarded, lest anyone of the soldiers should escape. 2.442. Now the overthrow of the places of strength, and the death of the high priest Aias, so puffed up Manahem, that he became barbarously cruel; and as he thought he had no antagonist to dispute the management of affairs with him, he was no better than an insupportable tyrant; 2.443. but Eleazar and his party, when words had passed between them, how it was not proper when they revolted from the Romans, out of the desire of liberty, to betray that liberty to any of their own people, and to bear a lord, who, though he should be guilty of no violence, was yet meaner than themselves; as also, that in case they were obliged to set someone over their public affairs, it was fitter they should give that privilege to anyone rather than to him; they made an assault upon him in the temple; 2.444. for he went up thither to worship in a pompous manner, and adorned with royal garments, and had his followers with him in their armor. 2.445. But Eleazar and his party fell violently upon him, as did also the rest of the people; and taking up stones to attack him withal, they threw them at the sophister, and thought, that if he were once ruined, the entire sedition would fall to the ground. 2.446. Now Manahem and his party made resistance for a while; but when they perceived that the whole multitude were falling upon them, they fled which way every one was able; those that were caught were slain, and those that hid themselves were searched for. 2.447. A few there were of them who privately escaped to Masada, among whom was Eleazar, the son of Jarius, who was of kin to Manahem, and acted the part of a tyrant at Masada afterward. 2.448. As for Manahem himself, he ran away to the place called Ophla, and there lay skulking in private; but they took him alive, and drew him out before them all; they then tortured him with many sorts of torments, and after all slew him, as they did by those that were captains under him also, and particularly by the principal instrument of his tyranny, whose name was Apsalom. 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) 6.127. 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; 7.44. for though Antiochus, who was called Epiphanes, laid Jerusalem waste, and spoiled the temple, yet did those that succeeded him in the kingdom restore all the donations that were made of brass to the Jews of Antioch, and dedicated them to their synagogue, and granted them the enjoyment of equal privileges of citizens with the Greeks themselves; 7.44. So he sent out after him both horsemen and footmen, and easily overcame them, because they were unarmed men; of these many were slain in the fight, but some were taken alive, and brought to Catullus. 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. 7.45. yet did Vespasian suspect the matter, and made an inquiry how far it was true. And when he understood that the accusation laid against the Jews was an unjust one, he cleared them of the crimes charged upon them, and this on account of Titus’s concern about the matter, and brought a deserved punishment upon Jonathan; for he was first tormented, and then burnt alive. 7.408. for there were now no enemies left in the country, but it was all overthrown by so long a war. Yet did this war afford disturbances and dangerous disorders even in places very far remote from Judea; 7.409. for still it came to pass that many Jews were slain at Alexandria in Egypt; 7.411. But when part of the Jews of reputation opposed them, they slew some of them, and with the others they were very pressing in their exhortations to revolt from the Romans; 7.412. but when the principal men of the senate saw what madness they were come to, they thought it no longer safe for themselves to overlook them. So they got all the Jews together to an assembly, and accused the madness of the Sicarii, and demonstrated that they had been the authors of all the evils that had come upon them. 7.413. They said also that “these men, now they were run away from Judea, having no sure hope of escaping, because as soon as ever they shall be known, they will be soon destroyed by the Romans, they come hither and fill us full of those calamities which belong to them, while we have not been partakers with them in any of their sins.” 7.414. Accordingly, they exhorted the multitude to have a care, lest they should be brought to destruction by their means, and to make their apology to the Romans for what had been done, by delivering these men up to them; 7.415. who being thus apprised of the greatness of the danger they were in, complied with what was proposed, and ran with great violence upon the Sicarii, and seized upon them; 7.416. and indeed six hundred of them were caught immediately: but as to all those that fled into Egypt and to the Egyptian Thebes, it was not long ere they were caught also, and brought back,— 7.417. whose courage, or whether we ought to call it madness, or hardiness in their opinions, everybody was amazed at. 7.418. For when all sorts of torments and vexations of their bodies that could be devised were made use of to them, they could not get anyone of them to comply so far as to confess, or seem to confess, that Caesar was their lord; but they preserved their own opinion, in spite of all the distress they were brought to, as if they received these torments and the fire itself with bodies insensible of pain, and with a soul that in a manner rejoiced under them. 7.419. But what was most of all astonishing to the beholders was the courage of the children; for not one of these children was so far overcome by these torments, as to name Caesar for their lord. So far does the strength of the courage [of the soul] prevail over the weakness of the body. 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436. Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years. 7.437. 1. And now did the madness of the Sicarii, like a disease, reach as far as the cities of Cyrene; 7.453. This his distemper grew still a great deal worse and worse continually, and his very entrails were so corroded, that they fell out of his body, and in that condition he died. Thus he became as great an instance of Divine Providence as ever was, and demonstrated that God punishes wicked men. |
|
26. Josephus Flavius, Against Apion, 1.186-1.189, 1.198-1.199, 2.37, 2.49-2.56, 2.60, 2.165, 2.184-2.188, 2.228 (1st cent. CE - 1st cent. CE)
| 1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” 1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; 1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.” 2.37. Had this man now read the epistles of king Alexander, or those of Ptolemy the son of Lagus, or met with the writings of the succeeding kings, or that pillar which is still standing at Alexandria, and contains the privileges which the great [Julius] Caesar bestowed upon the Jews; had this man, I say, known these records, and yet hath the impudence to write in contradiction to them, he hath shown himself to be a wicked man: but if he knew nothing of these records, he hath shown himself to be a man very ignorant; 2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; 2.51. Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom 2.52. that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. 2.53. Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city [Alexandria], with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations; 2.54. for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; 2.55. his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God. 2.56. However, Apion, the common calumniator of men, hath the presumption to accuse the Jews for making this war against Physco, when he ought to have commended them for the same. This man also makes mention of Cleopatra, the last queen of Alexandria, and abuses us, because she was ungrateful to us; whereas he ought to have reproved her 2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God 2.184. 22. But while we are ourselves persuaded that our law was made agreeably to the will of God, it would be impious for us not to observe the same, for what is there in it that any body would change! and what can be invented that is better! or what can we take out of other people’s laws that will exceed it? Perhaps some would have the entire settlement of our government altered. 2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.187. These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. /p 2.188. 23. What form of government then can be more holy than this! what more worthy kind of worship can be paid to God than we pay, where the entire body of the people are prepared for religion, where an extraordinary degree of care is required in the priests, and where the whole polity is so ordered as if it were a certain religious solemnity! 2.228. while we, having been under ten thousand changes in our fortune by the changes that happened among the kings of Asia, have never betrayed our laws under the most pressing distresses we have been in; nor have we neglected them either out of sloth or for a livelihood. Nay, if any one will consider it, the difficulties and labors laid upon us have been greater than what appears to have been borne by the Lacedemonian fortitude |
|
27. Josephus Flavius, Life, 427, 415 (1st cent. CE - 1st cent. CE)
|
28. Mishnah, Menachot, 13.10 (1st cent. CE - 3rd cent. CE)
| 13.10. [If one said,] “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. [If one said,] “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. [If one said,] “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. [If he said,] “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices." |
|
29. New Testament, Apocalypse, 11.15 (1st cent. CE - 1st cent. CE)
| 11.15. The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever! |
|
30. New Testament, Luke, 21.5 (1st cent. CE - 1st cent. CE)
| 21.5. As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said |
|
31. Tosefta, Terumot, 2.12 (1st cent. CE - 2nd cent. CE)
|
32. Mishna, Challah, 4.8, 4.10-4.11 (2nd cent. CE - 2nd cent. CE)
| 4.8. Rabban Gamaliel says: there are three territories with regard to [liability to] hallah:From the land of Israel to Chezib: one hallah-portion. From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest. The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure. From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest. The one for the fire has no minimum measure, and the one for the priest has a minimum measure. And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it. Rabbi Yose says: he does not require immersion. But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth; It may be eaten with a non-priest at the [same] table; And it may be given to any priest." 4.10. Nittai of Tekoa brought hallah-portions from Be-Yitur, but they did not accept from him. The people of Alexandria brought hallah, but they did not accept from them. The people from Mt. Zevoim brought bikkurim prior to Atzeret (Shavuot), but they did not accept from them, on for it is written in the Torah: “And the festival of the harvest, the first-fruits of your labors, which you have sown in the field” (Exodus 23:16)." 4.11. Ben Antigonus brought up firstlings from Babylon, but they did not accept from him. Joseph the priest brought first fruits of wine and oil, but they did not accept from him. He also brought up his sons and members of his household to celebrate Pesah katan in Jerusalem, but they turned him back, so that the thing should not become firmly fixed as an obligation. Ariston brought his first fruits from Apamea and they accepted from him, because they said, one who buys [a field] in Syria is as one who buys [a field] in the outskirts of Jerusalem." |
|
33. Babylonian Talmud, Berachot, 21b (3rd cent. CE - 6th cent. CE)
| 21b. או צבור וצבור אבל יחיד לגבי צבור כמאן דלא צלי דמי קמ"ל ואי אשמעינן הכא משום דלא אתחיל בה אבל התם דאתחיל בה אימא לא צריכא,אמר רב הונא הנכנס לבית הכנסת ומצא צבור שמתפללין אם יכול להתחיל ולגמור עד שלא יגיע ש"ץ למודים יתפלל ואם לאו אל יתפלל ריב"ל אמר אם יכול להתחיל ולגמור עד שלא יגיע ש"צ לקדושה יתפלל ואם לאו אל יתפלל,במאי קא מפלגי מר סבר יחיד אומר קדושה ומר סבר אין יחיד אומר קדושה,וכן אמר רב אדא בר אהבה מנין שאין היחיד אומר קדושה שנאמר (ויקרא כב, לב) ונקדשתי בתוך בני ישראל כל דבר שבקדושה לא יהא פחות מעשרה,מאי משמע דתני רבנאי אחוה דרבי חייא בר אבא אתיא תוך תוך כתיב הכא ונקדשתי בתוך בני ישראל וכתיב התם (במדבר טז, כא) הבדלו מתוך העדה הזאת מה להלן עשרה אף כאן עשרה,ודכולי עלמא מיהת מפסק לא פסיק,איבעיא להו מהו להפסיק ליהא שמו הגדול מבורך כי אתא רב דימי אמר ר' יהודה ור"ש תלמידי דרבי יוחנן אמרי לכל אין מפסיקין חוץ מן יהא שמו הגדול מבורך שאפילו עוסק במעשה מרכבה פוסק ולית הלכתא כותיה:,ר' יהודה אומר מברך לפניהם ולאחריהם: למימרא דקסבר רבי יהודה בעל קרי מותר בדברי תורה והאמר ריב"ל מנין לבעל קרי שאסור בדברי תורה שנאמר (דברים ד, ט) והודעתם לבניך ולבני בניך וסמיך ליה יום אשר עמדת וגו' מה להלן בעלי קריין אסורין אף כאן בעלי קריין אסורין,וכי תימא רבי יהודה לא דריש סמוכים והאמר רב יוסף אפילו מאן דלא דריש סמוכים בכל התורה במשנה תורה דריש דהא רבי יהודה לא דריש סמוכין בכל התורה כולה ובמשנה תורה דריש,ובכל התורה כולה מנא לן דלא דריש דתניא בן עזאי אומר נאמר (שמות כב, יז) מכשפה לא תחיה ונאמר כל שוכב עם בהמה מות יומת סמכו ענין לו לומר מה שוכב עם בהמה בסקילה אף מכשפה נמי בסקילה,אמר ליה ר' יהודה וכי מפני שסמכו ענין לו נוציא לזה לסקילה אלא אוב וידעוני בכלל כל המכשפים היו ולמה יצאו להקיש להן ולומר לך מה אוב וידעוני בסקילה אף מכשפה בסקילה,ובמשנה תורה מנא לן דדריש דתניא רבי אליעזר אומר נושא אדם אנוסת אביו ומפותת אביו אנוסת בנו ומפותת בנו,ר' יהודה אוסר באנוסת אביו ובמפותת אביו ואמר רב גידל אמר רב מאי טעמא דר' יהודה דכתיב (דברים כג, א) לא יקח איש את אשת אביו ולא יגלה (את) כנף אביו כנף שראה אביו לא יגלה,וממאי דבאנוסת אביו כתיב דסמיך ליה ונתן האיש השוכב עמה וגו',אמרי אין במשנה תורה דריש והני סמוכין מבעי ליה לאידך דריב"ל דאמר ריב"ל כל המלמד לבנו תורה מעלה עליו הכתוב כאלו קבלה מהר חורב שנאמר (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה' אלהיך בחורב,תנן זב שראה קרי ונדה שפלטה שכבת זרע המשמשת וראתה דם צריכין טבילה ורבי יהודה פוטר,עד כאן לא פטר רבי יהודה אלא בזב שראה קרי דמעיקרא לאו בר טבילה הוא אבל בעל קרי גרידא מחייב,וכי תימא ה"ה דאפילו בעל קרי גרידא נמי פטר רבי יהודה והאי דקא מפלגי בזב שראה קרי להודיעך כחן דרבנן אימא סיפא המשמשת וראתה דם צריכה טבילה,למאן קתני לה אילימא לרבנן פשיטא השתא ומה זב שראה קרי דמעיקרא לאו בר טבילה הוא מחייבי רבנן המשמשת וראתה דם דמעיקרא בת טבילה היא לא כל שכן אלא לאו ר' יהודה היא ודוקא קתני לה | 21b. bora case where he prayed as part of ba congregation andbegan to repeat it as part of ba congregation; however,in a case where he initially prayed by himself and subsequently joined the congregation at the venue where it was praying, we might have said that ban individual vis-à-vis the congregation isconsidered bas one who has not prayed.Therefore, bhe taught usthat in this case, too, one may not repeat the prayer. bAnd,on the other hand, bif he had taught us hereonly with regard to one who entered a synagogue, we would have thought that the reason he may not pray again is bbecause he did notyet bbeginto recite the prayer, bbut there, in the case where healready bbeganto recite the prayer, bsaythat this is bnotthe case and he may continue to repeat the prayer. Therefore, both statements are bnecessary. /b, bRav Huna said: One whodid not yet pray and benters a synagogue and found that the congregation isin the midst of brecitingthe iAmida bprayer, if he is able to begin and completehis own prayer bbefore the prayer leader reachesthe blessing of bthanksgiving [ imodim /i], he shouldbegin to bpray, and, if not, he should notbegin to bpray. Rabbi Yehoshua ben Levi said: If he is able to begin and completehis prayer bbefore the prayer leader reaches sanctification [ ikedusha /i], then he shouldbegin to bpray. If not, then he should notbegin to bpray. /b,The Gemara clarifies: bWith regard to what do they disagree?The basis for their dispute is that one bSage,Rav Huna, bholds: An individualis permitted to brecite ikedusha /ion his own, so he need not insist on reciting it along with the prayer leader; bandthe other bSage,Rabbi Yehoshua ben Levi, bholdsthat ban individual may not recite ikedusha /ialone, and, therefore he is required to complete his prayer before the communal prayer leader reaches ikedusha /i., bSimilarly, Rav Adda bar Ahava stated,in accordance with the second opinion: bFrom where is it derived that an individual may not recite ikedusha /ialone? bAs it is stated: “And I shall be hallowed among the children of Israel”(Leviticus 22:32), bany expression of sanctity may not berecited in a quorum of bfewer than tenmen.,The Gemara asks: bHow is this inferredfrom that verse? The Gemara responds: This must be understood in light of a ibaraita /i, bwhich was taught by Rabbenai, the brotherof bRabbi Ḥiyya bar Abba: It is inferredby means of a verbal analogy [ igezera shava /i] between the words bamong, among. Here it is written: “And I shall be hallowed among the children of Israel,” and there,regarding Korah’s congregation, bit is written “Separate yourselves from among this congregation”(Numbers 16:21). bJust as thereamong connotes bten, so too here,among connotes bten.The connotation of ten associated with the word among written in the portion of Korah is, in turn, derived by means of another verbal analogy between the word congregation written there and the word congregation written in reference to the ten spies who slandered Eretz Yisrael: “How long shall I bear with this evil congregation?” (Numbers 14:27). Consequently, among the congregation there must be at least ten., bAnd, in any case, everyoneagrees that bone may not interrupthis prayer in order to respond to ikedusha /i.,However, ba dilemma was raisedbefore the Sages of the yeshiva: bWhat isthe ruling? Is one permitted bto interrupthis prayer in order btorecite: b“May His great name be blessed”in ikaddish /i? bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe said: Rabbi Yehuda and Rabbi Shimon, disciples of Rabbi Yoḥa, said: One may not interrupthis prayer bfor anything, except for: “May His great name be blessed,” as evenif one was bengaged inthe exalted study of the bAct of theDivine bChariot[iMa’aseh Merkava /i](see Ezekiel 1) bhe stopsto recite it. However, the Gemara concludes: bThe ihalakhais not in accordance with hisopinion.,We learned in the mishna that bRabbi Yehuda sayswith regard to one who experiences a seminal emission; bhe recites a blessing beforehand and afterwardin both the case of iShemaand in the case of food. The Gemara asks: bIs that to say that Rabbi Yehuda holds that one who experienced a seminal emission is permittedto engage bin matters of Torah? Didn’t Rabbi Yehoshua ben Levi say: From wherein the Torah is it derived bthat one who experiences a seminal emission is prohibited fromengaging bin matters of Torah? As it is stated:“Just take heed and guard your soul diligently lest you forget the things your eyes have seen, and lest they depart from your heart, for all the days of your life, band you shall impart them to your children and your children’s children”(Deuteronomy 4:9), from which we derive, among other things, the obligation to study Torah. bAnd, juxtaposed to it,is the verse: b“The day that you stoodbefore the Lord your God at Horeb” (Deuteronomy 4:10). This juxtaposition teaches us that bjust as below,at the revelation at Mount Sinai, bthose who experienced a seminal emission were prohibitedand were commanded to refrain from relations with their wives and immerse themselves, bso too here,throughout the generations, bthose who experience a seminal emission are prohibitedfrom engaging in Torah study., bAnd if you say that Rabbi Yehuda does not derive homiletic interpretations from juxtaposedverses, bdidn’t Rav Yosefalready say: bEven one who does not derive homiletic interpretations from juxtaposedverses throughout bthe entire Torah,nevertheless, bderivesthem bin Deuteronomy [ iMishne Torah /i], as Rabbi Yehuda does not derive homiletic interpretations from juxtaposedverses bthroughout the entire Torah and he does derive them in iMishne Torah /i. /b, bAnd from where do we derivethat Rabbi Yehuda bdoes not derive homiletic interpretationsfrom juxtaposed verses bthroughout the entire Torah? As it was taughtin a ibaraitawith regard to the punishment of a sorceress, bben Azzai says: It is stated: “You shall not allow a sorceress to live”(Exodus 22:17), although the manner of her execution is not specified, band it is stated: “Whoever lies with a beast shall surely be put to death”(Exodus 22:18). The fact that the Torah bjuxtaposed this matter to thatwas bto say: Just as one who lies with a beastis executed bby stoning(see Leviticus 20), bso too a sorceressis executed bby stoning. /b,With regard to this proof bRabbi Yehuda said to him: And doesthe fact bthatthe Torah bjuxtaposed this matter to that warrant takingthis person bout to be stoned?Should he be sentenced to the most severe of the death penalties on that basis bRather,the source is: bMediums and wizards were included among all sorcerers. And why were they singled outfrom the rest, in the verse: “And a man or a woman who is a medium or a wizard shall surely be put to death; they shall stone them with stones, their blood is upon them” (Leviticus 20:27)? In order to bdraw an analogy to them and say to you: Just as a medium and a wizardare executed bby stoning, so too is a sorceressexecuted bby stoning. /b, bAnd from where do we derivethat Rabbi Yehuda bderives homiletic interpretationsfrom juxtaposed verses bin iMishne Torah /i? As it was taughtin another ibaraita /i: bRabbi Eliezer said that a manmay bweda woman braped by his father andone bseduced by his father;a woman braped by his son andone bseduced by his son.Though one is prohibited by Torah law from marrying the wife of his father or the wife of his son, this prohibition does not apply to a woman raped or seduced by them., bAnd Rabbi Yehuda prohibitshim from marrying ba woman raped by his father and a woman seduced by his father. And Rav Giddel saidthat bRav said: What is the reason for Rabbi Yehuda’sopinion? bAs it is written: “A man shall not take his father’s wife, and shall not uncover his father’s skirt”(Deuteronomy 23:1). The last expression, “and shall not uncover his father’s skirt,” implies that: bA skirt that has been seen by his father,i.e., any woman who has had sexual relations with his father, bmay not be uncoveredby his son, i.e., his son may not marry her., bAnd from wheredo we know bthatthe verse bis written with regard to a woman raped by his father? Asthe previous section, bjuxtaposed to it,deals with the laws of rape: b“And the man who lay with her must giveher father fifty shekels…because he has violated her” (Deuteronomy 22:29).,At any rate, we see that in Deuteronomy, Rabbi Yehuda derives homiletic interpretations from juxtaposed verses. Why does he fail to derive that one who experiences a seminal emission is prohibited from engaging in matters of Torah from the juxtaposition of the verses? bThey replied: Indeed, in iMishne Torah /iRabbi Yehuda bdoes derive homiletic interpretationsfrom the juxtaposition of verses, bbuthe requires bthese juxtaposed versesin order btoderive banotherstatement of bRabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: One who teaches his son Torah, the verse ascribes to himcredit bas if he receivedthe Torah bfrom Mount Horeb. As it is stated: “And you shall impart them to your children and your children’s children”(Deuteronomy 4:9) bafter which it is written: “The day that you stood before the Lord your God at Horeb.”Therefore, Rabbi Yehuda cannot derive from that same juxtaposition a prohibition banning one who experienced a seminal emission from engaging in matters of Torah., bWe learnedin a mishna that ba izavwho experienced a seminal emission, and a menstruating woman who discharged semen, and a woman who engaged in intercoursewith her husband band she sawmenstrual bblood,all of whom are ritually impure for at least seven days due to the severity of their impurity, nevertheless brequire ritual immersionin order to purify themselves from the impurity of the seminal emission before they may engage in matters of Torah. bAnd Rabbi Yehuda exemptsthem from immersion.,However, bRabbi Yehuda only exemptedfrom immersion in the case bof a izavwho experienced a seminal emission, who was unfit to immerse himself from the outset,as even after immersion he would remain impure with the seven-day impurity of the izav /i. bBut,in the case of bone who experienced a seminal emission alone,with no concurrent impurity, even Rabbi Yehuda brequiresimmersion before he may engage in Torah matters., bAnd if you say: The same is true evenin the case of bone who experienced a seminal emission alone,that bRabbi Yehuda also exemptshim from immersion, band the fact that they disagreein the case of ba izavwho experienced a seminal emissionand not in the case of a person who experienced a seminal emission alone bis in order to convey the far-reachingnature of the opinion bof the Rabbis,who require immersion even in this case. If so, bsay the last caseof that same mishna: bA woman who was engaged in intercourse and she sawmenstrual bblood requires immersion. /b,The Gemara seeks to clarify: bIn accordance with whoseopinion bwas thiscase in the mishna btaught? If you saythat it is in accordance with the opinion of bthe Rabbis, that is obvious; ifin the case of ba izavwho experienced a seminal emission who was unfit to immerse himself from the outset,when he experienced the seminal emission, bthe Rabbisnevertheless brequire immersion, all the more sowouldn’t they require immersion for ba woman who engaged in intercourse andonly then bsaw blood,who bwas fit to immerse herself from the outset,when she came into contact with the seminal emission of her husband? bRather, isn’t this Rabbi Yehuda’sopinion, bandthis case bwas taught specificallyin order to teach |
|
34. Babylonian Talmud, Megillah, 10a (3rd cent. CE - 6th cent. CE)
| 10a. יש אחריה היתר וקדושת ירושלים אין אחריה היתר:, big strongגמ׳ /strong /big א"ר יצחק שמעתי שמקריבין בבית חוניו בזמן הזה קסבר בית חוניו לאו בית ע"ז היא וקא סבר קדושה ראשונה קידשה לשעתה ולא קידשה לעתיד לבוא,דכתיב (דברים יב, ט) כי לא באתם עד עתה אל המנוחה ואל הנחלה מנוחה זו שילה נחלה זו ירושלים מקיש נחלה למנוחה מה מנוחה יש אחריה היתר אף נחלה יש אחריה היתר,אמרו ליה אמרת אמר להו לא אמר רבא האלהים אמרה וגמירנא לה מיניה,ומ"ט קא הדר ביה משום קשיא דרב מרי דמותיב רב מרי קדושת שילה יש אחריה היתר קדושת ירושלים אין אחריה היתר ועוד תנן משבאו לירושלים נאסרו הבמות ולא היה להם עוד היתר והיא היתה לנחלה,תנאי היא (דתניא) א"ר אליעזר שמעתי כשהיו בונין בהיכל עושין קלעים להיכל וקלעים לעזרה אלא שבהיכל בונין מבחוץ ובעזרה בונין מבפנים,וא"ר יהושע שמעתי שמקריבין אע"פ שאין בית אוכלין קדשי קדשים אע"פ שאין קלעים קדשים קלים ומעשר שני אע"פ שאין חומה מפני שקדושה ראשונה קידשה לשעתה וקידשה לעתיד לבוא מכלל דר"א סבר לא קידשה לעתיד לבוא,א"ל רבינא לרב אשי ממאי דלמא דכולי עלמא קדושה ראשונה קידשה לשעתה וקידשה לעתיד לבוא ומר מאי דשמיע ליה קאמר ומר מאי דשמיע ליה קאמר וכי תימא קלעים לר"א למה לי לצניעותא בעלמא,אלא כי הני תנאי דתניא אמר רבי ישמעאל ברבי יוסי למה מנו חכמים את אלו שכשעלו בני הגולה מצאו את אלו וקידשום אבל הראשונות בטלו משבטלה הארץ אלמא קסבר קדושה ראשונה קידשה לשעתה ולא קידשה לעתיד לבוא,ורמינהו אמר רבי ישמעאל ברבי יוסי וכי אלו בלבד היו והלא כבר נאמר (דברים ג, ד) ששים עיר כל חבל ארגוב וכתיב (דברים ג, ה) כל אלה ערים בצורות חומה גבוהה אלא למה מנו חכמים את אלו שכשעלו בני הגולה מצאו אלו וקידשום,קידשום | 10a. bafterthe Tabernacle was destroyed, bthere is permissionto sacrifice offerings on improvised altars. bButwith regard to bthe sanctity of Jerusalem, afterthe Temple was destroyed, bthere is no permissionto sacrifice offerings on improvised altars, as the prohibition remains intact., strongGEMARA: /strong bRabbi Yitzḥak said: I heard that one sacrificesofferings bin the temple of Oniasin Egypt bat the present time.The Gemara cites the basis for the statement of Rabbi Yitzḥak. bHe maintainsthat bthe temple of Onias is not a house of idol worshipbut rather a temple devoted to the service of God, band he maintainsthat bthe initial consecration sanctifiedJerusalem bfor its time and did not sanctifyJerusalem bforever.Therefore, after the destruction of the Temple, the sanctity of Jerusalem lapsed and the sacrifice of offerings elsewhere was no longer prohibited. For these reasons it was permitted to sacrifice offerings in the temple of Onias after the Temple was destroyed.,The Gemara cites the source of this ihalakha /i. It is bas it is written: “For you are not as yet come to the rest and to the inheritance”(Deuteronomy 12:9), which is interpreted: “ bRest,” this is Shiloh; “inheritance,” this is Jerusalem.The verse bjuxtaposesand likens binheritance to rest: Just asin the place of brest,Shiloh, bafterits destruction bthere is permissionto sacrifice offerings on improvised altars, bso tooin the place of binheritance,Jerusalem, bafterits destruction bthere is permissionto sacrifice offerings on improvised altars.,The Gemara reports that the other Sages bsaid toRabbi Yitzḥak: bDid you saythis ihalakhawith regard to the temple of Onias? bHe said to them: No,I did not say that. bRava said,reinforcing his assertion with an oath: bBy God!Rabbi Yitzḥak bdidin fact bsay this, and Imyself blearned it from him,but he later retracted this ruling.,The Gemara asks: bAnd what is the reason he retractedhis ruling? The Gemara explains: It is bdue to the difficultyraised bby Rav Mari, as Rav Mari raised an objectionfrom the mishna: With regard to bthe sanctity of Shiloh, afterthe Tabernacle was destroyed bthere is permissionto sacrifice offerings on improvised altars. But with regard to bthe sanctity of Jerusalem, afterthe Temple was destroyed bthere is no permissionto sacrifice offerings on improvised altars. bAnd furthermore, we learnedin a mishna ( iZevaḥim112b): bOnce they came to Jerusalem,improvised altars bwere prohibited, and they did not again have permissionto do so, bandJerusalem bbecame theeverlasting binheritance. /b,The Gemara comments: bThismatter bissubject to a dispute between itanna’im /i, as it is taughtin a mishna ( iEduyyot8:6): bRabbi Eliezer said: I heard that when they were building the Sanctuaryin the Second Temple, bthey fashionedtemporary bhangings for the Sanctuary andtemporary bhangings for the courtyardto serve as partitions until construction of the stone walls was completed. The difference was bonly that inbuilding bthe Sanctuary,the workers bbuiltthe walls boutsidethe hangings, without entering, band in the courtyard,the workers bbuiltthe walls binsidethe hangings., bAnd Rabbi Yehoshua said: I heard that one sacrificesofferings on the altar beven though there is no Temple, one eats offerings of the most sacred orderin the Temple courtyard beven if there are no hangings,and one eats bofferings of lesser sanctity and second titheproduce in Jerusalem beven if there is no wallsurrounding the city, bdue tothe fact bthat the initial consecration sanctifiedJerusalem bfor its time andalso bsanctifiedJerusalem bforever.Even if the walls do not exist, the sanctity remains intact. The Gemara concludes: From the fact that Rabbi Yehoshua based his opinion on the principle that the initial sanctification sanctified Jerusalem forever, bby inferenceone can conclude bthat Rabbi Eliezer holds: It did not sanctifyJerusalem bforever.Apparently, this issue is subject to a dispute between itanna’im /i., bRavina said to Rav Ashi: From wheredo you draw this inference? bPerhaps everyone maintains that the initial consecration sanctifiedJerusalem bfor its time andalso bsanctifiedJerusalem bforever. Andone bSage,Rabbi Eliezer, bstated thattradition, bwhich he heardfrom his teachers, bandone bSage,Rabbi Yehoshua, bstated thattradition, bwhich he heardfrom his teachers, and there is no dispute between them. bAnd if you would say: Whythen bdo Ineed bhangingsat all baccording to Rabbi Eliezer?The original sanctity remained when Jerusalem was not surrounded by walls, and the presence or absence of hangings is irrelevant as well. The Gemara answers: The hangings were established bmerely for seclusion,as it would have been unbecoming for the activity in this most sacred venue to be visible to all., bRather,this matter is subject to the dispute between bthese itanna’im /i, as it is taughtin a ibaraitathat bRabbi Yishmael, son of Rabbi Yosei, said: Why did the Sages enumerate thesenine cities in tractate iArakhinas cities walled since the days of Joshua, son of Nun? Weren’t there many more? bAs, when the exiles ascendedto Eretz Yisrael from Babylonia, bthey discovered thesecities band consecrated themas walled cities; bbut thesanctity of the bfirstwalled cities enumerated in the book of Joshua bwas negated whensettlement in bthe land was negatedand the Jewish people were exiled. bApparently,Rabbi Yishmael, son of Rabbi Yosei, bmaintains: The initial consecration sanctifiedJerusalem bfor its timeonly band did not sanctifyJerusalem bforever. /b,The Gemara braises a contradictionfrom a different ibaraita /i. bRabbi Yishmael, son of Rabbi Yosei, said: Were thesecities that were enumerated in tractate iArakhin bthe onlywalled cities? bWasn’t it already stated: “Sixty cities, all the region of Argov”(Deuteronomy 3:4), bandconcerning these cities bit is written: “All these cities were fortified with high walls,gates and bars” (Deuteronomy 3:5), indicating that there were a great number of walled cities? bRather, why then did the Sages enumerate thesespecific cities? It is due to the fact bthat when the exiles ascendedfrom Babylonia bthey discovered these and consecrated themas walled cities.,The Gemara asks: bConsecrated them?If their sanctity remained, why was it necessary to consecrate them? |
|
35. Babylonian Talmud, Menachot, 109b (3rd cent. CE - 6th cent. CE)
| 109b. as by slaughtering the idolatrous offering intentionally bhe became a servant of idol worship. /b, bRav Naḥman said: From where do I saythat even a priest who intentionally slaughters an idolatrous offering is nevertheless fit to serve in the Temple if he repents? bAs it is taughtin a ibaraita /i: With regard to ba priest who servedin bidol worship and repented, his offeringin the Temple bis an aroma pleasingto the Lord and is acceptable.,Rav Naḥman clarifies: bIn whatmanner did he serve in idol worship? bIf we saythat he served in idol worship bunwittingly, whatdoes the ibaraitamean when it says: bAnd repented? He is already repentant,as he never intended to sin in the first place. bRather,it is bobviousthat the ibaraitais referring to a case bof intentionalidol worship. bAnd ifthe ibaraitais referring bto sprinklingthe blood of an idolatrous offering, bwhen he repents, what of it? Hasn’t he performedidolatrous bservice,thereby disqualifying himself from serving in the Temple in any event? bRather, is it notreferring btothe bslaughterof an idolatrous offering? Evidently, even if the priest slaughtered it intentionally, once he repents he is fit to serve in the Temple., bAndas for bRav Sheshet, hecould have bsaid to youthat bactuallythe ibaraitais referring bto unwittingslaughter. bAnd thisis what the ibaraita bis saying: Ifthe priest bis repentant from the outset, as when he servedin idol worship bhe served unwittingly,then bhis offering is an aroma pleasingto the Lord and is acceptable. bBut if not,i.e., he slaughtered an idolatrous offering intentionally, bhissubsequent bofferingin the Temple is bnot an aroma pleasingto the Lord.,§ The Gemara lists other similar disagreements between Rav Naḥman and Rav Sheshet. In a case where a priest bbowed toan object of bidol worship, Rav Naḥman says:If he subsequently repents and serves in the Temple, bhis offering is an aroma pleasingto the Lord. bAnd Rav Sheshet says: His offering is not an aroma pleasingto the Lord. In a case where a priest backnowledgesan object of bidol worshipas a divinity, bRav Naḥman says:If he subsequently repents and serves in the Temple, bhis offering is an aroma pleasingto the Lord. bAnd Rav Sheshet says: His offering is not an aroma pleasingto the Lord.,Having listed four similar disputes between Rav Naḥman and Rav Sheshet, namely, with regard to a priest who unwittingly sprinkled the blood of an idolatrous offering, a priest who intentionally slaughtered an idolatrous offering, a priest who bowed to an idol, and a priest who acknowledged an idol as a divinity, the Gemara explains: bAndit was bnecessaryto teach the dispute with regard to all four cases. bAs, hadthe Sages btaught usonly bthis firstcase, where a priest sprinkles the blood of an idolatrous offering unwittingly, one might have thought that only bin thatcase bRav Sheshet saysthat the priest’s subsequent service in the Temple is disqualified, bbecause he performed a service foridolatry that is considered a sacrificial rite in the Temple. bButin a case where the priest merely performed bslaughter, since he did not perform a service foridolatry that is a sacrificial rite in the Temple, there is room to bsaythat Rav Sheshet bconcedes tothe opinion of bRav Naḥman. /b, bAnd hadthe Sages btaught usonly the dispute with regard to a priest intentionally performing bslaughterfor an idolatrous offering, one might have thought that Rav Sheshet says that the priest’s subsequent service in the Temple is disqualified bbecause he performeda sacrificial brite foridolatry. bButif he merely bbowedto the idol, bsince he did not performa sacrificial brite foridolatry, there is room to bsaythat Rav Sheshet does bnotdisqualify the priest’s subsequent service in the Temple. Therefore, it was bnecessaryto teach this case as well., bAnd hadthe Sages btaught usonly the case of a priest bbowingto an idol, one might have thought that in this case Rav Sheshet says that the priest’s subsequent service in the Temple is disqualified bbecause he performed an action foridolatry. bButif he only backnowledgedthe idol as a divinity, bwhich is mere speech,there is room to bsaythat Rav Sheshet does bnotdisqualify the priest’s subsequent service in the Temple. The Gemara concludes: Therefore, it was bnecessaryto teach this case as well.,§ The mishna teaches: bAnd needless to say,if priests served for bsomething else,a euphemism for idolatry, they are disqualified from service in the Temple. The Gemara comments: bFromthe fact bthat it says: Needless to say,if they served for bsomething else, by inference, the temple of Onias is nota temple of bidol worship,but rather a temple devoted to the worship of God., bIt is taughtin a ibaraita blike the one who saysthat bthe temple of Onias is nota temple of bidol worship. As it is taught:During bthe year in which Shimon HaTzaddik died, he said tohis associates: bThis year, he will die,euphemistically referring to himself. bThey said to him: From where do you know? /b,Shimon HaTzaddik bsaid to them:In previous years, bevery Yom Kippur,upon entering the Holy of Holies, I had a prophetic vision in which bI would be met by an old manwho was bdressed in white, andhis head was bwrapped in white, and he would enterthe Holy of Holies bwith me, and he would leave with me.But bthis year, I was met by an old manwho was bdressed in black, andhis head was bwrapped in black, and he enteredthe Holy of Holies bwith me, but he did not leave with me.Shimon HaTzaddik understood this to be a sign that his death was impending.,Indeed, bafter the pilgrimage festivalof iSukkot /i, bhe was ill for seven days and died. And his fellow priests refrained from reciting thePriestly bBenediction with theineffable bnameof God., bAt the time of his death, he said tothe Sages: bOnias, my son, will serveas High Priest bin my stead. Shimi,Onias’ bbrother, became jealousof him, basShimi bwas two and a half years older thanOnias. Shimi bsaid toOnias treacherously: bCome and I will teach you the order of the serviceof the High Priest. Shimi bdressedOnias bin a tunic [ ibe’unkeli /i] and girded him with a ribbon [ ibetziltzul /i]as a belt, i.e., not in the vestments of the High Priest, and bstood him next to the altar.Shimi bsaid to his fellow priests: Look what thisman bvowed and fulfilled for his beloved,that he had said to her: bOn the day that I serve in the High Priesthood I will wear your tunic and gird your ribbon. /b, bThe fellow priests ofOnias bwanted to kill himbecause he had disgraced the Temple service with his garments. Onias branaway bfrom them and they ran after him. He went to Alexandria in Egypt and built an altar there, and sacrificedofferings bupon it for the sake of idol worship. When the Sages heard of the matter they said: If thisperson, Shimi, bwho did not enterthe position of High Priest, acted with bsuchjealousy, ball the more sowill bone who entersa prestigious position rebel if that position is taken away from him. This is bthe statement of Rabbi Meir.According to Rabbi Meir, the temple of Onias was built for idol worship., bRabbi Yehuda said to him:The bincident was not like this. Rather, Onias did not acceptthe position of High Priest bbecause his brother Shimi was two and a half years older than him,so Shimi was appointed as High Priest. bAnd even so,even though Onias himself offered the position to Shimi, bOnias was jealous of his brother Shimi.Onias bsaid toShimi: bCome and I will teach you the order of the serviceof the High Priest. bAndOnias bdressedShimi bin a tunic and girded him in a ribbon and stood him next to the altar.Onias bsaid to his fellow priests: Look what thisman, Shimi, bvowed and fulfilled for his beloved,that he had said to her: bOn the day that I serve in the High Priesthood I will wear your tunic and gird your ribbon. /b, bHis fellow priests wanted to killShimi. Shimi then btold them the entire incident,that he had been tricked by his brother Onias, so the priests bwanted to kill Onias.Onias branaway bfrom them, and they ran after him.Onias bran to the palace of the king, and they ran after him. Anyone who saw him would say: This is him, this is him,and he was not able to escape unnoticed. Onias bwent to Alexandria in Egypt and built an altar there, and sacrificedofferings bupon it for the sake of Heaven. As it is stated: “In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at its border, to the Lord”(Isaiah 19:19). According to Rabbi Yehuda, the temple of Onias was dedicated to the worship of God., bAnd when the Sages heard of the matter they said: If this one,Onias, bwho fled fromthe position of High Priest and offered it to his brother, still was overcome with bsuchjealousy to the point where he tried to have Shimi killed, ball the more sowill bone who wants to entera prestigious position be jealous of the one who already has that position.,§ As a corollary to the statement of the Sages with regard to one who is jealous and wants the position of another, bit is taughtin a ibaraitathat bRabbi Yehoshua ben Peraḥya said: Initially,in response to banyone who would sayto me: bAscend tothe position of iNasi /i, bI would tie him up and place him in front of a lionout of anger for his suggestion. bNowthat I have become the iNasi /i, in response to banyone who tells me to leavethe position, bIwould bthrow a kettle [ ikumkum /i] of boilingwater bat himout of anger at his suggestion.,It is human nature that after one ascends to a prestigious position he does not wish to lose it. bAsevidence of this principle, bSaulinitially bfled fromthe kingship, as he did not wish to be king, as stated in the verse: “When they sought him he could not be found…Behold he has hidden himself among the baggage” (I Samuel 10:21–22). bBut when he ascendedto the kingship bhe tried to kill David,who he thought was trying to usurp his authority (see I Samuel, chapters 18–27).,§ bMar Kashisha, son of Rav Ḥisda, said to Abaye: What does Rabbi Meir do with this verse of Rabbi Yehuda?Since Rabbi Meir holds that the temple of Onias was dedicated to idol worship, how does he explain the verse in Isaiah?,Abaye answered Mar Kashisha and said that Rabbi Meir uses this verse bfor that which is taughtin a ibaraita /i: bAfter the downfall of Sennacherib,the king of Assyria who besieged Jerusalem (see II Kings, chapters 18–19), King bHezekiah emergedfrom Jerusalem band found thegentile bprincesSennacherib had brought with him from his other conquests, bsitting in carriages [ ibikronot /i] of gold. He made them vow that they would not worship idols,and they fulfilled their vow, bas it is statedin Isaiah’s prophecy about Egypt: b“In that day there shall be five cities in the land of Egypt that speak the language of Canaan /b |
|
36. Papyri, Cpj, 157, 178, 183, 202-203, 217, 77-79, 154
|
