Tiresias: The Ancient Mediterranean Religions Source Database

7237

Josephus Flavius, Life, 280-289
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN

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

17 results
1. Hebrew Bible, Numbers, 11.16 (9th cent. BCE - 3rd cent. BCE) 11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee."
2. Hebrew Bible, 2 Kings, 10.1 (8th cent. BCE - 5th cent. BCE) 10.1. דְּעוּ אֵפוֹא כִּי לֹא יִפֹּל מִדְּבַר יְהוָה אַרְצָה אֲשֶׁר־דִּבֶּר יְהוָה עַל־בֵּית אַחְאָב וַיהוָה עָשָׂה אֵת אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ אֵלִיָּהוּ׃ 10.1. וּלְאַחְאָב שִׁבְעִים בָּנִים בְּשֹׁמְרוֹן וַיִּכְתֹּב יֵהוּא סְפָרִים וַיִּשְׁלַח שֹׁמְרוֹן אֶל־שָׂרֵי יִזְרְעֶאל הַזְּקֵנִים וְאֶל־הָאֹמְנִים אַחְאָב לֵאמֹר׃ 10.1. Now Ahab had seventy sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, even the elders, and unto them that brought up [the sons of] Ahab, saying:"
3. Septuagint, 1 Maccabees, 5.58, 13.11, 14.5 (2nd cent. BCE - 2nd cent. BCE) 5.58. And they issued orders to the men of the forces that were with them, and they marched against Jamnia. 13.11. He sent Jonathan the son of Absalom to Joppa, and with him a considerable army; he drove out its occupants and remained there. 14.5. To crown all his honors he took Joppa for a harbor,and opened a way to the isles of the sea.
4. Philo of Alexandria, On The Special Laws, 2.62 (1st cent. BCE - 1st cent. CE) 2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved.
5. Philo of Alexandria, On The Life of Moses, 2.215-2.216 (1st cent. BCE - 1st cent. CE) 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?
6. Philo of Alexandria, Hypothetica, 7.12-7.13 (1st cent. BCE - 1st cent. CE) 7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them; 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety.
7. Philo of Alexandria, Against Flaccus, 74 (1st cent. BCE - 1st cent. CE) 74. for he arrested thirty-eight members of our council of elders, which our saviour and benefactor, Augustus, elected to manage the affairs of the Jewish nation after the death of the king of our own nation, having sent written commands to that effect to Manius Maximus when he was about to take upon himself for the second time the government of Egypt and of the country, he arrested them, I say, in their own houses, and commanded them to be thrown into prison, and arranged a splendid procession to send through the middle of the market-place a body of old men prisoners, with their hands bound, some with thongs and others with iron chains, whom he led in this plight into the theatre, a most miserable spectacle, and one wholly unsuited to the times.
8. Strabo, Geography, 16.2.34 (1st cent. BCE - 1st cent. BCE) 16.2.34. The western extremities of Judaea towards Casius are occupied by Idumaeans, and by the lake [Sirbonis]. The Idumaeans are Nabataeans. When driven from their country by sedition, they passed over to the Jews, and adopted their customs. The greater part of the country along the coast to Jerusalem is occupied by the Lake Sirbonis, and by the tract contiguous to it; for Jerusalem is near the sea, which, as we have said, may be seen from the arsenal of Joppa. These districts (of Jerusalem and Joppa) lie towards the north; they are inhabited generally, and each place in particular, by mixed tribes of Egyptians, Arabians, and Phoenicians. of this description are the inhabitants of Galilee, of the plain of Jericho, and of the territories of Philadelphia and Samaria, surnamed Sebaste by Herod; but although there is such a mixture of inhabitants, the report most credited, [one] among many things believed respecting the temple [and the inhabitants] of Jerusalem, is, that the Egyptians were the ancestors of the present Jews.
9. Josephus Flavius, Jewish Antiquities, 14.215-14.216, 14.235, 14.258, 14.260-14.261, 16.43, 16.160-16.161, 16.164, 16.167-16.170, 18.149, 19.300-19.305 (1st cent. CE - 1st cent. CE) 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.261. Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 16.43. nor do we conceal those injunctions of ours by which we govern our lives, they being memorials of piety, and of a friendly conversation among men. And the seventh day we set apart from labor; it is dedicated to the learning of our customs and laws, we thinking it proper to reflect on them, as well as on any [good] thing else, in order to our avoiding of sin. 16.161. When therefore they were thus afflicted, and found no end of their barbarous treatment they met with among the Greeks, they sent ambassadors to Caesar on those accounts, who gave them the same privileges as they had before, and sent letters to the same purpose to the governors of the provinces, copies of which I subjoin here, as testimonials of the ancient favorable disposition the Roman emperors had towards us. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 16.167. 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; 16.168. and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” 16.169. 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers 18.149. and desired her, as a kinswoman of his, to give him her help, and to engage her husband to do the same, since she saw how she alleviated these her husband’s troubles all she could, although she had not the like wealth to do it withal. So they sent for him, and allotted him Tiberias for his habitation, and appointed him some income of money for his maintece, and made him a magistrate of that city, by way of honor to him. 19.301. This procedure of theirs greatly provoked Agrippa; for it plainly tended to the dissolution of the laws of his country. So he came without delay to Publius Petronius, who was then president of Syria, and accused the people of Doris. 19.302. Nor did he less resent what was done than did Agrippa; for he judged it a piece of impiety to transgress the laws that regulate the actions of men. So he wrote the following letter to the people of Doris in an angry strain: 19.303. “Publius Petronius, the president under Tiberius Claudius Caesar Augustus Germanicus, to the magistrates of Doris, ordains as follows: 19.304. Since some of you have had the boldness, or madness rather, after the edict of Claudius Caesar Augustus Germanicus was published, for permitting the Jews to observe the laws of their country, not to obey the same 19.305. but have acted in entire opposition thereto, as forbidding the Jews to assemble together in the synagogue, by removing Caesar’s statue, and setting it up therein, and thereby have offended not only the Jews, but the emperor himself, whose statue is more commodiously placed in his own temple than in a foreign one, where is the place of assembling together; while it is but a part of natural justice, that every one should have the power over the place belonging peculiarly to themselves, according to the determination of Caesar,—
10. Josephus Flavius, Jewish War, 2.285-2.291, 2.482, 2.570, 2.599, 2.614-2.619, 2.639-2.640, 3.539, 4.336, 7.44 (1st cent. CE - 1st cent. CE) 2.285. Now the occasion of this war was by no means proportionable to those heavy calamities which it brought upon us. For the Jews that dwelt at Caesarea had a synagogue near the place, whose owner was a certain Cesarean Greek: the Jews had endeavored frequently to have purchased the possession of the place, and had offered many times its value for its price; 2.286. but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there; 2.287. but as Florus would not permit them to use force, the great men of the Jews, with John the publican, being in the utmost distress what to do, persuaded Florus, with the offer of eight talents, to hinder the work. 2.288. He then, being intent upon nothing but getting money, promised he would do for them all they desired of him, and then went away from Caesarea to Sebaste, and left the sedition to take its full course, as if he had sold a license to the Jews to fight it out. 2.289. 5. Now on the next day, which was the seventh day of the week, when the Jews were crowding apace to their synagogue, a certain man of Caesarea, of a seditious temper, got an earthen vessel, and set it with the bottom upward, at the entrance of that synagogue, and sacrificed birds. This thing provoked the Jews to an incurable degree, because their laws were affronted, and the place was polluted. 2.291. Hereupon Jucundus, the master of the horse, who was ordered to prevent the fight, came thither, and took away the earthen vessel, and endeavored to put a stop to the sedition; but when he was overcome by the violence of the people of Caesarea, the Jews caught up their books of the law, and retired to Narbata, which was a place to them belonging, distant from Caesarea sixty furlongs. 2.482. Now there came certain men seventy in number, out of Batanea, who were the most considerable for their families and prudence of the rest of the people; these desired to have an army put into their hands, that if any tumult should happen, they might have about them a guard sufficient to restrain such as might rise up against them. 2.599. which multitude was crowded together in the hippodrome at Taricheae, and made a very peevish clamor against him; while some cried out, that they should depose the traitor; and others, that they should burn him. Now John irritated a great many, as did also one Jesus, the son of Sapphias, who was then governor of Tiberias. 2.614. 6. But as for John, his envy grew greater [upon this escape of Josephus], and he framed a new plot against him; he pretended to be sick, and by a letter desired that Josephus would give him leave to use the hot baths that were at Tiberias, for the recovery of his health. 2.615. Hereupon Josephus, who hitherto suspected nothing of John’s plots against him, wrote to the governors of the city, that they would provide a lodging and necessaries for John; which favors, when he had made use of, in two days’ time he did what he came about; some he corrupted with delusive frauds, and others with money, and so persuaded them to revolt from Josephus. 2.616. This Silas, who was appointed guardian of the city by Josephus, wrote to him immediately, and informed him of the plot against him; which epistle when Josephus had received, he marched with great diligence all night, and came early in the morning to Tiberias; 2.617. at which time the rest of the multitude met him. But John, who suspected that his coming was not to his advantage, sent however one of his friends, and pretended that he was sick, and that being confined to his bed, he could not come to pay his respects. 2.618. But as soon as Josephus had got the people of Tiberias together in the stadium, and tried to discourse with them about the letters that he had received, John privately sent some armed men, and gave them orders to slay him. 2.619. But when the people saw that the armed men were about to draw their swords, they cried out;—at which cry Josephus turned himself about, and when he saw that the swords were just at his throat, he marched away in great haste to the seashore, and left off that speech which he was going to make to the people, upon an elevation of six cubits high. He then seized on a ship which lay in the haven, and leaped into it, with two of his guards, and fled away into the midst of the lake. 2.639. Hereupon ten of the most potent men of Tiberias came down to him presently; and when he had taken them into one of his vessels, he ordered them to be carried a great way off from the city. He then commanded that fifty others of their senate, such as were men of the greatest eminence, should come to him, that they also might give him some security on their behalf. 3.539. Then came Vespasian, and ordered them all to stand in the stadium, and commanded them to kill the old men, together with the others that were useless, which were in number a thousand and two hundred. 4.336. So they called together, by a public proclamation, seventy of the principal men of the populace, for a show, as if they were real judges, while they had no proper authority. Before these was Zacharias accused of a design to betray their polity to the Romans, and having traitorously sent to Vespasian for that purpose. 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.
11. Josephus Flavius, Against Apion, 1.209, 2.10-2.11 (1st cent. CE - 1st cent. CE) 1.209. “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. 2.11. that, he also set up pillars instead of gnomons, under which was represented a cavity like that of a boat, and the shadow that fell from their tops fell down upon that cavity, that it might go round about the like course as the sun itself goes round in the other.” 2.11. Now, if he knew the purity of our temple, he hath entirely omitted to take notice of it; but he forges a story about the seizing of a Grecian, about ineffable food, and the most delicious preparation of dainties; and pretends that strangers could go into a place whereinto the noblest men among the Jews are not allowed to enter, unless they be priests.
12. Josephus Flavius, Life, 102, 104-109, 11, 110-113, 115, 118-119, 122-128, 130, 132, 134-135, 138, 14, 141-144, 146-149, 151, 153, 155-173, 175-184, 188-228, 230, 232, 235, 250, 252, 259, 264-265, 269-279, 28, 281-289, 29, 290-299, 30, 300-303, 309, 31, 313, 318, 32, 321, 33, 331, 336-339, 34, 340-349, 35, 350-359, 36, 360-367, 37, 370, 373, 376-379, 38, 381-384, 388-389, 39, 390-399, 40, 400-409, 41, 410, 412-413, 42-61, 63-76, 79-81, 84-87, 91-100 (1st cent. CE - 1st cent. CE)
13. Mishnah, Sanhedrin, 1.6 (1st cent. CE - 3rd cent. CE) 1.6. The greater Sanhedrin was made up of seventy one and the little Sanhedrin of twenty three.From where do we learn that the greater Sanhedrin should be made up of seventy one? As it says, “Gather unto me seventy men of the elders of Israel” (Num. 11:16), and when Moses is added to them there is seventy one. Rabbi Judah says: “Seventy.” From where do we learn that the little Sanhedrin should be made up of twenty three? As it says, “The assembly shall judge”, “The assembly shall deliver” (Num. 35:24-25), an assembly that judges and an assembly that delivers, thus we have twenty. And from where do we know that an assembly has ten? As it says, “How long shall I bear this evil congregation?” (Num. 14:27) [which refers to the twelve spies] but Joshua and Caleb were not included. And from where do we learn that we should bring three others [to the twenty]? By inference from what it says, “You shall not follow after the many to do evil” (Ex. 23:2), I conclude that I must be with them to do well. Then why does it say, “[To follow] after the many to change judgment” (Ex. 23:2). [It means that] your verdict of condemnation should not be like your verdict of acquittal, for your verdict of acquittal is reached by the decision of a majority of one, but your verdict of condemnation must be reached by the decision of a majority of two. The court must not be divisible equally, therefore they add to them one more; thus they are twenty three. And how many should there be in a city that it may be fit to have a Sanhedrin? A hundred and twenty. Rabbi Nehemiah says: “Two hundred and thirty, so that [the Sanhedrin of twenty three] should correspond with them that are chiefs of [at least] groups of ten."
14. New Testament, Acts, 20.6-20.12 (1st cent. CE - 2nd cent. CE) 20.6. We sailed away from Philippi after the days of Unleavened Bread, and came to them at Troas in five days, where we stayed seven days. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.8. There were many lights in the upper chamber where we were gathered together. 20.9. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10. Paul went down, and fell on him, and embracing him said, "Don't be troubled, for his life is in him. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 20.12. They brought the boy alive, and were not a little comforted.
15. New Testament, John, 3.1 (1st cent. CE - 1st cent. CE) 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.
16. New Testament, Matthew, 8.5-8.13 (1st cent. CE - 1st cent. CE) 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour.
17. Tosefta, Megillah, 3.21 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
adjudication, alexandria	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
adjudication, jerusalem temple	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
alexandria	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
alexandrian jewry	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
ancestral language	Schwartz, 2 Maccabees (2008) 424
ancient synagogue, pharisees/rabbis as leaders of	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 279
apostles (apostoli), of patriarch	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
arbel	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17, 263
archisynagogue, synagogue/proseuche	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
architecture, from first century to early fourth century	Esler, The Early Christian World (2000) 702
architecture, generally	Esler, The Early Christian World (2000) 702
architecture, influence of synagogues	Esler, The Early Christian World (2000) 702
arkhisunagôgeus	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 279
asia minor, synagogues	Levine, The Ancient Synagogue, The First Thousand Years (2005) 139
augustus	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 263
beirut' "239.0_250.0@beth she'arim"	Brooten, Women Leaders in the Ancient Synagogue (1982) 250
birkat hamazon (grace after meals)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
boulē	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54
caesarea maritima	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 263
caligula gaius casaer	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 263
capernaum	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 62
chorazin	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 62
church fathers, rabbis and synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
church fathers, women	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
coastal cities, battles in	Schwartz, 2 Maccabees (2008) 424
communal meals	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 263
community	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 203
decapolis	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54
decorations (in synagogue)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
delos	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 263
edah	Levine, The Ancient Synagogue, The First Thousand Years (2005) 139
elders	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
elders and synagogue, and amidah, seating	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
eucharist	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 203
fast days, public, tiberias	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
first jewish war	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
gadara	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
gamla	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 62
gaulanitis	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
gischala	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
hellenism	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 275
hippos	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54
hope	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 203
iconography of	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 263, 275
idolatry	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
inscriptions	Schwartz, 2 Maccabees (2008) 424
jerusalem	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17, 263
josephus	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17, 263, 275
judaizers	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
khirbet qana	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 62
khirbet wadi hamam	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 62
leadership, synagogue, leadership, town, communal	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52, 93
leadership, synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
lords day	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 203
luke, jesus	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
luke, roman centurion	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
magdala, urban development	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 62
magdala	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54, 62; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
matthew, roman centurion	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
mezuzah	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
pagan, pagans, and synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 139
pagan, pagans, cyrene	Levine, The Ancient Synagogue, The First Thousand Years (2005) 102
patriarch, patriarchate, appointments	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
patriarch, patriarchate, decline and disappearance	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
poleis	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54, 62
prayer, jewry, alexandria	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
prayers	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 263, 275
priest, priests, synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
priestly courses, inscriptions	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
priests, and their influence	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
proseuche (prayer house), diaspora, egypt	Levine, The Ancient Synagogue, The First Thousand Years (2005) 139
proseukhê	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 268
purpose-built communal structures	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 263, 275
qahal	Levine, The Ancient Synagogue, The First Thousand Years (2005) 139
reading, diaspora	Levine, The Ancient Synagogue, The First Thousand Years (2005) 139
rosh hakeneset	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 279
sabbath, communal meals	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
sabbath	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 203
sabbath observance	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 263, 275
samaritans, leadership	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
sanctity, synagogue/proseuche	Levine, The Ancient Synagogue, The First Thousand Years (2005) 139
sanctity of, bima	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
sanctity of, dyplastoon	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
sanhedrin, jerusalem	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
sardis	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
sardis synagogue, seating, benches	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
sepphoris	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
septuagint, synagogue, community, congregation	Levine, The Ancient Synagogue, The First Thousand Years (2005) 139
septuagint, translation into greek	Levine, The Ancient Synagogue, The First Thousand Years (2005) 139
shema, women	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
stadium, tiberias	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93, 139
stobi synagogue, inscription	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
stobi synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
stone moldings/carvings	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
sun	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 203
sunday	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 203
synagoge	Levine, The Ancient Synagogue, The First Thousand Years (2005) 139
synagogue architecture, aisles	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
synagogue architecture, benches	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
synagogues, influence of christian architecture	Esler, The Early Christian World (2000) 702
synagogues	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 62; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 263, 275
synagôgê, meaning of	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 268
taricheae	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
temple of	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 275
tiberias, jewish revolt (66 c.e.)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52, 102, 139
tiberias, urban development	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54
tiberias	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54, 62; Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17, 263; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 203
tiberias synagogues/proseuchai, meeting-place	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52, 93, 102, 139
torah	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
torah ark, chest, shrine	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93
tractate soferim	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
tyre	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54
unleavened bread	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 203
urban development, elites	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 62
urban development, in the galilee	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 54, 62
urban development, villages'	Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 62
women, attraction to judaism	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
women, christianity	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
women, jerusalem temple	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
women, samaritan	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
women, synagogue attendance	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
womens court	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
yavnean period, rabbis as priests	Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
yodefat	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 17
zealots	Levine, The Ancient Synagogue, The First Thousand Years (2005) 93