Tiresias: The Ancient Mediterranean Religions Source Database

657

Septuagint, 1 Maccabees, 10.35
nan No one shall have authority to exact anything from them or annoy any of them about any matter.

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1. Hebrew Bible, 1 Kings, 18.19, 18.31-18.33 (8th cent. BCE - 5th cent. BCE) 18.19. וְעַתָּה שְׁלַח קְבֹץ אֵלַי אֶת־כָּל־יִשְׂרָאֵל אֶל־הַר הַכַּרְמֶל וְאֶת־נְבִיאֵי הַבַּעַל אַרְבַּע מֵאוֹת וַחֲמִשִּׁים וּנְבִיאֵי הָאֲשֵׁרָה אַרְבַּע מֵאוֹת אֹכְלֵי שֻׁלְחַן אִיזָבֶל׃ 18.31. וַיִּקַּח אֵלִיָּהוּ שְׁתֵּים עֶשְׂרֵה אֲבָנִים כְּמִסְפַּר שִׁבְטֵי בְנֵי־יַעֲקֹב אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו לֵאמֹר יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ׃ 18.32. וַיִּבְנֶה אֶת־הָאֲבָנִים מִזְבֵּחַ בְּשֵׁם יְהוָה וַיַּעַשׂ תְּעָלָה כְּבֵית סָאתַיִם זֶרַע סָבִיב לַמִּזְבֵּחַ׃ 18.33. וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיְנַתַּח אֶת־הַפָּר וַיָּשֶׂם עַל־הָעֵצִים׃ 18.19. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the Asherah four hundred, that eat at Jezebel’s table.’" 18.31. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying: ‘Israel shall be thy name.’" 18.32. And with the stones he built an altar in the name of the LORD; and he made a trench about the altar, as great as would contain two measures of seed." 18.33. And he put the wood in order, and cut the bullock in pieces, and laid it on the wood."
2. Septuagint, 1 Maccabees, 2.46, 3.36, 3.42, 5.9, 5.43-5.44, 8.1-8.32, 9.3, 9.5-9.12, 9.18-9.23, 10.6, 10.18-10.20, 10.24-10.34, 10.36-10.45, 10.47, 10.50, 10.89, 11.28, 11.30-11.37, 11.57, 12.45, 13.15, 13.36-13.40, 15.2, 15.6-15.7, 15.9 (2nd cent. BCE - 2nd cent. BCE) 2.46. they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 3.36. settle aliens in all their territory, and distribute their land. 3.42. Now Judas and his brothers saw that misfortunes had increased and that the forces were encamped in their territory. They also learned what the king had commanded to do to the people to cause their final destruction. 5.9. Now the Gentiles in Gilead gathered together against the Israelites who lived in their territory, and planned to destroy them. But they fled to the stronghold of Dathema 5.43. Then he crossed over against them first, and the whole army followed him. All the Gentiles were defeated before him, and they threw away their arms and fled into the sacred precincts at Carnaim. 5.44. But he took the city and burned the sacred precincts with fire, together with all who were in them. Thus Carnaim was conquered; they could stand before Judas no longer. 8.1. Now Judas heard of the fame of the Romans, that they were very strong and were well-disposed toward all who made an alliance with them, that they pledged friendship to those who came to them 8.2. and that they were very strong. Men told him of their wars and of the brave deeds which they were doing among the Gauls, how they had defeated them and forced them to pay tribute 8.3. and what they had done in the land of Spain to get control of the silver and gold mines there 8.4. and how they had gained control of the whole region by their planning and patience, even though the place was far distant from them. They also subdued the kings who came against them from the ends of the earth, until they crushed them and inflicted great disaster upon them; the rest paid them tribute every year. 8.5. Philip, and Perseus king of the Macedonians, and the others who rose up against them, they crushed in battle and conquered. 8.6. They also defeated Antiochus the Great, king of Asia, who went to fight against them with a hundred and twenty elephants and with cavalry and chariots and a very large army. He was crushed by them; 8.7. they took him alive and decreed that he and those who should reign after him should pay a heavy tribute and give hostages and surrender some of their best provinces 8.8. the country of India and Media and Lydia. These they took from him and gave to Eumenes the king. 8.9. The Greeks planned to come and destroy them 8.10. but this became known to them, and they sent a general against the Greeks and attacked them. Many of them were wounded and fell, and the Romans took captive their wives and children; they plundered them, conquered the land, tore down their strongholds, and enslaved them to this day. 8.11. The remaining kingdoms and islands, as many as ever opposed them, they destroyed and enslaved; 8.12. but with their friends and those who rely on them they have kept friendship. They have subdued kings far and near, and as many as have heard of their fame have feared them. 8.13. Those whom they wish to help and to make kings, they make kings, and those whom they wish they depose; and they have been greatly exalted. 8.14. Yet for all this not one of them has put on a crown or worn purple as a mark of pride 8.15. but they have built for themselves a senate chamber, and every day three hundred and twenty senators constantly deliberate concerning the people, to govern them well. 8.16. They trust one man each year to rule over them and to control all their land; they all heed the one man, and there is no envy or jealousy among them. 8.17. So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance 8.18. and to free themselves from the yoke; for they saw that the kingdom of the Greeks was completely enslaving Israel. 8.19. They went to Rome, a very long journey; and they entered the senate chamber and spoke as follows: 8.20. Judas, who is also called Maccabeus, and his brothers and the people of the Jews have sent us to you to establish alliance and peace with you, that we may be enrolled as your allies and friends. 8.21. The proposal pleased them 8.22. and this is a copy of the letter which they wrote in reply, on bronze tablets, and sent to Jerusalem to remain with them there as a memorial of peace and alliance: 8.23. May all go well with the Romans and with the nation of the Jews at sea and on land for ever, and may sword and enemy be far from them. 8.24. If war comes first to Rome or to any of their allies in all their dominion 8.25. the nation of the Jews shall act as their allies wholeheartedly, as the occasion may indicate to them. 8.26. And to the enemy who makes war they shall not give or supply grain, arms, money, or ships, as Rome has decided; and they shall keep their obligations without receiving any return. 8.27. In the same way, if war comes first to the nation of the Jews, the Romans shall willingly act as their allies, as the occasion may indicate to them. 8.28. And to the enemy allies shall be given no grain, arms, money, or ships, as Rome has decided; and they shall keep these obligations and do so without deceit. 8.29. Thus on these terms the Romans make a treaty with the Jewish people. 8.30. If after these terms are in effect both parties shall determine to add or delete anything, they shall do so at their discretion, and any addition or deletion that they may make shall be valid. 8.31. And concerning the wrongs which King Demetrius is doing to them we have written to him as follows, `Why have you made your yoke heavy upon our friends and allies the Jews? 8.32. If now they appeal again for help against you, we will defend their rights and fight you on sea and on land. 9.3. In the first month of the one hundred and fifty-second year they encamped against Jerusalem; 9.5. Now Judas was encamped in Elasa, and with him were three thousand picked men. 9.6. When they saw the huge number of the enemy forces, they were greatly frightened, and many slipped away from the camp, until no more than eight hundred of them were left. 9.7. When Judas saw that his army had slipped away and the battle was imminent, he was crushed in spirit, for he had no time to assemble them. 9.8. He became faint, but he said to those who were left, "Let us rise and go up against our enemies. We may be able to fight them. 9.9. But they tried to dissuade him, saying, "We are not able. Let us rather save our own lives now, and let us come back with our brethren and fight them; we are too few. 9.10. But Judas said, "Far be it from us to do such a thing as to flee from them. If our time has come, let us die bravely for our brethren, and leave no cause to question our honor. 9.11. Then the army of Bacchides marched out from the camp and took its stand for the encounter. The cavalry was divided into two companies, and the slingers and the archers went ahead of the army, as did all the chief warriors. 9.12. Bacchides was on the right wing. Flanked by the two companies, the phalanx advanced to the sound of the trumpets; and the men with Judas also blew their trumpets. 9.18. Judas also fell, and the rest fled. 9.19. Then Jonathan and Simon took Judas their brother and buried him in the tomb of their fathers at Modein 9.20. and wept for him. And all Israel made great lamentation for him; they mourned many days and said 9.21. How is the mighty fallen,the savior of Israel! 9.22. Now the rest of the acts of Judas, and his wars and the brave deeds that he did, and his greatness, have not been recorded, for they were very many. 9.23. After the death of Judas, the lawless emerged in all parts of Israel; all the doers of injustice appeared. 10.6. So Demetrius gave him authority to recruit troops, to equip them with arms, and to become his ally; and he commanded that the hostages in the citadel should be released to him. 10.18. King Alexander to his brother Jonathan, greeting. 10.19. We have heard about you, that you are a mighty warrior and worthy to be our friend. 10.20. And so we have appointed you today to be the high priest of your nation; you are to be called the kings friend" (and he sent him a purple robe and a golden crown) "and you are to take our side and keep friendship with us. 10.24. I also will write them words of encouragement and promise them honor and gifts, that I may have their help. 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. 10.36. 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. 10.47. They favored Alexander, because he had been the first to speak peaceable words to them, and they remained his allies all his days. 10.50. He pressed the battle strongly until the sun set, and Demetrius fell on that day. 10.89. and he sent to him a golden buckle, such as it is the custom to give to the kinsmen of kings. He also gave him Ekron and all its environs as his possession. 11.28. Then Jonathan asked the king to free Judea and the three districts of Samaria from tribute, and promised him three hundred talents. 11.30. King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 11.31. This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says. 11.32. `King Demetrius to Lasthenes his father, greeting. 11.33. To the nation of the Jews, who are our friends and fulfil their obligations to us, we have determined to do good, because of the good will they show toward us. 11.34. We have confirmed as their possession both the territory of Judea and the three districts of Aphairema and Lydda and Rathamin; the latter, with all the region bordering them, were added to Judea from Samaria. To all those who offer sacrifice in Jerusalem, we have granted release from the royal taxes which the king formerly received from them each year, from the crops of the land and the fruit of the trees. 11.35. And the other payments henceforth due to us of the tithes, and the taxes due to us, and the salt pits and the crown taxes due to us -- from all these we shall grant them release. 11.36. And not one of these grants shall be canceled from this time forth for ever. 11.37. Now therefore take care to make a copy of this, and let it be given to Jonathan and put up in a conspicuous place on the holy mountain. 11.57. Then the young Antiochus wrote to Jonathan, saying, "I confirm you in the high priesthood and set you over the four districts and make you one of the friends of the king. 12.45. Dismiss them now to their homes and choose for yourself a few men to stay with you, and come with me to Ptolemais. I will hand it over to you as well as the other strongholds and the remaining troops and all the officials, and will turn round and go home. For that is why I am here. 13.15. It is for the money that Jonathan your brother owed the royal treasury, in connection with the offices he held, that we are detaining him. 13.36. King Demetrius to Simon, the high priest and friend of kings, and to the elders and nation of the Jews, greeting. 13.37. We have received the gold crown and the palm branch which you sent, and we are ready to make a general peace with you and to write to our officials to grant you release from tribute. 13.38. All the grants that we have made to you remain valid, and let the strongholds that you have built be your possession. 13.39. We pardon any errors and offenses committed to this day, and cancel the crown tax which you owe; and whatever other tax has been collected in Jerusalem shall be collected no longer. 13.40. And if any of you are qualified to be enrolled in our bodyguard, let them be enrolled, and let there be peace between us. 15.2. its contents were as follows: "King Antiochus to Simon the high priest and ethnarch and to the nation of the Jews, greeting. 15.6. I permit you to mint your own coinage as money for your country 15.7. and I grant freedom to Jerusalem and the sanctuary. All the weapons which you have prepared and the strongholds which you have built and now hold shall remain yours. 15.9. When we gain control of our kingdom, we will bestow great honor upon you and your nation and the temple, so that your glory will become manifest in all the earth.
3. Septuagint, 2 Maccabees, 4.8, 6.8, 13.25 (2nd cent. BCE - 2nd cent. BCE) 4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.' 6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,' 13.25. and went to Ptolemais. The people of Ptolemais were indigt over the treaty; in fact they were so angry that they wanted to annul its terms.
4. Anon., Sibylline Oracles, 3.772-3.780 (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. Josephus Flavius, Jewish Antiquities, 12.142-12.144, 13.48-13.57, 13.62-13.73, 13.247, 14.204, 17.289, 20.237 (1st cent. CE - 1st cent. CE) 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 13.48. “King Demetrius to Jonathan, and to the nation of the Jews, sendeth greeting. Since you have preserved your friendship for us, and when you have been tempted by our enemies, you have not joined yourselves to them, I both commend you for this your fidelity, and exhort you to continue in the same disposition, for which you shall be repaid, and receive rewards from us; 13.49. for I will free you from the greatest part of the tributes and taxes which you formerly paid to the kings my predecessors, and to myself; and I do now set you free from those tributes which you have ever paid; and besides, I forgive you the tax upon salt, and the value of the crowns which you used to offer to me and instead of the third part of the fruits [of the field], and the half of the fruits of the trees, I relinquish my part of them from this day: 13.51. I will also that the city of Jerusalem be holy and inviolable, and free from the tithe, and from the taxes, unto its utmost bounds. And I so far recede from my title to the citadel, as to permit Jonathan your high priest to possess it, that he may place such a garrison in it as he approves of for fidelity and good-will to himself, that they may keep it for us. 13.52. I also make free all those Jews who have been made captives and slaves in my kingdom. I also give order that the beasts of the Jews be not pressed for our service; and let their sabbaths, and all their festivals, and three days before each of them, be free from any imposition. 13.53. In the same manner, I set free the Jews that are inhabitants of my kingdom, and order that no injury be done them. I also give leave to such of them as are willing to list themselves in my army, that they may do it, and those as far as thirty thousand; which Jewish soldiers, wheresoever they go, shall have the same pay that my own army hath; and some of them I will place in my garrisons, and some as guards about mine own body, and as rulers over those that are in my court. 13.54. I give them leave also to use the laws of their forefathers, and to observe them; and I will that they have power over the three toparchies that are added to Judea; and it shall be in the power of the high priest to take care that no one Jew shall have any other temple for worship but only that at Jerusalem. 13.55. I bequeath also, out of my own revenues, yearly, for the expenses about the sacrifices, one hundred and fifty thousand [drachmae]; and what money is to spare, I will that it shall be your own. I also release to you those ten thousand drachmae which the kings received from the temple, because they appertain to the priests that minister in that temple. 13.56. And whosoever shall fly to the temple at Jerusalem, or to the places thereto belonging, or who owe the king money, or are there on any other account, let them be set free, and let their goods be in safety. 13.57. I also give you leave to repair and rebuild your temple, and that all be done at my expenses. I also allow you to build the walls of your city, and to erect high towers, and that they be erected at my charge. And if there be any fortified town that would be convenient for the Jewish country to have very strong, let it be so built at my expenses.” 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. 13.247. But the Jews, although they were content with the other conditions, did not agree to admit the garrison, because they could not associate with other people, nor converse with them; yet were they willing, instead of the admission of the garrison, to give him hostages, and five hundred talents of silver; of which they paid down three hundred, and sent the hostages immediately, which king Antiochus accepted. One of those hostages was Hyrcanus’s brother. But still he broke down the fortifications that encompassed the city. 14.204. And that no one, neither president, nor lieutet, nor ambassador, raise auxiliaries within the bounds of Judea; nor may soldiers exact money of them for winter quarters, or under any other pretense; but that they be free from all sorts of injuries; 17.289. who made an attack upon the enemy, and put them to flight, and took Sepphoris, and made its inhabitants slaves, and burnt the city. But Varus himself pursued his march for Samaria with his whole army; yet did not he meddle with the city of that name, because it had not at all joined with the seditious; but pitched his camp at a certain village that belonged to Ptolemy, whose name was Arus 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.
6. Josephus Flavius, Jewish War, 1.31-1.33, 2.69, 2.409-2.410, 2.412-2.413, 7.423-7.436 (1st cent. CE - 1st cent. CE) 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. 2.69. but as for Varus himself, he marched to Samaria with his whole army, where he did not meddle with the city itself, because he found that it had made no commotion during these troubles, but pitched his camp about a certain village which was called Arus. It belonged to Ptolemy, and on that account was plundered by the Arabians, who were very angry even at Herod’s friends also. 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; 2.412. And, in the first place, they showed the great indignation they had at this attempt for a revolt, and for their bringing so great a war upon their country; after which they confuted their pretense as unjustifiable, and told them that their forefathers had adorned their temple in great part with donations bestowed on them by foreigners, and had always received what had been presented to them from foreign nations; 2.413. and that they had been so far from rejecting any person’s sacrifice (which would be the highest instance of impiety), that they had themselves placed those donations about the temple which were still visible, and had remained there so long a time; 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; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick 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. Mishnah, Shekalim, 1.5 (1st cent. CE - 3rd cent. CE) 1.5. Even though they said, “they don’t exact pledges from women, slaves or minors, [yet] if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3)."
8. Suetonius, Augustus, 49.3 (1st cent. CE - 2nd cent. CE)
9. Suetonius, Iulius, 57 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
1 maccabees on toparchies	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
akra	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 139
alexander (the great),annexes samaria to judea (according to pseudo-hecataeus)	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 119
angareia (requisitioned transport),jews exempted from by caesar	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 87
angareia (requisitioned transport)	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84, 87
antiochus iii	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 140, 141
antiochus iv	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121
antiochus vii	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 143
aphairema	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
arabia	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
arous	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
asherah	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 143
asylum	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 141, 145
baal	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 142, 143
balas,alexander	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 139, 140, 141, 142, 143
benefaction,religious,by the ptolemies	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121
benefaction,religious,by the romans	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 143, 144
benefaction,religious,by the seleucids	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 139, 140, 141, 142, 143, 144, 145
carmel,mt.	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 142, 143
claudius,edict of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84
cleopatra i	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 145
demetrius i,edict of,canceling taxes on livestock	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 87
demetrius i	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 139, 140, 141, 142, 143, 144, 145
demetrius ii	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
eleazar (son of the high priest)	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 143, 144
favors,of caesar	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84, 87
galilee	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 119; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 139, 140
grants,of freedom from billeting,etc.	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84, 87
hasmoneans,attitude towards religious benefaction of non-judeans	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 139, 140, 141, 142, 143, 144, 145
high priest of jerusalem temple	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 139, 143
horia	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 145
hyparchies	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
jewish state,and caesar	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84, 87
jonathan,appointed high priest	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 119
jonathan maccabee	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 139, 140, 141, 142, 143, 144, 145
josephus,and the land of the leontopolis temple	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121
josephus,on jewish state,grants to,by caesar	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84, 87
josephus,on molestation	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 87
judah maccabee	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 142
judea,in the hellenistic period	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121
julius caesar,and jews,caesar granting judea immunity from military service,billeting,and requisitioned transport	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84, 87
julius caesar,and jews,decrees of c. concerning jewish state	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84, 87
julius caesar,favors of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84, 87
leontopolis,josephuss view of	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121
leontopolis,land of	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121
leontopolis,ptolemaic benefaction of	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121
letters/epistles	Allison (2018), 4 Baruch, 295
lydda	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
molestation	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84, 87
oikonomos	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
onias iv	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 145
photos (tribute)	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 119
ptolemais (akko)	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 139, 140, 141, 142, 143, 144, 145
ptolemies,and religious benefaction	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121
ptolemy (son of thraseas)	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
ptolemy vi philometer	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 144, 145
ramathaim	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
roman authorities,and religious benefaction	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 143, 144
sadducees	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 144
samaria	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 139, 140
samaria (region),annexation to judea by alexander	Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 119
seleucids,and religious benefaction	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 139, 140, 141, 142, 143, 144, 145
seleucids	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
sextus sotidius strabo,edict of,and angareia	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 87
shekel tax	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 144
simon maccabee	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 143
stratēgos	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
suetonius,on roman courier system	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84
syria and phoenicia (ptolemaic territory)	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
temple,in jerusalem,economy of	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 139, 140, 141, 142, 143, 144, 145
tithes,remission by demetrius	Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 145
toparchies	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
transjordan	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
urban development,villages'	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27
vehiculatio (postal network)	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84