|1. Hebrew Bible, Song of Songs, 2.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Galilee • Galilee, Jewish and Christian in the
Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 131; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 259
2.13 הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לכי לָךְ רַעְיָתִי יָפָתִי וּלְכִי־לָךְ׃'' None
2.13 The fig-tree putteth forth her green figs, And the vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away.'' None
|2. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Galilee, Galilean • Galilee, south of the • culture, cultural affiliations in Galilee
Found in books: Esler (2000), The Early Christian World, 144; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 43; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29
19.18 לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃'' None
19.18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.'' None
|3. Hebrew Bible, Numbers, 24.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Galilee • culture, cultural affiliations in Galilee
Found in books: Esler (2000), The Early Christian World, 152; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 246
24.17 אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃'' None
24.17 I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.'' None
|4. Septuagint, 1 Maccabees, 10.25-10.45, 14.12 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Galilee • Galilee, Galilean • Galilee, agriculture • Galilee, natural resources • economy, Galilee • peasants, and taxation in Galilee • taxation, Galilee
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 119; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 44, 46; Esler (2000), The Early Christian World, 122; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 1; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 139, 140, 178; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 50
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."
14.12 Each man sat under his vine and his fig tree,and there was none to make them afraid.' ' None
|5. Septuagint, 2 Maccabees, 12.10, 12.19, 12.30 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Galilee • Galilee, Sea of
Found in books: Gera (2014), Judith, 434; Schwartz (2008), 2 Maccabees, 428; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 50
12.10 When they had gone more than a mile from there, on their march against Timothy, not less than five thousand Arabs with five hundred horsemen attacked them.'" "
12.19 Dositheus and Sosipater, who were captains under Maccabeus, marched out and destroyed those whom Timothy had left in the stronghold, more than ten thousand men.'" "
12.30 But when the Jews who dwelt there bore witness to the good will which the people of Scythopolis had shown them and their kind treatment of them in times of misfortune,'"" None
|6. Septuagint, Judith, 15.5 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Galilee
Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 42; Gera (2014), Judith, 30, 33, 170
15.5 And when the Israelites heard it, with one accord they fell upon the enemy, and cut them down as far as Choba. Those in Jerusalem and all the hill country also came, for they were told what had happened in the camp of the enemy; and those in Gilead and in Galilee outflanked them with great slaughter, even beyond Damascus and its borders. '' None
|7. Josephus Flavius, Jewish Antiquities, 13.257, 13.281, 13.318-13.319, 13.324, 13.335, 13.356-13.357, 13.395, 13.397, 14.75-14.76, 14.105-14.109, 17.318-17.320, 18.27, 18.118-18.119, 20.38-20.46, 20.159 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eleazar from Galilee • Galilee • Galilee, Galilean • Galilee, Jews in Galilee • Galilee, and Perea, annual revenues of • Galilee, as error for Gadara • Galilee, social stratification • Herod Antipas, revenue of, from Galilee and Perea • Herod the Great, collecting tribute in Galilee • Lenski, Gerhard and Lenski, Jean, refinement in relation to Galilee • Perea, and Galilee, annual revenues of • advanced agrarian society, and Galilee • coinage, Galilee • culture, cultural affiliations in Galilee • economy, Galilee • peasants, and taxation in Galilee • taxation, Galilee • trade, Galilee • urban development, in the Galilee
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 103, 132; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 172, 174; Esler (2000), The Early Christian World, 118, 124, 181; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 277, 279, 285; Goodman (2006), Judaism in the Roman World: Collected Essays, 103; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 172; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 33, 51; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 71; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 574, 576; 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, 106, 181; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 112, 113, 116, 171
13.257 ̔Υρκανὸς δὲ καὶ τῆς ̓Ιδουμαίας αἱρεῖ πόλεις ̓́Αδωρα καὶ Μάρισαν, καὶ ἅπαντας τοὺς ̓Ιδουμαίους ὑπὸ χεῖρα ποιησάμενος ἐπέτρεψεν αὐτοῖς μένειν ἐν τῇ χώρᾳ, εἰ περιτέμνοιντο τὰ αἰδοῖα καὶ τοῖς ̓Ιουδαίων νόμοις χρήσασθαι θέλοιεν.' "
13.281 ̔Υρκανὸς μὲν οὖν τὴν πόλιν ἑλὼν ἐνιαυτῷ πολιορκήσας οὐκ ἠρκέσθη μόνῳ τούτῳ, ἀλλὰ καὶ πᾶσαν αὐτὴν ἠφάνισεν ἐπίκλυστον τοῖς χειμάρροις ποιήσας: διασκάψας γὰρ αὐτὴν ὥστ' εἰς χαράδρας μεταπεσεῖν τὰ σημεῖα τοῦ γενέσθαι ποτὲ πόλιν αὐτὴν ἀφείλετο." "
13.318 ταῦτ' εἰπὼν ἐπαποθνήσκει τοῖς λόγοις βασιλεύσας ἐνιαυτόν, χρηματίσας μὲν Φιλέλλην, πολλὰ δ' εὐεργετήσας τὴν πατρίδα, πολεμήσας ̓Ιτουραίους καὶ πολλὴν αὐτῶν τῆς χώρας τῇ ̓Ιουδαίᾳ προσκτησάμενος ἀναγκάσας τε τοὺς ἐνοικοῦντας, εἰ βούλονται μένειν ἐν τῇ χώρᾳ, περιτέμνεσθαι καὶ κατὰ τοὺς ̓Ιουδαίων νόμους ζῆν." "13.319 φύσει δ' ἐπιεικεῖ κέχρητο καὶ σφόδρα ἦν αἰδοῦς ἥττων, ὡς μαρτυρεῖ τούτῳ καὶ Στράβων ἐκ τοῦ Τιμαγένους ὀνόματος λέγων οὕτως: “ἐπιεικής τε ἐγένετο οὗτος ὁ ἀνὴρ καὶ πολλὰ τοῖς ̓Ιουδαίοις χρήσιμος: χώραν τε γὰρ αὐτοῖς προσεκτήσατο καὶ τὸ μέρος τοῦ τῶν ̓Ιτουραίων ἔθνους ᾠκειώσατο δεσμῷ συνάψας τῇ τῶν αἰδοίων περιτομῇ.”" 13.324 Καταστησάμενος δὲ τὴν ἀρχὴν ὃν ᾤετο συμφέρειν αὐτῷ τρόπον στρατεύει ἐπὶ Πτολεμαί̈δα, τῇ δὲ μάχῃ κρατήσας ἐνέκλεισε τοὺς ἀνθρώπους εἰς τὴν πόλιν καὶ περικαθίσας αὐτοὺς ἐπολιόρκει. τῶν γὰρ ἐν τῇ παραλίᾳ Πτολεμαὶ̈ς αὐτῷ καὶ Γάζα μόναι χειρωθῆναι ὑπελείποντο, καὶ Ζώιλος δὲ ὁ κατασχὼν τὸν Στράτωνος πύργον τύραννος καὶ Δῶρα.
13.335 καὶ τετρακόσια δὲ ἀργυρίου τάλαντα δώσειν ὑπέσχετο χάριν ἀντὶ τούτων αἰτῶν Ζώιλον ἐκποδὼν ποιήσασθαι τὸν τύραννον καὶ τὴν χώραν τοῖς ̓Ιουδαίοις προσνεῖμαι. τότε μὲν οὖν ὁ Πτολεμαῖος ἡδέως τὴν πρὸς ̓Αλέξανδρον ποιησάμενος φιλίαν χειροῦται τὸν Ζώιλον.
13.356 ̔Ο δὲ τῶν ἐκ Πτολεμαίου φόβων ἐλευθερωθεὶς στρατεύεται μὲν εὐθὺς ἐπὶ τὴν κοίλην Συρίαν, αἱρεῖ δὲ Γάδαρα πολιορκήσας δέκα μησίν, αἱρεῖ δὲ καὶ ̓Αμαθοῦντα μέγιστον ἔρυμα τῶν ὑπὲρ τὸν ̓Ιορδάνην κατῳκημένων, ἔνθα καὶ τὰ κάλλιστα καὶ σπουδῆς ἄξια Θεόδωρος ὁ Ζήνωνος εἶχεν. ὃς οὐ προσδοκῶσιν ἐπιπεσὼν τοῖς ̓Ιουδαίοις μυρίους αὐτῶν ἀποκτείνει καὶ τὴν ἀποσκευὴν ̓Αλεξάνδρου διαρπάζει.' "13.357 ταῦτα μὲν οὖν οὐ καταπλήττει τὸν ̓Αλέξανδρον, ἀλλ' ἐπιστρατεύει τοῖς θαλαττίοις μέρεσιν, ̔Ραφείᾳ καὶ ̓Ανθηδόνι, ἣν ὕστερον βασιλεὺς ̔Ηρώδης ̓Αγριππιάδα προσηγόρευσεν, καὶ κατὰ κράτος εἷλεν καὶ ταύτην." 13.395 Κατὰ δὴ τοῦτον τὸν καιρὸν ἤδη τῶν Σύρων καὶ ̓Ιδουμαίων καὶ Φοινίκων πόλεις εἶχον οἱ ̓Ιουδαῖοι πρὸς θαλάσσῃ μὲν Στράτωνος πύργον ̓Απολλωνίαν ̓Ιόππην ̓Ιάμνειαν ̓́Αζωτον Γάζαν ̓Ανθηδόνα ̔Ράφειαν ̔Ρινοκόρουρα,
13.397 Μωαβίτιδας ̓Ησεβὼν Μήδαβα Λεμβὰ Ορωναιμαγελεθων Ζόαρα Κιλίκων αὐλῶνα Πέλλαν, ταύτην κατέσκαψεν ὑποσχομένων τῶν ἐνοικούντων ἐς πάτρια τῶν ̓Ιουδαίων ἔθη μεταβαλεῖσθαι, ἄλλας τε πόλεις πρωτευούσας τῆς Συρίας ἦσαν κατεστραμμένοι.
14.75 καὶ Γάδαρα μὲν μικρὸν ἔμπροσθεν καταστραφεῖσαν ἀνέκτισεν Δημητρίῳ χαριζόμενος τῷ Γαδαρεῖ ἀπελευθέρῳ αὐτοῦ: τὰς δὲ λοιπὰς ̔́Ιππον καὶ Σκυθόπολιν καὶ Πέλλαν καὶ Δῖον καὶ Σαμάρειαν ἔτι τε Μάρισαν καὶ ̓́Αζωτον καὶ ̓Ιάμνειαν καὶ ̓Αρέθουσαν τοῖς οἰκήτορσιν ἀπέδωκεν. 14.76 καὶ ταύτας μὲν ἐν τῇ μεσογείῳ χωρὶς τῶν κατεσκαμμένων, Γάζαν δὲ πρὸς τῇ θαλάττῃ καὶ ̓Ιόππην καὶ Δῶρα καὶ Στράτωνος πύργον, ἣ κτίσαντος αὐτὴν ̔Ηρώδου μεγαλοπρεπῶς καὶ λιμέσιν τε καὶ ναοῖς κοσμήσαντος, Καισάρεια μετωνομάσθη, πάσας ὁ Πομπήιος ἀφῆκεν ἐλευθέρας καὶ προσένειμεν τῇ ἐπαρχίᾳ.' "
14.105 Κράσσος δὲ ἐπὶ Πάρθους μέλλων στρατεύειν ἧκεν εἰς τὴν ̓Ιουδαίαν καὶ τὰ ἐν τῷ ἱερῷ χρήματα, ἃ Πομπήιος καταλελοίπει, δισχίλια δ' ἦν τάλαντα, βαστάσας οἷός τε ἦν καὶ τὸν χρυσὸν ἅπαντα, τάλαντα δ' οὗτος ἦν ὀκτακισχίλια, περιδύειν τοῦ ναοῦ." "14.106 λαμβάνει δὲ καὶ δοκὸν ὁλοσφύρητον χρυσῆν ἐκ μνῶν τριακοσίων πεποιημένην: ἡ δὲ μνᾶ παρ' ἡμῖν ἰσχύει λίτρας δύο ἥμισυ. παρέδωκε δ' αὐτῷ ταύτην τὴν δοκὸν ὁ τῶν χρημάτων φύλαξ ἱερεὺς ̓Ελεάζαρος ὄνομα, οὐ διὰ πονηρίαν," '14.107 ἀγαθὸς γὰρ ἦν καὶ δίκαιος, ἀλλὰ πεπιστευμένος τὴν τῶν καταπετασμάτων τοῦ ναοῦ φυλακὴν ὄντων θαυμασίων τὸ κάλλος καὶ πολυτελῶν τὴν κατασκευὴν ἐκ δὲ τῆς δοκοῦ ταύτης κρεμαμένων, ἐπεὶ τὸν Κράσσον ἑώρα περὶ τὴν τοῦ χρυσίου γινόμενον συλλογήν, δείσας περὶ τῷ παντὶ κόσμῳ καὶ τοῦ ναοῦ τὴν δοκὸν αὐτῷ τὴν χρυσῆν λύτρον ἀντὶ πάντων ἔδωκεν,' "14.108 ὅρκους παρ' αὐτοῦ λαβὼν μηδὲν ἄλλο κινήσειν τῶν ἐκ τοῦ ναοῦ, μόνῳ δὲ ἀρκεσθήσεσθαι τῷ ὑπ' αὐτοῦ δοθησομένῳ πολλῶν ὄντι μυριάδων ἀξίῳ. ἡ δὲ δοκὸς αὕτη ἦν ἐν ξυλίνῃ δοκῷ κενῇ, καὶ τοῦτο τοὺς μὲν ἄλλους ἐλάνθανεν ἅπαντας, ὁ δὲ ̓Ελεάζαρος μόνος ἠπίστατο." '14.109 ὁ μέντοι Κράσσος καὶ ταύτην ὡς οὐδενὸς ἁψόμενος ἄλλου τῶν ἐν τῷ ἱερῷ λαμβάνει, καὶ παραβὰς τοὺς ὅρκους ἅπαντα τὸν ἐν τῷ ναῷ χρυσὸν ἐξεφόρησεν.' "
17.318 τὴν δ' ἑτέραν ἡμίσειαν νείμας διχῇ δυσὶν ̔Ηρώδου παισὶν ἑτέροις παρεδίδου Φιλίππῳ καὶ ̓Αντίπᾳ τῷ πρὸς ̓Αρχέλαον τὸν ἀδελφὸν ἀμφισβητήσαντι περὶ τῆς ὅλης ἀρχῆς. καὶ τούτῳ μὲν ἥ τε Περαία καὶ τὸ Γαλιλαῖον ὑπετέλουν, φορά τε ἦν τάλαντα διακόσια τὸ ἐπ' ἔτος." "17.319 Βαταναία δὲ σὺν Τράχωνι καὶ Αὐρανῖτις σύν τινι μέρει οἴκου τοῦ Ζηνοδώρου λεγομένου Φιλίππῳ τάλαντα ἑκατὸν προσέφερεν: τὰ δ' ̓Αρχελάῳ συντελοῦντα ̓Ιδουμαῖοί τε καὶ ̓Ιουδαία τό τε Σαμαρειτικόν. τετάρτην μοῖραν οὗτοι τῶν φόρων παραλέλυντο Καίσαρος αὐτοῖς κούφισιν ψηφισαμένου διὰ τὸ μὴ συναποστῆναι τῇ λοιπῇ πληθύι." 18.27 ̔Ηρώδης δὲ καὶ Φίλιππος τετραρχίαν ἑκάτερος τὴν ἑαυτοῦ παρειληφότες καθίσταντο. καὶ ̔Ηρώδης Σέπφωριν τειχίσας πρόσχημα τοῦ Γαλιλαίου παντὸς ἠγόρευεν αὐτὴν Αὐτοκρατορίδα: Βηθαραμφθᾶ δέ, πόλις καὶ αὐτὴ τυγχάνει, τείχει περιλαβὼν ̓Ιουλιάδα ἀπὸ τοῦ αὐτοκράτορος προσαγορεύει τῆς γυναικός.
18.27 καὶ ̓Ιουδαῖοι μέγαν ἡγούμενοι τὸν ἐκ τοῦ πρὸς ̔Ρωμαίους πολέμου κίνδυνον, πολὺ μείζονα δὲ κρίνοντες τὸν ἐκ τοῦ παρανομεῖν, αὖθις πολλαὶ μυριάδες ὑπηντίαζον Πετρώνιον εἰς τὴν Τιβεριάδα γενόμενον,
18.118 καὶ τῶν ἄλλων συστρεφομένων, καὶ γὰρ ἥσθησαν ἐπὶ πλεῖστον τῇ ἀκροάσει τῶν λόγων, δείσας ̔Ηρώδης τὸ ἐπὶ τοσόνδε πιθανὸν αὐτοῦ τοῖς ἀνθρώποις μὴ ἐπὶ ἀποστάσει τινὶ φέροι, πάντα γὰρ ἐῴκεσαν συμβουλῇ τῇ ἐκείνου πράξοντες, πολὺ κρεῖττον ἡγεῖται πρίν τι νεώτερον ἐξ αὐτοῦ γενέσθαι προλαβὼν ἀνελεῖν τοῦ μεταβολῆς γενομένης μὴ εἰς πράγματα ἐμπεσὼν μετανοεῖν. 18.119 καὶ ὁ μὲν ὑποψίᾳ τῇ ̔Ηρώδου δέσμιος εἰς τὸν Μαχαιροῦντα πεμφθεὶς τὸ προειρημένον φρούριον ταύτῃ κτίννυται. τοῖς δὲ ̓Ιουδαίοις δόξαν ἐπὶ τιμωρίᾳ τῇ ἐκείνου τὸν ὄλεθρον ἐπὶ τῷ στρατεύματι γενέσθαι τοῦ θεοῦ κακῶσαι ̔Ηρώδην θέλοντος.
20.38 Πυθόμενος δὲ πάνυ τοῖς ̓Ιουδαίων ἔθεσιν χαίρειν τὴν μητέρα τὴν ἑαυτοῦ ἔσπευσε καὶ αὐτὸς εἰς ἐκεῖνα μεταθέσθαι, νομίζων τε μὴ ἂν εἶναι βεβαίως ̓Ιουδαῖος, εἰ μὴ περιτέμνοιτο, πράττειν ἦν ἕτοιμος.' "20.39 μαθοῦσα δ' ἡ μήτηρ κωλύειν ἐπειρᾶτο ἐπιφέρειν αὐτῷ κίνδυνον λέγουσα: βασιλέα γὰρ εἶναι, καὶ καταστήσειν εἰς πολλὴν δυσμένειαν τοὺς ὑπηκόους μαθόντας, ὅτι ξένων ἐπιθυμήσειεν καὶ ἀλλοτρίων αὐτοῖς ἐθῶν, οὐκ ἀνέξεσθαί τε βασιλεύοντος αὐτῶν ̓Ιουδαίου." "20.41 δεδοικέναι γὰρ ἔλεγεν, μὴ τοῦ πράγματος ἐκδήλου πᾶσιν γενομένου κινδυνεύσειε τιμωρίαν ὑποσχεῖν ὡς αὐτὸς αἴτιος τούτων καὶ διδάσκαλος τῷ βασιλεῖ ἀπρεπῶν ἔργων γενόμενος, δυνάμενον δ' αὐτὸν ἔφη καὶ χωρὶς τῆς περιτομῆς τὸ θεῖον σέβειν, εἴγε πάντως κέκρικε ζηλοῦν τὰ πάτρια τῶν ̓Ιουδαίων: τοῦτ' εἶναι κυριώτερον τοῦ περιτέμνεσθαι:" "20.42 συγγνώμην δ' ἕξειν αὐτῷ καὶ τὸν θεὸν φήσαντος μὴ πράξαντι τὸ ἔργον δι' ἀνάγκην καὶ τὸν ἐκ τῶν ὑπηκόων φόβον, ἐπείσθη μὲν τότε τοῖς λόγοις ὁ βασιλεύς." '20.43 μετὰ ταῦτα δέ, τὴν γὰρ ἐπιθυμίαν οὐκ ἐξεβεβλήκει παντάπασιν, ̓Ιουδαῖός τις ἕτερος ἐκ τῆς Γαλιλαίας ἀφικόμενος ̓Ελεάζαρος ὄνομα πάνυ περὶ τὰ πάτρια δοκῶν ἀκριβὴς εἶναι προετρέψατο πρᾶξαι τοὖργον.' "20.44 ἐπεὶ γὰρ εἰσῆλθεν ἀσπασόμενος αὐτὸν καὶ κατέλαβε τὸν Μωυσέος νόμον ἀναγινώσκοντα, “λανθάνεις, εἶπεν, ὦ βασιλεῦ, τὰ μέγιστα τοὺς νόμους καὶ δι' αὐτῶν τὸν θεὸν ἀδικῶν: οὐ γὰρ ἀναγινώσκειν σε δεῖ μόνον αὐτούς, ἀλλὰ καὶ πρότερον τὰ προστασσόμενα ποιεῖν ὑπ' αὐτῶν." "20.45 μέχρι τίνος ἀπερίτμητος μενεῖς; ἀλλ' εἰ μήπω τὸν περὶ τούτου νόμον ἀνέγνως, ἵν' εἰδῇς τίς ἐστιν ἡ ἀσέβεια, νῦν ἀνάγνωθι.”" "20.46 ταῦτα ἀκούσας ὁ βασιλεὺς οὐχ ὑπερεβάλετο τὴν πρᾶξιν, μεταστὰς δ' εἰς ἕτερον οἴκημα καὶ τὸν ἰατρὸν εἰσκαλεσάμενος τὸ προσταχθὲν ἐτέλει καὶ μεταπεμψάμενος τήν τε μητέρα καὶ τὸν διδάσκαλον ̓Ανανίαν ἐσήμαινεν αὐτὸν πεπραχέναι τοὖργον." 20.159 καὶ τὸν ̓Αγρίππαν δὲ δωρεῖται μοίρᾳ τινὶ τῆς Γαλιλαίας ὁ Καῖσαρ Τιβεριάδα καὶ Ταριχέας ὑπακούειν αὐτῷ κελεύσας, δίδωσι δὲ καὶ ̓Ιουλιάδα πόλιν τῆς Περαίας καὶ κώμας τὰς περὶ αὐτὴν δεκατέσσαρας.' ' None
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;
13.281 And when Hyrcanus had taken that city, which was not done till after a year’s siege, he was not contented with doing that only, but he demolished it entirely, and brought rivulets to it to drown it, for he dug such hollows as might let the water run under it; nay, he took away the very marks that there had ever been such a city there.
13.318 He was called a lover of the Grecians; and had conferred many benefits on his own country, and made war against Iturea, and added a great part of it to Judea, and compelled the inhabitants, if they would continue in that country, to be circumcised, and to live according to the Jewish laws. 13.319 He was naturally a man of candor, and of great modesty, as Strabo bears witness, in the name of Timagenes; who says thus: “This man was a person of candor, and very serviceable to the Jews; for he added a country to them, and obtained a part of the nation of the Itureans for them, and bound them to them by the bond of the circumcision of their genitals.”
13.324 2. When Alexander Janneus had settled the government in the manner that he judged best, he made an expedition against Ptolemais; and having overcome the men in battle, he shut them up in the city, and sat round about it, and besieged it; for of the maritime cities there remained only Ptolemais and Gaza to be conquered, besides Strato’s Tower and Dora, which were held by the tyrant Zoilus.
13.335 and promising to give him four hundred talents of silver, he desired that, by way of requital, he would take off Zoilus the tyrant, and give his country to the Jews. And then indeed Ptolemy, with pleasure, made such a league of friendship with Alexander, and subdued Zoilus;
13.356 3. So when Alexander was delivered from the fear he was in of Ptolemy, he presently made an expedition against Celesyria. He also took Gadara, after a siege of ten months. He took also Amathus, a very strong fortress belonging to the inhabitants above Jordan, where Theodorus, the son of Zeno, had his chief treasure, and what he esteemed most precious. This Zeno fell unexpectedly upon the Jews, and slew ten thousand of them, and seized upon Alexander’s baggage. 13.357 Yet did not this misfortune terrify Alexander; but he made an expedition upon the maritime parts of the country, Raphia and Anthedon, (the name of which king Herod afterwards changed to Agrippias,) and took even that by force.
13.395 4. Now at this time the Jews were in possession of the following cities that had belonged to the Syrians, and Idumeans, and Phoenicians: At the sea-side, Strato’s Tower, Apollonia, Joppa, Jamnia, Ashdod, Gaza, Anthedon, Raphia, and Rhinocolura;
13.397 in the country of Moab, Heshbon, and Medaba, Lemba, and Oronas, Gelithon, Zara, the valley of the Cilices, and Pella; which last they utterly destroyed, because its inhabitants would not bear to change their religious rites for those peculiar to the Jews. The Jews also possessed others of the principal cities of Syria, which had been destroyed.
14.75 Moreover, he rebuilt Gadara, which had been demolished a little before, to gratify Demetrius of Gadara, who was his freedman, and restored the rest of the cities, Hippos, and Scythopolis, and Pella, and Dios, and Samaria, as also Marissa, and Ashdod, and Jamnia, and Arethusa, to their own inhabitants: 14.76 these were in the inland parts. Besides those that had been demolished, and also of the maritime cities, Gaza, and Joppa, and Dora, and Strato’s Tower; which last Herod rebuilt after a glorious manner, and adorned with havens and temples, and changed its name to Caesarea. All these Pompey left in a state of freedom, and joined them to the province of Syria.
14.105 1. Now Crassus, as he was going upon his expedition against the Parthians, came into Judea, and carried off the money that was in the temple, which Pompey had left, being two thousand talents, and was disposed to spoil it of all the gold belonging to it, which was eight thousand talents. 14.106 He also took a beam, which was made of solid beaten gold, of the weight of three hundred minae, each of which weighed two pounds and a half. It was the priest who was guardian of the sacred treasures, and whose name was Eleazar, that gave him this beam, not out of a wicked design, 14.107 for he was a good and a righteous man; but being intrusted with the custody of the veils belonging to the temple, which were of admirable beauty, and of very costly workmanship, and hung down from this beam, when he saw that Crassus was busy in gathering money, and was in fear for the entire ornaments of the temple, he gave him this beam of gold as a ransom for the whole, 14.108 but this not till he had given his oath that he would remove nothing else out of the temple, but be satisfied with this only, which he should give him, being worth many ten thousand shekels. Now this beam was contained in a wooden beam that was hollow, but was known to no others; but Eleazar alone knew it; 14.109 yet did Crassus take away this beam, upon the condition of touching nothing else that belonged to the temple, and then brake his oath, and carried away all the gold that was in the temple.
17.318 But as for the other half, he divided it into two parts, and gave it to two other of Herod’s sons, to Philip and to Antipas, that Antipas who disputed with Archelaus for the whole kingdom. Now to him it was that Perea and Galilee paid their tribute, which amounted annually to two hundred talents, 17.319 while Batanea, with Trachonitis, as well as Auranitis, with a certain part of what was called the House of Zenodorus, paid the tribute of one hundred talents to Philip; but Idumea, and Judea, and the country of Samaria paid tribute to Archelaus, but had now a fourth part of that tribute taken off by the order of Caesar, who decreed them that mitigation, because they did not join in this revolt with the rest of the multitude.
18.27 and many ten thousands of the Jews met Petronius again, when he was come to Tiberias. These thought they must run a mighty hazard if they should have a war with the Romans, but judged that the transgression of the law was of much greater consequence,
18.27 while Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor’s wife.
18.118 Now when many others came in crowds about him, for they were very greatly moved or pleased by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119 Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him.
20.38 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39 But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. 20.41 and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42 He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.43 But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.44 for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, by omitting to be circumcised; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45 How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” 20.46 When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Aias his tutor, and informed them that he had done the thing;
20.159 Caesar also bestowed on Agrippa a certain part of Galilee, Tiberias, and Tarichae, and ordered them to submit to his jurisdiction. He gave him also Julias, a city of Perea, with fourteen villages that lay about it.' ' None
|8. Josephus Flavius, Jewish War, 1.1, 1.152-1.153, 1.155-1.157, 1.166, 1.179, 1.340-1.341, 2.252, 2.259, 2.365, 2.574, 2.576-2.577, 2.591-2.592, 2.599, 2.614-2.615, 2.619, 3.34-3.49, 3.51-3.59, 3.392-3.393, 3.506-3.519, 3.521-3.531, 3.539-3.542, 4.84-4.88, 4.92-4.96, 4.101-4.119, 4.131, 4.438, 4.456-4.469, 4.471-4.474 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agrippa II, ruler in Galilee and Peraia • Galilee • Galilee, Galilean • Galilee, Sea of • Galilee, agriculture • Galilee, as error for Gadara • Galilee, context for Jesus • Galilee, natural resources • Herod the Great, collecting tribute in Galilee • Sea of Galilee, • coinage, Galilee • economy, Galilee • peasants, and taxation in Galilee • taxation, Galilee • trade, Galilee • urban development, in the Galilee
Found in books: Augoustakis et al. (2021), Fides in Flavian Literature, 49, 50, 53, 60; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 103, 109; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 53, 139; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 48; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 173, 174, 175, 176, 217; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 90, 91; Esler (2000), The Early Christian World, 113, 122, 125; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 272, 279; Goodman (2006), Judaism in the Roman World: Collected Essays, 187, 189; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 172, 178; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 33, 54, 55, 63; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 392; Schwartz (2008), 2 Maccabees, 428; Spielman (2020), Jews and Entertainment in the Ancient World. 75; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 544, 562; 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, 106; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 171
1.1 ̓Επειδὴ τὸν ̓Ιουδαίων πρὸς ̔Ρωμαίους πόλεμον συστάντα μέγιστον οὐ μόνον τῶν καθ' ἡμᾶς, σχεδὸν δὲ καὶ ὧν ἀκοῇ παρειλήφαμεν ἢ πόλεων πρὸς πόλεις ἢ ἐθνῶν ἔθνεσι συρραγέντων, οἱ μὲν οὐ παρατυχόντες τοῖς πράγμασιν, ἀλλ' ἀκοῇ συλλέγοντες εἰκαῖα καὶ ἀσύμφωνα διηγήματα σοφιστικῶς ἀναγράφουσιν," 1.1 ὅτι γὰρ αὐτὴν στάσις οἰκεία καθεῖλεν, καὶ τὰς ̔Ρωμαίων χεῖρας ἀκούσας καὶ τὸ πῦρ ἐπὶ τὸν ναὸν εἵλκυσαν οἱ ̓Ιουδαίων τύραννοι, μάρτυς αὐτὸς ὁ πορθήσας Καῖσαρ Τίτος, ἐν παντὶ τῷ πολέμῳ τὸν μὲν δῆμον ἐλεήσας ὑπὸ τῶν στασιαστῶν φρουρούμενον, πολλάκις δὲ ἑκὼν τὴν ἅλωσιν τῆς πόλεως ὑπερτιθέμενος καὶ διδοὺς τῇ πολιορκίᾳ χρόνον εἰς μετάνοιαν τῶν αἰτίων.
1.1 οὐ μὴν εἶρξαί γε τὸν ̓Αντίοχον ἴσχυσεν: ἐμπρήσας γὰρ τοὺς πύργους καὶ τὴν τάφρον χώσας διήλαυνε μετὰ τῆς δυνάμεως. θέμενος δὲ ἐν δευτέρῳ τὴν πρὸς τὸν κωλύσαντα ἄμυναν εὐθὺς ἐπὶ τοὺς ̓́Αραβας ᾔει.
1.152 Οὐδὲν δὲ οὕτως ἐν ταῖς τότε συμφοραῖς καθήψατο τοῦ ἔθνους ὡς τὸ τέως ἀόρατον ἅγιον ἐκκαλυφθὲν ὑπὸ τῶν ἀλλοφύλων: παρελθὼν γοῦν σὺν τοῖς περὶ αὐτὸν ὁ Πομπήιος εἰς τὸν ναόν, ἔνθα μόνῳ θεμιτὸν ἦν παριέναι τῷ ἀρχιερεῖ, τὰ ἔνδον ἐθεάσατο, λυχνίαν τε καὶ λύχνους καὶ τράπεζαν καὶ σπονδεῖα καὶ θυμιατήρια, ὁλόχρυσα πάντα, πλῆθός τε ἀρωμάτων σεσωρευμένον καὶ τῶν ἱερῶν χρημάτων εἰς τάλαντα δισχίλια.' "
1.153 οὔτε δὲ τούτων οὔτε ἄλλου τινὸς τῶν ἱερῶν κειμηλίων ἥψατο, ἀλλὰ καὶ μετὰ μίαν τῆς ἁλώσεως ἡμέραν καθᾶραι τὸ ἱερὸν τοῖς νεωκόροις προσέταξεν καὶ τὰς ἐξ ἔθους ἐπιτελεῖν θυσίας. αὖθις δ' ἀποδείξας ̔Υρκανὸν ἀρχιερέα τά τε ἄλλα προθυμότατον ἑαυτὸν ἐν τῇ πολιορκίᾳ παρασχόντα καὶ διότι τὸ κατὰ τὴν χώραν πλῆθος ἀπέστησεν ̓Αριστοβούλῳ συμπολεμεῖν ὡρμημένον, ἐκ τούτων, ὅπερ ἦν προσῆκον ἀγαθῷ στρατηγῷ, τὸν λαὸν εὐνοίᾳ πλέον ἢ δέει προσηγάγετο." "
1.155 ̓Αφελόμενος δὲ τοῦ ἔθνους καὶ τὰς ἐν κοίλῃ Συρίᾳ πόλεις, ἃς εἷλον, ὑπέταξεν τῷ κατ' ἐκεῖνο ̔Ρωμαίων στρατηγῷ κατατεταγμένῳ καὶ μόνοις αὐτοὺς τοῖς ἰδίοις ὅροις περιέκλεισεν. ἀνακτίζει δὲ καὶ Γάδαρα ὑπὸ ̓Ιουδαίων κατεστραμμένην Γαδαρεῖ τινὶ τῶν ἰδίων ἀπελευθέρων Δημητρίῳ χαριζόμενος." "
1.156 ἠλευθέρωσεν δὲ ἀπ' αὐτῶν καὶ τὰς ἐν τῇ μεσογείᾳ πόλεις, ὅσας μὴ φθάσαντες κατέσκαψαν, ̔́Ιππον Σκυθόπολίν τε καὶ Πέλλαν καὶ Σαμάρειαν καὶ ̓Ιάμνειαν καὶ Μάρισαν ̓́Αζωτόν τε καὶ ̓Αρέθουσαν, ὁμοίως δὲ καὶ τὰς παραλίους Γάζαν ̓Ιόππην Δῶρα καὶ τὴν πάλαι μὲν Στράτωνος πύργον καλουμένην, ὕστερον δὲ μετακτισθεῖσάν τε ὑφ' ̔Ηρώδου βασιλέως λαμπροτάτοις κατασκευάσμασιν καὶ μετονομασθεῖσαν Καισάρειαν." 1.157 ἃς πάσας τοῖς γνησίοις ἀποδοὺς πολίταις κατέταξεν εἰς τὴν Συριακὴν ἐπαρχίαν. παραδοὺς δὲ ταύτην τε καὶ τὴν ̓Ιουδαίαν καὶ τὰ μέχρις Αἰγύπτου καὶ Εὐφράτου Σκαύρῳ διέπειν καὶ δύο τῶν ταγμάτων, αὐτὸς διὰ Κιλικίας εἰς ̔Ρώμην ἠπείγετο τὸν ̓Αριστόβουλον ἄγων μετὰ τῆς γενεᾶς αἰχμάλωτον.' "
1.166 συνεπολίσθησαν γοῦν τούτου κελεύσαντος Σκυθόπολίς τε καὶ Σαμάρεια καὶ ̓Ανθηδὼν καὶ ̓Απολλωνία καὶ ̓Ιάμνεια καὶ ̔Ράφεια Μάρισά τε καὶ ̓Αδώρεος καὶ Γάβαλα καὶ ̓́Αζωτος καὶ ἄλλαι πολλαί, τῶν οἰκητόρων ἀσμένως ἐφ' ἑκάστην συνθεόντων."
1.179 Κἀν τούτῳ Κράσσος αὐτῷ διάδοχος ἐλθὼν παραλαμβάνει Συρίαν. οὗτος εἰς τὴν ἐπὶ Πάρθους στρατείαν τόν τε ἄλλον τοῦ ἐν ̔Ιεροσολύμοις ναοῦ χρυσὸν πάντα περιεῖλεν καὶ τὰ δισχίλια τάλαντα ἦρεν, ὧν ἀπέσχετο Πομπήιος. διαβὰς δὲ τὸν Εὐφράτην αὐτός τε ἀπώλετο καὶ ὁ στρατὸς αὐτοῦ, περὶ ὧν οὐ νῦν καιρὸς λέγειν.' "1.341 οὗτοι καταπεφεύγεσαν μὲν ἐκ τῆς παρατάξεως εἰς τὸ βαλανεῖον ὡπλισμένοι, τέως δ' ὑποπεπτηχότες καὶ διαλανθάνοντες ὡς ἐθεάσαντο τὸν βασιλέα, λυθέντες ὑπ' ἐκπλήξεως αὐτὸν μὲν παρέτρεχον γυμνὸν ὄντα τρέμοντες, ἐπὶ δὲ τὰς ἐξόδους ἐχώρουν. τῶν μὲν οὖν ἄλλων οὐδεὶς παρῆν κατὰ τύχην ὁ συλληψόμενος τοὺς ἄνδρας, ̔Ηρώδῃ δ' ἀπέχρη τὸ μηδὲν παθεῖν, ὥστε διαφεύγουσιν πάντες." "
2.252 Τὴν μὲν οὖν μικρὰν ̓Αρμενίαν δίδωσιν βασιλεύειν ̓Αριστοβούλῳ τῷ ̔Ηρώδου, τῇ δ' ̓Αγρίππα βασιλείᾳ τέσσαρας πόλεις προστίθησιν σὺν ταῖς τοπαρχίαις, ̓́Αβελα μὲν καὶ ̓Ιουλιάδα κατὰ τὴν Περαίαν, Ταριχέας δὲ καὶ Τιβεριάδα τῆς Γαλιλαίας, εἰς δὲ τὴν λοιπὴν ̓Ιουδαίαν Φήλικα κατέστησεν ἐπίτροπον." 2.259 πλάνοι γὰρ ἄνθρωποι καὶ ἀπατεῶνες προσχήματι θειασμοῦ νεωτερισμοὺς καὶ μεταβολὰς πραγματευόμενοι δαιμονᾶν τὸ πλῆθος ἔπειθον καὶ προῆγον εἰς τὴν ἐρημίαν ὡς ἐκεῖ τοῦ θεοῦ δείξοντος αὐτοῖς σημεῖα ἐλευθερίας.' "
2.365 πόσῳ μᾶλλον ̔́Ελλησιν, οἳ τῶν ὑφ' ἡλίῳ πάντων προύχοντες εὐγενείᾳ καὶ τοσαύτην νεμόμενοι χώραν ἓξ ̔Ρωμαίων ὑπείκουσιν ῥάβδοις, τοσαύταις δὲ καὶ Μακεδόνες οἱ δικαιότερον ὑμῶν ὀφείλοντες ἐλευθερίας ἀντιποιεῖσθαι." 2.576 κατέλεξεν δὲ καὶ δύναμιν ἐκ τῆς Γαλιλαίας ὑπὲρ δέκα μυριάδας νέων ἀνδρῶν, οὓς πάντας ἔκ τε τῶν συλλεγομένων παλαιῶν ὅπλων ἐγκατασκευαζόμενος ὥπλιζεν.' "
2.591 ἔπειτα συνθεὶς σκηνὴν πανουργοτάτην, ὡς ἄρα φυλάττοιντο πάντες οἱ κατὰ τὴν Συρίαν ̓Ιουδαῖοι ἐλαίῳ χρῆσθαι μὴ δι' ὁμοφύλων ἐγκεχειρισμένῳ, πέμπειν αὐτοῖς ἐπὶ τὴν μεθορίαν ἐξῃτήσατο." '2.592 συνωνούμενος δὲ τοῦ Τυρίου νομίσματος, ὃ τέσσαρας ̓Αττικὰς δύναται, τέσσαρας ἀμφορεῖς, τῆς αὐτῆς ἐπίπρασκεν τιμῆς ἡμιαμφόριον. οὔσης δὲ τῆς Γαλιλαίας ἐλαιοφόρου μάλιστα καὶ τότε εὐφορηκυίας, εἰς σπανίζοντας εἰσπέμπων πολὺ καὶ μόνος ἄπειρόν τι πλῆθος συνῆγεν χρημάτων, οἷς εὐθέως ἐχρῆτο κατὰ τοῦ τὴν ἐργασίαν παρασχόντος.
2.599 καὶ τὸ μὲν πλῆθος ἐν τῷ κατὰ Ταριχέας ἱπποδρόμῳ συνηθροισμένον πολλὰ πρὸς ὀργὴν ἀνεβόα καὶ καταλεύειν οἱ δὲ καίειν τὸν προδότην ἐκεκράγεσαν: παρώξυνεν δὲ τοὺς πολλοὺς ὁ ̓Ιωάννης καὶ σὺν αὐτῷ ̓Ιησοῦς τις υἱὸς Σαπφία, τότε ἄρχων τῆς Τιβεριάδος.' "2.615 ὁ δέ, οὔπω γὰρ ὑπώπτευεν τὸν ἐπίβουλον, γράφει τοῖς κατὰ τὴν πόλιν ὑπάρχοις ξενίαν τε καὶ τὰ ἐπιτήδεια ̓Ιωάννῃ παρασχεῖν. ὧν ἀπολαύσας μετὰ δύο ἡμέρας ἐφ' ὃ παρῆν διεπράττετο, καὶ τοὺς μὲν ἀπάταις τοὺς δὲ χρήμασι διαφθείρων ἀνέπειθεν ἀποστῆναι ̓Ιωσήπου." "
3.34 ̔Ρωμαῖοι δὲ τὸν ̓Ιώσηπον ἀναζητοῦντες κατά τε ὀργὴν σφετέραν καὶ σφόδρα τοῦ στρατηγοῦ φιλοτιμουμένου, μεγίστη γὰρ ἦν μοῖρα τοῦ πολέμου ληφθείς, τούς τε νεκροὺς διηρεύνων καὶ τοὺς ἀποκρύφους.' "
3.34 καὶ γὰρ οὐ μικρὸν ἐδόκει τὸ κινδύνευμα πρὸς τὸν μέλλοντα πόλεμον ἀφαιρεθῆναι τὴν Σέπφωριν, μεγίστην μὲν οὖσαν τῆς Γαλιλαίας πόλιν, ἐρυμνοτάτῳ δ' ἐπιτετειχισμένην χωρίῳ καὶ φρουρὰν ὅλου τοῦ ἔθνους ἐσομένην." '3.35 ̓Ενδοιάζοντος δὲ τοῦ ̓Ιωσήπου καὶ πρὸς τὸν Νικάνορα τὸ μὲν στρατιωτικὸν ὑπ' ὀργῆς ἐκκαίειν τὸ σπήλαιον ὥρμητο, κατεῖχεν δ' αὐτοὺς ὁ πολέμαρχος ζωγρῆσαι τὸν ἄνδρα φιλοτιμούμενος." "3.35 Δύο δ' οὔσας τὰς Γαλιλαίας, τήν τε ἄνω καὶ τὴν κάτω προσαγορευομένην, περιίσχει μὲν ἡ Φοινίκη τε καὶ Συρία, διορίζει δὲ ἀπὸ μὲν δύσεως ἡλίου Πτολεμαὶ̈ς τοῖς τῆς χώρας τέρμασι καὶ Κάρμηλος, τὸ πάλαι μὲν Γαλιλαίων, νῦν δὲ Τυρίων ὄρος:" "3.36 τεθνήξῃ.” ταῦθ' ἅμα λέγοντες ἐπανετείναντο τὰ ξίφη καὶ διηπείλουν ἀναιρήσειν αὐτόν, εἰ τοῖς ̔Ρωμαίοις ἐνδιδοίη." '3.36 ᾧ προσίσχει Γαβαά, πόλις ἱππέων, οὕτω προσαγορευομένη διὰ τὸ τοὺς ὑφ' ̔Ηρώδου βασιλέως ἀπολυομένους ἱππεῖς ἐν αὐτῇ κατοικεῖν:" "3.37 ἀπὸ δὲ μεσημβρίας Σαμαρεῖτίς τε καὶ Σκυθόπολις μέχρι τῶν ̓Ιορδάνου ναμάτων. πρὸς ἕω δὲ ̔Ιππηνῇ τε καὶ Γαδάροις ἀποτέμνεται καὶ τῇ Γαυλωνίτιδι: ταύτῃ καὶ τῆς ̓Αγρίππα βασιλείας ὅροι.' "3.37 τῶν μέν γε ζῴων οὐδέν ἐστιν ὃ θνήσκει μετὰ προνοίας ἢ δι' αὐτοῦ: φύσεως γὰρ νόμος ἰσχυρὸς ἐν ἅπασιν τὸ ζῆν ἐθέλειν: διὰ τοῦτο καὶ τοὺς φανερῶς ἀφαιρουμένους ἡμᾶς τούτου πολεμίους ἡγούμεθα καὶ τοὺς ἐξ ἐνέδρας τιμωρούμεθα." "3.38 εἰ σώζεσθαι δοκεῖ, σωζώμεθα: καὶ γὰρ οὐκ ἄδοξος ἡ σωτηρία παρ' οἷς διὰ τοσούτων ἔργων ἐπεδειξάμεθα τὰς ἀρετάς: εἰ τεθνάναι, καλὸν ὑπὸ τῶν ἑλόντων." "3.38 τὰ προσάρκτια δ' αὐτῆς Τύρῳ τε καὶ τῇ Τυρίων χώρᾳ περατοῦται. καὶ τῆς μὲν κάτω καλουμένης Γαλιλαίας ἀπὸ Τιβεριάδος μέχρι Χαβουλών, ἧς ἐν τοῖς παραλίοις Πτολεμαὶ̈ς γείτων, τὸ μῆκος ἐκτείνεται." "3.39 ἑτοίμην δ' ὁ λαχὼν τῷ μεθ' αὑτὸν παρεῖχεν τὴν σφαγὴν ὡς αὐτίκα τεθνηξομένου καὶ τοῦ στρατηγοῦ: ζωῆς γὰρ ἡδίω τὸν μετὰ τοῦ ̓Ιωσήπου θάνατον ἡγοῦντο." "3.39 πλατύνεται δ' ἀπὸ τῆς ἐν τῷ μεγάλῳ πεδίῳ κειμένης κώμης, ̓Εξαλὼθ καλεῖται, μέχρι Βηρσάβης, ἣ καὶ τῆς ἄνω Γαλιλαίας εἰς εὖρος ἀρχὴ μέχρι Βακὰ κώμης: αὕτη δὲ τὴν Τυρίων γῆν ὁρίζει." "3.41 Τηλικαῦται δ' οὖσαι τὸ μέγεθος καὶ τοσούτοις ἔθνεσιν ἀλλοφύλοις κεκυκλωμέναι πρὸς πᾶσαν ἀεὶ πολέμου πεῖραν ἀντέσχον:" "3.41 ἐδέχοντο δὲ καὶ τὴν στρατιὰν καὶ τὸν στρατηγὸν μετὰ πάσης εὐφημίας καὶ φιλοφροσύνης οἱ ἐπιχώριοι, καὶ κατ' εὔνοιαν μὲν τὴν πρὸς ̔Ρωμαίους, τὸ δὲ πλέον ἔχθει τῶν κατεστραμμένων: διὸ καὶ τὸν ̓Ιώσηπον ἀθρόοι καταβοῶντες ἠξίουν κολάζειν." '3.42 αἱ δέ εἰσιν κρημνοὶ βαθεῖς καὶ προύχουσαι σπιλάδες εἰς τὸ πέλαγος, ἔνθα καὶ τῶν ̓Ανδρομέδας δεσμῶν ἔτι δεικνύμενοι τύποι πιστοῦνται τὴν ἀρχαιότητα τοῦ μύθου, 3.42 μάχιμοί τε γὰρ ἐκ νηπίων καὶ πολλοὶ Γαλιλαῖοι πάντοτε, καὶ οὔτε δειλία ποτὲ τοὺς ἄνδρας οὔτε λιπανδρία τὴν χώραν κατέσχεν, ἐπειδὴ πίων τε πᾶσα καὶ εὔβοτος καὶ δένδρεσι παντοίοις κατάφυτος, ὡς ὑπὸ τῆς εὐπετείας προκαλέσασθαι καὶ τὸν ἥκιστα γῆς φιλόπονον. 3.43 ἵν' οὗτοι μὲν κατὰ χώραν μένοντες φρουρῶσι τὸ στρατόπεδον, οἱ δ' ἱππεῖς προνομεύωσι τὴν πέριξ καὶ τὰς περιοίκους κώμας τε καὶ πολίχνας ἐξαιρῶσιν τῆς ̓Ιόππης." "3.43 προσησκήθη γοῦν ὑπὸ τῶν οἰκητόρων πᾶσα, καὶ μέρος αὐτῆς ἀργὸν οὐδέν, ἀλλὰ καὶ πόλεις πυκναὶ καὶ τὸ τῶν κωμῶν πλῆθος πανταχοῦ πολυάνθρωπον διὰ τὴν εὐθηνίαν, ὡς τὴν ἐλαχίστην ὑπὲρ πεντακισχιλίους πρὸς τοῖς μυρίοις ἔχειν οἰκήτορας.' "3.44 Καθόλου δέ, εἰ καὶ τῷ μεγέθει τις ἐλαττώσειε τῆς Περαίας τὴν Γαλιλαίαν, προέλοιτο δ' ἂν τῇ δυνάμει: ἡ μὲν γὰρ ἐνεργὸς ὅλη καὶ συνεχής ἐστιν καρποφόρος, ἡ Περαία δὲ πολὺ μὲν μείζων, ἔρημος δὲ καὶ τραχεῖα τὸ πλέον πρός τε καρπῶν ἡμέρων αὔξησιν ἀγριωτέρα," '3.44 παρωξύνοντο δὲ ταῖς πληγαῖς καὶ προσεξεκαίοντο ταῖς κακοπραγίαις: τό γε μὴν πταίειν, ὃ γίνεται τοῖς εὖ φρονοῦσιν ἀσφαλείας καὶ τῶν ὁμοίων φυλακῆς αἴτιον, ἐκείνοις κέντρον ἑτέρων ἐγίνετο συμφορῶν: καὶ τὸ τέλος ἀεὶ τῶν κακῶν αὖθις ἀρχή:' "3.45 ἐπεκθέουσιν αὐτῷ τῶν στασιαστῶν οἱ δυνατώτατοι μεθ' ὅπλων. ἐξηγεῖτο δ' αὐτῶν ̓Ιησοῦς τις ὄνομα παῖς Τοῦφα τοῦ λῃστρικοῦ στίφους ὁ κορυφαιότατος." "3.45 τό γε μὴν μαλθακὸν αὐτῆς καὶ πάμφορον, καὶ τὰ πεδία δένδρεσι ποικίλοις κατάφυτα τὸ πλεῖστόν τε ἐλαίαν τε καὶ ἄμπελον καὶ φοινικῶνας ἤσκηται, διαρδομένη χειμάρροις τε τοῖς ἀπὸ τῶν ὀρῶν καὶ πηγαῖς ἀεννάοις ἅλις, εἴ ποτ' ἐκεῖνοι σειρίῳ φθίνοιεν." "3.46 μῆκος μὲν οὖν αὐτῆς ἀπὸ Μαχαιροῦντος εἰς Πέλλαν, εὖρος δ' ἀπὸ Φιλαδελφείας μέχρι ̓Ιορδάνου." '3.46 τῆς δὲ στρατιᾶς τριβομένης περὶ τὴν τῶν εἰσόδων στενότητα παραρρῆξαι τοῦ κατὰ μεσημβρίαν τείχους Οὐεσπασιανὸς κελεύσας πλατύνει τὴν εἰσβολὴν αὐτοῖς.' "3.47 Οὐεσπασιανὸς δὲ τὸ πολὺ πλῆθος αὐτῶν ἠθροισμένον ἀκούων ἐν τῷ πρὸ τῆς πόλεως πεδίῳ πέμπει τὸν υἱὸν σὺν ἱππεῦσιν ἑξακοσίοις ἐπιλέκτοις.' "3.47 καὶ Πέλλῃ μέν, ἣν προειρήκαμεν, τὰ πρὸς ἄρκτον ὁρίζεται, πρὸς ἑσπέραν δὲ ̓Ιορδάνῃ: μεσημβρινὸν δ' αὐτῆς πέρας ἡ Μωαβῖτις, καὶ πρὸς ἀνατολὴν ̓Αραβίᾳ τε καὶ Σιλωνίτιδι, πρὸς δὲ Φιλαδελφηνῇ καὶ Γεράσοις ἀποτέμνεται." '3.48 ̔Η δὲ Σαμαρεῖτις χώρα μέση μὲν τῆς Γαλιλαίας ἐστὶ καὶ τῆς ̓Ιουδαίας: ἀρχομένη γὰρ ἀπὸ τῆς ἐν τῷ πεδίῳ κειμένης Γηνεὼς ὄνομα κώμης ἐπιλήγει τῆς ̓Ακραβετηνῶν τοπαρχίας: φύσιν δὲ τῆς ̓Ιουδαίας κατ' οὐδὲν διάφορος." '3.48 καὶ ὑπὲρ μειζόνων δὲ ἢ ̓Ιουδαῖοι διαγωνιεῖσθε: καὶ γὰρ εἰ περὶ ἐλευθερίας καὶ πατρίδων ἐκείνοις ὁ πόλεμος κινδυνεύεται, τί μεῖζον ἡμῖν εὐδοξίας καὶ τοῦ μὴ δοκεῖν μετὰ τὴν τῆς οἰκουμένης ἡγεμονίαν ἐν ἀντιπάλῳ τὰ ̓Ιουδαίων τίθεσθαι;' "3.49 Τίτος δὲ τοὺς μὲν κατόπιν προσκείμενος ἀνῄρει, τῶν δὲ διεκπαίων ἀθρόων, οὓς δὲ φθάνων κατὰ στόμα διήλαυνεν, πολλοὺς δὲ συνηλοία περὶ ἀλλήλοις πεσόντας ἐμπηδῶν,' "3.49 ἀμφότεραι γὰρ ὀρειναὶ καὶ πεδιάδες, εἴς τε γεωργίαν μαλθακαὶ καὶ πολύφοροι κατάδενδροί τε καὶ ὀπώρας ὀρεινῆς καὶ ἡμέρου μεσταί, παρ' ὅσον οὐδαμοῦ φύσει διψάδες, ὕονται δὲ τὸ πλέον:" 3.51 Μεθόριος δ' αὐτῶν ἡ ̓Ανουάθου Βόρκαιος προσαγορευομένη κώμη: πέρας αὕτη τῆς ̓Ιουδαίας τὰ πρὸς βορέαν, τὰ νότια δ' αὐτῆς ἐπὶ μῆκος μετρουμένης ὁρίζει προσκυροῦσα τοῖς ̓Αράβων ὅροις κώμη, καλοῦσι δ' αὐτὴν ̓Ιορδὰν οἱ τῇδε ̓Ιουδαῖοι. εὖρός γε μὴν ἀπὸ ̓Ιορδάνου ποταμοῦ μέχρις ̓Ιόππης ἀναπέπταται." "
3.51 ἡ δ' ἐστὶν ἀνιόντων εἰς τὴν Τραχωνῖτιν ἀπὸ σταδίων ἑκατὸν εἴκοσι Καισαρείας τῆς ὁδοῦ κατὰ τὸ δεξιὸν μέρος οὐκ ἄπωθεν." "3.52 μεσαιτάτη δ' αὐτῆς πόλις τὰ ̔Ιεροσόλυμα κεῖται, παρ' ὃ καί τινες οὐκ ἀσκόπως ὀμφαλὸν τὸ ἄστυ τῆς χώρας ἐκάλεσαν." '3.52 ταύτην φλέβα τινὲς τοῦ Νείλου ἔδοξαν, ἐπεὶ γεννᾷ τῷ κατὰ τὴν ̓Αλεξανδρέων λίμνην κορακίνῳ παραπλήσιον.' "3.53 ἀφῄρηται δ' οὐδὲ τῶν ἐκ θαλάσσης τερπνῶν ἡ ̓Ιουδαία τοῖς παραλίοις κατατείνουσα μέχρι Πτολεμαί̈δος." '3.53 δεινὴ δὲ ταῖς ἑξῆς ἡμέραις περιεῖχε τὴν χώραν ὀδμή τε καὶ ὄψις: οἱ μὲν γὰρ αἰγιαλοὶ ναυαγίων ἅμα καὶ διοιδούντων ἔγεμον σωμάτων, ἐκκαιόμενοι δὲ καὶ μυδῶντες οἱ νεκροὶ τὸν ἀέρα διέφθειρον, ὡς μὴ μόνον οἰκτρὸν ̓Ιουδαίοις γενέσθαι τὸ πάθος, ἀλλὰ καὶ διὰ μίσους τοῖς δράσασιν ἐλθεῖν.' "3.54 μερίζεται δ' εἰς ἕνδεκα κληρουχίας, ὧν ἄρχει μὲν βασίλειον τὰ ̔Ιεροσόλυμα προανίσχουσα τῆς περιοίκου πάσης ὥσπερ ἡ κεφαλὴ σώματος: αἱ λοιπαὶ δὲ μετ' αὐτὴν διῄρηνται τὰς τοπαρχίας." '3.54 τῶν δὲ νέων ἐπιλέξας τοὺς ἰσχυροτάτους ἑξακισχιλίους ἔπεμψεν εἰς τὸν ἰσθμὸν Νέρωνι, καὶ τὸ λοιπὸν πλῆθος εἰς τρισμυρίους καὶ τετρακοσίους ὄντας πιπράσκει χωρὶς τῶν ̓Αγρίππᾳ χαρισθέντων: 3.55 Γοφνὰ δευτέρα καὶ μετὰ ταύτην ̓Ακραβετά, Θαμνὰ πρὸς ταύταις καὶ Λύδδα, ̓Αμμαοῦς καὶ Πέλλη καὶ ̓Ιδουμαία καὶ ̓Ενγαδδαὶ καὶ ̔Ηρώδειον καὶ ̔Ιεριχοῦς,' "3.56 μεθ' ἃς ̓Ιάμνεια καὶ ̓Ιόππη τῶν περιοίκων ἀφηγοῦνται, κἀπὶ ταύταις ἥ τε Γαμαλιτικὴ καὶ Γαυλανῖτις Βαταναία τε καὶ Τραχωνῖτις, αἳ καὶ τῆς ̓Αγρίππα βασιλείας εἰσὶ μοῖραι." "3.57 ἀρχομένη δὲ ἀπὸ Λιβάνου ὄρους καὶ τῶν ̓Ιορδάνου πηγῶν ἡ χώρα μέχρι τῆς πρὸς Τιβεριάδα λίμνης εὐρύνεται, ἀπὸ δὲ κώμης καλουμένης ̓Αρφᾶς μέχρις ̓Ιουλιάδος ἐκτείνεται τὸ μῆκος. οἰκοῦσι δ' αὐτὴν μιγάδες ̓Ιουδαῖοί τε καὶ Σύροι." '3.58 τὰ μὲν δὴ περὶ τῆς ̓Ιουδαίων τε καὶ πέριξ χώρας ὡς ἐνῆν μάλιστα συντόμως ἀπηγγέλκαμεν.' "3.59 ̔Η δ' ὑπὸ Οὐεσπασιανοῦ πεμφθεῖσα Σεπφωρίταις βοήθεια, χίλιοι μὲν ἱππεῖς ἑξακισχίλιοι δὲ πεζοί, Πλακίδου χιλιαρχοῦντος αὐτῶν ἐν τῷ μεγάλῳ πεδίῳ στρατοπεδευσάμενοι διαιροῦνται, καὶ τὸ μὲν πεζὸν ἐν τῇ πόλει πρὸς φυλακὴν αὐτῆς, τὸ δ' ἱππικὸν ἐπὶ τῆς παρεμβολῆς αὐλίζεται." 3.392 ̔Ο μὲν οὖν οὕτως τόν τε ̔Ρωμαίων καὶ τὸν οἰκείων διαφυγὼν πόλεμον ἐπὶ Οὐεσπασιανὸν ἤγετο ὑπὸ τοῦ Νικάνορος.' "
3.506 ̔Η δὲ λίμνη Γεννησὰρ μὲν ἀπὸ τῆς προσεχοῦς χώρας καλεῖται, σταδίων δ' εὖρος οὖσα τεσσαράκοντα καὶ πρὸς τούτοις ἑτέρων ἑκατὸν τὸ μῆκος γλυκεῖά τε ὅμως ἐστὶ καὶ ποτιμωτάτη:" "3.507 καὶ γὰρ τῆς ἑλώδους παχύτητος ἔχει τὸ νᾶμα λεπτότερον καθαρά τ' ἐστὶν πάντοθεν αἰγιαλοῖς ἐπιλήγουσα καὶ ψάμμῳ, πρὸς δὲ εὔκρατος ἀρύσασθαι, ποταμοῦ μὲν ἢ κρήνης προσηνεστέρα, ψυχροτέρα δὲ ἢ κατὰ λίμνης διάχυσιν ἀεὶ μένουσα." '3.508 τὸ μὲν γὰρ ὕδωρ οὐκ ἀπᾴδει χιόνος ἐξαιθριασθέν, ὅπερ θέρους νυκτὸς ποιεῖν ἔθος τοῖς ἐπιχωρίοις, γένη δὲ ἰχθύων ἐν αὐτῇ διάφορα πρὸς τοὺς ἀλλαχοῦ γεῦσίν τε καὶ ἰδέαν.' "3.509 μέση δ' ὑπὸ τοῦ ̓Ιορδάνου τέμνεται. καὶ δοκεῖ μὲν ̓Ιορδάνου πηγὴ τὸ Πάνειον, φέρεται δ' ὑπὸ γῆν εἰς τοῦτο κρυπτῶς ἐκ τῆς καλουμένης Φιάλης:" "
3.511 ἐκ μὲν οὖν τῆς περιφερείας ἐτύμως Φιάλη καλεῖται τροχοειδὴς οὖσα λίμνη, μένει δ' ἐπὶ χείλους αὐτῆς ἀεὶ τὸ ὕδωρ μήθ' ὑπονοστοῦν μήθ' ὑπερχεόμενον." 3.512 ἀγνοούμενος δὲ τέως ὁ ̓Ιορδάνης ἐντεῦθεν ἄρχεσθαι διὰ τοῦ τετραρχήσαντος Τραχωνιτῶν ἠλέγχθη Φιλίππου:
3.513 βαλὼν γὰρ οὗτος εἰς τὴν Φιάλην ἄχυρα κατὰ τὸ Πάνειον, ἔνθεν ἐδόκουν οἱ παλαιοὶ γεννᾶσθαι τὸν ποταμόν, εὗρεν ἀνενεχθέντα.
3.514 τοῦ μὲν οὖν Πανείου τὸ φυσικὸν κάλλος ὑπὸ τῆς βασιλικῆς προσεξήσκηται πολυτελείας τῷ ̓Αγρίππα πλούτῳ κεκοσμημένον:' "
3.515 ἀρχόμενος δὲ φανεροῦ ῥεύματος ὁ ̓Ιορδάνης ἀπὸ τοῦδε τοῦ ἄντρου κόπτει μὲν τὰ τῆς Σεμεχωνίτιδος λίμνης ἕλη καὶ τέλματα, διαμείψας δ' ἑτέρους ἑκατὸν εἴκοσι σταδίους μετὰ πόλιν ̓Ιουλιάδα διεκπαίει τὴν Γεννησὰρ μέσην, ἔπειτα πολλὴν ἀναμετρούμενος ἐρημίαν εἰς τὴν ̓Ασφαλτῖτιν ἔξεισι λίμνην." "
3.516 Παρατείνει δὲ τὴν Γεννησὰρ ὁμώνυμος χώρα θαυμαστὴ φύσιν τε καὶ κάλλος: οὔτε γὰρ αὐτή τι φυτὸν ἀρνεῖται διὰ τὴν πιότητα, καὶ πᾶν πεφυτεύκασιν οἱ νεμόμενοι, τοῦ δ' ἀέρος τὸ εὔκρατον ἁρμόζει καὶ τοῖς διαφόροις." 3.517 καρύαι μέν γε φυτῶν τὸ χειμεριώτατον ἄπειροι τεθήλασιν ἔνθα φοίνικες, οἳ καύματι τρέφονται, συκαῖ δὲ καὶ ἐλαῖαι πλησίον τούτων, αἷς μαλθακώτερος ἀὴρ ἀποδέδεικται.
3.518 φιλοτιμίαν ἄν τις εἴποι τῆς φύσεως βιασαμένης εἰς ἓν συναγαγεῖν τὰ μάχιμα καὶ τῶν ὡρῶν ἀγαθὴν ἔριν ἑκάστης ὥσπερ ἀντιποιουμένης τοῦ χωρίου: καὶ γὰρ οὐ μόνον τρέφει παρὰ δόξαν τὰς διαφόρους ὀπώρας ἀλλὰ καὶ διαφυλάσσει.' "
3.519 τὰ μέν γε βασιλικώτατα σταφυλήν τε καὶ σῦκον δέκα μησὶν ἀδιαλείπτως χορηγεῖ, τοὺς δὲ λοιποὺς καρποὺς δι' ἔτους ὅλου περιγηράσκοντας ἑαυτοῖς: πρὸς γὰρ τῇ τῶν ἀέρων εὐκρασίᾳ καὶ πηγῇ διάρδεται γονιμωτάτῃ, Καφαρναοὺμ αὐτὴν οἱ ἐπιχώριοι καλοῦσιν." 3.521 μῆκος δὲ τοῦ χωρίου παρατείνει κατὰ τὸν αἰγιαλὸν τῆς ὁμωνύμου λίμνης ἐπὶ σταδίους τριάκοντα, καὶ εὖρος εἴκοσι. ταῦτα μὲν οὕτως φύσεως ἔχει.' "3.522 Οὐεσπασιανὸς δέ, ἐπεὶ παρεσκευάσθησαν αἱ σχεδίαι, τῆς δυνάμεως ἐπιβήσας ὅσον ᾤετο τοῖς κατὰ τὴν λίμνην ἀνταρκέσειν ἐπανήγετο. τοῖς δὲ συνελαυνομένοις οὔτ' ἐπὶ γῆν διαφεύγειν ἦν ἐκπεπολεμωμένων πάντων οὔτ' ἐξ ἴσου διαναυμαχεῖν:" "3.523 τά τε γὰρ σκάφη μικρὰ ὄντα καὶ λῃστρικὰ πρὸς τὰς σχεδίας ἦν ἀσθενῆ, καὶ καθ' ἕκαστον ἐμπλέοντες ὀλίγοι πρὸς ἀθρόους ἐφεστῶτας τοὺς ̔Ρωμαίους ἐγγίζειν ἐδεδοίκεισαν." "3.524 ὅμως δ' οὖν ἐκπεριπλέοντες τὰς σχεδίας, ἔστιν δ' ὅπου καὶ πλησιάζοντες, πόρρωθεν τοὺς ̔Ρωμαίους ἔβαλλον λίθοις καὶ παραξύοντες ἐγγύθεν ἔπαιον." "3.525 ἐκακοῦντο δ' αὐτοὶ πλέον κατ' ἀμφότερα: ταῖς τε γὰρ χερμάσιν οὐδὲν δρῶντες ὅτι μὴ κτύπον ἐπάλληλον, εἰς γὰρ πεφραγμένους ἔβαλλον, ἐφικτοὶ τοῖς ̔Ρωμαίων ἐγίνοντο βέλεσιν, καὶ πλησιάζειν τολμῶντες πρὶν δρᾶσαί τι παθεῖν ἔφθανον καὶ σὺν αὐτοῖς ἐβαπτίζοντο τοῖς σκάφεσιν." '3.526 τῶν δὲ διεκπαίειν πειρωμένων πολλοὺς μὲν ἐφικνούμενοι κοντοῖς διέπειρον, οὓς δὲ ξιφήρεις ἐπιπηδῶντες εἰς τὰ σκάφη, τινὰς δὲ συντρεχούσαις ταῖς σχεδίαις ἐναποληφθέντας μέσους εἷλον ἅμα ταῖς ἁλιάσιν.' "3.527 τῶν δὲ βαπτισθέντων τοὺς ἀνανεύοντας ἢ βέλος ἔφθανεν ἢ σχεδία κατελάμβανεν, καὶ προσβαίνειν ὑπ' ἀμηχανίας εἰς τοὺς ἐχθροὺς πειρωμένων ἢ κεφαλὰς ἢ χεῖρας ἀπέκοπτον οἱ ̔Ρωμαῖοι." '3.528 πολλή τε ἦν αὐτῶν καὶ ποικίλη φθορὰ πανταχοῦ, μέχρι τραπέντες εἰς γῆν ἐξεώσθησαν οἱ λοιποὶ κεκυκλωμένων αὐτοῖς τῶν ἁλιάδων.' "3.529 ἐκχεόμενοι δὲ πολλοὶ μὲν ἐν αὐτῇ κατηκοντίζοντο τῇ λίμνῃ, πολλοὺς δ' ἐκπηδήσαντας οἱ ̔Ρωμαῖοι διέφθειραν ἐπὶ γῆς. ἦν δ' ἰδεῖν κεκερασμένην μὲν αἵματι, πεπληρωμένην δὲ νεκρῶν τὴν λίμνην ἅπασαν: διεσώθη γὰρ οὐδείς." '3.531 τοῦτο μὲν ἐκείνης τῆς ναυμαχίας τὸ τέλος, ἀπέθανον δὲ σὺν τοῖς ἐπὶ τῆς πόλεως πρότερον πεσοῦσιν ἑξακισχίλιοι ἑπτακόσιοι.
3.539 καὶ Οὐεσπασιανὸς ἐπελθὼν ἵστησι πάντας ἐν τῷ σταδίῳ, καὶ γηραιοὺς μὲν ἅμα τοῖς ἀχρήστοις διακοσίους ἐπὶ χιλίοις ὄντας ἀνελεῖν ἐκέλευσεν, 3.541 τοὺς γὰρ ἐκ τῆς τούτου βασιλείας ἐπέτρεψεν αὐτῷ ποιεῖν εἴ τι βούλοιτο: πιπράσκει δὲ καὶ τούτους ὁ βασιλεύς. 3.542 ὁ μέντοι γε ἄλλος ὄχλος Τραχωνῖται καὶ Γαυλανῖται καὶ ̔Ιππηνοὶ καὶ ἐκ τῆς Γαδαρίτιδος τὸ πλέον ὡς στασιασταὶ καὶ φυγάδες καὶ οἷς τὰ τῆς εἰρήνης ὀνείδη τὸν πόλεμον προυξένει * ἑάλωσαν δὲ Γορπιαίου μηνὸς ὀγδόῃ.' "
4.84 Μόνη δὲ Γίσχαλα πολίχνη τῆς Γαλιλαίας ἀχείρωτος κατελείπετο, τοῦ μὲν πλήθους εἰρηνικὰ φρονοῦντος, καὶ γὰρ ἦσαν τὸ πλέον γεωργοὶ καὶ ταῖς ἀπὸ τῶν καρπῶν ἐλπίσιν ἀεὶ προσανέχοντες, παρεισεφθαρμένου δ' αὐτοῖς οὐκ ὀλίγου λῃστρικοῦ τάγματος, ᾧ τινες καὶ τοῦ πολιτικοῦ συνενόσουν." '4.85 ἐνῆγε δὲ τούτους εἰς τὴν ἀπόστασιν καὶ συνεκρότει Ληί̈ου τινὸς υἱὸς ̓Ιωάννης, γόης ἀνὴρ καὶ ποικιλώτατος τὸ ἦθος, πρόχειρος μὲν ἐλπίσαι μεγάλα, δεινὸς δὲ τῶν ἐλπισθέντων περιγενέσθαι παντί τε ὢν δῆλος ἀγαπᾶν τὸν πόλεμον εἰς δυναστείας ἐπίθεσιν.' "4.86 ὑπὸ τούτῳ τὸ στασιῶδες ἐν τοῖς Γισχάλοις ἐτέτακτο, δι' οὓς τυχὸν καὶ πρεσβευσάμενον περὶ παραδόσεως τὸ δημοτικὸν ἐν πολέμου μοίρᾳ τὴν ̔Ρωμαίων ἔφοδον ἐξεδέχετο." '4.87 Οὐεσπασιανὸς δὲ ἐπὶ μὲν τούτους Τίτον ἐκπέμπει σὺν χιλίοις ἱππεῦσιν, τὸ δέκατον δὲ τάγμα ἀπαίρει εἰς Σκυθόπολιν.' "4.88 αὐτὸς δὲ σὺν δυσὶ τοῖς λοιποῖς ἐπανῆλθεν εἰς Καισάρειαν, τοῦ τε συνεχοῦς καμάτου διδοὺς ἀνάπαυσιν αὐτοῖς καὶ δι' εὐθηνίαν τῶν πόλεων τά τε σώματα καὶ τὸ πρόθυμον ὑποθρέψειν οἰόμενος ἐπὶ τοὺς μέλλοντας ἀγῶνας:" "
4.92 Τίτῳ δὲ προσιππασαμένῳ τοῖς Γισχάλοις εὐπετὲς μὲν ἦν ἐξ ἐφόδου τὴν πόλιν ἑλεῖν, εἰδὼς δέ, εἰ βίᾳ ληφθείη, διαφθαρησόμενον ὑπὸ τῶν στρατιωτῶν ἀνέδην τὸ πλῆθος, ἦν δ' αὐτῷ κόρος ἤδη φόνων καὶ δι' οἴκτου τὸ πλέον ἀκρίτως συναπολλύμενον τοῖς αἰτίοις, ἐβούλετο μᾶλλον ὁμολογίαις παραστήσασθαι τὴν πόλιν." '4.93 καὶ δὴ τοῦ τείχους ἀνδρῶν καταγέμοντος, οἳ τὸ πλέον ἦσαν ἐκ τοῦ διεφθαρμένου τάγματος, θαυμάζειν ἔφη πρὸς αὐτούς, τίνι πεποιθότες πάσης ἑαλωκυίας πόλεως μόνοι τὰ ̔Ρωμαίων ὅπλα μένουσιν, 4.94 ἑωρακότες μὲν ὀχυρωτέρας πολλῷ πόλεις ὑπὸ μίαν προσβολὴν κατεστραμμένας, ἐν ἀσφαλείᾳ δὲ τῶν ἰδίων κτημάτων ἀπολαύοντας ὅσοι ταῖς ̔Ρωμαίων δεξιαῖς ἐπίστευσαν, ἃς καὶ νῦν προτείνειν αὐτοῖς μηδὲν μνησικακῶν τῆς αὐθαδείας. 4.95 εἶναι γὰρ συγγνωστὸν ἐλευθερίας ἐλπίδα, μηκέτι μέντοι τὴν ἐν τοῖς ἀδυνάτοις ἐπιμονήν: 4.96 εἰ γὰρ οὐ πεισθήσονται λόγοις φιλανθρώποις καὶ δεξιαῖς πίστεως, πειράσειν αὐτοὺς ἀφειδῆ τὰ ὅπλα, καὶ ὅσον οὐδέπω † γνωσθήσεσθαι πιεζόμενον τοῖς ̔Ρωμαίων μηχανήμασιν τὸ τεῖχος, ᾧ πεποιθότες ἐπιδείκνυνται μόνοι Γαλιλαίων, ὅτι εἰσὶν αὐθάδεις αἰχμάλωτοι.
4.101 τί γὰρ ἄν τις ἐν νυκτὶ βουλεύσαιτο δρασμοῦ πλέον ἐξὸν περιστρατοπεδεύσαντα παραφυλάξαι; 4.102 μέγα δὲ κέρδος αὐτοῖς τὸ μηδὲν παραβῆναι τῶν πατρίων ἐθῶν. πρέπει δὲ τῷ παρὰ προσδοκίαν εἰρήνην χαριζομένῳ τοῖς σωζομένοις τηρεῖν καὶ τοὺς νόμους.” 4.103 τοιούτοις ἐσοφίζετο τὸν Τίτον, οὐ τοσοῦτον τῆς ἑβδομάδος στοχαζόμενος, ὅσον τῆς αὑτοῦ σωτηρίας: ἐδεδοίκει δὲ ἐγκαταληφθῆναι παραχρῆμα τῆς πόλεως ἁλούσης ἐν νυκτὶ καὶ φυγῇ τὰς ἐλπίδας ἔχων τοῦ βίου.' "4.104 θεοῦ δ' ἦν ἔργον ἄρα τοῦ σώζοντος τὸν ̓Ιωάννην ἐπὶ τὸν τῶν ̔Ιεροσολύμων ὄλεθρον τὸ μὴ μόνον πεισθῆναι Τίτον τῇ σκήψει τῆς ὑπερθέσεως, ἀλλὰ καὶ τῆς πόλεως πορρωτέρω στρατοπεδεύσασθαι πρὸς Κυδασοῖς:" '4.105 μεσόγειος δέ ἐστι Τυρίων κώμη καρτερά, διὰ μίσους ἀεὶ καὶ πολέμου Γαλιλαίοις, ἔχουσα πλῆθός τε οἰκητόρων καὶ τὴν ὀχυρότητα τῆς πρὸς τὸ ἔθνος διαφορᾶς ἐφόδια.' "4.106 Νυκτὸς δ' ὁ ̓Ιωάννης ὡς οὐδεμίαν περὶ τῇ πόλει ̔Ρωμαίων ἑώρα φυλακήν, τὸν καιρὸν ἁρπασάμενος οὐ μόνον τοὺς περὶ αὐτὸν ὁπλίτας ἀλλὰ καὶ τῶν ἀργοτέρων συχνοὺς ἅμα ταῖς γενεαῖς ἀναλαβὼν ἐπὶ ̔Ιεροσολύμων ἔφευγε." '4.107 μέχρι μὲν οὖν εἴκοσι σταδίων οἷόν τε ἦν συνεξαγαγεῖν γυναικῶν καὶ παιδίων ὄχλον ἀνθρώπῳ κατασπερχομένῳ τοῖς ὑπὲρ αἰχμαλωσίας καὶ τοῦ ζῆν φόβοις, περαιτέρω δὲ προκόπτοντος ἀπελείποντο, καὶ δειναὶ τῶν ἐωμένων ἦσαν ὀλοφύρσεις: 4.108 ὅσον γὰρ ἕκαστος τῶν οἰκείων ἐγίνετο πορρωτέρω, τοσοῦτον ἐγγὺς ὑπελάμβανεν εἶναι τῶν πολεμίων, παρεῖναί τε ἤδη τοὺς αἰχμαλωτισομένους δοκοῦντες ἐπτόηντο, καὶ πρὸς τὸν ἀλλήλων ἐκ τοῦ δρόμου ψόφον ἐπεστρέφοντο καθάπερ ἤδη παρόντων οὓς ἔφευγον:' "4.109 ἀνοδίαις τ' ἐνέπιπτον οἱ πολλοί, καὶ περὶ τὴν λεωφόρον ἡ τῶν φθανόντων ἔρις συνέτριβεν τοὺς πολλούς." "4.111 ἀλλ' ἐνίκα τὸ ̓Ιωάννου παρακέλευσμα σώζειν ἑαυτοὺς ἐμβοῶντος καὶ καταφεύγειν ἔνθα καὶ περὶ τῶν ἀπολειπομένων ἀμυνοῦνται ̔Ρωμαίους ἂν ἁρπαγῶσι. τὸ μὲν οὖν τῶν διαδιδρασκόντων πλῆθος ὡς ἕκαστος ἰσχύος εἶχεν ἢ τάχους ἐσκέδαστο." "4.112 Τίτος δὲ μεθ' ἡμέραν ἐπὶ τὰς συνθήκας πρὸς τὸ τεῖχος παρῆν." "4.113 ἀνοίγει δ' αὐτῷ τὰς πύλας ὁ δῆμος, καὶ μετὰ τῶν γενεῶν προελθόντες ἀνευφήμουν ὡς εὐεργέτην καὶ φρουρᾶς ἐλευθερώσαντα τὴν πόλιν:" '4.114 ἐδήλουν γὰρ ἅμα τὴν τοῦ ̓Ιωάννου φυγὴν καὶ παρεκάλουν φείσασθαί τε αὐτῶν καὶ παρελθόντα τοὺς ὑπολειπομένους τῶν νεωτεριζόντων κολάσαι. 4.115 ὁ δὲ τὰς τοῦ δήμου δεήσεις ἐν δευτέρῳ θέμενος μοῖραν ἔπεμπε τῶν ἱππέων ̓Ιωάννην διώξουσαν, οἳ τὸν μὲν οὐ καταλαμβάνουσιν, ἔφθη γὰρ εἰς ̔Ιεροσόλυμα διαφυγών, τῶν δὲ συναπαράντων ἀποκτείνουσι μὲν εἰς ἑξακισχιλίους, γύναια δὲ καὶ παιδία τρισχιλίων ὀλίγον ἀποδέοντα περιελάσαντες ἀνήγαγον. 4.116 ὁ δὲ Τίτος ἤχθετο μὲν ἐπὶ τῷ μὴ παραχρῆμα τιμωρήσασθαι τὸν ̓Ιωάννην τῆς ἀπάτης, ἱκανὸν δὲ ἀστοχήσαντι τῷ θυμῷ παραμύθιον ἔχων τὸ πλῆθος τῶν αἰχμαλώτων καὶ τοὺς διεφθαρμένους εἰσῄει τε ἀνευφημούμενος εἰς τὴν πόλιν, 4.117 καὶ τοῖς στρατιώταις ὀλίγον τοῦ τείχους παρασπάσαι κελεύσας νόμῳ καταλήψεως ἀπειλαῖς μᾶλλον ἢ κολάσει τοὺς ταράσσοντας τὴν πόλιν ἀνέστελλε:' "4.118 πολλοὺς γὰρ ἂν καὶ διὰ τὰ οἰκεῖα μίση καὶ διαφορὰς ἰδίας ἐνδείξασθαι τοὺς ἀναιτίους, εἰ διακρίνοι τοὺς τιμωρίας ἀξίους: ἄμεινον δ' εἶναι μετέωρον ἐν φόβῳ τὸν αἴτιον καταλιπεῖν ἤ τινα τῶν οὐκ ἀξίων αὐτῷ συναπολεῖν:" '4.119 τὸν μὲν γὰρ ἴσως καὶ σωφρονῆσαι δέει κολάσεως τὴν ἐπὶ τοῖς παρῳχηκόσι συγγνώμην αἰδούμενον, ἀδιόρθωτον δὲ τὴν ἐπὶ τοῖς παραναλωθεῖσι τιμωρίαν εἶναι.
4.438 Πλάκιδος δὲ δεξιᾷ τύχῃ χρώμενος ὥρμησεν ἐπὶ τὰς πέριξ πολίχνας τε καὶ κώμας, καταλαμβανόμενός τε ̓́Αβιλα καὶ ̓Ιουλιάδα καὶ Βησιμὼ τάς τε μέχρι τῆς ̓Ασφαλτίτιδος πάσας ἐγκαθίστησιν ἑκάστῃ τοὺς ἐπιτηδείους τῶν αὐτομόλων.' "
4.456 ἔστι δὲ αὐτοῦ μῆκος μὲν σταδίων χιλίων διακοσίων, εὖρος δ' εἴκοσι καὶ ἑκατόν, καὶ μέσον ὑπὸ τοῦ ̓Ιορδάνου τέμνεται λίμνας τε ἔχει τήν τε ̓Ασφαλτῖτιν καὶ τὴν Τιβεριέων φύσιν ἐναντίας: ἡ μὲν γὰρ ἁλμυρώδης καὶ ἄγονος, ἡ Τιβεριέων δὲ γλυκεῖα καὶ γόνιμος." "4.457 ἐκπυροῦται δὲ ὥρᾳ θέρους τὸ πεδίον καὶ δι' ὑπερβολὴν αὐχμοῦ περιέχει νοσώδη τὸν ἀέρα:" '4.458 πᾶν γὰρ ἄνυδρον πλὴν τοῦ ̓Ιορδάνου, παρὸ καὶ τοὺς μὲν ἐπὶ ταῖς ὄχθαις φοινικῶνας εὐθαλεστέρους καὶ πολυφορωτέρους εἶναι συμβέβηκεν, ἧττον δὲ τοὺς πόρρω κεχωρισμένους. 4.459 Παρὰ μέντοι τὴν ̔Ιεριχοῦν ἐστι πηγὴ δαψιλής τε καὶ πρὸς ἀρδείας λιπαρωτάτη παρὰ τὴν παλαιὰν ἀναβλύζουσα πόλιν, ἣν ̓Ιησοῦς ὁ Ναυῆ παῖς στρατηγὸς ̔Εβραίων πρώτην εἷλε γῆς Χαναναίων δορίκτητον. 4.461 ὃς ἐπιξενωθεὶς τοῖς κατὰ τὴν ̔Ιεριχοῦν, περισσὸν δή τι φιλοφρονησαμένων αὐτὸν τῶν ἀνθρώπων αὐτούς τε ἀμείβεται καὶ τὴν χώραν αἰωνίῳ χάριτι. 4.462 προελθὼν γὰρ ἐπὶ τὴν πηγὴν καὶ καταβαλὼν εἰς τὸ ῥεῦμα πλῆρες ἁλῶν ἀγγεῖον κεράμου, ἔπειτα εἰς οὐρανὸν δεξιὰν ἀνατείνας δικαίαν κἀπὶ γῆς σπονδὰς μειλικτηρίους χεόμενος, τὴν μὲν ᾐτεῖτο μαλάξαι τὸ ῥεῦμα καὶ γλυκυτέρας φλέβας ἀνοῖξαι,' "4.463 τὸν δὲ ἐγκεράσασθαι τῷ ῥεύματι γονιμωτέρους τε ἀέρας δοῦναί τε ἅμα καὶ καρπῶν εὐθηνίαν τοῖς ἐπιχωρίοις καὶ τέκνων διαδοχήν, μηδ' ἐπιλιπεῖν αὐτοῖς τὸ τούτων γεννητικὸν ὕδωρ, ἕως μένουσι δίκαιοι." '4.464 ταύταις ταῖς εὐχαῖς πολλὰ προσχειρουργήσας ἐξ ἐπιστήμης ἔτρεψε τὴν πηγήν, καὶ τὸ πρὶν ὀρφανίας αὐτοῖς καὶ λιμοῦ παραίτιον ὕδωρ ἔκτοτε εὐτεκνίας καὶ κόρου χορηγὸν κατέστη. 4.465 τοσαύτην γοῦν ἐν ταῖς ἀρδείαις ἔχει δύναμιν ὡς, εἰ καὶ μόνον ἐφάψαιτο τῆς χώρας, νοστιμώτερον εἶναι τῶν μέχρι κόρου χρονιζόντων. 4.466 παρὸ καὶ τῶν μὲν δαψιλεστέρως χρωμένων ἡ ὄνησίς ἐστιν ὀλίγη, τούτου δὲ τοῦ ὀλίγου χορηγία δαψιλής.' "4.467 ἄρδει γοῦν πλέονα τῶν ἄλλων ἁπάντων, καὶ πεδίον μὲν ἔπεισιν ἑβδομήκοντα σταδίων μῆκος εὖρος δ' εἴκοσιν, ἐκτρέφει δ' ἐν αὐτῷ παραδείσους καλλίστους τε καὶ πυκνοτάτους." '4.468 τῶν δὲ φοινίκων ἐπαρδομένων γένη πολλὰ ταῖς γεύσεσι καὶ ταῖς παρηγορίαις διάφορα: τούτων οἱ πιότεροι πατούμενοι καὶ μέλι δαψιλὲς ἀνιᾶσιν οὐ πολλῷ τοῦ λοιποῦ χεῖρον. 4.469 καὶ μελιττοτρόφος δὲ ἡ χώρα: φέρει δὲ καὶ ὀποβάλσαμον, ὃ δὴ τιμιώτατον τῶν τῇδε καρπῶν, κύπρον τε καὶ μυροβάλανον, ὡς οὐκ ἂν ἁμαρτεῖν τινα εἰπόντα θεῖον εἶναι τὸ χωρίον, ἐν ᾧ δαψιλῆ τὰ σπανιώτατα καὶ κάλλιστα γεννᾶται.
4.471 αἴτιόν μοι δοκεῖ τὸ θερμὸν τῶν ἀέρων καὶ τὸ τῶν ὑδάτων εὔτονον, τῶν μὲν προκαλουμένων τὰ φυόμενα καὶ διαχεόντων, τῆς δὲ ἰκμάδος ῥιζούσης ἕκαστον ἰσχυρῶς καὶ χορηγούσης τὴν ἐν θέρει δύναμιν: περικαὲς δέ ἐστιν οὕτως τὸ χωρίον, ὡς μηδένα ῥᾳδίως προϊέναι. 4.472 τὸ δὲ ὕδωρ πρὸ ἀνατολῆς ἀντλούμενον, ἔπειτα ἐξαιθριασθὲν γίνεται ψυχρότατον καὶ τὴν ἐναντίαν πρὸς τὸ περιέχον φύσιν λαμβάνει, χειμῶνος δὲ ἀνάπαλιν χλιαίνεται καὶ τοῖς ἐμβαίνουσι γίνεται προσηνέστατον. 4.473 ἔστι δὲ καὶ τὸ περιέχον οὕτως εὔκρατον, ὡς λινοῦν ἀμφιέννυσθαι τοὺς ἐπιχωρίους νιφομένης τῆς ἄλλης ̓Ιουδαίας. 4.474 ἀπέχει δὲ ἀπὸ ̔Ιεροσολύμων μὲν σταδίους ἑκατὸν πεντήκοντα, τοῦ δὲ ̓Ιορδάνου ἑξήκοντα, καὶ τὸ μὲν μέχρι ̔Ιεροσολύμων αὐτῆς ἔρημον καὶ πετρῶδες, τὸ δὲ μέχρι τοῦ ̓Ιορδάνου καὶ τῆς ̓Ασφαλτίτιδος χθαμαλώτερον μέν, ἔρημον δὲ ὁμοίως καὶ ἄκαρπον.' " None
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 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,
1.1 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.
1.152 6. But there was nothing that affected the nation so much, in the calamities they were then under, as that their holy place, which had been hitherto seen by none, should be laid open to strangers; for Pompey, and those that were about him, went into the temple itself whither it was not lawful for any to enter but the high priest, and saw what was reposited therein, the candlestick with its lamps, and the table, and the pouring vessels, and the censers, all made entirely of gold, as also a great quantity of spices heaped together, with two thousand talents of sacred money.
1.153 Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror.
1.155 7. He also took away from the nation all those cities that they had formerly taken, and that belonged to Celesyria, and made them subject to him that was at that time appointed to be the Roman president there; and reduced Judea within its proper bounds. He also rebuilt Gadara, that had been demolished by the Jews, in order to gratify one Demetrius, who was of Gadara,
1.156 and was one of his own freedmen. He also made other cities free from their dominion, that lay in the midst of the country,—such, I mean, as they had not demolished before that time; Hippos, and Scythopolis, as also Pella, and Samaria, and Marissa; and besides these Ashdod, and Jamnia, and Arethusa; and in like manner dealt he with the maritime cities, Gaza, and Joppa, and Dora, and that which was anciently called Strato’s Tower, but was afterward rebuilt with the most magnificent edifices, and had its name changed to Caesarea, by king Herod.
1.157 All which he restored to their own citizens, and put them under the province of Syria; which province, together with Judea, and the countries as far as Egypt and Euphrates, he committed to Scaurus as their governor, and gave him two legions to support him; while he made all the haste he could himself to go through Cilicia, in his way to Rome, having Aristobulus and his children along with him as his captives.
1.166 Accordingly, upon his injunction, the following cities were restored;—Scythopolis, Samaria, Anthedon, Apollonia, Jamnia, Raphia, Marissa, Adoreus, Gamala, Ashdod, and many others; while a great number of men readily ran to each of them, and became their inhabitants.
1.179 8. In the meantime, Crassus came as successor to Gabinius in Syria. He took away all the rest of the gold belonging to the temple of Jerusalem, in order to furnish himself for his expedition against the Parthians. He also took away the two thousand talents which Pompey had not touched; but when he had passed over Euphrates, he perished himself, and his army with him; concerning which affairs this is not a proper time to speak more largely. 1.341 these were men who had run away out of the battle into the bath in their armor, and they had lain there for some time in, great terror, and in privacy; and when they saw the king, they trembled for fear, and ran by him in a fright, although he was naked, and endeavored to get off into the public road. Now there was by chance nobody else at hand that might seize upon these men; and for Herod, he was contented to have come to no harm himself, so that they all got away in safety.
2.252 2. Nero therefore bestowed the kingdom of the Lesser Armenia upon Aristobulus, Herod’s son, and he added to Agrippa’s kingdom four cities, with the toparchies to them belonging; I mean Abila, and that Julias which is in Perea, Taricheae also, and Tiberias of Galilee; but over the rest of Judea he made Felix procurator.
2.259 These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty.
2.365 Perhaps it will be said, It is hard to endure slavery. Yes; but how much harder is this to the Greeks, who were esteemed the noblest of all people under the sun! These, though they inhabit in a large country, are in subjection to six bundles of Roman rods. It is the same case with the Macedonians, who have juster reason to claim their liberty than you have.
2.576 He also got together an army out of Galilee, of more than a hundred thousand young men, all of which he armed with the old weapons which he had collected together and prepared for them.
2.591 He after that contrived a very shrewd trick, and pretending that the Jews who dwelt in Syria were obliged to make use of oil that was made by others than those of their own nation, he desired leave of Josephus to send oil to their borders; 2.592 o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege;
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. 2.615 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.
3.34 1. And now the Romans searched for Josephus, both out of the hatred they bore him, and because their general was very desirous to have him taken; for he reckoned that if he were once taken, the greatest part of the war would be over. They then searched among the dead, and looked into the most concealed recesses of the city;
3.34 And indeed the danger of losing Sepphoris would be no small one, in this war that was now beginning, seeing it was the largest city of Galilee, and built in a place by nature very strong, and might be a security of the whole nation’s fidelity to the Romans. 3.35 1. Now Phoenicia and Syria encompass about the Galilees, which are two, and called the Upper Galilee and the Lower. They are bounded toward the sunsetting, with the borders of the territory belonging toPtolemais, and by Carmel; which mountain had formerly belonged to the Galileans, but now belonged to the Tyrians; 3.35 3. Now, as Josephus began to hesitate with himself about Nicanor’s proposal, the soldiery were so angry, that they ran hastily to set fire to the den; but the tribune would not permit them so to do, as being very desirous to take the man alive. 3.36 but if unwillingly, thou wilt die as a traitor to them.” As soon as they said this, they began to thrust their swords at him, and threatened they would kill him, if he thought of yielding himself to the Romans. 3.36 to which mountain adjoins Gaba, which is called the City of Horsemen, because those horsemen that were dismissed by Herod the king dwelt therein; 3.37 nor indeed is there any animal that dies by its own contrivance, or by its own means, for the desire of life is a law engraven in them all; on which account we deem those that openly take it away from us to be our enemies, and those that do it by treachery are punished for so doing. 3.37 they are bounded on the south with Samaria and Scythopolis, as far as the river Jordan; on the east with Hippene and Gadaris, and also with Gaulanitis, and the borders of the kingdom of Agrippa; 3.38 If we have a mind to preserve ourselves, let us do it; for to be preserved by those our enemies, to whom we have given so many demonstrations of our courage, is no way inglorious; but if we have a mind to die, it is good to die by the hand of those that have conquered us. 3.38 its northern parts are bounded by Tyre, and the country of the Tyrians. As for that Galilee which is called the Lower, it, extends in length from Tiberias to Zabulon, and of the maritime places Ptolemais is its neighbor; 3.39 and when he had prevailed with them to determine this matter by lots, he drew one of the lots for himself also. He who had the first lot laid his neck bare to him that had the next, as supposing that the general would die among them immediately; for they thought death, if Josephus might but die with them, was sweeter than life; 3.39 its breadth is from the village called Xaloth, which lies in the great plain, as far as Bersabe, from which beginning also is taken the breadth of the Upper Galilee, as far as the village Baca, which divides the land of the Tyrians from it; 3.41 2. These two Galilees, of so great largeness, and encompassed with so many nations of foreigners, have been always able to make a strong resistance on all occasions of war; 3.41 the citizens here received both the Roman army and its general, with all sorts of acclamations and rejoicings, and this partly out of the goodwill they bore to the Romans, but principally out of the hatred they bore to those that were conquered by them; on which account they came clamoring against Josephus in crowds, and desired he might be put to death. 3.42 for the Galileans are inured to war from their infancy, and have been always very numerous; nor hath the country been ever destitute of men of courage, or wanted a numerous set of them; for their soil is universally rich and fruitful, and full of the plantations of trees of all sorts, insomuch that it invites the most slothful to take pains in its cultivation, by its fruitfulness; 3.42 where there are deep precipices, and great stones that jut out into the sea, and where the chains wherewith Andromeda was bound have left their footsteps, which attest to the antiquity of that fable. 3.43 accordingly, it is all cultivated by its inhabitants, and no part of it lies idle. Moreover, the cities lie here very thick, and the very many villages there are here are everywhere so full of people, by the richness of their soil, that the very least of them contain above fifteen thousand inhabitants. 3.43 that these last might stay there and guard the camp, and the horsemen might spoil the country that lay round it, and might destroy the neighboring villages and smaller cities. 3.44 3. In short, if anyone will suppose that Galilee is inferior to Perea in magnitude, he will be obliged to prefer it before it in its strength; for this is all capable of cultivation, and is everywhere fruitful; but for Perea, which is indeed much larger in extent, the greater part of it is desert and rough, and much less disposed for the production of the milder kinds of fruits; 3.44 and what usually becomes an occasion of caution to wise men, I mean affliction, became a spur to them to venture on further calamities, and the end of one misery became still the beginning of another; 3.45 their leader was one whose name was Jesus, the son of Shaphat, the principal head of a band of robbers. 3.45 yet hath it a moist soil in other parts, and produces all kinds of fruits, and its plains are planted with trees of all sorts, while yet the olive tree, the vine, and the palm tree are chiefly cultivated there. It is also sufficiently watered with torrents, which issue out of the mountains, and with springs that never fail to run, even when the torrents fail them, as they do in the dog-days. 3.46 But as the army was a great while in getting in at the gates, they were so narrow, Vespasian commanded the south wall to be broken down, and so made a broad passage for their entrance. 3.46 Now the length of Perea is from Macherus to Pella, and its breadth from Philadelphia to Jordan; 3.47 But Vespasian hearing that a great multitude of them were gotten together in the plain that was before the city, he thereupon sent his son, with six hundred chosen horsemen, to disperse them. 3.47 its northern parts are bounded by Pella, as we have already said, as well as its Western with Jordan; the land of Moab is its southern border, and its eastern limits reach to Arabia, and Silbonitis, and besides to Philadelphene and Gerasa. 3.48 4. Now, as to the country of Samaria, it lies between Judea and Galilee; it begins at a village that is in the great plain called Ginea, and ends at the Acrabbene toparchy, and is entirely of the same nature with Judea; 3.48 Nay, indeed, your fighting is to be on greater motives than those of the Jews; for although they run the hazard of war for liberty, and for their country, yet what can be a greater motive to us than glory? and that it may never be said, that after we have got dominion of the habitable earth, the Jews are able to confront us. 3.49 So Titus pressed upon the hindmost, and slew them; and of the rest, some he fell upon as they stood on heaps, and some he prevented, and met them in the mouth, and run them through; many also he leaped upon as they fell one upon another, and trod them down, 3.49 for both countries are made up of hills and valleys, and are moist enough for agriculture, and are very fruitful. They have abundance of trees, and are full of autumnal fruit, both that which grows wild, and that which is the effect of cultivation. They are not naturally watered by many rivers, but derive their chief moisture from rain-water, of which they have no want;
3.51 5. In the limits of Samaria and Judea lies the village Anuath, which is also named Borceos. This is the northern boundary of Judea. The southern parts of Judea, if they be measured lengthways, are bounded by a Village adjoining to the confines of Arabia; the Jews that dwell there call it Jordan. However, its breadth is extended from the river Jordan to Joppa.
3.51 this place lies as you go up to Trachonitis, and is a hundred and twenty furlongs from Caesarea, and is not far out of the road on the right hand; 3.52 Some have thought it to be a vein of the Nile, because it produces the Coracin fish as well as that lake does which is near to Alexandria. 3.52 The city Jerusalem is situated in the very middle; on which account some have, with sagacity enough, called that city the Navel of the country. 3.53 And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores, they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air, insomuch that the misery was not only the object of commiseration to the Jews, but to those that hated them, and had been the authors of that misery. 3.53 Nor indeed is Judea destitute of such delights as come from the sea, since its maritime places extend as far as Ptolemais: 3.54 Out of the young men he chose six thousand of the strongest, and sent them to Nero, to dig through the Isthmus, and sold the remainder for slaves, being thirty thousand and four hundred, besides such as he made a present of to Agrippa; 3.54 it was parted into eleven portions, of which the royal city Jerusalem was the supreme, and presided over all the neighboring country, as the head does over the body. As to the other cities that were inferior to it, they presided over their several toparchies; 3.55 Gophna was the second of those cities, and next to that Acrabatta, after them Thamna, and Lydda, and Emmaus, and Pella, and Idumea, and Engaddi, and Herodium, and Jericho; 3.56 and after them came Jamnia and Joppa, as presiding over the neighboring people; and besides these there was the region of Gamala, and Gaulanitis, and Batanea, and Trachonitis, which are also parts of the kingdom of Agrippa. 3.57 This last country begins at Mount Libanus, and the fountains of Jordan, and reaches breadthways to the lake of Tiberias; and in length is extended from a village called Arpha, as far as Julias. Its inhabitants are a mixture of Jews and Syrians. 3.58 And thus have I, with all possible brevity, described the country of Judea, and those that lie round about it. 3.59 1. Now the auxiliaries which were sent to assist the people of Sepphoris, being a thousand horsemen, and six thousand footmen, under Placidus the tribune, pitched their camp in two bodies in the great plain. The footmen were put into the city to be a guard to it, but the horsemen lodged abroad in the camp.
3.392 8. Thus Josephus escaped in the war with the Romans, and in this his own war with his friends, and was led by Nicanor to Vespasian.
3.506 7. Now this lake of Gennesareth is so called from the country adjoining it. Its breadth is forty furlongs, and its length one hundred and forty; its waters are sweet, and very agreeable for drinking, 3.507 for they are finer than the thick waters of other fens; the lake is also pure, and on every side ends directly at the shores, and at the sand; it is also of a temperate nature when you draw it up, and of a more gentle nature than river or fountain water, and yet always cooler than one could expect in so diffuse a place as this is. 3.508 Now when this water is kept in the open air, it is as cold as that snow which the country people are accustomed to make by night in summer. There are several kinds of fish in it, different both to the taste and the sight from those elsewhere. 3.509 It is divided into two parts by the river Jordan. Now Panium is thought to be the fountain of Jordan, but in reality it is carried thither after an occult manner from the place called Phiala:
3.511 and indeed it hath its name of Phiala vial or bowl very justly, from the roundness of its circumference, as being round like a wheel; its water continues always up to its edges, without either sinking or running over.
3.512 And as this origin of Jordan was formerly not known, it was discovered so to be when Philip was tetrarch of Trachonitis;
3.513 for he had chaff thrown into Phiala, and it was found at Panium, where the ancients thought the fountainhead of the river was, whither it had been therefore carried by the waters.
3.514 As for Panium itself, its natural beauty had been improved by the royal liberality of Agrippa, and adorned at his expenses.
3.515 Now Jordan’s visible stream arises from this cavern, and divides the marshes and fens of the lake Semechonitis; when it hath run another hundred and twenty furlongs, it first passes by the city Julias, and then passes through the middle of the lake Gennesareth; after which it runs a long way over a desert, and then makes its exit into the lake Asphaltitis.
3.516 8. The country also that lies over against this lake hath the same name of Gennesareth; its nature is wonderful as well as its beauty; its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temper of the air is so well mixed, that it agrees very well with those several sorts,
3.517 particularly walnuts, which require the coldest air, flourish there in vast plenty; there are palm trees also, which grow best in hot air; fig trees also and olives grow near them, which yet require an air that is more temperate.
3.518 One may call this place the ambition of nature, where it forces those plants that are naturally enemies to one another to agree together; it is a happy contention of the seasons, as if every one of them laid claim to this country;
3.519 for it not only nourishes different sorts of autumnal fruit beyond men’s expectation, but preserves them a great while; it supplies men with the principal fruits, with grapes and figs continually, during ten months of the year and the rest of the fruits as they become ripe together through the whole year; for besides the good temperature of the air, it is also watered from a most fertile fountain. The people of the country call it Capharnaum.
3.521 The length of this country extends itself along the banks of this lake that bears the same name for thirty furlongs, and is in breadth twenty, And this is the nature of that place. 3.522 9. But now, when the vessels were gotten ready, Vespasian put upon shipboard as many of his forces as he thought sufficient to be too hard for those that were upon the lake, and set sail after them. Now these which were driven into the lake could neither fly to the land, where all was in their enemies’ hand, and in war against them; nor could they fight upon the level by sea, 3.523 for their ships were small and fitted only for piracy; they were too weak to fight with Vespasian’s vessels, and the mariners that were in them were so few, that they were afraid to come near the Romans, who attacked them in great numbers. 3.524 However, as they sailed round about the vessels, and sometimes as they came near them, they threw stones at the Romans when they were a good way off, or came closer and fought them; 3.525 yet did they receive the greatest harm themselves in both cases. As for the stones they threw at the Romans, they only made a sound one after another, for they threw them against such as were in their armor, while the Roman darts could reach the Jews themselves; and when they ventured to come near the Romans, they became sufferers themselves before they could do any harm to the other, and were drowned, they and their ships together. 3.526 As for those that endeavored to come to an actual fight, the Romans ran many of them through with their long poles. Sometimes the Romans leaped into their ships, with swords in their hands, and slew them; but when some of them met the vessels, the Romans caught them by the middle, and destroyed at once their ships and themselves who were taken in them. 3.527 And for such as were drowning in the sea, if they lifted their heads up above the water, they were either killed by darts, or caught by the vessels; but if, in the desperate case they were in, they attempted to swim to their enemies, the Romans cut off either their heads or their hands; 3.528 and indeed they were destroyed after various manners everywhere, till the rest being put to flight, were forced to get upon the land, while the vessels encompassed them about on the sea: 3.529 but as many of these were repulsed when they were getting ashore, they were killed by the darts upon the lake; and the Romans leaped out of their vessels, and destroyed a great many more upon the land: one might then see the lake all bloody, and full of dead bodies, for not one of them escaped. 3.531 This was the upshot of the sea-fight. The number of the slain, including those that were killed in the city before, was six thousand and five hundred.
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. 3.541 for as to those that belonged to his kingdom, he gave him leave to do what he pleased with them; however, the king sold these also for slaves; 3.542 but for the rest of the multitude, who were Trachonites, and Gaulanites, and of Hippos, and some of Gadara, the greatest part of them were seditious persons and fugitives, who were of such shameful characters, that they preferred war before peace. These prisoners were taken on the eighth day of the month Gorpiaeus Elul.
4.84 1. Now, no place of Galilee remained to be taken but the small city of Gischala, whose multitude yet were desirous of peace; for they were generally husbandmen, and always applied themselves to cultivate the fruits of the earth. However, there were a great number that belonged to a band of robbers, that were already corrupted, and had crept in among them, and some of the governing part of the citizens were sick of the same distemper. 4.85 It was John, the son of a certain man whose name was Levi, that drew them into this rebellion, and encouraged them in it. He was a cunning knave, and of a temper that could put on various shapes; very rash in expecting great things, and very sagacious in bringing about what he hoped for. It was known to everybody that he was fond of war, in order to thrust himself into authority; 4.86 and the seditious part of the people of Gischala were under his management, by whose means the populace, who seemed ready to send ambassadors in order to surrender, waited for the coming of the Romans in battle-array. 4.87 Vespasian sent against them Titus, with a thousand horsemen, but withdrew the tenth legion to Scythopolis, 4.88 while he returned to Caesarea with the two other legions, that he might allow them to refresh themselves after their long and hard campaign, thinking withal that the plenty which was in those cities would improve their bodies and their spirits, against the difficulties they were to go through afterwards;
4.92 2. Now Titus, as he rode up to Gischala, found it would be easy for him to take the city upon the first onset; but knew withal, that if he took it by force, the multitude would be destroyed by the soldiers without mercy. (Now he was already satiated with the shedding of blood, and pitied the major part, who would then perish, without distinction, together with the guilty.) So he was rather desirous the city might be surrendered up to him on terms. 4.93 Accordingly, when he saw the wall full of those men that were of the corrupted party, he said to them,—That he could not but wonder what it was they depended on, when they alone staid to fight the Romans, after every other city was taken by them, 4.94 especially when they have seen cities much better fortified than theirs is overthrown by a single attack upon them; while as many as have entrusted themselves to the security of the Romans’ right hands, which he now offers to them, without regarding their former insolence, do enjoy their own possessions in safety; 4.95 for that while they had hopes of recovering their liberty, they might be pardoned; but that their continuance still in their opposition, when they saw that to be impossible, was inexcusable; 4.96 for that if they will not comply with such humane offers, and right hands for security, they should have experience of such a war as would spare nobody, and should soon be made sensible that their wall would be but a trifle, when battered by the Roman machines; in depending on which they demonstrate themselves to be the only Galileans that were no better than arrogant slaves and captives.
4.101 and that this delay could be of no disadvantage to him; for why should anybody think of doing anything in the night, unless it was to fly away? which he might prevent by placing his camp round about them; 4.102 and that they should think it a great point gained, if they might not be obliged to transgress the laws of their country; and that it would be a right thing for him, who designed to grant them peace, without their expectation of such a favor, to preserve the laws of those they saved inviolable. 4.103 Thus did this man put a trick upon Titus, not so much out of regard to the seventh day as to his own preservation, for he was afraid lest he should be quite deserted if the city should be taken, and had his hopes of life in that night, and in his flight therein. 4.104 Now this was the work of God, who therefore preserved this John, that he might bring on the destruction of Jerusalem; as also it was his work that Titus was prevailed with by this pretense for a delay, and that he pitched his camp further off the city at Cydessa. 4.105 This Cydessa was a strong Mediterranean village of the Tyrians, which always hated and made war against the Jews; it had also a great number of inhabitants, and was well fortified, which made it a proper place for such as were enemies to the Jewish nation. 4.106 4. Now, in the nighttime, when John saw that there was no Roman guard about the city, he seized the opportunity directly, and, taking with him not only the armed men that were about him, but a considerable number of those that had little to do, together with their families, he fled to Jerusalem. 4.107 And indeed, though the man was making haste to get away, and was tormented with fears of being a captive, or of losing his life, yet did he prevail with himself to take out of the city along with him a multitude of women and children, as far as twenty furlongs; but there he left them as he proceeded further on his journey, where those that were left behind made sad lamentations; 4.108 for the farther every one of them was come from his own people, the nearer they thought themselves to be to their enemies. They also affrighted themselves with this thought, that those who would carry them into captivity were just at hand, and still turned themselves back at the mere noise they made themselves in this their hasty flight, as if those from whom they fled were just upon them. 4.109 Many also of them missed their ways, and the earnestness of such as aimed to outgo the rest threw down many of them. 4.111 but John’s exhortation, who cried out to them to save themselves, and fly away, prevailed. He said also, that if the Romans should seize upon those whom they left behind, they would be revenged on them for it. So this multitude that ran thus away was dispersed abroad, according as each of them was able to run, one faster or slower than another. 4.112 5. Now on the next day Titus came to the wall, to make the agreement; 4.113 whereupon the people opened their gates to him, and came out to him, with their children and wives, and made acclamations of joy to him, as to one that had been their benefactor, and had delivered the city out of custody; 4.114 they also informed him of John’s flight, and besought him to spare them, and to come in, and bring the rest of those that were for innovations to punishment. 4.115 But Titus, not so much regarding the supplications of the people, sent part of his horsemen to pursue after John, but they could not overtake him, for he was gotten to Jerusalem before; they also slew six thousand of the women and children who went out with him, but returned back, and brought with them almost three thousand. 4.116 However, Titus was greatly displeased that he had not been able to bring this John, who had deluded him, to punishment; yet he had captives enough, as well as the corrupted part of the city, to satisfy his anger, when it missed of John. 4.117 So he entered the city in the midst ofacclamations of joy; and when he had given orders to the soldiers to pull down a small part of the wall, as of a city taken in war, he repressed those that had disturbed the city rather by threatenings than by executions; 4.118 for he thought that many would accuse innocent persons, out of their own private animosities and quarrels, if he should attempt to distinguish those that were worthy of punishment from the rest; and that it was better to let a guilty person alone in his fearsthan to destroy with him anyone that did not deserve it; 4.119 for that probably such a one might be taught prudence, by the fear of the punishment he had deserved, and have a shame upon him for his former offenses, when he had been forgiven; but that the punishment of such as have been once put to death could never be retrieved.
4.438 And now Placidus, after this good success that he had, fell violently upon the neighboring smaller cities and villages; when he took Abila, and Julias, and Bezemoth, and all those that lay as far as the lake Asphaltitis, and put such of the deserters into each of them as he thought proper.
4.456 its length is two hundred and thirty furlongs, and its breadth a hundred and twenty, and it is divided in the midst by Jordan. It hath two lakes in it, that of Asphaltitis, and that of Tiberias, whose natures are opposite to each other; for the former is salt and unfruitful, but that of Tiberias is sweet and fruitful. 4.457 This plain is much burnt up in summertime, and, by reason of the extraordinary heat, contains a very unwholesome air; 4.458 it is all destitute of water excepting the river Jordan, which water of Jordan is the occasion why those plantations of palm trees that are near its banks are more flourishing, and much more fruitful, as are those that are remote from it not so flourishing, or fruitful. 4.459 3. Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Nun, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. 4.461 who, when he once was the guest of the people at Jericho, and the men of the place had treated him very kindly, he both made them amends as well as the country, by a lasting favor; 4.462 for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication,—That the current might be mollified, and that the veins of fresh water might be opened; 4.463 that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. 4.464 To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. 4.465 Accordingly, the power of it is so great in watering the ground, that if it does but once touch a country, it affords a sweeter nourishment than other waters do, when they lie so long upon them, till they are satiated with them. 4.466 For which reason, the advantage gained from other waters, when they flow in great plenty, is but small, while that of this water is great when it flows even in little quantities. 4.467 Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. 4.468 There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. 4.469 This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort.
4.471 the cause of which seems to me to be the warmth of the air, and the fertility of the waters; the warmth calling forth the sprouts, and making them spread, and the moisture making every one of them take root firmly, and supplying that virtue which it stands in need of in summertime. Now this country is then so sadly burnt up, that nobody cares to come at it; 4.472 and if the water be drawn up before sunrising, and after that exposed to the air, it becomes exceeding cold, and becomes of a nature quite contrary to the ambient air; 4.473 as in winter again it becomes warm; and if you go into it, it appears very gentle. The ambient air is here also of so good a temperature, that the people of the country are clothed in linen-only, even when snow covers the rest of Judea. 4.474 This place is one hundred and fifty furlongs from Jerusalem, and sixty from Jordan. The country, as far as Jerusalem, is desert and stony; but that as far as Jordan and the lake Asphaltitis lies lower indeed, though it be equally desert and barren.' ' None
|9. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Galilee, Galilean • Galilee, leaders of Jewish communities in
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 141; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 85
3.8 עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ:'' None
3.8 For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain which can fill cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for the rain to fall pray now for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).'' None
|10. Mishnah, Yoma, 3.10 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Eleazar from Galilee • Galilee
Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 158; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 576
3.10 Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.'' None
|11. New Testament, Acts, 1.8, 11.2, 11.8-11.9, 15.1-15.12, 15.21, 24.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Galilee • Galilee, Galilean • culture, cultural affiliations in Galilee
Found in books: Bernabe et al. (2013), Redefining Dionysos, 467; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 186, 191, 194, 195, 197; Esler (2000), The Early Christian World, 136, 139, 141, 157, 163, 164, 173; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 61, 169; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 133, 180; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 234
1.8 ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς.
11.2 Ὅτε δὲ ἀνέβη Πέτρος εἰς Ἰερουσαλήμ, διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆς 1
1.8 εἶπον δέ Μηδαμῶς, κύριε, ὅτι κοινὸν ἢ ἀκάθαρτον οὐδέποτε εἰσῆλθεν εἰς τὸ στόμα μου. 11.9 ἀπεκρίθη δὲ ἐκ δευτέρου φωνὴ ἐκ τοῦ οὐρανοῦ Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου.
15.1 ΚΑΙ ΤΙΝΕΣ ΚΑΤΕΛΘΟΝΤΕΣ ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ lt*gtιτμηθῆτε τῷ ἔθει τῷ Μωυσέως, οὐ δύνασθε σωθῆναι. 15.2 γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου. 15.3 Οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν τε Φοινίκην καὶ Σαμαρίαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσι τοῖς ἀδελφοῖς. 15.4 παραγενόμενοι δὲ εἰς Ἰεροσόλυμα παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλάν τε ὅσα ὁ θεὸς ἐποίησεν μετʼ αὐτῶν. 15.5 Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 15.6 Συνήχθησάν τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου. 15.7 Πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς Ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφʼ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι, 15.8 καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν, 15.9 καὶ οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν.
15.10 νῦν οὖν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι;
15.11 ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθʼ ὃν τρόπον κἀκεῖνοι.
15.12 Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν διʼ αὐτῶν.
15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος.
24.5 εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως,' ' None
1.8 But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth."
11.2 When Peter had come up to Jerusalem, those who were of the circumcision contended with him, ' "1
1.8 But I said, 'Not so, Lord, for nothing unholy or unclean has ever entered into my mouth.' " "11.9 But a voice answered me the second time out of heaven, 'What God has cleansed, don't you make unholy.' " 15.1 Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can\'t be saved." 15.2 Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. 15.3 They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4 When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." 15.6 The apostles and the elders were gathered together to see about this matter. 15.7 When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8 God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9 He made no distinction between us and them, cleansing their hearts by faith.
15.10 Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear?
15.11 But we believe that we are saved through the grace of the Lord Jesus, just as they are."
15.12 All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them.
15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath."
24.5 For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. ' ' None
|12. New Testament, Galatians, 2.1-2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Galilee • Sea of Galilee • culture, cultural affiliations in Galilee
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 256; Esler (2000), The Early Christian World, 136, 139, 140, 141, 161, 162, 163, 173, 179, 186, 187; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 233, 234
2.1 Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἰεροσόλυμα μετὰ Βαρνάβα, συνπαραλαβὼν καὶ Τίτον· ἀνέβην δὲ κατὰ ἀποκάλυψιν· 2.2 καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατʼ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. 2.3 ἀλλʼ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι· 2.4 διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν, 2.5 — οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ εὐαγγελίου διαμείνῃ πρὸς ὑμᾶς. 2.6 ἀπὸ δὲ τῶν δοκούντων εἶναί τι — ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει — πρόσωπον ὁ θεὸς ἀνθρώπου οὐ λαμβάνει — ἐμοὶ γὰρ οἱ δοκοῦντες οὐδὲν προσανέθεντο, 2.7 ἀλλὰ τοὐναντίον ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος τῆς περιτομῆς, 2.8 ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη, 2.9 καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν·
2.10 μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι.
2.11 Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν·
2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς.
2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει.
2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;'' None
2.1 Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2 I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3 But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4 Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5 to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. ' "2.6 But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me, " '2.7 but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8 (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9 and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision.
2.10 They only askedus to remember the poor -- which very thing I was also zealous to do.
2.11 But when Peter came to Antioch, I resisted him to the face,because he stood condemned.
2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision.
2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy.
2.14 But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? '' None
|13. New Testament, John, 1.6-1.8, 1.15, 1.19-1.28, 2.1, 2.4, 2.6, 4.46-4.53, 6.4, 7.41, 16.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Galilee • Galilee, • Galilee, Galilean • Galilee, policing • Galilee, social stratification • Lenski, Gerhard and Lenski, Jean, refinement in relation to Galilee • advanced agrarian society, and Galilee • culture, cultural affiliations in Galilee • elite and non-elite, retainers in Galilee
Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 139; Esler (2000), The Early Christian World, 120, 152; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 262; Robbins et al. (2017), The Art of Visual Exegesis, 157; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 71, 132, 136; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 180, 218
1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός.
1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.19 Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάνου ὅτε ἀπέστειλαν πρὸς αὐτὸν οἱ Ἰουδαῖοι ἐξ Ἰεροσολύμων ἱερεῖς καὶ Λευείτας ἵνα ἐρωτήσωσιν αὐτόν Σὺ τίς εἶ; 1.20 καὶ ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶ ὡμολόγησεν ὅτι Ἐγὼ οὐκ εἰμὶ ὁ χριστός. 1.21 καὶ ἠρώτησαν αὐτόν Τί οὖν; σὺ Ἠλείας εἶ; καὶ λέγει Οὐκ εἰμί. Ὁ προφήτης εἶ σύ; καὶ ἀπεκρίθη Οὔ. 1.22 εἶπαν οὖν αὐτῷ Τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς· τί λέγεις περὶ σεαυτοῦ; 1.23 ἔφη Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Εὐθύνατε τὴν ὁδὸν Κυρίου, καθὼς εἶπεν Ἠσαίας ὁ προφήτης. 1.24 Καὶ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων. 1.25 καὶ ἠρώτησαν αὐτὸν καὶ εἶπαν αὐτῷ Τί οὖν βαπτίζεις εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ Ἠλείας οὐδὲ ὁ προφήτης; 1.26 ἀπεκρίθη αὐτοῖς ὁ Ἰωάνης λέγων Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶν στήκει ὃν ὑμεῖς οὐκ οἴδατε, 1.27 ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. 1.28 Ταῦτα ἐν Βηθανίᾳ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν ὁ Ἰωάνης βαπτίζων.
2.1 Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ·
2.4 καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου.
2.6 ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς.
4.46 Ἦλθεν οὖν πάλιν εἰς τὴν Κανὰ τῆς Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. Καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ· 4.47 οὗτος ἀκούσας ὅτι Ἰησοῦς ἥκει ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἀπῆλθεν πρὸς αὐτὸν καὶ ἠρώτα ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν, ἤμελλεν γὰρ ἀποθνήσκειν. 4.48 εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτόν Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε. 4.49 λέγει πρὸς αὐτὸν ὁ βασιλικός Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου. 4.50 λέγει αὐτῷ ὁ Ἰησοῦς Πορεύου· ὁ υἱός σου ζῇ. ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳ ὃν εἶπεν αὐτῷ ὁ Ἰησοῦς καὶ ἐπορεύετο. 4.51 ἤδη δὲ αὐτοῦ καταβαίνοντος οἱ δοῦλοι αὐτοῦ ὑπήντησαν αὐτῷ λέγοντες ὅτι ὁ παῖς αὐτοῦ ζῇ. 4.52 ἐπύθετο οὖν τὴν ὥραν παρʼ αὐτῶν ἐν ᾗ κομψότερον ἔσχεν· εἶπαν οὖν αὐτῷ ὅτι Ἐχθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός. 4.53 ἔγνω οὖν ὁ πατὴρ ὅτι ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς Ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη.
6.4 ἦν δὲ ἐγγὺς τὸ πάσχα, ἡ ἑορτὴ τῶν Ἰουδαίων.
7.41 ἄλλοι ἔλεγον Οὗτός ἐστιν ὁ χριστός· οἱ δὲ ἔλεγον Μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται;
16.2 ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλʼ ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῷ θεῷ.'' None
1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light.
1.15 John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.19 This is John\'s testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" 1.20 He confessed, and didn\'t deny, but he confessed, "I am not the Christ." 1.21 They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No." 1.22 They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?" 1.23 He said, "I am the voice of one crying in the wilderness, \'Make straight the way of the Lord,\' as Isaiah the prophet said." 1.24 The ones who had been sent were from the Pharisees. 1.25 They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?" 1.26 John answered them, "I baptize in water, but among you stands one whom you don\'t know. 1.27 He is the one who comes after me, who has come to be before me, whose sandal strap I\'m not worthy to untie." 1.28 These things were done in Bethany beyond the Jordan, where John was baptizing. ' "
2.1 The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. " 2.4 Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come."' "
2.6 Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. " 4.46 Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47 When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48 Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe." 4.49 The nobleman said to him, "Sir, come down before my child dies." 4.50 Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51 As he was now going down, his servants met him and reported, saying "Your child lives!" 4.52 So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him." 4.53 So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house.
6.4 Now the Passover, the feast of the Jews, was at hand.
7.41 Others said, "This is the Christ." But some said, "What, does the Christ come out of Galilee?
16.2 They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. '' None
|14. New Testament, Luke, 2.1-2.2, 3.7-3.9, 3.13-3.15, 4.14-4.15, 5.1, 5.7-5.10, 7.1-7.10, 8.30, 18.37 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Galilee • Galilee, • Galilee, Galilean • Galilee, Sea of • Galilee, agriculture • Galilee, natural resources • Galilee, policing • Galilee, social stratification • Lenski, Gerhard and Lenski, Jean, refinement in relation to Galilee • Sea of Galilee • advanced agrarian society, and Galilee • culture, cultural affiliations in Galilee • economy, Galilee • elite and non-elite, retainers in Galilee • peasants, and taxation in Galilee • taxation, Galilee
Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 139, 141, 142; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 191, 194, 197; Esler (2000), The Early Christian World, 120, 121, 122, 163; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 90; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 25; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 22; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 274; Robbins et al. (2017), The Art of Visual Exegesis, 338; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, 71, 107; Schwartz (2008), 2 Maccabees, 428; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 107; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 574
2.1 Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα παρὰ Καίσαρος Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην· 2.2 ?̔αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου·̓
3.7 Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπʼ αὐτοῦ Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; 3.8 ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας· καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. 3.9 ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
3.13 ὁ δὲ εἶπεν πρὸς αὐτούς Μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε. 3.14 ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες Τί ποιήσωμεν καὶ ἡμεῖς; καὶ εἶπεν αὐτοῖς Μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν. 3.15 Προσδοκῶντος δὲ τοῦ λαοῦ καὶ διαλογιζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ Ἰωάνου, μή ποτε αὐτὸς εἴη ὁ χριστός,
4.14 Καὶ ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος εἰς τὴν Γαλιλαίαν. καὶ φήμη ἐξῆλθεν καθʼ ὅλης τῆς περιχώρου περὶ αὐτοῦ. 4.15 καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων.
5.1 Ἐγένετο δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ καὶ ἀκούειν τὸν λόγον τοῦ θεοῦ καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γεννησαρέτ,
5.7 καὶ κατένευσαν τοῖς μετόχοις ἐν τῷ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς· καὶ ἦλθαν, καὶ ἔπλησαν ἀμφότερα τὰ πλοῖα ὥστε βυθίζεσθαι αὐτά. 5.8 ἰδὼν δὲ Σίμων Πέτρος προσέπεσεν τοῖς γόνασιν Ἰησοῦ λέγων Ἔξελθε ἀπʼ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε· 5.9 θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ὧν συνέλαβον,
5.10 ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάνην υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι. καὶ εἶπεν πρὸς τὸν Σίμωνα Ἰησοῦς Μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν.
7.1 Επειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ. 7.2 Ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾷν, ὃς ἦν αὐτῷ ἔντιμος. 7.3 ἀκούσας δὲ περὶ τοῦ Ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν Ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αυτοῦ. 7.4 οἱ δὲ παραγενόμενοι πρὸς τὸν Ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως λέγοντες ὅτι ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο, 7.5 ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. 7.6 ὁ δὲ Ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῷ Κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς· 7.7 διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν· ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου· 7.8 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 7.9 ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν Λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον.
7.10 καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμφθέντες εὗρον τὸν δοῦλον ὑγιαίνοντα.
8.30 ἐπηρώτησεν δὲ αὐτὸν ὁ Ἰησοῦς Τί σοὶ ὄνομά ἐστιν; ὁ δὲ εἶπεν Λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν.
18.37 ἀπήγγειλαν δὲ αὐτῷ ὅτι Ἰησοῦς ὁ Ναζωραῖος παρέρχεται.'' None
2.1 Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 2.2 This was the first enrollment made when Quirinius was governor of Syria.
3.7 He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? ' "3.8 Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! " '3.9 Even now the ax also lies at the root of the trees. Every tree therefore that doesn\'t bring forth good fruit is cut down, and thrown into the fire."
3.13 He said to them, "Collect no more than that which is appointed to you." 3.14 Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages." 3.15 As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ,
4.14 Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15 He taught in their synagogues, being glorified by all.
5.1 Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret.
5.7 They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.8 But Simon Peter, when he saw it, fell down at Jesus\' knees, saying, "Depart from me, for I am a sinful man, Lord." 5.9 For he was amazed, and all who were with him, at the catch of fish which they had caught;
5.10 and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don\'t be afraid. From now on you will be catching people alive."
7.1 After he had finished speaking in the hearing of the people, he entered into Capernaum. ' "7.2 A certain centurion's servant, who was dear to him, was sick and at the point of death. " '7.3 When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4 When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him, 7.5 for he loves our nation, and he built our synagogue for us." 7.6 Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don\'t trouble yourself, for I am not worthy for you to come under my roof. ' "7.7 Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. " '7.8 For I also am a man placed 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." 7.9 When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel."
7.10 Those who were sent, returning to the house, found that the servant who had been sick was well.
8.30 Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him.
18.37 They told him that Jesus of Nazareth was passing by. '' None
|15. New Testament, Mark, 1.5, 1.19, 2.4, 2.13, 2.16, 3.6, 3.9, 3.20, 3.22, 3.27, 3.31-3.35, 4.36, 5.1-5.20, 6.3, 6.14-6.52, 7.1-7.15, 7.17-7.23, 8.1-8.10, 9.14-9.15, 9.17, 9.25, 10.46, 12.1, 12.13, 15.21, 15.40, 16.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Galilee • Galilee, • Galilee, Galilean • Galilee, Upper Galilee • Galilee, agriculture • Galilee, natural resources • Galilee, policing • Galilee, social stratification • Lenski, Gerhard and Lenski, Jean, refinement in relation to Galilee • Sea of Galilee • advanced agrarian society, and Galilee • coinage, Galilee • culture, cultural affiliations in Galilee • economy, Galilee • elite and non-elite, in Galilee • elite and non-elite, retainers in Galilee • peasants, and taxation in Galilee • taxation, Galilee • trade, Galilee
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 249, 256, 263; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 141; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 194; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 249; Esler (2000), The Early Christian World, 117, 118, 119, 120, 121, 122, 125, 161, 162, 207, 208; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 96; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 274; Robbins et al. (2017), The Art of Visual Exegesis, 338; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 70, 107, 136; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 107; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 133, 574; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 234, 317
1.5 καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
1.19 Καὶ προβὰς ὀλίγον εἶδεν Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα,
2.4 καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο.
2.13 Καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν· καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς.
2.16 καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ Ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει;
3.6 Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
3.9 καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον ἵνα μὴ θλίβωσιν αὐτόν·
3.20 Καὶ ἔρχεται εἰς οἶκον· καὶ συνέρχεται πάλιν ὁ ὄχλος, ὥστε μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν.
3.22 καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
3.27 ἀλλʼ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
3.31 Καὶ ἔρχονται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν. 3.32 καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ Ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ζητοῦσίν σε. 3.33 καὶ ἀποκριθεὶς αὐτοῖς λέγει Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί; 3.34 καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει Ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου· 3.35 ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.
4.36 καὶ ἀφέντες τὸν ὄχλον παραλαμβάνουσιν αὐτὸν ὡς ἦν ἐν τῷ πλοίῳ, καὶ ἄλλα πλοῖα ἦν μετʼ αὐτοῦ.
5.1 Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2 καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.3 ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 5.4 διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι· 5.5 καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. 5.6 καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7 καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8 ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9 καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν·
5.10 καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας.
5.11 Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη·
5.12 καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν.
5.13 καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ.
5.14 Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός.
5.15 καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν.
5.16 καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων.
5.17 καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν.
5.18 Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ.
5.19 καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 5.20 καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον.
6.3 οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.
6.14 Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον ὅτι Ἰὼάνης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ· 6.15 ἄλλοι δὲ ἔλεγον ὅτι Ἠλείας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ὡς εἷς τῶν προφητῶν. 6.16 ἀκούσας δὲ ὁ Ἡρῴδης ἔλεγεν Ὃν ἐγὼ ἀπεκεφάλισα Ἰωάνην, οὗτος ἠγέρθη. 6.17 Αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησεν τὸν Ἰωάνην καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν· 6.18 ἔλεγεν γὰρ ὁ Ἰωάνης τῷ Ἡρῴδῃ ὅτι Οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου. 6.19 ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδυνατο· 6.20 ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάνην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ἠπόρει, καὶ ἡδέως αὐτοῦ ἤκουεν. 6.21 Καὶ γενομένης ἡμέρας εὐκαίρου ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας, 6.22 καὶ εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος καὶ ὀρχησαμένης, ἤρεσεν τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις. ὁ δὲ βασιλεὺς εἶπεν τῷ κορασίῳ Αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι· 6.23 καὶ ὤμοσεν αὐτῇ Ὅτι ἐάν με αἰτήσῃς δώσω σοι ἕως ἡμίσους τῆς βασιλείας μου. 6.24 καὶ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς Τί αἰτήσωμαι; ἡ δὲ εἶπεν Τὴν κεφαλὴν Ἰωάνου τοῦ βαπτίζοντος. 6.25 καὶ εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα Θέλω ἵνα ἐξαυτῆς δῷς μοι ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάνου τοῦ βαπτιστοῦ. 6.26 καὶ περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς ἀνακειμένους οὐκ ἠθέλησεν ἀθετῆσαι αὐτήν· 6.27 καὶ εὐθὺς ἀποστείλας ὁ βασιλεὺς σπεκουλάτορα ἐπέταξεν ἐνέγκαι τὴν κεφαλὴν αὐτοῦ. καὶ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ 6.28 καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς. 6.29 καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθαν καὶ ἦραν τὸ πτῶμα αὐτοῦ καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ.
6.30 Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν.
6.31 καὶ λέγει αὐτοῖς Δεῦτε ὑμεῖς αὐτοὶ κατʼ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν.
6.32 καὶ ἀπῆλθον ἐν τῷ πλοίῳ εἰς ἔρημον τόπον κατʼ ἰδίαν.
6.33 καὶ εἶδαν αὐτοὺς ὑπάγοντας καὶ ἔγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς.
6.34 Καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπʼ αὐτοὺς ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά.
6.35 Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι Ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή·
6.36 ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν.
6.37 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ Ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν;
6.38 ὁ δὲ λέγει αὐτοῖς Πόσους ἔχετε ἄρτους; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν Πέντε, καὶ δύο ἰχθύας.
6.39 καὶ ἐπέταξεν αὐτοῖς ἀνακλιθῆναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. 6.40 καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα. 6.41 καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. 6.42 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν· 6.43 καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων. 6.44 καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους πεντακισχίλιοι ἄνδρες. 6.45 Καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς Βηθσαιδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον. 6.46 καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι. 6.47 καὶ ὀψίας γενομένης ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς. 6.48 καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς. 6.49 οἱ δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἔδοξαν ὅτι φάντασμά ἐστιν καὶ ἀνέκραξαν, 6.50 πάντες γὰρ αὐτὸν εἶδαν καὶ ἐταράχθησαν. ὁ δὲ εὐθὺς ἐλάλησεν μετʼ αὐτῶν, καὶ λέγει αὐτοῖς Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε. 6.51 καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον, καὶ ἐκόπασεν ὁ ἄνεμος. 6.52 καὶ λίαν ἐν ἑαυτοῖς ἐξίσταντο, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλʼ ἦν αὐτῶν ἡ καρδία πεπωρωμένη.
7.1 Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2 καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3 —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4 καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5 —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6 ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7 μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8 ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9 καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε·
7.10 Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω·
7.11 ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς,
7.12 οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί,
7.13 ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε.
7.14 Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε.
7.15 οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον.
7.17 Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν.
7.18 καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι,
7.19 ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20 ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21 ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22 μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23 πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον.
8.1 Ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς 8.2 Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· 8.3 καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ· καί τινες αὐτῶν ἀπὸ μακρόθεν εἰσίν. 8.4 καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ ὅτι Πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπʼ ἐρημίας; 8.5 καὶ ἠρώτα αὐτούς Πόσους ἔχετε ἄρτους; οἱ δὲ εἶπαν Ἑπτά. 8.6 καὶ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν καὶ παρέθηκαν τῷ ὄχλῳ. 8.7 καὶ εἶχαν ἰχθύδια ὀλίγα· καὶ εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα παρατιθέναι. 8.8 καὶ ἔφαγον καὶ ἐχορτάσθησαν, καὶ ἦραν περισσεύματα κλασμάτων ἑπτὰ σφυρίδας. 8.9 ἦσαν δὲ ὡς τετρακισχίλιοι. καὶ ἀπέλυσεν αὐτούς.
8.10 Καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ ἦλθεν εἰς τὰ μέρη Δαλμανουθά.
9.14 Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδαν ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συνζητοῦντας πρὸς αὐτούς. 9.15 καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν.
9.17 καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον·
9.25 ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν.
10.46 Καὶ ἔρχονται εἰς Ἰερειχώ. Καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰερειχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ υἱὸς Τιμαίου Βαρτίμαιος τυφλὸς προσαίτης ἐκάθητο παρὰ τὴν ὁδόν.
12.1 Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν Ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν.
2.13 Καὶ ἀποστέλλουσιν πρὸς αὐτόν τινας τῶν Φαρισαίων καὶ τῶν Ἡρῳδιανῶν ἵνα αὐτὸν ἀγρεύσωσιν λόγῳ.
15.21 καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.
15.40 Ἦσαν δὲ καὶ γυναῖκες ἀπὸ μακρόθεν θεωροῦσαι, ἐν αἷς καὶ Μαριὰμ ἡ Μαγδαληνὴ καὶ Μαρία ἡ Ἰακώβου τοῦ μικροῦ καὶ Ἰωσῆτος μήτηρ καὶ Σαλώμη,
16.7 ἀλλὰ ὑπάγετε εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ ὅτι Προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν· ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν.'' None
1.5 All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.
1.19 Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets.
2.4 When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on.
2.13 He went out again by the seaside. All the multitude came to him, and he taught them.
2.16 The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners?"
3.6 The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. ' "
3.9 He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. " 3.20 The multitude came together again, so that they could not so much as eat bread.
3.22 The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons."
3.27 But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house.
3.31 His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32 A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you." 3.33 He answered them, "Who are my mother and my brothers?" 3.34 Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35 For whoever does the will of God, the same is my brother, and my sister, and mother."
4.36 Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him.
5.1 They came to the other side of the sea, into the country of the Gadarenes. 5.2 When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3 who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4 because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5 Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6 When he saw Jesus from afar, he ran and bowed down to him, 5.7 and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don\'t torment me." 5.8 For he said to him, "Come out of the man, you unclean spirit!" 5.9 He asked him, "What is your name?"He said to him, "My name is Legion, for we are many."
5.10 He begged him much that he would not send them away out of the country.
5.11 Now there was on the mountainside a great herd of pigs feeding.
5.12 All the demons begged him, saying, "Send us into the pigs, that we may enter into them."
5.13 At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.
5.14 Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened.
5.15 They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid.
5.16 Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs.
5.17 They began to beg him to depart from their region.
5.18 As he was entering into the boat, he who had been possessed by demons begged him that he might be with him.
5.19 He didn\'t allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 5.20 He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled.
6.3 Isn\'t this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren\'t his sisters here with us?" They were offended at him.
6.14 King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him." 6.15 But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets." 6.16 But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead."' "6.17 For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. " '6.18 For John said to Herod, "It is not lawful for you to have your brother\'s wife."' "6.19 Herodias set herself against him, and desired to kill him, but she couldn't, " '6.20 for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21 Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22 When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you." 6.23 He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom." 6.24 She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer." 6.25 She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter."' "6.26 The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. " "6.27 Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison, " '6.28 and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29 When his disciples heard this, they came and took up his corpse, and laid it in a tomb.
6.30 The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught.
6.31 He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat.
6.32 They went away in the boat to a desert place by themselves.
6.33 They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him.
6.34 Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things.
6.35 When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day.
6.36 Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat."
6.37 But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat?"
6.38 He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish."
6.39 He commanded them that everyone should sit down in groups on the green grass. 6.40 They sat down in ranks, by hundreds and by fifties. 6.41 He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42 They all ate, and were filled. 6.43 They took up twelve baskets full of broken pieces and also of the fish. 6.44 Those who ate the loaves were five thousand men. 6.45 Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46 After he had taken leave of them, he went up the mountain to pray. 6.47 When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48 Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them, 6.49 but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50 for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don\'t be afraid." 6.51 He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; ' "6.52 for they hadn't understood about the loaves, but their hearts were hardened. " 7.1 Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2 Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. ' "7.3 (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. " "7.4 They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) " '7.5 The Pharisees and the scribes asked him, "Why don\'t your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6 He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, \'This people honors me with their lips, But their heart is far from me. ' "7.7 But in vain do they worship me, Teaching as doctrines the commandments of men.' " '7.8 "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9 He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. ' "
7.10 For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' " 7.11 But you say, \'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"\ 7.12 then you no longer allow him to do anything for his father or his mother,
7.13 making void the word of God by your tradition, which you have handed down. You do many things like this."
7.14 He called all the multitude to himself, and said to them, "Hear me, all of you, and understand.
7.15 There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man.
7.17 When he had entered into a house away from the multitude, his disciples asked him about the parable.
7.18 He said to them, "Are you thus without understanding also? Don\'t you perceive that whatever goes into the man from outside can\'t defile him,
7.19 because it doesn\'t go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20 He said, "That which proceeds out of the man, that defiles the man. 7.21 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22 covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23 All these evil things come from within, and defile the man."
8.1 In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them, 8.2 "I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3 If I send them away fasting to their home, they will faint on the way, for some of them have come a long way." 8.4 His disciples answered him, "From where could one satisfy these people with bread here in a deserted place?" 8.5 He asked them, "How many loaves do you have?"They said, "Seven." 8.6 He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7 They had a few small fish. Having blessed them, he said to serve these also. 8.8 They ate, and were filled. They took up seven baskets of broken pieces that were left over. 8.9 Those who had eaten were about four thousand. Then he sent them away.
8.10 Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha.
9.14 Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15 Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him.
9.17 One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit;
9.25 When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!"
10.46 They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road.
12.1 He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country.
2.13 They sent some of the Pharisees and of the Herodians to him, that they might trap him with words.
15.21 They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross.
15.40 There were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
16.7 But go, tell his disciples and Peter, \'He goes before you into Galilee. There you will see him, as he said to you.\'"'' None
|16. New Testament, Matthew, 3.13-3.15, 4.21, 5.17-5.20, 5.25-5.26, 8.11-8.12, 21.4-21.5, 28.11-28.12, 28.16, 28.19-28.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Galilee • Galilee, • Galilee, Galilean • Galilee, policing • Galilee, social stratification • Lenski, Gerhard and Lenski, Jean, refinement in relation to Galilee • advanced agrarian society, and Galilee • culture, cultural affiliations in Galilee • elite and non-elite, retainers in Galilee
Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 139; Esler (2000), The Early Christian World, 120, 145, 161, 162; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 229; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 274; Robbins et al. (2017), The Art of Visual Exegesis, 397; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 29, 33, 71, 107; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 296; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 233
3.13 Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάνην τοῦ βαπτισθῆναι ὑπʼ αὐτοῦ. 3.14 ὁ δὲ διεκώλυεν αὐτὸν λέγων Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; 3.15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἄφες ἄρτι, οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν.
4.21 Καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν, καὶ ἐκάλεσεν αὐτούς.
5.17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 5.18 ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κερέα οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως ἂν πάντα γένηται. 5.19 ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 5.20 λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
5.25 ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26 ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην.
8.11 λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· 8.12 οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
21.4 Τοῦτο δὲ γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος 21.5 Εἴπατε τῇ θυγατρὶ Σιών Ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον καὶ ἐπὶ πῶλον υἱὸν ὑποζυγίου.
8.11 Πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα. 28.12 καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις
28.16 Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς,
28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 28.20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.'' None
3.13 Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14 But John would have hindered him, saying, "I need to be baptized by you, and you come to me?" 3.15 But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him.
4.21 Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them.
5.17 "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill. 5.18 For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19 Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20 For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.
5.25 Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26 Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny.
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."
21.4 All this was done, that it might be fulfilled which was spoken through the prophet, saying, 21.5 "Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey."
8.11 Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened. 28.12 When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers,
28.16 But the eleven disciples went into Galilee, to the mountain where Jesus had sent them.
28.19 Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 28.20 teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen. '' None
|17. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Galilee • Galilee, Lower Galilee • Galilee, Upper Galilee • Galilee, agriculture • Galilee, natural resources • Galilee, policing • Galilee, social stratification • Lenski, Gerhard and Lenski, Jean, refinement in relation to Galilee • advanced agrarian society, and Galilee • coinage, Galilee • economy, Galilee • elite and non-elite, retainers in Galilee • peasants, and taxation in Galilee • taxation, Galilee • trade, Galilee • urban development, in the Galilee
Found in books: Augoustakis et al. (2021), Fides in Flavian Literature, 49; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 171, 172, 173, 174, 176, 217; Esler (2000), The Early Christian World, 119, 120, 121, 122, 124; Goodman (2006), Judaism in the Roman World: Collected Essays, 190; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 196; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 51, 54, 56, 63, 92; Spielman (2020), Jews and Entertainment in the Ancient World. 164; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 544
|18. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Galilee • Galilee, Lower Galilee
Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 197, 200; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 92
|19. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Galilee, Galilean • Galilee, leaders of Jewish communities in
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 141; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 85
|23b ולא אסבר להו אפיה בפניא כי הוה מנקט ציבי דרא ציבי ומרא בחד כתפא וגלימא בחד כתפא כולה אורחא לא סיים מסאני כי מטי למיא סיים מסאניה כי מטא להיזמי והיגי דלינהו למניה כי מטא למתא נפקא דביתהו לאפיה כי מיקשטא כי מטא לביתיה עלת דביתהו ברישא והדר עייל איהו והדר עיילי רבנן יתיב וכריך ריפתא ולא אמר להו לרבנן תו כרוכו פלג ריפתא לינוקי לקשישא חדא ולזוטרא תרי,אמר לה לדביתהו ידענא דרבנן משום מיטרא קא אתו ניסק לאיגרא וניבעי רחמי אפשר דמרצי הקדוש ברוך הוא וייתי מיטרא ולא נחזיק טיבותא לנפשין סקו לאיגרא קם איהו בחדא זויתא ואיהי בחדא זויתא קדים סלוק ענני מהך זויתא דדביתהו כי נחית אמר להו אמאי אתו רבנן אמרו ליה שדרי לן רבנן לגבי דמר למיבעי רחמי אמיטרא אמר להו ברוך המקום שלא הצריך אתכם לאבא חלקיה,אמרו ליה ידעינן דמיטרא מחמת מר הוא דאתא אלא לימא לן מר הני מילי דתמיהא לן מאי טעמא כי יהיבנא למר שלמא לא אסבר לן מר אפיה אמר להו שכיר יום הואי ואמינא לא איפגר ומאי טעמא דרא מר ציבי אחד כתפיה וגלימא אחד כתפיה אמר להו טלית שאולה היתה להכי שאלי ולהכי לא שאלי,מאי טעמא כולה אורחא לא סיים מר מסאניה וכי מטי למיא סיים מסאניה אמר להו כולה אורחא חזינא במיא לא קא חזינא מ"ט כי מטא מר להיזמי והיגי דלינהו למניה אמר להו זה מעלה ארוכה וזה אינה מעלה ארוכה,מאי טעמא כי מטא מר למתא נפקא דביתהו דמר כי מיקשטא אמר להו כדי שלא אתן עיני באשה אחרת מאי טעמא עיילא היא ברישא והדר עייל מר אבתרה והדר עיילינן אנן אמר להו משום דלא בדקיתו לי,מאי טעמא כי כריך מר ריפתא לא אמר לן איתו כרוכו משום דלא נפישא ריפתא ואמינא לא אחזיק בהו ברבנן טיבותא בחנם מאי טעמא יהיב מר לינוקא קשישא חדא ריפתא ולזוטרא תרי אמר להו האי קאי בביתא והאי יתיב בבי כנישתא,ומאי טעמא קדים סלוק ענני מהך זויתא דהוות קיימא דביתהו דמר לעננא דידיה משום דאיתתא שכיחא בביתא ויהבא ריפתא לעניי ומקרבא הנייתה ואנא יהיבנא זוזא ולא מקרבא הנייתיה אי נמי הנהו ביריוני דהוו בשיבבותן אנא בעי רחמי דלימותו והיא בעיא רחמי דליהדרו בתיובתא ואהדרו,חנן הנחבא בר ברתיה דחוני המעגל הוה כי מצטריך עלמא למיטרא הוו משדרי רבנן ינוקי דבי רב לגביה ונקטי ליה בשיפולי גלימיה ואמרו ליה אבא אבא הב לן מיטרא אמר לפני הקב"ה רבש"ע עשה בשביל אלו שאין מכירין בין אבא דיהיב מיטרא לאבא דלא יהיב מיטרא ואמאי קרי ליה חנן הנחבא מפני שהיה מחביא עצמו בבית הכסא,אמר ליה רבי זריקא לרב ספרא תא חזי מה בין תקיפי דארעא דישראל לחסידי דבבל חסידי דבבל רב הונא ורב חסדא כי הוה מצטריך עלמא למיטרא אמרי ניכניף הדדי וניבעי רחמי אפשר דמירצי הקדוש ברוך הוא דייתי מיטרא,תקיפי דארעא דישראל כגון ר\' יונה אבוה דרבי מני כי הוה מצטריך עלמא למיטרא הוה עייל לביתיה ואמר להו הבו לי גואלקי ואיזיל ואייתי לי בזוזא עיבורא כי הוה נפיק לברא אזיל וקאי בדוכתא עמיקתא דכתיב (תהלים קל, א) ממעמקים קראתיך ה\' וקאי בדוכתא צניעא ומכסי בשקא ובעי רחמי ואתי מיטרא כי הוה אתי לביתיה אמרי ליה אייתי מר עיבורא אמר להו אמינא הואיל ואתא מיטרא השתא רווח עלמא,ותו רבי מני בריה הוו קא מצערי ליה דבי נשיאה אישתטח על קברא דאבוה אמר ליה אבא אבא הני מצערו לי יומא חד הוו קא חלפי התם אינקוט כרעא דסוסוותייהו עד דקבילו עלייהו דלא קא מצערו ליה,ותו רבי מני הוה שכיח קמיה דרבי יצחק בן אלישיב אמר ליה עתירי דבי חמי קא מצערו לי אמר ליענו ואיענו אמר קא דחקו לי אמר ליעתרו ואיעתרו,אמר לא מיקבלי עלי אינשי ביתי א"ל מה שמה חנה תתייפי חנה ונתייפת אמר ליה קא מגנדרא עלי א"ל אי הכי תחזור חנה לשחרוריתה וחזרה חנה לשחרוריתה,הנהו תרי תלמידי דהוו קמיה דרבי יצחק בן אלישיב אמרו ליה ניבעי מר רחמי עלן דניחכים טובא אמר להו עמי היתה ושלחתיה,רבי יוסי בר אבין הוה שכיח קמיה דר\' יוסי דמן יוקרת שבקיה ואתא לקמיה דרב אשי'' None||23b but he did not return their greetings. Toward evening, as he was gathering firewood, he placed the wood and hoe on one shoulder and his cloak on the other shoulder. Along the entire way he did not wear his shoes, but when he reached water he put on his shoes. When he reached an area filled with shrubs and thorns he lifted up his clothes. When he reached the city, his wife came out to greet him, adorned with finery. When he reached his house, his wife entered first, he entered afterward, and afterward the two Sages entered. He sat and ate bread, but he did not say to the Sages: Come and eat, as was customary and polite. He divided bread to his children; to the elder child he gave one piece and to the younger one he gave two.,Abba Ḥilkiyya said to his wife: I know that these Sages have come due to the rain. Let us go up to the roof and pray for mercy. Perhaps the Holy One, Blessed be He, will be appeased, and it will rain, and we will not receive credit ourselves for the rainfall. They went up to the roof. He stood in one corner and she stood in the other corner. Clouds began to form on that side where his wife stood. When he descended, he said to the Sages: Why have the Sages come? They said to him: The other Sages have sent us to the Master, so that you should pray for mercy for rain. He said to them: Blessed is God, Who did not require you to petition Abba Ḥilkiyya, as the sky has filled with clouds and rain is certainly on its way.,They said to him: We know that the rain has come on the Master’s account. However, let the Master please say and explain to us these aspects of your behavior that are puzzling to us: What is the reason that when we greeted the Master, the Master did not return our greeting? He said to them: I am a day laborer, hired for the day, and I said to myself that I may not delay my work to answer you. They further inquired: And what is the reason that the Master carried the firewood on one shoulder and his cloak on the other shoulder? He said to them: It was a borrowed robe. I borrowed it for this purpose, to wear it, and I did not borrow it for that purpose, to place wood on it.,The Sages continued to ask Abba Ḥilkiyya about his unusual behavior. What is the reason that the entire way the Master did not wear his shoes, but when he reached water he put on his shoes? He said to them: The entire way I can see and take care where I walk, and therefore there is no need for me to wear out my shoes, but in the water I cannot see. Therefore, I put on my shoes to avoid hurting myself. They asked: What is the reason that when the Master reached shrubs and thorns, he lifted up his clothes? He said to them: This flesh will heal if it is scratched by thorns, but this garment will not heal if it is torn.,They further inquired: What is the reason that when the Master reached the city, the Master’s wife came out adorned in her finery? He said to them: She dresses that way so that when I walk through the city I will not set my eyes upon another woman. They asked: What is the reason that she entered first, and afterward the Master entered, and only afterward we entered? He said to them: Because you have not been checked by me. I cannot be sure how you will act, and therefore I did not want you to be alone with my wife.,The Sages were not done with their questions. What is the reason that when the Master ate bread, you did not say to us: Come and eat? He replied: Because there is not enough bread for guests, and I said to myself that I should not gain credit from the Sages for nothing, by offering you food I cannot serve you. They asked: What is the reason that the Master gave the older child one piece of bread and the younger child two? He said to them: This older child stays at home, and if he is hungry he can eat at any time, but this younger child sits and studies in the synagogue, and therefore he is hungrier.,The two Sages had one final set of queries for Abba Ḥilkiyya. And what is the reason that the clouds began to form on that side where the Master’s wife stood before your own side? He explained: Because my wife is frequently at home, and she gives bread to the poor, and therefore her provision of benefit to the needy is immediate, i.e., soon after the rains fall she is able to provide the needy with provisions. Accordingly, her prayers are answered without delay. In contrast, I give money to the poor, and consequently, the benefit of my gift is not immediate, i.e., it takes a lot of time before the rainfall results in my ability to give money to the poor. Alternatively, her prayers may have been answered first because when certain hooligans biryonei were living in our neighborhood, I prayed that they should die, but she prayed that they should repent. And indeed, they repented.,§ The Gemara relates another story about a descendant of Ḥoni HaMe’aggel. Ḥa HaNeḥba was the son of Ḥoni HaMe’aggel’s daughter. When the world was in need of rain, the Sages would send schoolchildren to him, and they would grab him by the hem of his cloak and say to him: Father, Father, give us rain. He said before the Holy One, Blessed be He: Master of the Universe, act on behalf of these children, who cannot distinguish between their Father in Heaven, Who can provide rain, and the father who cannot provide rain. The Gemara asks: And why was he called Ḥa HaNeḥba? Because he would hide maḥbi himself in the lavatory so that people would not bestow honor upon him.,The Gemara relates another story about righteous individuals praying for rain. Rabbi Zerika said to Rav Safra: Come and see what the difference is between the powerful men of Eretz Yisrael and the pious men of Babylonia. This comparison serves to highlight the righteousness of the great men of Eretz Yisrael. By the pious men of Babylonia, I mean Rav Huna and Rav Ḥisda. When the world is in need of rain, these Sages say: Let us assemble together and pray for mercy, and perhaps the Holy One, Blessed be He, will be appeased and bring rain. In this manner, the pious men of Babylonia publicized their prayers for rain.,By contrast, the powerful men of Eretz Yisrael, such as Rabbi Yona, the father of Rabbi Mani, acted differently. When the world was in need of rain, he enters his house and say to his household: Give me my sack gevalki and I will go and buy myself a dinar of grain. When he went outside, he went and stood in a low place, as it is written: “Out of the depths I have called You, O Lord” (Psalms 130:1). And he would stand in a secluded place, and cover himself with sackcloth, and pray for mercy, and rain would come. When he would come home, they would say to him: Did the Master bring grain? He said to them: I said to myself, since rain has now come, there will be relief in the world and prices will soon go down. In this manner, he hid his greatness even from his own household.,And furthermore, the Gemara relates that Rabbi Mani, Rabbi Yona’s son, was persecuted by members of the house of the Nasi. He prostrated himself upon his father’s grave and said to him: Father, Father, these men are persecuting me. One day, those men were passing there, by the grave, and the legs of their horses became stuck in the ground until they accepted upon themselves not to persecute Rabbi Mani anymore.,And furthermore, the Gemara relates that Rabbi Mani was frequently found before Rabbi Yitzḥak ben Elyashiv, a well-known miracle worker. Once, Rabbi Mani said to him: The wealthy members of my father-in-law’s house are persecuting me. Rabbi Yitzḥak said: May they become poor, so they will no longer lord over you. And indeed, they became poor. Some time later, Rabbi Mani said to his teacher: Now that they are poor they are pressuring me for ficial support. Rabbi Yitzḥak said: May they become rich again. And indeed, they became rich.,Rabbi Mani said to his teacher: The members of my household, i.e., my wife, are not acceptable to me, as she is not beautiful. Rabbi Yitzḥak said: What is her name? Rabbi Mana replied: Ḥana. Rabbi Yitzḥak declared: Let Ḥana grow beautiful, and indeed she grew beautiful. After a while, Rabbi Mani said to Rabbi Yitzḥak: She acts haughtily toward me, due to her great beauty. He said to him: If so, let Ḥana return to her homely appearance, and she returned to her homely appearance.,The Gemara relates: These two students, who were sitting before Rabbi Yitzḥak ben Elyashiv, said to him: Let the Master pray for mercy on our behalf, that we should become very wise. He said to them: This power was indeed with me at one stage, as I used to be able to pray for matters of this kind, but I sent it away. I took it upon myself never to pray for changes in the world order.,The Gemara cites another story involving a complaint. Rabbi Yosei bar Avin was frequently found before Rabbi Yosei from Yokrat. At some point he left him and came to study before Rav Ashi, who did not recognize him.'' None|
|20. Eusebius of Caesarea, Ecclesiastical History, 3.5.3 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Galilee • culture, cultural affiliations in Galilee
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 176; Esler (2000), The Early Christian World, 141
3.5.3 But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella. And when those that believed in Christ had come there from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men.'' None
|21. None, None, nan
Tagged with subjects: • Galilee • Galilee, Sea of
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 92; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 172