1. Septuagint, Tobit, 1.6-1.8 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Jerusalem, Hellenistic period • Judea, in the Hellenistic period
Found in books: Beyerle and Goff (2022) 170; Gordon (2020) 133
| 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father.''. None |
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2. Hebrew Bible, Deuteronomy, 6.4, 6.14-6.15, 24.16, 28.15-28.69, 31.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Chronicler, alleged allusions of to Hellenization • Hellenism, Hellenistic period • Hellenistic Judaism • Hellenistic synagogal prayers • Hellenistic world • Hellenistic, • Hellenistic, writings • city-gate, forerunner of synagogue, Hellenistic period • hellenization
Found in books: Allen and Dunne (2022) 103, 114; Feldman (2006) 73; Gera (2014) 128; Jonquière (2007) 45; Levine (2005) 38; Novenson (2020) 27; Schiffman (1983) 141, 142; Van der Horst (2014) 129
6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃
6.14. לֹא תֵלְכוּן אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיכֶם׃ 6.15. כִּי אֵל קַנָּא יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ פֶּן־יֶחֱרֶה אַף־יְהוָה אֱלֹהֶיךָ בָּךְ וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה׃
24.16. לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת אִיש בְּחֶטְאוֹ יוּמָתוּ׃
28.15. וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ 28.16. אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃ 28.17. אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃ 28.18. אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃ 28.19. אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃' '28.21. יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.22. יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃ 28.23. וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃ 28.24. יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.25. יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃ 28.26. וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 28.27. יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים וּבַטְּחֹרִים וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃ 28.28. יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ 28.29. וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃ 28.31. שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃ 28.32. בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃ 28.33. פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃ 28.34. וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.35. יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃ 28.36. יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃ 28.37. וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃ 28.38. זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃ 28.39. כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃ 28.41. בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃ 28.42. כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃ 28.43. הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃ 28.44. הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃ 28.45. וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃ 28.46. וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם׃ 28.47. תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃ 28.48. וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.49. יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃ 28.51. וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃ 28.52. וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃ 28.53. וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃ 28.54. הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃ 28.55. מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃ 28.56. הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃ 28.57. וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃ 28.58. אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃ 28.59. וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃ 28.61. גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.62. וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃ 28.63. וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.64. וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃ 28.65. וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃ 28.66. וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃ 28.67. בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.68. וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃ 28.69. אֵלֶּה דִבְרֵי הַבְּרִית אֲ\u200dשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לִכְרֹת אֶת־בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ מוֹאָב מִלְּבַד הַבְּרִית אֲשֶׁר־כָּרַת אִתָּם בְּחֹרֵב׃
31.9. וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃''. None | 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.
6.14. Ye shall not go after other gods, of the gods of the peoples that are round about you; 6.15. for a jealous God, even the LORD thy God, is in the midst of thee; lest the anger of the LORD thy God be kindled against thee, and He destroy thee from off the face of the earth.
24.16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin.
28.15. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee. 28.16. Cursed shalt thou be in the city, and cursed shalt thou be in the field. 28.17. Cursed shall be thy basket and thy kneading-trough. 28.18. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock. 28.19. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 28.20. The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me. 28.21. The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it. 28.22. The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish. 28.23. And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. 28.24. The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed. 28.25. The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth. 28.26. And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away. 28.27. The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. 28.28. The LORD will smite thee with madness, and with blindness, and with astonishment of heart. 28.29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee. 28.30. Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof. 28.31. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee. 28.32. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand. 28.33. The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away: 28.34. o that thou shalt be mad for the sight of thine eyes which thou shalt see. 28.35. The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head. 28.36. The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone. 28.37. And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away. 28.38. Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it. 28.39. Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them. 28.40. Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off. 28.41. Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity. 28.42. All thy trees and the fruit of thy land shall the locust possess. 28.43. The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower. 28.44. He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail. 28.45. And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee. 28.46. And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever; 28.47. because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; 28.48. therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 28.49. The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand; 28.50. a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young. 28.51. And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish. 28.52. And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee. 28.53. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee. 28.54. The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining; 28.55. o that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates. 28.56. The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter; 28.57. and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates. 28.58. If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God; 28.59. then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. 28.60. And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee. 28.61. Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed. 28.62. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God. 28.63. And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it. 28.64. And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone. 28.65. And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul. 28.66. And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life. 28.67. In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see. 28.68. And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you. 28.69. These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb.
31.9. And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel.''. None |
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3. Hebrew Bible, Esther, 9.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Artapanus, Hellenistic Jewish historian, on Moses • Motifs (Thematic), Hellenistic Virtues Bestowed Upon Jews
Found in books: Feldman (2006) 132; Schwartz (2008) 173
9.15. וַיִּקָּהֲלוּ היהודיים הַיְּהוּדִים אֲשֶׁר־בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃''. None | 9.15. And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand.''. None |
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4. Hebrew Bible, Exodus, 1.14, 14.28, 15.1-15.2, 15.20, 20.8-20.11, 20.19-20.20, 21.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenism • Hellenism, Hellenistic period • Hellenistic • Hellenistic kings • Hellenistic period • Hellenistic religion, • Hellenistic synagogal prayers • Hellenistic, institutions and practices • Hellenistic, writings • Hellenists (Jewish fraction) • Judaism in Egypt, Jewish responses to Hellenistic culture • interpretation, Hellenistic Jewish
Found in books: Brooke et al (2008) 163, 252, 254, 257, 259, 260, 284; DeJong (2022) 173; Geljon and Runia (2013) 174, 176; Gera (2014) 161, 296, 297, 321, 447; Piotrkowski (2019) 166; Potter Suh and Holladay (2021) 54; Rubenstein(1995) 113; Schiffman (1983) 174; Van der Horst (2014) 128, 129; Witter et al. (2021) 23
1.14. וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל־עֲבֹדָה בַּשָּׂדֶה אֵת כָּל־עֲבֹדָתָם אֲשֶׁר־עָבְדוּ בָהֶם בְּפָרֶךְ׃
14.28. וַיָּשֻׁבוּ הַמַּיִם וַיְכַסּוּ אֶת־הָרֶכֶב וְאֶת־הַפָּרָשִׁים לְכֹל חֵיל פַּרְעֹה הַבָּאִים אַחֲרֵיהֶם בַּיָּם לֹא־נִשְׁאַר בָּהֶם עַד־אֶחָד׃
15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃' '15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃
20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃
20.19. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃
21.1. אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃'
21.1. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃ '. None | 1.14. And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour.
14.28. And the waters returned, and covered the chariots, and the horsemen, even all the host of Pharaoh that went in after them into the sea; there remained not so much as one of them.
15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.
15.20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
20.8. Remember the sabbath day, to keep it holy. 20.9. Six days shalt thou labour, and do all thy work; 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.
20.19. And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven. 20.20. Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you.
21.1. Now these are the ordices which thou shalt set before them.''. None |
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5. Hebrew Bible, Genesis, 1.1, 1.26, 2.2-2.3, 2.7, 2.19-2.20, 3.19, 18.19, 18.33, 25.3, 34.5, 34.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation and ownership, Hellenistic views • Culture, Hellenistic • Ezekiel, Tragedian, Exagōge, Hellenistic tragedy • Hellenism • Hellenism, summary of rabbinic interaction with • Hellenism/Hellenistic • Hellenism/hellenization • Hellenistic • Hellenistic Judaism • Hellenistic drama • Hellenistic synagogal prayers • Hellenistic, • Hellenistic, Age • Hellenistic, institutions and practices • Hellenistic, writings • Hellenistic-Roman Age, world • Hellenists (Jewish fraction) • Jew/Jewish, mysticism, Hellenistic-Jewish • Jewish-Hellenistic Literature • Jews, in Hellenistic period • Judaism, Acceptance of Hellenism • Judaism, Hellenistic • Philo of Alexandria, and Hellenistic Judaism • Platonism, Effects on Hellenistic philosophy • interpretation, Hellenistic Jewish • women, Hellenization and
Found in books: Allen and Dunne (2022) 72; Bloch (2022) 181; Brooke et al (2008) 164; Brouwer and Vimercati (2020) 90; Corley (2002) 74, 153, 214; Gera (2014) 244, 296, 297, 306, 472; Grypeou and Spurling (2009) 14, 22, 130; Hidary (2017) 30; Legaspi (2018) 146; Levison (2009) 21; Lidonnici and Lieber (2007) 138, 155; Lieber (2014) 399; McDonough (2009) 98, 104; Neusner Green and Avery-Peck (2022) 44; Novenson (2020) 304; Piotrkowski (2019) 302, 322; Potter Suh and Holladay (2021) 151, 167; Rasimus (2009) 159, 160, 161, 167, 170, 184, 185, 204; Toloni (2022) 93, 153, 176; Van der Horst (2014) 103, 126; Witter et al. (2021) 23
1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃
2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.19. וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃' '
3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
18.19. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃
18.33. וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃
25.3. וְיָקְשָׁן יָלַד אֶת־שְׁבָא וְאֶת־דְּדָן וּבְנֵי דְדָן הָיוּ אַשּׁוּרִם וּלְטוּשִׁים וּלְאֻמִּים׃
25.3. וַיֹּאמֶר עֵשָׂו אֶל־יַעֲקֹב הַלְעִיטֵנִי נָא מִן־הָאָדֹם הָאָדֹם הַזֶּה כִּי עָיֵף אָנֹכִי עַל־כֵּן קָרָא־שְׁמוֹ אֱדוֹם׃
34.5. וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת־דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת־מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד־בֹּאָם׃
34.27. בְּנֵי יַעֲקֹב בָּאוּ עַל־הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם׃''. None | 1.1. In the beginning God created the heaven and the earth.
1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made. 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.
2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.
2.20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.
3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
18.19. For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’
18.33. And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.
25.3. And Jokshan begot Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
34.5. Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.
34.27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.' '. None |
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6. Hebrew Bible, Malachi, 3.23-3.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenism • Hellenistic, Jewish Hellenistic
Found in books: DeJong (2022) 176; Ruzer (2020) 170
3.23. הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃ 3.24. וְהֵשִׁיב לֵב־אָבוֹת עַל־בָּנִים וְלֵב בָּנִים עַל־אֲבוֹתָם פֶּן־אָבוֹא וְהִכֵּיתִי אֶת־הָאָרֶץ חֵרֶם׃3.23. Behold, I will send you Elijah the prophet Before the coming of the great and terrible day of the LORD. 3.24. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction. | |
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7. Hebrew Bible, Proverbs, 8.22-8.26 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cato the Censor, deeply Hellenized Roman author • Hellenism/Hellenistic • Hellenism/Hellenistic Period • Hellenistic Judaism, Writings comprising • Historiography, Hellenistic • Judaism in Egypt, Jewish responses to Hellenistic culture
Found in books: Beyerle and Goff (2022) 408; Feldman (2006) 25; Grypeou and Spurling (2009) 14; Potter Suh and Holladay (2021) 37
8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃''. None | 8.22. The LORD made me as the beginning of His way, The first of His works of old. 8.23. I was set up from everlasting, from the beginning, Or ever the earth was. 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25. Before the mountains were settled, Before the hills was I brought forth; 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world.''. None |
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8. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenism • Hellenistic, • Hellenistic-Roman Age, world
Found in books: Allen and Dunne (2022) 6; Toloni (2022) 93; Waldner et al (2016) 169
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9. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hebrews and Hellenists • Hellenism/hellenization • Judaism in Egypt, Jewish responses to Hellenistic culture • Law, Hellenistic
Found in books: Corley (2002) 161; Esler (2000) 139; Gagarin and Cohen (2005) 351; Potter Suh and Holladay (2021) 52
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10. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenistic religion, • Hellenistic,
Found in books: Allen and Dunne (2022) 6; Rubenstein(1995) 151
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11. Hebrew Bible, 1 Kings, 1.40 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenistic religion, • Hellenistic, institutions and practices
Found in books: Gera (2014) 161; Rubenstein(1995) 149
| 1.40. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.''. None |
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12. Hebrew Bible, 1 Samuel, 8.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenism • Hellenistic
Found in books: Lidonnici and Lieber (2007) 147; Piotrkowski (2019) 436
8.16. וְאֶת־עַבְדֵיכֶם וְאֶת־שִׁפְחוֹתֵיכֶם וְאֶת־בַּחוּרֵיכֶם הַטּוֹבִים וְאֶת־חֲמוֹרֵיכֶם יִקָּח וְעָשָׂה לִמְלַאכְתּוֹ׃''. None | 8.16. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.''. None |
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13. Hebrew Bible, Isaiah, 6.3, 11.4, 44.9-44.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenism/Hellenistic Period, Culture • Hellenism/hellenization • Hellenistic synagogal prayers • Jew/Jewish, Hellenistic • Judaism in Egypt, Jewish responses to Hellenistic culture • interpretation, Hellenistic Jewish
Found in books: Beyerle and Goff (2022) 79; Brooke et al (2008) 250; Corley (2002) 161; Levison (2009) 8; Potter Suh and Holladay (2021) 44; Van der Horst (2014) 113
6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃
11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃
44.9. יֹצְרֵי־פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל־יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה בַּל־יִרְאוּ וּבַל־יֵדְעוּ לְמַעַן יֵבֹשׁוּ׃' '. None | 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.
11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.
44.9. They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed. 44.10. Who hath fashioned a god, or molten an image That is profitable for nothing?''. None |
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14. Hebrew Bible, Jeremiah, 23.29, 25.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenism, summary of rabbinic interaction with • Hellenistic • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic period • interpretation, Hellenistic Jewish
Found in books: Beyerle and Goff (2022) 461; Brooke et al (2008) 258; Hidary (2017) 29; Piotrkowski (2019) 226
23.29. הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע׃
25.11. וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃''. None | 23.29. Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces?
25.11. And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years.''. None |
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15. Hebrew Bible, Judges, 3.9, 3.15, 6.36 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, in the Septuagint • Hellenistic, institutions and practices
Found in books: Gera (2014) 318; Jim (2022) 218, 219
3.9. וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ׃
3.15. וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה לָהֶם מוֹשִׁיעַ אֶת־אֵהוּד בֶּן־גֵּרָא בֶּן־הַיְמִינִי אִישׁ אִטֵּר יַד־יְמִינוֹ וַיִּשְׁלְחוּ בְנֵי־יִשְׂרָאֵל בְּיָדוֹ מִנְחָה לְעֶגְלוֹן מֶלֶךְ מוֹאָב׃
6.36. וַיֹּאמֶר גִּדְעוֹן אֶל־הָאֱלֹהִים אִם־יֶשְׁךָ מוֹשִׁיעַ בְּיָדִי אֶת־יִשְׂרָאֵל כַּאֲשֶׁר דִּבַּרְתָּ׃''. None | 3.9. And when the children of Yisra᾽el cried to the Lord, the Lord raised up a deliverer to the children of Yisra᾽el, who delivered them, namely, ῾Otni᾽el the son of Qenaz, Kalev’s younger brother.
3.15. But when the children of Yisra᾽el cried to the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Binyamini, a left-handed man, and by him the children of Yisra᾽el sent a present to ῾Eglon the king of Mo᾽av.
6.36. And Gid῾on said to God, If Thou wilt save Yisra᾽el by my hand, as Thou hast said,''. None |
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16. Hesiod, Works And Days, 225-229, 650-651 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Judaism, Acceptance of Hellenism • dialogue, between late Hellenistic and imperial texts • kingship ideology, Hellenistic
Found in books: Konig and Wiater (2022) 73; König and Wiater (2022) 73; Morrison (2020) 205; Potter Suh and Holladay (2021) 142
225. Οἳ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν'226. ἰθείας καὶ μή τι παρεκβαίνουσι δικαίου, 227. τοῖσι τέθηλε πόλις, λαοὶ δʼ ἀνθεῦσιν ἐν αὐτῇ· 228. εἰρήνη δʼ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτʼ αὐτοῖς 229. ἀργαλέον πόλεμον τεκμαίρεται εὐρύοπα Ζεύς·
650. οὐ γάρ πώ ποτε νηί γʼ ἐπέπλων εὐρέα πόντον, 651. εἰ μὴ ἐς Εὔβοιαν ἐξ Αὐλίδος, ᾗ ποτʼ Ἀχαιοὶ '. None | 225. Perses – heed justice and shun haughtiness;'226. It aids no common man: nobles can’t stay 227. It easily because it will oppre 228. Us all and bring disgrace. The better way 229. Is Justice, who will outstrip Pride at last.
650. of your sharp-toothed dog; do not scant his meat 651. In case The One Who Sleeps by Day should dare '. None |
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17. Hesiod, Theogony, 421-424, 633-634 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hellenism • Hellenistic • Judaism, Acceptance of Hellenism
Found in books: Bernabe et al (2013) 238; Lidonnici and Lieber (2007) 149; Potter Suh and Holladay (2021) 142
421. ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο'422. καὶ τιμὴν ἔλαχον, τούτων ἔχει αἶσαν ἁπάντων. 423. οὐδέ τί μιν Κρονίδης ἐβιήσατο οὐδέ τʼ ἀπηύρα, 424. ὅσσʼ ἔλαχεν Τιτῆσι μετὰ προτέροισι θεοῖσιν,
633. οἳ δʼ ἄρʼ ἀπʼ Οὐλύμποιο θεοί, δωτῆρες ἐάων, 634. οὓς τέκεν ἠύκομος Ῥείη Κρόνῳ εὐνηθεῖσα. '. None | 421. And Eos shining on all things on earth'422. And on the gods who dwell in the wide berth 423. of heaven. Eurybia bore great Astraeu 424. And Pallas, having mingled with Crius;
633. By the famous Limping God at his behest. 634. Bright-eyed Athene made sure she was dressed '. None |
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18. Homer, Iliad, 6.148-6.149, 24.54, 24.525-24.529, 24.531, 24.533 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hellenism/hellenization • Hellenistic Period, • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, Roman emperors • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, non-royal • Hellenistic philosophy, ideas about anger • Hellenistic, • Judaism, Acceptance of Hellenism • Virgil, and Hellenistic philosophy • playwrights, tragedy (Hellenistic), Men of Pherae • playwrights, tragedy (Hellenistic), Moschion • playwrights, tragedy (Hellenistic), Themistocles
Found in books: Allen and Dunne (2022) 23; Braund and Most (2004) 227; Corley (2002) 8; Edmonds (2019) 233; Jim (2022) 9; Liapis and Petrides (2019) 102; Potter Suh and Holladay (2021) 142
6.148. τηλεθόωσα φύει, ἔαρος δʼ ἐπιγίγνεται ὥρη· 6.149. ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δʼ ἀπολήγει.
24.54. κωφὴν γὰρ δὴ γαῖαν ἀεικίζει μενεαίνων.
24.525. ὡς γὰρ ἐπεκλώσαντο θεοὶ δειλοῖσι βροτοῖσι 24.526. ζώειν ἀχνυμένοις· αὐτοὶ δέ τʼ ἀκηδέες εἰσί. 24.527. δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει 24.528. δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων· 24.529. ᾧ μέν κʼ ἀμμίξας δώῃ Ζεὺς τερπικέραυνος,
24.531. ᾧ δέ κε τῶν λυγρῶν δώῃ, λωβητὸν ἔθηκε,
24.533. φοιτᾷ δʼ οὔτε θεοῖσι τετιμένος οὔτε βροτοῖσιν.''. None | 6.148. Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away.
24.54. But this man, when he hath reft goodly Hector of life, bindeth him behind his chariot and draggeth him about the barrow of his dear comrade; in sooth neither honour nor profit shall he have therefrom. Let him beware lest we wax wroth with him, good man though he be; for lo, in his fury he doth foul despite unto senseless clay.
24.525. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot,
24.531. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts
24.533. that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts ''. None |
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19. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hellenistic, • epigram, Hellenistic
Found in books: Bowie (2021) 422, 423; Kanellakis (2020) 19
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20. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Euripides’ Ion, and Hellenic genealogy • Hellenes
Found in books: Barbato (2020) 108; Finkelberg (2019) 283
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21. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenism/hellenization • Hellenistic,
Found in books: Bowie (2021) 564, 573, 576; Corley (2002) 8
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22. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, Roman emperors • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, non-royal • Hellenistic poetry
Found in books: Beck (2021) 144; Jim (2022) 9
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23. Euripides, Bacchae, 10, 15-22, 31-40 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenistic • Hellenistic, age/era/period • Hellens
Found in books: Bernabe et al (2013) 9, 161, 310; Papadodima (2022) 23
10. αἰνῶ δὲ Κάδμον, ἄβατον ὃς πέδον τόδε'
15. Βάκτριά τε τείχη τήν τε δύσχιμον χθόνα 16. Μήδων ἐπελθὼν Ἀραβίαν τʼ εὐδαίμονα 17. Ἀσίαν τε πᾶσαν, ἣ παρʼ ἁλμυρὰν ἅλα 18. κεῖται μιγάσιν Ἕλλησι βαρβάροις θʼ ὁμοῦ 19. πλήρεις ἔχουσα καλλιπυργώτους πόλεις, 20. ἐς τήνδε πρῶτον ἦλθον Ἑλλήνων πόλιν, 21. τἀκεῖ χορεύσας καὶ καταστήσας ἐμὰς 22. τελετάς, ἵνʼ εἴην ἐμφανὴς δαίμων βροτοῖς.
31. Ζῆνʼ ἐξεκαυχῶνθʼ, ὅτι γάμους ἐψεύσατο. 32. τοιγάρ νιν αὐτὰς ἐκ δόμων ᾤστρησʼ ἐγὼ 33. μανίαις, ὄρος δʼ οἰκοῦσι παράκοποι φρενῶν· 34. σκευήν τʼ ἔχειν ἠνάγκασʼ ὀργίων ἐμῶν, 35. καὶ πᾶν τὸ θῆλυ σπέρμα Καδμείων, ὅσαι 36. γυναῖκες ἦσαν, ἐξέμηνα δωμάτων· 37. ὁμοῦ δὲ Κάδμου παισὶν ἀναμεμειγμέναι 38. χλωραῖς ὑπʼ ἐλάταις ἀνορόφοις ἧνται πέτραις. 39. δεῖ γὰρ πόλιν τήνδʼ ἐκμαθεῖν, κεἰ μὴ θέλει, 40. ἀτέλεστον οὖσαν τῶν ἐμῶν βακχευμάτων, '. None | 10. I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine.I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians,'
15. and the Bactrian walls, and have passed over the wintry land of the Medes, and blessed Arabia , and all of Asia which lies along the coast of the salt sea with its beautifully-towered cities full of Hellenes and barbarians mingled together; 20. and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas , I have first excited Thebes to my cry, fitting a fawn-skin to my body and
31. a trick of Kadmos’, for which they boasted that Zeus killed her, because she had told a false tale about her marriage. Therefore I have goaded them from the house in frenzy, and they dwell in the mountains, out of their wits; and I have compelled them to wear the outfit of my mysteries. 35. And all the female offspring of Thebes , as many as are women, I have driven maddened from the house, and they, mingled with the daughters of Kadmos, sit on roofless rocks beneath green pines. For this city must learn, even if it is unwilling, 40. that it is not initiated into my Bacchic rites, and that I plead the case of my mother, Semele, in appearing manifest to mortals as a divinity whom she bore to Zeus. Now Kadmos has given his honor and power to Pentheus, his daughter’s son, '. None |
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24. Euripides, Hecuba, 107-115 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hellenistic poetry • monarchy, Hellenic vs barbarian
Found in books: Beck (2021) 132; Csapo (2022) 190
107. ἐν γὰρ ̓Αχαιῶν πλήρει ξυνόδῳ'108. λέγεται δόξαι σὴν παῖδ' ̓Αχιλεῖ" "109. σφάγιον θέσθαι: τύμβου δ' ἐπιβὰς" "110. οἶσθ' ὅτε χρυσέοις ἐφάνη σὺν ὅπλοις," "111. τὰς ποντοπόρους δ' ἔσχε σχεδίας" '112. λαίφη προτόνοις ἐπερειδομένας, 113. τάδε θωύ̈σσων: 114. Ποῖ δή, Δαναοί, τὸν ἐμὸν τύμβον' "115. στέλλεσθ' ἀγέραστον ἀφέντες;" '". None | 107. no, I have laden myself with heavy news, and am a herald of sorrow to you, lady. It is said the Achaeans have determined in full assembly to offer your daughter in sacrifice to Achilles; for you know how one day he appeared'108. no, I have laden myself with heavy news, and am a herald of sorrow to you, lady. It is said the Achaeans have determined in full assembly to offer your daughter in sacrifice to Achilles; for you know how one day he appeared 110. tanding on his tomb in golden armor, and stayed the sea-borne ships, though they had their sails already hoisted, with this pealing cry: Where away so fast, you Danaids, leaving my tomb 115. without its prize? A violent dispute with stormy altercation arose, and opinion was divided in the warrior army of Hellas , some being in favor of offering the sacrifice at the tomb, others dissenting. '. None |
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25. Hebrew Bible, Ecclesiastes, 3.11 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hellenism, Hellenistic period • Hellenism/Hellenistic Period • Hellenistic Kings/Rulers, Antiochus III the Great
Found in books: Beyerle and Goff (2022) 408, 410; Schiffman (1983) 152
3.11. אֶת־הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ גַּם אֶת־הָעֹלָם נָתַן בְּלִבָּם מִבְּלִי אֲשֶׁר לֹא־יִמְצָא הָאָדָם אֶת־הַמַּעֲשֶׂה אֲשֶׁר־עָשָׂה הָאֱלֹהִים מֵרֹאשׁ וְעַד־סוֹף׃''. None | 3.11. He hath made every thing beautiful in its time; also He hath set the world in their heart, yet so that man cannot find out the work that God hath done from the beginning even to the end.''. None |
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26. Hebrew Bible, Ezra, 4.4-4.5, 4.18, 4.23 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Artapanus, Hellenistic Jewish historian, questionally Jewish • Hellenism/Hellenistic Period • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic, settlements
Found in books: Beyerle and Goff (2022) 409; Feldman (2006) 125; Gera (2014) 172
4.4. וַיְהִי עַם־הָאָרֶץ מְרַפִּים יְדֵי עַם־יְהוּדָה ומבלהים וּמְבַהֲלִים אוֹתָם לִבְנוֹת׃ 4.5. וְסֹכְרִים עֲלֵיהֶם יוֹעֲצִים לְהָפֵר עֲצָתָם כָּל־יְמֵי כּוֹרֶשׁ מֶלֶךְ פָּרַס וְעַד־מַלְכוּת דָּרְיָוֶשׁ מֶלֶךְ־פָּרָס׃
4.18. נִשְׁתְּוָנָא דִּי שְׁלַחְתּוּן עֲלֶינָא מְפָרַשׁ קֱרִי קָדָמָי׃
4.23. אֱדַיִן מִן־דִּי פַּרְשֶׁגֶן נִשְׁתְּוָנָא דִּי ארתחששתא אַרְתַּחְשַׁשְׂתְּ מַלְכָּא קֱרִי קֳדָם־רְחוּם וְשִׁמְשַׁי סָפְרָא וּכְנָוָתְהוֹן אֲזַלוּ בִבְהִילוּ לִירוּשְׁלֶם עַל־יְהוּדָיֵא וּבַטִּלוּ הִמּוֹ בְּאֶדְרָע וְחָיִל׃''. None | 4.4. Then the people of the land weakened the hands of the people of Judah, and harried them while they were building, 4.5. and hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.
4.18. the letter which ye sent unto us hath been plainly read before me.
4.23. Then when the copy of king Artaxerxes’letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem unto the Jews, and made them to cease by force and power.''. None |
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27. Hebrew Bible, Nehemiah, 10.31 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • interpretation, Hellenistic Jewish
Found in books: Beyerle and Goff (2022) 182; Brooke et al (2008) 7
10.31. וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃''. None | 10.31. and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;''. None |
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28. Herodotus, Histories, 1.1.1, 1.56-1.58, 1.79, 1.135, 2.42, 2.73, 4.36, 6.137-6.138, 7.94, 8.92, 8.142, 8.144.2, 9.78-9.79 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • Dio Chrysostom, Hellenism and Greekness, representations of • Euripides’ Ion, and Hellenic genealogy • Greeks/Hellenes, and Egyptians • Greeks/Hellenes, and Persians • Greeks/Hellenes, conflict among • Greeks/Hellenes, contrast with barbarians • Greeks/Hellenes, no treatise on ethnicity by • Greeks/Hellenes, shared characteristics with barbarians • Hellen (progenitor of Hellenes) • Hellenic identity, in opposition to the Barbarian • Hellenistic • Hellenistic period • Hellenistic, age/era/period • Hellenization • Hellenization of Egyptian institutions, in Herodotus • Hellenization of Egyptian institutions, in Philostratus • Hellenization of Egyptian institutions, in Statius • Jewish-Hellenistic Literature • Pythais, Hellenistic • Sparta, as Hellenes • Theoxenia, Delphi, defining Hellenicity (Greekness) • alliances, Hellenic against Persia • ethnography, inter-Hellenic • kingship ideology, Hellenistic • mysteries, Hellenistic • religion, Hellenistic religions
Found in books: Barbato (2020) 108; Esler (2000) 69; Gruen (2020) 15, 16, 42, 43, 45, 49, 53; Hau (2017) 174, 181; Humphreys (2018) 395; Kirkland (2022) 169; Kowalzig (2007) 206, 207; Manolaraki (2012) 202, 260; Morrison (2020) 192; Papadodima (2022) 23; Piotrkowski (2019) 298; Simon (2021) 237; Stavrianopoulou (2013) 124; Sweeney (2013) 19, 30; Wolfsdorf (2020) 499
1.56. τούτοισι ἐλθοῦσι τοῖσι ἔπεσι ὁ Κροῖσος πολλόν τι μάλιστα πάντων ἥσθη, ἐλπίζων ἡμίονον οὐδαμὰ ἀντʼ ἀνδρὸς βασιλεύσειν Μήδων, οὐδʼ ὦν αὐτὸς οὐδὲ οἱ ἐξ αὐτοῦ παύσεσθαι κοτὲ τῆς ἀρχῆς. μετὰ δὲ ταῦτα ἐφρόντιζε ἱστορέων τοὺς ἂν Ἑλλήνων δυνατωτάτους ἐόντας προσκτήσαιτο φίλους, ἱστορέων δὲ εὕρισκε Λακεδαιμονίους καὶ Ἀθηναίους προέχοντας τοὺς μὲν τοῦ Δωρικοῦ γένεος τοὺς δὲ τοῦ Ἰωνικοῦ. ταῦτα γὰρ ἦν τὰ προκεκριμένα, ἐόντα τὸ ἀρχαῖον τὸ μὲν Πελασγικὸν τὸ δὲ Ἑλληνικὸν ἔθνος. καὶ τὸ μὲν οὐδαμῇ κω ἐξεχώρησε, τὸ δὲ πολυπλάνητον κάρτα. ἐπὶ μὲν γὰρ Δευκαλίωνος βασιλέος οἴκεε γῆν τὴν Φθιῶτιν, ἐπὶ δὲ Δώρου τοῦ Ἕλληνος τὴν ὑπὸ τὴν Ὄσσαν τε καὶ τὸν Ὄλυμπον χώρην, καλεομένην δὲ Ἱστιαιῶτιν· ἐκ δὲ τῆς Ἱστιαιώτιδος ὡς ἐξανέστη ὑπὸ Καδμείων, οἴκεε ἐν Πίνδῳ Μακεδνὸν καλεόμενον· ἐνθεῦτεν δὲ αὖτις ἐς τὴν Δρυοπίδα μετέβη καὶ ἐκ τῆς Δρυοπίδος οὕτω ἐς Πελοπόννησον ἐλθὸν Δωρικὸν ἐκλήθη. 1.57. ἥντινα δὲ γλῶσσαν ἵεσαν οἱ Πελασγοί, οὐκ ἔχω ἀτρεκέως εἰπεῖν. εἰ δὲ χρεόν ἐστι τεκμαιρόμενον λέγειν τοῖσι νῦν ἔτι ἐοῦσι Πελασγῶν τῶν ὑπὲρ Τυρσηνῶν Κρηστῶνα πόλιν οἰκεόντων, οἳ ὅμουροι κοτὲ ἦσαν τοῖσι νῦν Δωριεῦσι καλεομένοισι ʽοἴκεον δὲ τηνικαῦτα γῆν τὴν νῦν Θεσσαλιῶτιν καλεομένην̓, καὶ τῶν Πλακίην τε καὶ Σκυλάκην Πελασγῶν οἰκησάντων ἐν Ἑλλησπόντῳ, οἳ σύνοικοι ἐγένοντο Ἀθηναίοισι, καὶ ὅσα ἄλλα Πελασγικὰ ἐόντα πολίσματα τὸ οὔνομα μετέβαλε· εἰ τούτοισι τεκμαιρόμενον δεῖ λέγειν, ἦσαν οἱ Πελασγοὶ βάρβαρον γλῶσσαν ἱέντες. εἰ τοίνυν ἦν καὶ πᾶν τοιοῦτο τὸ Πελασγικόν, τὸ Ἀττικὸν ἔθνος ἐὸν Πελασγικὸν ἅμα τῇ μεταβολῇ τῇ ἐς Ἕλληνας καὶ τὴν γλῶσσαν μετέμαθε. καὶ γὰρ δὴ οὔτε οἱ Κρηστωνιῆται οὐδαμοῖσι τῶν νῦν σφέας περιοικεόντων εἰσὶ ὁμόγλωσσοι οὔτε οἱ Πλακιηνοί, σφίσι δὲ ὁμόγλωσσοι· δηλοῦσί τε ὅτι τὸν ἠνείκαντο γλώσσης χαρακτῆρα μεταβαίνοντες ἐς ταῦτα τὰ χωρία, τοῦτον ἔχουσι ἐν φυλακῇ. 1.58. τὸ δὲ Ἑλληνικὸν γλώσσῃ μὲν ἐπείτε ἐγένετο αἰεί κοτε τῇ αὐτῇ διαχρᾶται, ὡς ἐμοὶ καταφαίνεται εἶναι· ἀποσχισθὲν μέντοι ἀπὸ τοῦ Πελασγικοῦ ἐόν ἀσθενές, ἀπό σμικροῦ τεο τὴν ἀρχὴν ὁρμώμενον αὔξηται ἐς πλῆθος τῶν ἐθνέων, Πελασγῶν μάλιστα προσκεχωρηκότων αὐτῷ καὶ ἄλλων ἐθνέων βαρβάρων συχνῶν. πρόσθε δὲ ὦν ἔμοιγε δοκέει οὐδὲ τὸ Πελασγικὸν ἔθνος, ἐὸν βάρβαρον, οὐδαμὰ μεγάλως αὐξηθῆναι.
1.79. Κῦρος δὲ αὐτίκα ἀπελαύνοντος Κροίσου μετὰ τὴν μάχην τὴν γενομένην ἐν τῇ Πτερίῃ, μαθὼν ὡς ἀπελάσας μέλλοι Κροῖσος διασκεδᾶν τὸν στρατόν, βουλευόμενος εὕρισκε πρῆγμά οἷ εἶναι ἐλαύνειν ὡς δύναιτο τάχιστα ἐπὶ τὰς Σάρδις, πρὶν ἢ τὸ δεύτερον ἁλισθῆναι τῶν Λυδῶν τὴν δύναμιν. ὡς δέ οἱ ταῦτα ἔδοξε, καὶ ἐποίεε κατὰ τάχος· ἐλάσας γὰρ τὸν στρατὸν ἐς τὴν Λυδίην αὐτὸς ἄγγελος Κροίσῳ ἐληλύθεε. ἐνθαῦτα Κροῖσος ἐς ἀπορίην πολλὴν ἀπιγμένος, ὥς οἱ παρὰ δόξαν ἔσχε τὰ πρήγματα ἢ ὡς αὐτὸς κατεδόκεε, ὅμως τοὺς Λυδοὺς ἐξῆγε ἐς μάχην. ἦν δὲ τοῦτον τὸν χρόνον ἔθνος οὐδὲν ἐν τῇ Ἀσίῃ οὔτε ἀνδρηιότερον οὔτε ἀλκιμώτερον τοῦ Λυδίου. ἡ δὲ μάχη σφέων ἦν ἀπʼ ἵππων, δόρατά τε ἐφόρεον μεγάλα, καὶ αὐτοὶ ἦσαν ἱππεύεσθαι ἀγαθοί.
1.135. ξεινικὰ δὲ νόμαια Πέρσαι προσίενται ἀνδρῶν μάλιστα. καὶ γὰρ δὴ τὴν Μηδικὴν ἐσθῆτα νομίσαντες τῆς ἑωυτῶν εἶναι καλλίω φορέουσι, καὶ ἐς τοὺς πολέμους τοὺς Αἰγυπτίους θώρηκας· καὶ εὐπαθείας τε παντοδαπὰς πυνθανόμενοι ἐπιτηδεύουσι, καὶ δὴ καὶ ἀπʼ Ἑλλήνων μαθόντες παισὶ μίσγονται. γαμέουσι δὲ ἕκαστος αὐτῶν πολλὰς μὲν κουριδίας γυναῖκας, πολλῷ δʼ ἔτι πλεῦνας παλλακὰς κτῶνται.
2.42. ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν.
2.73. ἔστι δὲ καὶ ἄλλος ὄρνις ἱρός, τῷ οὔνομα φοῖνιξ. ἐγὼ μέν μιν οὐκ εἶδον εἰ μὴ ὅσον γραφῇ· καὶ γὰρ δὴ καὶ σπάνιος ἐπιφοιτᾷ σφι, διʼ ἐτέων, ὡς Ἡλιοπολῖται λέγουσι, πεντακοσίων· φοιτᾶν δὲ τότε φασὶ ἐπεάν οἱ ἀποθάνῃ ὁ πατήρ. ἔστι δέ, εἰ τῇ γραφῇ παρόμοιος, τοσόσδε καὶ τοιόσδε· τὰ μὲν αὐτοῦ χρυσόκομα τῶν πτερῶν τὰ δὲ ἐρυθρὰ ἐς τὰ μάλιστα· αἰετῷ περιήγησιν ὁμοιότατος καὶ τὸ μέγαθος. τοῦτον δὲ λέγουσι μηχανᾶσθαι τάδε, ἐμοὶ μὲν οὐ πιστὰ λέγοντες· ἐξ Ἀραβίης ὁρμώμενον ἐς τὸ ἱρὸν τοῦ Ἡλίου κομίζειν τὸν πατέρα ἐν σμύρνῃ ἐμπλάσσοντα καὶ θάπτειν ἐν τοῦ Ἡλίου τῷ ἱρῷ, κομίζειν δὲ οὕτω· πρῶτον τῆς σμύρνης ᾠὸν πλάσσειν ὅσον τε δυνατός ἐστι φέρειν, μετὰ δὲ πειρᾶσθαι αὐτὸ φορέοντα, ἐπεὰν δὲ ἀποπειρηθῇ, οὕτω δὴ κοιλήναντα τὸ ᾠὸν τὸν πατέρα ἐς αὐτὸ ἐντιθέναι, σμύρνῃ δὲ ἄλλῃ ἐμπλάσσειν τοῦτο κατʼ ὅ τι τοῦ ᾠοῦ ἐκκοιλήνας ἐνέθηκε τὸν πατέρα· ἐσκειμένου δὲ τοῦ πατρὸς γίνεσθαι τὠυτὸ βάρος· ἐμπλάσαντα δὲ κομίζειν μιν ἐπʼ Αἰγύπτου ἐς τοῦ Ἡλίου τὸ ἱρόν. ταῦτα μὲν τοῦτον τὸν ὄρνιν λέγουσι ποιέειν.
4.36. καὶ ταῦτα μὲν Ὑπερβορέων πέρι εἰρήσθω· τὸν γὰρ περὶ Ἀβάριος λόγον τοῦ λεγομένου εἶναι Ὑπερβορέου οὐ λέγω, ὡς 1 τὸν ὀιστὸν περιέφερε κατὰ πᾶσαν γῆν οὐδὲν σιτεόμενος. εἰ δὲ εἰσὶ ὑπερβόρεοι τινὲς ἄνθρωποι, εἰσὶ καὶ ὑπερνότιοι ἄλλοι. γελῶ δὲ ὁρέων γῆς περιόδους γράψαντας πολλοὺς ἤδη καὶ οὐδένα νοονεχόντως ἐξηγησάμενον· οἳ Ὠκεανόν τε ῥέοντα γράφουσι πέριξ τὴν γῆν ἐοῦσαν κυκλοτερέα ὡς ἀπὸ τόρνου, καὶ τὴν Ἀσίην τῇ Εὐρώπῃ ποιεύντων ἴσην. ἐν ὀλίγοισι γὰρ ἐγὼ δηλώσω μέγαθός τε ἑκάστης αὐτέων καὶ οἵη τις ἐστὶ ἐς γραφὴν ἑκάστη.
6.137. Λῆμνον δὲ Μιλτιάδης ὁ Κίμωνος ὧδε ἔσχε. Πελασγοὶ ἐπείτε ἐκ τῆς Ἀττικῆς ὑπὸ Ἀθηναίων ἐξεβλήθησαν, εἴτε ὦν δὴ δικαίως εἴτε ἀδίκως· τοῦτο γὰρ οὐκ ἔχω φράσαι, πλὴν τὰ λεγόμενα, ὅτι Ἑκαταῖος μὲν ὁ Ἡγησάνδρου ἔφησε ἐν τοῖσι λόγοισι λέγων ἀδίκως· ἐπείτε γὰρ ἰδεῖν τοὺς Ἀθηναίους τὴν χώρην, τὴν σφίσι αὐτοῖσι ὑπὸ τὸν Ὑμησσὸν ἐοῦσαν ἔδοσαν Πελασγοῖσι οἰκῆσαι μισθὸν τοῦ τείχεος τοῦ περὶ τὴν ἀκρόπολιν κοτὲ ἐληλαμένου, ταύτην ὡς ἰδεῖν τοὺς Ἀθηναίους ἐξεργασμένην εὖ, τὴν πρότερον εἶναι κακήν τε καὶ τοῦ μηδενὸς ἀξίην, λαβεῖν φθόνον τε καὶ ἵμερον τῆς γῆς, καὶ οὕτω ἐξελαύνειν αὐτοὺς οὐδεμίαν ἄλλην πρόφασιν προϊσχομένους τοὺς Ἀθηναίους. ὡς δὲ αὐτοὶ Ἀθηναῖοι λέγουσι, δικαίως ἐξελάσαι. κατοικημένους γὰρ τοὺς Πελασγοὺς ὑπὸ τῷ Ὑμησσῷ, ἐνθεῦτεν ὁρμωμένους ἀδικέειν τάδε. φοιτᾶν γὰρ αἰεὶ τὰς σφετέρας θυγατέρας τε καὶ τοὺς παῖδας ἐπʼ ὕδωρ ἐπὶ τὴν Ἐννεάκρουνον· οὐ γὰρ εἶναι τοῦτον τὸν χρόνον σφίσι κω οὐδὲ τοῖσι ἄλλοισι Ἕλλησι οἰκέτας· ὅκως δὲ ἔλθοιεν αὗται, τοὺς Πελασγοὺς ὑπὸ ὕβριός τε καὶ ὀλιγωρίης βιᾶσθαι σφέας. καὶ ταῦτα μέντοι σφι οὐκ ἀποχρᾶν ποιέειν, ἀλλὰ τέλος καὶ ἐπιβουλεύοντας ἐπιχείρησιν φανῆναι ἐπʼ αὐτοφώρῳ. ἑωυτοὺς δὲ γενέσθαι τοσούτῳ ἐκείνων ἄνδρας ἀμείνονας, ὅσῳ, παρεὸν ἑωυτοῖσι ἀποκτεῖναι τοὺς Πελασγούς, ἐπεί σφεας ἔλαβον ἐπιβουλεύοντας, οὐκ ἐθελῆσαι, ἀλλά σφι προειπεῖν ἐκ τῆς γῆς ἐξιέναι. τοὺς δὲ οὕτω δὴ ἐκχωρήσαντας ἄλλα τε σχεῖν χωρία καὶ δὴ καὶ Λῆμνον. ἐκεῖνα μὲν δὴ Ἑκαταῖος ἔλεξε, ταῦτα δὲ Ἀθηναῖοι λέγουσι. 6.138. οἱ δὲ Πελασγοὶ οὗτοι Λῆμνον τότε νεμόμενοι καὶ βουλόμενοι τοὺς Ἀθηναίους τιμωρήσασθαι, εὖ τε ἐξεπιστάμενοι τὰς Ἀθηναίων ὁρτάς, πεντηκοντέρους κτησάμενοι ἐλόχησαν Ἀρτέμιδι ἐν Βραυρῶνι ἀγούσας ὁρτὴν τὰς τῶν Ἀθηναίων γυναῖκας, ἐνθεῦτεν δὲ ἁρπάσαντες τουτέων πολλὰς οἴχοντο ἀποπλέοντες, καί σφεας ἐς Λῆμνον ἀγαγόντες παλλακὰς εἶχον. ὡς δὲ τέκνων αὗται αἱ γυναῖκες ὑπεπλήσθησαν, γλῶσσάν τε τὴν Ἀττικὴν καὶ τρόπους τοὺς Ἀθηναίων ἐδίδασκον τοὺς παῖδας. οἳ δὲ οὔτε συμμίσγεσθαι τοῖσι ἐκ τῶν Πελασγίδων γυναικῶν παισὶ ἤθελον, εἴ τε τύπτοιτό τις αὐτῶν τινός, ἐβοήθεόν τε πάντες καὶ ἐτιμώρεον ἀλλήλοισι· καὶ δὴ καὶ ἄρχειν τε τῶν παίδων οἱ παῖδες ἐδικαίευν καὶ πολλῷ ἐπεκράτεον. μαθόντες δὲ ταῦτα οἱ Πελασγοὶ ἑωυτοῖσι λόγους ἐδίδοσαν· καί σφι βουλευομένοισι δεινόν τι ἐσέδυνε, εἰ δὴ διαγινώσκοιεν σφίσι τε βοηθέειν οἱ παῖδες πρὸς τῶν κουριδιέων γυναικῶν τοὺς παῖδας καὶ τούτων αὐτίκα ἄρχειν πειρῴατο, τί δὴ ἀνδρωθέντες δῆθεν ποιήσουσι. ἐνθαῦτα ἔδοξέ σφι κτείνειν τοὺς παῖδας τοὺς ἐκ τῶν Ἀττικέων γυναικῶν. ποιεῦσι δὴ ταῦτα, προσαπολλύουσι δὲ σφέων καὶ τὰς μητέρας. ἀπὸ τούτου δὲ τοῦ ἔργου καὶ τοῦ προτέρου τούτων, τὸ ἐργάσαντο αἱ γυναῖκες τοὺς ἅμα Θόαντι ἄνδρας σφετέρους ἀποκτείνασαι, νενόμισται ἀνὰ τὴν Ἑλλάδα τὰ σχέτλια ἔργα πάντα Λήμνια καλέεσθαι.
7.94. Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες.
8.92. ἐνθαῦτα συνεκύρεον νέες ἥ τε Θεμιστοκλέος διώκουσα νέα καὶ ἡ Πολυκρίτου τοῦ Κριοῦ ἀνδρὸς Αἰγινήτεω νηὶ ἐμβαλοῦσα Σιδωνίῃ, ἥ περ εἷλε τὴν προφυλάσσουσαν ἐπὶ Σκιάθῳ τὴν Αἰγιναίην, ἐπʼ ἧς ἔπλεε Πυθέης ὁ Ἰσχενόου, τὸν οἱ Πέρσαι κατακοπέντα ἀρετῆς εἵνεκα εἶχον ἐν τῇ νηὶ ἐκπαγλεόμενοι· τὸν δὴ περιάγουσα ἅμα τοῖσι Πέρσῃσι ἥλω ἡ νηῦς ἡ Σιδωνίη, ὥστε Πυθέην οὕτω σωθῆναι ἐς Αἴγιναν. ὡς δὲ ἐσεῖδε τὴν νέα τὴν Ἀττικὴν ὁ Πολύκριτος, ἔγνω τὸ σημήιον ἰδὼν τῆς στρατηγίδος, καὶ βώσας τὸν Θεμιστοκλέα ἐπεκερτόμησε ἐς τῶν Αἰγινητέων τὸν μηδισμὸν ὀνειδίζων. ταῦτα μέν νυν νηὶ ἐμβαλὼν ὁ Πολύκριτος ἀπέρριψε ἐς Θεμιστοκλέα· οἱ δὲ βάρβαροι τῶν αἱ νέες περιεγένοντο, φεύγοντες ἀπίκοντο ἐς Φάληρον ὑπὸ τὸν πεζὸν στρατόν.
8.142. ὡς δὲ ἐπαύσατο λέγων Ἀλέξανδρος, διαδεξάμενοι ἔλεγον οἱ ἀπὸ Σπάρτης ἄγγελοι “ἡμέας δὲ ἔπεμψαν Λακεδαιμόνιοι δεησομένους ὑμέων μήτε νεώτερον ποιέειν μηδὲν κατὰ τὴν Ἑλλάδα μήτε λόγους ἐνδέκεσθαι παρὰ τοῦ βαρβάρου. οὔτε γὰρ δίκαιον οὐδαμῶς οὔτε κόσμον φέρον οὔτε γε ἄλλοισι Ἑλλήνων οὐδαμοῖσι, ὑμῖν δὲ δὴ καὶ διὰ πάντων ἥκιστα πολλῶν εἵνεκα. ἠγείρατε γὰρ τόνδε τὸν πόλεμον ὑμεῖς οὐδὲν ἡμέων βουλομένων, καὶ περὶ τῆς ὑμετέρης ἀρχῆθεν ὁ ἀγὼν ἐγένετο, νῦν δὲ φέρει καὶ ἐς πᾶσαν τὴν Ἑλλάδα· ἄλλως τε τούτων ἁπάντων αἰτίους γενέσθαι δουλοσύνης τοῖσι Ἕλλησι Ἀθηναίους οὐδαμῶς ἀνασχετόν, οἵτινες αἰεὶ καὶ τὸ πάλαι φαίνεσθε πολλοὺς ἐλευθερώσαντες ἀνθρώπων. πιεζευμένοισι μέντοι ὑμῖν συναχθόμεθα, καὶ ὅτι καρπῶν ἐστερήθητε διξῶν ἤδη καὶ ὅτι οἰκοφθόρησθε χρόνον ἤδη πολλόν. ἀντὶ τούτων δὲ ὑμῖν Λακεδαιμόνιοί τε καὶ οἱ σύμμαχοι ἐπαγγέλλονται γυναῖκάς τε καὶ τὰ ἐς πόλεμον ἄχρηστα οἰκετέων ἐχόμενα πάντα ἐπιθρέψειν, ἔστʼ ἂν ὁ πόλεμος ὅδε συνεστήκῃ. μηδὲ ὑμέας Ἀλέξανδρος ὁ Μακεδὼν ἀναγνώσῃ, λεήνας τὸν Μαρδονίου λόγον. τούτῳ μὲν γὰρ ταῦτα ποιητέα ἐστί· τύραννος γὰρ ἐὼν τυράννῳ συγκατεργάζεται· ὑμῖν δὲ οὐ ποιητέα, εἴ περ εὖ τυγχάνετε φρονέοντες, ἐπισταμένοισι ὡς βαρβάροισι ἐστὶ οὔτε πιστὸν οὔτε ἀληθὲς οὐδέν.” ταῦτα ἔλεξαν οἱ ἄγγελοι.
9.78. ἐν δὲ Πλαταιῇσι ἐν τῷ στρατοπέδῳ τῶν Αἰγινητέων ἦν Λάμπων Πυθέω, Αἰγινητέων ἐὼν τὰ πρῶτα· ὃς ἀνοσιώτατον ἔχων λόγον ἵετο πρὸς Παυσανίην, ἀπικόμενος δὲ σπουδῇ ἔλεγε τάδε. “ὦ παῖ Κλεομβρότου, ἔργον ἔργασταί τοι ὑπερφυὲς μέγαθός τε καὶ κάλλος, καί τοι θεὸς παρέδωκε ῥυσάμενον τὴν Ἑλλάδα κλέος καταθέσθαι μέγιστον Ἑλλήνων τῶν ἡμεῖς ἴδμεν. σὺ δὲ καὶ τὰ λοιπὰ τὰ ἐπὶ τούτοισι ποίησον, ὅκως λόγος τε σὲ ἔχῃ ἔτι μέζων καί τις ὕστερον φυλάσσηται τῶν βαρβάρων μὴ ὑπάρχειν ἔργα ἀτάσθαλα ποιέων ἐς τοὺς Ἕλληνας. Λεωνίδεω γὰρ ἀποθανόντος ἐν Θερμοπύλῃσι Μαρδόνιός τε καὶ Ξέρξης ἀποταμόντες τὴν κεφαλὴν ἀνεσταύρωσαν· τῷ σὺ τὴν ὁμοίην ἀποδιδοὺς ἔπαινον ἕξεις πρῶτα μὲν ὑπὸ πάντων Σπαρτιητέων, αὖτις δὲ καὶ πρὸς τῶν ἄλλων Ἑλλήνων· Μαρδόνιον γὰρ ἀνασκολοπίσας τετιμωρήσεαι ἐς πάτρων τὸν σὸν Λεωνίδην.” 9.79. ὃ μὲν δοκέων χαρίζεσθαι ἔλεγε τάδε, ὃ δʼ ἀνταμείβετο τοῖσιδε. “ὦ ξεῖνε Αἰγινῆτα, τὸ μὲν εὐνοέειν τε καὶ προορᾶν ἄγαμαί σευ, γνώμης μέντοι ἡμάρτηκας χρηστῆς· ἐξαείρας γάρ με ὑψοῦ καὶ τὴν πάτρην καὶ τὸ ἔργον, ἐς τὸ μηδὲν κατέβαλες παραινέων νεκρῷ λυμαίνεσθαι, καὶ ἢν ταῦτα ποιέω, φὰς ἄμεινόν με ἀκούσεσθαι· τὰ πρέπει μᾶλλον βαρβάροισι ποιέειν ἤ περ Ἕλλησι· καὶ ἐκείνοισι δὲ ἐπιφθονέομεν. ἐγὼ δʼ ὦν τούτου εἵνεκα μήτε Αἰγινήτῃσι ἅδοιμι μήτε τοῖσι ταῦτα ἀρέσκεται, ἀποχρᾷ δέ μοι Σπαρτιήτῃσι ἀρεσκόμενον ὅσια μὲν ποιέειν, ὅσια δὲ καὶ λέγειν. Λεωνίδῃ δέ, τῷ με κελεύεις τιμωρῆσαι, φημὶ μεγάλως τετιμωρῆσθαι, ψυχῇσί τε τῇσι τῶνδε ἀναριθμήτοισι τετίμηται αὐτός τε καὶ οἱ ἄλλοι οἱ ἐν Θερμοπύλῃσι τελευτήσαντες. σὺ μέντοι ἔτι ἔχων λόγον τοιόνδε μήτε προσέλθῃς ἔμοιγε μήτε συμβουλεύσῃς, χάριν τε ἴσθι ἐὼν ἀπαθής.”' '. None | 1.1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos,
1.56. When he heard these verses, Croesus was pleased with them above all, for he thought that a mule would never be king of the Medes instead of a man, and therefore that he and his posterity would never lose his empire. Then he sought very carefully to discover who the mightiest of the Greeks were, whom he should make his friends. ,He found by inquiry that the chief peoples were the Lacedaemonians among those of Doric, and the Athenians among those of Ionic stock. These races, Ionian and Dorian, were the foremost in ancient time, the first a Pelasgian and the second a Hellenic people. The Pelasgian race has never yet left its home; the Hellenic has wandered often and far. ,For in the days of king Deucalion it inhabited the land of Phthia, then the country called Histiaean, under Ossa and Olympus, in the time of Dorus son of Hellen; driven from this Histiaean country by the Cadmeans, it settled about Pindus in the territory called Macedonian; from there again it migrated to Dryopia, and at last came from Dryopia into the Peloponnese, where it took the name of Dorian. 1.57. What language the Pelasgians spoke I cannot say definitely. But if one may judge by those that still remain of the Pelasgians who live above the Tyrrheni in the city of Creston —who were once neighbors of the people now called Dorians, and at that time inhabited the country which now is called Thessalian— ,and of the Pelasgians who inhabited Placia and Scylace on the Hellespont, who came to live among the Athenians, and by other towns too which were once Pelasgian and afterwards took a different name: if, as I said, one may judge by these, the Pelasgians spoke a language which was not Greek. ,If, then, all the Pelasgian stock spoke so, then the Attic nation, being of Pelasgian blood, must have changed its language too at the time when it became part of the Hellenes. For the people of Creston and Placia have a language of their own in common, which is not the language of their neighbors; and it is plain that they still preserve the manner of speech which they brought with them in their migration into the places where they live. 1.58. But the Hellenic stock, it seems clear to me, has always had the same language since its beginning; yet being, when separated from the Pelasgians, few in number, they have grown from a small beginning to comprise a multitude of nations, chiefly because the Pelasgians and many other foreign peoples united themselves with them. Before that, I think, the Pelasgic stock nowhere increased much in number while it was of foreign speech. ' "
1.79. When Croesus marched away after the battle in the Pterian country, Cyrus, learning that Croesus had gone intending to disband his army, deliberated and perceived that it would be opportune for him to march quickly against Sardis, before the power of the Lydians could be assembled again. ,This he decided, and this he did immediately; he marched his army into Lydia and so came himself to bring the news of it to Croesus. All had turned out contrary to Croesus' expectation, and he was in a great quandary; nevertheless, he led out the Lydians to battle. ,Now at this time there was no nation in Asia more valiant or warlike than the Lydian. It was their custom to fight on horseback, carrying long spears, and they were skillful at managing horses. " '
1.135. But the Persians more than all men welcome foreign customs. They wear the Median dress, thinking it more beautiful than their own, and the Egyptian cuirass in war. Their luxurious practices are of all kinds, and all borrowed: the Greeks taught them pederasty. Every Persian marries many lawful wives, and keeps still more concubines. ' "
2.42. All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. " '
2.73. There is another sacred bird, too, whose name is phoenix. I myself have never seen it, only pictures of it; for the bird seldom comes into Egypt : once in five hundred years, as the people of Heliopolis say. ,It is said that the phoenix comes when his father dies. If the picture truly shows his size and appearance, his plumage is partly golden and partly red. He is most like an eagle in shape and size. ,What they say this bird manages to do is incredible to me. Flying from Arabia to the temple of the sun, they say, he conveys his father encased in myrrh and buries him at the temple of the Sun. ,This is how he conveys him: he first molds an egg of myrrh as heavy as he can carry, then tries lifting it, and when he has tried it, he then hollows out the egg and puts his father into it, and plasters over with more myrrh the hollow of the egg into which he has put his father, which is the same in weight with his father lying in it, and he conveys him encased to the temple of the Sun in Egypt . This is what they say this bird does.
4.36. I have said this much of the Hyperboreans, and let it suffice; for I do not tell the story of that Abaris, alleged to be a Hyperborean, who carried the arrow over the whole world, fasting all the while. But if there are men beyond the north wind, then there are others beyond the south. ,And I laugh to see how many have before now drawn maps of the world, not one of them reasonably; for they draw the world as round as if fashioned by compasses, encircled by the Ocean river, and Asia and Europe of a like extent. For myself, I will in a few words indicate the extent of the two, and how each should be drawn.
6.137. Miltiades son of Cimon took possession of Lemnos in this way: When the Pelasgians were driven out of Attica by the Athenians, whether justly or unjustly I cannot say, beyond what is told; namely, that Hecataeus the son of Hegesandrus declares in his history that the act was unjust; ,for when the Athenians saw the land under Hymettus, formerly theirs, which they had given to the Pelasgians as a dwelling-place in reward for the wall that had once been built around the acropolis—when the Athenians saw how well this place was tilled which previously had been bad and worthless, they were envious and coveted the land, and so drove the Pelasgians out on this and no other pretext. But the Athenians themselves say that their reason for expelling the Pelasgians was just. ,The Pelasgians set out from their settlement at the foot of Hymettus and wronged the Athenians in this way: Neither the Athenians nor any other Hellenes had servants yet at that time, and their sons and daughters used to go to the Nine Wells for water; and whenever they came, the Pelasgians maltreated them out of mere arrogance and pride. And this was not enough for them; finally they were caught in the act of planning to attack Athens. ,The Athenians were much better men than the Pelasgians, since when they could have killed them, caught plotting as they were, they would not so do, but ordered them out of the country. The Pelasgians departed and took possession of Lemnos, besides other places. This is the Athenian story; the other is told by Hecataeus. ' "6.138. These Pelasgians dwelt at that time in Lemnos and desired vengeance on the Athenians. Since they well knew the time of the Athenian festivals, they acquired fifty-oared ships and set an ambush for the Athenian women celebrating the festival of Artemis at Brauron. They seized many of the women, then sailed away with them and brought them to Lemnos to be their concubines. ,These women bore more and more children, and they taught their sons the speech of Attica and Athenian manners. These boys would not mix with the sons of the Pelasgian women; if one of them was beaten by one of the others, they would all run to his aid and help each other; these boys even claimed to rule the others, and were much stronger. ,When the Pelasgians perceived this, they took counsel together; it troubled them much in their deliberations to think what the boys would do when they grew to manhood, if they were resolved to help each other against the sons of the lawful wives and attempted to rule them already. ,Thereupon the Pelasgians resolved to kill the sons of the Attic women; they did this, and then killed the boys' mothers also. From this deed and the earlier one which was done by the women when they killed their own husbands who were Thoas' companions, a “Lemnian crime” has been a proverb in Hellas for any deed of cruelty. " '
7.94. The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus. ' "
8.92. The ships of Themistocles, as he was pursuing a ship, and of Polycritus son of Crius, an Aeginetan, then met. Polycritus had rammed a Sidonian ship, the one which had captured the Aeginetan ship that was on watch off Sciathus, and on it was Pytheas son of Ischenous, the one the Persians marvelled at when severely wounded and kept aboard their ship because of his virtue. This Sidonian ship carrying him with the Persians was now captured, so Pytheas came back safe to Aegina. ,When Polycritus saw the Attic ship, he recognized it by seeing the flagship's marking and shouted to Themistocles, mocking and reproaching him concerning the Medizing of the Aeginetans. After ramming an enemy ship, Polycritus hurled these insults at Themistocles. The barbarians whose ships were still intact fled and reached Phalerum under cover of the land army. " "
8.142. So when Alexander had made an end of speaking, the envoys from Sparta said, “We on our part have been sent by the Lacedaemonians to entreat you to do nothing harmful to Hellas and accept no offer from the barbarian. ,That would be unjust and dishonorable for any Greek, but for you most of all, on many counts; it was you who stirred up this war, by no desire of ours, and your territory was first the stake of that battle in which all Hellas is now engaged. ,Apart from that, it is unbearable that not all this alone but slavery too should be brought upon the Greeks by you Athenians, who have always been known as givers of freedom to many. Nevertheless, we grieve with you in your afflictions, seeing that you have lost two harvests and your substance has been for a long time wasted. ,In requital for this the Lacedaemonians and their allies declare that they will nourish your women and all of your household members who are unserviceable for war, so long as this war will last. Let not Alexander the Macedonian win you with his smooth-tongued praise of Mardonius' counsel. It is his business to follow that counsel, ,for as he is a tyrant so must he be the tyrant's fellow-worker; it is not your business, if you are men rightly minded, for you know that in foreigners there is no faith nor truth.” These are the words of the envoys." '
8.144.2. For there are many great reasons why we should not do this, even if we so desired; first and foremost, the burning and destruction of the adornments and temples of our gods, whom we are constrained to avenge to the utmost rather than make pacts with the perpetrator of these things, and next the kinship of all Greeks in blood and speech, and the shrines of gods and the sacrifices that we have in common, and the likeness of our way of life, to all of which it would not befit the Athenians to be false. ' "
9.78. There was at Plataea in the army of the Aeginetans one Lampon, son of Pytheas, a leading man of Aegina. He hastened to Pausanias with really outrageous counsel and coming upon him, said to him: ,“son of Cleombrotus, you have done a deed of surpassing greatness and glory; the god has granted to you in saving Hellas to have won greater renown than any Greek whom we know. But now you must finish what remains for the rest, so that your fame may be greater still and so that no barbarian will hereafter begin doing reckless deeds against the Greeks. ,When Leonidas was killed at Thermopylae, Mardonius and Xerxes cut off his head and set it on a pole; make them a like return, and you will win praise from all Spartans and the rest of Hellas besides. For if you impale Mardonius, you will be avenged for your father's brother Leonidas.” " '9.79. This is what Lampon, thinking to please, said. Pausanias, however, answered him as follows: “Aeginetan, I thank you for your goodwill and forethought, but you have missed the mark of right judgment. First you exalt me and my fatherland and my deeds, yet next you cast me down to mere nothingness when you advise me to insult the dead, and say that I shall win more praise if I do so. That would be an act more proper for barbarians than for Greeks and one that we consider worthy of censure even in barbarians. ,No, as for myself, I would prefer to find no favor either with the people of Aegina or anyone else who is pleased by such acts. It is enough for me if I please the Spartans by righteous deeds and speech. As for Leonidas, whom you would have me avenge, I think that he has received a full measure of vengeance; the uncounted souls of these that you see have done honor to him and the rest of those who died at Thermopylae. But to you this is my warning: do not come again to me with words like these nor give me such counsel. Be thankful now that you go unpunished.” ''. None |
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29. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hellenistic • hellenismos / Hellenic
Found in books: Despotis and Lohr (2022) 165; Tanaseanu-Döbler and von Alvensleben (2020) 197
28e. Ἀθηναῖοι, εἰ ὅτε μέν με οἱ ἄρχοντες ἔταττον, οὓς ὑμεῖς εἵλεσθε ἄρχειν μου, καὶ ἐν Ποτειδαίᾳ καὶ ἐν Ἀμφιπόλει καὶ ἐπὶ Δηλίῳ, τότε μὲν οὗ ἐκεῖνοι ἔταττον ἔμενον ὥσπερ καὶ ἄλλος τις καὶ ἐκινδύνευον ἀποθανεῖν, τοῦ δὲ θεοῦ τάττοντος, ὡς ἐγὼ ᾠήθην τε καὶ ὑπέλαβον, φιλοσοφοῦντά με δεῖν ζῆν καὶ ἐξετάζοντα ἐμαυτὸν καὶ τοὺς ἄλλους, ἐνταῦθα δὲ φοβηθεὶς ἢ θάνατον''. None | 28e. if, when the commanders whom you chose to command me stationed me, both at Potidaea and at Amphipolis and at Delium, I remained where they stationed me, like anybody else, and ran the risk of death, but when the god gave me a station, as I believed and understood, with orders to spend my life in philosophy and in examining myself and others,''. None |
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30. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Platonism, Effects on Hellenistic philosophy • education, Hellenism and
Found in books: Damm (2018) 109; McDonough (2009) 165
202e. μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ.''. None | 202e. Through it are conveyed all divination and priestcraft concerning sacrifice and ritual''. None |
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31. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hellenism • Hellenistic period
Found in books: Frede and Laks (2001) 283; Hirsch-Luipold (2022) 250
28c. δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν''. None | 28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?''. None |
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32. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • Greeks/Hellenes, contrast with barbarians • Greeks/Hellenes, shared characteristics with barbarians
Found in books: Gruen (2020) 16; Hau (2017) 204
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33. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hellenistic ideology of kingship • games, Pan-Hellenic
Found in books: Amendola (2022) 98; Lloyd (1989) 96
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34. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hellenic/Hellenism • Hellenistic period, and King David
Found in books: Cosgrove (2022) 319; Fowler (2014) 79
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35. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Philosophy, Hellenistic and Imperial • Platonism, Hellenistic
Found in books: Esler (2000) 65; Meister (2019) 7
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36. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenistic poetry • Law, Hellenistic
Found in books: Gagarin and Cohen (2005) 351; Ker and Wessels (2020) 197, 200
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37. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenism • Hellenistic ruler cult
Found in books: Albrecht (2014) 53; Xinyue (2022) 93
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38. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristobulus, Hellenistic accommodation • Ezekiel, Tragedian, Hellenistic influence • Ezekiel, Tragedian, Response to Hellenism • Hellenistic synagogal prayers • Hellenistic world • Judaism in Egypt, Jewish responses to Hellenistic culture • Moses, Hellenistic accommodation • Philo of Alexandria, and Hellenistic Judaism • interpretation, Hellenistic Jewish • literature, Judaeo-Hellenistic
Found in books: Brooke et al (2008) 153; Brouwer and Vimercati (2020) 73, 74; Honigman (2003) 146; Jonquière (2007) 137, 147; Potter Suh and Holladay (2021) 49, 51, 171; Van der Horst (2014) 131
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39. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Greeks/Hellenes, contrast with barbarians • Greeks/Hellenes, perspective by • Hellenic identity, in opposition to the Barbarian • barbarians/barbarity, as Hellenic construct
Found in books: Gruen (2020) 11; Sweeney (2013) 4
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40. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenistic poetry • modernity, in Hellenistic literature
Found in books: Ker and Wessels (2020) 8; Mheallaigh (2014) 11
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41. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • "‘fragments’ of historiography, Hellenistic", • Hellenistic ruler cults • Religion, archaic and classical vs. Hellenistic
Found in books: Hau (2017) 140, 141; Jim (2022) 177; Meister (2019) 15
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42. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Greeks/Hellenes, and origins of Italian communities • playwrights, tragedy (Hellenistic), Moschion
Found in books: Gruen (2020) 93; Liapis and Petrides (2019) 101
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43. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hellenistic poetry • Hellenistic,
Found in books: Bowie (2021) 722; Ker and Wessels (2020) 8
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44. Anon., 1 Enoch, 6-11, 15, 22 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hellenism/Hellenistic Period • Hellenistic Kings/Rulers, Alexander the Great • Tatian and Celsus,, cultural history and Hellenic deviance, Tatian on • interpretation, Hellenistic Jewish
Found in books: Ayres and Ward (2021) 68; Beyerle and Goff (2022) 22, 429, 440, 447, 448; Brooke et al (2008) 189, 191, 197
| 6. And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "7. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "8. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "9. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" '10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.'11. And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"' "
15. And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." '
22. And thence I went to another place, and he mountain and of hard rock.,And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at.,Then Raphael answered, one of the holy angels who was with me, and said unto me: \'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should,assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them till the day of their judgement and till their appointed period till the period appointed, till the great judgement (comes) upon them.\' I saw (the spirit of) a dead man making suit,,and his voice went forth to heaven and made suit. And I asked Raphael the angel who was",with me, and I said unto him: \'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven \',And he answered me saying: \'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.\',The I asked regarding it, and regarding all the hollow places: \'Why is one separated from the other\',And he answered me and said unto me: \'These three have been made that the spirits of the dead might be separated. And such a division has been make (for) the spirits of the righteous, in which there is the bright spring of,water. And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their",lifetime. Here their spirits shall be set apart in this great pain till the great day of judgement and punishment and torment of those who curse for ever and retribution for their spirits. There",He shall bind them for ever. And such a division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days,of the sinners. Such has been made for the spirits of men who were not righteous but sinners, who were complete in transgression, and of the transgressors they shall be companions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.\',The I blessed the Lord of glory and said: \'Blessed be my Lord, the Lord of righteousness, who ruleth for ever.\' '. None |
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45. None, None, nan (3rd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristobulus, Hellenistic accommodation • Ezekiel, Exagoge, and Hellenistic tragedy • Hellenistic Judaism • Judaism in Egypt, Jewish responses to Hellenistic culture
Found in books: Liapis and Petrides (2019) 142; Potter Suh and Holladay (2021) 50; Rasimus (2009) 167
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46. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hellenistic encomia • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, Roman officials
Found in books: Jim (2022) 251; Xinyue (2022) 8, 9
| 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. ''. None |
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47. Cicero, On Duties, 1.85 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • dialogue, between late Hellenistic Greek literature and Latin literature
Found in books: Konig and Wiater (2022) 38; König and Wiater (2022) 38
1.85. Omnino qui rei publicae praefuturi sunt, duo Platonis praecepta teneant, unum, ut utilitatem civium sic tueantur, ut, quaecumque agunt, ad eam referant obliti commodorum suorum, alterum, ut totum corpus rei publicae curent, ne, dum partem aliquam tuentur, reliquas deserant. Ut enim tutela, sic procuratio rei publicae ad eorum utilitatem, qui commissi sunt, non ad eorum, quibus commissa est, gerenda est. Qui autem parti civium consulunt, partem neglegunt, rem perniciosissimam in civitatem inducunt, seditionem atque discordiam; ex quo evenit, ut alii populares, alii studiosi optimi cuiusque videantur, pauci universorum.''. None | 1.85. \xa0Those who propose to take charge of the affairs of government should not fail to remember two of Plato's rules: first, to keep the good of the people so clearly in view that regardless of their own interests they will make their every action conform to that; second, to care for the welfare of the whole body politic and not in serving the interests of some one party to betray the rest. For the administration of the government, like the office of a trustee, must be conducted for the benefit of those entrusted to one's care, not of those to whom it is entrusted. Now, those who care for the interests of a part of the citizens and neglect another part, introduce into the civil service a dangerous element â\x80\x94 dissension and party strife. The result is that some are found to be loyal supporters of the democratic, others of the aristocratic party, and few of the nation as a whole. <"". None |
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48. Hebrew Bible, Daniel, 1.6, 3.13, 6.11, 6.19, 7.7-7.8, 7.25, 8.13, 8.23, 9.2, 9.27, 11.14, 11.20, 11.28, 11.31-11.36, 11.40-11.45, 12.1-12.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • God, As Benevolent Hellenistic King • Hellenism • Hellenism, Hellenistic period • Hellenism/Hellenistic Period • Hellenism/hellenization • Hellenistic • Hellenistic Kings/Rulers, Alexander the Great • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic Kings/Rulers, Ptolemy VI Philopater • Hellenistic period • Hellenistic synagogal prayers • Hellenistic, Age • Hellenistic, writings • Hellenized/Hellenization • Jewish-Hellenistic Literature • Philo of Alexandria, and Hellenistic Judaism • interpretation, Hellenistic Jewish
Found in books: Beyerle and Goff (2022) 12, 255, 279, 409, 412, 413, 453, 460, 461, 463, 464, 465, 466, 467; Brooke et al (2008) 190; Brouwer and Vimercati (2020) 72; Corley (2002) 13, 14, 150; DeJong (2022) 184; Gera (2014) 95, 128; Hachlili (2005) 524; Piotrkowski (2019) 128, 214, 226, 228, 306, 312, 387; Schiffman (1983) 142; Schwartz (2008) 284; Toloni (2022) 176; Van der Horst (2014) 115
1.6. וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃
3.13. בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃
6.11. וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃
6.19. אֱדַיִן אֲזַל מַלְכָּא לְהֵיכְלֵהּ וּבָת טְוָת וְדַחֲוָן לָא־הַנְעֵל קָדָמוֹהִי וְשִׁנְתֵּהּ נַדַּת עֲלוֹהִי׃
7.7. בָּאתַר דְּנָה חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ חֵיוָה רביעיה רְבִיעָאָה דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא יַתִּירָא וְשִׁנַּיִן דִּי־פַרְזֶל לַהּ רַבְרְבָן אָכְלָה וּמַדֱּקָה וּשְׁאָרָא ברגליה בְּרַגְלַהּ רָפְסָה וְהִיא מְשַׁנְּיָה מִן־כָּל־חֵיוָתָא דִּי קָדָמַיהּ וְקַרְנַיִן עֲשַׂר לַהּ׃ 7.8. מִשְׂתַּכַּל הֲוֵית בְּקַרְנַיָּא וַאֲלוּ קֶרֶן אָחֳרִי זְעֵירָה סִלְקָת ביניהון בֵּינֵיהֵן וּתְלָת מִן־קַרְנַיָּא קַדְמָיָתָא אתעקרו אֶתְעֲקַרָה מִן־קדמיה קֳדָמַהּ וַאֲלוּ עַיְנִין כְּעַיְנֵי אֲנָשָׁא בְּקַרְנָא־דָא וּפֻם מְמַלִּל רַבְרְבָן׃
7.25. וּמִלִּין לְצַד עליא עִלָּאָה יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃
8.13. וָאֶשְׁמְעָה אֶחָד־קָדוֹשׁ מְדַבֵּר וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר עַד־מָתַי הֶחָזוֹן הַתָּמִיד וְהַפֶּשַׁע שֹׁמֵם תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס׃
8.23. וּבְאַחֲרִית מַלְכוּתָם כְּהָתֵם הַפֹּשְׁעִים יַעֲמֹד מֶלֶךְ עַז־פָּנִים וּמֵבִין חִידוֹת׃
9.2. בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלִַם שִׁבְעִים שָׁנָה׃
9.2. וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי׃
9.27. וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃
11.14. וּבָעִתִּים הָהֵם רַבִּים יַעַמְדוּ עַל־מֶלֶךְ הַנֶּגֶב וּבְנֵי פָּרִיצֵי עַמְּךָ יִנַּשְּׂאוּ לְהַעֲמִיד חָזוֹן וְנִכְשָׁלוּ׃' '
11.28. וְיָשֹׁב אַרְצוֹ בִּרְכוּשׁ גָּדוֹל וּלְבָבוֹ עַל־בְּרִית קֹדֶשׁ וְעָשָׂה וְשָׁב לְאַרְצוֹ׃
11.31. וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ 11.32. וּמַרְשִׁיעֵי בְרִית יַחֲנִיף בַּחֲלַקּוֹת וְעַם יֹדְעֵי אֱלֹהָיו יַחֲזִקוּ וְעָשׂוּ׃ 11.33. וּמַשְׂכִּילֵי עָם יָבִינוּ לָרַבִּים וְנִכְשְׁלוּ בְּחֶרֶב וּבְלֶהָבָה בִּשְׁבִי וּבְבִזָּה יָמִים׃ 11.34. וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט וְנִלְווּ עֲלֵיהֶם רַבִּים בַּחֲלַקְלַקּוֹת׃ 11.35. וּמִן־הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶם וּלְבָרֵר וְלַלְבֵּן עַד־עֵת קֵץ כִּי־עוֹד לַמּוֹעֵד׃ 11.36. וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃ 11.41. וּבָא בְּאֶרֶץ הַצְּבִי וְרַבּוֹת יִכָּשֵׁלוּ וְאֵלֶּה יִמָּלְטוּ מִיָּדוֹ אֱדוֹם וּמוֹאָב וְרֵאשִׁית בְּנֵי עַמּוֹן׃ 11.42. וְיִשְׁלַח יָדוֹ בַּאֲרָצוֹת וְאֶרֶץ מִצְרַיִם לֹא תִהְיֶה לִפְלֵיטָה׃ 11.43. וּמָשַׁל בְּמִכְמַנֵּי הַזָּהָב וְהַכֶּסֶף וּבְכֹל חֲמֻדוֹת מִצְרָיִם וְלֻבִים וְכֻשִׁים בְּמִצְעָדָיו׃ 11.44. וּשְׁמֻעוֹת יְבַהֲלֻהוּ מִמִּזְרָח וּמִצָּפוֹן וְיָצָא בְּחֵמָא גְדֹלָה לְהַשְׁמִיד וּלְהַחֲרִים רַבִּים׃ 11.45. וְיִטַּע אָהֳלֶי אַפַּדְנוֹ בֵּין יַמִּים לְהַר־צְבִי־קֹדֶשׁ וּבָא עַד־קִצּוֹ וְאֵין עוֹזֵר לוֹ׃
12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃
12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃''. None | 1.6. Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah.
3.13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king.
6.11. And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
6.19. Then the king went to his palace, and passed the night fasting; neither were diversions brought before him; and his sleep fled from him.
7.7. After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns. 7.8. I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.
7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.
8.13. Then I heard a holy one speaking; and another holy one said unto that certain one who spoke: ‘How long shall be the vision concerning the continual burnt-offering, and the transgression that causes appalment, to give both the sanctuary and the host to be trampled under foot?’
8.23. And in the latter time of their kingdom, when the transgressors have completed their transgression, there shall stand up a king of fierce countece, and understanding stratagems.
9.2. in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years.
9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’
11.14. And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble.
11.20. Then shall stand up in his place one that shall cause an exactor to pass through the glory of the kingdom; but within few days he shall be destroyed, neither in anger, nor in battle.
11.28. And he shall return to his own land with great substance; and his heart shall be against the holy covet; and he shall do his pleasure, and return to his own land.
11.31. And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment. 11.32. And such as do wickedly against the covet shall be corrupt by blandishments; but the people that know their God shall show strength, and prevail. 11.33. And they that are wise among the people shall cause the many to understand; yet they shall stumble by the sword and by flame, by captivity and by spoil, many days. 11.34. Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments. 11.35. And some of them that are wise shall stumble, to refine among them, and to purify, and to make white, even to the time of the end; for it is yet for the time appointed. 11.36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.
11.40. And at the time of the end shall the king of the south push at him; and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow, as he passes through. 11.41. He shall enter also into the beauteous land, and many countries shall be overthrown; but these shall be delivered out of his hand, Edom, and Moab, and the chief of the children of Ammon. 11.42. He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape. 11.43. But he shall have power over the treasures of gold and silver, and over all the precious things of Egypt; and the Libyans and the Ethiopians shall be at his steps. 11.44. But tidings out of the east and out of the north shall affright him; and he shall go forth with great fury to destroy and utterly to take away many. 11.45. And he shall plant the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him.
12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book. 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.' '. None |
|
49. Polybius, Histories, 1.65.7, 2.56-2.58, 2.56.6-2.56.7, 5.77-5.78, 5.84, 5.104, 8.9.6, 8.11.3-8.11.6, 15.33.10 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • "‘fragments’ of historiography, Hellenistic", • Flamininus, and Hellenistic kings • Greeks/Hellenes, Roman attitudes toward • Greeks/Hellenes, adversaries of • Greeks/Hellenes, and Egyptians • Greeks/Hellenes, contrast with barbarians • Hellenistic • Hellenistic monarchs • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, a spectrum of • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, social status, regardless of • Hellenistic ruler cults • Hellenistic, writings • diversity of Hellenistic literary production
Found in books: Bernabe et al (2013) 453; Gera (2014) 244; Gruen (2020) 18, 19, 20, 65; Hau (2017) 28, 29, 69, 70, 85, 113, 137, 142, 147, 154, 262; Jim (2022) 183, 202; Konig and Wiater (2022) 5; König and Wiater (2022) 5; Stephens and Winkler (1995) 61
2.56.6. βουλόμενος δὴ διασαφεῖν τὴν ὠμότητα τὴν Ἀντιγόνου καὶ Μακεδόνων, ἅμα δὲ τούτοις τὴν Ἀράτου καὶ τῶν Ἀχαιῶν, φησὶ τοὺς Μαντινέας γενομένους ὑποχειρίους μεγάλοις περιπεσεῖν ἀτυχήμασι, καὶ τὴν ἀρχαιοτάτην καὶ μεγίστην πόλιν τῶν κατὰ τὴν Ἀρκαδίαν τηλικαύταις παλαῖσαι συμφοραῖς ὥστε πάντας εἰς ἐπίστασιν καὶ δάκρυα τοὺς Ἕλληνας ἀγαγεῖν.
2.56.7. σπουδάζων δʼ εἰς ἔλεον ἐκκαλεῖσθαι τοὺς ἀναγινώσκοντας καὶ συμπαθεῖς ποιεῖν τοῖς λεγομένοις, εἰσάγει περιπλοκὰς γυναικῶν καὶ κόμας διερριμμένας καὶ μαστῶν ἐκβολάς, πρὸς δὲ τούτοις δάκρυα καὶ θρήνους ἀνδρῶν καὶ γυναικῶν ἀναμὶξ τέκνοις καὶ γονεῦσι γηραιοῖς ἀπαγομένων. ποιεῖ δὲ τοῦτο παρʼ ὅλην τὴν ἱστορίαν,
8.9.6. εἰ γάρ τις ἦν ἐν τοῖς Ἕλλησιν ἢ τοῖς βαρβάροισ" φησί "λάσταυρος ἢ θρασὺς τὸν τρόπον, οὗτοι πάντες εἰς Μακεδονίαν ἁθροιζόμενοι πρὸς Φίλιππον ἑταῖροι τοῦ βασιλέως προσηγορεύοντο.
8.11.3. καὶ μὴν οὐδὲ περὶ τὰς ὁλοσχερεῖς διαλήψεις οὐδεὶς ἂν εὐδοκήσειε τῷ προειρημένῳ συγγραφεῖ· ὅς γʼ ἐπιβαλόμενος γράφειν τὰς Ἑλληνικὰς πράξεις ἀφʼ ὧν Θουκυδίδης ἀπέλιπε, καὶ συνεγγίσας τοῖς Λευκτρικοῖς καιροῖς καὶ τοῖς ἐπιφανεστάτοις τῶν Ἑλληνικῶν ἔργων, τὴν μὲν Ἑλλάδα μεταξὺ καὶ τὰς ταύτης ἐπιβολὰς ἀπέρριψε, μεταλαβὼν δὲ τὴν ὑπόθεσιν τὰς Φιλίππου πράξεις προύθετο γράφειν. 8.11.4. καίτοι γε πολλῷ σεμνότερον ἦν καὶ δικαιότερον ἐν τῇ περὶ τῆς Ἑλλάδος ὑποθέσει τὰ πεπραγμένα Φιλίππῳ συμπεριλαβεῖν ἤπερ ἐν τῇ Φιλίππου τὰ τῆς Ἑλλάδος. οὐδὲ γὰρ προκαταληφθεὶς ὑπὸ βασιλικῆς δυναστείας, 8.11.5. καὶ τυχὼν ἐξουσίας, οὐδεὶς ἂν ἐπέσχε σὺν καιρῷ ποιήσασθαι μετάβασιν ἐπὶ τὸ τῆς Ἑλλάδος ὄνομα καὶ πρόσωπον· ἀπὸ δὲ ταύτης ἀρξάμενος καὶ προβὰς ἐπὶ ποσὸν οὐδʼ ὅλως οὐδεὶς ἂν ἠλλάξατο μονάρχου πρόσχημα καὶ βίον, ἀκεραίῳ χρώμενος γνώμῃ. 8.11.6. καὶ τί δήποτʼ ἦν τὸ τὰς τηλικαύτας ἐναντιώσεις βιασάμενον παριδεῖν Θεόπομπον; εἰ μὴ νὴ Δίʼ ὅτι ἐκείνης μὲν τῆς ὑποθέσεως τέλος ἦν τὸ καλόν, τῆς δὲ κατὰ Φίλιππον τὸ συμφέρον.
15.33.10. δεινὴ γάρ τις ἡ περὶ τοὺς θυμοὺς ὠμότης γίνεται τῶν κατὰ τὴν Αἴγυπτον ἀνθρώπων.' '. None | 2.56.6. \xa0Wishing, for instance, to insist on the cruelty of Antigonus and the Macedonians and also on that of Aratus and the Achaeans, he tells us that the Mantineans, when they surrendered, were exposed to terrible sufferings and that such were the misfortunes that overtook this, the most ancient and greatest city in Arcadia, as to impress deeply and move to tears all the Greeks. <
2.56.7. \xa0In his eagerness to arouse the pity and attention of his readers he treats us to a picture of clinging women with their hair dishevelled and their breasts bare, or again of crowds of both sexes together with their children and aged parents weeping and lamenting as they are led away to slavery. <
2.56. 1. \xa0Since, among those authors who were contemporaries of Aratus, Phylarchus, who on many points is at variance and in contradiction with him, is by some received as trustworthy,,2. \xa0it will be useful or rather necessary for me, as I\xa0have chosen to rely on Aratus' narrative for the history of the Cleomenic war, not to leave the question of their relative credibility undiscussed, so that truth and falsehood in their writings may no longer be of equal authority.,3. \xa0In general Phylarchus through his whole work makes many random and careless statements;,4. \xa0but while perhaps it is not necessary for me at present to criticize in detail the rest of these, I\xa0must minutely examine such as relate to events occurring in the period with which I\xa0am now dealing, that of the Cleomenic war.,5. \xa0This partial examination will however be quite sufficient to convey an idea of the general purpose and character of his work.,6. \xa0Wishing, for instance, to insist on the cruelty of Antigonus and the Macedonians and also on that of Aratus and the Achaeans, he tells us that the Mantineans, when they surrendered, were exposed to terrible sufferings and that such were the misfortunes that overtook this, the most ancient and greatest city in Arcadia, as to impress deeply and move to tears all the Greeks.,7. \xa0In his eagerness to arouse the pity and attention of his readers he treats us to a picture of clinging women with their hair dishevelled and their breasts bare, or again of crowds of both sexes together with their children and aged parents weeping and lamenting as they are led away to slavery.,8. \xa0This sort of thing he keeps up throughout his history, always trying to bring horrors vividly before our eyes.,9. \xa0Leaving aside the ignoble and womanish character of such a treatment of his subject, let us consider how far it is proper or serviceable to history.,10. \xa0A\xa0historical author should not try to thrill his readers by such exaggerated pictures, nor should he, like a tragic poet, try to imagine the probable utterances of his characters or reckon up all the consequences probably incidental to the occurrences with which he deals, but simply record what really happened and what really was said, however commonplace.,11. \xa0For the object of tragedy is not the same as that of history but quite the opposite. The tragic poet should thrill and charm his audience for the moment by the verisimilitude of the words he puts into his characters' mouths, but it is the task of the historian to instruct and convince for all time serious students by the truth of the facts and the speeches he narrates,,12. \xa0since in the one case it is the probable that takes precedence, even if it be untrue, in the other it is the truth, the purpose being to confer benefit on learners.,13. \xa0Apart from this, Phylarchus simply narrates most of such catastrophes and does not even suggest their causes or the nature of these causes, without which it is impossible in any case to feel either legitimate pity or proper anger.,14. \xa0Who, for instance, does not think it an outrage for a free man to be beaten? but if this happen to one who was the first to resort to violence, we consider that he got only his desert, while where it is done for the purpose of correction or discipline, those who strike free men are not only excused but deemed worthy of thanks and praise.,15. \xa0Again, to kill a citizen is considered the greatest of crimes and that deserving the highest penalty, but obviously he who kills a thief or adulterer is left untouched, and the slayer of a traitor or tyrant everywhere meets with honour and distinction.,16. \xa0So in every such case the final criterion of good and evil lies not in what is done, but in the different reasons and different purposes of the doer. " '2.57. 1. \xa0Now the Mantineans had, in the first instance, deserted the Achaean League, and of their own free will put themselves and their city into the hands first of the Aetolians and then of Cleomenes.,2. \xa0They had deliberately ranged themselves on his side and been admitted to Spartan citizenship, when, four years before the invasion of Antigonus, their city was betrayed to Aratus and forcibly occupied by the Achaeans.,3. \xa0On this occasion, so far from their being cruelly treated owing to their recent delinquency, the circumstances became celebrated because of the sudden revulsion of sentiments on both sides.,4. \xa0For immediately Aratus had the city in his hands, he at once issued orders to his troops to keep their hands off the property of others,,5. \xa0and next, calling an assembly of the Mantineans, bade them be of good courage and retain possession of all they had; for if they joined the Achaean League he would assure their perfect security.,6. \xa0The prospect of safety thus suddenly revealed to them took the Mantineans completely by surprise, and there was an instantaneous and universal reversal of feeling.,7. \xa0The very men at whose hands they had seen, in the fight that had just closed, many of their kinsmen slain and many grievously wounded, were now taken into their houses, and received into their families with whom they lived on the kindest possible terms.,8. \xa0This was quite natural, for I\xa0never heard of any men meeting with kinder enemies or being less injured by what is considered the greatest of calamities than the Mantineans, all owing to their humane treatment by Aratus and the Achaeans. 2.58. 1. \xa0Subsequently, as they foresaw discord among themselves and plots by the Aetolians and Lacedaemonians, they sent an embassy to the Achaeans asking for a garrison.,2. \xa0The Achaeans consented and chose by lot three hundred of their own citizens, who set forth, abandoning their own houses and possessions, and remained in Mantinea to watch over the liberty and safety of its townsmen.,3. \xa0At the same time they sent two hundred hired soldiers, who aided this Achaean force in safeguarding the established government.,4. \xa0Very soon however the Mantineans fell out with the Achaeans, and, inviting the Lacedaemonians, put the city into their hands and massacred the garrison the Achaeans had sent them. It is not easy to name any greater or more atrocious act of treachery than this.,5. \xa0For in resolving to foreswear their friendship and gratitude, they should at least have spared the lives of these men and allowed them all to depart under terms.,6. \xa0Such treatment is, by the common law of nations, accorded even to enemies;,7. \xa0but the Mantineans, simply in order to give Cleomenes and the Lacedaemonians a satisfactory guarantee of their good faith in this undertaking violated the law recognized by all mankind and deliberately committed the most heinous of crimes.,8. \xa0Vengeful murderers of the very men who previously on capturing their city had left them unharmed, and who now were guarding their liberties and lives â\x80\x94 against such men, one asks oneself, can any indignation be too strong?,9. \xa0What should we consider to be an adequate punishment for them? Someone might perhaps say that now when they were crushed by armed force they should have been sold into slavery with their wives and children.,10. \xa0But to this fate the usage of war exposes those who have been guilty of no such impious crime.,11. \xa0These men therefore were worthy of some far heavier and more extreme penalty; so that had they suffered what Phylarchus alleges, it was not to be expected that they should have met with pity from the Greeks, but rather that approval and assent should have been accorded to those who executed judgement on them for their wickedness.,12. \xa0Yet, while nothing more serious befel the Mantineans, in this their hour of calamity, than the pillage of their property and the enslavement of the male citizens, Phylarchus, all for the sake of making his narrative sensational, composed a tissue not only of falsehoods, but of improbable falsehoods,,13. \xa0and, owing to his gross ignorance, was not even able to compare an analogous case and explain how the same people at the same time, on taking Tegea by force, did not commit any such excesses.,14. \xa0For if the cause lay in the barbarity of the perpetrators, the Tegeans should have met with the same treatment as those who were conquered at the same time.,15. \xa0If only the Mantineans were thus exceptionally treated, we must evidently infer that there was some exceptional cause for anger against them.
5.77. 1. \xa0Achaeus, now, after subjecting Milyas and the greater part of Pamphylia, departed, and on reaching Sardis continued to make war on Attalus, began to menace Prusias, and made himself a serious object of dread to all the inhabitants on this side of the Taurus.,2. At the time when Achaeus was engaged in his expedition against Selge, Attalus with the Gaulish tribe of the Aegosagae visited the cities in Aeolis and on its borders, which had formerly adhered to Achaeus out of fear.,3. \xa0Most of them joined him willingly and gladly, but in some cases force was necessary.,4. \xa0The ones which went over to his side on this occasion were firstly Cyme, Smyrna, and Phocaea, Aegae and Temnus subsequently adhering to him in fear of his attack.,5. \xa0The Teians and Colophonians also sent embassies delivering up themselves and their cities.,6. \xa0Accepting their adhesion on the same terms as formerly and taking hostages, he showed especial consideration to the envoys from Smyrna, as this city had been most constant in its loyalty to him.,7. \xa0Continuing his progress and crossing the river Lycus he advanced on the Mysian communities, and after having dealt with them reached Carseae.,8. \xa0Overawing the people of this city and also the garrison of Didymateiche he took possession of these places likewise, when Themistocles, the general left in charge of the district by Achaeus, surrendered them to him.,9. \xa0Starting thence and laying waste the plain of Apia he crossed Mount Pelecas and encamped near the river Megistus. 5.78. 1. \xa0While he was here, an eclipse of the moon took place, and the Gauls, who had all along been aggrieved by the hardships of the march â\x80\x94 since they made the campaign accompanied by their wives and children, who followed them in wagons â\x80\x94,2. \xa0considering this a bad omen, refused to advance further.,3. \xa0King Attalus, to whom they rendered no service of vital importance, and who noticed that they detached themselves from the column on the march and encamped by themselves and were altogether most insubordinate and self-assertive, found himself in no little perplexity.,4. \xa0On the one hand he feared lest they should desert to Achaeus and join him in attacking himself, and on the other he was apprehensive of the reputation he would gain if he ordered his soldiers to surround and destroy all these men who were thought to have crossed to Asia relying on pledges he had given them.,5. \xa0Accordingly, availing himself of the pretext of this refusal, he promised for the present to take them back to the place where they had crossed and give them suitable land in which to settle and afterwards to attend as far as lay in his power to all reasonable requests they made.,6. Attalus, then, after taking the Aegosagae back to the Hellespont and entering into friendly negotiations with the people of Lampsacus, Alexander Troas, and Ilium, who had all remained loyal to him, returned with his army to Pergamum. ' "
5.84. 1. \xa0When Ptolemy and his sister after their progress had reached the extremity of his left wing and Antiochus with his horse-guards had reached his extreme right, they gave the signal for battle and brought the elephants first into action.,2. \xa0A\xa0few only of Ptolemy's elephants ventured to close with those of the enemy, and now the men in the towers on the back of these beasts made a gallant fight of it, striking with their pikes at close quarters and wounding each other, while the elephants themselves fought still better, putting forth their whole strength and meeting forehead to forehead.,4. \xa0The way in which these animals fight is as follows. With their tusks firmly interlocked they shove with all their might, each trying to force the other to give ground, until the one who proves strongest pushes aside the other's trunk,,4. \xa0and then, when he has once made him turn and has him in the flank, he gores him with his tusks as a bull does with his horns.,5. \xa0Most of Ptolemy's elephants, however, declined the combat, as is the habit of African elephants;,6. \xa0for unable to stand the smell and the trumpeting of the Indian elephants, and terrified, I\xa0suppose, also by their great size and strength, they at once turn tail and take to flight before they get near them.,7. \xa0This is what happened on the present occasion; and when Ptolemy's elephants were thus thrown into confusion and driven back on their own lines, Ptolemy's guard gave way under the pressure of the animals.,8. \xa0Meanwhile Antiochus and his cavalry riding past the flank of the elephants on the outside attacked Polycrates and the cavalry under his command,,9. \xa0while at the same time on the other side of the elephants the Greek mercenaries next the phalanx fell upon Ptolemy's peltasts and drove them back, their ranks having been already thrown into confusion by the elephants.,10. \xa0Thus the whole of Ptolemy's left wing was hard pressed and in retreat." '
5.104. 1. \xa0"It would be best of all if the Greeks never made war on each other, but regarded it as the highest favour in the gift of the gods could they speak ever with one heart and voice, and marching arm in arm like men fording a river, repel barbarian invaders and unite in preserving themselves and their cities.,2. \xa0And if such a union is indeed unattainable as a whole, I\xa0would counsel you at the present moment at least to agree together and to take due precautions for your safety, in view of the vast armaments now in the field and the greatness of this war in the west.,3. \xa0For it is evident even to those of us who give but scanty attention to affairs of state, that whether the Carthaginians beat the Romans or the Romans the Carthaginians in this war, it is not in the least likely that the victors will be content with the sovereignty of Italy and Sicily, but they are sure to come here and extend their ambitions beyond the bounds of justice.,4. \xa0Therefore I\xa0implore you all to secure yourselves against this danger, and I\xa0address myself especially to King Philip.,5. \xa0For you, Sire, the best security is, instead of exhausting the Greeks and making them an easy prey to the invader, on the contrary to take thought for them as for your own body, and to attend to the safety of every province of Greece as if it were part and parcel of your own dominions.,6. \xa0For if such be your policy the Greeks will bear you affection and render sure help to you in case of attack, while foreigners will be less disposed to plot against your throne, impressed as they will be by the loyalty of the Greeks to you.,7. \xa0If you desire a field of action, turn to the west and keep your eyes on the war in Italy, so that, wisely biding your time, you may some day at the proper moment compete for the sovereignty of the world.,8. \xa0And the present times are by no means such as to exclude any hope of the kind.,9. \xa0But defer your differences with the Greeks and your wars here until you have repose enough for such matters, and give your whole attention now to the more urgent question, so that the power may still be yours of making war or peace with them at your pleasure.,10. \xa0For if once you wait for these clouds that loom in the west to settle on Greece, I\xa0very much fear lest we may all of us find these truces and wars and games at which we now play, so rudely interrupted,11. \xa0that we shall be fain to pray to the gods to give us still the power of fighting in general with each other and making peace when we will, the power, in a word, of deciding our differences for ourselves."
8.9.6. \xa0"Philip\'s court in Macedonia was the gathering-place of all the most debauched and brazen-faced characters in Greece or abroad, who were there styled the king\'s companions. <
8.11.3. \xa0Again, no one could approve of the general scheme of this writer. Having set himself the task of writing the history of Greece from the point at which Thucydides leaves off, just when he was approaching the battle of Leuctra and the most brilliant period of Greek history, he abandoned Greece and her efforts, and changing his plan decided to write the history of Philip. <' "8.11.4. \xa0Surely it would have been much more dignified and fairer to include Philip's achievements in the history of Greece than to include the history of Greece in that of Philip. <" '8.11.5. \xa0For not even a man preoccupied by his devotion to royalty would, if he had the power and had found a suitable occasion, have hesitated to transfer the leading part and title of his work to Greece; and no one in his sound senses who had begun to write the history of Greece and had made some progress in it would have exchanged this for the more pompous biography of a king. < 8.11.6. \xa0What can it have been which forced Theopompus to overlook such flagrant inconsistencies, if it were not that in writing the one history his motive was to do good, in writing that of Philip to further his own interests? <
15.33.10. \xa0For terrible is the cruelty of the Egyptians when their anger is aroused. <' ". None |
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50. Septuagint, 3 Maccabees, 2.1-2.19, 2.29, 3.18, 4.21, 5.1, 5.7, 5.30, 6.1-6.15, 6.18, 7.6, 7.10-7.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Artapanus, Hellenistic Jewish historian, on Moses • Hellenistic • Hellenistic Judaism, literature of • Hellenistic period • Hellenistic world • Hellenistic, institutions and practices • Hellenistic, writings • Hellenized/Hellenization • Jewish-Hellenistic Literature • Judaism in Egypt, Jewish responses to Hellenistic culture • Judaism, Hellenistic • Philo of Alexandria, and Hellenistic Judaism
Found in books: Bar Kochba (1997) 153; Bernabe et al (2013) 453; Brouwer and Vimercati (2020) 72; Feldman (2006) 132; Gera (2014) 128, 298, 321, 445; Jonquière (2007) 95, 147, 175; Malherbe et al (2014) 552; Piotrkowski (2019) 212, 236, 251, 254, 400, 409; Potter Suh and Holladay (2021) 52, 57
| 2.1. And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray.
2.1. Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows: 2.2. "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace." 2.3. For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.3. In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." 2.4. You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood. 2.5. You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward. 2.6. You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7. And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. 2.8. And when they had seen works of your hands, they praised you, the Almighty. 2.9. You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name.
2.11. And indeed you are faithful and true.
2.12. And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils,
2.13. see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness.
2.14. In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name.
2.15. For your dwelling, the heaven of heavens, is unapproachable by man.
2.16. But because you graciously bestowed your glory upon your people Israel, you sanctified this place.
2.17. Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying,' "
2.18. `We have trampled down the house of the sanctuary as offensive houses are trampled down.'" '
2.19. Wipe away our sins and disperse our errors, and reveal your mercy at this hour.
2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status."
3.18. they were carried away by their traditional conceit, and excluded us from entering; but they were spared the exercise of our power because of the benevolence which we have toward all.
4.21. But this was an act of the invincible providence of him who was aiding the Jews from heaven.
5.1. Hermon, however, when he had drugged the pitiless elephants until they had been filled with a great abundance of wine and satiated with frankincense, presented himself at the courtyard early in the morning to report to the king about these preparations.
5.1. Then the king, completely inflexible, was filled with overpowering anger and wrath; so he summoned Hermon, keeper of the elephants,
5.7. because in their bonds they were forcibly confined on every side. But with tears and a voice hard to silence they all called upon the Almighty Lord and Ruler of all power, their merciful God and Father, praying
6.1. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose.
6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.2. "King of great power, Almighty God Most High, governing all creation with mercy, 6.2. Even the king began to shudder bodily, and he forgot his sullen insolence. 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3. Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6. The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7. Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles.' "
6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.'" '
6.12. But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors.
6.13. And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob.
6.14. The whole throng of infants and their parents entreat you with tears.
6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,\' so accomplish it, O Lord."
6.18. Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews.
7.6. But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children,' "7.11. For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government." '7.12. The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God. 7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.14. And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled. 7.15. In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners. 7.16. But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs.' '. None |
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51. Septuagint, 1 Maccabees, 1.14-1.15, 1.43, 1.45, 1.47, 1.50-1.53, 1.59-1.63, 2.29-2.30, 2.41, 2.66, 3.3-3.9, 3.18-3.19, 3.42, 3.51, 4.11, 6.62, 7.40-7.42, 8.17, 9.21, 14.28, 14.37, 14.41 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander the Great see Hellenistic Kings/\nAlexandria" • Diaspora, Jews of Hellenistic • Flamininus, and Hellenistic kings • Hellenism • Hellenism/Hellenistic Period • Hellenism/hellenization • Hellenistic • Hellenistic Jews • Hellenistic Kings • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic Kings/Rulers, Antiochus V Eupator • Hellenistic Kings/Rulers, Nicanor • Hellenistic Kings/Rulers, Ptolemy VI Philopater • Hellenistic Kings/Rulers, Seleucus IV Philopater • Hellenistic ruler cults • Hellenistic, institutions and practices • Hellenistic, writings • Hellenists (Jewish fraction) • Hellenized/Hellenization • Jerusalem, Hellenism in • Jerusalem, Hellenistic period • Jewish Hellenism • Judea, in the Hellenistic period • Motifs (Thematic), Hellenistic Kings are All Evil • city-gate, forerunner of synagogue, Hellenistic period
Found in books: Beyerle and Goff (2022) 170, 182, 212, 213, 218, 224; Corley (2002) 13, 105; DeJong (2022) 184, 185; Gera (2014) 43, 179, 298, 318, 321; Gordon (2020) 132; Jim (2022) 200; Levine (2005) 42; Piotrkowski (2019) 1, 119, 387; Schwartz (2008) 43, 49, 50, 54, 211; Witter et al. (2021) 23
| 1.14. So they built a gymnasium in Jerusalem, according to Gentile custom, 1.15. and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil.
1.43. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath.
1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts,
1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals,
1.50. "And whoever does not obey the command of the king shall die." 1.51. In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. 1.52. Many of the people, every one who forsook the law, joined them, and they did evil in the land; 1.53. they drove Israel into hiding in every place of refuge they had.
1.59. And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. 1.60. According to the decree, they put to death the women who had their children circumcised, 1.61. and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63. They chose to die rather than to be defiled by food or to profane the holy covet; and they did die.
2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there, 2.30. they, their sons, their wives, and their cattle, because evils pressed heavily upon them.
2.41. So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places."
2.66. Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples.
3.3. He extended the glory of his people. Like a giant he put on his breastplate;he girded on his armor of war and waged battles,protecting the host by his sword. 3.4. He was like a lion in his deeds,like a lions cub roaring for prey. 3.5. He searched out and pursued the lawless;he burned those who troubled his people. 3.6. Lawless men shrank back for fear of him;all the evildoers were confounded;and deliverance prospered by his hand. 3.7. He embittered many kings,but he made Jacob glad by his deeds,and his memory is blessed for ever. 3.8. He went through the cities of Judah;he destroyed the ungodly out of the land;thus he turned away wrath from Israel. 3.9. He was renowned to the ends of the earth;he gathered in those who were perishing.
3.18. Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven.
3.42. Now Judas and his brothers saw that misfortunes had increased and that the forces were encamped in their territory. They also learned what the king had commanded to do to the people to cause their final destruction.
3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation.
4.11. Then all the Gentiles will know that there is one who redeems and saves Israel."
6.62. But when the king entered Mount Zion and saw what a strong fortress the place was, he broke the oath he had sworn and gave orders to tear down the wall all around.
7.40. And Judas encamped in Adasa with three thousand men. Then Judas prayed and said, 7.41. "When the messengers from the king spoke blasphemy, thy angel went forth and struck down one hundred and eighty-five thousand of the Assyrians. 7.42. So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness."
8.17. So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance,
9.21. "How is the mighty fallen,the savior of Israel!"
14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us:
14.37. He settled Jews in it, and fortified it for the safety of the country and of the city, and built the walls of Jerusalem higher.
14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise,''. None |
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52. Septuagint, 2 Maccabees, 1.3, 1.7, 1.10, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.31, 1.33, 1.36, 2.4, 2.16, 2.21, 3, 3.1, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 4.3, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.30, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.44, 4.49, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.22, 5.27, 6, 6.1, 6.2, 6.3, 6.6, 6.7, 6.9, 6.11, 6.12, 6.18-7.42, 6.19, 6.24, 6.25, 6.26, 6.27, 6.28, 6.31, 7, 7.9, 7.11, 7.20, 7.21, 7.22, 7.23, 7.29, 7.30, 7.31, 7.38, 8.1, 8.3, 8.4, 8.8, 8.9, 8.10, 8.14, 8.15, 8.18, 8.19, 8.20, 8.21, 8.36, 9.29, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 12.45, 13.14, 13.24, 13.26, 14.3, 14.4, 14.9, 14.33, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 15.12, 15.13, 15.14, 15.15, 15.16, 15.21, 15.22, 15.37 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander the Great see Hellenistic Kings/\nAlexandria" • Antiochus IV Epiphanes, Syrian king, Hellenization introduced by • Aristobulus, Hellenistic accommodation • Diaspora, Jews of Hellenistic • God, As Benevolent Hellenistic King • Hellenes • Hellenism • Hellenism/Hellenistic Period • Hellenism/Hellenistic Period, Culture • Hellenism/hellenization • Hellenistic • Hellenistic Jews • Hellenistic Kings • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic Kings/Rulers, Antiochus V Eupator • Hellenistic Kings/Rulers, Demetrius I Soter • Hellenistic Kings/Rulers, Nicanor • Hellenistic Kings/Rulers, Ptolemy VI Philopater • Hellenistic Kings/Rulers, Seleucus IV Philopater • Hellenistic period • Hellenistic religion, • Hellenistic synagogal prayers • Hellenistic world • Hellenistic, institutions and practices • Hellenistic, writings • Hellenization, Institutionalized • Hellenized/Hellenization • Jerusalem, Hellenism in • Jewish Hellenism • Jewish-Hellenistic Literature • Judaism, as opposed to Hellenism • Motifs (Thematic), Hellenistic Kings are All Evil • Motifs (Thematic), Hellenistic Virtues Bestowed Upon Jews • Philo of Alexandria, and Hellenistic Judaism • diaspora, Hellenistic • polis, Hellenistic Age
Found in books: Beyerle and Goff (2022) 74, 212, 213, 214, 215, 216, 217, 218, 220, 221, 223, 224, 231, 232, 247, 279, 409, 413, 465, 466; Brouwer and Vimercati (2020) 71; Corley (2002) 7, 12, 13, 14, 105; Feldman (2006) 76; Gera (2014) 43, 161, 179, 296, 298, 321, 445; Hachlili (2005) 302, 524; Jonquière (2007) 95; Lidonnici and Lieber (2007) 228; Lieu (2004) 18, 109; Marek (2019) 201; Piotrkowski (2019) 1, 47, 55, 111, 116, 119, 174, 224, 233, 328, 337, 349, 387, 409; Potter Suh and Holladay (2021) 171; Rubenstein(1995) 96; Schwartz (2008) 3, 42, 43, 49, 50, 51, 52, 53, 54, 55, 88, 173, 211, 284; Van der Horst (2014) 119
| 1.
3. May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit."' "
1.
7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom'" "
1.10. Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.'" "
1.2
3. And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah.'" "
1.24. The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,'" "
1.2
5. who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,'" '
1.2
6. accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy."' "
1.2
7. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.'" '
1.28. Afflict those who oppress and are insolent with pride."' "
1.29. Plant thy people in thy holy place, as Moses said.'" '
1.
31. And when the materials of the sacrifice were consumed, Nehemiah ordered that the liquid that was left should be poured upon large stones.'" "
1.
3
3. When this matter became known, and it was reported to the king of the Persians that, in the place where the exiled priests had hidden the fire, the liquid had appeared with which Nehemiah and his associates had burned the materials of the sacrifice,'" "
1.
3
6. Nehemiah and his associates called this 'nephthar,'which means purification, but by most people it is called naphtha.'" "
2.4. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.'" "
2.1
6. Since, therefore, we are about to celebrate the purification, we write to you. Will you therefore please keep the days?'" "
2.21. and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,'" "
3.1. While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,'" "
3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;'" '
3.
5. and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.'" "
3.
6. He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.'" "
3.
7. When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.'" "
3.8. Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.'" "
3.9. When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.'" "
3.10. The high priest explained that there were some deposits belonging to widows and orphans,'" "
3.11. and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.'" '
3.12. And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world."' "
3.1
3. But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.'" '
3.14. So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city."' "
3.1
5. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.'" "
3.1
6. To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.'" "
3.1
7. For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.'" '
3.18. People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt."' "
3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.'" "
3.20. And holding up their hands to heaven, they all made entreaty.'" '
3.21. There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish."' "
3.22. While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,'" '
3.2
3. Heliodorus went on with what had been decided."' "
3.24. But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.'" "
3.2
5. For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.'" "
3.2
6. Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.'" "
3.2
7. When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher'" "
3.28. and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.'" "
3.29. While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,'" "
3.
30. they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.'" '
3.
31. Quickly some of Heliodorus\' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath."' "
3.
32. And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.'" "
3.
3
3. While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.'" "
3.
34. And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.'" "
3.
3
5. Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.'" "
3.
3
6. And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.'" "
3.
3
7. When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,'" "
3.
38. If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.'" "
3.
39. For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.'" "
3.40. This was the outcome of the episode of Heliodorus and the protection of the treasury."' "4.
3. When his hatred progressed to such a degree that even murders were committed by one of Simon's approved agents,'" "
4.
6. For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.'" "
4.
7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" "
4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "
4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.'" '
4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.'" "
4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "
4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.'" "4.1
3. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,'" "
4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,'" '
4.1
5. disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige."' "
4.1
6. For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.'" '
4.1
7. For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear."' "
4.18. When the quadrennial games were being held at Tyre and the king was present,'" "
4.19. the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.'" "
4.20. So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.'" "
4.21. When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.'" "4.
30. While such was the state of affairs, it happened that the people of Tarsus and of Mallus revolted because their cities had been given as a present to Antiochis, the king's concubine.'" "4.
32. But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.'" "4.
3
3. When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.'" "4.
34. Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.'" "4.
3
5. For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.'" "4.
3
6. When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.'" "4.
3
7. Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;'" "4.
38. and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.'" "
4.44. When the king came to Tyre, three men sent by the senate presented the case before him.'" "
4.49. Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.'" "
5.1. About this time Antiochus made his second invasion of Egypt."
5.2. And it happened that over all the city, for almost forty days, there appeared golden-clad horsemen charging through the air, in companies fully armed with lances and drawn swords --'" '
5.
3. troops of horsemen drawn up, attacks and counterattacks made on this side and on that, brandishing of shields, massing of spears, hurling of missiles, the flash of golden trappings, and armor of all sorts.'" '
5.4. Therefore all men prayed that the apparition might prove to have been a good omen."' "
5.
5. When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.'" "
5.
6. But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.'" "
5.
7. He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.'" "
5.8. Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;'" "
5.9. and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.'" "
5.10. He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers."' "
5.11. When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.'" "
5.1
5. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.'" "
5.1
6. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.'" "
5.1
7. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.'" "
5.18. But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.'" "
5.19. But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.'" "
5.20. Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled."' "
5.22. And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;'" "
5.2
7. But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.'" "
6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,'" "
6.2. and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.'" "
6.
3. Harsh and utterly grievous was the onslaught of evil."' "
6.
6. A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.'" "
6.
7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.'" "
6.9. and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.'" "
6.11. Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.'" "
6.12. Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.'" "
6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,'" "
6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,'" "
6.2
5. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.'" "
6.2
6. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.'" "
6.2
7. Therefore, by manfully giving up my life now, I will show myself worthy of my old age'" "
6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.'" '
6.
31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.'" "
7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.'" "
7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.'" "
7.20. The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.'" "
7.21. She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,'" "
7.22. I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.'" "
7.2
3. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.'" "
7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.'" "
7.
30. While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.'" "
7.
31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.'" "
7.
38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.'" "
8.1. But Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kinsmen and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand men.'" "8.
3. and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,'" "
8.4. and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.'" "
8.8. When Philip saw that the man was gaining ground little by little, and that he was pushing ahead with more frequent successes, he wrote to Ptolemy, the governor of Coelesyria and Phoenicia, for aid to the king's government.'" "
8.9. And Ptolemy promptly appointed Nicanor the son of Patroclus, one of the king's chief friends, and sent him, in command of no fewer than twenty thousand Gentiles of all nations, to wipe out the whole race of Judea. He associated with him Gorgias, a general and a man of experience in military service.'" "
8.10. Nicanor determined to make up for the king the tribute due to the Romans, two thousand talents, by selling the captured Jews into slavery.'" "
8.14. Others sold all their remaining property, and at the same time besought the Lord to rescue those who had been sold by the ungodly Nicanor before he ever met them,'" "
8.1
5. if not for their own sake, yet for the sake of the covets made with their fathers, and because he had called them by his holy and glorious name.'" "
8.18. For they trust to arms and acts of daring,'he said, 'but we trust in the Almighty God, who is able with a single nod to strike down those who are coming against us and even the whole world.'" "
8.19. Moreover, he told them of the times when help came to their ancestors; both the time of Sennacherib, when one hundred and eighty-five thousand perished,'" "
8.20. and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.'" '
8.21. With these words he filled them with good courage and made them ready to die for their laws and their country; then he divided his army into four parts."' "8.
3
6. Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.'" "
9.29. And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt.'"
10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;'" "
10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.'" "10.
3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "
10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.'" "10.
5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "10.
6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'" "10.
7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" '
10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year."' "1
2.4
5. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.'" "1
3.14. So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.'" "1
3.24. He received Maccabeus, left Hegemonides as governor from Ptolemais to Gerar,'" "1
3.2
6. Lysias took the public platform, made the best possible defense, convinced them, appeased them, gained their good will, and set out for Antioch. This is how the king's attack and withdrawal turned out.'" "14.
3. Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,'" "
14.4. and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.'" '1
4.9. Since you are acquainted, O king, with the details of this matter, deign to take thought for our country and our hard-pressed nation with the gracious kindness which you show to all.'" "14.
3
3. he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.'" "14.
3
7. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.'" "14.
38. For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.'" "14.
39. Nicanor, wishing to exhibit the enmity which he had for the Jews, sent more than five hundred soldiers to arrest him;'" "
14.40. for he thought that by arresting him he would do them an injury."' "
14.41. When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword,'" '
14.42. preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth."' "
14.4
3. But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd.'" "1
4.44. But as they quickly drew back, a space opened and he fell in the middle of the empty space.'" "
14.4
5. Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock,'" "
14.4
6. with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.'" "1
5.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.'" "1
5.1
3. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.'" "1
5.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'" "1
5.1
5. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:'" "1
5.1
6. Take this holy sword, a gift from God, with which you will strike down your adversaries.'" "1
5.21. Maccabeus, perceiving the hosts that were before him and the varied supply of arms and the savagery of the elephants, stretched out his hands toward heaven and called upon the Lord who works wonders; for he knew that it is not by arms, but as the Lord decides, that he gains the victory for those who deserve it.'" "1
5.22. And he called upon him in these words: 'O Lord, thou didst send thy angel in the time of Hezekiah king of Judea, and he slew fully a hundred and eighty-five thousand in the camp of Sennacherib.'" "1
5.
3
7. This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story.'" "". None |
|
53. Septuagint, Ecclesiasticus (Siracides), 1.11, 1.15, 3.26, 6.29, 14.18, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.23, 31.25, 31.26, 31.27, 31.28, 31.29, 31.30, 31.31, 33.13, 34.11, 34.12, 35.10, 36.2, 36.3, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.12, 36.13, 36.16, 36.17, 36.18, 36.20, 36.21, 36.22, 38.12, 38.24, 38.34, 39.1, 39.2, 39.3, 39.4, 39.5, 39.6, 39.7, 39.8, 39.9, 39.10, 39.11, 39.16, 39.33, 40.29, 41.1, 41.2, 41.4, 41.5, 41.6, 41.7, 41.8, 41.10, 41.11, 41.12, 41.13, 42.15-43.33, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.14, 45.15, 45.16, 45.17, 45.18, 45.19, 45.21, 45.22, 46.1, 48.23, 50.1, 50.2, 50.3, 50.4, 50.5, 50.7, 50.8, 50.9, 50.10, 50.11, 50.12, 50.13, 50.14, 50.15, 50.16, 50.17, 50.18, 50.19, 50.21, 50.22, 50.23, 50.24 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hellenism • Hellenism/Hellenistic Period • Hellenism/hellenization • Hellenistic Kings/Rulers, Antiochus III the Great • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic synagogal prayers • Hellenistic world • Hellenistic, • Philo of Alexandria, and Hellenistic Judaism
Found in books: Allen and Dunne (2022) 3, 4, 6, 8, 9, 12, 13, 23, 24; Beyerle and Goff (2022) 170, 187, 247, 269, 276, 408, 409, 410, 412, 414; Brouwer and Vimercati (2020) 72, 73; Corley (2002) 8, 12, 14, 17, 74, 79, 98, 105, 114, 149, 150, 161, 213, 214, 221; DeJong (2022) 172, 176; Jonquière (2007) 29; Van der Horst (2014) 127
| 1.11. With him who fears the Lord it will go well at the end;on the day of his death he will be blessed.
1.15. she fills their whole house with desirable goods,and their storehouses with her produce.
3.26. A stubborn mind will be afflicted at the end,and whoever loves danger will perish by it.
14.18. Like flourishing leaves on a spreading tree which sheds some and puts forth others,so are the generations of flesh and blood:one dies and another is born.
24.1. In the holy tabernacle I ministered before him,and so I was established in Zion.
24.1. Wisdom will praise herself,and will glory in the midst of her people.
24.2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb.
24.2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory:
24.3. "I came forth from the mouth of the Most High,and covered the earth like a mist.
24.3. I went forth like a canal from a river and like a water channel into a garden.
24.4. I dwelt in high places,and my throne was in a pillar of cloud.
24.5. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss.
24.6. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession.
24.7. Among all these I sought a resting place;I sought in whose territory I might lodge.
24.8. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance.
24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist.
24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion.
24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance.
24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
31.25. Do not aim to be valiant over wine,for wine has destroyed many.
31.26. Fire and water prove the temper of steel,so wine tests hearts in the strife of the proud.
31.27. Wine is like life to men,if you drink it in moderation. What is life to a man who is without wine?It has been created to make men glad.
31.28. Wine drunk in season and temperately is rejoicing of heart and gladness of soul.
31.29. Wine drunk to excess is bitterness of soul,with provocation and stumbling.
31.31. Do not reprove your neighbor at a banquet of wine,and do not despise him in his merrymaking;speak no word of reproach to him,and do not afflict him by making demands of him.
33.13. As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides.
34.11. I have seen many things in my travels,and I understand more than I can express.
34.12. I have often been in danger of death,but have escaped because of these experiences.
36.2. A perverse mind will cause grief,but a man of experience will pay him back.
36.2. and cause the fear of thee to fall upon all the nations.
36.3. Lift up thy hand against foreign nations and let them see thy might.
36.5. and let them know thee, as we have known that there is not God but thee, O Lord.
36.6. Show signs anew, and work further wonders;make thy hand and thy right arm glorious.
36.7. Rouse thy anger and pour out thy wrath;destroy the adversary and wipe out the enemy.
36.8. Hasten the day, and remember the appointed time,and let people recount thy mighty deeds.
36.9. Let him who survives be consumed in the fiery wrath,and may those who harm thy people meet destruction.
36.12. Have mercy, O Lord, upon the people called by thy name,upon Israel, whom thou hast likened to a first-born son.
36.13. Have pity on the city of thy sanctuary,Jerusalem, the place of thy rest.
36.16. Reward those who wait for thee,and let thy prophets be found trustworthy.
36.17. Hearken, O Lord, to the prayer of thy servants,according to the blessing of Aaron for thy people,and all who are on the earth will know that thou art the Lord, the God of the ages.
36.18. The stomach will take any food,yet one food is better than another.
36.21. A woman will accept any man,but one daughter is better than another.
36.22. A womans beauty gladdens the countece,and surpasses every human desire.
38.12. And give the physician his place, for the Lord created him;let him not leave you, for there is need of him.
38.24. The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise.
38.34. But they keep stable the fabric of the world,and their prayer is in the practice of their trade.
39.1. Nations will declare his wisdom,and the congregation will proclaim his praise;
39.1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies;
39.2. From everlasting to everlasting he beholds them,and nothing is marvelous to him.
39.2. he will preserve the discourse of notable men and penetrate the subtleties of parables;
39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables.
39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction;
39.4. He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men.
39.5. He will set his heart to rise early to seek the Lord who made him,and will make supplication before the Most High;he will open his mouth in prayer and make supplication for his sins.
39.6. If the great Lord is willing,he will be filled with the spirit of understanding;he will pour forth words of wisdom and give thanks to the Lord in prayer.
39.7. He will direct his counsel and knowledge aright,and meditate on his secrets.
39.8. He will reveal instruction in his teaching,and will glory in the law of the Lords covet.
39.9. Many will praise his understanding,and it will never be blotted out;his memory will not disappear,and his name will live through all generations.
39.11. if he lives long, he will leave a name greater than a thousand,and if he goes to rest, it is enough for him.
39.16. "All things are the works of the Lord, for they are very good,and whatever he commands will be done in his time."
39.33. The works of the Lord are all good,and he will supply every need in its hour.
40.29. When a man looks to the table of another,his existence cannot be considered as life. He pollutes himself with another mans food,but a man who is intelligent and well instructed guards against that.
41.1. O death, how bitter is the reminder of you to one who lives at peace among his possessions,to a man without distractions, who is prosperous in everything,and who still has the vigor to enjoy his food!
41.1. Whatever is from the dust returns to dust;so the ungodly go from curse to destruction.
41.2. and of silence, before those who greet you;of looking at a woman who is a harlot,
41.4. and how can you reject the good pleasure of the Most High?Whether life is for ten or a hundred or a thousand years,there is no inquiry about it in Hades.
41.5. The children of sinners are abominable children,and they frequent the haunts of the ungodly.
41.6. The inheritance of the children of sinners will perish,and on their posterity will be a perpetual reproach.
41.7. Children will blame an ungodly father,for they suffer reproach because of him.
41.8. Woe to you, ungodly men,who have forsaken the law of the Most High God! 4
1.11. The mourning of men is about their bodies,but the evil name of sinners will be blotted out.
41.12. Have regard for your name, since it will remain for you longer than a thousand great stores of gold.
41.13. The days of a good life are numbered,but a good name endures for ever.
45.6. He exalted Aaron, the brother of Moses,a holy man like him, of the tribe of Levi.
45.7. He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him.
45.8. He clothed him with superb perfection,and strengthened him with the symbols of authority,the linen breeches, the long robe, and the ephod.
45.9. And he encircled him with pomegranates,with very many golden bells round about,to send forth a sound as he walked,to make their ringing heard in the temple as a reminder to the sons of his people;
45.11. with twisted scarlet, the work of a craftsman;with precious stones engraved like signets,in a setting of gold, the work of a jeweler,for a reminder, in engraved letters,according to the number of the tribes of Israel;
45.12. with a gold crown upon his turban,inscribed like a signet with "Holiness," a distinction to be prized, the work of an expert,the delight of the eyes, richly adorned.
45.13. Before his time there never were such beautiful things. No outsider ever put them on,but only his sons and his descendants perpetually.
45.14. His sacrifices shall be wholly burned twice every day continually.
45.15. Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name.
45.16. He chose him out of all the living to offer sacrifice to the Lord,incense and a pleasing odor as a memorial portion,to make atonement for the people.
45.17. In his commandments he gave him authority and statutes and judgments,to teach Jacob the testimonies,and to enlighten Israel with his law.
45.18. Outsiders conspired against him,and envied him in the wilderness,Dathan and Abiram and their men and the company of Korah, in wrath and anger.
45.19. The Lord saw it and was not pleased,and in the wrath of his anger they were destroyed;he wrought wonders against them to consume them in flaming fire.
45.21. for they eat the sacrifices to the Lord,which he gave to him and his descendants.
45.22. But in the land of the people he has no inheritance,and he has no portion among the people;for the Lord himself is his portion and inheritance.
46.1. Joshua the son of Nun was mighty in war,and was the successor of Moses in prophesying. He became, in accordance with his name,a great savior of Gods elect,to take vengeance on the enemies that rose against them,so that he might give Israel its inheritance.
46.1. so that all the sons of Israel might see that it is good to follow the Lord.
48.23. In his days the sun went backward,and he lengthened the life of the king.
50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple.
50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds.
50.2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure.
50.2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name;
50.3. In his days a cistern for water was quarried out,a reservoir like the sea in circumference.
50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige.
50.5. How glorious he was when the people gathered round him as he came out of the inner sanctuary!
50.7. like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds;
50.8. like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day;
50.9. like fire and incense in the censer,like a vessel of hammered gold adorned with all kinds of precious stones;'
50.11. When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar,he made the court of the sanctuary glorious.
50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees,
50.13. all the sons of Aaron in their splendor with the Lords offering in their hands,before the whole congregation of Israel.
50.14. Finishing the service at the altars,and arranging the offering to the Most High, the Almighty,
50.15. he reached out his hand to the cup and poured a libation of the blood of the grape;he poured it out at the foot of the altar,a pleasing odor to the Most High, the King of all.
50.16. Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High.
50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.
50.18. And the singers praised him with their voices in sweet and full-toned melody.
50.19. And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service.
50.21. and they bowed down in worship a second time,to receive the blessing from the Most High.
50.22. And now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy.
50.23. May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old.
50.24. May he entrust to us his mercy!And let him deliver us in our days! '. None |
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54. Septuagint, Judith, 15.12-15.13, 16.5, 16.13-16.17 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Hellenistic Kings/Rulers, Ptolemy II Philadelphus • Hellenistic religion, • Hellenistic, institutions and practices
Found in books: Beyerle and Goff (2022) 27; Gera (2014) 161, 296, 318, 447, 472; Rubenstein(1995) 53, 63
| 15.12. Then all the women of Israel gathered to see her, and blessed her, and some of them performed a dance for her; and she took branches in her hands and gave them to the women who were with her; 15.13. and they crowned themselves with olive wreaths, she and those who were with her; and she went before all the people in the dance, leading all the women, while all the men of Israel followed, bearing their arms and wearing garlands and with songs on their lips.
16.5. He boasted that he would burn up my territory, and kill my young men with the sword, and dash my infants to the ground and seize my children as prey, and take my virgins as booty.
16.13. I will sing to my God a new song: O Lord, thou are great and glorious, wonderful in strength, invincible. 16.14. Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. 16.15. For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy. 16.16. For every sacrifice as a fragrant offering is a small thing, and all fat for burnt offerings to thee is a very little thing, but he who fears the Lord shall be great for ever. 16.17. Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever. ''. None |
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55. Septuagint, Wisdom of Solomon, 7.17-7.20, 9.2, 14.3, 14.15 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristeas, Letter of, Hellenistic accommodation • Hellenism • Hellenism/Hellenistic Period • Hellenism/Hellenistic Period, Culture • Hellenistic Judaism • Hellenistic Judaism, conservatives • Hellenistic Judaism, religious divisions in • Hellenistic synagogal prayers • Hellenistic world • Judaism in Egypt, Jewish responses to Hellenistic culture • Philo of Alexandria, and Hellenistic Judaism
Found in books: Bar Kochba (1997) 179; Beyerle and Goff (2022) 78, 79, 84, 254, 255, 260, 279; Brouwer and Vimercati (2020) 72; Despotis and Lohr (2022) 326; Jonquière (2007) 95; Novenson (2020) 204; Potter Suh and Holladay (2021) 45; Van der Horst (2014) 103
| 7.17. For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 7.18. the beginning and end and middle of times,the alternations of the solstices and the changes of the seasons, 7.19. the cycles of the year and the constellations of the stars, 7.20. the natures of animals and the tempers of wild beasts,the powers of spirits and the reasonings of men,the varieties of plants and the virtues of roots;
9.2. They were cast away from the inheritance, which Lord had given them. A mong every nation (were) the dispersed of Israel according to the word of God,
9.2. and by thy wisdom hast formed man,to have dominion over the creatures thou hast made,
14.3. Their planting is rooted for ever; They shall not be plucked up all the days of heaven: For the portion and the inheritance of God is Israel.
14.3. but it is thy providence, O Father, that steers its course,because thou hast given it a path in the sea,and a safe way through the waves,
14.15. For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations.' '. None |
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56. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Asianism, late Hellenistic
Found in books: Konig and Wiater (2022) 310; König and Wiater (2022) 310
|
57. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • dialogue, between late Hellenistic Greek literature and Latin literature
Found in books: Konig and Wiater (2022) 38; König and Wiater (2022) 38
|
58. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hellenization, of Roman culture
Found in books: Augoustakis (2014) 225; Verhagen (2022) 225
|
59. Anon., Sibylline Oracles, 3.38-3.39, 3.59, 3.96-3.161, 3.194-3.195, 3.248-3.256, 3.279-3.281, 3.341-3.343, 3.586-3.593, 3.611-3.618, 3.629-3.639, 3.645-3.668, 3.728, 3.772-3.780, 5.499 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Aristeas, Letter of, Hellenistic accommodation • Hellenes • Hellenism • Hellenistic • Hellenistic period • Hellenistic world • Judaism in Egypt, Jewish responses to Hellenistic culture • Judea, in the Hellenistic period
Found in books: Despotis and Lohr (2022) 321; Gordon (2020) 120, 121; Jonquière (2007) 175; Lidonnici and Lieber (2007) 148, 149; Piotrkowski (2019) 224, 226, 228, 233, 408; Potter Suh and Holladay (2021) 44, 45, 54, 55
| 3.38. And idols, and stone images of men, 3.39. And sit before the doors of godless temples;
3.59. To hold the scepter over every land
3.96. of short lived men into the deep shall cast, 3.97. Then all the elements shall be bereft 3.98. of order, when the God who dwells on high 3.99. Shall roll the heaven, even as a scroll is rolled; 3.100. 100 And to the mighty earth and sea shall fall 3.101. The entire multiform sky; and there shall flow 3.102. A tireless cataract of raging fire, 3.103. And it shall burn the land, and burn the sea, 3.104. And heavenly sky, and night, and day, and melt 3.105. 105 Creation itself together and pick out 3.106. What is pure. No more laughing spheres of light, 3.107. Nor night, nor dawn, nor many days of care, 3.108. Nor spring, nor winter, nor the summer-time, 3.109. Nor autumn. And then of the mighty God 3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident, 3.114. Subject shall all things be to him who come 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.117. But when the threatenings of the mighty God 3.118. Are fulfilled, which he threatened mortals once, 3.119. When in Assyrian land they built a tower;– 3.120. 120 (And they all spoke one language, and resolved 3.121. To mount aloft into the starry heaven; 3.122. But on the air the Immortal straightway put 3.123. A mighty force; and then winds from above 3.124. Cast down the great tower and stirred mortals up 3.125. 125 To wrangling with each other; therefore men 3.126. Gave to that city the name of Babylon);– 3.127. Now when the tower fell and the tongues of men 3.128. Turned to all sorts of sounds, straightway all earth 3.129. Was filled with men and kingdoms were divided; 3.130. 130 And then the generation tenth appeared 3.131. of mortal men, from the time when the flood 3.132. Came upon earlier men. And Cronos reigned, 3.133. And Titan and Iapetus; and men called them 3.134. Best offspring of Gaia and of Uranus, 3.135. 135 Giving to them names both of earth and heaven, 3.136. Since they were very first of mortal men. 3.137. So there were three divisions of the earth 3.138. According to the allotment of each man, 3.139. And each one having his own portion reigned' "3.140. 140 And fought not; for a father's oaths were there" '3.141. And equal were their portions. But the time 3.142. Complete of old age on the father came, 3.143. And he died; and the sons infringing oath 3.144. Stirred up against each other bitter strife, 3.145. 145 Which one should have the royal rank and rule 3.146. Over all mortals; and against each other 3.147. Cronos and Titan fought. But Rhea and Gaia, 3.148. And Aphrodite fond of crowns, Demeter, 3.149. And Hestia and Dione of fair lock 3.150. 150 Brought them to friendship, and together called 3.151. All who were kings, both brothers and near kin, 3.152. And others of the same ancestral blood, 3.153. And they judged Cronos should reign king of all, 3.154. For he was oldest and of noblest form. 3.155. 155 But Titan laid on Cronos mighty oath 3.156. To rear no male posterity, that he 3.157. Himself might reign when age and fate should come 3.158. To Cronos. And whenever Rhea bore 3.159. Beside her sat the Titans, and all male 3.160. 160 In pieces tore, but let the females live 3.161. To be reared by the mother. But When now
3.194. And then that of the Macedonians, 3.195. 195 Egyptian yet again, then that of Rome.
3.248. Adulterous and altogether bad; 3.249. And for men shall be no more rest from war. 3.250. 250 And the dread Phrygians shall perish all, 3.251. And unto Troy shall evil come that day. 3.252. And to the Persians and Assyrian 3.253. Evil shall straightaway come, and to all Egypt 3.254. And Libya and the Ethiopians, 3.255. 255 And to the Carians and Pamphylians– 3.256. Evil to pass from one place to another,
3.341. Unseemly images, and didst not fear 3.342. The immortal Father, God of all mankind, 3.343. Nor will to honor him; but image
3.586. Shall make thee, impudent one, desolate. 3.587. And thou thyself beside hot ashes stretched, 3.588. As thou in thine own heart didst not foresee, 3.589. Shalt slay thyself. And thou shalt not of men
3.590. 590 Be mother, but a nurse of beasts of prey.
3.591. But when from Italy shall come a man,
3.592. A spoiler, then, Laodicea, thou,
3.593. Beautiful city of the Carian
3.611. And there shall be a very bitter grief
3.611. Beneath a servile yoke, when the Galatian 3.612. To the Galatians. And to Tenedo 3.612. United with the sons of Dardanu 3.613. Rush on to ravage Hellas, thine shall be 3.613. Shall there a last but greatest evil come. 3.614. And Sicyon, with strong yells, and Corinth, thou 3.614. The evil; and unto a foreign land' "3.615. 615 Shalt boast o'er all, but flute shall sound like strain." '3.616. . . . . . . . Now, when my soul had. rest from inspired song. 3.617. Even again within my heart was set 3.618. A message of the mighty God, and he
3.629. And stood against the God, the King, 3.630. 630 And opened loathsome month deceitfully 3.631. Therefore may he subdue them terribly' "3.632. By strokes o'er all the earth, and bitter fate" '3.633. Shall God send on them burning from the ground. 3.634. Cities and of the cities the foundations. 3.635. 635 Woe, woe to thee, O Crete! To thee shall come 3.636. A very painful stroke, and terribly 3.637. Shall the Eternal sack thee; and again 3.638. Shall every land behold thee black with smoke,' "3.639. Fire ne'er shall leave thee, but thou shalt be burned." '
3.645. 645 Much shalt thou give, not anything receive. 3.646. Woe to thee, Gog and Magog, and to all, 3.647. One after another, Mardians and Daians; 3.648. How many evils fate, shall bring on thee! 3.649. Woe also to the soil of Lycia, 3.650. 650 And those of Mysia and Phrygia. 3.651. And many nations of Pamphylians, 3.652. And Lydians, Carians, Cappadocians, 3.653. And Ethiopian and Arabian men 3.654. of a strange tongue shall fall. How now may I 3.655. 655 of each speak fitly? For on all the nation 3.656. Which dwell on earth the Highest shall send dire plague. 3.657. When now again a barbarous nation come 3.658. Against the Greeks it shall slay many head 3.659. of chosen men; and they shall tear in piece 3.660. 660 Many fat flocks of sheep of men, and herd 3.661. of horses and of mules and lowing kine; 3.662. And well-made houses shall they burn with fire 3.663. Lawlessly; and unto a foreign land 3.664. Shall they by force lead many slaves away, 3.665. 665 And children, and deep-girded women soft 3.666. From bridal chambers creeping on before 3.667. With delicate feet; and they shall be bound fast 3.668. With fetters by their foes of foreign tongue,
3.728. Burnt-offerings, and holy hecatombs,
3.772. The Egyptian kingdom down; and taking off 3.773. All its possessions carry them away 3.774. Over the spacious surface of the sea. 3.775. 775 And then shall they before, the mighty God, 3.776. The King immortal, bend the fair white knee 3.777. On the much-nourishing earth; and all the work 3.778. Made with hands shall fall by a flame of fire. 3.779. And then will God bestow great joy on men; 3.780. 780 For land and trees and countless flocks of sheep
5.499. Much war shall come to men, and blood shall flow' '. None |
|
60. Diodorus Siculus, Historical Library, 1.9.3, 1.23.2, 1.28.2, 3.38-3.48, 11.26.6, 12.11.3, 40.3, 40.3.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • "historiography, Hellenistic", • "‘fragments’ of historiography, Hellenistic", • Flamininus, and Hellenistic kings • Greeks/Hellenes, shared characteristics with barbarians • Hecataeus of Abdera, Exemplary Hellenistic historiography • Hellenic • Hellenism • Hellenistic • Hellenistic ideology of kingship • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, a spectrum of • Hellenistic monarchs, see Hellenistic kings, Hellenistic queens, social status, regardless of • Hellenistic period • Hellenistic ruler cults • Hellenists (Jewish fraction) • Historiography, Hellenistic • Jews, in Hellenistic period • dialogue, between late Hellenistic and imperial texts • ethnography, Hellenistic
Found in books: Amendola (2022) 91; Bar Kochba (1997) 23; Bernabe et al (2013) 424; Gruen (2020) 23; Hau (2017) 92, 111, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158; Jim (2022) 202; Konig and Wiater (2022) 94, 117; König and Wiater (2022) 94, 117; Lidonnici and Lieber (2007) 144; Neusner Green and Avery-Peck (2022) 42; Piotrkowski (2019) 261, 265, 270, 291; Potter Suh and Holladay (2021) 16; Witter et al. (2021) 21
| 1.9.3. \xa0Again, with respect to the antiquity of the human race, not only do Greeks put forth their claims but many of the barbarians as well, all holding that it is they who were autochthonous and the first of all men to discover the things which are of use in life, and that it was the events in their own history which were the earliest to have been held worthy of record.
1.23.2. \xa0And those who say that the god was born of Semelê and Zeus in Boeotian Thebes are, according to the priests, simply inventing the tale. For they say that Orpheus, upon visiting Egypt and participating in the initiation and mysteries of Dionysus, adopted them and as a favour to the descendants of Cadmus, since he was kindly disposed to them and received honours at their hands, transferred the birth of the god to Thebes; and the common people, partly out of ignorance and partly out of their desire to have the god thought to be a Greek, eagerly accepted his initiatory rites and mysteries.
1.28.2. \xa0They say also that those who set forth with Danaus, likewise from Egypt, settled what is practically the oldest city in Greece, Argos, and that the nation of the Colchi in Pontus and that of the Jews, which lies between Arabia and Syria, were founded as colonies by certain emigrants from their country;' "
3.38. 1. \xa0But now that we have examined with sufficient care Ethiopia and the Trogodyte country and the territory adjoining them, as far as the region which is uninhabited because of the excessive heat, and, beside these, the coast of the Red Sea and the Atlantic deep which stretches towards the south, we shall give an account of the part which still remains â\x80\x94 and I\xa0refer to the Arabian Gulf â\x80\x94 drawing in part upon the royal records preserved in Alexandria, and in part upon what we have learned from men who have seen it with their own eyes.,2. \xa0For this section of the inhabited world and that about the British Isles and the far north have by no means come to be included in the common knowledge of men. But as for the parts of the inhabited world which lie to the far north and border on the area which is uninhabited because of the cold, we shall discuss them when we record the deeds of Gaius Caesar;,3. \xa0for he it was who extended the Roman Empire the farthest into those parts and brought it about that all the area which had formerly been unknown came to be included in a narrative of history;,4. \xa0but the Arabian Gulf, as it is called, opens into the ocean which lies to the south, and its innermost recess, which stretches over a distance of very many stades in length, is enclosed by the farthermost borders of Arabia and the Trogodyte country. Its width at the mouth and at the innermost recess is about sixteen stades, but from the harbour of Panormus to the opposite mainland is a\xa0day's run for a warship. And its greatest width is at the Tyrcaeus mountain and Macaria, an island out at sea, the mainlands there being out of sight of each other. But from this point the width steadily decreases more and more and continually tapers as far as the entrance.,5. \xa0And as a man sails along the coast he comes in many places upon long islands with narrow passages between them, where the current rises full and strong. Such, then, is the setting, in general terms, of this gulf. But for our part, we shall make our beginning with the farthest regions of the innermost recess and then sail along its two sides past the mainlands, in connection with which we shall describe what is peculiar to them and most deserving of discussion; and first of all we shall take the right side, the coast of which is inhabited by tribes of the Trogodytes as far inland as the desert. \xa0" "3.39. 1. \xa0In the course of the journey, then, from the city of Arsinoê along the right mainland, in many places numerous streams, which have a bitter salty taste, drop from the cliffs into the sea. And after a man has passed these waters, above a great plain there towers a mountain whose colour is like ruddle and blinds the sight of any who gaze steadfastly upon it for some time. Moreover, at the edge of the skirts of the mountain there lies a harbour, known as Aphroditê's Harbour, which has a winding entrance.,2. \xa0Above this harbour are situated three islands, two of which abound in olive trees and are thickly shaded, while one falls short of the other two in respect of the number of these trees but contains a multitude of the birds called meleagrides.,3. \xa0Next there is a very large gulf which is called Acathartus, and by it is an exceedingly long peninsula, over the narrow neck of which men transport their ships to the opposite sea.,4. \xa0And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island.,5. \xa0However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue.,6. \xa0Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.,7. \xa0Consequently, whenever only a little food is left, all the inhabitants of the village sit down and await the arrival of the ship of those who are bringing the provisions, and when these are delayed they are reduced to their last hopes.,8. \xa0And the stone we have mentioned, being found in the rock, is not discernible during the day because of the stifling heat, since it is overcome by the brilliance of the sun, but when night falls it shines in the dark and is visible from afar, in whatever place it may be.,9. \xa0The guards on the island divide these places by lot among themselves and stand watch over them, and when the stone shines they put around it, to mark the place, a vessel corresponding in size to the chunk of stone which gives out the light; and when day comes and they go their rounds they cut out the area which has been so marked and turn it over to men who are able by reason of their craftsmanship to polish it properly. \xa0" "3.40. 1. \xa0After sailing past these regions one finds that the coast is inhabited by many nations of Ichthyophagi and many nomadic Trogodytes. Then there appear mountains of all manner of peculiarities until one comes to the Harbour of Soteria, as it is called, which gained this name from the first Greek sailors who found safety there.,2. \xa0From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region;,3. \xa0for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water.,4. \xa0For ships, then, which are equipped with oars the place is suitable enough, since it rolls along no wave from a great distance and affords, furthermore, fishing in the greatest abundance; but the ships which carry the elephants, being of deep draft because of their weight and heavy by reason of their equipment, bring upon their crews great and terrible dangers.,5. \xa0For running as they do under full sail and often times being driven during the night before the force of the winds, sometimes they will strike against rocks and be wrecked or sometimes run aground on slightly submerged spits. The sailors are unable to go over the sides of the ship because the water is deeper than a man's height, and when in their efforts to rescue their vessel by means of their punting-poles they accomplish nothing, they jettison everything except their provisions; but if even by this course they do not succeed in effecting an escape, they fall into great perplexity by reason of the fact that they can make out neither an island nor a promontory nor another ship near at hand; â\x80\x94 for the region is altogether inhospitable and only at rare intervals do men cross it in ships.,6. \xa0And to add to these evils the waves within a moment's time cast up such a mass of sand against the body of the ship and heap it up in so incredible a fashion that it soon piles up a mound round about the place and binds the vessel, as if of set purpose, to the solid land.,7. \xa0Now the men who have suffered this mishap, at the outset bewail their lot with moderation in the face of a deaf wilderness, having as yet not entirely abandoned hope of ultimate salvation; for oftentimes the swell of the flood-tide has intervened for men in such a plight and raised the ship aloft, and suddenly appearing, as might a deus ex machina, has brought succour to men in the extremity of peril. But when such god-sent aid has not been vouchsafed to them and their food fails, then the strong cast the weaker into the sea in order that for the few left the remaining necessities of life may last a greater number of days. But finally, when they have blotted out of their minds all their hopes, these perish by a more miserable fate than those who had died before; for whereas the latter in a moment's time returned to Nature the spirit which she had given them, these parcelled out their death into many separate hardships before they finally, suffering long-protracted tortures, were granted the end of life.,8. \xa0As for the ships which have been stripped of their crews in this pitiable fashion, there they remain for many years, like a group of cenotaphs, embedded on every side in a heap of sand, their masts and yard-arms si standing aloft, and they move those who behold them from afar to pity and sympathy for the men who have perished. For it is the king's command to leave in place such evidences of disasters that they may give notice to sailors of the region which works to their destruction.,9. \xa0And among the Ichthyophagi who dwell near by has been handed down a tale which has preserved the account received from their forefathers, that once, when there was a great receding of the sea, the entire area of the gulf which has what may be roughly described as the green appearance became land, and that, after the sea had receded to the opposite parts and the solid ground in the depths of it had emerged to view, a mighty flood came back upon it again and returned the body of water to its former place. \xa0" "3.41. 1. \xa0The voyage along the coast, as one leaves these regions, from Ptolemaïs as far as the Promontories of the Tauri we have already mentioned, when we told of Ptolemy's hunting of the elephants; and from the Tauri the coast swings to the east, and at the time of the summer solstice the shadows fall to the south, opposite to what is true with us, at about the second hour of the day.,2. \xa0The country also has rivers, which flow from the Psebaean mountains, as they are called. Moreover, it is checkered by great plains as well, which bear mallows, cress, and palms, all of unbelievable size; and it also brings forth fruits of every description, which have an insipid taste and are unknown among us.,3. \xa0That part which stretches towards the interior is full of elephants and wild bulls and lions and many other powerful wild beasts of every description. The passage by sea is broken up by islands which, though they bear no cultivated fruit, support varieties of birds which are peculiar to them and marvellous to look upon.,4. \xa0After this place the sea is quite deep and produces all kinds of sea-monsters of astonishing size, which, however, offer no harm to men unless one by accident falls upon their back-fins; for they are unable to pursue the sailors, since when they rise from the sea their eyes are blinded by the brilliance of the sun. These, then, are the farthest known parts of the Trogodyte country, and are circumscribed by the ranges which go by the name of Psebaean. \xa0" '3.42. 1. \xa0But we shall now take up the other side, namely, the opposite shore which forms the coast of Arabia, and shall describe it, beginning with the innermost recess. This bears the name Poseideion, since an altar was erected here to Poseidon Pelagius by that Ariston who was dispatched by Ptolemy to investigate the coast of Arabia as far as the ocean.,2. \xa0Directly after the innermost recess is a region along the sea which is especially honoured by the natives because of the advantage which accrues from it to them. It is called the Palm-grove and contains a multitude of trees of this kind which are exceedingly fruitful and contribute in an unusual degree to enjoyment and luxury.,3. \xa0But all the country round about is lacking in springs of water and is fiery hot because it slopes to the south; accordingly, it was a natural thing that the barbarians made sacred the place which was full of trees and, lying as it did in the midst of a region utterly desolate, supplied their food. And indeed not a\xa0few springs and streams of water gush forth there, which do not yield to snow in coldness; and these make the land on both sides of them green and altogether pleasing.,4. \xa0Moreover, an altar is there built of hard stone and very old in years, bearing an inscription in ancient letters of an unknown tongue. The oversight of the sacred precinct is in the care of a man and a woman who hold the sacred office for life. The inhabitants of the place are long-lived and have their beds in the trees because of their fear of the wild beasts.,5. \xa0After sailing past the Palm-grove one comes to an island off a promontory of the mainland which bears the name Island of Phocae from the animals which make their home there; for so great a multitude of these beasts spend their time in these regions as to astonish those who behold them. And the promontory which stretches out in front of the island lies over against Petra, as it is called, and Palestine; for to this country, as it is reported, both the Gerrhaeans and Minaeans convey from Upper Arabia, as it is called, both the frankincense and the other aromatic wares. \xa0' "3.43. 1. \xa0The coast which comes next was originally inhabited by the Maranitae, and then by the Garindanes who were their neighbours. The latter secured the country somewhat in this fashion: In the above-mentioned Palm-grove a festival was celebrated every four years, to which the neighbouring peoples thronged from all sides, both to sacrifice to the gods of the sacred precinct hecatombs of well-fed camels and also to carry back to their native lands some of the water of this place, since the tradition prevailed that this drink gave health to such as partook of it.,2. \xa0When for these reasons, then, the Maranitae gathered to the festival, the Garindanes, putting to the sword those who had been left behind in the country, and lying in ambush for those who were returning from the festival, utterly destroyed the tribe, and after stripping the country of its inhabitants they divided among themselves the plains, which were fruitful and supplied abundant pasture for their herds and flocks.,3. \xa0This coast has few harbours and is divided by many large mountains, by reason of which it shows every shade of colour and affords a marvellous spectacle to those who sail past it.,4. \xa0After one has sailed past this country the Laeanites Gulf comes next, about which are many inhabited villages of Arabs who are known as Nabataeans. This tribe occupies a large part of the coast and not a little of the country which stretches inland, and it has a people numerous beyond telling and flocks and herds in multitude beyond belief.,5. \xa0Now in ancient times these men observed justice and were content with the food which they received from their flocks, but later, after the kings in Alexandria had made the ways of the sea navigable for the merchants, these Arabs not only attacked the shipwrecked, but fitting out pirate ships preyed upon the voyagers, imitating in their practices the savage and lawless ways of the Tauri of the Pontus; some time afterward, however, they were caught on the high seas by some quadriremes and punished as they deserved.,6. \xa0Beyond these regions there is a level and well-watered stretch of land which produces, by reason of springs which flow through its whole extent, dog's-tooth grass, lucerne, and lotus as tall as a man. And because of the abundance and excellent quality of the pasturage, not only does it support every manner of flocks and herds in multitude beyond telling, but also wild camels, deer, and gazelles.,7. \xa0And against the multitude of animals which are nourished in that place there gather in from the desert bands of lions and wolves and leopards, against which the herdsmen must perforce battle both day and night to protect their charges; and in this way the land's good fortune becomes a cause of misfortune for its inhabitants, seeing that it is generally Nature's way to dispense to men along with good things what is hurtful as well. \xa0" '3.44. 1. \xa0Next after these plains as one skirts the coast comes a gulf of extraordinary nature. It runs, namely, to a point deep into the land, extends in length a distance of some five hundred stades, and shut in as it is by crags which are of wondrous size, its mouth is winding and hard to get out of; for a rock which extends into the sea obstructs its entrance and so it is impossible for a ship either to sail into or out of the gulf.,2. \xa0Furthermore, at times when the current rushes in and there are frequent shiftings of the winds, the surf, beating upon the rocky beach, roars and rages all about the projecting rock. The inhabitants of the land about the gulf, who are known as Banizomenes, find their food by hunting the land animals and eating their meat. And a temple has been set up there, which is very holy and exceedingly revered by all Arabians.,3. \xa0Next there are three islands which lie off the coast just described and provide numerous harbours. The first of these, history relates, is sacred to Isis and is uninhabited, and on it are stone foundations of ancient dwellings and stelae which are inscribed with letters in a barbarian tongue; the other two islands are likewise uninhabited and all three are covered thick with olive trees which differ from those we have.,4. \xa0Beyond these islands there extends for about a\xa0thousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that.,5. \xa0And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death.,6. \xa0This coast, then, is inhabited by Arabs who are called Thamudeni; but the coast next to it is bounded by a very large gulf, off which lie scattered islands which are in appearance very much like the islands called the Echinades. After this coast there come sand dunes, of infinite extent in both length and width and black in colour.,7. \xa0Beyond them a neck of land is to be seen and a harbour, the fairest of any which have come to be included in history, called Charmuthas. For behind an extraordinary natural breakwater which slants towards the west there lies a gulf which not only is marvellous in its form but far surpasses all others in the advantages it offers; for a thickly wooded mountain stretches along it, enclosing it on all sides in a ring one\xa0hundred stades long; its entrance is two plethra wide, and it provides a harbour undisturbed by the waves sufficient for two thousand vessels.,8. \xa0Furthermore, it is exceptionally well supplied with water, since a river, larger than ordinary, empties into it, and it contains in its centre an island which is abundantly watered and capable of supporting gardens. In general, it resembles most closely the harbour of Carthage, which is known as Cothon, of the advantages of which we shall endeavour to give a detailed discussion in connection with the appropriate time. And a multitude of fish gather from the open sea into the harbour both because of the calm which prevails there and because of the sweetness of the waters which flow into it. \xa0 3.45. 1. \xa0After these places, as a man skirts the coast, five mountains rise on high separated one from another, and their peaks taper into breast-shaped tips of stone which give them an appearance like that of the pyramids of Egypt.,2. \xa0Then comes a circular gulf guarded on every side by great promontories, and midway on a line drawn across it rises a trapezium-shaped hill on which three temples, remarkable for their height, have been erected to gods, which indeed are unknown to the Greeks, but are accorded unusual honour by the natives.,3. \xa0After this there is a stretch of dank coast, traversed at intervals by streams of sweet water from springs; on it there is a mountain which bears the name Chabinus and is heavily covered with thickets of every kind of tree. The land which adjoins the mountainous country is inhabited by the Arabs known as Debae.,4. \xa0They are breeders of camels and make use of the services of this animal in connection with the most important needs of their life; for instance, they fight against their enemies from their backs, employ them for the conveyance of their wares and thus easily accomplish all their business, drink their milk and in this way get their food from them, and traverse their entire country riding upon their racing camels.,5. \xa0And down the centre of their country runs a river which carries down such an amount of what is gold dust to all appearance that the mud glitters all over as it is carried out at its mouth. The natives of the region are entirely without experience in the working of the gold, but they are hospitable to strangers, not, however, to everyone who arrives among them, but only to Boeotians and Peloponnesians, the reason for this being the ancient friendship shown by Heracles for the tribe, a friendship which, they relate, has come down to them in the form of a myth as a heritage from their ancestors.,6. \xa0The land which comes next is inhabited by Alilaei and Gasandi, Arab peoples, and is not fiery hot, like the neighbouring territories, but is often overspread by mild and thick clouds, from which come heavy showers and timely storms that make the summer season temperate. The land produces everything and is exceptionally fertile, but it does not receive the cultivation of which it would admit because of the lack of experience of the folk.,7. \xa0Gold they discover in underground galleries which have been formed by nature and gather in abundance not that which has been fused into a mass out of gold-dust, but the virgin gold, which is called, from its condition when found, "unfired" gold. And as for size the smallest nugget found is about as large as the stone offruit, and the largest not much smaller than a royal nut.,8. \xa0This gold they wear about both their wrists and necks, perforating it and alternating it with transparent stones. And since this precious metal abounds in their land, whereas there is a scarcity of copper and iron, they exchange it with merchants for equal parts of the latter wares. \xa0 3.46. 1. \xa0Beyond this people are the Carbae, as they are called, and beyond these the Sabaeans, who are the most numerous of the tribes of the Arabians. They inhabit that part of the country known as Arabia the Blest, which produces most of the things which are held dear among us and nurtures flocks and herds of every kind in multitude beyond telling. And a natural sweet odour pervades the entire land because practically all the things which excel in fragrance grow there unceasingly.,2. \xa0Along the coast, for instance, grow balsam, as called, and cassia and a certain other herb possessing a nature peculiar to itself; for when fresh it is most pleasing and delightful to the eye, but when kept for a time it suddenly fades to nothing.,3. \xa0And throughout the interior of land there are thick forests, in which are great trees which yield frankincense and myrrh, as well as palms and reeds, cinnamon trees and every other kind which possesses a sweet odour as these have; for it is impossible to enumerate both the peculiar properties and natures of each one severally because of the great volume and the exceptional richness of the fragrance as it is gathered from each and all.,4. \xa0For a divine thing and beyond the power of words to describe seems the fragrance which greets the nostrils and stirs the senses of everyone. Indeed, even though those who sail along this coast may be far from the land, that does not deprive them of a portion of the enjoyment which this fragrance affords; for in the summer season, when the wind is blowing off shore, one finds that the sweet odours exhaled by the myrrh-bearing and other aromatic trees penetrate to the near-by parts of the sea; and the reason is that the essence of the sweet-smelling herbs is not, as with us, kept laid away until it has become old and stale, but its potency is in the full bloom of its strength and fresh, and penetrates to the most delicate parts of the sense of smell.,5. \xa0And since the breeze carries the emanation of the most fragrant plants, to the voyagers who approach the coast there is wafted a blending of perfumes, delightful and potent, and healthful withal and exotic, composed as it is of the best of them, seeing that the product of the trees has not been minced into bits and so has exhaled its own special strength, nor yet lies stored away in vessels made of a different substance, but taken at the very prime of its freshness and while its divine nature keeps the shoot pure and undefiled. Consequently those who partake of the unique fragrance feel that they are enjoying the ambrosia of which the myths relate, being unable, because of the superlative sweetness of the perfume, to find any other name that would be fitting and worthy of it. \xa0' "3.47. 1. \xa0Nevertheless, fortune has not invested the inhabitants of this land with a felicity which is perfect and leaves no room for envy, but with such great gifts she has coupled what is harmful and may serve as a warning to such men as are wont to despise the gods because of the unbroken succession of their blessings.,2. \xa0For in the most fragrant forests is a multitude of snakes, the colour of which is dark-red, their length a span, and their bites altogether incurable; they bite by leaping upon their victim, and as they spring on high they leave a stain of blood upon his skin.,3. \xa0And there is also something peculiar to the natives which happens in the case of those whose bodies have become weakened by a protracted illness. For when the body has become permeated by an undiluted and pungent substance and the combination of foreign bodies settles in a porous area, an enfeebled condition ensues which is difficult to cure: consequently at the side of men afflicted in this way they burn asphalt and the beard of a goat, combatting the excessively sweet odour by that from substances of the opposite nature. Indeed the good, when it is measured out in respect of quantity and order, is for human beings an aid and delight, but when it fails of due proportion and proper time the gift which it bestows is unprofitable.,4. \xa0The chief city of this tribe is called by them Sabae and is built upon a mountain. The kings of this city succeed to the throne by descent and the people accord to them honours mingled with good and ill. For though they have the appearance of leading a happy life, in that they impose commands upon all and are not accountable for their deeds, yet they are considered unfortunate, inasmuch as it is unlawful for them ever to leave the palace, and if they do so they are stoned to death, in accordance with a certain ancient oracle, by the common crowd.,5. \xa0This tribe surpasses not only the neighbouring Arabs but also all other men in wealth and in their several extravagancies besides. For in the exchange and sale of their wares they, of all men who carry on trade for the sake of the silver they receive in exchange, obtain the highest price in return for things of the smallest weight.,6. \xa0Consequently, since they have never for ages suffered the ravages of war because of their secluded position, and since an abundance of both gold and silver abounds in the country, especially in Sabae, where the royal palace is situated, they have embossed goblets of every description, made of silver and gold, couches and tripods with silver feet, and every other furnishing of incredible costliness, and halls encircled by large columns, some of them gilded, and others having silver figures on the capitals.,7. \xa0Their ceilings and doors they have partitioned by means of panels and coffers made of gold, set with precious stones and placed close together, and have thus made the structure of their houses in every part marvellous for its costliness; for some parts they have constructed of silver and gold, others of ivory and that most showy precious stones or of whatever else men esteem most highly.,8. \xa0For the fact is that these people have enjoyed their felicity unshaken since ages past because they have been entire strangers to those whose own covetousness leads them to feel that another man's wealth is their own godsend. The sea in these parts looks to be white in colour, so that the beholder marvels at the surprising phenomenon and at the same time seeks for its cause.,9. \xa0And there are prosperous islands near by, containing unwalled cities, all the herds of which are white in colour, while no female has any horn whatsoever. These islands are visited by sailors from every part and especially from Potana, the city which Alexander founded on the Indus river, when he wished to have a naval station on the shore of the ocean. Now as regards Arabia the Blest and its inhabitants we shall be satisfied with what has been said. \xa0" '3.48. 1. \xa0But we must not omit to mention the strange phenomena which are seen in the heavens in these regions. The most marvellous is that which, according to accounts we have, has to do with the constellation of the Great Bear and occasions the greatest perplexity among navigators. What they relate is that, beginning with the month which the Athenians call Maemacterion, not one of the seven stars of the Great Bear is seen until the first watch, in Poseideon none until second, and in the following months they gradually drop out of the sight of navigators.,2. \xa0As for the other heavenly bodies, the planets, as they are called, are, in the case of some, larger than they appear with us, and in the case of others their risings and settings are also not the same; and the sun does not, as with us, send forth its light shortly in advance of its actual rising, but while the darkness of night still continues, it suddenly and contrary to all expectation appears and sends forth its light.,3. \xa0Because of this there is no daylight in those regions before the sun has become visible, and when out of the midst of the sea, as they say, it comes into view, it resembles a fiery red ball of charcoal which discharges huge sparks, and its shape does not look like a cone, as is the impression we have of it, but it has the shape of a column which has the appearance of being slightly thicker at the top; and furthermore it does not shine or send out rays before the first hour, appearing as a fire that gives forth no light in the darkness; but at the beginning of the second hour it takes on the form of a round shield and sends forth a light which is exceptionally bright and fiery.,4. \xa0But at its setting the opposite manifestations take place with respect to it; for it seems to observers to be lighting up the whole universe with a strange kind of ray for not less than two or, as Agatharchides of Cnidus has recorded, for three hours. And in the opinion of the natives this is the most pleasant period, when the heat is steadily lessening because of the setting of the sun.,5. \xa0As regards the winds, the west, the south-west, also the north-west and the east blow as in the other parts of the world; but in Ethiopia the south winds neither blow nor are known at all, although in the Trogodyte country and Arabia they so exceptionally hot that they set the forests on fire and cause the bodies of those who take refuge in the shade of their huts to collapse through weakness. The north wind, however, may justly be considered the most favourable of all, since it reaches into every region of the inhabited earth and is ever cool.
11.26.6. \xa0and when the throng shouted its approval at each action he mentioned and showed especially its amazement that he had given himself unarmed into the hands of any who might wish to slay him, so far was he from being a victim of vengeance as a tyrant that they united in acclaiming him with one voice Benefactor and Saviour and King.
12.11.3. \xa0Those who continued to live in the city quickly came to possess great wealth, and concluding friendship with the Crotoniates they administered their state in admirable fashion. Establishing a democratic form of government, they divided the citizens into ten tribes, to each of which they assigned a name based on the nationality of those who constituted it: three tribes composed of peoples gathered from the Peloponnesus they named the Arcadian, the Achaean, and the Eleian; the same number, gathered from related peoples living outside the Peloponnesus, they named the Boeotian, Amphictyonian, and Dorian; and the remaining four, constituted from any other peoples, the Ionian, the Athenian, the Euboean, and the Islander. They also chose for their lawgiver the best man among such of their citizens as were admired for their learning, this being Charondas.' '. None |
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61. Dionysius of Halycarnassus, Roman Antiquities, 1.5.1, 1.74.1 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • "historiography, Hellenistic", • "‘fragments’ of historiography, Hellenistic", • Greeks/Hellenes, and origins of Rome • dialogue, between late Hellenistic texts
Found in books: Gruen (2020) 77; Hau (2017) 135; Konig and Wiater (2022) 212; König and Wiater (2022) 212
| 1.5.1. \xa0In order, therefore, to remove these erroneous impressions, as I\xa0have called them, from the minds of many and to substitute true ones in their room, I\xa0shall in this Book show who the founders of the city were, at what periods the various groups came together and through what turns of fortune they left their native countries. <
1.74.1. \xa0As to the last settlement or founding of the city, or whatever we ought to call it, Timaeus of Sicily, following what principle I\xa0do not know, places it at the same time as the founding of Carthage, that is, in the thirty-eighth year before the first Olympiad; Lucius Cincius, a member of the senate, places it about the fourth year of the twelfth Olympiad, and Quintus Fabius in the first year of the eighth Olympiad. <''. None |
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62. Philo of Alexandria, On The Life of Abraham, 5 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hellenistic • interpretation, Hellenistic Jewish
Found in books: Brooke et al (2008) 143; Najman (2010) 252
| 5. for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted; ''. None |
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63. Philo of Alexandria, On Husbandry, 82 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hellenistic period, Testament of Job • non-Judean women, adopting Judean practices, Hellenistic period
Found in books: Cosgrove (2022) 280; Kraemer (2010) 194, 195
| 82. And the same hymn is sung by both the choruses, having a most admirable burden of the song which is beautiful to be sung. And it is as follows: "Let us sing unto the Lord, for he has been glorified gloriously; the horse and his rider hath he thrown into the Sea." ''. None |
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64. Philo of Alexandria, On The Cherubim, 92, 125 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Creation and ownership, Hellenistic views • Greeks/Hellenes, shared characteristics with barbarians • Hellenistic • Hellenistic Judaism • Platonism, Effects on Hellenistic philosophy
Found in books: Despotis and Lohr (2022) 168; Gruen (2020) 36; McDonough (2009) 100; Novenson (2020) 27
| 92. In every festival then and assembly among men, the following are the most remarkable and celebrated points, security, relaxation, truce, drunkenness, deep drinking, revelling, luxury, amusement, music at the doors, banquets lasting through the night, unseemly pleasures, wedding feasts during the day, violent acts of insolence, practices of intemperance, indulgence of folly, pursuits of shameful things, an utter destruction and renunciation of what is good, wakefulness during the night for the indulgence of immoderate appetites, sleep by day when it is the proper time to be awake, a turning upside down of the laws of nature.
125. Because God was the cause, not the instrument; and what was born was created indeed through the agency of some instrument, but was by all means called into existence by the great first cause; for many things must co-operate in the origination of anything; by whom, from what, by means of what, and why? Now he by whom a thing originates is the cause; that from which a thing is made is the material; that by means of which it was made is the instrument; and why, is the object. ''. None |
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65. Philo of Alexandria, On Drunkenness, 177 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hellenistic Judaism, allegorists • Hellenistic Judaism, religious divisions in • Hellenistic drama • Philo Judaeus, as Hellenistic Jew
Found in books: Bar Kochba (1997) 174; Bloch (2022) 186
| 177. At all events I have before now often seen in the theatre, when I have been there, some persons influenced by a melody of those who were exhibiting on the stage, whether dramatists or musicians, as to be excited and to join in the music, uttering encomiums without intending it; and I have seen others at the same time so unmoved that you would think there was not the least difference between them and the iimate seats on which they were sitting; and others again so disgusted that they have even gone away and quitted the spectacle, stopping their ears with their hands, lest some atom of a sound being left behind and still sounding in them should inflict annoyance on their morose and unpleasable souls. ''. None |
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66. Philo of Alexandria, On The Creation of The World, 3, 8-9, 25, 89-128, 135, 146 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Greeks/Hellenes, contrast with barbarians • Greeks/Hellenes, shared characteristics with barbarians • Hellenism • Hellenism, summary of rabbinic interaction with • Hellenistic • Hellenistic Judaism • Hellenistic period • Hellenistic synagogal prayers • Hellenistic, Interpretation • Jewish Hellenism • Philo of Alexandria, and Hellenistic Judaism • interpretation, Hellenistic Jewish
Found in books: Bloch (2022) 253; Brooke et al (2008) 143; Brouwer and Vimercati (2020) 65, 70, 75, 90; Frede and Laks (2001) 283; Gruen (2020) 36, 151; Hidary (2017) 31; Lidonnici and Lieber (2007) 156; Najman (2010) 255; Rasimus (2009) 161; Van der Horst (2014) 105, 131
| 3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.
8. But Moses, who had early reached the very summits of philosophy, and who had learnt from the oracles of God the most numerous and important of the principles of nature, was well aware that it is indispensable that in all existing things there must be an active cause, and a passive subject; and that the active cause is the intellect of the universe, thoroughly unadulterated and thoroughly unmixed, superior to virtue and superior to science, superior even to abstract good or abstract beauty; 9. while the passive subject is something iimate and incapable of motion by any intrinsic power of its own, but having been set in motion, and fashioned, and endowed with life by the intellect, became transformed into that most perfect work, this world. And those who describe it as being uncreated, do, without being aware of it, cut off the most useful and necessary of all the qualities which tend to produce piety, namely, providence:
25. this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII.
89. But after the whole world had been completed according to the perfect nature of the number six, the Father hallowed the day following, the seventh, praising it, and calling it holy. For that day is the festival, not of one city or one country, but of all the earth; a day which alone it is right to call the day of festival for all people, and the birthday of the world. 90. And I know not if any one would be able to celebrate the nature of the number seven in adequate terms, since it is superior to every form of expression. But it does not follow that because it is more admirable than anything that can be said of it, that on that account one ought to keep silence; but rather we ought to try, even if one cannot say everything which is proper, or even that which is most proper, at all events to utter such things as may be attainable by our capacities. 91. The number seven is spoken of in two ways; the one within the number ten which is measured by repeating the unit alone seven times, and which consists of seven units; the other is the number outside ten, the beginning of which is altogether the unit increasing according to a twofold or threefold, or any other proportion whatever; as are the numbers sixty-four, and seven hundred and twenty-nine; the one number of which is increased by doubling on from the unit, and the other by trebling. And it is not well to examine either species superficially, but the second has a most manifest pre-eminence. 92. For in every case the number which is combined from the unit in double or treble ratio, or any other ratio, whatsoever, is the seventh number, a cube and a square, embracing both species, both that of the incorporeal and that of the corporeal essence. That of the incorporeal essence according to the superficies which quadrangular figures present, and that of the corporeal essence according to the other figure which cubes make; 9
3. and the clearest proof of this is afforded by the numbers already spoken of. In the seventh number increasing immediately from the unit in a twofold ratio, namely, the number sixty-four, is a square formed by the multiplication of eight by eight, and it is also a cube by the multiplication of four and four, four times. And again, the seventh number from the unit being increased in a threefold ratio, that is to say, the number seven hundred and twenty-nine, is a square, the number seven and twenty being multiplied by itself; and it is also a cube, by nine being multiplied by itself nine times. 94. And in every case a man making his beginning from the unit, and proceeding on to the seventh number, and increasing in the same ratio till he comes to the number seven, will at all times find the number, when increased, both a cube and a square. At all events, he who begins with the number sixty-four, and combines them in a doubling ratio, will make the seventh number four thousand and ninety-six, which is both a square and a cube, having sixty-four as its square root, and sixteen as its cube root. XXXI. 95. And we must also pass on to the other species of the number seven, which is contained in the number ten, and which displays an admirable nature, and one not inferior to the previously mentioned species. The number seven consists of one, and two and four, numbers which have two most harmonious ratios, the twofold and the fourfold ratio; the former of which affects the diapason harmony, while the fourfold ratio causes that of the double diapason. It also comprehends other divisions, existing in some kind of yoke-like combination. For it is divided first of all into the number one, and the number six; then into the two and the five; and last of all, into the three and the four. 96. And the proportion of these numbers is a most musical one; for the number six bears to the number one a six-fold ratio, and the six-fold ratio causes the greatest possible difference between existing tones; the distance namely, by which the sharpest tone is separated from the flattest, as we shall show when we pass on from numbers to the discussion of harmony. Again, the ratio of four to two displays the greatest power in harmony, almost equal to that of the diapason, as is most evidently shown in the rules of that art. And the ratio of four to three effects the first harmony, that in the thirds, which is the diatessaron. XXXII. 97. The number seven displays also another beauty which it possesses, and one which is most sacred to think of. For as it consists of three and four, it displays in existing things a line which is free from all deviation and upright by nature. And in what way it does so I must show. The rectangular triangle, which is the beginning of all qualities, consists of the Numbers and four, and five; and the three and the four, which are the essence of the seven, contain the right angle; for the obtuse angle and the acute angle show irregularity, and disorder, and inequality; for one may be more acute or more obtuse than another. But a right angle does not admit of comparison, nor is one right angle more a right angle than another: but one remains similar to another, never changing its peculiar nature. But if the right-angled triangle is the beginning of all figures and of all qualities, and if the essence of the number seven, that is to say, the numbers three and four together, supply the most necessary part of this, namely, the right angle, then seven may be rightly thought to be the fountain of every figure and of every quality. 9
8. And besides what has been already advanced, this also may be asserted that three is the number of a plane figure, since a point has been laid down to be, according to a unit, and a line according to the number two, and a plane superficies according to the number three. Also, four is the number of a cube, by the addition of one to the number of a plane superficies, depth being added to the superficies. From which it is plain that the essence of the number seven is the foundation of geometry and trigonometry; and in a word, of all incorporeal and corporeal substances. XXXIII. 99. And such great sanctity is there in the number seven, that it has a pre-eminent rank beyond all the other numbers in the first decade. For of the other numbers, some produce without being produced, others are produced but have no productive power themselves; others again both produce and are produced. But the number seven alone is contemplated in no part. And this proposition we must confirm by demonstration. Now the number one produces all the other numbers in order, being itself produced absolutely by no other; and the number eight is produced by twice four, but itself produces no other number in the decade. Again, four has the rank of both, that is, of parents and of offspring; for it produces eight when doubled, and it is produced by twice two. 100. But seven alone, as I said before, neither produces nor is produced, on which account other philosophers liken this number to Victory, who had no mother, and to the virgin goddess, whom the fable asserts to have sprung from the head of Jupiter: and the Pythagoreans compare it to the Ruler of all things. For that which neither produces, nor is produced, remains immovable. For generation consists in motion, since that which is generated, cannot be so without motion, both to cause production, and to be produced. And the only thing which neither moves nor is moved, is the Elder, Ruler, and Lord of the universe, of whom the number seven may reasonably be called a likeness. And Philolaus gives his testimony to this doctrine of mine in the following Words:ù"for God," says he "is the ruler and Lord of all things, being one, eternal, lasting, immovable, himself like to himself, and different from all other beings." XXXIV. '101. Among the things then which are perceptible only by intellect, the number seven is proved to be the only thing free from motion and accident; but among things perceptible by the external senses, it displays a great and comprehensive power, contributing to the improvement of all terrestrial things, and affecting even the periodical changes of the moon. And in what manner it does this, we must consider. The number seven when compounded of numbers beginning with the unit, makes eight-and-twenty, a perfect number, and one equalised in its parts. And the number so produced, is calculated to reproduce the revolutions of the moon, bringing her back to the point from which she first began to increase in a manner perceptible by the external senses, and to which she returns by waning. For she increases from her first crescent-shaped figure, to that of a half circle in seven days; and in seven more, she becomes a full orb; and then again she turns back, retracing the same path, like a runner of the diaulos, receding from an orb full of light, to a half circle again in seven days, and lastly, in an equal number she diminishes from a half circle to the form of a crescent; and thus the number before mentioned is completed. 102. And the number seven by those persons who are in the habit of employing names with strict propriety is called the perfecting number; because by it, everything is perfected. And any one may receive a confirmation of this from the fact, that every organic body has three dimensions, length, depth, and breadth; and four boundaries, the point, the line, the superficies, and the solid; and by theses, when combined, the number seven is made up. But it would be impossible for bodies to be measured by the number seven, according to the combination of the three dimensions, and the four boundaries, if it did not happen that the ideas of the first numbers, one, two, three and four, in which the number ten is founded, comprised the nature of the number seven. For the aforesaid numbers have four boundaries, the first, the second, the third, the fourth, and three intervals. The first interval being that between one and two; the second, that between two and three; the third, that between three and four. XXXV. 10
3. And besides what has been already said, the growth of men from infancy to old age, when measured by the number seven, displays in a most evident manner its perfecting power; for in the first period of seven years, the putting forth of the teeth takes place. And at the end of the second period of the same length, he arrives at the age of puberty: at the end of the third period, the growth of the beard takes place. The fourth period sees him arrive at the fullness of his manly strength. The fifth seven years is the season for marriage. In the sixth period he arrives at the maturity of his understanding. The seventh period is that of the most rapid improvement and growth of both his intellectual and reasoning powers. The eighth is the sum of the perfection of both. In the ninth, his passions assume a mildness and gentleness, from being to a great degree tamed. In the tenth, the desirable end of life comes upon him, while his limbs and organic senses are still unimpaired: for excessive old age is apt to weaken and enfeeble them all. ' "104. And Solon, the Athenian lawgiver, described these different ages in the following elegiac verses:ù In seven years from th' earliest breath, The child puts forth his hedge of teeth; When strengthened by a similar span, He first displays some signs of man. As in a third, his limbs increase, A beard buds o'er his changing face. When he has passed a fourth such time, His strength and vigour's in its prime. When five times seven years o'er his head Have passed, the man should think to wed; At forty two, the wisdom's clear To shun vile deed of folly or fear: While seven times seven years to sense Add ready wit and eloquence. And seven years further skill admit To raise them to their perfect height. When nine such periods have passed, His powers, though milder grown, still last; When God has granted ten times seven, The aged man prepares for heaven. XXXVI. " '105. Solon therefore thus computes the life of man by the aforesaid ten periods of seven years. But Hippocrates the physician says that there are Seven ages of man, infancy, childhood, boyhood, youth, manhood, middle age, old age; and that these too, are measured by periods of seven, though not in the same order. And he speaks thus; ``In the nature of man there are seven seasons, which men call ages; infancy, childhood, boyhood, and the rest. He is an infant till he reaches his seventh year, the age of the shedding of his teeth. He is a child till he arrives at the age of puberty, which takes place in fourteen years. He is a boy till his beard begins to grow, and that time is the end of a third period of seven years. He is a youth till the completion of the growth of his whole body, which coincides with the fourth seven years. Then he is a man till he reaches his forty-ninth year, or seven times seven periods. He is a middle aged man till he is fifty-six, or eight times seven years old; and after that he is an old man. 106. And it is also affirmed for the particular praise of the number seven, that it has a very admirable rank in nature, because it is composed of three and four. And if any one doubles the third number after the unit, he will find a square; and if he doubles the fourth number, he will find a cube. And if he doubles the seventh from both, he will both a cube and a square; therefore, the third number from the unit is a square in a double ratio. And the fourth number, eight, is a cube. And the seventh number, being sixty-four, is both a cube and a square at the same time; so that the seventh number is really a perfecting one, signifying both equalities, ùthe plane superficies by the square, according to the connection with the number three, and the solid by the cube according to its relationship to the number four; and of the numbers three and four, are composed the number seven. XXXVII. 107. But this number is not only a perfecter of things, but it is also, so to say, the most harmonious of numbers; and in a manner the source of that most beautiful diagram which describes all the harmonies, that of fourths, and that of fifths, and the diapason. It also comprises all the proportions, the arithmetical, the geometrical, and moreover the harmonic proportion. And the square consists of these numbers, six, eight, nine, and twelve; and eight bears to six the ratio of being one third greater, which is the diatessaron of harmony. And nine bears to six the ratio of being half as great again, which is the ratio of fifths. And twelve is to six, in a twofold proportion; and this is the same as the diapason. 10
8. The number seven comprises also, as I have said, all the proportions of arithmetrical proportion, from the numbers six, and nine, and twelve; for as the number in the middle exceeds the first number by three, it is also exceeded by three by the last number. And geometrical proportion is according to these four numbers. For the same ratio that eight bears to six, that also does twelve bear to nine. And this is the ratio of thirds. Harmonic ratio consists of three numbers, six, and eight, and twelve. 109. But there are two ways of judging of harmonic proportion. One when, whatever ratio the last number bears to the first, the excess by which the last number exceeds the middle one is the same as the excess by which the middle number exceeds the first. And any one may derive a most evident proof of this from the numbers before mentioned, six, and eight, and twelve: for the last number is double the first. And again, the excess of twelve over eight is double the excess of eight over six. For the number twelve exceeds eight by four, and eight exceeds six by two; and four is the double of two. 110. And another test of harmonic proportion is, when the middle term exceeds and is exceeded by those on each side of it, by an equal portion; for eight being the middle term, exceeds the first term by a third part; for if six be subtracted from it, the remainder two is one third of the original number six: and it is exceeded by the last term in an equal proportion; for if eight be taken from twelve, the remainder four is one third of the whole number twelve. XXXVIII. 111. Let this then be premised, as of necessity it must, respecting the honourable qualities which this diagram or square has, and the name to which it is entitled, and the number seven unfolds an equal number of ideas, and even more in the case of incorporeal things, which are perceptible only by the intellect; and its nature extends also over every visible essence, reaching to both heaven and earth, which are the boundaries of every thing. For what portion of all the things on earth is there which is not fond of seven; being subdued by an affection and longing for the seventh. 112. Accordingly men say, that the heaven is girdled with seven circles, the names of which are as follows; the arctic, the antarctic, the summer tropic, the winter tropic, the equinoctial, the zodiac, and last of all the galaxy. For the horizon is something which affects ourselves, in proportion as any one has acute vision, or the contrary; our sensation cutting off at one time a lesser, and at another time a greater circumference. 11
3. The planets too, and the corresponding host of fixed stars, are arrayed in seven divisions, displaying a very great sympathy with the air and the earth. For they turn the air towards the times, that are called the seasons of the year, causing in each of them innumerable changes by calm weather, and pleasant breezes, and clouds, and irresistible blasts of wind. And again, they make rivers to overflow and to subside, and turn plains into lakes; and again, on the contrary, they dry up the waters: they also cause the alterations of the seas, when they receded, and return with a reflux. For at times, when the tide recedes on a sudden, an extensive line of shore occupies what is usually a wide gulf of sea; and in a short time afterwards, the waters are brought back, and there appears a sea, sailed over, not by shallow boats, but by ships of exceeding great burden. And they also give increase and perfection to all the terrestrial animals and plants which produce fruit, endowing each with a nature to last a long time, so that new plants may flourish and come to maturity; ùthe old ones having passed away, in order to provide an abundant supply of necessary things. XXXIX. 114. Moreover, the constellation Ursa Major, which men call the guide of mariners, consists of seven stars, which the pilots keeping in view, steer in innumerable paths across the sea, directing their endeavours towards an incredible task, beyond the capacity of human intellect. For it is through conjectures, directed by the aforementioned stars, that they have discovered countries which were previously unknown; those who dwell on the continent having discovered islands, and islanders having found out continents. For it was fitting that the recesses both of earth and sea should be revealed to that God-loving animal, the race of mankind, by the purest of essences, namely heaven. 115. And besides the stars above mentioned the band of the Pleiades is also made up of seven stars, the rising and occultation of which are the causes of great benefits to all men. For when they set, the furrows are ploughed up for the purpose of sowing; and when they are about to rise, they bring glad tidings of harvest; and after they have arisen, they awaken the rejoicing husbandman to the collection of their necessary food. And they with joy store up their food for their daily use. 116. And the sun, the ruler of the day, making two equinoxes every year, both in spring and autumn. The spring equinox in the constellation of Aries, and the autumnal one in Libra, gives the most evident demonstration possible of the divine dignity of the number seven. For each of the equinoxes takes place in the seventh month, at which time men are expressly commanded by law to celebrate the greatest and most popular and comprehensive festivals; since it is owing to both these seasons, that all the fruits of the earth are engendered and brought to perfection; the fruit of corn, and all other things which are sown, being owing to the vernal equinox; and that of the vine, and of all the other plants which bear hard berries, of which there are great numbers, to the autumnal one. XL. 117. And since all the things on the earth depend upon the heavenly bodies according to a certain natural sympathy, it is in heaven too that the ratio of the number seven began, and from thence it descended to us also, coming down to visit the race of mortal men. And so again, besides the domit part of our mind, our soul is divided into seven divisions; there being five senses, and besides them the vocal organ, and after that the generative power. All which things, like the puppets in a raree show, which are moved by strings by the manager, are at one time quiet, and at another time in motion, each according to its suitable habits and capacities of motion. 11
8. And in the same way, if any one were to set about investigating the different parts of the body, in both their interior and the exterior arrangement, he will in each case find seven divisions. Those which are visible are as follow; ùthe head, the chest, the belly, two arms, and two legs; the internal parts, or the entrails, as they are called, are the stomach, the heart, the lungs, the spleen, the liver, and the two kidneys. 119. Again, the principal and domit part in an animal is the head, and that has seven most necessary divisions: two eyes, an equal number of ears, two channels for the nostrils, and the mouth to make up seven, through which as Plato says, mortal things find their entrance, and immortal things their exit. For into the mouth do enter meat and drink, perishable food of a perishable body; but from out of it proceed wordsùthe immortal laws of an immortal soul, by means of which rational life is regulated. XLI. 120. Again, the things which are judged of by the best of the senses, sight, partake of number according to their kind. For the things which are seen are seven; body, distance, shape, magnitude, colour, motion, tranquillity, and besides these there is nothing. 121. It also happens that all the changes of the voice amount to seven; the acute, the grave, the contracted, in the fourth place the aspirated sound, the fifth is the tone, the sixth the long, the seventh the short sound. 122. There are also seven motions; the motion upwards, the motion downwards, that to the right, that to the left, the forward motion, the backward motion, and the rotatory motion, as is most especially shown by those who exhibit dances. 12
3. It is affirmed also that the secretions of the body are performed in the aforesaid number of seven. For tears are poured out through the eyes, and the purifications of the head through the nostrils, and through the mouth the saliva which is spit out; there are, besides two other channels for the evacuation of the superfluities of the body, the one being placed in front and the other behind; the sixth mode of evacuation is the effusion of perspiration over the whole body, and the seventh that most natural exercise of the generative powers. 124. Again, in the case of women, the flux called the catamenia, is usually carried on for seven days. Also, children in the womb receive life at the end of seven months, so that a very extraordinary thing happens: for children who are born at the end of the seventh month live, while those who are born at the expiration of the eighth month are altogether incapable of surviving. 1
25. Again, the dangerous diseases of the body, especially when lasting fevers, arising from the distemperature of the powers within us, attack us, are usually decided about the seventh day. For that day determines the contest for life, allotting safety to some men, and death to others. XLII. 126. And the power of this number does not exist only in the instances already mentioned, but it also pervades the most excellent of the sciences, the knowledge of grammar and music. For the lyre with seven strings, bearing a proportion to the assemblage of the seven planets, perfects its admirable harmonies, being almost the chief of all instruments which are conversant about music. And of the elements of grammar, those which are properly called vowels are, correctly speaking, seven in number, since they can be sounded by themselves, and when they are combined with other letters, they make complete sounds; for they fill up the deficiency existing in semi-vowels, making the sounds whole; and they change and alter the natures of the mutes inspiring them with their own power, in order that what has no sound may become endowed with sound. 127. On which account it appears to me that they also originally gave letters their names, and acting as became wise men, did give the name to the number seven from the Respect they had for it, and from regard to the dignity inherent in it. But the Romans, adding the letter S, which had been omitted by the Greeks, show still more conspicuously the correct etymological meaning of the word, calling it septem, as derived from semnos, venerable, as has been said before, and from sebasmos, veneration. XLIII. 12
8. These things, and more still are said in a philosophical spirit about the number seven, on account of which it has received the highest honours, in the highest nature. And it is honoured by those of the highest reputation among both Greeks and barbarians, who devote themselves to mathematical sciences. It was also greatly honoured by Moses, a man much attached to excellence of all sorts, who described its beauty on the most holy pillars of the law, and wrote it in the hearts of all those who were subject to him, commanding them at the end of each period of six days to keep the seventh holy; abstaining from all other works which are done in the seeking after and providing the means of life, devoting that day to the single object of philosophizing with a view to the improvement of their morals, and the examination of their consciences: for conscience being seated in the soul as a judge, is not afraid to reprove men, sometimes employing pretty vehement threats; at other times by milder admonitions, using threats in regard to matters where men appear to be disobedient, of deliberate purpose, and admonitions when their offences seem involuntary, through want of foresight, in order to prevent their hereafter offending in a similar manner. XLIV. 1
35. But he asserts that the formation of the individual man, perceptible by the external senses is a composition of earthy substance, and divine spirit. For that the body was created by the Creator taking a lump of clay, and fashioning the human form out of it; but that the soul proceeds from no created thing at all, but from the Father and Ruler of all things. For when he uses the expression, "he breathed into," etc., he means nothing else than the divine spirit proceeding form that happy and blessed nature, sent to take up its habitation here on earth, for the advantage of our race, in order that, even if man is mortal according to that portion of him which is visible, he may at all events be immortal according to that portion which is invisible; and for this reason, one may properly say that man is on the boundaries of a better and an immortal nature, partaking of each as far as it is necessary for him; and that he was born at the same time, both mortal and the immortal. Mortal as to his body, but immortal as to his intellect. XLVII.
146. Every man in regard of his intellect is connected with divine reason, being an impression of, or a fragment or a ray of that blessed nature; but in regard of the structure of his body he is connected with the universal world. For he is composed of the same materials as the world, that is of earth, and water, and air and fire, each of the elements having contributed its appropriate part towards the completion of most sufficient materials, which the Creator was to take in order to fashion this visible image. '. None |
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67. Philo of Alexandria, On The Special Laws, 1.2, 2.62, 2.176, 2.188-2.192, 3.6 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Greeks/Hellenes, and Jews • Hellenistic Judaism, allegorists • Hellenistic Judaism, religious divisions in • Hellenistic Judaism, syncretists • Hellenistic synagogal prayers • Hellenistic, Interpretation • Lieberman, Saul, on influence of Hellenism • Philo Judaeus, as Hellenistic Jew • interpretation, Hellenistic Jewish
Found in books: Bar Kochba (1997) 171, 175; Brooke et al (2008) 143, 144; Gruen (2020) 195; Hidary (2017) 43; Najman (2010) 104, 105; Van der Horst (2014) 131
| 1.2. The ordice of circumcision of the parts of generation is ridiculed, though it is an act which is practised to no slight degree among other nations also, and most especially by the Egyptians, who appear to me to be the most populous of all nations, and the most abounding in all kinds of wisdom.
2.62. Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved.
2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto
2.188. Immediately after comes the festival of the sacred moon; in which it is the custom to play the trumpet in the temple at the same moment that the sacrifices are offered. From which practice this is called the true feast of trumpets, and there are two reasons for it, one peculiar to the nation, and the other common to all mankind. Peculiar to the nation, as being a commemoration of that most marvellous, wonderful, and miraculous event that took place when the holy oracles of the law were given; 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. 2.191. And by both these kinds of war the things on earth are injured. They are injured by the enemies, by the cutting down of trees, and by conflagrations; and also by natural injuries, such as droughts, heavy rains, lightning from heaven, snow and cold; the usual harmony of the seasons of the year being transformed into a want of all concord. 2.192. On this account it is that the law has given this festival the name of a warlike instrument, in order to show the proper gratitude to God as the giver of peace, who has abolished all seditions in cities, and in all parts of the universe, and has produced plenty and prosperity, not allowing a single spark that could tend to the destruction of the crops to be kindled into flame.THE NINTH FESTIVALXXXII.
3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. ''. None |
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68. Philo of Alexandria, On The Contemplative Life, 8-9 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hellenistic Judaism, allegorists • Hellenistic Judaism, religious divisions in • Judaism in Egypt, Jewish responses to Hellenistic culture • Pentateuch, Torah, influence of Hellenism on • Philo Judaeus, as Hellenistic Jew
Found in books: Bar Kochba (1997) 173; Potter Suh and Holladay (2021) 44
| 8. for as for the customs of the Egyptians, it is not creditable even to mention them, for they have introduced irrational beasts, and those not merely such as are domestic and tame, but even the most ferocious of wild beasts to share the honours of the gods, taking some out of each of the elements beneath the moon, as the lion from among the animals which live on the earth, the crocodile from among those which live in the water, the kite from such as traverse the air, and the Egyptian iris. '9. And though they actually see that these animals are born, and that they are in need of food, and that they are insatiable in voracity and full of all sorts of filth, and moreover poisonous and devourers of men, and liable to be destroyed by all kinds of diseases, and that in fact they are often destroyed not only by natural deaths, but also by violence, still they, civilised men, worship these untameable and ferocious beasts; though rational men, they worship irrational beasts; though they have a near relationship to the Deity, they worship creatures unworthy of being compared even to some of the beasts; though appointed as rulers and masters, they worship creatures which are by nature subjects and slaves. II. '. None |
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69. Philo of Alexandria, On The Life of Moses, 1.2, 1.21, 1.23, 2.12, 2.14, 2.26-2.27, 2.31-2.41, 2.48, 2.88 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexandrian (Hellenistic) Judaism, Philo • Artapanus, Hellenistic Jewish historian, emphasizes Joseph’s economic genius • Cato the Censor, deeply Hellenized Roman author • Greco-Roman culture, Philos ideological investment in harmony of Hellenism and Jewish culture • Greeks/Hellenes, contrast with barbarians • Greeks/Hellenes, shared characteristics with barbarians • Hellenism • Hellenistic • Hellenistic Judaism, allegorists • Hellenistic Judaism, religious divisions in • Hellenistic drama • Hellenistic world • Hellenistic, Interpretation • Hellenistic, philosophy • Hellenization, Jewish • Jewish culture, Philos ideological investment in harmony of Hellenism and Jewish culture • Jews and Judaism, Hellenization • Philo Judaeus, as Hellenistic Jew • Philo of Alexandria, ideological investment in harmony of Hellenism and Jewish culture • Philosophy (Greek/Hellenistic) • Septuagint, legend of the composition of, in Hellenistic Jewish sources • interpretation, Hellenistic Jewish
Found in books: Bar Kochba (1997) 172, 174; Bloch (2022) 193, 195; Brooke et al (2008) 143, 144, 153, 164; Feldman (2006) 25, 105; Goldhill (2020) 221; Goldhill (2022) 21; Gruen (2020) 35, 36, 37, 151; Jonquière (2007) 157; Kalmin (2014) 84, 85, 86, 87, 92; Najman (2010) 90, 93, 101, 252, 253, 255
| 1.2. for the glory of the laws which he left behind him has reached over the whole world, and has penetrated to the very furthest limits of the universe; and those who do really and truly understand him are not many, perhaps partly out of envy, or else from the disposition so common to many persons of resisting the commands which are delivered by lawgivers in different states, since the historians who have flourished among the Greeks have not chosen to think him worthy of mention,
1.21. And immediately he had all kinds of masters, one after another, some coming of their own accord from the neighbouring countries and the different districts of Egypt, and some being even procured from Greece by the temptation of large presents. But in a short time he surpassed all their knowledge, anticipating all their lessons by the excellent natural endowments of his own genius; so that everything in his case appeared to be a ecollecting rather than a learning, while he himself also, without any teacher, comprehended by his instinctive genius many difficult subjects;
1.23. Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans.
2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers,
2.14. But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure.
2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation.
2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. ' "2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. " '2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh.
2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words.
2.88. Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosing materials equal in number to the elements of which the world was made, and having a direct relation to them; the elements being the earth and the water, and the air and the fire. For the fine flax is produced from the earth, and the purple from the water, and the hyacinth colour is compared to the air (for, by nature, it is black''. None |
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70. Philo of Alexandria, Against Flaccus, 74 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hellenistic drama • Hellenization, Institutionalized
Found in books: Bloch (2022) 181; Schwartz (2008) 52
| 74. for he arrested thirty-eight members of our council of elders, which our saviour and benefactor, Augustus, elected to manage the affairs of the Jewish nation after the death of the king of our own nation, having sent written commands to that effect to Manius Maximus when he was about to take upon himself for the second time the government of Egypt and of the country, he arrested them, I say, in their own houses, and commanded them to be thrown into prison, and arranged a splendid procession to send through the middle of the market-place a body of old men prisoners, with their hands bound, some with thongs and others with iron chains, whom he led in this plight into the theatre, a most miserable spectacle, and one wholly unsuited to the times. ''. None |
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71. Philo of Alexandria, On The Embassy To Gaius, 155, 158 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Greeks/Hellenes, attitudes toward Rome by • Hellenistic, philosophy • Jews, in Hellenistic period • Philosophy (Greek/Hellenistic)
Found in books: Gruen (2020) 88; Najman (2010) 87; Neusner Green and Avery-Peck (2022) 47
| 155. How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. '
158. Moreover, in the monthly divisions of the country, when the whole people receives money or corn in turn, he never allowed the Jews to fall short in their reception of this favour, but even if it happened that this distribution fell on the day of their sacred sabbath, on which day it is not lawful for them to receive any thing, or to give any thing, or in short to perform any of the ordinary duties of life, he charged the dispenser of these gifts, and gave him the most careful and special injunctions to make the distribution to the Jews on the day following, that they might not lose the effects of his common kindness. XXIV. '. None |
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72. Philo of Alexandria, That Every Good Person Is Free, 141 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hellenistic Judaism, allegorists • Hellenistic Judaism, religious divisions in • Hellenistic drama • Philo Judaeus, as Hellenistic Jew
Found in books: Bar Kochba (1997) 174; Bloch (2022) 186, 187
| 141. And it happened not long ago, when some actors were representing a tragedy, and repeating those iambics of Euripides: "For e\'en the name of freedom is a jewel of mighty value; and the man who has it E\'en in a small degree, has noble wealth;" I myself saw all the spectators standing on tip-toe with excitement and delight, and with loud outcries and continual shouts combining their praise of the sentiments, and with praise also of the poet, as having not only honoured freedom by his actions, but having extolled its very name. ''. None |
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73. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • euergetai, of the Hellenistic age
Found in books: Augoustakis (2014) 227; Verhagen (2022) 227
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74. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Christianity, Hellenism • Hellenistic encomia • Hellenization, of Roman culture • Judaism and Hellenism • Judaism, Acceptance of Hellenism • Minor, Hellenistic influence • Philo of Alexandria, Hellenization
Found in books: Augoustakis (2014) 221; Potter Suh and Holladay (2021) 285; Verhagen (2022) 221; Xinyue (2022) 6
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75. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hellenistic • fable, Hellenistic
Found in books: Najman (2010) 247; Niehoff (2011) 93
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76. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hellenization, of Roman culture
Found in books: Augoustakis (2014) 221; Verhagen (2022) 221
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77. Dio Chrysostom, Orations, 31.116, 36.17, 80.3 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom, Hellenism and Greekness, representations of • Hellenism • Hellenistic ideology of kingship • Hellenization, of Roman culture
Found in books: Amendola (2022) 91; Augoustakis (2014) 225; Kirkland (2022) 173; Stanton (2021) 66; Verhagen (2022) 225
| 31.116. \xa0Well, I\xa0once heard a man make an off-hand remark to the effect that there are other peoples also where one can see this practice being carried on; and again, another man, who said that even in Athens many things are done now which any one, not without justice, could censure, these being not confined to ordinary matters, but having to do even with the conferring of honours. "Why, they have conferred the title of \'Olympian,\'\xa0" he alleged, upon a certain person he named, "though he was not an Athenian by birth, but a Phoenician fellow who came, not from Tyre or Sidon, but from some obscure village or from the interior, a man, what is more, who has his arms depilated and wears stays"; and he added that another, whom he also named, that very slovenly poet, who once gave a recital here in Rhodes too, they not only have set up in bronze, but even placed his statue next to that of Meder. Those who disparage their city and the inscription on the statue of Nicanor are accustomed to say that it actually bought Salamis for them. <
36.17. \xa0And no sooner had\xa0I made this suggestion than they all set out together for the temple of Zeus, where they are wont to meet in council. And while the eldest and the most distinguished and the officials sat on benches in a circle, the rest of the company stood close by, for there was a large open space before the temple. A\xa0philosopher would have been vastly pleased at the sight, because all were like the ancient Greeks described by Homer, long-haired and with flowing beards, and only one among them was shaven, and he was subjected to the ridicule and resentment of them all. And it was said that he practised shaving, not as an idle fancy, but out of flattery of the Romans and to show his friendship toward them. And so one could have seen illustrated in his case how disgraceful the practice is and how unseemly for real men. <
80.3. \xa0As for myself, however, I\xa0regard it as a splendid and blessed state of being, if in the midst of slaves one can be a free man and in the midst of subjects be independent. To attain this state many wars were waged by the Lydians against the Phrygians and by the Phrygians against the Lydians, and many, too, by both Ionians and Dorians and, in fact, by all peoples, yet no one has ever, because he was enamoured of independence in the spiritual sense, undertaken to use his own personal laws; instead they all wrangle over the laws of Solon and Draco and Numa and Zaleucus, bent on following the one code but not the other, though, on the other hand, not even one of these law-givers had framed the sort of laws he should. Why, Solon himself, according to report, declared that he was proposing for the Athenians, not what satisfied himself, but rather what he assumed they would accept. <''. None |
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78. Josephus Flavius, Jewish Antiquities, 1.4, 1.10-1.13, 1.25-1.26, 1.159, 3.180-3.181, 3.183, 4.209-4.211, 4.223-4.234, 4.239, 6.89, 6.264, 11.327-11.329, 11.333-11.339, 12.5, 12.9, 12.11-12.29, 12.31-12.39, 12.41-12.49, 12.51-12.59, 12.61-12.69, 12.71-12.79, 12.81-12.89, 12.91-12.99, 12.101-12.109, 12.111-12.118, 12.142, 12.154-12.169, 12.171-12.179, 12.181-12.189, 12.191-12.199, 12.201-12.209, 12.211-12.219, 12.221-12.229, 12.231-12.234, 12.237, 12.239-12.241, 12.261, 13.62-13.73, 13.255, 15.380-15.389, 15.391-15.399, 15.401-15.419, 15.421-15.424, 20.227, 20.234, 20.236, 20.261, 20.264 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • "historiography, Hellenistic", • "‘fragments’ of historiography, Hellenistic", • Artapanus, Hellenistic Jewish historian, emphasizes Joseph’s economic genius • Greco-Roman culture, Philos ideological investment in harmony of Hellenism and Jewish culture • Greeks/Hellenes, and Jews • Greeks/Hellenes, and Persians • Greeks/Hellenes, contrast with barbarians • Hellenism • Hellenism/Hellenistic • Hellenistic • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic drama • Hellenistic literature, book titles • Hellenistic literature, late, verse • Hellenistic period • Hellenistic synagogal prayers • Hellenistic world • Hellenistic, • Hellenistic, institutions and practices • Hellenists (Jewish fraction) • Hellenized/Hellenization • High Priests, records of, in Persian and Hellenistic periods • Jerusalem, Hellenism in • Jerusalem, Hellenistic period • Jewish Hellenism • Jewish culture, Philos ideological investment in harmony of Hellenism and Jewish culture • Jewish-Hellenistic Literature • Judea, in the Hellenistic period • Philo of Alexandria, ideological investment in harmony of Hellenism and Jewish culture • hellenization • interpretation, Hellenistic Jewish
Found in books: Allen and Dunne (2022) 10; Bar Kochba (1997) 83, 84, 188; Beyerle and Goff (2022) 124, 465; Bloch (2022) 2, 3, 184, 189, 195; Brooke et al (2008) 7, 129, 131, 132, 133, 134, 135, 136, 137, 138, 139, 145, 146, 174, 175, 178; Feldman (2006) 105; Gera (2014) 179; Goldhill (2022) 21; Gordon (2020) 121, 132; Gruen (2020) 40, 167; Grypeou and Spurling (2009) 130; Hachlili (2005) 131; Hau (2017) 155, 156; Jonquière (2007) 45, 157, 210; Konig and Wiater (2022) 363; König and Wiater (2022) 363; Levine (2005) 45; Piotrkowski (2019) 41, 47, 51, 55, 116, 254, 261, 264, 281, 291, 312, 327, 408, 409, 419, 439; Schwartz (2008) 211; Van der Horst (2014) 132; Witter et al. (2021) 18
1.4. ̔Ο δὴ τοίνυν θεὸς τὸν ̓́Αδαμον καὶ τὴν γυναῖκα τῶν μὲν ἄλλων φυτῶν ἐκέλευε γεύεσθαι, τοῦ δὲ τῆς φρονήσεως ἀπέχεσθαι, προειπὼν ἁψαμένοις ἀπ' αὐτοῦ ὄλεθρον γενησόμενον." "
1.4. τούτων δὴ τῶν προειρημένων αἰτιῶν αἱ τελευταῖαι δύο κἀμοὶ συμβεβήκασι: τὸν μὲν γὰρ πρὸς τοὺς ̔Ρωμαίους πόλεμον ἡμῖν τοῖς ̓Ιουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,' "1.11. καὶ τὸ μὲν πεδίον, εἰς ὃ πρῶτον αὐτοὺς κατῴκισαν, καλεῖται Σεναάρ: τοῦ δὲ θεοῦ κελεύσαντος αὐτοὺς διὰ πολυανθρωπίαν στέλλειν ἀποικίας, ἵνα μὴ στασιάζοιεν πρὸς ἀλλήλους, ἀλλὰ γῆν πολλὴν γεωργοῦντες ἀφθονίας ἀπολαύοιεν τῶν καρπῶν, ὑπὸ ἀμαθίας παρήκουσαν τοῦ θεοῦ καὶ διὰ τοῦτο συμφοραῖς περιπεσόντες ᾔσθοντο τῆς ἁμαρτίας: 1.11. ὁ δὲ τῶν παρ' ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος ̓Ελεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον." '1.12. Σκίδνανται δὴ τὸ λοιπὸν ἐντεῦθεν ὑπὸ τῆς ἀλλογλωσσίας τὰς ἀποικίας ποιησάμενοι πανταχοῦ, καὶ γῆν ἕκαστοι κατελάμβανον τὴν ἐντυχοῦσαν καὶ εἰς ἣν αὐτοὺς ἦγεν ὁ θεός, ὡς πληρωθῆναι πᾶσαν αὐτῶν ἤπειρον μεσόγεών τε καὶ παράλιον: εἰσὶ δ' οἳ καὶ περαιωσάμενοι ναυσὶ τὰς νήσους κατῴκησαν." "1.12. κἀμαυτῷ δὴ πρέπειν ἐνόμισα τὸ μὲν τοῦ ἀρχιερέως μιμήσασθαι μεγαλόψυχον, τῷ βασιλεῖ δὲ πολλοὺς ὁμοίως ὑπολαβεῖν καὶ νῦν εἶναι φιλομαθεῖς: οὐδὲ γὰρ πᾶσαν ἐκεῖνος ἔφθη λαβεῖν τὴν ἀναγραφήν, ἀλλὰ μόνα τὰ τοῦ νόμου παρέδοσαν οἱ πεμφθέντες ἐπὶ τὴν ἐξήγησιν εἰς τὴν ̓Αλεξάνδρειαν:' "1.13. Οἱ δὲ Χάμου παῖδες τὴν ἀπὸ Συρίας καὶ ̓Αμάνου καὶ Λιβάνου τῶν ὀρῶν γῆν κατέσχον, ὅσα πρὸς θάλασσαν αὐτῆς ἐτέτραπτο καταλαβόντες καὶ τὰ μέχρι τοῦ ὠκεανοῦ ἐξιδιωσάμενοι: αἱ μέντοι προσηγορίαι τῶν μὲν καὶ παντελῶς ἐξίτηλοι γεγόνασιν, ἐνίων δὲ μεταβαλοῦσαι καὶ μεταρρυθμισθεῖσαι πρὸς ἑτέρας δύσγνωστοι τυγχάνουσιν, ὀλίγοι δὲ οἱ φυλάξαντες ἀκεραίους τὰς προσηγορίας ὑπάρχουσι.' "1.13. μυρία δ' ἐστὶ τὰ δηλούμενα διὰ τῶν ἱερῶν γραμμάτων, ἅτε δὴ πεντακισχιλίων ἐτῶν ἱστορίας ἐν αὐτοῖς ἐμπεριειλημμένης, καὶ παντοῖαι μέν εἰσι παράλογοι περιπέτειαι, πολλαὶ δὲ τύχαι πολέμων καὶ στρατηγῶν ἀνδραγαθίαι καὶ πολιτευμάτων μεταβολαί." '
1.25. ἠξίου τε παρ' αὐτοῖς καταχθῆναι τοῦ προσωτέρω χωρεῖν τῆς νυκτὸς αὐτὸν ἀφαιρουμένης, κόσμον τε φέρων γυναικεῖον πολυτελῆ πιστεύειν αὐτὸν οὐκ ἀσφαλεστέροις ἔφασκεν ἢ τούτοις, οἷς αὐτὸς ἐπειράθη. τεκμαίρεσθαι δὲ καὶ τὴν τῆς μητρὸς καὶ τἀδελφοῦ φιλανθρωπίαν αὐτῆς ἔλεγεν, ὡς οὐ δυσχερανοῦσιν, ἐκ τῆς περὶ αὐτὴν ἀρετῆς: οὐδὲ γὰρ ἔσεσθαι βαρὺς μισθόν τε τῆς φιλοξενίας τελέσας καὶ δαπάναις ἰδίαις χρησάμενος." "
1.25. τοῖς μέντοι βουλομένοις καὶ τὰς αἰτίας ἑκάστου σκοπεῖν πολλὴ γένοιτ' ἂν ἡ θεωρία καὶ λίαν φιλόσοφος, ἣν ἐγὼ νῦν μὲν ὑπερβάλλομαι, θεοῦ δὲ διδόντος ἡμῖν χρόνον πειράσομαι μετὰ ταύτην γράψαι τὴν πραγματείαν." "1.26. ὁρῶν γὰρ τὸν θεὸν τῷ ̓Ισάκῳ συμπαρόντα καὶ τοσαύτῃ περὶ αὐτὸν σπουδῇ χρώμενον ἀπώσατο αὐτόν. ὁ δὲ τοιούτου πάλιν ἐκ μεταβολῆς τῆς ἀπὸ τοῦ βασκάνου πειραθεὶς ̓Αβιμελέχου τότε μὲν ἀνεχώρησεν εἰς τὴν λεγομένην Φάραγγα χωρίον οὐ μακρὰν Γεράρων, ὀρύσσοντι δ' αὐτῷ φρέαρ ποιμένες ἐπιπεσόντες εἰς μάχην ἐχώρησαν κωλύοντες τὸ ἔργον, καὶ μὴ βουληθέντος φιλονικεῖν ἔδοξαν κεκρατηκέναι." '1.26. τρέψομαι δὲ ἐπὶ τὴν ἀφήγησιν ἤδη τῶν πραγμάτων μνησθεὶς πρότερον ὧν περὶ τῆς τοῦ κόσμου κατασκευῆς εἶπε Μωυσῆς: ταῦτα δ' ἐν ταῖς ἱεραῖς βίβλοις εὗρον ἀναγεγραμμένα. ἔχει δὲ οὕτως:" "
1.159. ̔Εκαταῖος δὲ καὶ τοῦ μνησθῆναι πλέον τι πεποίηκε: βιβλίον γὰρ περὶ αὐτοῦ συνταξάμενος κατέλιπε. Νικόλαος δὲ ὁ Δαμασκηνὸς ἐν τῇ τετάρτῃ τῶν ἱστοριῶν λέγει οὕτως: “̔Αβράμης ἐβασίλευσεν ἔπηλυς σὺν στρατῷ ἀφιγμένος ἐκ τῆς γῆς τῆς ὑπὲρ Βαβυλῶνος Χαλδαίων λεγομένης. 3.181. τήν τε γὰρ σκηνὴν τριάκοντα πηχῶν οὖσαν νείμας εἰς τρία καὶ δύο μέρη πᾶσιν ἀνεὶς τοῖς ἱερεῦσιν ὥσπερ βέβηλόν τινα καὶ κοινὸν τόπον, τὴν γῆν καὶ τὴν θάλασσαν ἀποσημαίνει: καὶ γὰρ ταῦτα πᾶσίν ἐστιν ἐπιβατά. τὴν δὲ τρίτην μοῖραν μόνῳ περιέγραψε τῷ θεῷ διὰ τὸ καὶ τὸν οὐρανὸν ἀνεπίβατον εἶναι ἀνθρώποις.' "
3.183. τά τε φάρση ἐκ τεσσάρων ὑφανθέντα τὴν τῶν στοιχείων φύσιν δηλοῖ: ἥ τε γὰρ βύσσος τὴν γῆν ἀποσημαίνειν ἔοικε διὰ τὸ ἐξ αὐτῆς ἀνεῖσθαι τὸ λίνον, ἥ τε πορφύρα τὴν θάλασσαν τῷ πεφοινῖχθαι τῶν ἰχθύων τῷ αἵματι, τὸν δὲ ἀέρα βούλεται δηλοῦν ὁ ὑάκινθος, καὶ ὁ φοῖνιξ δ' ἂν εἴη τεκμήριον τοῦ πυρός." "
4.209. Συνελθόντος δὲ τοῦ πλήθους εἰς τὴν ἱερὰν πόλιν ἐπὶ ταῖς θυσίαις δι' ἐτῶν ἑπτὰ τῆς σκηνοπηγίας ἑορτῆς ἐνστάσης ὁ ἀρχιερεὺς ἐπὶ βήματος ὑψηλοῦ σταθείς, ἀφ' οὗ γένοιτο ἐξάκουστος, ἀναγινωσκέτω τοὺς νόμους ἅπασι, καὶ μήτε γυνὴ μήτε παῖδες εἰργέσθωσαν τοῦ ἀκούειν, ἀλλὰ μηδὲ οἱ δοῦλοι:" "4.211. ὥστ' εἶναι διὰ παντὸς ἔνδον αὐτοῖς τὴν προαίρεσιν αὐτῶν ἧς ὀλιγωρήσαντες ἠδίκησαν καὶ τῆς ζημίας αὑτοῖς αἴτιοι γεγόνασι. μανθανέτωσαν δὲ καὶ οἱ παῖδες πρῶτον τοὺς νόμους μάθημα κάλλιστον καὶ τῆς εὐδαιμονίας αἴτιον." "
4.223. ̓Αριστοκρατία μὲν οὖν κράτιστον καὶ ὁ κατ' αὐτὴν βίος, καὶ μὴ λάβῃ πόθος ὑμᾶς ἄλλης πολιτείας, ἀλλὰ ταύτην στέργοιτε καὶ τοὺς νόμους ἔχοντες δεσπότας κατ' αὐτοὺς ἕκαστα πράττετε: ἀρκεῖ γὰρ ὁ θεὸς ἡγεμὼν εἶναι. βασιλέως δ' εἰ γένοιτο ἔρως ὑμῖν, ἔστω μὲν οὗτος ὁμόφυλος, πρόνοια δ' αὐτῷ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς διὰ παντὸς ἔστω." "4.224. παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν, πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδ' ἵππων, ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν νόμων ἔσοιτο. κωλυέσθω δ', εἰ τούτων τι διὰ σπουδῆς ἔχοι, γίγνεσθαι τοῦ συμφέροντος ὑμῖν δυνατώτερος." "4.225. ̔́Ορους γῆς μὴ ἐξέστω κινεῖν μήτε οἰκείας μήτ' ἀλλοτρίας πρὸς οὕς ἐστιν ὑμῖν εἰρήνη, φυλαττέσθω δ' ὥσπερ θεοῦ ψῆφον βεβαίαν εἰς αἰῶνα κειμένην ἀναιρεῖν, ὡς πολέμων ἐντεῦθεν καὶ στάσεων γινομένων ἐκ τοῦ πλεονεκτοῦντας προσωτέρω χωρεῖν βούλεσθαι τῶν ὅρων: μὴ γὰρ μακρὰν εἶναι τοῦ καὶ τοὺς νόμους ὑπερβαίνειν τοὺς τὸν ὅρον μετακινοῦντας." "4.226. Γῆν ὁ φυτεύσας, πρὸ ἐτῶν τεσσάρων ἂν καρπὸν προβάλῃ τὰ φυτά, μήτε τῷ θεῷ ἀπαρχὰς ἐντεῦθεν ἀποφερέτω μήτ' αὐτὸς χρήσθω: οὐ γὰρ κατὰ καιρὸν τοῦτον ὑπ' αὐτῶν ἐνεχθῆναι, βιασαμένης δὲ τῆς φύσεως ἀώρως μήτε τῷ θεῷ ἁρμόζειν μήτ' αὐτῷ τῷ δεσπότῃ χρῆσθαι." "4.227. τῷ δὲ τετάρτῳ τρυγάτω πᾶν τὸ γενόμενον, τότε γὰρ ὥριον εἶναι, καὶ συναγαγὼν εἰς τὴν ἱερὰν πόλιν κομιζέτω, καὶ σὺν τῇ δεκάτῃ τοῦ ἄλλου καρποῦ μετὰ τῶν φίλων εὐωχούμενος ἀναλισκέτω καὶ μετ' ὀρφανῶν καὶ χηρευουσῶν γυναικῶν. πέμπτου δὲ ἔτους κύριος ἔστω τὰ φυτὰ καρποῦσθαι." "4.228. Τὴν ἀμπέλοις κατάφυτον γῆν μὴ σπείρειν: ἀρκεῖσθαι γὰρ αὐτὴν τρέφειν τοῦτο τὸ φυτὸν καὶ τῶν ἐξ ἀρότρου πόνων ἀπηλλάχθαι. βουσὶν ἀροῦν τὴν γῆν, καὶ μηδὲν τῶν ἑτέρων ζῴων σὺν αὐτοῖς ὑπὸ ζεύγλην ἄγοντας, ἀλλὰ κατ' οἰκεῖα γένη κἀκείνοις ποιεῖσθαι τὸν ἄροτον. εἶναι δὲ καθαρὰ τὰ σπέρματα καὶ ἀνεπίμικτα, καὶ μὴ σύνδυο καὶ τρία σπείρειν: οὐ γὰρ τῇ τῶν ἀνομοίων κοινωνίᾳ χαίρειν τὴν φύσιν." '4.229. μηδὲ κτήνεσιν ἐπάγειν ὅσα μὴ συγγενῆ: δέος γὰρ ἐκ τούτου μὴ διαβῇ καὶ μέχρι τῶν ἀνθρωπείων ἡ πρὸς τὸ ὁμόφυλον ἀτιμία τὴν ἀρχὴν ἀπὸ τῶν περὶ τὰ μικρὰ καὶ τὰ φαῦλα πρότερον λαβοῦσα. 4.231. ̓Αμῶντας δὲ καὶ συναιροῦντας τὰ θέρη μὴ καλαμᾶσθαι, καταλιπεῖν δέ τινα καὶ τῶν δραγμάτων τοῖς βίου σπανίζουσιν ἕρμαιον εἶναι τούτοις πρὸς διατροφήν: ὁμοίως δὲ καὶ τῆς τρύγης ἀπολιπεῖν τὰς ἐπιφυλλίδας τοῖς πένησι καὶ τῶν ἐλαιῶν παρεῖναί τι τοῦ καρποῦ πρὸς συλλογὴν τοῖς ἐξ ἰδίων οὐκ ἔχουσι μεταλαβεῖν:' "4.232. οὐ τοσαύτη γὰρ ἂν ἐκ τῆς ἐπ' ἀκριβὲς αὐτῶν συλλογῆς εὐπορία τοῖς δεσπόταις γένοιτο, ὅση χάρις ἐκ τῶν δεομένων ἔλθοι, τό τε θεῖον τὴν γῆν προθυμοτέραν εἰς τὴν ἐκτροφὴν τῶν καρπῶν ἀπεργάσεται μὴ τοῦ κατ' αὐτοὺς προνοουμένων λυσιτελοῦς, ἀλλὰ καὶ τῆς τῶν ἄλλων διατροφῆς λόγον ἐχόντων." '4.233. μηδὲ βοῶν ὁπότε τρίβοιεν τοὺς στάχυας ἀποδεῖν τὰ στόματα ἐπὶ τῆς ἅλωος: οὐ γὰρ εἶναι δίκαιον εἴργειν τοὺς συνειργασμένους τοῦ καρποῦ καὶ περὶ τὴν γένεσιν αὐτοῦ πονήσαντας.' "4.234. μηδὲ ὀπώρας ἀκμαζούσης κωλύειν ἅπτεσθαι τοὺς ὁδῷ βαδίζοντας, ἀλλ' ὡς ἐξ οἰκείων αὐτοῖς ἐπιτρέπειν ἐμπίπλασθαι, κἂν ἐγχώριοι τυγχάνωσι κἂν ξένοι, χαίροντας ἐπὶ τῷ παρέχειν αὐτοῖς τῶν ὡραίων μεταλαμβάνειν: ἀποφέρεσθαι δ' αὐτοῖς μηδὲν ἐξέστω." '
4.239. καλῶς γὰρ ὑμῖν ἔχει πεπειραμένοις ἐν Αἰγύπτῳ συμφορῶν καὶ κατὰ τὴν ἐρημίαν πρόνοιαν τῶν ἐν τοῖς ὁμοίοις ὑπαρχόντων ποιεῖσθαι, καὶ τυχόντας εὐπορίας ἐξ ἐλέου καὶ προνοίας τοῦ θεοῦ τὴν αὐτὴν ταύτην ἐξ ὁμοίου πάθους ἀπομερίζειν τοῖς δεομένοις.
6.89. διαμνημονεύειν δὲ ὑμᾶς προσῆκεν, ὅτι σὺν ἑβδομήκοντα μόνοις ἐκ τοῦ γένους ἡμῶν ὁ πάππος ̓Ιάκωβος διὰ λιμὸν εἰς Αἴγυπτον ἦλθε, κἀκεῖ πολλῶν μυριάδων ἐπιτεκνωθεισῶν, ἃς εἰς δουλείας καὶ χαλεπὰς ὕβρεις ἤγαγον οἱ Αἰγύπτιοι, ὁ θεὸς εὐξαμένων τῶν πατέρων χωρὶς βασιλέως παρέσχεν αὐτοῖς ῥύσασθαι τῆς ἀνάγκης τὸ πλῆθος Μωυσῆν αὐτοῖς καὶ ̓Ααρῶνα πέμψας ἀδελφοὺς, οἳ ἤγαγον ὑμᾶς εἰς τήνδε τὴν γῆν, ἣν νῦν ἔχετε.' "
6.264. ὅταν δὲ εἰς ἐξουσίαν παρέλθωσι καὶ δυναστείαν, τότε πάντ' ἐκεῖνα μετεκδυσάμενοι καὶ ὥσπερ ἐπὶ σκηνῆς προσωπεῖα τὰ ἤθη καὶ τοὺς τρόπους ἀποθέμενοι μεταλαμβάνουσι τόλμαν ἀπόνοιαν καταφρόνησιν ἀνθρωπίνων τε καὶ θείων," '
11.327. κατακοιμηθέντι δὲ μετὰ τὴν θυσίαν ἐχρημάτισεν αὐτῷ κατὰ τοὺς ὕπνους ὁ θεὸς θαρρεῖν καὶ στεφανοῦντας τὴν πόλιν ἀνοίγειν τὰς πύλας, καὶ τοὺς μὲν ἄλλους λευκαῖς ἐσθῆσιν, αὐτὸν δὲ μετὰ τῶν ἱερέων ταῖς νομίμοις στολαῖς ποιεῖσθαι τὴν ὑπάντησιν μηδὲν προσδοκῶντας πείσεσθαι δεινὸν προνοουμένου τοῦ θεοῦ. 11.328. διαναστὰς δὲ ἐκ τοῦ ὕπνου ἔχαιρέν τε μεγάλως αὐτὸς καὶ τὸ χρηματισθὲν αὐτῷ πᾶσι μηνύσας καὶ ποιήσας ὅσα κατὰ τοὺς ὕπνους αὐτῷ παρηγγέλη τὴν τοῦ βασιλέως παρουσίαν ἐξεδέχετο.' "11.329. Πυθόμενος δ' αὐτὸν οὐ πόρρω τῆς πόλεως ὄντα πρόεισι μετὰ τῶν ἱερέων καὶ τοῦ πολιτικοῦ πλήθους, ἱεροπρεπῆ καὶ διαφέρουσαν τῶν ἄλλων ἐθνῶν ποιούμενος τὴν ὑπάντησιν εἰς τόπον τινὰ Σαφειν λεγόμενον. τὸ δὲ ὄνομα τοῦτο μεταφερόμενον εἰς τὴν ̔Ελληνικὴν γλῶτταν σκοπὸν σημαίνει: τά τε γὰρ ̔Ιεροσόλυμα καὶ τὸν ναὸν συνέβαινεν ἐκεῖθεν ἀφορᾶσθαι." '
11.333. Παρμενίωνος δὲ μόνου προσελθόντος αὐτῷ καὶ πυθομένου, τί δήποτε προσκυνούντων αὐτὸν ἁπάντων αὐτὸς προσκυνήσειεν τὸν ̓Ιουδαίων ἀρχιερέα; “οὐ τοῦτον, εἶπεν, προσεκύνησα, τὸν δὲ θεόν, οὗ τὴν ἀρχιερωσύνην οὗτος τετίμηται: 11.334. τοῦτον γὰρ καὶ κατὰ τοὺς ὕπνους εἶδον ἐν τῷ νῦν σχήματι ἐν Δίῳ τῆς Μακεδονίας τυγχάνων, καὶ πρὸς ἐμαυτὸν διασκεπτομένῳ μοι, πῶς ἂν κρατήσαιμι τῆς ̓Ασίας, παρεκελεύετο μὴ μέλλειν ἀλλὰ θαρσοῦντα διαβαίνειν: αὐτὸς γὰρ ἡγήσεσθαί μου τῆς στρατιᾶς καὶ τὴν Περσῶν παραδώσειν ἀρχήν.' "11.335. ὅθεν ἄλλον μὲν οὐδένα θεασάμενος ἐν τοιαύτῃ στολῇ, τοῦτον δὲ νῦν ἰδὼν καὶ τῆς κατὰ τοὺς ὕπνους ἀναμνησθεὶς ὄψεώς τε καὶ παρακελεύσεως, νομίζω θείᾳ πομπῇ τὴν στρατείαν πεποιημένος Δαρεῖον νικήσειν καὶ τὴν Περσῶν καταλύσειν δύναμιν καὶ πάνθ' ὅσα κατὰ νοῦν ἐστί μοι προχωρήσειν.”" "11.336. ταῦτ' εἰπὼν πρὸς τὸν Παρμενίωνα καὶ δεξιωσάμενος τὸν ἀρχιερέα τῶν ̓Ιουδαίων παραθεόντων εἰς τὴν πόλιν παραγίνεται. καὶ ἀνελθὼν ἐπὶ τὸ ἱερὸν θύει μὲν τῷ θεῷ κατὰ τὴν τοῦ ἀρχιερέως ὑφήγησιν, αὐτὸν δὲ τὸν ἀρχιερέα καὶ τοὺς ἱερεῖς ἀξιοπρεπῶς ἐτίμησεν." "11.337. δειχθείσης δ' αὐτῷ τῆς Δανιήλου βίβλου, ἐν ᾗ τινα τῶν ̔Ελλήνων καταλύσειν τὴν Περσῶν ἀρχὴν ἐδήλου, νομίσας αὐτὸς εἶναι ὁ σημαινόμενος τότε μὲν ἡσθεὶς ἀπέλυσε τὸ πλῆθος, τῇ δ' ἐπιούσῃ προσκαλεσάμενος ἐκέλευσεν αὐτοὺς αἰτεῖσθαι δωρεάς, ἃς ἂν αὐτοὶ θέλωσιν." "11.338. τοῦ δ' ἀρχιερέως αἰτησαμένου χρήσασθαι τοῖς πατρίοις νόμοις καὶ τὸ ἕβδομον ἔτος ἀνείσφορον εἶναι, συνεχώρησεν πάντα. παρακαλεσάντων δ' αὐτόν, ἵνα καὶ τοὺς ἐν Βαβυλῶνι καὶ Μηδίᾳ ̓Ιουδαίους τοῖς ἰδίοις ἐπιτρέψῃ νόμοις χρῆσθαι, ἀσμένως ὑπέσχετο ποιήσειν ἅπερ ἀξιοῦσιν." "11.339. εἰπόντος δ' αὐτοῦ πρὸς τὸ πλῆθος, εἴ τινες αὐτῷ βούλονται συστρατεύειν τοῖς πατρίοις ἔθεσιν ἐμμένοντες καὶ κατὰ ταῦτα ζῶντες, ἑτοίμως ἔχειν ἐπάγεσθαι, πολλοὶ τὴν σὺν αὐτῷ στρατείαν ἠγάπησαν." "
12.5. ἀπέσταλκα δέ σοι περὶ τούτων διαλεξομένους ̓Ανδρέαν τὸν ἀρχισωματοφύλακα καὶ ̓Αρισταῖον ἐμοὶ τιμιωτάτους, δι' ὧν καὶ ἀπαρχὰς ἀναθημάτων εἰς τὸ ἱερὸν καὶ θυσιῶν καὶ τῶν ἄλλων ἀπέσταλκα τάλαντα ἀργυρίου ἑκατόν. καὶ σὺ δ' ἡμῖν ἐπιστέλλων περὶ ὧν ἂν θέλῃς ποιήσεις κεχαρισμένα.”" "
12.5. μαρτυρεῖ δὲ τῷ λόγῳ τούτῳ καὶ ̓Αγαθαρχίδης ὁ Κνίδιος ὁ τὰς τῶν διαδόχων πράξεις συγγραψάμενος, ὀνειδίζων ἡμῖν δεισιδαιμονίαν ὡς δι' αὐτὴν ἀποβαλοῦσι τὴν ἐλευθερίαν, λέγων οὕτως:" "
12.9. οὐκ ὀλίγοι δ' οὐδὲ τῶν ἄλλων ̓Ιουδαίων εἰς τὴν Αἴγυπτον παρεγίγνοντο τῆς τε ἀρετῆς τῶν τόπων αὐτοὺς καὶ τῆς τοῦ Πτολεμαίου φιλοτιμίας προκαλουμένης." "
12.9. ὡς δ' ἀποκαλύψαντες τῶν ἐνειλημάτων ἐπέδειξαν αὐτῷ, θαυμάσας ὁ βασιλεὺς τῆς ἰσχνότητος τοὺς ὑμένας καὶ τῆς συμβολῆς τὸ ἀνεπίγνωστον, οὕτως γὰρ ἥρμοστο, καὶ τοῦτο ποιήσας χρόνῳ πλείονι χάριν ἔχειν εἶπεν αὐτοῖς τε ἐλθοῦσιν καὶ μείζονα τῷ πέμψαντι, πρὸ δὲ πάντων τῷ θεῷ, οὗ τοὺς νόμους εἶναι συμβέβηκεν." "
12.11. ̓Εχάρη μὲν οὖν ὁ βασιλεὺς καὶ ἐπὶ τούτῳ τὴν αὐτοῦ προαίρεσιν εἴς τι χρήσιμον ὁρῶν τετελειωμένην, μάλιστα ὡς δὲ τῶν νόμων ἀναγνωσθέντων αὐτῷ καὶ τὴν διάνοιαν καὶ τὴν σοφίαν ἐξεπλάγη τοῦ νομοθέτου καὶ πρὸς τὸν Δημήτριον ἤρξατο ποιεῖσθαι λόγους, πῶς οὕτως θαυμαστῆς οὔσης τῆς νομοθεσίας οὐδεὶς οὔτε τῶν ἱστορικῶν αὐτῆς οὔτε τῶν ποιητῶν ἐπεμνήσθη.
12.11. Βασιλεύσαντος δὲ ̓Αλεξάνδρου ἔτη δώδεκα καὶ μετ' αὐτὸν Πτολεμαίου τοῦ Σωτῆρος τεσσαράκοντα καὶ ἕν, ἔπειτα τὴν βασιλείαν τῆς Αἰγύπτου παραλαβὼν ὁ Φιλάδελφος καὶ κατασχὼν αὐτὴν ἐπ' ἔτη ἑνὸς δέοντα τεσσαράκοντα τόν τε νόμον ἡρμήνευσε καὶ τοὺς δουλεύοντας ἐν Αἰγύπτῳ τῶν ̔Ιεροσολυμιτῶν ἀπέλυσε τῆς δουλείας ὄντας περὶ δώδεκα μυριάδας ἐξ αἰτίας τοιαύτης:" '12.12. Δημήτριος ὁ Φαληρεύς, ὃς ἦν ἐπὶ τῶν βιβλιοθηκῶν τοῦ βασιλέως, σπουδάζων εἰ δυνατὸν εἴη πάντα τὰ κατὰ τὴν οἰκουμένην συναγαγεῖν βιβλία καὶ συνωνούμενος, εἴ τι που μόνον ἀκούσειε σπουδῆς ἄξιον ὄν, τῇ τοῦ βασιλέως προαιρέσει, μάλιστα γὰρ τὰ περὶ τὴν συλλογὴν τῶν βιβλίων εἶχεν φιλοκάλως, συνηγωνίζετο. 12.12. τεκμήριον δὲ τοῦτο: τοὺς ̓Ιουδαίους μὴ βουλομένους ἀλλοφύλῳ ἐλαίῳ χρῆσθαι λαμβάνειν ὡρισμένον τι παρὰ τῶν γυμνασιάρχων εἰς ἐλαίου τιμὴν ἀργύριον ἐκέλευσεν. ὃ τοῦ δήμου τῶν ̓Αντιοχέων ἐν τῷ νῦν πολέμῳ λῦσαι προαιρουμένου Μουκιανὸς ἡγεμὼν ὢν τότε τῆς Συρίας ἐτήρησεν,' "12.13. ἐρομένου δ' αὐτόν ποτε τοῦ Πτολεμαίου, πόσας ἤδη μυριάδας ἔχοι συνειλεγμένας βιβλίων, τῶν μὲν ὑπαρχόντων εἶπεν εἶναι περὶ εἴκοσι, ὀλίγου δὲ χρόνου εἰς πεντήκοντα συναθροίσειν." "12.13. πολεμοῦντος γὰρ αὐτοῦ πρὸς τὸν Φιλοπάτορα Πτολεμαῖον καὶ πρὸς τὸν υἱὸν αὐτοῦ Πτολεμαῖον ἐπικληθέντα δὲ ̓Επιφανῆ, κακοπαθεῖν συνέβαινεν αὐτοῖς καὶ νικῶντος καὶ πταίοντος ταὐτὰ πάσχειν, ὥστ' οὐδὲν ἀπέλειπον χειμαζομένης νεὼς καὶ πονουμένης ὑπὸ τοῦ κλύδωνος ἑκατέρωθεν μεταξὺ τῆς εὐπραγίας τῆς ̓Αντιόχου καὶ τῆς ἐπὶ θάτερον αὐτοῦ τροπῆς τῶν πραγμάτων κείμενοι." "12.14. μεμηνῦσθαι δ' ἔλεγεν αὐτῷ πολλὰ εἶναι καὶ παρὰ ̓Ιουδαίοις τῶν παρ' αὐτοῖς νομίμων συγγράμματα σπουδῆς ἄξια καὶ τῆς βασιλέως βιβλιοθήκης, ἃ τοῖς ἐκείνων χαρακτῆρσιν καὶ τῇ διαλέκτῳ γεγραμμένα πόνον αὐτοῖς οὐκ ὀλίγον παρέξειν εἰς τὴν ̔Ελληνικὴν μεταβαλλόμενα γλῶτταν." "12.14. πρῶτον δ' αὐτοῖς ἐκρίναμεν διὰ τὴν εὐσέβειαν παρασχεῖν εἰς τὰς θυσίας σύνταξιν κτηνῶν τε θυσίμων καὶ οἴνου καὶ ἐλαίου καὶ λιβάνου ἀργυρίου μυριάδας δύο καὶ σεμιδάλεως ἀρτάβας ἱερᾶς κατὰ τὸν ἐπιχώριον νόμον πυρῶν μεδίμνους χιλίους τετρακοσίους ἑξήκοντα καὶ ἁλῶν μεδίμνους τριακοσίους ἑβδομηκονταπέντε." "12.15. δοκεῖ μὲν γὰρ εἶναι τῇ ἰδιότητι τῶν Συρίων γραμμάτων ἐμφερὴς ὁ χαρακτὴρ αὐτῶν καὶ τὴν φωνὴν ὁμοίαν αὐτοῖς ἀπηχεῖν, ἰδιότροπον δὲ αὐτὴν εἶναι συμβέβηκεν. οὐδὲν οὖν ἔλεγεν κωλύειν καὶ ταῦτα μεταβαλόντα, δύνασθαι γὰρ τῆς εἰς αὐτὸ χορηγίας εὐποροῦντα, ἔχειν ἐν τῇ βιβλιοθήκῃ καὶ τὰ παρ' ἐκείνοις." "12.15. πέπεισμαι γὰρ εὔνους αὐτοὺς ἔσεσθαι τῶν ἡμετέρων φύλακας διὰ τὴν πρὸς τὸν θεὸν εὐσέβειαν, καὶ μαρτυρουμένους δ' αὐτοὺς ὑπὸ τῶν προγόνων εἰς πίστιν οἶδα καὶ προθυμίαν εἰς ἃ παρακαλοῦνται: βούλομαι τοίνυν καίπερ ἐργώδους ὄντος τοῦ μεταγαγεῖν ὑποσχομένους νόμοις αὐτοὺς χρῆσθαι τοῖς ἰδίοις." '12.16. ̓Ιώσηπος δέ τις, νέος μὲν ἔτι τὴν ἡλικίαν, ἐπὶ σεμνότητι δὲ καὶ προνοίᾳ δικαιοσύνης δόξαν ἔχων παρὰ τοῖς ̔Ιεροσολυμίταις, Τωβίου μὲν πατρός, ἐκ δὲ τῆς ̓Ονίου τοῦ ἀρχιερέως ἀδελφῆς γεγονώς, δηλωσάσης αὐτῷ τῆς μητρὸς τὴν τοῦ πρεσβευτοῦ παρουσίαν, ἔτυχεν γὰρ αὐτὸς ἀποδημῶν εἰς Φικόλαν κώμην ἐξ ἧς ὑπῆρχεν,' "12.16. δόξας οὖν ὁ βασιλεὺς ἄριστα τὸν Δημήτριον φιλοτιμουμένῳ περὶ πλῆθος αὐτῷ βιβλίων ὑποτίθεσθαι γράφει τῷ τῶν ̓Ιουδαίων ἀρχιερεῖ ταῦτα γίγνεσθαι. 12.17. ̓Αρισταῖος δέ τις φίλος ὢν ἐν τοῖς μάλιστα τῷ βασιλεῖ καὶ σπουδαζόμενος ὑπ' αὐτοῦ διὰ μετριότητα, πολλάκις μὲν καὶ πρότερον ἔγνω παρακαλέσαι τὸν βασιλέα, ὅπως ἀπολύσῃ τοὺς αἰχμαλώτους ̓Ιουδαίους ὅσοι κατὰ τὴν βασιλείαν ἦσαν αὐτοῦ," "12.17. ὁρῶντες οὖν οὗτοι κατὰ τὴν ὁδὸν τὸν ̓Ιώσηπον ἐχλεύαζον ἐπὶ πενίᾳ καὶ λιτότητι. ὡς δ' εἰς τὴν ̓Αλεξάνδρειαν ἀφικόμενος ἐν Μέμφει τὸν Πτολεμαῖον ἤκουσεν ὄντα, ὑπαντησάμενος συνέβαλεν αὐτῷ." "12.18. ̔Ο δὲ ̓Ιώσηπος λαβὼν παρὰ τοῦ βασιλέως πεζῶν μὲν στρατιώτας δισχιλίους, ἠξίωσε γὰρ βοήθειάν τινα λαβεῖν, ἵνα τοὺς ἐν ταῖς πόλεσι καταφρονοῦντας ἔχῃ βιάζεσθαι, καὶ δανεισάμενος ἐν ̓Αλεξανδρείᾳ παρὰ τῶν τοῦ βασιλέως φίλων τάλαντα πεντακόσια εἰς Συρίαν ἐξώρμησεν. 12.18. καιρὸν δ' ἐπιτήδειον τοῦτον εἶναι δοκιμάσας τῆς δεήσεως πρώτοις περὶ τούτου διαλέγεται τοῖς ἄρχουσι τῶν σωματοφυλάκων Σωσιβίῳ τῷ Ταραντίνῳ καὶ ̓Ανδρέᾳ, συναγωνίσασθαι περὶ ὧν ἐντυγχάνειν μέλλει τῷ βασιλεῖ παρακαλῶν αὐτούς." '12.19. ἔτι δὲ ὢν τρισκαίδεκα ἐτῶν οὗτος ὁ παῖς νεώτερος ἐπεδείκνυτο τὴν φυσικὴν ἀνδρείαν καὶ σύνεσιν, ὡς ζηλοτυπηθῆναι δεινῶς αὐτὸν ὑπὸ τῶν ἀδελφῶν ὄντα πολὺ κρείττονα καὶ φθονηθῆναι δυνάμενον. 12.19. προσλαβὼν δὲ καὶ τὴν τῶν προειρημένων γνώμην ὁ ̓Αρισταῖος, προσελθὼν τῷ βασιλεῖ λόγους πρὸς αὐτὸν τοιούτους ἐποιήσατο: 12.21. κληθεὶς δ' ἐφ' ἑστίασιν πρὸς τὸν βασιλέα μετὰ τῶν πρώτων τῆς χώρας ὑποκατακλίνεται πάντων, καταφρονηθεὶς ὡς παῖς ἔτι τὴν ἡλικίαν ὑπὸ τῶν τοὺς τόπους κατὰ τὴν ἀξίαν διανεμόντων." '12.21. οὓς τῇ σαυτοῦ μεγαλοψυχίᾳ καὶ χρηστότητι ποιῶν ἀκολούθως ἀπόλυσον τῆς ταλαιπωρίας, τὴν βασιλείαν σου διέποντος τοῦ θεμένου τοὺς νόμους αὐτοῖς θεοῦ, καθὼς ἐμοὶ πολυπραγμονήσαντι μαθεῖν ὑπῆρξεν.' "12.22. τιμήσας οὖν αὐτὸν φιλοτιμότατα καὶ δωρεὰς δοὺς λαμπρὰς καὶ τῷ τε πατρὶ γράψας καὶ τοῖς ἀδελφοῖς καὶ πᾶσι τοῖς ἡγεμόσιν αὐτοῦ καὶ ἐπιτρόποις ἐξέπεμψεν. 12.22. τὸν γὰρ ἅπαντα συστησάμενον θεὸν καὶ οὗτοι καὶ ἡμεῖς σεβόμεθα Ζῆνα καλοῦντες αὐτὸν ἐτύμως ἀπὸ τοῦ πᾶσιν ἐμφύειν τὸ ζῆν τὴν ἐπίκλησιν αὐτοῦ θέντες. ὅθεν εἰς τιμὴν τοῦ θεοῦ τοὺς ἐξαίρετον τὴν εἰς αὐτὸν θρησκείαν πεποιημένους ἀπόδος τοῖς τὴν πατρίδα καὶ τὸν ἐν αὐτῇ βίον ἀπολελοιπόσιν. 12.23. ἴσθι μέντοι γε, ὦ βασιλεῦ, ὡς οὔτε γένει προσήκων αὐτοῖς οὔτε ὁμόφυλος ὢν ταῦτα περὶ αὐτῶν ἀξιῶ, πάντων δὲ ἀνθρώπων δημιούργημα ὄντων τοῦ θεοῦ: καὶ δὴ γιγνώσκων αὐτὸν ἡδόμενον τοῖς εὖ ποιοῦσιν ἐπὶ τοῦτο καὶ σὲ παρακαλῶ.”' "12.23. ᾠκοδόμησεν δὲ βᾶριν ἰσχυρὰν ἐκ λίθου λευκοῦ κατασκευάσας πᾶσαν μέχρι καὶ τῆς στέγης ἐγγλύψας ζῷα παμμεγεθέστατα, περιήγαγεν δ' αὐτῇ εὔριπον μέγαν καὶ βαθύν." "12.24. Ταῦτ' εἰπόντος τοῦ ̓Αρισταίου ἀναβλέψας εἰς αὐτὸν ὁ βασιλεὺς ἱλαρῷ καὶ γεγηθότι τῷ προσώπῳ “πόσας, εἶπεν, ὑπολαμβάνεις τῶν ἀπολυθησομένων ἔσεσθαι μυριάδας;” ὑποτυχόντος δὲ ̓Ανδρέου, παρειστήκει γάρ, καὶ φήσαντος ὀλίγῳ πλείονας ἔσεσθαι τῶν ἕνδεκα μυριάδων “ἦ μικρὰν ἄρα εἶπεν, ἡμᾶς, ̓Αρισταῖε, δωρεὰν αἰτεῖς.” Σωσιβίου δὲ καὶ τῶν παρόντων φησάντων," "12.24. τὸ δὲ πλέον τοῦ λαοῦ τῷ ̓Ιάσονι συνελάμβανεν, ὑφ' οὗ καὶ πονούμενοι ὅ τε Μενέλαος καὶ οἱ παῖδες οἱ τοῦ Τωβίου πρὸς ̓Αντίοχον ἀνεχώρησαν δηλοῦντες αὐτῷ, ὅτι βούλονται τοὺς πατρίους νόμους καταλιπόντες καὶ τὴν κατ' αὐτοὺς πολιτείαν ἕπεσθαι τοῖς βασιλικοῖς καὶ τὴν ̔Ελληνικὴν πολιτείαν ἔχειν." "12.25. περιδύσας οὖν τὸν ναόν, ὡς καὶ τὰ σκεύη τοῦ θεοῦ βαστάσαι λυχνίας χρυσᾶς καὶ βωμὸν χρύσεον καὶ τράπεζαν καὶ τὰ θυσιαστήρια, καὶ μηδὲ τῶν καταπετασμάτων ἀποσχόμενος, ἅπερ ἦν ἐκ βύσσου καὶ κόκκου πεποιημένα, κενώσας δὲ καὶ τοὺς θησαυροὺς τοὺς ἀποκρύφους καὶ μηδὲν ὅλως ὑπολιπών, εἰς μέγα τοὺς ̓Ιουδαίους ἐπὶ τούτοις πένθος ἐνέβαλεν.' "12.25. ὡς ἄξιον αὐτὸν δέοι τῆς αὐτοῦ μεγαλοψυχίας τῷ παρεσχηκότι τὴν βασιλείαν θεῷ ποιήσασθαι χαριστήριον, διαχυθεὶς ὑπ' αὐτῶν ἐκέλευσεν, ὅταν τοῖς στρατιώταις ἀποδιδῶσιν τὸ μισθοφορικόν, καὶ ὑπὲρ ἑκάστου τῶν παρ' αὐτοῖς αἰχμαλώτων καταβαλεῖν δραχμὰς ἑκατὸν εἴκοσι." '12.26. καὶ περὶ ὧν ἠξίουν προθεῖναι γράμματα ὑπέσχετο μεγαλοπρεπῶς τε ἔχοντα καὶ τὴν ̓Αρισταίου προαίρεσιν βεβαιοῦντα καὶ πρὸ ταύτης τὴν τοῦ θεοῦ βούλησιν, καθ' ἣν οὐ μόνον τοὺς ὑπὸ τοῦ πατρὸς ἀχθέντας αὐτοῦ καὶ τῆς ἐκείνου στρατιᾶς ἀπολύσειν ἔλεγεν, ἀλλὰ καὶ τοὺς προϋπάρχοντας ἐν τῇ βασιλείᾳ καὶ εἴ τινες αὖθις ἐπεισήχθησαν." '12.26. σοῦ δὲ τοῖς ̓Ιουδαίοις τῆς πονηρίας αὐτῶν ἀξίως χρησαμένου, οἱ τὰ βασιλικὰ διοικοῦντες οἰόμενοι κατὰ συγγένειαν ἡμᾶς ταὐτὰ ποιεῖν ἐκείνοις ταῖς ὁμοίαις αἰτίαις περιάπτουσιν, ὄντων ἡμῶν τὸ ἀνέκαθεν Σιδωνίων, καὶ τοῦτο φανερόν ἐστιν ἐκ τῶν πολιτικῶν ἀναγραφῶν.' "12.27. πλειόνων δ' ἢ τετρακοσίων ταλάντων τῆς ἀπολυτρώσεως γενήσεσθαι φαμένων ταῦτά τε συνεχώρει καὶ τὸ ἀντίγραφον τοῦ προστάγματος εἰς δήλωσιν τῆς τοῦ βασιλέως μεγαλοφροσύνης ἔγνωσαν διαφυλάξαι." "12.27. ὡς δὲ σιωπήσαντος αὐτοῦ προσελθών τις τῶν ̓Ιουδαίων ἔθυσεν εἰς μέσον καθ' ἃ προσέταξεν ̓Αντίοχος, θυμωθεὶς ὁ Ματταθίας ὥρμησεν ἐπ' αὐτὸν μετὰ τῶν παίδων ἐχόντων κοπίδας καὶ αὐτόν τε ἐκεῖνον διέφθειρεν καὶ τὸν στρατηγὸν τοῦ βασιλέως ̓Απελλῆν, ὃς ἐπηνάγκαζεν, διεχρήσατο μετ' ὀλίγων στρατιωτῶν," "12.28. ἀλλὰ μεμνημένους τῆς τοῦ φύσαντος ὑμᾶς καὶ θρεψαμένου προαιρέσεως ἔθη τε σώζειν τὰ πάτρια καὶ κινδυνεύουσαν οἴχεσθαι τὴν ἀρχαίαν πολιτείαν ἀνακτᾶσθαι μὴ συμφερομένους τοῖς ἢ διὰ βούλησιν ἢ δι' ἀνάγκην προδιδοῦσιν αὐτήν," '12.28. ἦν δὲ τοιοῦτον: “ὅσοι τῶν συστρατευσαμένων ἡμῶν τῷ πατρὶ τήν τε Συρίαν καὶ Φοινίκην ἐπέδραμον καὶ τὴν ̓Ιουδαίαν καταστρεψάμενοι σώματα λαβόντες αἰχμάλωτα διεκόμισαν εἴς τε τὰς πόλεις ἡμῶν καὶ τὴν χώραν καὶ ταῦτα ἀπημπόλησαν, τούς τε πρὸ αὐτῶν ὄντας ἐν τῇ ἐμῇ βασιλείᾳ καὶ εἴ τινες νῦν εἰσήχθησαν, τούτους ἀπολυέτωσαν οἱ παρ' αὐτοῖς ἔχοντες ὑπὲρ ἑκάστου σώματος λαμβάνοντες δραχμὰς ἑκατὸν εἴκοσι, οἱ μὲν στρατιῶται μετὰ καὶ τῶν ὀψωνίων, οἱ δὲ λοιποὶ ἀπὸ τῆς βασιλικῆς τραπέζης κομιζόμενοι τὰ λύτρα." "12.29. νομίζω γὰρ αὐτοὺς καὶ παρὰ τὴν τοῦ πατρὸς προαίρεσιν καὶ παρὰ τὸ δέον ᾐχμαλωτίσθαι, τήν τε χώραν αὐτῶν διὰ τὴν στρατιωτικὴν αὐθάδειαν κεκακῶσθαι, καὶ διὰ τὴν εἰς Αἴγυπτον αὐτῶν μεταγωγὴν πολλὴν ὠφέλειαν ἐκ τούτου τοῖς στρατιώταις γεγονέναι.' "12.29. ὁ δὲ ̓Ιούδας ἀπαντήσας αὐτῷ καὶ συμβαλεῖν προαιρούμενος, ἐπεὶ τοὺς στρατιώτας ἑώρα πρὸς τὴν μάχην διά τε τὴν ὀλιγότητα καὶ δι' ἀσιτίαν, νενηστεύκεσαν γάρ, ὀκνοῦντας, παρεθάρσυνεν λέγων οὐκ ἐν τῷ πλήθει τὸ νικᾶν εἶναι καὶ κρατεῖν τῶν πολεμίων, ἀλλ' ἐν τῷ πρὸς τὸ θεῖον εὐσεβεῖν." "
12.31. βούλομαι δὲ τὰς ἀπογραφὰς ἀφ' ἧς ἐξεπέμφθησαν ἐπὶ τρεῖς ἡμέρας ποιεῖσθαι πρὸς τοὺς ἐπ' αὐτῶν ὑπάρχοντας, παραδεικνύντας εὐθὺς καὶ τὰ σώματα: τοῦτο γὰρ τοῖς ἐμαυτοῦ πράγμασιν ἡγοῦμαι συμφέρειν. προσαγγελλέτω δὲ τοὺς ἀπειθήσαντας ὁ βουλόμενος, ὧν τὰς οὐσίας εἰς τὴν βασιλικὴν κτῆσιν ἀνενεχθῆναι βούλομαι.”" '
12.31. ἔτι δὲ αὐτοῦ διαλεγομένου ταῦτα πρὸς τοὺς στρατιώτας ὑπερκύψαντες οἱ τοῦ Γοργίου τὴν μὲν στρατιὰν ἣν ἐν τῇ παρεμβολῇ κατέλιπον ὁρῶσιν τετραμμένην, τὸ δὲ στρατόπεδον ἐμπεπρησμένον: ὁ γὰρ καπνὸς αὐτοῖς πόρρωθεν οὖσιν τοῦ συμβεβηκότος δήλωσιν ἔφερεν. 12.32. ἔτυχεν δὲ ταῦτα κατὰ τὴν αὐτὴν ἡμέραν γίνεσθαι, καθ' ἣν καὶ μετέπεσεν αὐτῶν ἡ ἅγιος θρησκεία εἰς βέβηλον καὶ κοινὴν συνήθειαν μετὰ ἔτη τρία: τὸν γὰρ ναὸν ἐρημωθέντα ὑπὸ ̓Αντιόχου διαμεῖναι τοιοῦτον ἔτεσι συνέβη τρισίν:" "12.32. τούτου δὲ τοῦ προστάγματος ἀναγνωσθέντος τῷ βασιλεῖ καὶ τὰ μὲν ἄλλα ἔχοντος, μόνου δὲ λείποντος τοῦ περὶ τῶν πρότερον καὶ τῶν αὖθις εἰσηγμένων ̓Ιουδαίων μὴ διεστάλθαι, προσέθηκεν αὐτὸς μεγαλοφρόνως καὶ τὸ περὶ τούτων φιλάνθρωπον, καὶ τὴν τῶν διαφόρων δόσιν οὖσαν ἀθρόαν ἐκέλευσεν τοῖς ὑπηρέταις τῶν πραγμάτων ἀπομερίσαι καὶ τοῖς βασιλικοῖς τραπεζίταις.' "12.33. γενομένου δὲ τούτου ταχέως ἐν ἑπτὰ ταῖς πάσαις ἡμέραις τέλος εἰλήφει τὰ δοχθέντα τῷ βασιλεῖ, τάλαντα δ' ὑπὲρ ἑξήκοντα καὶ τετρακόσια τῶν λύτρων ἐγένετο: καὶ γὰρ ὑπὲρ τῶν νηπίων εἰσέπραττον οἱ δεσπόται τὰς εἴκοσι καὶ ἑκατὸν δραχμάς, ὡς τοῦ βασιλέως καὶ ὑπὲρ τούτων διδόναι κελεύσαντος ἐν τῷ προγράψαι ὑπὲρ ἑκάστου σώματος λαμβάνειν τὸ προειρημένον." "12.33. μαθόντα δ' αὐτὸν τὰ γειτονεύοντα τῶν ἐθνῶν ἀνεστροφότα συναθροίζεται εἰς τὴν Γαλαδηνὴν ἐπὶ τοὺς ἐν τοῖς ὅροις αὐτῶν ̓Ιουδαίους. οἱ δὲ καταφυγόντες εἰς Διάθημα τὸ φρούριον πέμψαντες πρὸς ̓Ιούδαν ἐδήλουν αὐτῷ, ὅτι λαβεῖν ἐσπούδακεν Τιμόθεος τὸ χωρίον, εἰς ὃ συνεπεφεύγεσαν." "12.34. ̓Επειδὴ δὲ ταῦτ' ἐγένετο κατὰ τὴν τοῦ βασιλέως βούλησιν μεγαλοπρεπῶς, ἐκέλευσε τὸν Δημήτριον εἰσδοῦναι καὶ τὸ περὶ τῆς τῶν ̓Ιουδαϊκῶν βιβλίων ἀναγραφῆς δόγμα: οὐδὲν γὰρ εἰκῆ τοῖς βασιλεῦσιν ᾠκονομεῖτο, πάντα δὲ μετὰ πολλῆς ἐπιμελείας ἐπράττετο." "12.34. ἀπονεύσας δ' εἰς Μελλὰ πόλιν οὕτως λεγομένην τῶν ἀλλοφύλων λαμβάνει καὶ ταύτην καὶ τοὺς μὲν ἄρρενας ἅπαντας ἀποκτείνει, τὴν δὲ πόλιν αὐτὴν ἐμπίπρησιν. ἄρας δ' ἐκεῖθεν τήν τε Χασφομάκη καὶ Βοσὸρ καὶ πολλὰς ἄλλας πόλεις τῆς Γαλάτιδος καταστρέφεται." "12.35. ̓Ιώσηπος δὲ ὁ Ζαχαρίου καὶ ̓Αζαρίας, οὓς κατέλιπεν στρατηγοὺς ὁ ̓Ιούδας καθ' ὃν καιρὸν Σίμων μὲν ὑπῆρχεν ἐν τῇ Γαλιλαίᾳ πολεμῶν τοὺς ἐν τῇ Πτολεμαί̈δι, αὐτὸς δὲ ὁ ̓Ιούδας καὶ ὁ ἀδελφὸς αὐτοῦ ̓Ιωνάθης ἐν τῇ Γαλάτιδι, βουληθέντες καὶ αὐτοὶ δόξαν περιποιήσασθαι στρατηγῶν τὰ πολεμικὰ γενναίων τὴν ὑπ' αὐτοῖς δύναμιν ἀναλαβόντες ἦλθον εἰς ̓Ιάμνειαν." '12.35. διὸ καὶ τὸ τῆς εἰσδόσεως ἀντίγραφον καὶ τὸ τῶν ἐπιστολῶν κατατέτακται καὶ τὸ πλῆθος τῶν ἀπεσταλμένων ἀναθημάτων καὶ τὸ ἐφ' ἑκάστου κατασκευασθέν, ὡς ἀκριβεστάτην εἶναι τὴν τοῦ τεχνίτου τοῖς ὁρῶσι μεγαλουργίαν, καὶ διὰ τὴν τῶν κατασκευασμάτων ἐξοχὴν τὸν ἑκάστου δημιουργὸν εὐθέως ποιήσειν γνώριμον. τῆς μέντοι γε εἰσδόσεως τὸ ἀντίγραφον ὑπῆρχε τοιοῦτον:" "12.36. ̔Ο δ' ̓Αντίοχος πρὶν ἢ τελευτᾶν καλέσας Φίλιππον ἕνα τῶν ἑταίρων τῆς βασιλείας αὐτὸν ἐπίτροπον καθίστησιν, καὶ δοὺς αὐτῷ τὸ διάδημα καὶ τὴν στολὴν καὶ τὸν δακτύλιον ̓Αντιόχῳ τῷ παιδὶ αὐτοῦ ταῦτα ἐκέλευσε κομίσαντα δοῦναι, δεηθεὶς προνοῆσαι τῆς ἀνατροφῆς αὐτοῦ καὶ τηρῆσαι τὴν βασιλείαν ἐκείνῳ." "12.36. “βασιλεῖ μεγάλῳ παρὰ Δημητρίου. προστάξαντός σου, ὦ βασιλεῦ, περί τε τῶν ἔτι λειπόντων εἰς ἀναπλήρωσιν τῆς βιβλιοθήκης συγγραμμάτων, ὅπως συναχθῇ, καὶ περὶ τῶν διαπεπτωκότων, ὅπως τῆς δεούσης ἐπιμελείας τύχῃ, πάσῃ κεχρημένος περὶ ταῦτα σπουδῇ δηλῶ σοι τὰ τῆς ̓Ιουδαίων νομοθεσίας βιβλία λείπειν ἡμῖν σὺν ἑτέροις: χαρακτῆρσιν γὰρ ̔Εβραϊκοῖς γεγραμμένα καὶ φωνῇ τῇ ἐθνικῇ ἐστιν ἡμῖν ἀσαφῆ.' "12.37. ὁ δὲ βασιλεὺς ὁρμήσας ἀπὸ τῆς Βεθσούρας ἤγαγε τὴν δύναμιν ἐπὶ τὰ στενὰ καὶ τὸ τοῦ ̓Ιούδα στρατόπεδον, ἅμ' ἡμέρᾳ δὲ πρὸς μάχην διέτασσε τὴν στρατιάν." "12.37. συμβέβηκε δ' αὐτὰ καὶ ἀμελέστερον ἢ ἔδει σεσημάνθαι διὰ τὸ βασιλικῆς οὐ τετυχηκέναι προνοίας. ἔστι δ' ἀναγκαῖον εἶναι καὶ ταῦτα παρὰ σοὶ διηκριβωμένα: φιλοσοφωτέραν γὰρ καὶ ἀκέραιον τὴν νομοθεσίαν εἶναι συμβέβηκεν ὡς ἂν οὖσαν θεοῦ." "12.38. ἀλλ' ἐκέλευσεν τὸν Λυσίαν ὁ βασιλεὺς αὐτῷ τε καὶ τοῖς ἡγεμόσιν ἐν κοινῷ διαλεχθῆναι μηδὲν μὲν τῶν περὶ Φίλιππον ἐμφανίζοντα, τὴν δὲ πολιορκίαν ὅτι χρονιωτάτη γένοιτ' ἂν δηλοῦντα, καὶ τὴν ὀχυρότητα τοῦ χωρίου, καὶ ὅτι τὰ τῆς τροφῆς αὐτοῖς ἤδη ἐπιλείποι, καὶ ὡς πολλὰ δεῖ καταστῆσαι τῶν ἐν τῇ βασιλείᾳ πραγμάτων," "12.38. διὸ καὶ τοὺς ποιητὰς αὐτῆς καὶ τοὺς συγγραφεῖς τῶν ἱστοριῶν οὐκ ἐπιμνησθῆναί φησιν ̔Εκαταῖος ὁ ̓Αβδηρίτης οὐδὲ τῶν κατ' αὐτὴν πολιτευσαμένων ἀνδρῶν, ὡς ἁγνῆς οὔσης καὶ μὴ δέον αὐτὴν βεβήλοις στόμασιν διασαφεῖσθαι." "12.39. ἐὰν οὖν σοι δοκῇ, βασιλεῦ, γράψεις τῷ τῶν ̓Ιουδαίων ἀρχιερεῖ, ὅπως ἀποστείλῃ τῶν πρεσβυτέρων ἓξ ἀφ' ἑκάστης φυλῆς τοὺς ἐμπειροτάτους τῶν νόμων, παρ' ὧν τὸ τῶν βιβλίων σαφὲς καὶ σύμφωνον ἐκμαθόντες καὶ τὸ κατὰ τὴν ἑρμηνείαν ἀκριβὲς λαβόντες τῶν πραγμάτων ἀξίως ταῦτα τῆς σῆς προαιρέσεως συναγάγωμεν.”" '12.39. συλλαβόντες δὲ καὶ ̓Αντίοχον τὸν βασιλέα καὶ Λυσίαν ζῶντας ἀνάγουσιν αὐτῷ. καὶ οὗτοι μὲν κελεύσαντος Δημητρίου παραχρῆμα διεφθάρησαν βασιλεύσαντος ̓Αντιόχου ἔτη δύο, καθὼς ἤδη που καὶ ἐν ἄλλῳ δεδήλωται.
12.41. οὗ πεσόντος οὐδὲ τὸ στράτευμα ἔμεινεν, ἀλλὰ τὸν στρατηγὸν ἀπολέσαντες εἰς φυγὴν ἐτράπησαν ῥίψαντες τὰς πανοπλίας. ἐπιδιώκων δὲ ὁ ̓Ιούδας ἐφόνευσεν καὶ ταῖς σάλπιγξι ταῖς πέριξ κώμαις ἐσήμαινεν, ὅτι νικῴη τοὺς πολεμίους.
12.41. προσέταξε δὲ καὶ τοὺς φύλακας τῶν κιβωτῶν, ἐν αἷς ἐτύγχανον οἱ λίθοι, τὴν ἐκλογὴν τοῖς τεχνίταις αὐτοῖς οὗπερ ἂν θελήσωσιν εἴδους ἐπιτρέπειν. διετάξατο δὲ καὶ νομίσματος εἰς θυσίας καὶ τὰς λοιπὰς χρείας πρὸς ἑκατὸν τάλαντα τῷ ἱερεῖ δοθῆναι. 12.42. Δημήτριος δ' ἀπαγγελθείσης αὐτῷ τῆς Νικάνορος τελευτῆς καὶ τῆς ἀπωλείας τοῦ σὺν αὐτῷ. στρατεύματος πάλιν τὸν Βακχίδην μετὰ δυνάμεως εἰς τὴν ̓Ιουδαίαν ἐξέπεμψεν." '12.42. διηγήσομαι δὲ τὰ κατασκευάσματα καὶ τὸν τρόπον τῆς δημιουργίας αὐτῶν μετὰ τὸ προεκθέσθαι τὸ ἀντίγραφον τῆς ἐπιστολῆς τῆς γραφείσης ̓Ελεαζάρῳ τῷ ἀρχιερεῖ, ταύτην λαβόντι τὴν τιμὴν ἐξ αἰτίας τοιαύτης:' "12.43. ὁ δὲ φυγεῖν οὐ δυνάμενος, ἀλλὰ περιεσχημένος ὑπὸ τῶν πολεμίων, στὰς ἐμάχετο μετὰ τῶν σὺν αὐτῷ. πολλοὺς δὲ κτείνας τῶν ἀντιπάλων καὶ κατάκοπος γενόμενος καὶ αὐτὸς ἔπεσεν, ἐπὶ καλοῖς μὲν πρότερον γεγενημένοις, ἐφ' ὁμοίοις δὲ ὅτε ἀπέθνησκεν τὴν ψυχὴν ἀφείς." '12.43. τελευτήσαντος ̓Ονίου τοῦ ἀρχιερέως ὁ παῖς αὐτοῦ Σίμων γίγνεται διάδοχος ὁ καὶ δίκαιος ἐπικληθεὶς διά τε τὸ πρὸς τὸν θεὸν εὐσεβὲς καὶ τὸ πρὸς τοὺς ὁμοφύλους εὔνουν.' "12.44. ἀποθανόντος δὲ τούτου καὶ νήπιον υἱὸν καταλιπόντος τὸν κληθέντα ̓Ονίαν ὁ ἀδελφὸς αὐτοῦ ̓Ελεάζαρος, περὶ οὗ τὸν λόγον ποιούμεθα, τὴν ἀρχιερωσύνην παρέλαβεν, ᾧ γράφει Πτολεμαῖος τοῦτον τὸν τρόπον:' "12.45. “βασιλεὺς Πτολεμαῖος ̓Ελεαζάρῳ τῷ ἀρχιερεῖ χαίρειν. πολλῶν ἐν τῇ βασιλείᾳ κατῳκισμένων ̓Ιουδαίων, οὓς αἰχμαλωτισθέντας ὑπὸ Περσῶν ὅτ' ἐκράτουν ὁ ἐμὸς πατὴρ ἐτίμησεν, καὶ τοὺς μὲν εἰς τὸ στρατιωτικὸν κατέταξεν ἐπὶ μείζοσιν μισθοφοραῖς, τισὶν δὲ γενομένοις ἐν Αἰγύπτῳ σὺν αὐτῷ τὰ φρούρια καὶ τὴν τούτων φυλακὴν παρέθετο, ἵνα τοῖς Αἰγυπτίοις ὦσιν φοβεροί," '12.46. τὴν ἀρχὴν ἐγὼ παραλαβὼν πᾶσι μὲν φιλανθρώπως ἐχρησάμην, μάλιστα δὲ τοῖς σοῖς πολίταις, ὧν ὑπὲρ δέκα μὲν μυριάδας αἰχμαλώτων δουλευόντων ἀπέλυσα τοῖς δεσπόταις αὐτῶν ἐκ τῶν ἐμῶν λύτρα καταβαλών. 12.47. τοὺς δὲ ἀκμάζοντας ταῖς ἡλικίαις εἰς τὸν στρατιωτικὸν κατάλογον κατέταξα, τινὰς δὲ τῶν περὶ ἡμᾶς καὶ τὴν τῆς αὐλῆς πίστιν εἶναι δυναμένων ταύτης ἠξίωκα, νομίζων ἡδὺ τῷ θεῷ τῆς ὑπὲρ ἐμοῦ προνοίας ἀνάθημα τοῦτο καὶ μέγιστον ἀναθήσειν. 12.48. βουλόμενος δὲ καὶ τούτοις χαρίζεσθαι καὶ πᾶσι τοῖς κατὰ τὴν οἰκουμένην ̓Ιουδαίοις τὸν νόμον ὑμῶν ἔγνων μεθερμηνεῦσαι, καὶ γράμμασιν ̔Ελληνικοῖς ἐκ τῶν ̔Εβραϊκῶν μεταγραφέντα κεῖσθαι ἐν τῇ ἐμῇ βιβλιοθήκῃ.' "12.49. καλῶς οὖν ποιήσεις ἐπιλεξάμενος ἄνδρας ἀγαθοὺς ἓξ ἀφ' ἑκάστης φυλῆς ἤδη πρεσβυτέρους, οἳ καὶ διὰ τὸν χρόνον ἐμπείρως ἔχουσι τῶν νόμων καὶ δυνήσονται τὴν ἑρμηνείαν αὐτῶν ἀκριβῆ ποιήσασθαι: νομίζω γὰρ τούτων ἐπιτελεσθέντων μεγίστην δόξαν ἡμῖν περιγενήσεσθαι." '
12.51. Τῆς οὖν ἐπιστολῆς τοῦ βασιλέως κομισθείσης πρὸς τὸν ̓Ελεάζαρον ἀντιγράφει πρὸς αὐτὴν ὡς ἐνῆν μάλιστα φιλοτίμως. “ἀρχιερεὺς ̓Ελεάζαρος βασιλεῖ Πτολεμαίῳ χαίρειν. ἐρρωμένων σοῦ τε καὶ τῆς βασιλίσσης ̓Αρσινόης καὶ τῶν τέκνων καλῶς ἡμῖν ἔχει πάντα.' "
12.52. τὴν δ' ἐπιστολὴν λαβόντες μεγάλως ἥσθημεν ἐπὶ τῇ προαιρέσει σου, καὶ συναθροίσαντες τὸ πλῆθος ἀνέγνωμεν αὐτὴν ἐμφανίζοντες αὐτῷ ἣν ἔχεις πρὸς τὸν θεὸν εὐσέβειαν." "
12.53. ἐπεδείξαμεν δ' αὐτῷ καὶ τὰς φιάλας ἃς ἔπεμψας χρυσᾶς εἴκοσι καὶ ἀργυρᾶς τριάκοντα καὶ κρατῆρας πέντε καὶ τράπεζαν εἰς ἀνάθεσιν, ἅ τε εἰς θυσίαν καὶ εἰς ἐπισκευὴν ὧν ἂν δέηται τὸ ἱερὸν τάλαντα ἑκατόν, ἅπερ ἐκόμισαν ̓Ανδρέας καὶ ̓Αρισταῖος οἱ τιμιώτατοί σου τῶν φίλων, ἄνδρες ἀγαθοὶ καὶ παιδείᾳ διαφέροντες καὶ τῆς σῆς ἀρετῆς ἄξιοι." "
12.54. ἴσθι δ' ἡμᾶς τὸ σοὶ συμφέρον, κἂν ᾖ τι παρὰ φύσιν, ὑπομενοῦντας: ἀμείβεσθαι γὰρ ἡμᾶς δεῖ τὰς σὰς εὐεργεσίας πολυμερῶς εἰς τοὺς ἡμετέρους πολίτας κατατεθείσας." '
12.55. εὐθὺς οὖν ὑπὲρ σοῦ καὶ τῆς ἀδελφῆς σου καὶ τέκνων καὶ φίλων προσηγάγομεν θυσίας, καὶ τὸ πλῆθος εὐχὰς ἐποιήσατο γενέσθαι σοι τὰ κατὰ νοῦν καὶ φυλαχθῆναί σου τὴν βασιλείαν ἐν εἰρήνῃ, τήν τε τοῦ νόμου μεταγραφὴν ἐπὶ συμφέροντι τῷ σῷ λαβεῖν ὃ προαιρῇ τέλος.' "
12.56. ἐπελεξάμην δὲ καὶ πρεσβυτέρους ἄνδρας ἓξ ἀπὸ φυλῆς ἑκάστης, οὓς πεπόμφαμεν ἔχοντας τὸν νόμον. ἔσται δὲ τῆς σῆς εὐσεβείας καὶ δικαιοσύνης τὸ μεταγραφέντα τὸν νόμον εἰς ἡμᾶς ἀποπέμψαι μετ' ἀσφαλείας τῶν κομιζόντων. ἔρρωσο.”" "
12.57. Ταῦτα μὲν ὁ ἀρχιερεὺς ἀντέγραψεν. ἐμοὶ δ' οὐκ ἀναγκαῖον ἔδοξεν εἶναι τὰ ὀνόματα τῶν ἑβδομήκοντα πρεσβυτέρων, οἳ τὸν νόμον ἐκόμιζον ὑπὸ ̓Ελεαζάρου πεμφθέντες, δηλοῦν: ἦν γὰρ ταῦτα ὑπογεγραμμένα ἐν τῇ ἐπιστολῇ." '
12.58. τὴν μέντοι γε τῶν ἀναθημάτων πολυτέλειαν καὶ κατασκευήν, ἣν ἀπέστειλεν ὁ βασιλεὺς τῷ θεῷ, οὐκ ἀνεπιτήδειον ἡγησάμην διελθεῖν, ὅπως ἅπασιν ἡ τοῦ βασιλέως περὶ τὸν θεὸν φιλοτιμία φανερὰ γένηται: ἄφθονον γὰρ τὴν εἰς ταῦτα δαπάνην χορηγῶν ὁ βασιλεὺς καὶ παρὼν ἀεὶ τοῖς τεχνίταις καὶ τὰ ἔργα ἐπιβλέπων οὐδὲν ἀμελῶς οὐδὲ ῥᾳθύμως εἴα γίγνεσθαι τῶν κατασκευασμάτων.
12.59. ὧν ἕκαστον οἷον ἦν τὴν πολυτέλειαν διηγήσομαι, τῆς μὲν ἱστορίας ἴσως οὐκ ἀπαιτούσης τὴν ἀπαγγελίαν, τὸ δὲ τοῦ βασιλέως φιλόκαλον καὶ μεγαλόφρον οὕτω συστήσειν τοῖς ἐντευξομένοις ὑπολαμβάνων.
12.61. μαθὼν δὲ καὶ τὴν οὖσαν ἡλίκη τις ἦν, καὶ ὅτι αὐτῆς οὐδὲν κωλύει μείζονα γενέσθαι, φήσας καὶ πενταπλασίονα τῆς ὑπαρχούσης τῷ μεγέθει βούλεσθαι κατασκευάσαι, φοβεῖσθαι δέ, μὴ πρὸς τὰς λειτουργίας ἄχρηστος διὰ τὴν ὑπερβολὴν τοῦ μεγέθους γένηται: βούλεσθαι γὰρ οὐκ ἀνακεῖσθαι μόνον εἰς θέαν τἀναθήματα, ἀλλὰ καὶ πρὸς τὰς λειτουργίας εὔχρηστα:' "12.62. καὶ διὰ τοῦτο λογισάμενος σύμμετρον κατεσκευάσθαι τὴν προτέραν τράπεζαν, ἀλλ' οὐ διὰ σπάνιν χρυσοῦ, τῷ μεγέθει μὲν οὐκ ἔγνω τὴν προϋπάρχουσαν ὑπερβαλεῖν, τῇ δὲ ποικιλίᾳ καὶ τῷ κάλλει τῆς ὕλης ἀξιολογωτέραν κατασκευάσαι." '12.63. δεινὸς δὲ ὢν συνιδεῖν πραγμάτων παντοδαπῶν φύσιν καὶ λαβεῖν ἐπίνοιαν ἔργων καινῶν καὶ παραδόξων καὶ ὅσα ἦν ἄγραφα τὴν εὕρεσιν αὐτὸς παρέχων διὰ τὴν σύνεσιν καὶ ὑποδεικνὺς τοῖς τεχνίταις, ἐκέλευσεν ταῦτα κατασκευάζεσθαι καὶ τὰ ἀναγεγραμμένα πρὸς τὴν ἀκρίβειαν αὐτῶν ἀποβλέποντας ὁμοίως ἐπιτελεῖν.' "12.64. ̔Υποστησάμενοι τοίνυν ποιήσασθαι τὴν τράπεζαν δύο μὲν καὶ ἡμίσους πηχῶν τὸ μῆκος, ἑνὸς δὲ τὸ εὖρος, τὸ δ' ὕψος ἑνὸς καὶ ἡμίσους, κατεσκεύαζον ἐκ χρυσοῦ τὴν ὅλην τοῦ ἔργου καταβολὴν ποιούμενοι. τὴν μὲν οὖν στεφάνην παλαιστιαίαν εἰργάσαντο, τὰ δὲ κυμάτια στρεπτὰ τὴν ἀναγλυφὴν ἔχοντα σχοινοειδῆ τῇ τορείᾳ θαυμαστῶς ἐκ τῶν τριῶν μερῶν μεμιμημένην." "12.65. τριγώνων γὰρ ὄντων αὐτῶν ἑκάστη γωνία τὴν αὐτὴν τῆς ἐκτυπώσεως εἶχεν διάθεσιν, ὡς στρεφομένων αὐτῶν μίαν καὶ μὴ διάφορον τὴν ἰδέαν αὐτοῖς συμπεριφέρεσθαι. τῆς δὲ στεφάνης τὸ μὲν ὑπὸ τὴν τράπεζαν ἐκκεκλιμένον ὡραίαν εἶχεν τὴν ἀποτύπωσιν, τὸ δ' ἔξωθεν περιηγμένον ἔτι μᾶλλον τῷ κάλλει τῆς ἐργασίας ἦν ἐκπεπονημένον, ὡς ὑπ' ὄψιν καὶ θεωρίαν ἐρχόμενον." '12.66. διὸ καὶ τὴν μὲν ὑπεροχὴν ἀμφοτέρων τῶν μερῶν ὀξεῖαν συνέβαινε γίγνεσθαι, καὶ μηδεμίαν γωνίαν τριῶν οὐσῶν, ὡς προειρήκαμεν, περὶ τὴν μεταγωγὴν τῆς τραπέζης ἐλάσσονα βλέπεσθαι. ἐνδιέκειντο δὲ ταῖς σχοινίσιν τῆς τορείας λίθοι πολυτελεῖς παράλληλοι περόναις χρυσαῖς διὰ τρημάτων κατειλημμένοι.' "12.67. τὰ δ' ἐκ πλαγίου τῆς στεφάνης καὶ πρὸς ὄψιν ἀνατείνοντα ὠῶν ἐκ λίθου καλλίστου πεποιημένων θέσει κατακεκόσμητο ῥάβδοις τὴν ἀναγλυφὴν ἐοικότων πυκναῖς, αἳ περὶ τὸν κύκλον τῆς τραπέζης εἴληντο." '12.68. ὑπὸ δὲ τὴν τῶν ὠῶν διατύπωσιν στέφανον περιήγαγον οἱ τεχνῖται παντοίου καρποῦ φύσιν ἐντετορευμένον, ὡς ἀποκρέμασθαί τε βότρυς καὶ στάχυας ἀναστῆναι καὶ ῥόας ἀποκεκλεῖσθαι. τοὺς δὲ λίθους εἰς πᾶν γένος τῶν προειρημένων καρπῶν, ὡς ἑκάστου τὴν οἰκείαν ἐντετυπῶσθαι χρόαν, ἐξεργασάμενοι συνέδησαν τῷ χρυσῷ περὶ ὅλην τὴν τράπεζαν.' "12.69. ὑπὸ δὲ τὸν στέφανον ὁμοίως ἡ τῶν ὠῶν διάθεσις πεποίητο καὶ ἡ τῆς ῥαβδώσεως ἀναγλυφή, τῆς τραπέζης ἐπ' ἀμφότερον μέρος ἔχειν τὴν αὐτὴν τῆς ποικιλίας τῶν ἔργων καὶ γλαφυρότητος θέαν κατεσκευασμένης, ὡς καὶ τὴν τῶν ἄλλων κυμάτων θέσιν καὶ τὴν τῆς στεφάνης μηδὲ τῆς τραπέζης ἐφ' ἕτερον μέρος ἐναλλαττομένης γίγνεσθαι διάφορον, τὴν δ' αὐτὴν ἄχρι καὶ τῶν ποδῶν ὄψιν τῆς ἐπιτεχνήσεως διατετάσθαι." '
12.71. ἐπὶ δὲ τῆς τραπέζης μαίανδρον ἐξέγλυψαν λίθους αὐτῷ κατὰ μέσον ἀξιολόγους ὥσπερ ἀστέρας ποικίλης ἰδέας ἐνθέντες, τόν τε ἄνθρακα καὶ τὸν σμάραγδον ἥδιστον προσαυγάζοντας αὐτῶν ἑκάτερον τοῖς ὁρῶσιν, τῶν τε ἄλλων γενῶν ὅσοι περισπούδαστοι καὶ ζηλωτοὶ πᾶσιν διὰ τὴν πολυτέλειαν τῆς φύσεως ὑπάρχουσιν.' "12.72. μετὰ δὲ τὸν μαίανδρον πλέγμα τι σχοινοειδὲς περιῆκτο ῥόμβῳ τὴν κατὰ μέσον ὄψιν ἐμφερές, ἐφ' οὗ κρύσταλλός τε λίθος καὶ ἤλεκτρον ἐντετύπωτο τῇ παραλλήλῳ τῆς ἰδέας γειτνιάσει ψυχαγωγίαν θαυμαστὴν παρέχον τοῖς βλέπουσιν." '12.73. τῶν δὲ ποδῶν ἦσαν αἱ κεφαλίδες εἰς κρίνα μεμιμημέναι τὰς ἐκφύσεις τῶν πετάλων ὑπὸ τὴν τράπεζαν ἀνακλωμένων, εἰς ὀρθὸν δὲ τὴν βλάστησιν ἔνδοθεν παρεχόντων ὁρᾶν.' "12.74. ἡ δὲ βάσις αὐτοῖς ἦν ἐξ ἄνθρακος λίθου παλαιστιαία πεποιημένη σχῆμα κρηπῖδος ἀποτελοῦσα, τὸ δὲ πλάτος ὀκτὼ δακτύλων ἔχουσα, καθ' οὗ τὸ πᾶν ἔλασμα τῶν ποδῶν ἐρήρειστο." "12.75. ἀνέγλυψαν δὲ λεπτομερεῖ καὶ φιλοπονωτάτῃ τορείᾳ τῶν ποδῶν ἕκαστον, κισσὸν αὐτοῖς καὶ κλήματα ἀμπέλων σὺν καὶ βότρυσιν ἐκφύσαντες, ὡς εἰκάσαι μηδὲν ἀποδεῖν τῆς ἀληθείας: καὶ γὰρ πρὸς τὸ πνεῦμα διὰ λεπτότητα καὶ τὴν ἐπ' ἄκρον αὐτῶν ἔκτασιν κινούμενα φαντασίαν τῶν κατὰ φύσιν μᾶλλον ἢ τέχνης μιμημάτων παρεῖχεν." "12.76. ἐκαινούργησαν δὲ ὥστε τρίπτυχον οἱονεὶ τὸ σχῆμα τῆς ὅλης κατασκευάσαι τραπέζης τῆς ἁρμονίας πρὸς ἄλληλα τῶν μερῶν οὕτω συνδεδεμένης, ὡς ἀόρατον εἶναι καὶ μηδ' ἐπινοεῖσθαι τὰς συμβολάς. ἥμισυ δὲ πήχεως οὐκ ἔλασσον τῇ τραπέζῃ τὸ πάχος συνέβαινεν εἶναι." '12.77. τὸ μὲν οὖν ἀνάθημα τοῦτο κατὰ πολλὴν τοῦ βασιλέως φιλοτιμίαν τοιοῦτο τῇ τε πολυτελείᾳ τῆς ὕλης καὶ τῇ ποικιλίᾳ τῆς καλλονῆς καὶ τῇ μιμήσει τῇ κατὰ τὴν τορείαν τῶν τεχνιτῶν συνετελέσθη, σπουδάσαντος εἰ καὶ μὴ τῷ μεγέθει τῆς προανακειμένης τῷ θεῷ τραπέζης ἔμελλεν ἔσεσθαι διάφορος, τῇ μέντοι γε τέχνῃ καὶ τῇ καινουργίᾳ καὶ τῇ λαμπρότητι τῆς κατασκευῆς πολὺ κρείττονα καὶ περίβλεπτον ἀπεργάσασθαι.' "12.78. Τῶν δὲ κρατήρων χρύσεοι μὲν ἦσαν δύο, φολιδωτὴν δ' εἶχον ἀπὸ τῆς βάσεως μέχρι τοῦ διαζώματος τὴν τορείαν λίθων ταῖς σπείραις ποικίλων ἐνδεδεμένων." "12.79. εἶτα ἐπ' αὐτῇ μαίανδρος πηχυαῖος τὸ ὕψος ἐξείργαστο κατὰ σύνθεσιν λίθων παντοίων τὴν ἰδέαν, κατ' αὐτοῦ δὲ ῥάβδωσις ἀναγέγλυπτο, καθ' ἧς πλέγμα ῥομβωτὸν δικτύοις ἐμφερὲς ἕως τοῦ χείλους ἀνείλκυστο:" "
12.81. τοὺς μὲν οὖν χρυσέους κρατῆρας δύο χωροῦντας ἑκάτερον ἀμφορέας τοῦτον κατεσκεύασαν τὸν τρόπον, οἱ δ' ἀργύρεοι τῶν ἐσόπτρων τὴν λαμπρότητα πολὺ διαυγέστεροι γεγόνεισαν, ὡς τρανοτέρας διὰ τούτων τὰς τῶν προσφερομένων ὄψεις ὁρᾶσθαι." '12.82. προσκατεσκεύασε δὲ τούτοις ὁ βασιλεὺς καὶ φιάλας τριάκοντα, ὧν ὅσα χρυσὸς ἦν ἀλλὰ μὴ λίθῳ πολυτελεῖ διείληπτο, σμίλαξι κισσοῦ καὶ πετάλοις ἀμπέλων ἐσκίαστο φιλοτέχνως ἐντετορευμένων.' "12.83. ταῦτα δ' ἐγίγνετο μὲν καὶ διὰ τὴν ἐμπειρίαν τῶν ἐργαζομένων θαυμασίων ὄντων περὶ τὴν τέχνην, πολὺ δὲ μᾶλλον ὑπὸ τῆς τοῦ βασιλέως σπουδῆς καὶ φιλοτιμίας διαφερόντως ἀπηρτίζετο:" "12.84. οὐ γὰρ τῆς χορηγίας τὸ ἄφθονον καὶ μεγαλόψυχον τοῖς τεχνίταις παρεῖχεν μόνον, ἀλλὰ καὶ τὸ χρηματίζειν τοῖς δημοσίοις πράγμασιν ἀπειρηκὼς αὐτὸς τοῖς κατασκευάζουσι παρῆν καὶ τὴν ὅλην ἐργασίαν ἐπέβλεπεν. αἴτιον δ' ἦν τοῦτο τῆς τῶν τεχνιτῶν ἐπιμελείας, οἳ πρὸς τὸν βασιλέα καὶ τὴν τούτου σπουδὴν ἀποβλέποντες φιλοπονώτερον τοῖς ἔργοις προσελιπάρουν." "12.85. Ταῦτα μὲν τὰ πεμφθέντα εἰς ̔Ιεροσόλυμα ὑπὸ Πτολεμαίου ἀναθήματα. ὁ δ' ἀρχιερεὺς ̓Ελεάζαρος ἀναθεὶς αὐτὰ καὶ τιμήσας τοὺς κομίσαντας καὶ δῶρα τῷ βασιλεῖ δοὺς κομίζειν ἀπέλυσε πρὸς τὸν βασιλέα." "12.86. παραγενομένων δ' εἰς τὴν ̓Αλεξάνδρειαν ἀκούσας Πτολεμαῖος τὴν παρουσίαν αὐτῶν καὶ τοὺς ἑβδομήκοντα τῶν πρεσβυτέρων ἐληλυθότας, εὐθὺς μεταπέμπεται τὸν ̓Ανδρέαν καὶ τὸν ̓Αρισταῖον τοὺς πρέσβεις. οἱ δ' ἀφικόμενοι τάς τε ἐπιστολάς, ἃς ἐκόμιζον αὐτῷ παρὰ τοῦ ἀρχιερέως, ἀπέδοσαν καὶ ὅσα φράζειν ἀπὸ λόγων ὑπέθετο ταῦτα ἐδήλωσαν." "12.87. σπεύδων δ' ἐντυχεῖν τοῖς ἀπὸ τῶν ̔Ιεροσολύμων πρεσβύταις ἥκουσιν ἐπὶ τὴν ἑρμηνείαν τῶν νόμων, τοὺς μὲν ἄλλους οὓς χρειῶν ἕνεκα παρεῖναι συνέβαινεν ἐκέλευσεν ἀπολῦσαι, παράδοξον τοῦτο ποιῶν καὶ παρὰ τὸ ἔθος:" '12.88. οἱ μὲν γὰρ ὑπὸ τοιούτων αἰτιῶν ἀχθέντες διὰ πέμπτης ἡμέρας αὐτῷ προσῄεσαν, οἱ δὲ πρεσβεύοντες διὰ μηνός: τότε τοίνυν ἀπολύσας ἐκείνους τοὺς πεμφθέντας ὑπὸ ̓Ελεαζάρου περιέμενεν. 12.89. ὡς δὲ παρῆλθον μετὰ καὶ τῶν δώρων οἱ γέροντες, ἃ τῷ βασιλεῖ κομίσαι ὁ ἀρχιερεὺς αὐτοῖς ἔδωκεν, καὶ τῶν διφθερῶν, αἷς ἐγγεγραμμένους εἶχον τοὺς νόμους χρυσοῖς γράμμασιν, ἐπηρώτησεν αὐτοὺς περὶ τῶν βιβλίων.' "
12.91. ἐκβοησάντων δ' ὑφ' ἓν καὶ τῶν πρεσβυτέρων καὶ τῶν συμπαρόντων γίγνεσθαι τὰ ἀγαθὰ τῷ βασιλεῖ δι' ὑπερβολὴν ἡδονῆς εἰς δάκρυα προύπεσεν, φύσει τῆς μεγάλης χαρᾶς πασχούσης καὶ τὰ τῶν λυπηρῶν σύμβολα." "
12.92. κελεύσας δὲ τὰ βιβλία δοῦναι τοῖς ἐπὶ τῆς τάξεως τότε τοὺς ἄνδρας ἠσπάσατο, δίκαιον εἰπὼν εἶναι πρῶτον περὶ ὧν αὐτοὺς μετεπέμψατο ποιησάμενον τοὺς λόγους ἔπειτα κἀκείνους προσειπεῖν. τὴν μέντοι γε ἡμέραν, καθ' ἣν ἦλθον πρὸς αὐτόν, ἐπιφανῆ ποιήσειν καὶ κατὰ πᾶν ἔτος ἐπίσημον εἰς ὅλον τὸν τῆς ζωῆς χρόνον ἐπηγγέλλετο:" '
12.93. ἔτυχεν γὰρ ἡ αὐτὴ εἶναι τῆς παρουσίας αὐτοῖς καὶ τῆς νίκης, ἣν ̓Αντίγονον ναυμαχῶν ἐνίκησεν: συνεστιαθῆναί τε ἐκέλευσεν αὐτῷ καὶ καταλύσεις προσέταξεν αὐτοῖς δοθῆναι τὰς καλλίστας πρὸς τῇ ἄκρᾳ.
12.94. ̔Ο δὲ ἐπὶ τῆς τῶν ξένων ἀποδοχῆς τεταγμένος Νικάνωρ Δωρόθεον καλέσας, ὃς εἶχεν τὴν περὶ τούτων πρόνοιαν, ἐκέλευεν ἑτοιμάζειν ἑκάστῳ τὰ δέοντα πρὸς τὴν δίαιταν. διετέτακτο δὲ τοῦτον ὑπὸ τοῦ βασιλέως τὸν τρόπον:' "
12.95. κατὰ γὰρ πόλιν ἑκάστην, ὅσαι τοῖς αὐτοῖς χρῶνται περὶ τὴν δίαιταν, ἦν τούτων ἐπιμελόμενος καὶ κατὰ τὸ τῶν ἀφικνουμένων πρὸς αὐτὸν ἔθος πάντ' αὐτοῖς παρεσκευάζετο, ἵνα τῷ συνήθει τρόπῳ τῆς διαίτης εὐωχούμενοι μᾶλλον ἥδωνται καὶ πρὸς μηδὲν ὡς ἀλλοτρίως ἔχοντες δυσχεραίνωσιν. ὃ δὴ καὶ περὶ τούτους ἐγένετο Δωροθέου διὰ τὴν περὶ τὸν βίον ἀκρίβειαν ἐπὶ τούτοις καθεστῶτος." "
12.96. συνέστρωσε δὲ πάντα δι' αὐτοῦ τὰ πρὸς τὰς τοιαύτας ὑποδοχὰς καὶ διμερῆ τὴν κλισίαν ἐποίησεν οὑτωσὶ προστάξαντος τοῦ βασιλέως: τοὺς μὲν γὰρ ἡμίσεις ἐκέλευσεν ἀνὰ χεῖρα κατακλιθῆναι, τοὺς δὲ λοιποὺς μετὰ τὴν αὐτοῦ κλισίαν, οὐδὲν ἀπολιπὼν τῆς εἰς τοὺς ἄνδρας τιμῆς." "
12.97. ἐπεὶ δ' οὕτως κατεκλίθησαν ἐκέλευσε τὸν Δωρόθεον, οἷς ἔθεσι χρώμενοι διατελοῦσιν πάντες οἱ ἀπὸ τῆς ̓Ιουδαίας πρὸς αὐτὸν ἀφιγμένοι κατὰ ταῦτα ὑπηρετεῖν. διὸ καὶ τοὺς ἱεροκήρυκας καὶ θύτας καὶ τοὺς ἄλλους, οἳ τὰς κατευχὰς ἐποιοῦντο, παρῃτήσατο, τῶν δὲ παραγενομένων ἕνα ̓Ελισαῖον ὄνομα ὄντα ἱερέα παρεκάλεσεν ὁ βασιλεὺς ποιήσασθαι κατευχάς." "
12.98. ὁ δὲ στὰς εἰς μέσον ηὔχετο τῷ βασιλεῖ τὰ ἀγαθὰ καὶ τοῖς ἀρχομένοις ὑπ' αὐτοῦ, εἶτα κρότος ἐξ ἁπάντων μετὰ χαρᾶς καὶ βοῆς ἤρθη καὶ παυσάμενοι πρὸς εὐωχίαν καὶ τὴν ἀπόλαυσιν τῶν παρεσκευασμένων ἐτράπησαν." "
12.99. διαλιπὼν δ' ὁ βασιλεὺς ἐφ' ὅσον ἔδοξεν ἀποχρῶντα καιρὸν εἶναι φιλοσοφεῖν ἤρξατο καὶ ἕκαστον αὐτῶν λόγους ἐπηρώτα φυσικούς, καὶ πρὸς τὴν τῶν ζητουμένων θεωρίαν ἀκριβῶς ἐκείνων περὶ παντὸς οὑτινοσοῦν λέγειν αὐτοῖς προβληθείη διασαφούντων, ἡδόμενος τούτοις ἐφ' ἡμέρας δώδεκα τὸ συμπόσιον ἐποιήσατο," "
12.101. Θαυμάζοντος δ' αὐτοὺς οὐ μόνον τοῦ βασιλέως, ἀλλὰ καὶ Μενεδήμου τοῦ φιλοσόφου προνοίᾳ διοικεῖσθαι πάντα φήσαντος καὶ διὰ τοῦτ' εἰκὸς καὶ τοῦ λόγου δύναμιν καὶ κάλλος εὑρῆσθαι, παύονται μὲν περὶ τούτων ἐπιζητοῦντες." "12.102. γεγενῆσθαι δ' αὐτῷ τὰ μέγιστα τῶν ἀγαθῶν ὁ βασιλεὺς ἔλεγεν ἤδη παρόντων αὐτῶν: ὠφελῆσθαι γὰρ παρ' αὐτῶν μεμαθηκότα, πῶς δεῖ βασιλεύειν: κελεύει τε αὐτοῖς ἀνὰ τρία δοθῆναι τάλαντα καὶ τοὺς ἀποκαταστήσοντας ἐπὶ τὴν κατάλυσιν." '12.103. διελθουσῶν δὲ τριῶν ἡμερῶν παραλαβὼν αὐτοὺς ὁ Δημήτριος καὶ διελθὼν τὸ ἑπταστάδιον χῶμα τῆς θαλάσσης πρὸς τὴν νῆσον καὶ διαβὰς πρὸς τὴν γέφυραν, προελθὼν ἐπὶ τὰ βόρεια μέρη συνέδριον ἐποιήσατο ἐν τῷ παρὰ τὴν ᾐόνα κατεσκευασμένῳ οἴκῳ πρὸς διάσκεψιν πραγμάτων ἠρεμίας καλῶς ἔχοντι.' "12.104. ἀγαγὼν οὖν αὐτοὺς ἐκεῖ παρεκάλει πάντων, ὧν ἂν δεηθεῖεν εἰς τὴν ἑρμηνείαν τοῦ νόμου, παρόντων ἀκωλύτως ἐπιτελεῖν τὸ ἔργον. οἱ δ' ὡς ἔνι μάλιστα φιλοτίμως καὶ φιλοπόνως ἀκριβῆ τὴν ἑρμηνείαν ποιούμενοι μέχρι μὲν ὥρας ἐνάτης πρὸς τούτῳ διετέλουν ὄντες," "12.105. ἔπειτ' ἐπὶ τὴν τοῦ σώματος ἀπηλλάττοντο θεραπείαν ἀφθόνως αὐτοῖς τῶν πρὸς τὴν δίαιταν χορηγουμένων καὶ προσέτι τοῦ Δωροθέου πολλὰ καὶ τῶν παρασκευαζομένων τῷ βασιλεῖ, προσέταξε γάρ, αὐτοῖς παρέχοντος." '12.106. πρωὶ̈ δὲ πρὸς τὴν αὐλὴν παραγινόμενοι καὶ τὸν Πτολεμαῖον ἀσπαζόμενοι πάλιν ἐπὶ τὸν αὐτὸν ἀπῄεσαν τόπον καὶ τῇ θαλάσσῃ τὰς χεῖρας ἀπονιπτόμενοι καὶ καθαίροντες αὑτοὺς οὕτως ἐπὶ τὴν τῶν νόμων ἑρμηνείαν ἐτρέποντο. 12.107. Μεταγραφέντος δὲ τοῦ νόμου καὶ τοῦ κατὰ τὴν ἑρμηνείαν ἔργου τέλος ἐν ἡμέραις ἑβδομήκοντα καὶ δυσὶν λαβόντος, συναγαγὼν ὁ Δημήτριος τοὺς ̓Ιουδαίους ἅπαντας εἰς τὸν τόπον, ἔνθα καὶ μετεβλήθησαν οἱ νόμοι, παρόντων καὶ τῶν ἑρμηνέων ἀνέγνω τούτους.' "12.108. τὸ δὲ πλῆθος ἀπεδέξατο μὲν καὶ τοὺς διασαφήσαντας πρεσβυτέρους τὸν νόμον, ἐπῄνεσεν δὲ καὶ τὸν Δημήτριον τῆς ἐπινοίας ὡς μεγάλων ἀγαθῶν αὐτοῖς εὑρετὴν γεγενημένον, παρεκάλεσάν τε δοῦναι καὶ τοῖς ἡγουμένοις αὐτῶν ἀναγνῶναι τὸν νόμον, ἠξίωσάν τε πάντες ὅ τε ἱερεὺς καὶ τῶν ἑρμηνέων οἱ πρεσβύτεροι καὶ τοῦ πολιτεύματος οἱ προεστηκότες, ἐπεὶ καλῶς τὰ τῆς ἑρμηνείας ἀπήρτισται, καὶ διαμεῖναι ταῦθ', ὡς ἔχοι, καὶ μὴ μετακινεῖν αὐτά." "12.109. ἁπάντων δ' ἐπαινεσάντων τὴν γνώμην ἐκέλευσαν, εἴ τις ἢ περισσόν τι προσγεγραμμένον ὁρᾷ τῷ νόμῳ ἢ λεῖπον, πάλιν ἐπισκοποῦντα τοῦτο καὶ ποιοῦντα φανερὸν διορθοῦν, σωφρόνως τοῦτο πράττοντες, ἵνα τὸ κριθὲν ἅπαξ ἔχειν καλῶς εἰς ἀεὶ διαμένῃ." '
12.111. ὁ δὲ Δημήτριος μηδένα τολμῆσαι τῆς τῶν νόμων τούτων ἀναγραφῆς ἅψασθαι διὰ τὸ θείαν αὐτὴν εἶναι καὶ σεμνὴν ἔφασκεν, καὶ ὅτι βλαβεῖεν ἤδη τινὲς τούτοις ἐγχειρήσαντες ὑπὸ τοῦ θεοῦ,' "
12.112. δηλῶν ὡς Θεόπομπός τε βουληθεὶς ἱστορῆσαί τι περὶ τούτων ἐταράχθη τὴν διάνοιαν πλείοσιν ἢ τριάκοντα ἡμέραις καὶ παρὰ τὰς ἀνέσεις ἐξιλάσκετο τὸν θεόν, ἐντεῦθεν αὐτῷ γενέσθαι τὴν παραφροσύνην ὑπονοῶν: οὐ μὴν ἀλλὰ καὶ ὄναρ εἶδεν ὅτι τοῦτ' αὐτῷ συμβαίη περιεργαζομένῳ τὰ θεῖα καὶ ταῦτ' ἐκφέρειν εἰς κοινοὺς ἀνθρώπους θελήσαντι:" '
12.113. καὶ ἀποσχόμενος κατέστη τὴν διάνοιαν. ἐδήλου δὲ καὶ περὶ Θεοδέκτου τοῦ τῶν τραγῳδιῶν ποιητοῦ ἀναφέρεσθαι, ὅτι βουληθεὶς ἔν τινι δράματι τῶν ἐν τῇ ἱερᾷ βύβλῳ γεγραμμένων μνησθῆναι τὰς ὄψεις γλαυκωθείη καὶ συνιδὼν τὴν αἰτίαν ἀπαλλαγείη τοῦ πάθους ἐξευμενισάμενος τὸν θεόν.' "
12.114. Παραλαβὼν δ' ὁ βασιλεὺς ταῦτα παρὰ τοῦ Δημητρίου, καθὼς προείρηται, προσκυνήσας αὐτοῖς ἐκέλευσε πολλὴν ποιεῖσθαι τῶν βιβλίων τὴν ἐπιμέλειαν, ἵνα διαμείνῃ ταῦτα καθαρῶς, τούς τε ἑρμηνεύσαντας παρεκάλεσεν συνεχῶς πρὸς αὐτὸν ἐκ τῆς ̓Ιουδαίας παραγίγνεσθαι:" "
12.115. τοῦτο γὰρ αὐτοῖς καὶ πρὸς τιμὴν τὴν παρ' αὐτοῦ καὶ πρὸς τὰς ἀπὸ τῶν δώρων ὠφελείας λυσιτελήσειν: νῦν μὲν γὰρ εἶναι δίκαιον αὐτοὺς ἐκπέμπειν ἔλεγεν, ἑκουσίως δὲ πρὸς αὐτὸν ἐλθόντας τεύξεσθαι πάντων, ὧν ἥ τε αὐτῶν ἐστιν σοφία δικαία τυχεῖν καὶ ἡ ἐκείνου μεγαλοφροσύνη παρασχεῖν ἱκανή." '
12.116. τότε μὲν οὖν ἐξέπεμψεν αὐτοὺς δοὺς ἑκάστῳ στολὰς ἀρίστας τρεῖς καὶ χρυσοῦ τάλαντα δύο καὶ κυλίκιον ταλάντου καὶ τὴν τοῦ συμποσίου στρωμνήν.' "
12.117. καὶ ταῦτα μὲν ἐκείνοις ἔχειν ἐδωρήσατο. τῷ δ' ἀρχιερεῖ ̓Ελεαζάρῳ δι' αὐτῶν ἔπεμψεν κλίνας ἀργυρόποδας δέκα καὶ τὴν ἀκόλουθον αὐτῶν ἐπισκευὴν καὶ κυλίκιον ταλάντων τριάκοντα, πρὸς τούτοις δὲ καὶ στολὰς δέκα καὶ πορφύραν καὶ στέφανον διαπρεπῆ καὶ βυσσίνης ὀθόνης ἱστοὺς ἑκατόν, ἔτι γε μὴν φιάλας καὶ τρύβλια καὶ σπονδεῖα καὶ κρατῆρας χρυσοῦς πρὸς ἀνάθεσιν δύο." "
12.118. παρεκάλεσεν δ' αὐτὸν καὶ διὰ τῶν ἐπιστολῶν, ὅπως εἰ τῶν ἀνδρῶν τούτων θελήσειάν τινες πρὸς αὐτὸν ἐλθεῖν ἐπιτρέψῃ, περὶ πολλοῦ ποιούμενος τὴν μετὰ τῶν ἐν παιδείᾳ τυγχανόντων συνουσίαν καὶ τὸν πλοῦτον εἰς τοὺς τοιούτους ἡδέως ἔχων κατατίθεσθαι. καὶ τὰ μὲν εἰς δόξαν καὶ τιμὴν ̓Ιουδαίοις τοιαῦτα παρὰ Πτολεμαίου τοῦ Φιλαδέλφου συνέβη γενέσθαι." "
12.142. πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων." '
12.154. Μετὰ δὲ ταῦτα φιλίαν καὶ σπονδὰς πρὸς Πτολεμαῖον ̓Αντίοχος ἐποιήσατο καὶ δίδωσιν αὐτῷ τὴν θυγατέρα Κλεοπάτραν πρὸς γάμον παραχωρήσας αὐτῷ τῆς κοίλης Συρίας καὶ Σαμαρείας καὶ ̓Ιουδαίας καὶ Φοινίκης φερνῆς ὀνόματι. 12.155. καὶ διαιρεθέντων εἰς ἀμφοτέρους τοὺς βασιλέας τῶν φόρων τὰς ἰδίας ἕκαστοι τῶν ἐπισήμων ὠνοῦντο πατρίδας φορολογεῖν καὶ συναθροίζοντες τὸ προστεταγμένον κεφάλαιον τοῖς βασιλεῦσιν ἐτέλουν. 12.156. ἐν τούτῳ τῷ χρόνῳ Σαμαρεῖς εὖ πράσσοντες πολλὰ τοὺς ̓Ιουδαίους ἐκάκωσαν τήν τε χώραν αὐτῶν τεμόντες καὶ σώματα διαρπάσαντες: ἐγένετο δὲ ταῦτα ἐπὶ ἀρχιερέως ̓Ονίου.' "12.157. τελευτήσαντος γὰρ ̓Ελεαζάρου τὴν ἀρχιερωσύνην ὁ θεῖος αὐτοῦ Μανασσῆς παρέλαβεν, μεθ' ὃν καταστρέψαντα τὸν βίον ̓Ονίας τὴν τιμὴν ἐξεδέξατο Σίμωνος υἱὸς ὢν τοῦ δικαίου κληθέντος: Σίμων δ' ἦν ἀδελφὸς ̓Ελεαζάρου, καθὼς προεῖπον." '12.158. οὗτος ὁ ̓Ονίας βραχὺς ἦν τὴν διάνοιαν καὶ χρημάτων ἥττων καὶ διὰ τοῦτο τὸν ὑπὲρ τοῦ λαοῦ φόρον, ὃν τοῖς βασιλεῦσιν οἱ πατέρες αὐτοῦ ἐτέλουν ἐκ τῶν ἰδίων, τάλαντα εἴκοσιν ἀργυρίου μὴ δούς, εἰς ὀργὴν ἐκίνησεν τὸν βασιλέα Πτολεμαῖον τὸν Εὐεργέτην, ὃς ἦν πατὴρ τοῦ Φιλοπάτορος. 12.159. καὶ πέμψας εἰς ̔Ιεροσόλυμα πρεσβευτὴν ᾐτιᾶτο τὸν ̓Ονίαν ὡς οὐκ ἀποδιδόντα τοὺς φόρους καὶ ἠπείλει κληρουχήσειν αὐτῶν τὴν γῆν οὐκ ἀπολαβὼν καὶ πέμψειν τοὺς ἐνοικήσοντας στρατιώτας. ἀκούσαντες δὲ τὰ παρὰ τοῦ βασιλέως οἱ ̓Ιουδαῖοι συνεχύθησαν, τὸν δὲ ̓Ονίαν τούτων ἐδυσώπει διὰ τὴν φιλοχρηματίαν οὐδέν.' "12.161. ἐλθὼν εἰς τὴν πόλιν ἐπέπληττε τῷ ̓Ονίᾳ μὴ προνοουμένῳ τῆς ἀσφαλείας τῶν πολιτῶν, ἀλλ' εἰς κινδύνους τὸ ἔθνος βουλομένῳ περιστῆσαι διὰ τὴν τῶν χρημάτων ἀποστέρησιν, δι' ἃ καὶ τοῦ λαοῦ τὴν προστασίαν λαβεῖν αὐτὸν ἔλεγεν καὶ τῆς ἀρχιερατικῆς τιμῆς ἐπιτυχεῖν." "12.162. εἰ δ' ἐρωτικῶς οὕτως ἔχοι τῶν χρημάτων, ὡς δι' αὐτὰ καὶ τὴν πατρίδα κινδυνεύουσαν ἰδεῖν ὑπομεῖναι καὶ πᾶν ὁτιοῦν παθόντας αὐτοῦ τοὺς πολίτας, συνεβούλευσεν ἀπελθόντα πρὸς τὸν βασιλέα δεηθῆναι αὐτοῦ ἢ πάντων αὐτῷ παραχωρῆσαι τῶν χρημάτων ἢ μέρους." "12.163. τοῦ δὲ ̓Ονίου μήτε ἄρχειν θέλειν ἀποκριναμένου καὶ τὴν ἀρχιερωσύνην δ' εἰ δυνατόν ἐστιν ἑτοίμως ἔχειν ἀποθέσθαι λέγοντος μήτε ἀναβήσεσθαι πρὸς τὸν βασιλέα, μέλειν γὰρ αὐτῷ περὶ τούτων οὐδέν, εἰ πρεσβεύειν αὐτῷ συγχωρεῖ πρὸς τὸν Πτολεμαῖον ὑπὲρ τοῦ ἔθνους ἐπηρώτησεν." "12.164. φήσαντος δὲ ἐπιτρέπειν ἀναβὰς εἰς τὸ ἱερὸν ὁ ̓Ιώσηπος καὶ συγκαλέσας τὸ πλῆθος εἰς ἐκκλησίαν μηδὲν ταράσσεσθαι μηδὲ φοβεῖσθαι παρῄνει διὰ τὴν ̓Ονίου τοῦ θείου περὶ αὐτῶν ἀμέλειαν, ἀλλ' ἐν ἀδείᾳ τῶν ἀπὸ τῆς σκυθρωποτέρας ἐλπίδος τὴν διάνοιαν αὐτοὺς ἔχειν ἠξίου: πρεσβεύσειν γὰρ αὐτὸς ἐπηγγέλλετο πρὸς τὸν βασιλέα καὶ πείσειν αὐτόν, ὅτι μηδὲν ἀδικοῦσιν." "12.165. καὶ τὸ μὲν πλῆθος τούτων ἀκοῦσαν εὐχαριστεῖ τῷ ̓Ιωσήπῳ, καταβὰς δ' αὐτὸς ἐκ τοῦ ἱεροῦ ξενίᾳ τε ὑποδέχεται τὸν παρὰ τοῦ Πτολεμαίου πεπρεσβευκότα καὶ δωρησάμενος αὐτὸν πολυτελέσι δωρεαῖς καὶ ἐπὶ πολλὰς ἑστιάσας φιλοτίμως ἡμέρας προέπεμψε πρὸς τὸν βασιλέα, φράσας αὐτῷ καὶ αὐτὸς ἀκολουθήσειν:" '12.166. καὶ γὰρ ἔτι μᾶλλον γεγόνει πρόθυμος πρὸς τὴν ἄφιξιν τὴν παρὰ τὸν βασιλέα τοῦ πρεσβευτοῦ προτρεψαμένου καὶ παρορμήσαντος εἰς Αἴγυπτον ἐλθεῖν καὶ πάντων ὧν ἂν δέηται παρὰ Πτολεμαίου τυχεῖν αὐτὸν ποιήσειν ὑποσχομένου: τὸ γὰρ ἐλευθέριον αὐτοῦ καὶ τὸ σεμνὸν τοῦ ἤθους λίαν ἠγάπησεν. 12.167. Καὶ ὁ μὲν πρεσβευτὴς ἐλθὼν εἰς Αἴγυπτον ἀπήγγειλεν τῷ βασιλεῖ τὴν τοῦ ̓Ονίου ἀγνωμοσύνην καὶ περὶ τῆς τοῦ ̓Ιωσήπου χρηστότητος ἐδήλου, καὶ ὅτι μέλλοι πρὸς αὐτὸν ἥξειν παραιτησόμενος τῶν ἁμαρτημάτων τὸ πλῆθος: εἶναι γὰρ αὐτοῦ προστάτην: ἀμέλει τοσαύτῃ περὶ τῶν ἐγκωμίων τῶν περὶ τοῦ νεανίσκου διετέλεσε χρώμενος περιουσίᾳ, ὥστε καὶ τὸν βασιλέα καὶ τὴν γυναῖκα αὐτοῦ Κλεοπάτραν προδιέθηκεν οἰκείως ἔχειν πρὸς τὸν ̓Ιώσηπον οὔπω παρόντα.' "12.168. ὁ δὲ ̓Ιώσηπος διαπέμψας πρὸς τοὺς φίλους εἰς Σαμάρειαν καὶ δανεισάμενος ἀργύριον καὶ τὰ πρὸς τὴν ἀποδημίαν ἑτοιμασάμενος ἐσθῆτάς τε καὶ ἐκπώματα καὶ ὑποζύγια, καὶ ταῦθ' ὡς περὶ δισμυρίας δραχμὰς παρασκευασάμενος εἰς ̓Αλεξάνδρειαν παρεγένετο." "12.169. ἔτυχεν δὲ κατ' ἐκεῖνον τὸν καιρὸν πάντας ἀναβαίνειν τοὺς ἀπὸ τῶν πόλεων τῶν τῆς Συρίας καὶ Φοινίκης πρώτους καὶ τοὺς ἄρχοντας ἐπὶ τὴν τῶν τελῶν ὠνήν: κατ' ἔτος δὲ αὐτὰ τοῖς δυνατοῖς τῶν ἐν ἑκάστῃ πόλει ἐπίπρασκεν ὁ βασιλεύς." "
12.171. καθεζομένου δὲ τοῦ βασιλέως ἐπ' ὀχήματος μετὰ τῆς γυναικὸς καὶ μετὰ ̓Αθηνίωνος φίλου, οὗτος δ' ἦν ὁ πρεσβεύσας εἰς ̔Ιεροσόλυμα καὶ παρὰ ̓Ιωσήπῳ ξενισθείς, θεασάμενος αὐτὸν ὁ ̓Αθηνίων εὐθὺς ἐποίει τῷ βασιλεῖ γνώριμον, τοῦτον εἶναι λέγων, περὶ οὗ παραγενόμενος ἐξ ̔Ιεροσολύμων ἀπήγγειλεν, ὡς ἀγαθός τε εἴη καὶ φιλότιμος νεανίσκος." "12.172. ὁ δὲ Πτολεμαῖος πρῶτός τε αὐτὸν ἠσπάσατο καὶ δὴ ἀναβῆναι ἐπὶ τὸ ὄχημα παρεκάλεσεν καὶ καθεσθέντος ἤρξατο περὶ τῶν ̓Ονίᾳ πραττομένων ἐγκαλεῖν. ὁ δέ “συγγίνωσκε, φησίν, αὐτῷ διὰ τὸ γῆρας: οὐ γὰρ λανθάνει σε πάντως, ὅτι καὶ τοὺς πρεσβύτας καὶ τὰ νήπια τὴν αὐτὴν διάνοιαν ἔχειν συμβέβηκεν. παρὰ δ' ἡμῶν ἔσται σοι τῶν νέων ἅπαντα, ὥστε μηδὲν αἰτιᾶσθαι.”" "12.173. ἡσθεὶς δ' ἐπὶ τῇ χάριτι καὶ τῇ εὐτραπελίᾳ τοῦ νεανίσκου μᾶλλον αὐτὸν ὡς ἤδη καὶ πεπειραμένος ἀγαπᾶν ἤρξατο, ὡς ἔν τε τοῖς βασιλείοις αὐτὸν κελεῦσαι διαιτᾶσθαι καὶ καθ' ἡμέραν ἐπὶ τῆς ἑστιάσεως τῆς ἰδίας ἔχειν." "12.174. γενομένου δ' ἐν ̓Αλεξανδρείᾳ τοῦ βασιλέως ἰδόντες οἱ πρῶτοι τῆς Συρίας συγκαθεζόμενον αὐτῷ τὸν ̓Ιώσηπον ἀηδῶς ἔφερον." "12.175. ̓Ενστάσης δὲ τῆς ἡμέρας, καθ' ἣν ἔμελλεν τὰ τέλη πιπράσκεσθαι τῶν πόλεων, ἠγόραζον οἱ τοῖς ἀξιώμασιν ἐν ταῖς πατρίσιν διαφέροντες. εἰς ὀκτακισχίλια δὲ τάλαντα συναθροιζομένων τῶν τῆς κοίλης Συρίας τελῶν καὶ τῆς Φοινίκης καὶ ̓Ιουδαίας σὺν τῇ Σαμαρείᾳ," '12.176. προσελθὼν ̓Ιώσηπος τοὺς μὲν ὠνουμένους διέβαλλεν ὡς συνθεμένους ὀλίγην αὐτῷ τιμὴν ὑφίστασθαι τῶν τελῶν, αὐτὸς δὲ διπλασίονα δώσειν ὑπισχνεῖτο καὶ τῶν ἁμαρτόντων εἰς τὸν οἶκον αὐτοῦ τὰς οὐσίας ἀναπέμψειν αὐτῷ: καὶ γὰρ τοῦτο τοῖς τέλεσι συνεπιπράσκετο.' "12.177. τοῦ δὲ βασιλέως ἡδέως ἀκούσαντος καὶ ὡς αὔξοντι τὴν πρόσοδον αὐτοῦ κατακυροῦν τὴν ὠνὴν τῶν τελῶν ἐκείνῳ φήσαντος, ἐρομένου δὲ εἰ καὶ τοὺς ἐγγυησομένους αὐτὸν ἔχει, σφόδρ' ἀστείως ἀπεκρίνατο: “δώσω γὰρ εἶπεν ἀνθρώπους ἀγαθοὺς καὶ καλούς, οἷς οὐκ ἀπιστήσετε.”" "12.178. λέγειν δὲ τούτους οἵτινες εἶεν εἰπόντος, “αὐτόν, εἶπεν, ὦ βασιλεῦ, σέ τε καὶ τὴν γυναῖκα τὴν σὴν ὑπὲρ ἑκατέρου μέρους ἐγγυησομένους δίδωμί σοι.” γελάσας δ' ὁ Πτολεμαῖος συνεχώρησεν αὐτῷ δίχα τῶν ὁμολογούντων ἔχειν τὰ τέλη." "12.179. τοῦτο σφόδρα τοὺς ἀπὸ τῶν πόλεων εἰς τὴν Αἴγυπτον ἐλθόντας ἐλύπησεν ὡς παρευδοκιμηθέντας. καὶ οἱ μὲν ἐπανῆκον εἰς τὰς ἰδίας ἕκαστοι πατρίδας μετ' αἰσχύνης." '
12.181. γενόμενος δὲ ἐν ̓Ασκάλωνι τοὺς φόρους ἀπαιτῶν τοὺς ̓Ασκαλωνίτας, ἐπεὶ μηδὲν ἐβούλοντο διδόναι, ἀλλὰ καὶ προσύβριζον αὐτόν, συλλαβὼν αὐτῶν τοὺς πρωτεύοντας ὡς εἴκοσιν ἀπέκτεινε καὶ τὰς οὐσίας αὐτῶν εἰς χίλια τάλαντα ἀθροισθείσας ἔπεμψε τῷ βασιλεῖ, δηλῶν αὐτῷ καὶ τὰ γεγενημένα.' "12.182. θαυμάσας δ' αὐτὸν ὁ Πτολεμαῖος τοῦ φρονήματος καὶ τῶν πεπραγμένων ἐπαινέσας ἐφίησιν αὐτῷ ποιεῖν ὅ τι βούλεται. ταῦτ' ἀκούσαντες οἱ Σύροι κατεπλάγησαν καὶ παράδειγμα τῆς ἀπειθείας χαλεπὸν ἔχοντες τοὺς τῶν ̓Ασκαλωνιτῶν ἄνδρας ἀνῃρημένους ἀνοίγοντες τὰς πύλας ἐδέχοντο προθύμως τὸν ̓Ιώσηπον καὶ τοὺς φόρους ἐτέλουν." '12.183. ἐπιχειρούντων δὲ καὶ Σκυθοπολιτῶν ὑβρίζειν αὐτὸν καὶ μὴ παρέχειν τοὺς φόρους αὐτῷ, οὓς μηδὲν ἀμφισβητοῦντες ἐτέλουν, καὶ τούτων ἀποκτείνας τοὺς πρώτους τὰς οὐσίας αὐτῶν ἀπέστειλε τῷ βασιλεῖ. 12.184. συναγαγὼν δὲ πολλὰ χρήματα καὶ κέρδη μεγάλα ποιήσας ἐκ τῆς ὠνῆς τῶν τελῶν, εἰς τὸ διαμεῖναι τὴν ὑπάρχουσαν αὐτῷ δύναμιν τοῖς οὖσι κατεχρήσατο, τὴν ἀφορμὴν αὐτῷ καὶ τὴν ὑπόθεσιν τῆς τότε εὐτυχίας τηρεῖν φρόνιμον ἡγούμενος ἐξ αὐτῶν ὧν αὐτὸς ἐκέκτητο:' "12.185. πολλὰ γὰρ ὑπὸ χεῖρα τῷ βασιλεῖ καὶ τῇ Κλεοπάτρᾳ δῶρα ἔπεμπεν καὶ τοῖς φίλοις αὐτῶν καὶ πᾶσιν τοῖς περὶ τὴν αὐλὴν δυνατοῖς ὠνούμενος διὰ τούτων τὴν εὔνοιαν τὴν παρ' αὐτῶν." '12.186. ̓Απέλαυσε δὲ ταύτης τῆς εὐτυχίας ἐπὶ ἔτη εἴκοσι καὶ δύο, πατὴρ μὲν γενόμενος ἐκ μιᾶς γυναικὸς παίδων ἑπτά, ποιησάμενος δὲ καὶ ἐκ τῆς τοῦ ἀδελφοῦ Σολυμίου θυγατρὸς ἕνα ̔Υρκανὸν ὄνομα.' "12.187. γαμεῖ δὲ ταύτην ἐξ αἰτίας τοιαύτης: τἀδελφῷ ποτε συνελθὼν εἰς ̓Αλεξάνδρειαν ἄγοντι καὶ τὴν θυγατέρα γάμων ὥραν ἔχουσαν, ὅπως αὐτὴν συνοικίσῃ τινὶ τῶν ἐπ' ἀξιώματος ̓Ιουδαίων, καὶ δειπνῶν παρὰ τῷ βασιλεῖ, ὀρχηστρίδος εἰσελθούσης εἰς τὸ συμπόσιον εὐπρεποῦς ἐρασθεὶς τῷ ἀδελφῷ τοῦτο μηνύει παρακαλῶν αὐτόν, ἐπεὶ καὶ νόμῳ κεκώλυται παρὰ ̓Ιουδαίοις ἀλλοφύλῳ πλησιάζειν γυναικί, συγκρύψαντα τὸ ἁμάρτημα καὶ διάκονον ἀγαθὸν γενόμενον παρασχεῖν αὐτῷ ὥστ' ἐκπλῆσαι τὴν ἐπιθυμίαν." "12.188. ὁ δὲ ἀδελφὸς ἀσμένως δεξάμενος τὴν διακονίαν, κοσμήσας τὴν αὐτοῦ θυγατέρα νυκτὸς ἤγαγε πρὸς αὐτὸν καὶ συγκατεκοίμισεν. ὁ δ' ὑπὸ μέθης ἀγνοήσας τἀληθὲς συνέρχεται τῇ τοῦ ἀδελφοῦ θυγατρί, καὶ τούτου γενομένου πολλάκις ἤρα σφοδρότερον. ἔφη δὲ καὶ πρὸς τὸν ἀδελφόν, ὡς κινδυνεύει τῷ ζῆν ἐρῶν ὀρχηστρίδος, ἧς ἴσως οὐκ ἂν αὐτῷ παραχωρήσειν τὸν βασιλέα." "12.189. τοῦ δὲ ἀδελφοῦ μηδὲν ἀγωνιᾶν παρακαλοῦντος, ἀπολαύειν δ' ἧς ἐρᾷ μετ' ἀδείας καὶ γυναῖκα ἔχειν αὐτὴν φήσαντος καὶ τἀληθὲς αὐτῷ φανερὸν ποιήσαντος, ὡς ἕλοιτο μᾶλλον τὴν ἰδίαν ὑβρίσαι θυγατέρα ἢ περιιδεῖν ἐκεῖνον ἐν αἰσχύνῃ γενόμενον, ἐπαινέσας αὐτὸν ̓Ιώσηπος τῆς φιλαδελφίας συνῴκησεν αὐτοῦ τῇ θυγατρὶ καὶ παῖδα ἐξ αὐτῆς ἐγέννησεν ̔Υρκανόν, ὡς προειρήκαμεν." "
12.191. τοῦ δὲ ̓Ιωσήπου γνῶναι θελήσαντος, τίς αὐτῷ τῶν υἱῶν πρὸς ἀρετὴν εὖ πέφυκεν καὶ καθ' ἕνα πέμψαντος πρὸς τοὺς παιδεύειν τότε δόξαν ἔχοντας, οἱ λοιποὶ μὲν ὑπὸ ῥᾳθυμίας καὶ τῆς πρὸς τὸ φιλεργεῖν μαλακίας ἀνόητοι καὶ ἀμαθεῖς ἐπανῆκον αὐτῷ, μετὰ δ' ἐκείνους τὸν νεώτατον ̔Υρκανόν," '12.192. δοὺς αὐτῷ τριακόσια ζεύγη βοῶν, ἐξέπεμψεν ὁδὸν ἡμερῶν δύο εἰς τὴν ἐρημίαν σπεροῦντα τὴν γῆν ἀποκρύψας τοὺς ζευκτῆρας ἱμάντας. 12.193. ὁ δὲ γενόμενος ἐν τῷ τόπῳ καὶ τοὺς ἱμάντας οὐκ ἔχων, τῆς μὲν τῶν βοηλατῶν γνώμης κατηλόγησεν συμβουλευόντων πέμπειν πρὸς τὸν πατέρα κομιοῦντάς τινας τοὺς ἱμάντας, τὸν δὲ καιρὸν ἡγησάμενος μὴ δεῖν ἀπολλύναι περιμένοντα τοὺς ἀποσταλησομένους ἐπενόησέν τι στρατηγικὸν καὶ τῆς ἡλικίας πρεσβύτερον. 12.194. κατασφάξας γὰρ δέκα ζεύγη τὰ μὲν κρέα τοῖς ἐργάταις διένειμεν, τεμὼν δὲ τὰς δορὰς αὐτῶν καὶ ποιήσας ἱμάντας ἐνέδησεν τούτοις τὰ ζυγά, καὶ τοῦτον τὸν τρόπον σπείρας ἣν ὁ πατὴρ αὐτῷ προσέταξε γῆν ὑπέστρεψε πρὸς αὐτόν.' "12.195. ἐλθόντα δ' ὁ πατὴρ ὑπερηγάπησεν τοῦ φρονήματος, καὶ τὴν ὀξύτητα τῆς διανοίας καὶ τὸ ἐπ' αὐτῇ τολμηρὸν ἐπαινέσας ὡς μόνον ὄντα γνήσιον ἔτι μᾶλλον ἔστεργεν ἀχθομένων ἐπὶ τούτῳ τῶν ἀδελφῶν." "12.196. ̔Ως δ' ἀπήγγειλέ τις αὐτῷ κατὰ τοῦτον τὸν καιρὸν υἱὸν τῷ βασιλεῖ Πτολεμαίῳ γεγενῆσθαι, καὶ πάντες οἱ πρῶτοι τῆς Συρίας καὶ τῆς ὑπηκόου χώρας ἑορτάζοντες τὴν γενέσιον ἡμέραν τοῦ παιδίου μετὰ μεγάλης παρασκευῆς εἰς τὴν ̓Αλεξάνδρειαν ἐξώρμων, αὐτὸς μὲν ὑπὸ γήρως κατείχετο, τῶν δὲ υἱῶν ἀπεπειρᾶτο εἴ τις αὐτῶν ἀπελθεῖν βούλεται πρὸς τὸν βασιλέα." "12.197. τῶν δὲ πρεσβυτέρων παραιτησαμένων καὶ πρὸς τὰς τοιαύτας συνουσίας ἀγροικότερον ἔχειν φησάντων, τὸν δ' ἀδελφὸν ̔Υρκανὸν πέμπειν συμβουλευσάντων, ἡδέως ἀκούσας καλεῖ τὸν ̔Υρκανὸν καὶ εἰ δύναται πρὸς τὸν βασιλέα βαδίσαι καὶ πρόθυμός ἐστιν ἀνέκρινεν." '12.198. ἐπαγγειλαμένου δὲ πορεύσεσθαι καὶ δεῖσθαι χρημάτων οὐ πολλῶν φήσαντος εἰς τὴν ὁδόν, ζήσεσθαι γὰρ ἐπιεικῶς ὥστε ἀρκέσειν αὐτῷ δραχμὰς μυρίας, ἥσθη τοῦ παιδὸς τῇ σωφροσύνῃ. 12.199. διαλιπὼν δὲ ὀλίγον ὁ παῖς συνεβούλευε τῷ πατρὶ δῶρα μὲν αὐτόθεν μὴ πέμπειν τῷ βασιλεῖ, δοῦναι δὲ ἐπιστολὴν πρὸς τὸν ἐν ̓Αλεξανδρείᾳ οἰκονόμον, ὅπως αὐτῷ παρέχῃ πρὸς ὠνὴν ὧν ἂν εὕρῃ καλλίστων καὶ πολυτελῶν χρήματα.' "
12.201. ὁ γὰρ ̓Ιώσηπος τὰ ἀπὸ τῆς Συρίας χρήματα ἔπεμπεν εἰς ̓Αλεξάνδρειαν καὶ τῆς προθεσμίας ἐνισταμένης, καθ' ἣν ἔδει τῷ βασιλεῖ τοὺς φόρους ἀπαριθμεῖν, ἔγραφεν τῷ ̓Αρίονι τοῦτο ποιεῖν." "12.202. πρὸς οὖν τοῦτον ἀπαιτήσας τὸν πατέρα ἐπιστολήν, λαβὼν εἰς τὴν ̓Αλεξάνδρειαν ὥρμησεν. ἐξελθόντος δ' αὐτοῦ γράφουσιν οἱ ἀδελφοὶ πᾶσι τοῖς τοῦ βασιλέως φίλοις, ἵν' αὐτὸν διαφθείρωσιν." "12.203. ̔Ως δὲ παραγενόμενος εἰς τὴν ̓Αλεξάνδρειαν ἀπέδωκε τῷ ̓Αρίονι τὴν ἐπιστολήν, ἐπερωτήσαντος αὐτοῦ, πόσα βούλεται τάλαντα λαβεῖν, ἤλπισε δ' αὐτὸν αἰτήσειν δέκα ἢ βραχεῖ τούτων πλέον, εἰπόντος χιλίων χρῄζειν ὀργισθεὶς ἐπέπληττεν αὐτῷ ὡς ἀσώτως ζῆν διεγνωκότι, καὶ πῶς ὁ πατὴρ αὐτοῦ συναγάγοι τὴν οὐσίαν ὡς πονῶν καὶ ταῖς ἐπιθυμίαις ἀντέχων ἐδήλου καὶ μιμητὴν αὐτὸν ἠξίου γενέσθαι τοῦ γεγεννηκότος: δώσειν δ' οὐδὲν πλέον ταλάντων δέκα καὶ ταῦτα εἰς δωρεὰς τῷ βασιλεῖ." "12.204. παροξυνθεὶς δ' ὁ παῖς εἰς δεσμὰ τὸν ̓Αρίονα ἐνέβαλεν. τῆς δὲ τοῦ ̓Αρίονος γυναικὸς τοῦτο δηλωσάσης τῇ Κλεοπάτρᾳ καὶ δεηθείσης, ὅπως ἐπιπλήξῃ τῷ παιδί, σφόδρα γὰρ ἦν ὁ ̓Αρίων ἐν τιμῇ παρ' αὐτῇ, φανερὸν τῷ βασιλεῖ τοῦτο ἐποίησεν ἡ Κλεοπάτρα." '12.205. ὁ δὲ Πτολεμαῖος πέμψας πρὸς τὸν ̔Υρκανὸν θαυμάζειν ἔλεγεν, πῶς ἀποσταλεὶς πρὸς αὐτὸν ὑπὸ τοῦ πατρὸς οὔτε ὀφθείη αὐτῷ καὶ προσέτι δήσειεν τὸν οἰκονόμον:' "12.206. ἐλθόντα οὖν τὴν αἰτίαν αὐτῷ μηνύειν ἐκέλευσεν. τὸν δέ φασιν ἀποκρίνασθαι τῷ παρὰ τοῦ βασιλέως λέγειν αὐτῷ, ὅτι “νόμος ἐστὶ παρ' αὐτῷ κωλύων τὸν γεννηθέντα γεύσασθαι θυσιῶν, πρὶν εἰς τὸ ἱερὸν ἔλθῃ καὶ θύσῃ τῷ θεῷ: κατὰ δὴ τοῦτον τὸν λογισμὸν οὐδ' αὐτὸς ἐλθεῖν πρὸς αὐτὸν περιμένων τὰ δῶρα κομίσαι τοῦ πατρὸς εὐεργέτῃ γεγενημένῳ." "12.207. τὸν δὲ δοῦλον κολάσαι παρακούσαντα ὧν προσέταξεν: διαφέρειν γὰρ οὐδὲν ἢ μικρὸν εἶναί τινα δεσπότην ἢ μέγαν: ἂν οὖν μὴ κολάζωμεν τοὺς τοιούτους, καὶ σὺ προσδόκα ὑπὸ τῶν ἀρχομένων καταφρονηθήσεσθαι.” ταῦτ' ἀκούσας ὁ Πτολεμαῖος εἰς γέλωτα ἐτράπη καὶ τὴν μεγαλοφροσύνην τοῦ παιδὸς ἐθαύμασεν." '12.208. Μαθὼν δὲ ὁ ̓Αρίων, ὅτι τοῦτον ὁ βασιλεὺς διετέθη τὸν τρόπον καὶ μηδεμία βοήθειά ἐστιν αὐτῷ, δοὺς τὰ χίλια τάλαντα τῷ παιδὶ τῶν δεσμῶν ἀπελύθη. καὶ τρεῖς διαλιπὼν ἡμέρας ὁ ̔Υρκανὸς ἠσπάσατο τοὺς βασιλέας.' "12.209. οἱ δὲ ἀσμένως αὐτὸν εἶδον καὶ φιλοφρόνως εἱστίασαν διὰ τὴν πρὸς τὸν πατέρα τιμήν. λάθρα δὲ πρὸς τοὺς ἐμπόρους ἀπελθὼν ὠνεῖται παρ' αὐτῶν παῖδας μὲν ἑκατὸν γράμματα ἐπισταμένους καὶ ἀκμαιοτάτους, ἑνὸς ἕκαστον ταλάντου, ἑκατὸν δὲ παρθένους τῆς αὐτῆς τιμῆς ἑκάστην." '
12.211. τῶν δὲ συγκατακειμένων πάντων τῶν μερῶν τὰ ὀστᾶ, ἀφῄρουν γὰρ αὐτοὶ τὰς σάρκας, σωρευόντων ἔμπροσθεν τοῦ ̔Υρκανοῦ, ὡς πληρῶσαι τὴν παρακειμένην αὐτῷ τράπεζαν, 12.212. Τρύφων ὃς ἦν τοῦ βασιλέως ἄθυρμα καὶ πρὸς τὰ σκώμματα καὶ τοὺς ἐν τοῖς πότοις γέλωτας ἀπεδέδεικτο, παρακαλεσάντων αὐτὸν τῶν κατακειμένων τῇ τραπέζῃ παρεστὼς τῷ βασιλεῖ, “ὁρᾷς, εἶπεν, ὦ δέσποτα, τὰ παρακείμενα ̔Υρκανῷ ὀστᾶ; ἐκ τούτου στόχασαι, ὅτι καὶ ὁ πατὴρ αὐτοῦ τὴν Συρίαν ἅπασαν περιέδυσεν ὡς οὗτος ταῦτα τῶν σαρκῶν ἐγύμνωσεν.”' "12.213. γελάσαντος δὲ πρὸς τὸν τοῦ Τρύφωνος λόγον τοῦ βασιλέως καὶ ἐρομένου τὸν ̔Υρκανόν, ὅτι τοσαῦτ' αὐτῷ παράκειται ὀστᾶ, “εἰκότως, εἶπεν, ὦ δέσποτα: τοὺς μὲν γὰρ κύνας τὰ ὀστᾶ σὺν τοῖς κρέασιν κατεσθίειν, ὥσπερ οὗτοι” πρὸς τοὺς κατακειμένους ἐπιβλέπων, ὅτι μηθὲν ἔμπροσθεν αὐτῶν ἔκειτο, “οἱ δὲ ἄνθρωποι τὸ κρέας ἐσθίουσιν, τὰ δ' ὀστᾶ ῥίπτουσιν, ὅπερ ἄνθρωπος ὢν κἀγὼ νῦν πεποίηκα.”" '12.214. ὁ δὲ βασιλεὺς θαυμάζει τὴν ἀπόκρισιν αὐτοῦ σοφὴν οὕτως γενομένην καὶ πάντας ἐκέλευσεν ἀνακροτῆσαι τῆς εὐτραπελίας ἀποδεχόμενος αὐτόν.' "12.215. τῇ δ' ἐπιούσῃ πρὸς ἕκαστον τῶν τοῦ βασιλέως φίλων πορευόμενος καὶ τῶν περὶ τὴν αὐλὴν δυνατῶν τοὺς μὲν ἠσπάζετο, παρὰ δὲ τῶν οἰκετῶν ἀπεπυνθάνετο, τί μέλλουσιν διδόναι τῷ βασιλεῖ δῶρον ἐν τῇ τοῦ παιδὸς αὐτοῦ γενεσίῳ." "12.216. τῶν δὲ ἀνὰ δέκα τάλαντα μέλλειν διδόναι φησάντων τοὺς μέν, τοὺς δὲ ἐν ἀξίᾳ κατὰ τὸ μέγεθος τῆς οὐσίας ἕκαστον αὐτῶν, ὑπεκρίνετο λυπεῖσθαι διὰ τὸ μὴ δύνασθαι τοιαύτην προσενεγκεῖν δωρεάν: πλέον γὰρ πέντε ταλάντων οὐκ ἔχειν. οἱ δὲ θεράποντες ταῦτ' ἀκούσαντες ἀπήγγελλον τοῖς δεσπόταις." "12.217. χαιρόντων δ' αὐτῶν ὡς καταγνωσθησομένου τοῦ ̓Ιωσήπου καὶ προσκρούσοντος τῷ βασιλεῖ διὰ τὴν βραχύτητα τῆς δωρεᾶς, ἐνστάσης τῆς ἡμέρας οἱ μὲν ἄλλοι προσέφερον τῷ βασιλεῖ ταλάντων οἱ λίαν μεγαλοδωρεῖσθαι νομίζοντες οὐ πλεῖον εἴκοσι, ὁ δ' ̔Υρκανὸς οὓς ὠνήσατο παῖδας ἑκατὸν καὶ παρθένους τοσαύτας ἀνὰ τάλαντον ἑκάστῳ φέρειν δοὺς προσήγαγεν τοὺς μὲν τῷ βασιλεῖ, τὰς δὲ τῇ Κλεοπάτρᾳ." "12.218. πάντων δὲ θαυμασάντων τὴν παρ' ἐλπίδα τῶν δώρων πολυτέλειαν καὶ τῶν βασιλέων αὐτῶν, καὶ τοῖς φίλοις ἔτι καὶ τοῖς περὶ τὴν θεραπείαν τοῦ βασιλέως οὖσιν πολλῶν ἄξια ταλάντων δῶρα ἔδωκεν, ὡς διαφυγεῖν τὸν ἐξ αὐτῶν κίνδυνον: τούτοις γὰρ ἐγεγράφεισαν αὐτοῦ οἱ ἀδελφοὶ διαχρήσασθαι τὸν ̔Υρκανόν." "12.219. Πτολεμαῖος δὲ τὴν μεγαλοψυχίαν ἀγασάμενος τοῦ μειρακίου προσέταξεν αὐτῷ δωρεὰν ἣν βούλεται λαμβάνειν. ὁ δ' οὐδὲν πλέον ἠξίωσεν αὐτῷ γενέσθαι παρ' αὐτοῦ ἢ γράψαι τῷ πατρὶ καὶ τοῖς ἀδελφοῖς περὶ αὐτοῦ." '
12.221. ἀκούσαντες δὲ οἱ ἀδελφοὶ τούτων τετυχηκότα τὸν ̔Υρκανὸν παρὰ τοῦ βασιλέως καὶ μετὰ μεγάλης ἐπανερχόμενον τιμῆς, ἐξῆλθον ὑπαντησόμενοι καὶ διαφθεροῦντες αὐτὸν καὶ τοῦ πατρὸς εἰδότος: ὀργιζόμενος γὰρ αὐτῷ ἕνεκεν τῶν εἰς τὰς δωρεὰς χρημάτων οὐκ ἐφρόντιζεν τῆς σωτηρίας αὐτοῦ. τὴν ὀργὴν μέντοι τὴν πρὸς τὸν υἱὸν ὁ ̓Ιώσηπος ἀπεκρύπτετο φοβούμενος τὸν βασιλέα.' "12.222. συμβαλόντων δ' αὐτῷ τῶν ἀδελφῶν εἰς μάχην ἄλλους τε τῶν σὺν αὐτοῖς πολλοὺς ἀπέκτεινεν καὶ δύο τῶν ἀδελφῶν, οἱ δὲ λοιποὶ διεσώθησαν εἰς ̔Ιεροσόλυμα πρὸς τὸν πατέρα. παραγενόμενον δ' αὐτὸν εἰς τὴν πόλιν ἐπεὶ μηδεὶς ἐδέχετο, δείσας ἀνεχώρησεν εἰς τὴν πέραν τοῦ ̓Ιορδάνου ποταμοῦ κἀκεῖ διέτριβεν φορολογῶν τοὺς βαρβάρους." "12.223. ̓Εβασίλευσεν δὲ κατ' ἐκεῖνον τὸν καιρὸν τῆς ̓Ασίας Σέλευκος ὁ Σωτὴρ ἐπικαλούμενος υἱὸς ὢν ̓Αντιόχου τοῦ μεγάλου." '12.224. τελευτᾷ δὲ καὶ ὁ τοῦ ̔Υρκανοῦ πατὴρ ̓Ιώσηπος ἀνὴρ ἀγαθὸς γενόμενος καὶ μεγαλόφρων, καὶ τὸν τῶν ̓Ιουδαίων λαὸν ἐκ πτωχείας καὶ πραγμάτων ἀσθενῶν εἰς λαμπροτέρας ἀφορμὰς τοῦ βίου καταστήσας, εἴκοσι ἔτη καὶ δύο τὰ τέλη τῆς Συρίας καὶ τῆς Φοινίκης καὶ Σαμαρείας κατασχών. ἀπέθανεν δὲ καὶ ὁ θεῖος αὐτοῦ ̓Ονίας τὴν ἀρχιερωσύνην Σίμωνι τῷ παιδὶ καταλιπών. 12.225. Τελευτήσαντος δὲ καὶ τούτου ὁ υἱὸς αὐτοῦ διάδοχος τῆς τιμῆς ̓Ονίας γίνεται, πρὸς ὃν ὁ Λακεδαιμονίων βασιλεὺς ̓́Αρειος πρεσβείαν τε ἔπεμψεν καὶ ἐπιστολάς, ὧν τὸ ἀντίγραφόν ἐστι τοιοῦτο: “βασιλεὺς Λακεδαιμονίων ̓́Αρειος ̓Ονίᾳ χαίρειν. 12.226. ἐντυχόντες γραφῇ τινι εὕρομεν, ὡς ἐξ ἑνὸς εἶεν γένους ̓Ιουδαῖοι καὶ Λακεδαιμόνιοι καὶ ἐκ τῆς πρὸς ̓́Αβραμον οἰκειότητος. δίκαιον οὖν ἐστιν ἀδελφοὺς ὑμᾶς ὄντας διαπέμπεσθαι πρὸς ἡμᾶς περὶ ὧν ἂν βούλησθε. 12.227. ποιήσομεν δὲ καὶ ἡμεῖς τοῦτο, καὶ τά τε ὑμέτερα ἴδια νομιοῦμεν καὶ τὰ αὑτῶν κοινὰ πρὸς ὑμᾶς ἕξομεν. Δημοτέλης ὁ φέρων τὰ γράμματα διαπέμπει τὰς ἐπιστολάς. τὰ γεγραμμένα ἐστὶν τετράγωνα: ἡ σφραγίς ἐστιν ἀετὸς δράκοντος ἐπειλημμένος.” 12.228. ̔Η μὲν οὖν ἐπιστολὴ ἡ πεμφθεῖσα ὑπὸ τοῦ Λακεδαιμονίων βασιλέως τοῦτον περιεῖχε τὸν τρόπον. ἀποθανόντος δὲ ̓Ιωσήπου τὸν λαὸν συνέβη στασιάσαι διὰ τοὺς παῖδας αὐτοῦ. τῶν γὰρ πρεσβυτέρων πόλεμον ἐξενεγκαμένων πρὸς ̔Υρκανόν, ὃς ἦν νεώτατος τῶν ̓Ιωσήπου τέκνων, διέστη τὸ πλῆθος. 12.229. καὶ οἱ μὲν πλείους τοῖς πρεσβυτέροις συνεμάχουν καὶ ὁ ἀρχιερεὺς Σίμων διὰ τὴν συγγένειαν: ὁ δὲ ̔Υρκανὸς ἐπανελθεῖν μὲν οὐκέτι ἔγνω εἰς ̔Ιεροσόλυμα, προσκαθίσας δὲ τοῖς πέραν τοῦ ̓Ιορδάνου συνεχῶς ἐπολέμει τοὺς ̓́Αραβας, ὡς πολλοὺς αὐτῶν καὶ ἀποκτεῖναι καὶ λαβεῖν αἰχμαλώτους.' "
12.231. ἐκ δὲ τῆς καταντικρὺ τοῦ ὄρους πέτρας διατεμὼν αὐτῆς τὸ προέχον σπήλαια πολλῶν σταδίων τὸ μῆκος κατεσκεύασεν. ἔπειτα οἴκους ἐν αὐτῇ τοὺς μὲν εἰς συμπόσια τοὺς δ' εἰς ὕπνον καὶ δίαιταν ἐποίησεν, ὑδάτων δὲ διαθεόντων πλῆθος, ἃ καὶ τέρψις ἦν καὶ κόσμος τῆς αὐλῆς, εἰσήγαγεν." "12.232. τὰ μέντοι στόμια τῶν σπηλαίων ὥστε ἕνα δι' αὐτῶν εἰσδῦναι καὶ μὴ πλείους βραχύτερα ἤνοιξεν: καὶ ταῦτ' ἐπίτηδες ἀσφαλείας ἕνεκα τοῦ μὴ πολιορκηθεὶς ὑπὸ τῶν ἀδελφῶν καὶ κινδυνεῦσαι ληφθεὶς κατεσκεύασεν." '12.233. προσῳκοδόμησε δὲ καὶ αὐλὰς τῷ μεγέθει διαφερούσας καὶ παραδείσοις ἐκόσμησε παμμήκεσι. καὶ τοιοῦτον ἀπεργασάμενος τὸν τόπον Τύρον ὠνόμασεν. οὗτος ὁ τόπος ἐστὶ μεταξὺ τῆς ̓Αραβίας καὶ τῆς ̓Ιουδαίας πέραν τοῦ ̓Ιορδάνου οὐ πόρρω τῆς ̓Εσσεβωνίτιδος.' "12.234. ἦρξε δ' ἐκείνων τῶν μερῶν ἐπὶ ἔτη ἑπτά, πάντα τὸν χρόνον ὃν Σέλευκος τῆς Συρίας ἐβασίλευσεν. ἀποθανόντος δὲ τούτου μετ' αὐτὸν ὁ ἀδελφὸς ̓Αντίοχος ὁ κληθεὶς ̓Επιφανὴς τὴν βασιλείαν κατέσχεν." '
12.237. ̔Υπὸ δὲ τὸν αὐτὸν καιρὸν ἀποθανόντος καὶ ̓Ονίου τοῦ ἀρχιερέως τῷ ἀδελφῷ αὐτοῦ ̓Ιησοῦ τὴν ἀρχιερωσύνην ̓Αντίοχος δίδωσιν: ὁ γὰρ παῖς, ὃν ̓Ονίας καταλελοίπει, ἔτι νήπιος ἦν. δηλώσομεν δὲ τὰ περὶ τοῦ παιδὸς τούτου κατὰ χώραν ἕκαστα.
12.239. ὁ μὲν οὖν ̓Ιησοῦς ̓Ιάσονα αὑτὸν μετωνόμασεν, ὁ δὲ ̓Ονίας ἐκλήθη Μενέλαος. στασιάσαντος οὖν τοῦ προτέρου ἀρχιερέως ̓Ιησοῦ πρὸς τὸν μετὰ ταῦτα κατασταθέντα Μενέλαον καὶ τοῦ πλήθους διανεμηθέντος εἰς ἑκατέρους, ἐκ τῆς Μενελάου μοίρας οἱ Τωβίου παῖδες ἐγένοντο,' "12.241. παρεκάλεσαν οὖν αὐτὸν ἐπιτρέψαι αὐτοῖς οἰκοδομῆσαι γυμνάσιον ἐν ̔Ιεροσολύμοις. συγχωρήσαντος δὲ καὶ τὴν τῶν αἰδοίων περιτομὴν ἐπεκάλυψαν, ὡς ἂν εἶεν καὶ τὰ περὶ τὴν ἀπόδυσιν ̔́Ελληνες, τά τε ἄλλα πάνθ' ὅσα ἦν αὐτοῖς πάτρια παρέντες ἐμιμοῦντο τὰ τῶν ἄλλων ἐθνῶν ἔργα." "
12.261. ἀξιοῦμεν οὖν σε τὸν εὐεργέτην καὶ σωτῆρα προστάξαι ̓Απολλωνίῳ τῷ μεριδάρχῃ καὶ Νικάνορι τῷ τὰ βασιλικὰ πράττοντι μηδὲν ἡμῖν ἐνοχλεῖν προσάπτουσι τὰς τῶν ̓Ιουδαίων αἰτίας, ἡμῶν καὶ τῷ γένει καὶ τοῖς ἔθεσιν ἀλλοτρίων ὑπαρχόντων, προσαγορευθῆναι δὲ τὸ ἀνώνυμον ἱερὸν Διὸς ̔Ελληνίου: γενομένου γὰρ τούτου παυσόμεθα μὲν ἐνοχλούμενοι, τοῖς δ' ἔργοις μετὰ ἀδείας προσανέχοντες μείζονάς σοι ποιήσομεν τὰς προσόδους.”" '
13.62. ̔Ο δὲ ̓Ονίου τοῦ ἀρχιερέως υἱὸς ὁμώνυμος δὲ ὢν τῷ πατρί, ὃς ἐν ̓Αλεξανδρείᾳ φυγὼν πρὸς τὸν βασιλέα Πτολεμαῖον τὸν ἐπικαλούμενον Φιλομήτορα διῆγεν, ὡς καὶ πρότερον εἰρήκαμεν, ἰδὼν τὴν ̓Ιουδαίαν κακουμένην ὑπὸ τῶν Μακεδόνων καὶ τῶν βασιλέων αὐτῶν,' "13.63. βουλόμενος αὑτῷ δόξαν καὶ μνήμην αἰώνιον κατασκευάσαι, διέγνω πέμψας πρὸς Πτολεμαῖον τὸν βασιλέα καὶ τὴν βασίλισσαν Κλεοπάτραν αἰτήσασθαι παρ' αὐτῶν ἐξουσίαν, ὅπως οἰκοδομήσειεν ναὸν ἐν Αἰγύπτῳ παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις καὶ Λευίτας καὶ ἱερεῖς ἐκ τοῦ ἰδίου γένους καταστήσῃ." "13.64. τοῦτο δ' ἐβούλετο θαρρῶν μάλιστα τῷ προφήτῃ ̔Ησαί̈ᾳ, ὃς ἔμπροσθεν ἔτεσιν ἑξακοσίοις πλέον γεγονὼς προεῖπεν, ὡς δεῖ πάντως ἐν Αἰγύπτῳ οἰκοδομηθῆναι ναὸν τῷ μεγίστῳ θεῷ ὑπ' ἀνδρὸς ̓Ιουδαίου. διὰ ταῦτα οὖν ἐπηρμένος ̓Ονίας γράφει Πτολεμαίῳ καὶ Κλεοπάτρᾳ τοιαύτην ἐπιστολήν:" '13.65. “πολλὰς καὶ μεγάλας ὑμῖν χρείας τετελεκὼς ἐν τοῖς κατὰ πόλεμον ἔργοις μετὰ τῆς τοῦ θεοῦ βοηθείας, καὶ γενόμενος ἔν τε τῇ κοίλῃ Συρίᾳ καὶ Φοινίκῃ, καὶ εἰς Λεόντων δὲ πόλιν τοῦ ̔Ηλιοπολίτου σὺν τοῖς ̓Ιουδαίοις καὶ εἰς ἄλλους τόπους ἀφικόμενος τοῦ ἔθνους, 13.66. καὶ πλείστους εὑρὼν παρὰ τὸ καθῆκον ἔχοντας ἱερὰ καὶ διὰ τοῦτο δύσνους ἀλλήλοις, ὃ καὶ Αἰγυπτίοις συμβέβηκεν διὰ τὸ πλῆθος τῶν ἱερῶν καὶ τὸ περὶ τὰς θρησκείας οὐχ ὁμόδοξον, ἐπιτηδειότατον εὑρὼν τόπον ἐν τῷ προσαγορευομένῳ τῆς ἀγρίας Βουβάστεως ὀχυρώματι βρύοντα ποικίλης ὕλης καὶ τῶν ἱερῶν ζῴων μεστόν,' "13.67. δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" '13.68. καὶ γὰρ ̔Ησαί̈ας ὁ προφήτης τοῦτο προεῖπεν: ἔσται θυσιαστήριον ἐν Αἰγύπτῳ κυρίῳ τῷ θεῷ: καὶ πολλὰ δὲ προεφήτευσεν ἄλλα τοιαῦτα διὰ τὸν τόπον.”' "13.69. Καὶ ταῦτα μὲν ὁ ̓Ονίας τῷ βασιλεῖ Πτολεμαίῳ γράφει. κατανοήσειε δ' ἄν τις αὐτοῦ τὴν εὐσέβειαν καὶ Κλεοπάτρας τῆς ἀδελφῆς αὐτοῦ καὶ γυναικὸς ἐξ ἧς ἀντέγραψαν ἐπιστολῆς: τὴν γὰρ ἁμαρτίαν καὶ τὴν τοῦ νόμου παράβασιν εἰς τὴν ̓Ονίου κεφαλὴν ἀνέθεσαν:" "13.71. ἐπεὶ δὲ σὺ φῂς ̔Ησαί̈αν τὸν προφήτην ἐκ πολλοῦ χρόνου τοῦτο προειρηκέναι, συγχωροῦμέν σοι, εἰ μέλλει τοῦτ' ἔσεσθαι κατὰ τὸν νόμον: ὥστε μηδὲν ἡμᾶς δοκεῖν εἰς τὸν θεὸν ἐξημαρτηκέναι.”" '13.72. Λαβὼν οὖν τὸν τόπον ὁ ̓Ονίας κατεσκεύασεν ἱερὸν καὶ βωμὸν τῷ θεῷ ὅμοιον τῷ ἐν ̔Ιεροσολύμοις, μικρότερον δὲ καὶ πενιχρότερον. τὰ δὲ μέτρα αὐτοῦ καὶ τὰ σκεύη νῦν οὐκ ἔδοξέ μοι δηλοῦν: ἐν γὰρ τῇ ἑβδόμῃ μου βίβλῳ τῶν ̓Ιουδαϊκῶν ἀναγέγραπται. 13.73. εὗρεν δὲ ̓Ονίας καὶ ̓Ιουδαίους τινὰς ὁμοίους αὐτῷ ἱερεῖς καὶ Λευίτας τοὺς ἐκεῖ θρησκεύσοντας. ἀλλὰ περὶ μὲν τοῦ ἱεροῦ τούτου ἀρκούντως ἡμῖν δεδήλωται.
13.255. Μήδαβαν μὲν οὖν πολλὰ τῆς στρατιᾶς αὐτῷ ταλαιπωρηθείσης ἕκτῳ μηνὶ εἷλεν, ἔπειτα καὶ Σαμόγαν καὶ τὰ πλησίον εὐθὺς αἱρεῖ Σίκιμά τε πρὸς τούτοις καὶ Γαριζεὶν τό τε Κουθαίων γένος, 15.381. οὐχ ἕτοιμον δὲ τὸ πλῆθος ἐπιστάμενος οὐδὲ ῥᾴδιον ἔσεσθαι πρὸς τὸ μέγεθος τῆς ἐπιχειρήσεως ἠξίου λόγῳ προκαταστησάμενος ἐγχειρῆσαι τῷ παντί, καὶ συγκαλέσας αὐτοὺς ἔλεγε τοιάδε:' "15.382. “τὰ μὲν ἄλλα μοι τῶν κατὰ τὴν βασιλείαν πεπραγμένων, ἄνδρες ὁμόφυλοι, περισσὸν ὑπολαμβάνω λέγειν. καίτοι τοῦτον ἐγένετο τὸν τρόπον, ὡς ἐλάττω μὲν ἐμοὶ τὸν ἀπ' αὐτῶν κόσμον, πλείω δὲ ὑμῖν τὴν ἀσφάλειαν φέρειν." '15.383. οὔτε γὰρ ἐν τοῖς δυσχερεστάτοις ἀμελήσας τῶν εἰς τὰς ὑμετέρας χρείας διαφερόντων οὔτε ἐν τοῖς κατασκευάσμασιν ἐπιτηδεύσας ἐμαυτῷ μᾶλλον ἢ καὶ πᾶσιν ὑμῖν τὸ ἀνεπηρέαστον, οἶμαι σὺν τῇ τοῦ θεοῦ βουλήσει πρὸς εὐδαιμονίαν ὅσον οὐ πρότερον ἀγηοχέναι τὸ ̓Ιουδαίων ἔθνος.' "15.384. τὰ μὲν οὖν κατὰ μέρος ἐξεργασθέντα περὶ τὴν χώραν καὶ πόλεις ὅσας ἐν αὐτῇ καὶ τοῖς ἐπικτήτοις ἐγείραντες κόσμῳ τῷ καλλίστῳ τὸ γένος ἡμῶν ηὐξήσαμεν, περίεργά μοι δοκεῖ λέγειν εἰδόσιν. τὸ δὲ τῆς ἐπιχειρήσεως, ᾗ νῦν ἐπιχειρεῖν ἐπιβάλλομαι, παντὸς εὐσεβέστατον καὶ κάλλιστον ἐφ' ἡμῶν γενέσθαι νῦν ἐκφανῶ:" "15.385. τὸν γὰρ ναὸν τοῦτον ᾠκοδόμησαν μὲν τῷ μεγίστῳ θεῷ πατέρες ἡμέτεροι μετὰ τὴν ἐκ Βαβυλῶνος ἐπάνοδον, ἐνδεῖ δ' αὐτῷ πρὸς τὸ μέγεθος εἰς ὕψος ἑξήκοντα πήχεις: τοσοῦτον γὰρ ὑπερεῖχεν ὁ πρῶτος ἐκεῖνος, ὃν Σολομῶν ἀνῳκοδόμησεν." "15.386. καὶ μηδεὶς ἀμέλειαν εὐσεβείας τῶν πατέρων καταγνώτω: γέγονεν γὰρ οὐ παρ' ἐκείνους ἐλάττων ὁ ναός, ἀλλὰ ταῦτα καὶ Κῦρος καὶ Δαρεῖος ὁ ̔Υστάσπου τὰ μέτρα τῆς δομήσεως ἔδοσαν, οἷς ἐκεῖνοι καὶ τοῖς ἀπογόνοις δουλεύσαντες καὶ μετ' ἐκείνους Μακεδόσιν οὐκ ἔσχον εὐκαιρίαν τὸ πρῶτον τῆς εὐσεβείας ἀρχέτυπον εἰς ταὐτὸν ἀναγαγεῖν μέγεθος." "15.387. ἐπειδὴ δὲ νῦν ἐγὼ μὲν ἄρχω θεοῦ βουλήσει, περίεστιν δὲ καὶ μῆκος εἰρήνης καὶ κτῆσις χρημάτων καὶ μέγεθος προσόδων, τὸ δὲ μέγιστον φίλοι καὶ δι' εὐνοίας οἱ πάντων ὡς ἔπος εἰπεῖν κρατοῦντες ̔Ρωμαῖοι, πειράσομαι τὸ παρημελημένον ἀνάγκῃ καὶ δουλείᾳ τοῦ πρότερον χρόνου διορθούμενος τελείαν ἀποδοῦναι τῷ θεῷ τὴν ἀνθ' ὧν ἔτυχον τῆσδε τῆς βασιλείας εὐσέβειαν.”" "15.388. ̔Ο μὲν ̔Ηρώδης ταῦτ' εἶπεν, ἐξέπληξε δὲ τοὺς πολλοὺς ὁ λόγος παρὰ δόξαν ἐμπεσών. καὶ τὸ μὲν τῆς ἐλπίδος ἄπιστον οὐκ ἐπήγειρεν αὐτούς, ἠδημόνουν δέ, μὴ φθάσας καταλῦσαι τὸ πᾶν ἔργον οὐκ ἐξαρκέσει πρὸς τέλος ἀγαγεῖν τὴν προαίρεσιν: ὅ τε κίνδυνος αὐτοῖς μείζων ἐφαίνετο καὶ δυσεγχείρητον ἐδόκει τὸ μέγεθος τῆς ἐπιβολῆς." "15.389. οὕτως δ' αὐτῶν διακειμένων παρεθάρρυνεν ὁ βασιλεύς, οὐ πρότερον καθαιρήσειν φάμενος τὸν ναὸν μὴ πάντων αὐτῷ τῶν εἰς συντέλειαν παρεσκευασμένων. καὶ ταῦτα προειπὼν οὐκ ἐψεύσατο:" "
15.391. ̓Ανελὼν δὲ τοὺς ἀρχαίους θεμελίους καὶ καταβαλόμενος ἑτέρους ἐπ' αὐτῶν ναὸν ἤγειρεν μήκει μὲν ἑκατὸν ὄντα πηχῶν, τὸ δ' ὕψος εἴκοσι περιττοῖς, οὓς τῷ χρόνῳ συνιζησάντων τῶν θεμελίων ὑπέβη. καὶ τοῦτο μὲν κατὰ τοὺς Νέρωνος καιροὺς ἐπεγείρειν ἐγνώκειμεν." '15.392. ᾠκοδομήθη δὲ ὁ ναὸς ἐκ λίθων λευκῶν τε καὶ κραταιῶν τὸ μέγεθος ἑκάστων περὶ πέντε καὶ εἴκοσι πήχεις ἐπὶ μῆκος, ὀκτὼ δὲ ὕψος, εὖρος δὲ περὶ δώδεκα.' "15.393. καὶ παντὸς αὐτοῦ καθότι καὶ τῆς βασιλείου στοᾶς τὸ μὲν ἔνθεν καὶ ἔνθεν ταπεινότατον, ὑψηλότατον δὲ τὸ μεσαίτατον, ὡς περίοπτον ἐκ πολλῶν σταδίων εἶναι τοῖς τὴν χώραν νεμομένοις, μᾶλλον δ' εἴ τινες κατ' ἐναντίον οἰκοῦντες ἢ προσιόντες τύχοιεν." '15.394. θύρας δὲ ἐπὶ τῆς εἰσόδου σὺν τοῖς ὑπερθυρίοις ἴσον ἐχούσας τῷ ναῷ ποικίλοις ἐμπετάσμασιν κεκόσμητο, τὰ μὲν ἄνθη ἁλουργέσιν, κίονας δὲ ἐνυφασμένους.' "15.395. καθύπερθε δ' αὐτῶν ὑπὸ τοῖς τριχώμασιν ἄμπελος διετέτατο χρυσῆ τοὺς βότρυας ἀπαιωρουμένους ἔχουσα, θαῦμα καὶ τοῦ μεγέθους καὶ τῆς τέχνης τοῖς ἰδοῦσιν, οἷον ἐν πολυτελείᾳ τῆς ὕλης τὸ κατασκευασθὲν ἦν." "15.396. περιελάμβανεν δὲ καὶ στοαῖς μεγίσταις τὸν ναὸν ἅπαντα πρὸς τὴν ἀναλογίαν ἐπιτηδεύων καὶ τὰς δαπάνας τῶν πρὶν ὑπερβαλλόμενος, ὡς οὐκ ἄλλος τις δοκεῖ ἐπικεκοσμηκέναι τὸν ναόν. ἄμφω δ' ἦσαν μετὰ τοῦ τείχους, αὐτὸ δὲ τὸ τεῖχος ἔργον μέγιστον ἀνθρώποις ἀκουσθῆναι." '15.397. λόφος ἦν πετρώδης ἀνάντης ἠρέμα πρὸς τοῖς ἑῴοις μέρεσιν τῆς πόλεως ὑπτιούμενος ἐπὶ τὴν κορυφὴν ἄκραν.' "15.398. τοῦτον ὁ πρῶτος ἡμῶν βασιλεὺς Σολομῶν κατ' ἐπιφροσύνην μεγάλαις ἐργασίαις ἀπετείχιζεν τὰ περὶ τὴν ἄκραν ἄνωθεν, ἀπετείχιζεν δὲ κάτωθεν ἀπὸ τῆς ῥίζης ἀρχόμενος, ἣν βαθεῖα περιθεῖ φάραγξ ἠλιβάτοις πέτραις μολίβδῳ δεδεμέναις πρὸς ἀλλήλας, ἀπολαμβάνων αἰεί τι τῆς ἔσω χώρας καὶ προβαίνων εἰς βάθος," "15.399. ὥστ' ἄπειρον εἶναι τό τε μέγεθος τῆς δομῆς καὶ τὸ ὕψος τετραγώνου γεγενημένης, ὡς τὰ μὲν μεγέθη τῶν λίθων ἀπὸ μετώπου κατὰ τὴν ἐπιφάνειαν ὁρᾶσθαι, τὰ δ' ἐντὸς σιδήρῳ διησφαλισμένα συνέχειν τὰς ἁρμογὰς ἀκινήτους τῷ παντὶ χρόνῳ." "
15.401. ἐνδοτέρω δὲ τούτου καὶ παρ' αὐτὴν τὴν ἄκραν ἄλλο τεῖχος ἄνω λίθινον περιθεῖ, κατὰ μὲν ἑῴαν ῥάχιν ἰσομήκη τῷ τείχει στοὰν ἔχον διπλῆν, ἐν μέσῳ τοῦ νεὼ τετυχηκότος ἀφορῶσαν εἰς τὰς θύρας αὐτοῦ." "15.402. ταύτην πολλοὶ βασιλεῖς οἱ πρόσθεν κατεσκεύασαν. τοῦ δ' ἱεροῦ παντὸς ἦν ἐν κύκλῳ πεπηγμένα σκῦλα βαρβαρικά, καὶ ταῦτα πάντα βασιλεὺς ̔Ηρώδης ἀνέθηκεν προσθεὶς ὅσα καὶ τῶν ̓Αράβων ἔλαβεν." '15.403. Κατὰ δὲ τὴν βόρειον πλευρὰν ἀκρόπολις ἐγγώνιος εὐερκὴς ἐτετείχιστο διάφορος ἐχυρότητι. ταύτην οἱ πρὸ ̔Ηρώδου τοῦ ̓Ασαμωναίων γένους βασιλεῖς καὶ ἀρχιερεῖς ᾠκοδόμησαν καὶ βᾶριν ἐκάλεσαν, ὡς ἐκεῖ τὴν ἱερατικὴν αὐτοῖς ἀποκεῖσθαι στολήν, ἣν ὅταν δέῃ θύειν τότε μόνον ὁ ἀρχιερεὺς ἀμφιέννυται. 15.404. ταύτην ̔Ηρώδης ὁ βασιλεὺς ἐφύλαξεν ἐν τῷ τόπῳ καὶ μετὰ τὴν ἐκείνου τελευτὴν ὑπὸ ̔Ρωμαίοις ἦν μέχρι τῶν Τιβερίου Καίσαρος χρόνων. 15.405. ἐπὶ τούτου δὲ Οὐιτέλλιος ὁ τῆς Συρίας ἡγεμὼν ἐπιδημήσας τοῖς ̔Ιεροσολύμοις, δεξαμένου τοῦ πλήθους αὐτὸν λαμπρότατα πάνυ θέλων αὐτοὺς τῆς εὐποιίας ἀμείψασθαι, ἐπεὶ παρεκάλεσαν τὴν ἱερὰν στολὴν ὑπὸ τὴν αὐτῶν ἐξουσίαν ἔχειν, ἔγραψεν περὶ τούτων Τιβερίῳ Καίσαρι κἀκεῖνος ἐπέτρεψεν, καὶ παρέμεινεν ἡ ἐξουσία τῆς στολῆς τοῖς ̓Ιουδαίοις μέχρις ἐτελεύτησεν ὁ βασιλεὺς ̓Αγρίππας. 15.406. μετὰ τοῦτον δὲ Κάσσιος Λογγῖνος ὁ τὴν Συρίαν τότε διοικῶν καὶ Κούσπιος Φᾶδος ὁ τῆς ̓Ιουδαίας ἐπίτροπος κελεύουσιν τοὺς ̓Ιουδαίους εἰς τὴν ̓Αντωνίαν καταθέσθαι τὴν στολήν: ̔Ρωμαίους γὰρ αὐτῆς εἶναι δεῖν κυρίους, καθὼς καὶ πρότερον ἦσαν. 15.407. πέμπουσιν οὖν ̓Ιουδαῖοι πρέσβεις πρὸς Κλαύδιον Καίσαρα περὶ τούτων παρακαλέσοντας. ὧν ἀναβάντων ὁ νεώτερος βασιλεὺς ̓Αγρίππας ἐν ̔Ρώμῃ τυγχάνων αἰτησάμενος παρὰ τοῦ αὐτοκράτορος τὴν ἐξουσίαν ἔλαβεν ἐντειλαμένου Οὐιτελλίῳ τῷ τῆς Συρίας ἀντιστρατήγῳ.' "15.408. πρότερον δ' ἦν ὑπὸ σφραγῖδα τοῦ ἀρχιερέως καὶ τῶν γαζοφυλάκων, καὶ πρὸ μιᾶς ἡμέρας τῆς ἑορτῆς ἐπὶ τὸν ̔Ρωμαίων φρούραρχον ἀναβαίνοντες οἱ γαζοφύλακες καὶ καταμανθάνοντες τὴν ἑαυτῶν σφραγῖδα τὴν στολὴν ἐλάμβανον. εἶτ' αὖθις τῆς ἑορτῆς παρελθούσης εἰς τὸν αὐτὸν κομίσαντες τόπον καὶ τῷ φρουράρχῳ δείξαντες σύμφωνον τὴν σφραγῖδα κατετίθεντο." "15.409. ταῦτα μὲν οὖν ὑπὸ τοῦ πάθους τῶν ἐπισυμβεβηκότων παρεδηλώθη. τότε δ' οὖν ὁ τῶν ̓Ιουδαίων βασιλεὺς ̔Ηρώδης καὶ ταύτην τὴν βᾶριν ὀχυρωτέραν κατασκευάσας ἐπ' ἀσφαλείᾳ καὶ φυλακῇ τοῦ ἱεροῦ, χαριζόμενος ̓Αντωνίῳ φίλῳ μὲν αὐτοῦ ̔Ρωμαίων δὲ ἄρχοντι προσηγόρευσεν ̓Αντωνίαν." "15.411. τὸ δὲ τέταρτον αὐτοῦ μέτωπον τὸ πρὸς μεσημβρίαν εἶχε μὲν καὶ αὐτὸ πύλας κατὰ μέσον, ἐπ' αὐτοῦ δὲ τὴν βασίλειον στοὰν τριπλῆν κατὰ μῆκος διιοῦσαν ἀπὸ τῆς ἑῴας φάραγγος ἐπὶ τὴν ἑσπέριον: οὐ γὰρ ἦν ἐκτεῖναι προσωτέρω δυνατόν." "15.412. ἔργον δ' ἦν ἀξιαφηγητότατον τῶν ὑφ' ἡλίῳ: μεγάλου γὰρ ὄντος τοῦ τῆς φάραγγος ἀναλήμματος καὶ οὐδ' ἀνεκτοῦ κατιδεῖν, εἴ τις ἄνωθεν εἰς τὸν βυθὸν εἰσκύπτοι, παμμέγεθες ὕψος ἐν αὐτῷ τὸ τῆς στοᾶς ἀνέστηκεν, ὡς εἴ τις ἀπ' ἄκρου τοῦ ταύτης τέγους ἄμφω συντιθεὶς τὰ βάθη διοπτεύοι, σκοτοδινιᾶν οὐκ ἐξικνουμένης τῆς ὄψεως εἰς ἀμέτρητον τὸν βυθόν." "15.413. κίονες δ' ἐφέστασαν κατ' ἀντίστοιχον ἀλλήλοις ἐπὶ μῆκος τέτραχα, συνεδέδετο γὰρ ὁ τέταρτος στοῖχος λιθοδομήτῳ τείχει, καὶ πάχος ἦν ἑκάστου κίονος εἰς τρεῖς ἐπισυναπτόντων ἀλλήλοις τὰς ὀργυιὰς περιλαβεῖν, μῆκος δὲ ποδῶν ἑπτὰ καὶ εἴκοσι διπλῆς σπείρας ὑπειλημένης." '15.414. πλῆθος δὲ συμπάντων δύο καὶ ἑξήκοντα καὶ ἑκατὸν κιονοκράνων αὐτοῖς κατὰ τὸν Κορίνθιον τρόπον ἐπεξειργασμένων γλυφαῖς ἔκπληξιν ἐμποιούσαις διὰ τὴν τοῦ παντὸς μεγαλουργίαν. 15.415. τεττάρων δὲ στίχων ὄντων τρεῖς ἀπολαμβάνουσι τὰς διὰ μέσου χώρας ταῖς στοαῖς. τῶν δὲ αἱ μὲν δύο παράλληλοι τὸν αὐτὸν γεγόνασι τρόπον, εὖρος ἑκατέρας πόδες τριάκοντα, μῆκος δὲ στάδιον, ὕψος δὲ πόδες ὑπὲρ πεντήκοντα: τῆς δὲ μέσης εὖρος μὲν ἡμιόλιον, ὕψος δὲ διπλάσιον: ἀνεῖχεν γὰρ πλεῖστον παρὰ τὰς ἑκατέρωθεν.' "15.416. αἱ δ' ὀροφαὶ ξύλοις ἐξήσκηντο γλυφαῖς πολυτρόποις σχημάτων ἰδέαις, καὶ τὸ τῆς μέσης βάθος ἐπὶ μεῖζον ἠγείρετο περιδεδομημένου τοῖς ἐπιστυλίοις προμετωπιδίου τοίχου κίονας ἔχοντος ἐνδεδομημένους καὶ ξεστοῦ παντὸς ὄντος, ὡς ἄπιστα τοῖς οὐκ εἰδόσιν καὶ σὺν ἐκπλήξει θεατὰ τοῖς ἐντυγχάνουσιν εἶναι." '15.417. τοιοῦτος μὲν ὁ πρῶτος περίβολος ἦν. ἐν μέσῳ δὲ ἀπέχων οὐ πολὺ δεύτερος, προσβατὸς βαθμίσιν ὀλίγαις, ὃν περιεῖχεν ἑρκίον λιθίνου δρυφάκτου γραφῇ κωλῦον εἰσιέναι τὸν ἀλλοεθνῆ θανατικῆς ἀπειλουμένης τῆς ζημίας.' "15.418. εἶχεν δ' ὁ μὲν ἐντὸς περίβολος κατὰ μὲν τὸ νότιον καὶ βόρειον κλίμα τριστοίχους πυλῶνας ἀλλήλων διεστῶτας, κατὰ δὲ ἡλίου βολὰς ἕνα τὸν μέγαν, δι' οὗ παρῄειμεν ἁγνοὶ μετὰ γυναικῶν." "15.419. ἐσωτέρω δὲ κἀκείνου γυναιξὶν ἄβατον ἦν τὸ ἱερόν. ἐκείνου δ' ἐνδοτέρω τρίτον, ὅπου τοῖς ἱερεῦσιν εἰσελθεῖν ἐξὸν ἦν μόνοις. ὁ ναὸς ἐν τούτῳ καὶ πρὸ αὐτοῦ βωμὸς ἦν, ἐφ' οὗ τὰς θυσίας ὡλοκαυτοῦμεν τῷ θεῷ." '
15.421. Τοῦ δὲ ναοῦ διὰ τῶν ἱερέων οἰκοδομηθέντος ἐνιαυτῷ καὶ μησὶν πέντε ἅπας ὁ λαὸς ἐπληρώθη χαρᾶς καὶ τοῦ τάχους πρῶτον μὲν τῷ θεῷ τὰς εὐχαριστηρίους ἐποιοῦντο, μετὰ δὲ καὶ τῆς προθυμίας τοῦ βασιλέως ἑορτάζοντες καὶ κατευφημοῦντες τὴν ἀνάκτισιν. 15.422. ὁ δὲ βασιλεὺς τριακοσίους ἔθυσε τῷ θεῷ βοῦς καὶ τῶν ἄλλων οἱ κατὰ δύναμιν, ὧν οὐχ οἷόν τε τὸν ἀριθμὸν εἰπεῖν: ἐκφεύγει γὰρ τὸ δύνασθαι πρὸς ἀλήθειαν εἰπεῖν: 15.423. συνεπεπτώκει γὰρ τῇ προθεσμίᾳ τοῦ περὶ τὸν ναὸν ἔργου καὶ τὴν ἡμέραν τῷ βασιλεῖ τῆς ἀρχῆς, ἣν ἐξ ἔθους ἑώρταζον, ἐς ταὐτὸν ἐλθεῖν, καὶ περισημοτάτην ἐξ ἀμφοῖν τὴν ἑορτὴν γενέσθαι.' "15.424. Κατεσκευάσθη δὲ καὶ κρυπτὴ διώρυξ τῷ βασιλεῖ, φέρουσα μὲν ἀπὸ τῆς ̓Αντωνίας μέχρι τοῦ ἔσωθεν ἱεροῦ πρὸς τὴν ἀνατολικὴν θύραν, ἐφ' ἧς αὐτῷ καὶ πύργον κατεσκεύασεν, ἵν' ἔχῃ διὰ τῶν ὑπογέων εἰς αὐτὸν ἀνιέναι, τὸν ἐκ τοῦ δήμου νεωτερισμὸν ἐπὶ τοῖς βασιλεῦσι φυλαττόμενος." '
20.227. ἐγένοντο οὖν πάντες τὸν ἀριθμὸν ἀπὸ ̓Ααρῶνος, ὡς ἔφαμεν, τοῦ πρώτου γενομένου μέχρι Φανάσου τοῦ κατὰ τὸν πόλεμον ὑπὸ τῶν στασιαστῶν ἀρχιερέως ἀναδειχθέντος ὀγδοήκοντα τρεῖς.' "
20.234. τότε δὴ τῶν ὑποστρεψάντων αἰχμαλώτων ̓Ιησοῦς ὁ τοῦ ̓Ιωσεδὲκ εἷς ὢν τὴν ἀρχιερωσύνην λαμβάνει. λαμβάνει δ' οὗτος αὐτὸς καὶ οἱ ἔγγονοι αὐτοῦ πεντεκαίδεκα συνάπαντες μέχρι βασιλέως ̓Αντιόχου τοῦ Εὐπάτορος, ἐπολιτεύοντο δὲ δημοκρατικῶς ἔτη τετρακόσια δεκατέσσαρα." '
20.236. διὰ τοῦτο καὶ ̓Ονίας ὁ τοῦ τετελευτηκότος ̓Ονίου ἐξάδελφος ὁμώνυμος τῷ πατρὶ παραγενόμενος εἰς Αἴγυπτον καὶ διὰ φιλίας ἀφικόμενος Πτολεμαίῳ τῷ Φιλομήτορι καὶ Κλεοπάτρᾳ τῇ γυναικὶ αὐτοῦ, πείθει τούτους κατὰ τὸν ̔Ηλιοπολίτην νομὸν δειμαμένους τῷ θεῷ ναὸν παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις αὐτὸν ἀρχιερέα καταστῆσαι.
20.261. τηρῆσαι δὲ πεπείραμαι καὶ τὴν τῶν ἀρχιερέων ἀναγραφὴν τῶν ἐν δισχιλίοις ἔτεσι γενομένων. ἀπλανῆ δὲ πεποίημαι καὶ τὴν περὶ τοὺς βασιλεῖς διαδοχὴν τὰς πράξεις αὐτῶν καὶ τὰς πολιτείας ἀπαγγέλλων μοναρχῶν τε δυναστείας, ὡς αἱ ἱεραὶ βίβλοι περὶ πάντων ἔχουσι τὴν ἀναγραφήν: τοῦτο γὰρ ποιήσειν ἐν ἀρχῇ τῆς ἱστορίας ἐπηγγειλάμην.' "
20.264. παρ' ἡμῖν γὰρ οὐκ ἐκείνους ἀποδέχονται τοὺς πολλῶν ἐθνῶν διάλεκτον ἐκμαθόντας διὰ τὸ κοινὸν εἶναι νομίζειν τὸ ἐπιτήδευμα τοῦτο μόνον οὐκ ἐλευθέροις τοῖς τυχοῦσιν ἀλλὰ καὶ τῶν οἰκετῶν τοῖς θέλουσι, μόνοις δὲ σοφίαν μαρτυροῦσιν τοῖς τὰ νόμιμα σαφῶς ἐπισταμένοις καὶ τὴν τῶν ἱερῶν γραμμάτων δύναμιν ἑρμηνεῦσαι δυναμένοις." '. None | 1.4. 4. God therefore commanded that Adam and his wife should eat of all the rest of the plants, but to abstain from the tree of knowledge; and foretold to them, that if they touched it, it would prove their destruction.
1.4. Now of these several reasons for writing history, I must profess the two last were my own reasons also; for since I was myself interested in that war which we Jews had with the Romans, and knew myself its particular actions, and what conclusion it had, I was forced to give the history of it, because I saw that others perverted the truth of those actions in their writings. 1.11. Now Eleazar, the high priest, one not inferior to any other of that dignity among us, did not envy the forenamed king the participation of that advantage, which otherwise he would for certain have denied him, but that he knew the custom of our nation was, to hinder nothing of what we esteemed ourselves from being communicated to others. 1.11. Now the plain in which they first dwelt was called Shinar. God also commanded them to send colonies abroad, for the thorough peopling of the earth, that they might not raise seditions among themselves, but might cultivate a great part of the earth, and enjoy its fruits after a plentiful manner. But they were so ill instructed that they did not obey God; for which reason they fell into calamities, and were made sensible, by experience, of what sin they had been guilty: 1.12. 1. After this they were dispersed abroad, on account of their languages, and went out by colonies every where; and each colony took possession of that land which they light upon, and unto which God led them; so that the whole continent was filled with them, both the inland and the maritime countries. There were some also who passed over the sea in ships, and inhabited the islands: 1.12. Accordingly, I thought it became me both to imitate the generosity of our high priest, and to suppose there might even now be many lovers of learning like the king; for he did not obtain all our writings at that time; but those who were sent to Alexandria as interpreters, gave him only the books of the law, 1.13. 2. The children of Ham possessed the land from Syria and Amanus, and the mountains of Libanus; seizing upon all that was on its sea-coasts, and as far as the ocean, and keeping it as their own. Some indeed of its names are utterly vanished away; others of them being changed, and another sound given them, are hardly to be discovered; yet a few there are which have kept their denominations entire. 1.13. while there were a vast number of other matters in our sacred books. They, indeed, contain in them the history of five thousand years; in which time happened many strange accidents, many chances of war, and great actions of the commanders, and mutations of the form of our government.
1.25. However, those that have a mind to know the reasons of every thing, may find here a very curious philosophical theory, which I now indeed shall wave the explication of; but if God afford me time for it, I will set about writing it after I have finished the present work.
1.25. She desired also that he would come and lodge with them, since the approach of the night gave him not time to proceed farther. And producing his precious ornaments for women, he said he desired to trust them to none more safely than to such as she had shown herself to be; and that he believed he might guess at the humanity of her mother and brother, that they would not be displeased, from the virtue he found in her; for he would not be burdensome, but would pay the hire for his entertainment, and spend his own money. 1.26. I shall now betake myself to the history before me, after I have first mentioned what Moses says of the creation of the world, which I find described in the sacred books after the manner following. 1.26. for when he saw that God was with Isaac, and took such great care of him, he drove him away from him. But Isaac, when he saw how envy had changed the temper of Abimelech retired to a place called the Valley, not far from Gerar: and as he was digging a well, the shepherds fell upon him, and began to fight, in order to hinder the work; and because he did not desire to contend, the shepherds seemed to get the better of him,
1.159. But Hecatseus does more than barely mention him; for he composed, and left behind him, a book concerning him. And Nicolaus of Damascus, in the fourth book of his History, says thus: “Abram reigned at Damascus, being a foreigner, who came with an army out of the land above Babylon, called the land of the Chaldeans: 3.181. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men.
3.183. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire.
4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.211. that so there may always be within their minds that intention of the laws which they have despised and broken, and have thereby been the causes of their own mischief. Let the children also learn the laws, as the first thing they are taught, which will be the best thing they can be taught, and will be the cause of their future felicity.
4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 4.225. 18. Let it not be esteemed lawful to remove boundaries, neither our own, nor of those with whom we are at peace. Have a care you do not take those landmarks away which are, as it were, a divine and unshaken limitation of rights made by God himself, to last for ever; since this going beyond limits, and gaining ground upon others, is the occasion of wars and seditions; for those that remove boundaries are not far off an attempt to subvert the laws. 4.226. 19. He that plants a piece of land, the trees of which produce fruits before the fourth year, is not to bring thence any first-fruits to God, nor is he to make use of that fruit himself, for it is not produced in its proper season; for when nature has a force put upon her at an unseasonable time, the fruit is not proper for God, nor for the master’s use; 4.227. but let the owner gather all that is grown on the fourth year, for then it is in its proper season. And let him that has gathered it carry it to the holy city, and spend that, together with the tithe of his other fruits, in feasting with his friends, with the orphans, and the widows. But on the fifth year the fruit is his own, and he may use it as he pleases. 4.228. 20. You are not to sow with seed a piece of land which is planted with vines, for it is enough that it supply nourishment to that plant, and be not harassed by ploughing also. You are to plough your land with oxen, and not to oblige other animals to come under the same yoke with them; but to till your land with those beasts that are of the same kind with each other. The seeds are also to be pure, and without mixture, and not to be compounded of two or three sorts, since nature does not rejoice in the union of things that are not in their own nature alike; 4.229. nor are you to permit beasts of different kinds to gender together, for there is reason to fear that this unnatural abuse may extend from beasts of different kinds to men, though it takes its first rise from evil practices about such smaller things. 4.231. 21. Let not those that reap, and gather in the corn that is reaped, gather in the gleanings also; but let them rather leave some handfuls for those that are in want of the necessaries of life, that it may be a support and a supply to them, in order to their subsistence. In like manner when they gather their grapes, let them leave some smaller bunches for the poor, and let them pass over some of the fruits of the olive-trees, when they gather them, and leave them to be partaken of by those that have none of their own; 4.232. for the advantage arising from the exact collection of all, will not be so considerable to the owners as will arise from the gratitude of the poor. And God will provide that the land shall more willingly produce what shall be for the nourishment of its fruits, in case you do not merely take care of your own advantage, but have regard to the support of others also. 4.233. Nor are you to muzzle the mouths of the oxen when they tread the ears of corn in the thrashing-floor; for it is not just to restrain our fellow-laboring animals, and those that work in order to its production, of this fruit of their labors. 4.234. Nor are you to prohibit those that pass by at the time when your fruits are ripe to touch them, but to give them leave to fill themselves full of what you have; and this whether they be of your own country or strangers,—as being glad of the opportunity of giving them some part of your fruits when they are ripe; but let it not be esteemed lawful for them to carry any away.
4.239. for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need of it.
6.89. It behooves you to remember that our grandfather Jacob came down into Egypt, by reason of a famine, with seventy souls only of our family, and that their posterity multiplied there to many ten thousands, whom the Egyptians brought into slavery and hard oppression; that God himself, upon the prayers of our fathers, sent Moses and Aaron, who were brethren, and gave them power to deliver the multitude out of their distress, and this without a king. These brought us into this very land which you now possess:
6.264. But when once they are advanced into power and authority, then they put off all such notions, and, as if they were no other than actors upon a theater, they lay aside their disguised parts and manners, and take up boldness, insolence, and a contempt of both human and divine laws,
11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king. 11.329. 5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple.
11.333. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334. for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335. whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336. And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. 11.337. And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 11.339. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.
12.5. And I have sent to thee Andreas, the captain of my guard, and Aristeus, men whom I have in very great esteem; by whom I have sent those first-fruits which I have dedicated to the temple, and to the sacrifices, and to other uses, to the value of a hundred talents. And if thou wilt send to us, to let us know what thou wouldst have further, thou wilt do a thing acceptable to me.”
12.5. Nay, Agatharchides of Cnidus, who wrote the acts of Alexander’s successors, reproaches us with superstition, as if we, by it, had lost our liberty; where he says thus:
12.9. Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy.
12.9. and when they had taken off the covers wherein they were wrapt up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be.
12.11. 1. When Alexander had reigned twelve years, and after him Ptolemy Soter forty years, Philadelphus then took the kingdom of Egypt, and held it forty years within one. He procured the law to be interpreted, and set free those that were come from Jerusalem into Egypt, and were in slavery there, who were a hundred and twenty thousand. The occasion was this:
12.11. 14. So the king rejoiced when he saw that his design of this nature was brought to perfection, to so great advantage; and he was chiefly delighted with hearing the Laws read to him; and was astonished at the deep meaning and wisdom of the legislator. And he began to discourse with Demetrius, “How it came to pass, that when this legislation was so wonderful, no one, either of the poets or of the historians, had made mention of it.” 12.12. Demetrius Phalerius, who was library keeper to the king, was now endeavoring, if it were possible, to gather together all the books that were in the habitable earth, and buying whatsoever was any where valuable, or agreeable to the king’s inclination, (who was very earnestly set upon collecting of books,) to which inclination of his Demetrius was zealously subservient. 12.12. an argument for which you have in this, that whereas the Jews do not make use of oil prepared by foreigners, they receive a certain sum of money from the proper officers belonging to their exercises as the value of that oil; which money, when the people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria, preserved it to them. 12.13. And when once Ptolemy asked him how many ten thousands of books he had collected, he replied, that he had already about twenty times ten thousand; but that, in a little time, he should have fifty times ten thousand. 12.13. for while he was at war with Ptolemy Philopater, and with his son, who was called Epiphanes, it fell out that these nations were equally sufferers, both when he was beaten, and when he beat the others: so that they were very like to a ship in a storm, which is tossed by the waves on both sides; and just thus were they in their situation in the middle between Antiochus’s prosperity and its change to adversity. 12.14. And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and six sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt. 12.14. But he said he had been informed that there were many books of laws among the Jews worthy of inquiring after, and worthy of the king’s library, but which, being written in characters and in a dialect of their own, will cause no small pains in getting them translated into the Greek tongue; 12.15. for I am persuaded that they will be well-disposed guardians of our possessions, because of their piety towards God, and because I know that my predecessors have borne witness to them, that they are faithful, and with alacrity do what they are desired to do. I will, therefore, though it be a laborious work, that thou remove these Jews, under a promise, that they shall be permitted to use their own laws. 12.15. that the character in which they are written seems to be like to that which is the proper character of the Syrians, and that its sound, when pronounced, is like theirs also; and that this sound appears to be peculiar to themselves. Wherefore he said that nothing hindered why they might not get those books to be translated also; for while nothing is wanting that is necessary for that purpose, we may have their books also in this library. 12.16. 2. There was now one Joseph, young in age, but of great reputation among the people of Jerusalem, for gravity, prudence, and justice. His father’s name was Tobias; and his mother was the sister of Onias the high priest, who informed him of the coming of the ambassador; for he was then sojourning at a village named Phicol, where he was born. 12.16. So the king thought that Demetrius was very zealous to procure him abundance of books, and that he suggested what was exceeding proper for him to do; and therefore he wrote to the Jewish high priest, that he should act accordingly. 12.17. 2. Now there was one Aristeus, who was among the king’s most intimate friends, and on account of his modesty very acceptable to him. This Aristeus resolved frequently, and that before now, to petition the king that he would set all the captive Jews in his kingdom free; 12.17. So these men saw Joseph journeying on the way, and laughed at him for his poverty and meanness. But when he came to Alexandria, and heard that king Ptolemy was at Memphis, he went up thither to meet with him; 12.18. 5. But Joseph took with him two thousand foot soldiers from the king, for he desired he might have some assistance, in order to force such as were refractory in the cities to pay. And borrowing of the king’s friends at Alexandria five hundred talents, he made haste back into Syria. 12.18. and he thought this to be a convenient opportunity for the making that petition. So he discoursed, in the first place, with the captains of the king’s guards, Sosibius of Tarentum, and Andreas, and persuaded them to assist him in what he was going to intercede with the king for. 12.19. Accordingly Aristeus embraced the same opinion with those that have been before mentioned, and went to the king, and made the following speech to him: 12.19. And when this his youngest son showed, at thirteen years old, a mind that was both courageous and wise, and was greatly envied by his brethren, as being of a genius much above them, and such a one as they might well envy, 12.21. And when he was invited to feast with the king among the principal men in the country, he sat down the lowest of them all, because he was little regarded, as a child in age still; and this by those who placed every one according to their dignity. 12.21. Do thou then what will be agreeable to thy magimity, and to thy good nature: free them from the miserable condition they are in, because that God, who supporteth thy kingdom, was the author of their law 12.22. So when the king had paid him very great respects, and had given him very large gifts, and had written to his father and his brethren, and all his commanders and officers, about him, he sent him away. 12.22. as I have learned by particular inquiry; for both these people, and we also, worship the same God the framer of all things. We call him, and that truly, by the name of Ζηνα, or life, or Jupiter, because he breathes life into all men. Wherefore do thou restore these men to their own country, and this do to the honor of God, because these men pay a peculiarly excellent worship to him. 12.23. And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.” 12.23. He also erected a strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude engraven upon it. He also drew round it a great and deep canal of water. 12.24. 3. When Aristeus was saying thus, the king looked upon him with a cheerful and joyful countece, and said, “How many ten thousands dost thou suppose there are of such as want to be made free?” To which Andreas replied, as he stood by, and said, “A few more than ten times ten thousand.” The king made answer, “And is this a small gift that thou askest, Aristeus?” 12.24. but the greater part of the people assisted Jason; and by that means Menelaus and the sons of Tobias were distressed, and retired to Antiochus, and informed him that they were desirous to leave the laws of their country, and the Jewish way of living according to them, and to follow the king’s laws, and the Grecian way of living. 12.25. But Sosibius, and the rest that stood by, said that he ought to offer such a thank-offering as was worthy of his greatness of soul, to that God who had given him his kingdom. With this answer he was much pleased; and gave order, that when they paid the soldiers their wages, they should lay down a hundred and twenty drachmas for every one of the slaves? 12.25. So he left the temple bare, and took away the golden candlesticks, and the golden altar of incense, and table of shew-bread, and the altar of burnt-offering; and did not abstain from even the veils, which were made of fine linen and scarlet. He also emptied it of its secret treasures, and left nothing at all remaining; and by this means cast the Jews into great lamentation, 12.26. And he promised to publish a magnificent decree, about what they requested, which should confirm what Aristeus had proposed, and especially what God willed should be done; whereby he said he would not only set those free who had been led away captive by his father and his army, but those who were in this kingdom before, and those also, if any such there were, who had been brought away since. 12.26. Now, upon the just treatment of these wicked Jews, those that manage their affairs, supposing that we were of kin to them, and practiced as they do, make us liable to the same accusations, although we be originally Sidonians, as is evident from the public records. 12.27. And when they said that their redemption money would amount to above four hundred talents, he granted it. A copy of which decree I have determined to preserve, that the magimity of this king may be made known. 12.27. But as soon as he had ended his speech, there came one of the Jews into the midst of them, and sacrificed, as Antiochus had commanded. At which Mattathias had great indignation, and ran upon him violently, with his sons, who had swords with them, and slew both the man himself that sacrificed, and Apelles the king’s general, who compelled them to sacrifice, with a few of his soldiers. He also overthrew the idol altar, and cried out, 12.28. Its contents were as follows: “Let all those who were soldiers under our father, and who, when they overran Syria and Phoenicia, and laid waste Judea, took the Jews captives, and made them slaves, and brought them into our cities, and into this country, and then sold them; as also all those that were in my kingdom before them, and if there be any that have been lately brought thither,—be made free by those that possess them; and let them accept of a hundred and twenty drachmas for every slave. And let the soldiers receive this redemption money with their pay, but the rest out of the king’s treasury: 12.28. but to be mindful of the desires of him who begat you, and brought you up, and to preserve the customs of your country, and to recover your ancient form of government, which is in danger of being overturned, and not to be carried away with those that, either by their own inclination, or out of necessity, betray it, 12.29. for I suppose that they were made captives without our father’s consent, and against equity; and that their country was harassed by the insolence of the soldiers, and that, by removing them into Egypt, the soldiers have made a great profit by them. 12.29. upon which Judas met him; and when he intended to give him battle, he saw that his soldiers were backward to fight, because their number was small, and because they wanted food, for they were fasting, he encouraged them, and said to them, that victory and conquest of enemies are not derived from the multitude in armies, but in the exercise of piety towards God;
12.31. And I will that they give in their names within three days after the publication of this edict, to such as are appointed to execute the same, and to produce the slaves before them also, for I think it will be for the advantage of my affairs. And let every one that will inform against those that do not obey this decree, and I will that their estates be confiscated into the king’s treasury.”
12.31. And just as he was speaking to his soldiers, Gorgias’s men looked down into that army which they left in their camp, and saw that it was overthrown, and the camp burnt; for the smoke that arose from it showed them, even when they were a great way off, what had happened. 12.32. Now it so fell out, that these things were done on the very same day on which their divine worship had fallen off, and was reduced to a profane and common use, after three years’ time; for so it was, that the temple was made desolate by Antiochus, and so continued for three years. 12.32. When this decree was read to the king, it at first contained the rest that is here inserted, and omitted only those Jews that had formerly been brought, and those brought afterwards, which had not been distinctly mentioned; so he added these clauses out of his humanity, and with great generosity. He also gave order that the payment, which was likely to be done in a hurry, should be divided among the king’s ministers, and among the officers of his treasury. 12.33. But when the neighboring nations understood that he was returned, they got together in great numbers in the land of Gilead, and came against those Jews that were at their borders, who then fled to the garrison of Dathema; and sent to Judas, to inform him that Timotheus was endeavoring to take the place whither they were fled. 12.33. When this was over, what the king had decreed was quickly brought to a conclusion; and this in no more than seven days’ time, the number of the talents paid for the captives being above four hundred and sixty, and this, because their masters required the hundred and twenty drachmas for the children also, the king having, in effect, commanded that these should be paid for, when he said in his decree, that they should receive the forementioned sum for every slave. 12.34. 4. Now when this had been done after so magnificent a manner, according to the king’s inclinations, he gave order to Demetrius to give him in writing his sentiments concerning the transcribing of the Jewish books; for no part of the administration is done rashly by these kings, but all things are managed with great circumspection. 12.34. He then turned aside to a city of the foreigners called Malle, and took it, and slew all the males, and burnt the city itself. He then removed from thence, and overthrew Casphom and Bosor, and many other cities of the land of Gilead. 12.35. 6. But as to Joseph, the son of Zacharias, and Azarias, whom Judas left generals of the rest of his forces at the same time when Simon was in Galilee, fighting against the people of Ptolemais, and Judas himself, and his brother Jonathan, were in the land of Gilead, did these men also affect the glory of being courageous generals in war, in order whereto they took the army that was under their command, and came to Jamnia. 12.35. On which account I have subjoined a copy of these epistles, and set down the multitude of the vessels sent as gifts to Jerusalem, and the construction of every one, that the exactness of the artificers’ workmanship, as it appeared to those that saw them, and which workman made every vessel, may be made manifest, and this on account of the excellency of the vessels themselves. Now the copy of the epistle was to this purpose: 12.36. 2. However, Antiochus, before he died, called for Philip, who was one of his companions, and made him the guardian of his kingdom; and gave him his diadem, and his garment, and his ring, and charged him to carry them, and deliver them to his son Antiochus; and desired him to take care of his education, and to preserve the kingdom for him. 12.36. “Demetrius to the great king. When thou, O king, gavest me a charge concerning the collection of books that were wanting to fill your library, and concerning the care that ought to be taken about such as are imperfect, I have used the utmost diligence about those matters. And I let you know, that we want the books of the Jewish legislation, with some others; for they are written in the Hebrew characters, and being in the language of that nation, are to us unknown. 12.37. It hath also happened to them, that they have been transcribed more carelessly than they ought to have been, because they have not had hitherto royal care taken about them. Now it is necessary that thou shouldst have accurate copies of them. And indeed this legislation is full of hidden wisdom, and entirely blameless, as being the legislation of God; 12.37. but the king soon drew his forces from Bethsura, and brought them to those straits. And as soon as it was day, he put his men in battle-array, 12.38. but the king commanded Lysias to speak openly to the soldiers and the officers, without saying a word about the business of Philip; and to intimate to them that the siege would be very long; that the place was very strong; that they were already in want of provisions; that many affairs of the kingdom wanted regulation; 12.38. for which cause it is, as Hecateus of Abdera says, that the poets and historians make no mention of it, nor of those men who lead their lives according to it, since it is a holy law, and ought not to be published by profane mouths. 12.39. And when they had taken Autiochus the king, and Lysias, they brought them to him alive; both which were immediately put to death by the command of Demetrius, when Antiochus had reigned two years, as we have already elsewhere related. 12.39. If then it please thee, O king, thou mayest write to the high priest of the Jews, to send six of the elders out of every tribe, and those such as are most skillful of the laws, that by their means we may learn the clear and agreeing sense of these books, and may obtain an accurate interpretation of their contents, and so may have such a collection of these as may be suitable to thy desire.”
12.41. He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses.
12.41. upon whose fall the army did not stay; but when they had lost their general, they were put to flight, and threw down their arms. Judas also pursued them and slew them, and gave notice by the sound of the trumpets to the neighboring villages that he had conquered the enemy; 12.42. 1. But when Demetrius was informed of the death of Nicanor, and of the destruction of the army that was with him, he sent Bacchides again with an army into Judea, 12.42. Now I will give a description of these vessels, and the manner of their construction, but not till after I have set down a copy of the epistle which was written to Eleazar the high priest, who had obtained that dignity on the occasion following: 12.43. When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation. 12.43. o being not able to fly, but encompassed round about with enemies, he stood still, and he and those that were with him fought; and when he had slain a great many of those that came against him, he at last was himself wounded, and fell and gave up the ghost, and died in a way like to his former famous actions. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.45. “King Ptolemy to Eleazar the high priest, sendeth greeting. There are many Jews who now dwell in my kingdom, whom the Persians, when they were in power, carried captives. These were honored by my father; some of them he placed in the army, and gave them greater pay than ordinary; to others of them, when they came with him into Egypt, he committed his garrisons, and the guarding of them, that they might be a terror to the Egyptians. 12.46. And when I had taken the government, I treated all men with humanity, and especially those that are thy fellow citizens, of whom I have set free above a hundred thousand that were slaves, and paid the price of their redemption to their masters out of my own revenues; 12.47. and those that are of a fit age, I have admitted into them number of my soldiers. And for such as are capable of being faithful to me, and proper for my court, I have put them in such a post, as thinking this kindness done to them to be a very great and an acceptable gift, which I devote to God for his providence over me. 12.48. And as I am desirous to do what will be grateful to these, and to all the other Jews in the habitable earth, I have determined to procure an interpretation of your law, and to have it translated out of Hebrew into Greek, and to be deposited in my library. 12.49. Thou wilt therefore do well to choose out and send to me men of a good character, who are now elders in age, and six in number out of every tribe. These, by their age, must be skillful in the laws, and of abilities to make an accurate interpretation of them; and when this shall be finished, I shall think that I have done a work glorious to myself.
12.51. 6. When this epistle of the king was brought to Eleazar, he wrote an answer to it with all the respect possible: “Eleazar the high priest to king Ptolemy, sendeth greeting. If thou and thy queen Arsinoe, and thy children, be well, we are entirely satisfied.
12.52. When we received thy epistle, we greatly rejoiced at thy intentions; and when the multitude were gathered together, we read it to them, and thereby made them sensible of the piety thou hast towards God.
12.53. We also showed them the twenty vials of gold, and thirty of silver, and the five large basons, and the table for the shew-bread; as also the hundred talents for the sacrifices, and for the making what shall be needful at the temple; which things Andreas and Aristeus, those most honored friends of thine, have brought us; and truly they are persons of an excellent character, and of great learning, and worthy of thy virtue.
12.54. Know then that we will gratify thee in what is for thy advantage, though we do what we used not to do before; for we ought to make a return for the numerous acts of kindness which thou hast done to our countrymen.
12.55. We immediately, therefore, offered sacrifices for thee and thy sister, with thy children and friends; and the multitude made prayers, that thy affairs may be to thy mind, and that thy kingdom may be preserved in peace, and that the translation of our law may come to the conclusion thou desirest, and be for thy advantage.
12.56. We have also chosen six elders out of every tribe, whom we have sent, and the law with them. It will be thy part, out of thy piety and justice, to send back the law, when it hath been translated, and to return those to us that bring it in safety. Farewell.”
12.57. 7. This was the reply which the high priest made. But it does not seem to me to be necessary to set down the names of the seventy two elders who were sent by Eleazar, and carried the law, which yet were subjoined at the end of the epistle.
12.58. However, I thought it not improper to give an account of those very valuable and artificially contrived vessels which the king sent to God, that all may see how great a regard the king had for God; for the king allowed a vast deal of expenses for these vessels, and came often to the workmen, and viewed their works, and suffered nothing of carelessness or negligence to be any damage to their operations.
12.59. And I will relate how rich they were as well as I am able, although perhaps the nature of this history may not require such a description; but I imagine I shall thereby recommend the elegant taste and magimity of this king to those that read this history.
12.61. And when he was informed how large that was which was already there, and that nothing hindered but a larger might be made, he said that he was willing to have one made that should be five times as large as the present table; but his fear was, that it might be then useless in their sacred ministrations by its too great largeness; for he desired that the gifts he presented them should not only be there for show, but should be useful also in their sacred ministrations. 12.62. According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. 12.63. And as he was sagacious in observing the nature of all things, and in having a just notion of what was new and surprising, and where there was no sculptures, he would invent such as were proper by his own skill, and would show them to the workmen, he commanded that such sculptures should now be made, and that those which were delineated should be most accurately formed by a constant regard to their delineation. 12.64. 9. When therefore the workmen had undertaken to make the table, they framed it in length two cubits and a half, in breadth one cubit, and in height one cubit and a half; and the entire structure of the work was of gold. They withal made a crown of a hand-breadth round it, with wave-work wreathed about it, and with an engraving which imitated a cord, and was admirably turned on its three parts; 12.65. for as they were of a triangular figure, every angle had the same disposition of its sculptures, that when you turned them about, the very same form of them was turned about without any variation. Now that part of the crown-work that was enclosed under the table had its sculptures very beautiful; but that part which went round on the outside was more elaborately adorned with most beautiful ornaments, because it was exposed to sight, and to the view of the spectators; 12.66. for which reason it was that both those sides which were extant above the rest were acute, and none of the angles, which we before told you were three, appeared less than another, when the table was turned about. Now into the cordwork thus turned were precious stones inserted, in rows parallel one to the other, enclosed in golden buttons, which had ouches in them; 12.67. but the parts which were on the side of the crown, and were exposed to the sight, were adorned with a row of oval figures obliquely placed, of the most excellent sort of precious stones, which imitated rods laid close, and encompassed the table round about. 12.68. But under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them fast with gold round the whole table. 12.69. The like disposition of the oval figures, and of the engraved rods, was framed under the crown, that the table might on each side show the same appearance of variety and elegancy of its ornaments; so that neither the position of the wave-work nor of the crown might be different, although the table were turned on the other side, but that the prospect of the same artificial contrivances might be extended as far as the feet;
12.71. but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind. 12.72. Hard by this meander a texture of net-work ran round it, the middle of which appeared like a rhombus, into which were inserted rock-crystal and amber, which, by the great resemblance of the appearance they made, gave wonderful delight to those that saw them. 12.73. The chapiters of the feet imitated the first buddings of lilies, while their leaves were bent and laid under the table, but so that the chives were seen standing upright within them. 12.74. Their bases were made of a carbuncle; and the place at the bottom, which rested on that carbuncle, was one palm deep, and eight fingers in breadth. 12.75. Now they had engraven upon it with a very fine tool, and with a great deal of pains, a branch of ivy and tendrils of the vine, sending forth clusters of grapes, that you would guess they were nowise different from real tendrils; for they were so very thin, and so very far extended at their extremities, that they were moved with the wind, and made one believe that they were the product of nature, and not the representation of art. 12.76. They also made the entire workmanship of the table appear to be threefold, while the joints of the several parts were so united together as to be invisible, and the places where they joined could not be distinguished. Now the thickness of the table was not less than half a cubit. 12.77. So that this gift, by the king’s great generosity, by the great value of the materials, and the variety of its exquisite structure, and the artificer’s skill in imitating nature with graying tools, was at length brought to perfection, while the king was very desirous, that though in largeness it were not to be different from that which was already dedicated to God, yet that in exquisite workmanship, and the novelty of the contrivances, and in the splendor of its construction, it should far exceed it, and be more illustrious than that was. 12.78. 10. Now of the cisterns of gold there were two, whose sculpture was of scale-work, from its basis to its belt-like circle, with various sorts of stones enchased in the spiral circles. 12.79. Next to which there was upon it a meander of a cubit in height; it was composed of stones of all sorts of colors. And next to this was the rod-work engraven; and next to that was a rhombus in a texture of net-work, drawn out to the brim of the basin,
12.81. And this was the construction of the two cisterns of gold, each containing two firkins. But those which were of silver were much more bright and splendid than looking-glasses, and you might in them see the images that fell upon them more plainly than in the other. 12.82. The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious stones, were shadowed over with the leaves of ivy and of vines, artificially engraven. 12.83. And these were the vessels that were after an extraordinary manner brought to this perfection, partly by the skill of the workmen, who were admirable in such fine work, but much more by the diligence and generosity of the king, 12.84. who not only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this was the cause why the workmen were so accurate in their performance, because they had regard to the king, and to his great concern about the vessels, and so the more indefatigably kept close to the work. 12.85. 11. And these were what gifts were sent by Ptolemy to Jerusalem, and dedicated to God there. But when Eleazar the high priest had devoted them to God, and had paid due respect to those that brought them, and had given them presents to be carried to the king, he dismissed them. 12.86. And when they were come to Alexandria, and Ptolemy heard that they were come, and that the seventy elders were come also, he presently sent for Andreas and Aristens, his ambassadors, who came to him, and delivered him the epistle which they brought him from the high priest, and made answer to all the questions he put to them by word of mouth. 12.87. He then made haste to meet the elders that came from Jerusalem for the interpretation of the laws; and he gave command, that every body who came on other occasions should be sent away, which was a thing surprising, and what he did not use to do; 12.88. for those that were drawn thither upon such occasions used to come to him on the fifth day, but ambassadors at the month’s end. But when he had sent those away, he waited for these that were sent by Eleazar; 12.89. but as the old men came in with the presents, which the high priest had given them to bring to the king, and with the membranes, upon which they had their laws written in golden letters he put questions to them concerning those books;
12.91. Then did the elders, and those that were present with them, cry out with one voice, and wished all happiness to the king. Upon which he fell into tears by the violence of the pleasure he had, it being natural to men to afford the same indications in great joy that they do under sorrows.
12.92. And when he had bid them deliver the books to those that were appointed to receive them, he saluted the men, and said that it was but just to discourse, in the first place, of the errand they were sent about, and then to address himself to themselves. He promised, however, that he would make this day on which they came to him remarkable and eminent every year through the whole course of his life;
12.93. for their coming to him, and the victory which he gained over Antigonus by sea, proved to be on the very same day. He also gave orders that they should sup with him; and gave it in charge that they should have excellent lodgings provided for them in the upper part of the city.
12.94. 12. Now he that was appointed to take care of the reception of strangers, Nicanor by name, called for Dorotheus, whose duty it was to make provision for them, and bid him prepare for every one of them what should be requisite for their diet and way of living; which thing was ordered by the king after this manner:
12.95. he took care that those that belonged to every city, which did not use the same way of living, that all things should be prepared for them according to the custom of those that came to him, that, being feasted according to the usual method of their own way of living, they might be the better pleased, and might not be uneasy at any thing done to them from which they were naturally averse. And this was now done in the case of these men by Dorotheus, who was put into this office because of his great skill in such matters belonging to common life;
12.96. for he took care of all such matters as concerned the reception of strangers, and appointed them double seats for them to sit on, according as the king had commanded him to do; for he had commanded that half of their seats should be set at his right hand, and the other half behind his table, and took care that no respect should be omitted that could be shown them.
12.97. And when they were thus set down, he bid Dorotheus to minister to all those that were come to him from Judea, after the manner they used to be ministered to; for which cause he sent away their sacred heralds, and those that slew the sacrifices, and the rest that used to say grace; but called to one of those that were come to him, whose name was Eleazar, who w a priest, and desired him to say grace;
12.98. who then stood in the midst of them, and prayed, that all prosperity might attend the king, and those that were his subjects. Upon which an acclamation was made by the whole company, with joy and a great noise; and when that was over, they fell to eating their supper, and to the enjoyment of what was set before them.
12.99. And at a little interval afterward, when the king thought a sufficient time had been interposed, he began to talk philosophically to them, and he asked every one of them a philosophical question and such a one as might give light in those inquiries; and when they had explained all the problems that had been proposed by the king about every point, he was well-pleased with their answers. This took up the twelve days in which they were treated;
12.101. 13. And while not the king only, but the philosopher Menedemus also, admired them, and said that all things were governed by Providence, and that it was probable that thence it was that such force or beauty was discovered in these men’s words, they then left off asking any more such questions. 12.102. But the king said that he had gained very great advantages by their coming, for that he had received this profit from them, that he had learned how he ought to rule his subjects. And he gave order that they should have every one three talents given them, and that those that were to conduct them to their lodging should do it. 12.103. Accordingly, when three days were over, Demetrius took them, and went over the causeway seven furlongs long: it was a bank in the sea to an island. And when they had gone over the bridge, he proceeded to the northern parts, and showed them where they should meet, which was in a house that was built near the shore, and was a quiet place, and fit for their discoursing together about their work. 12.104. When he had brought them thither, he entreated them (now they had all things about them which they wanted for the interpretation of their law) that they would suffer nothing to interrupt them in their work. Accordingly, they made an accurate interpretation, with great zeal and great pains, and this they continued to do till the ninth hour of the day; 12.105. after which time they relaxed, and took care of their body, while their food was provided for them in great plenty: besides, Dorotheus, at the king’s command, brought them a great deal of what was provided for the king himself. 12.106. But in the morning they came to the court and saluted Ptolemy, and then went away to their former place, where, when they had washed their hands, and purified themselves, they betook themselves to the interpretation of the laws. 12.107. Now when the law was transcribed, and the labor of interpretation was over, which came to its conclusion in seventy-two days, Demetrius gathered all the Jews together to the place where the laws were translated, and where the interpreters were, and read them over. 12.108. The multitude did also approve of those elders that were the interpreters of the law. They withal commended Demetrius for his proposal, as the inventor of what was greatly for their happiness; and they desired that he would give leave to their rulers also to read the law. Moreover, they all, both the priest and the ancientest of the elders, and the principal men of their commonwealth, made it their request, that since the interpretation was happily finished, it might continue in the state it now was, and might not be altered. 12.109. And when they all commended that determination of theirs, they enjoined, that if any one observed either any thing superfluous, or any thing omitted, that he would take a view of it again, and have it laid before them, and corrected; which was a wise action of theirs, that when the thing was judged to have been well done, it might continue for ever.
12.111. Demetrius made answer, “that no one durst be so bold as to touch upon the description of these laws, because they were divine and venerable, and because some that had attempted it were afflicted by God.”
12.112. He also told him, that “Theopompus was desirous of writing somewhat about them, but was thereupon disturbed in his mind for above thirty days’ time; and upon some intermission of his distemper, he appeased God by prayer, as suspecting that his madness proceeded from that cause.” Nay, indeed, he further saw in a dream, that his distemper befell him while he indulged too great a curiosity about divine matters, and was desirous of publishing them among common men; but when he left off that attempt, he recovered his understanding again.
12.113. Moreover, he informed him of Theodectes, the tragic poet, concerning whom it was reported, that when in a certain dramatic representation he was desirous to make mention of things that were contained in the sacred books, he was afflicted with a darkness in his eyes; and that upon his being conscious of the occasion of his distemper, and appeasing God (by prayer), he was freed from that affliction.
12.114. 15. And when the king had received these books from Demetrius, as we have said already, he adored them, and gave order that great care should be taken of them, that they might remain uncorrupted. He also desired that the interpreters would come often to him out of Judea,
12.115. and that both on account of the respects that he would pay them, and on account of the presents he would make them; for he said it was now but just to send them away, although if, of their own accord, they would come to him hereafter, they should obtain all that their own wisdom might justly require, and what his generosity was able to give them.
12.116. So he then sent them away, and gave to every one of them three garments of the best sort, and two talents of gold, and a cup of the value of one talent, and the furniture of the room wherein they were feasted. And these were the things he presented to them.
12.117. But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God.
12.118. He also desired him, by an epistle, that he would give these interpreters leave, if any of them were desirous of coming to him, because he highly valued a conversation with men of such learning, and should be very willing to lay out his wealth upon such men. And this was what came to the Jews, and was much to their glory and honor, from Ptolemy Philadelphus.
12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also.
12.154. 1. After this Antiochus made a friendship and league with Ptolemy, and gave him his daughter Cleopatra to wife, and yielded up to him Celesyria, and Samaria, and Judea, and Phoenicia, by way of dowry. 12.155. And upon the division of the taxes between the two kings, all the principal men framed the taxes of their several countries, and collecting the sum that was settled for them, paid the same to the two kings. 12.156. Now at this time the Samaritans were in a flourishing condition, and much distressed the Jews, cutting off parts of their land, and carrying off slaves. This happened when Onias was high priest; 12.157. for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just: 12.158. which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater. 12.159. Euergetes sent an ambassador to Jerusalem, and complained that Onias did not pay his taxes, and threatened, that if he did not receive them, he would seize upon their land, and send soldiers to live upon it. When the Jews heard this message of the king, they were confounded; but so sordidly covetous was Onias, that nothing of things nature made him ashamed. 12.161. Hereupon he came to the city Jerusalem, and reproved Onias for not taking care of the preservation of his countrymen, but bringing the nation into dangers, by not paying this money. For which preservation of them, he told him he had received the authority over them, and had been made high priest; 12.162. but that, in case he was so great a lover of money, as to endure to see his country in danger on that account, and his countrymen suffer the greatest damages, he advised him to go to the king, and petition him to remit either the whole or a part of the sum demanded. 12.163. Onias’s answer was this: That he did not care for his authority, and that he was ready, if the thing were practicable, to lay down his high priesthood; and that he would not go to the king, because he troubled not himself at all about such matters. Joseph then asked him if he would not give him leave to go ambassador on behalf of the nation. 12.164. He replied, that he would give him leave. Upon which Joseph went up into the temple, and called the multitude together to a congregation, and exhorted them not to be disturbed nor affrighted, because of his uncle Onias’s carelessness, but desired them to be at rest, and not terrify themselves with fear about it; for he promised them that he would be their ambassador to the king, and persuade him that they had done him no wrong. 12.165. And when the multitude heard this, they returned thanks to Joseph. So he went down from the temple, and treated Ptolemy’s ambassador in a hospitable manner. He also presented him with rich gifts, and feasted him magnificently for many days, and then sent him to the king before him, and told him that he would soon follow him; 12.166. for he was now more willing to go to the king, by the encouragement of the ambassador, who earnestly persuaded him to come into Egypt, and promised him that he would take care that he should obtain every thing that he desired of Ptolemy; for he was highly pleased with his frank and liberal temper, and with the gravity of his deportment. 12.167. 3. When Ptolemy’s ambassador was come into Egypt, he told the king of the thoughtless temper of Onias; and informed him of the goodness of the disposition of Joseph; and that he was coming to him to excuse the multitude, as not having done him any harm, for that he was their patron. In short, he was so very large in his encomiums upon the young man, that he disposed both the king and his wife Cleopatra to have a kindness for him before he came. 12.168. So Joseph sent to his friends at Samaria, and borrowed money of them, and got ready what was necessary for his journey, garments and cups, and beasts for burden, which amounted to about twenty thousand drachmae, and went to Alexandria. 12.169. Now it happened that at this time all the principal men and rulers went up out of the cities of Syria and Phoenicia, to bid for their taxes; for every year the king sold them to the men of the greatest power in every city.
12.171. which happened as the king was sitting in his chariot, with his wife, and with his friend Athenion, who was the very person who had been ambassador at Jerusalem, and had been entertained by Joseph. As soon therefore as Athenion saw him, he presently made him known to the king, how good and generous a young man he was. 12.172. So Ptolemy saluted him first, and desired him to come up into his chariot; and as Joseph sat there, he began to complain of the management of Onias: to which he answered, “Forgive him, on account of his age; for thou canst not certainly be unacquainted with this, that old men and infants have their minds exactly alike; but thou shalt have from us, who are young men, every thing thou desirest, and shalt have no cause to complain.” 12.173. With this good humor and pleasantry of the young man, the king was so delighted, that he began already, as though he had had long experience of him, to have a still greater affection for him, insomuch that he bade him take his diet in the king’s palace, and be a guest at his own table every day. 12.174. But when the king was come to Alexandria, the principal men of Syria saw him sitting with the king, and were much offended at it. 12.175. 4. And when the day came on which the king was to let the taxes of the cities to farm, and those that were the principal men of dignity in their several countries were to bid for them, the sum of the taxes together, of Celesyria, and Phoenicia, and Judea, with Samaria, as they were bidden for, came to eight thousand talents. 12.176. Hereupon Joseph accused the bidders, as having agreed together to estimate the value of the taxes at too low a rate; and he promised that he would himself give twice as much for them: but for those who did not pay, he would send the king home their whole substance; for this privilege was sold together with the taxes themselves. 12.177. The king was pleased to hear that offer; and because it augmented his revenues, he said he would confirm the sale of the taxes to him. But when he asked him this question, Whether he had any sureties that would be bound for the payment of the money? he answered very pleasantly, “I will give such security, and those of persons good and responsible, and which you shall have no reason to distrust.” 12.178. And when he bid him name them who they were, he replied, “I give thee no other persons, O king, for my sureties, than thyself, and this thy wife; and you shall be security for both parties.” So Ptolemy laughed at the proposal, and granted him the farming of the taxes without any sureties. 12.179. This procedure was a sore grief to those that came from the cities into Egypt, who were utterly disappointed; and they returned every one to their own country with shame.
12.181. And when he was at Askelon, and demanded the taxes of the people of Askelon, they refused to pay any thing, and affronted him also; upon which he seized upon about twenty of the principal men, and slew them, and gathered what they had together, and sent it all to the king, and informed him what he had done. 12.182. Ptolemy admired the prudent conduct of the man, and commended him for what he had done, and gave him leave to do as he pleased. When the Syrians heard of this, they were astonished; and having before them a sad example in the men of Askelon that were slain, they opened their gates, and willingly admitted Joseph, and paid their taxes. 12.183. And when the inhabitants of Scythopolis attempted to affront him, and would not pay him those taxes which they formerly used to pay, without disputing about them, he slew also the principal men of that city, and sent their effects to the king. 12.184. By this means he gathered great wealth together, and made vast gains by this farming of the taxes; and he made use of what estate he had thus gotten, in order to support his authority, as thinking it a piece of prudence to keep what had been the occasion and foundation of his present good fortune; and this he did by the assistance of what he was already possessed of, 12.185. for he privately sent many presents to the king, and to Cleopatra, and to their friends, and to all that were powerful about the court, and thereby purchased their good-will to himself. 12.186. 6. This good fortune he enjoyed for twenty-two years, and was become the father of seven sons by one wife; he had also another son, whose name was Hyrcanus, by his brother Solymius’s daughter, 12.187. whom he married on the following occasion. He once came to Alexandria with his brother, who had along with him a daughter already marriageable, in order to give her in wedlock to some of the Jews of chief dignity there. He then supped with the king, and falling in love with an actress that was of great beauty, and came into the room where they feasted, he told his brother of it, and entreated him, because a Jew is forbidden by their law to come near to a foreigner, to conceal his offense; and to be kind and subservient to him, and to give him an opportunity of fulfilling his desires. 12.188. Upon which his brother willingly entertained the proposal of serving him, and adorned his own daughter, and brought her to him by night, and put her into his bed. And Joseph, being disordered with drink, knew not who she was, and so lay with his brother’s daughter; and this did he many times, and loved her exceedingly; and said to his brother, that he loved this actress so well, that he should run the hazard of his life if he must part with her, and yet probably the king would not give him leave to take her with him. 12.189. But his brother bid him be in no concern about that matter, and told him he might enjoy her whom he loved without any danger, and might have her for his wife; and opened the truth of the matter to him, and assured him that he chose rather to have his own daughter abused, than to overlook him, and see him come to public disgrace. So Joseph commended him for this his brotherly love, and married his daughter; and by her begat a son, whose name was Hyrcanus, as we said before.
12.191. Joseph had once a mind to know which of his sons had the best disposition to virtue; and when he sent them severally to those that had then the best reputation for instructing youth, the rest of his children, by reason of their sloth and unwillingness to take pains, returned to him foolish and unlearned. 12.192. After them he sent out the youngest, Hyrcanus, and gave him three hundred yoke of oxen, and bid him go two days’ journey into the wilderness, and sow the land there, and yet kept back privately the yokes of the oxen that coupled them together. 12.193. When Hyrcanus came to the place, and found he had no yokes with him, he condemned the drivers of the oxen, who advised him to send some to his father, to bring them some yokes; but he thinking that he ought not to lose his time while they should be sent to bring him the yokes, he invented a kind of stratagem, and what suited an age older than his own; 12.194. for he slew ten yoke of the oxen, and distributed their flesh among the laborers, and cut their hides into several pieces, and made him yokes, and yoked the oxen together with them; by which means he sowed as much land as his father had appointed him to sow, and returned to him. 12.195. And when he was come back, his father was mightily pleased with his sagacity, and commended the sharpness of his understanding, and his boldness in what he did. And he still loved him the more, as if he were his only genuine son, while his brethren were much troubled at it. 12.196. 7. But when one told him that Ptolemy had a son just born, and that all the principal men of Syria, and the other countries subject to him, were to keep a festival, on account of the child’s birthday, and went away in haste with great retinues to Alexandria, he was himself indeed hindered from going by old age; but he made trial of his sons, whether any of them would be willing to go to the king. 12.197. And when the elder sons excused themselves from going, and said they were not courtiers good enough for such conversation, and advised him to send their brother Hyrcanus, he gladly hearkened to that advice, and called Hyrcanus, and asked him whether he would go to the king, and whether it was agreeable to him to go or not. 12.198. And upon his promise that he would go, and his saying that he should not want much money for his journey, because he would live moderately, and that ten thousand drachmas would be sufficient, he was pleased with his son’s prudence. 12.199. After a little while, the son advised his father not to send his presents to the king from thence, but to give him a letter to his steward at Alexandria, that he might furnish him with money, for purchasing what should be most excellent and most precious.
12.201. for Joseph sent the money he received in Syria to Alexandria. And when the day appointed for the payment of the taxes to the king came, he wrote to Arion to pay them. 12.202. So when the son had asked his father for a letter to the steward, and had received it, he made haste to Alexandria. And when he was gone, his brethren wrote to all the king’s friends, that they should destroy him. 12.203. 8. But when he was come to Alexandria, he delivered his letter to Arion, who asked him how many talents he would have (hoping he would ask for no more than ten, or a little more); he said he wanted a thousand talents. At which the steward was angry, and rebuked him, as one that intended to live extravagantly; and he let him know how his father had gathered together his estate by painstaking, and resisting his inclinations, and wished him to imitate the example of his father: he assured him withal, that he would give him but ten talents, and that for a present to the king also. 12.204. The son was irritated at this, and threw Arion into prison. But when Arion’s wife had informed Cleopatra of this, with her entreaty, that she would rebuke the child for what he had done, (for Arion was in great esteem with her,) Cleopatra informed the king of it. 12.205. And Ptolemy sent for Hyrcanus, and told him that he wondered, when he was sent to him by his father, that he had not yet come into his presence, but had laid the steward in prison. And he gave order, therefore, that he should come to him, and give an account of the reason of what he had done. 12.206. And they report that the answer he made to the king’s messenger was this: That “there was a law of his that forbade a child that was born to taste of the sacrifice, before he had been at the temple and sacrificed to God. According to which way of reasoning he did not himself come to him in expectation of the present he was to make to him, as to one who had been his father’s benefactor; 12.207. and that he had punished the slave for disobeying his commands, for that it mattered not Whether a master was little or great: so that unless we punish such as these, thou thyself mayst also expect to be despised by thy subjects.” Upon hearing this his answer he fell alaughing, and wondered at the great soul of the child. 12.208. 9. When Arion was apprised that this was the king’s disposition, and that he had no way to help himself, he gave the child a thousand talents, and was let out of prison. So after three days were over, Hyrcanus came and saluted the king and queen. 12.209. They saw him with pleasure, and feasted him in an obliging manner, out of the respect they bare to his father. So he came to the merchants privately, and bought a hundred boys, that had learning, and were in the flower of their ages, each at a talent apiece; as also he bought a hundred maidens, each at the same price as the other.
12.211. Now when all those that sat with him had laid the bones of the several parts on a heap before Hyrcanus, (for they had themselves taken away the flesh belonging to them,) till the table where he sat was filled full with them, 12.212. Trypho, who was the king’s jester, and was appointed for jokes and laughter at festivals, was now asked by the guests that sat at the table to expose him to laughter. So he stood by the king, and said, “Dost thou not see, my lord, the bones that lie by Hyrcanus? by this similitude thou mayst conjecture that his father made all Syria as bare as he hath made these bones.” 12.213. And the king laughing at what Trypho said, and asking of Hyrcanus, How he came to have so many bones before him? he replied, “Very rightfully, my lord; for they are dogs that eat the flesh and the bones together, as these thy guests have done, (looking in the mean time at those guests,) for there is nothing before them; but they are men that eat the flesh, and cast away the bones, as I, who am also a man, have now done.” 12.214. Upon which the king admired at his answer, which was so wisely made; and bid them all make an acclamation, as a mark of their approbation of his jest, which was truly a facetious one. 12.215. On the next day Hyrcanus went to every one of the king’s friends, and of the men powerful at court, and saluted them; but still inquired of the servants what present they would make the king on his son’s birthday; 12.216. and when some said that they would give twelve talents, and that others of greater dignity would every one give according to the quantity of their riches, he pretended to every one of them to be grieved that he was not able to bring so large a present; for that he had no more than five talents. And when the servants heard what he said, they told their masters; 12.217. and they rejoiced in the prospect that Joseph would be disapproved, and would make the king angry, by the smallness of his present. When the day came, the others, even those that brought the most, offered the king not above twenty talents; but Hyrcanus gave to every one of the hundred boys and hundred maidens that he had bought a talent apiece, for them to carry, and introduced them, the boys to the king, and the maidens to Cleopatra; 12.218. every body wondering at the unexpected richness of the presents, even the king and queen themselves. He also presented those that attended about the king with gifts to the value of a great number of talents, that he might escape the danger he was in from them; for to these it was that Hyrcanus’s brethren had written to destroy him. 12.219. Now Ptolemy admired at the young man’s magimity, and commanded him to ask what gift he pleased. But he desired nothing else to be done for him by the king than to write to his father and brethren about him.
12.221. But when his brethren heard that Hyrcanus had received such favors from the king, and was returning home with great honor, they went out to meet him, and to destroy him, and that with the privity of their father; for he was angry at him for the large sum of money that he bestowed for presents, and so had no concern for his preservation. However, Joseph concealed the anger he had at his son, out of fear of the king. 12.222. And when Hyrcanus’s brethren came to fight him, he slew many others of those that were with them, as also two of his brethren themselves; but the rest of them escaped to Jerusalem to their father. But when Hyrcanus came to the city, where nobody would receive him, he was afraid for himself, and retired beyond the river Jordan, and there abode, but obliging the barbarians to pay their taxes. 12.223. 10. At this time Seleucus, who was called Soter, reigned over Asia, being the son of Antiochus the Great. 12.224. And now Hyrcanus’s father, Joseph, died. He was a good man, and of great magimity; and brought the Jews out of a state of poverty and meanness, to one that was more splendid. He retained the farm of the taxes of Syria, and Phoenicia, and Samaria twenty-two years. His uncle also, Onias, died about this time, and left the high priesthood to his son Simeon. 12.225. And when he was dead, Onias his son succeeded him in that dignity. To him it was that Areus, king of the Lacedemonians, sent an embassage, with an epistle; the copy whereof here follows: 12.226. “Areus, King of The Lacedemonians, To Onias, Sendeth Greeting.12.231. He also made caves of many furlongs in length, by hollowing a rock that was over against him; and then he made large rooms in it, some for feasting, and some for sleeping and living in. He introduced also a vast quantity of waters which ran along it, and which were very delightful and ornamental in the court. 12.232. But still he made the entrances at the mouth of the caves so narrow, that no more than one person could enter by them at once. And the reason why he built them after that manner was a good one; it was for his own preservation, lest he should be besieged by his brethren, and run the hazard of being caught by them. 12.233. Moreover, he built courts of greater magnitude than ordinary, which he adorned with vastly large gardens. And when he had brought the place to this state, he named it Tyre. This place is between Arabia and Judea, beyond Jordan, not far from the country of Heshbon. 12.234. And he ruled over those parts for seven years, even all the time that Seleucus was king of Syria. But when he was dead, his brother Antiochus, who was called Epiphanes, took the kingdom.
12.237. 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left or Onias IV. was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child.
12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus, 12.241. Wherefore they desired his permission to build them a Gymnasium at Jerusalem. And when he had given them leave, they also hid the circumcision of their genitals, that even when they were naked they might appear to be Greeks. Accordingly, they left off all the customs that belonged to their own country, and imitated the practices of the other nations.
12.261. We therefore beseech thee, our benefactor and Savior, to give order to Apollonius, the governor of this part of the country, and to Nicanor, the procurator of thy affairs, to give us no disturbance, nor to lay to our charge what the Jews are accused for, since we are aliens from their nation, and from their customs; but let our temple, which at present hath no name at all be named the Temple of Jupiter Hellenius. If this were once done, we should be no longer disturbed, but should be more intent on our own occupation with quietness, and so bring in a greater revenue to thee.”
13.62. 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple.
13.255. However, it was not till the sixth month that he took Medaba, and that not without the greatest distress of his army. After this he took Samega, and the neighboring places; and besides these, Shechem and Gerizzim, and the nation of the Cutheans, 15.381. but as he knew the multitude were not ready nor willing to assist him in so vast a design, he thought to prepare them first by making a speech to them, and then set about the work itself; so he called them together, and spake thus to them: 15.382. “I think I need not speak to you, my countrymen, about such other works as I have done since I came to the kingdom, although I may say they have been performed in such a manner as to bring more security to you than glory to myself; 15.383. for I have neither been negligent in the most difficult times about what tended to ease your necessities, nor have the buildings. I have made been so proper to preserve me as yourselves from injuries; and I imagine that, with God’s assistance, I have advanced the nation of the Jews to a degree of happiness which they never had before; 15.384. and for the particular edifices belonging to your own country, and your own cities, as also to those cities that we have lately acquired, which we have erected and greatly adorned, and thereby augmented the dignity of your nation, it seems to me a needless task to enumerate them to you, since you well know them yourselves; but as to that undertaking which I have a mind to set about at present, and which will be a work of the greatest piety and excellence that can possibly be undertaken by us, I will now declare it to you. 15.385. Our fathers, indeed, when they were returned from Babylon, built this temple to God Almighty, yet does it want sixty cubits of its largeness in altitude; for so much did that first temple which Solomon built exceed this temple; 15.386. nor let any one condemn our fathers for their negligence or want of piety herein, for it was not their fault that the temple was no higher; for they were Cyrus, and Darius the son of Hystaspes, who determined the measures for its rebuilding; and it hath been by reason of the subjection of those fathers of ours to them and to their posterity, and after them to the Macedonians, that they had not the opportunity to follow the original model of this pious edifice, nor could raise it to its ancient altitude; 15.387. but since I am now, by God’s will, your governor, and I have had peace a long time, and have gained great riches and large revenues, and, what is the principal filing of all, I am at amity with and well regarded by the Romans, who, if I may so say, are the rulers of the whole world, I will do my endeavor to correct that imperfection, which hath arisen from the necessity of our affairs, and the slavery we have been under formerly, and to make a thankful return, after the most pious manner, to God, for what blessings I have received from him, by giving me this kingdom, and that by rendering his temple as complete as I am able.” 15.388. 2. And this was the speech which Herod made to them; but still this speech affrighted many of the people, as being unexpected by them; and because it seemed incredible, it did not encourage them, but put a damp upon them, for they were afraid that he would pull down the whole edifice, and not be able to bring his intentions to perfection for its rebuilding; and this danger appeared to them to be very great, and the vastness of the undertaking to be such as could hardly be accomplished. 15.389. But while they were in this disposition, the king encouraged them, and told them he would not pull down their temple till all things were gotten ready for building it up entirely again. And as he promised them this beforehand, so he did not break his word with them,
15.391. 3. So Herod took away the old foundations, and laid others, and erected the temple upon them, being in length a hundred cubits, and in height twenty additional cubits, which twenty, upon the sinking of their foundations fell down; and this part it was that we resolved to raise again in the days of Nero. 15.392. Now the temple was built of stones that were white and strong, and each of their length was twenty-five cubits, their height was eight, and their breadth about twelve; 15.393. and the whole structure, as also the structure of the royal cloister, was on each side much lower, but the middle was much higher, till they were visible to those that dwelt in the country for a great many furlongs, but chiefly to such as lived over against them, and those that approached to them. 15.394. The temple had doors also at the entrance, and lintels over them, of the same height with the temple itself. They were adorned with embroidered veils, with their flowers of purple, and pillars interwoven; 15.395. and over these, but under the crown-work, was spread out a golden vine, with its branches hanging down from a great height, the largeness and fine workmanship of which was a surprising sight to the spectators, to see what vast materials there were, and with what great skill the workmanship was done. 15.396. He also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which wall was itself the most prodigious work that was ever heard of by man. 15.397. The hill was a rocky ascent, that declined by degrees towards the east parts of the city, till it came to an elevated level. 15.398. This hill it was which Solomon, who was the first of our kings, by divine revelation, encompassed with a wall; it was of excellent workmanship upwards, and round the top of it. He also built a wall below, beginning at the bottom, which was encompassed by a deep valley; and at the south side he laid rocks together, and bound them one to another with lead, and included some of the inner parts, till it proceeded to a great height, 15.399. and till both the largeness of the square edifice and its altitude were immense, and till the vastness of the stones in the front were plainly visible on the outside, yet so that the inward parts were fastened together with iron, and preserved the joints immovable for all future times.
15.401. but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; 15.402. and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians. 15.403. 4. Now on the north side of the temple was built a citadel, whose walls were square, and strong, and of extraordinary firmness. This citadel was built by the kings of the Asamonean race, who were also high priests before Herod, and they called it the Tower, in which were reposited the vestments of the high priest, which the high priest only put on at the time when he was to offer sacrifice. 15.404. These vestments king Herod kept in that place; and after his death they were under the power of the Romans, until the time of Tiberius Caesar; 15.405. under whose reign Vitellius, the president of Syria, when he once came to Jerusalem, and had been most magnificently received by the multitude, he had a mind to make them some requital for the kindness they had shewn him; so, upon their petition to have those holy vestments in their own power, he wrote about them to Tiberius Caesar, who granted his request: and this their power over the sacerdotal vestments continued with the Jews till the death of king Agrippa; 15.406. but after that, Cassius Longinus, who was president of Syria, and Cuspius Fadus, who was procurator of Judea, enjoined the Jews to reposit those vestments in the tower of Antonia, 15.407. for that they ought to have them in their power, as they formerly had. However, the Jews sent ambassadors to Claudius Caesar, to intercede with him for them; upon whose coming, king Agrippa, junior, being then at Rome, asked for and obtained the power over them from the emperor, who gave command to Vitellius, who was then commander in Syria, to give it them accordingly. 15.408. Before that time they were kept under the seal of the high priest, and of the treasurers of the temple; which treasurers, the day before a festival, went up to the Roman captain of the temple guards, and viewed their own seal, and received the vestments; and again, when the festival was over, they brought it to the same place, and showed the captain of the temple guards their seal, which corresponded with his seal, and reposited them there. 15.409. And that these things were so, the afflictions that happened to us afterwards about them are sufficient evidence. But for the tower itself, when Herod the king of the Jews had fortified it more firmly than before, in order to secure and guard the temple, he gratified Antonius, who was his friend, and the Roman ruler, and then gave it the name of the Tower of Antonia. 15.411. but the fourth front of the temple, which was southward, had indeed itself gates in its middle, as also it had the royal cloisters, with three walks, which reached in length from the east valley unto that on the west, for it was impossible it should reach any farther: 15.412. and this cloister deserves to be mentioned better than any other under the sun; for while the valley was very deep, and its bottom could not be seen, if you looked from above into the depth, this further vastly high elevation of the cloister stood upon that height, insomuch that if any one looked down from the top of the battlements, or down both those altitudes, he would be giddy, while his sight could not reach to such an immense depth. 15.413. This cloister had pillars that stood in four rows one over against the other all along, for the fourth row was interwoven into the wall, which also was built of stone; and the thickness of each pillar was such, that three men might, with their arms extended, fathom it round, and join their hands again, while its length was twenty-seven feet, with a double spiral at its basis; 15.414. and the number of all the pillars in that court was a hundred and sixty-two. Their chapiters were made with sculptures after the Corinthian order, and caused an amazement to the spectators, by reason of the grandeur of the whole. 15.415. These four rows of pillars included three intervals for walking in the middle of this cloister; two of which walks were made parallel to each other, and were contrived after the same manner; the breadth of each of them was thirty feet, the length was a furlong, and the height fifty feet; but the breadth of the middle part of the cloister was one and a half of the other, and the height was double, for it was much higher than those on each side; 15.416. but the roofs were adorned with deep sculptures in wood, representing many sorts of figures. The middle was much higher than the rest, and the wall of the front was adorned with beams, resting upon pillars, that were interwoven into it, and that front was all of polished stone, insomuch that its fineness, to such as had not seen it, was incredible, and to such as had seen it, was greatly amazing. 15.417. Thus was the first enclosure. In the midst of which, and not far from it, was the second, to be gone up to by a few steps: this was encompassed by a stone wall for a partition, with an inscription, which forbade any foreigner to go in under pain of death. 15.418. Now this inner enclosure had on its southern and northern quarters three gates equally distant one from another; but on the east quarter, towards the sun-rising, there was one large gate, through which such as were pure came in, together with their wives; 15.419. but the temple further inward in that gate was not allowed to the women; but still more inward was there a third court of the temple, whereinto it was not lawful for any but the priests alone to enter. The temple itself was within this; and before that temple was the altar, upon which we offer our sacrifices and burnt-offerings to God.
15.421. 6. But the temple itself was built by the priests in a year and six months; upon which all the people were full of joy; and presently they returned thanks, in the first place, to God; and in the next place, for the alacrity the king had showed. They feasted and celebrated this rebuilding of the temple: 15.422. and for the king, he sacrificed three hundred oxen to God, as did the rest every one according to his ability; the number of which sacrifices is not possible to set down, for it cannot be that we should truly relate it; 15.423. for at the same time with this celebration for the work about the temple fell also the day of the king’s inauguration, which he kept of an old custom as a festival, and it now coincided with the other, which coincidence of them both made the festival most illustrious. 15.424. 7. There was also an occult passage built for the king; it led from Antonia to the inner temple, at its eastern gate; over which he also erected for himself a tower, that he might have the opportunity of a subterraneous ascent to the temple, in order to guard against any sedition which might be made by the people against their kings.
20.227. Accordingly, the number of all the high priests from Aaron, of whom we have spoken already, as of the first of them, until Phanas, who was made high priest during the war by the seditious, was eighty-three;
20.234. at which time Jesus, the son of Josadek, took the high priesthood over the captives when they were returned home. Now he and his posterity, who were in all fifteen, until king Antiochus Eupator, were under a democratical government for four hundred and fourteen years;
20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem;
20.261. I have attempted to enumerate those high priests that we have had during the interval of two thousand years; I have also carried down the succession of our kings, and related their actions, and political administration, without considerable errors, as also the power of our monarchs; and all according to what is written in our sacred books; for this it was that I promised to do in the beginning of this history.
20.264. for our nation does not encourage those that learn the languages of many nations, and so adorn their discourses with the smoothness of their periods; because they look upon this sort of accomplishment as common, not only to all sorts of free-men, but to as many of the servants as please to learn them. But they give him the testimony of being a wise man who is fully acquainted with our laws, and is able to interpret their meaning;' '. None |
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79. Josephus Flavius, Jewish War, 1.3, 1.31-1.33, 2.411-2.417, 5.212-5.214, 5.379, 7.423-7.436 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Greeks/Hellenes, and Jews • Greeks/Hellenes, and Persians • Greeks/Hellenes, contrast with barbarians • Hellenistic • Hellenistic Kings • Hellenistic Kings/Rulers, Antiochus IV Epiphanes • Hellenistic period • Hellenistic world • Hellenized/Hellenization • Jerusalem, Hellenism in • Jewish-Hellenistic Literature • Judea, in the Hellenistic period • Motifs (Thematic), Hellenistic Kings are All Evil • hellenization • interpretation, Hellenistic Jewish
Found in books: Beyerle and Goff (2022) 124; Brooke et al (2008) 138, 139, 146; Gordon (2020) 121; Gruen (2020) 40, 167; Jonquière (2007) 210; Levine (2005) 45; Piotrkowski (2019) 3, 8, 41, 47, 51, 52, 53, 184, 254, 328, 349, 350, 409, 419; Schwartz (2008) 54, 211
1.3. Ταῦτα πάντα περιλαβὼν ἐν ἑπτὰ βιβλίοις καὶ μηδεμίαν τοῖς ἐπισταμένοις τὰ πράγματα καὶ παρατυχοῦσι τῷ πολέμῳ καταλιπὼν ἢ μέμψεως ἀφορμὴν ἢ κατηγορίας, τοῖς γε τὴν ἀλήθειαν ἀγαπῶσιν, ἀλλὰ μὴ πρὸς ἡδονὴν ἀνέγραψα. ποιήσομαι δὲ ταύτην τῆς ἐξηγήσεως ἀρχήν, ἣν καὶ τῶν κεφαλαίων ἐποιησάμην.' "
1.3. προυθέμην ἐγὼ τοῖς κατὰ τὴν ̔Ρωμαίων ἡγεμονίαν ̔Ελλάδι γλώσσῃ μεταβαλὼν ἃ τοῖς ἄνω βαρβάροις τῇ πατρίῳ συντάξας ἀνέπεμψα πρότερον ἀφηγήσασθαι ̓Ιώσηπος Ματθίου παῖς ἐξ ̔Ιεροσολύμων ἱερεύς, αὐτός τε ̔Ρωμαίους πολεμήσας τὰ πρῶτα καὶ τοῖς ὕστερον παρατυχὼν ἐξ ἀνάγκης:
1.3. ταῦτ' ἀκούσας ̓Αντίγονος διέπεμψεν περὶ τὴν χώραν εἴργειν καὶ λοχᾶν τοὺς σιτηγοὺς κελεύων. οἱ δ' ὑπήκουον, καὶ πολὺ πλῆθος ὁπλιτῶν ὑπὲρ τὴν ̔Ιεριχοῦντα συνηθροίσθη: διεκαθέζοντο δὲ ἐπὶ τῶν ὀρῶν παραφυλάσσοντες τοὺς τὰ ἐπιτήδεια ἐκκομίζοντας." "
1.31. Στάσεως τοῖς δυνατοῖς ̓Ιουδαίων ἐμπεσούσης καθ' ὃν καιρὸν ̓Αντίοχος ὁ κληθεὶς ̓Επιφανὴς διεφέρετο περὶ ὅλης Συρίας πρὸς Πτολεμαῖον τὸν ἕκτον, ἡ φιλοτιμία δ' ἦν αὐτοῖς περὶ δυναστείας ἑκάστου τῶν ἐν ἀξιώματι μὴ φέροντος τοῖς ὁμοίοις ὑποτετάχθαι, ̓Ονίας μὲν εἷς τῶν ἀρχιερέων ἐπικρατήσας ἐξέβαλε τῆς πόλεως τοὺς Τωβία υἱούς." "
1.31. τὰ δὲ σπήλαια ταῦτα πρὸς ἀποκρήμνοις ὄρεσιν ἦν οὐδαμόθεν προσιτά, πλαγίας δὲ ἀνόδους μόνον ἔχοντα στενοτάτας. ἡ δὲ κατὰ μέτωπον αὐτῶν πέτρα κατέτεινεν εἰς βαθυτάτας φάραγγας ὄρθιος ἐπιρρέπουσα ταῖς χαράδραις, ὥστε τὸν βασιλέα μέχρι πολλοῦ μὲν ἀπορεῖν πρὸς τὸ ἀμήχανον τοῦ τόπου, τελευταῖον δ' ἐπινοίᾳ χρήσασθαι σφαλερωτάτῃ." "
1.32. ̓Εφ' οἷς χαλεπήνας ̔Ηρώδης ὥρμησεν μὲν ἀμύνασθαι Μαχαιρᾶν ὡς πολέμιον, κρατήσας δὲ τῆς ὀργῆς ἤλαυνεν πρὸς ̓Αντώνιον κατηγορήσων τῆς Μαχαιρᾶ παρανομίας. ὁ δ' ἐν διαλογισμῷ τῶν ἡμαρτημένων γενόμενος ταχέως μεταδιώκει τε τὸν βασιλέα καὶ πολλὰ δεηθεὶς ἑαυτῷ διαλλάττει." "
1.32. οἱ δὲ καταφυγόντες πρὸς ̓Αντίοχον ἱκέτευσαν αὐτοῖς ἡγεμόσι χρώμενον εἰς τὴν ̓Ιουδαίαν ἐμβαλεῖν. πείθεται δ' ὁ βασιλεὺς ὡρμημένος πάλαι, καὶ μετὰ πλείστης δυνάμεως αὐτὸς ὁρμήσας τήν τε πόλιν αἱρεῖ κατὰ κράτος καὶ πολὺ πλῆθος τῶν Πτολεμαίῳ προσεχόντων ἀναιρεῖ, ταῖς τε ἁρπαγαῖς ἀνέδην ἐπαφιεὶς τοὺς στρατιώτας αὐτὸς καὶ τὸν ναὸν ἐσύλησε καὶ τὸν ἐνδελεχισμὸν τῶν καθ' ἡμέραν ἐναγισμῶν ἔπαυσεν ἐπ' ἔτη τρία καὶ μῆνας ἕξ." "
1.33. καὶ προσέβαλλεν μὲν συνεχῶς τῷ φρουρίῳ, πρὶν δὲ ἑλεῖν χειμῶνι βιασθεὶς χαλεπωτάτῳ ταῖς πλησίον ἐνστρατοπεδεύεται κώμαις. ἐπεὶ δ' αὐτῷ μετ' ὀλίγας ἡμέρας καὶ τὸ δεύτερον παρὰ ̓Αντωνίου τάγμα συνέμιξεν, δείσαντες τὴν ἰσχὺν οἱ πολέμιοι διὰ νυκτὸς ἐξέλιπον τὸ ἔρυμα." "
1.33. ὁ δ' ἀρχιερεὺς ̓Ονίας πρὸς Πτολεμαῖον διαφυγὼν καὶ παρ' αὐτοῦ λαβὼν τόπον ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πολίχνην τε τοῖς ̔Ιεροσολύμοις ἀπεικασμένην καὶ ναὸν ἔκτισεν ὅμοιον: περὶ ὧν αὖθις κατὰ χώραν δηλώσομεν." "
2.411. Συνελθόντες γοῦν οἱ δυνατοὶ τοῖς ἀρχιερεῦσιν εἰς ταὐτὸ καὶ τοῖς τῶν Φαρισαίων γνωρίμοις ὡς ἐπ' ἀνηκέστοις ἤδη συμφοραῖς ἐβουλεύοντο περὶ τῶν ὅλων: καὶ δόξαν ἀποπειραθῆναι τῶν στασιαστῶν λόγοις πρὸ τῆς χαλκῆς πύλης ἀθροίζουσι τὸν δῆμον, ἥτις ἦν τοῦ ἔνδον ἱεροῦ τετραμμένη πρὸς ἀνατολὰς ἡλίου." '2.412. καὶ πρῶτον αὐτῶν πολλὰ πρὸς τὴν τόλμαν τῆς ἀποστάσεως χαλεπήναντες καὶ τὸ τηλικοῦτον ἐπισείειν τῇ πατρίδι πόλεμον, ἔπειτα τὸ τῆς προφάσεως ἄλογον διήλεγχον, φάμενοι τοὺς μὲν προγόνους αὐτῶν κεκοσμηκέναι τὸν ναὸν ἐκ τῶν ἀλλοφύλων τὸ πλέον ἀεὶ προσδεχομένους τὰς ἀπὸ τῶν ἔξωθεν ἐθνῶν δωρεάς, 2.413. καὶ οὐ μόνον οὐ διακεκωλυκέναι θυσίας τινῶν, τοῦτο μὲν γὰρ ἀσεβέστατον, ἀλλὰ καὶ τὰ βλεπόμενα καὶ τὰ παραμένοντα τοσοῦτον χρόνον ἀναθήματα περὶ τῷ ἱερῷ καθιδρυκέναι.' "2.414. αὐτοὺς δὲ νῦν ἐρεθίζοντας τὰ ̔Ρωμαίων ὅπλα καὶ μνηστευομένους τὸν ἀπ' ἐκείνων πόλεμον καινοτομεῖν θρησκείαν ξένην καὶ μετὰ τοῦ κινδύνου καταψηφίσασθαι τῆς πόλεως ἀσέβειαν, εἰ παρὰ μόνοις ̓Ιουδαίοις οὔτε θύσει τις ἀλλότριος οὔτε προσκυνήσει." "2.415. κἂν μὲν ἐπὶ ἰδιώτου τις ἑνὸς τοῦτον εἰσφέρῃ τὸν νόμον, ἀγανακτεῖν ὡς ὁριζομένης ἀπανθρωπίας, περιορᾶν δ' ὅτε ̔Ρωμαῖοι καὶ ὁ Καῖσαρ ἔκσπονδος γίνεται." "2.416. δεδοικέναι μέντοι, μὴ τὰς ὑπὲρ ἐκείνων ἀπορρίψαντες θυσίας κωλυθῶσι θύειν καὶ τὰς ὑπὲρ ἑαυτῶν γένηταί τε ἔκσπονδος τῆς ἡγεμονίας ἡ πόλις, εἰ μὴ ταχέως σωφρονήσαντες ἀποδώσουσιν τὰς θυσίας καὶ πρὶν ἐξελθεῖν ἐφ' οὓς ὑβρίκασιν τὴν φήμην διορθώσονται τὴν ὕβριν." "2.417. ̔́Αμα ταῦτα λέγοντες παρῆγον τοὺς ἐμπείρους τῶν πατρίων ἱερεῖς ἀφηγουμένους, ὅτι πάντες οἱ πρόγονοι τὰς παρὰ τῶν ἀλλογενῶν θυσίας ἀπεδέχοντο. προσεῖχεν δὲ οὐδεὶς τῶν νεωτεριζόντων, ἀλλ' οὐδὲ προσίεσαν οἱ λῃστρικοὶ καὶ τὴν τοῦ πολέμου καταβολὴν ἐνσκευαζόμενοι." "
5.212. πρὸ δὲ τούτων ἰσόμηκες καταπέτασμα πέπλος ἦν Βαβυλώνιος ποικιλτὸς ἐξ ὑακίνθου καὶ βύσσου κόκκου τε καὶ πορφύρας, θαυμαστῶς μὲν εἰργασμένος, οὐκ ἀθεώρητον δὲ τῆς ὕλης τὴν κρᾶσιν ἔχων, ἀλλ' ὥσπερ εἰκόνα τῶν ὅλων:" "5.213. ἐδόκει γὰρ αἰνίττεσθαι τῇ κόκκῳ μὲν τὸ πῦρ, τῇ βύσσῳ δὲ τὴν γῆν, τῇ δ' ὑακίνθῳ τὸν ἀέρα, καὶ τῇ πορφύρᾳ τὴν θάλασσαν, τῶν μὲν ἐκ τῆς χροίας ὁμοιουμένων, τῆς δὲ βύσσου καὶ τῆς πορφύρας διὰ τὴν γένεσιν, ἐπειδὴ τὴν μὲν ἀναδίδωσιν ἡ γῆ, τὴν δ' ἡ θάλασσα." "5.214. κατεγέγραπτο δ' ὁ πέπλος ἅπασαν τὴν οὐράνιον θεωρίαν πλὴν ζῳδίων." "
5.379. βασιλεὺς ὁ τότε Νεχαὼς Αἰγυπτίων, ὁ δ' αὐτὸς ἐκαλεῖτο καὶ Φαραώ, μυρίᾳ χειρὶ καταβὰς ἥρπασε Σάρραν βασιλίδα, τὴν μητέρα τοῦ γένους ἡμῶν." "
7.423. ̓Ονίας Σίμωνος υἱός, εἷς τῶν ἐν ̔Ιεροσολύμοις ἀρχιερέων, φεύγων ̓Αντίοχον τὸν Συρίας βασιλέα πολεμοῦντα τοῖς ̓Ιουδαίοις ἧκεν εἰς ̓Αλεξάνδρειαν, καὶ δεξαμένου Πτολεμαίου φιλοφρόνως αὐτὸν διὰ τὴν πρὸς ̓Αντίοχον ἀπέχθειαν ἔφη σύμμαχον αὐτῷ ποιήσειν τὸ τῶν ̓Ιουδαίων ἔθνος, εἰ πεισθείη τοῖς ὑπ' αὐτοῦ λεγομένοις." '7.424. ποιήσειν δὲ τὰ δυνατὰ τοῦ βασιλέως ὁμολογήσαντος ἠξίωσεν ἐπιτρέπειν αὐτῷ νεών τε που τῆς Αἰγύπτου κατασκευάσασθαι καὶ τοῖς πατρίοις ἔθεσι θεραπεύειν τὸν θεόν:' "7.425. οὕτως γὰρ ̓Αντιόχῳ μὲν ἔτι μᾶλλον ἐκπολεμώσεσθαι τοὺς ̓Ιουδαίους τὸν ἐν ̔Ιεροσολύμοις νεὼν πεπορθηκότι, πρὸς αὐτὸν δ' εὐνοϊκωτέρως ἕξειν καὶ πολλοὺς ἐπ' ἀδείᾳ τῆς εὐσεβείας ἐπ' αὐτὸν συλλεγήσεσθαι." "7.426. Πεισθεὶς Πτολεμαῖος τοῖς λεγομένοις δίδωσιν αὐτῷ χώραν ἑκατὸν ἐπὶ τοῖς ὀγδοήκοντα σταδίους ἀπέχουσαν Μέμφεως: νομὸς δ' οὗτος ̔Ηλιοπολίτης καλεῖται." '7.427. φρούριον ἔνθα κατασκευασάμενος ̓Ονίας τὸν μὲν ναὸν οὐχ ὅμοιον ᾠκοδόμησε τῷ ἐν ̔Ιεροσολύμοις, ἀλλὰ πύργῳ παραπλήσιον λίθων μεγάλων εἰς ἑξήκοντα πήχεις ἀνεστηκότα: 7.428. τοῦ βωμοῦ δὲ τὴν κατασκευὴν πρὸς τὸν οἰκεῖον ἐξεμιμήσατο καὶ τοῖς ἀναθήμασιν ὁμοίως ἐκόσμησεν χωρὶς τῆς περὶ τὴν λυχνίαν κατασκευῆς: 7.429. οὐ γὰρ ἐποίησε λυχνίαν, αὐτὸν δὲ χαλκευσάμενος λύχνον χρυσοῦν ἐπιφαίνοντα σέλας χρυσῆς ἁλύσεως ἐξεκρέμασε. τὸ δὲ τέμενος πᾶν ὀπτῇ πλίνθῳ περιτετείχιστο πύλας ἔχον λιθίνας.' "7.431. οὐ μὴν ̓Ονίας ἐξ ὑγιοῦς γνώμης ταῦτα ἔπραττεν, ἀλλ' ἦν αὐτῷ φιλονεικία πρὸς τοὺς ἐν τοῖς ̔Ιεροσολύμοις ̓Ιουδαίους ὀργὴν τῆς φυγῆς ἀπομνημονεύοντι, καὶ τοῦτο τὸ ἱερὸν ἐνόμιζε κατασκευάσας εἰς αὐτὸ περισπάσειν ἀπ' ἐκείνων τὸ πλῆθος." "7.432. ἐγεγόνει δέ τις καὶ παλαιὰ πρόρρησις ἔτεσί που πρόσθεν ἑξακοσίοις: ̔Ησαί̈ας ὄνομα τῷ προαγορεύσαντι τοῦδε τοῦ ναοῦ τὴν ἐν Αἰγύπτῳ γενησομένην ὑπ' ἀνδρὸς ̓Ιουδαίου κατασκευήν. τὸ μὲν οὖν ἱερὸν οὕτως ἐπεποίητο." "7.433. Λοῦππος δ' ὁ τῆς ̓Αλεξανδρείας ἡγεμὼν τὰ παρὰ Καίσαρος λαβὼν γράμματα καὶ παραγενόμενος εἰς τὸ ἱερὸν καί τινα τῶν ἀναθημάτων ἐκφορήσας τὸν ναὸν ἀπέκλεισε." '7.434. Λούππου δὲ μετὰ βραχὺ τελευτήσαντος Παυλῖνος διαδεξάμενος τὴν ἡγεμονίαν οὔτε τῶν ἀναθημάτων οὐδὲν κατέλιπε, πολλὰ γὰρ διηπείλησε τοῖς ἱερεῦσιν εἰ μὴ πάντα προκομίσειαν, οὔτε προσιέναι τῷ τεμένει τοὺς θρησκεύειν βουλομένους ἐφῆκεν,' "7.435. ἀλλ' ἀποκλείσας τὰς πύλας ἀπρόσιτον αὐτὸ παντελῶς ἐποίησεν, ὡς μηδ' ἴχνος ἔτι τῆς εἰς τὸν θεὸν θεραπείας ἐν τῷ τόπῳ καταλιπεῖν." '7.436. χρόνος ἦν εἰς τὴν ἀπόκλεισιν τοῦ ναοῦ γεγονὼς ἀπὸ τῆς κατασκευῆς ἔτη τρία καὶ τεσσαράκοντα καὶ τριακόσια.' '. None | 1.3. 12. I have comprehended all these things in seven books, and have left no occasion for complaint or accusation to such as have been acquainted with this war; and I have written it down for the sake of those that love truth, but not for those that please themselves with fictitious relations. And I will begin my account of these things with what I call my First Chapter.
1.3. I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward am the author of this work.
1.3. When Antigonus heard of this, he sent some of his party with orders to hinder, and lay ambushes for these collectors of corn. This command was obeyed, and a great multitude of armed men were gathered together about Jericho, and lay upon the mountains, to watch those that brought the provisions.
1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city;
1.31. Now these caves were in the precipices of craggy mountains, and could not be come at from any side, since they had only some winding pathways, very narrow, by which they got up to them; but the rock that lay on their front had beneath it valleys of a vast depth, and of an almost perpendicular declivity; insomuch that the king was doubtful for a long time what to do, by reason of a kind of impossibility there was of attacking the place. Yet did he at length make use of a contrivance that was subject to the utmost hazard;
1.32. 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him.
1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months.
1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter.
1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime.
2.411. 3. Hereupon the men of power got together, and conferred with the high priests, as did also the principal of the Pharisees; and thinking all was at stake, and that their calamities were becoming incurable, took counsel what was to be done. Accordingly, they determined to try what they could do with the seditious by words, and assembled the people before the brazen gate, which was the gate of the inner temple court of the priests which looked towards the sunrising. 2.412. And, in the first place, they showed the great indignation they had at this attempt for a revolt, and for their bringing so great a war upon their country; after which they confuted their pretense as unjustifiable, and told them that their forefathers had adorned their temple in great part with donations bestowed on them by foreigners, and had always received what had been presented to them from foreign nations; 2.413. and that they had been so far from rejecting any person’s sacrifice (which would be the highest instance of impiety), that they had themselves placed those donations about the temple which were still visible, and had remained there so long a time; 2.414. that they did now irritate the Romans to take up arms against them, and invited them to make war upon them, and brought up novel rules of a strange Divine worship, and determined to run the hazard of having their city condemned for impiety, while they would not allow any foreigner, but Jews only, either to sacrifice or to worship therein. 2.415. And if such a law should ever be introduced in the case of a single private person only, he would have indignation at it, as an instance of inhumanity determined against him; while they have no regard to the Romans or to Caesar, and forbade even their oblations to be received also; 2.416. that however they cannot but fear, lest, by thus rejecting their sacrifices, they shall not be allowed to offer their own; and that this city will lose its principality, unless they grow wiser quickly, and restore the sacrifices as formerly, and indeed amend the injury they have offered to foreigners before the report of it comes to the ears of those that have been injured. 2.417. 4. And as they said these things, they produced those priests that were skillful in the customs of their country, who made the report that all their forefathers had received the sacrifices from foreign nations. But still not one of the innovators would hearken to what was said; nay, those that ministered about the temple would not attend their Divine service, but were preparing matters for beginning the war.
5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the twelve signs, representing living creatures.
5.379. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation.
7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a single lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by a prophet whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436. Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years.' '. None |
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80. Josephus Flavius, Against Apion, 1.29-1.43, 1.176, 1.179, 1.183-1.204, 1.238, 1.249-1.250, 1.258, 1.279, 2.42-2.43, 2.148, 2.165, 2.176-2.178, 2.190-2.192, 2.195-2.197, 2.210, 2.218, 2.281-2.283 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artapanus, Hellenistic Jewish historian, on Moses • Artapanus, Hellenistic Jewish historian, questionally Jewish • Greeks/Hellenes, and Jews • Greeks/Hellenes, and Persians • Greeks/Hellenes, contrast with barbarians • Hellenism • Hellenism/Hellenistic culture, rabbinic knowledge of Greek literature • Hellenistic • Hellenistic Judaism, allegorists • Hellenistic Judaism, literature of • Hellenistic drama • Hellenistic literature, book titles • Hellenistic period • Hellenistic synagogal prayers • Hellenistic world • High Priests, records of, in Persian and Hellenistic periods • Jewish Hellenism • Jewish-Hellenistic Literature • Jews, idealized in Hellenistic ethnography • Jews, in Hellenistic period • Judaism, Hellenistic • associations, Greco-Roman, Hellenistic, pagan • disciplina auguralis, in Hellenistic period • heresy, Rabbinic Judaism, influence of Hellenistic Jewish polemic against paganism • interpretation, Hellenistic Jewish
Found in books: Bar Kochba (1997) 54, 65, 70, 71, 82, 83, 153, 187, 188, 247; Bloch (2022) 3, 182; Brooke et al (2008) 132, 133, 134, 137, 138, 139, 175, 178; Cohen (2010) 543; Feldman (2006) 126, 132; Gruen (2020) 40, 41, 167; Hachlili (2005) 302, 524; Hayes (2022) 326; Jonquière (2007) 14, 29, 45, 147, 175; Levine (2005) 27; Malherbe et al (2014) 783; Neusner Green and Avery-Peck (2022) 37, 38, 40, 41, 42; Piotrkowski (2019) 211, 261, 264, 266, 270, 271, 281, 283, 291, 298, 400; Van der Horst (2014) 132
1.29. ἐπειδὴ συγχωροῦσιν ἅπαντες, ἐάσειν μοι δοκῶ. περὶ δὲ τῶν ἡμετέρων προγόνων ὅτι τὴν αὐτήν, ἐῶ γὰρ λέγειν εἰ καὶ πλείω τῶν εἰρημένων ἐποιήσαντο περὶ τὰς ἀναγραφὰς ἐπιμέλειαν τοῖς ἀρχιερεῦσι καὶ τοῖς προφήταις τοῦτο προστάξαντες, καὶ ὡς μέχρι τῶν καθ' ἡμᾶς χρόνων πεφύλακται μετὰ πολλῆς ἀκριβείας, εἰ δὲ δεῖ θρασύτερον εἰπεῖν καὶ φυλαχθήσεται, πειράσομαι συντόμως διδάσκειν." "
1.29. ἐπιλέξαντα δὲ τῶν ἐπισινῶν μυριάδας εἰκοσιπέντε ἐκβαλεῖν. ἡγεῖσθαι δ' αὐτῶν γραμματέας Μωσῆν τε καὶ ̓Ιώσηπον καὶ τοῦτον ἱερογραμματέα, Αἰγύπτια δ' αὐτοῖς ὀνόματα εἶναι τῷ" '1.31. θεῶν τε ναοὺς καὶ βωμούς, οἷς ἂν περιτύχωσιν, ἀνατρέπειν. συναινεσάντων δὲ τῶν ἄλλων τὰ δοχθέντα ποιοῦντας διὰ τῆς ἐρήμου πορεύεσθαι, ἱκανῶς δὲ ὀχληθέντας ἐλθεῖν εἰς τὴν οἰκουμένην χώραν καὶ τούς τε ἀνθρώπους ὑβρίζοντας καὶ τὰ ἱερὰ συλῶντας καὶ ἐμπρήσαντας ἐλθεῖν εἰς τὴν νῦν ̓Ιουδαίαν προσαγορευομένην, κτίσαντας' "1.31. τῶν ἱερέων ἄμικτον καὶ καθαρὸν διαμενεῖ προυνόησαν. δεῖ γὰρ τὸν μετέχοντα τῆς ἱερωσύνης ἐξ ὁμοεθνοῦς γυναικὸς παιδοποιεῖσθαι καὶ μὴ πρὸς χρήματα μηδὲ τὰς ἄλλας ἀποβλέπειν τιμὰς, ἀλλὰ τὸ γένος ἐξετάζειν ἐκ τῶν ἀρχαίων λαμβάνοντα τὴν διαδοχὴν 1.32. καὶ πολλοὺς παρεχόμενον μάρτυρας. καὶ ταῦτα πράττομεν οὐ μόνον ἐπ' αὐτῆς ̓Ιουδαίας, ἀλλ' ὅπου ποτὲ σύστημα τοῦ γένους ἐστὶν ἡμῶν κἀκεῖ τὸ ἀκριβὲς ἀποσώζεται τοῖς ἱερεῦσι περὶ τοὺς γάμους:" "1.32. τί οὖν ἐπὶ πλείω τις λέγοι πρὸς τὸν ψευδόμενον οὕτως ἀναισχύντως; ἀλλ' ἐπειδὴ σύμμετρον ἤδη τὸ βιβλίον εἴληφε μέγεθος, ἑτέραν ποιησάμενος ἀρχὴν τὰ λοιπὰ τῶν εἰς τὸ προκείμενον πειράσομαι προσαποδοῦναι." '1.33. λέγω δὲ τοὺς ἐν Αἰγύπτῳ καὶ Βαβυλῶνι καὶ εἴ που τῆς ἄλλης οἰκουμένης τοῦ γένους τῶν ἱερέων εἰσί τινες διεσπαρμένοι: πέμπουσι γὰρ εἰς ̔Ιεροσόλυμα συγγράψαντες πατρόθεν τοὔνομα τῆς τε γαμετῆς' "1.34. καὶ τῶν ἐπάνω προγόνων καὶ τίνες οἱ μαρτυροῦντες. πόλεμος δ' εἰ κατάσχοι, καθάπερ ἤδη γέγονεν πολλάκις ̓Αντιόχου τε τοῦ ̓Επιφανοῦς εἰς τὴν χώραν ἐμβαλόντος καὶ Πομπηίου Μάγνου καὶ Κυντιλίου" "1.35. Οὐάρου μάλιστα δὲ καὶ ἐν τοῖς καθ' ἡμᾶς χρόνοις, οἱ περιλειπόμενοι τῶν ἱερέων καινὰ πάλιν ἐκ τῶν ἀρχαίων γραμμάτων συνίστανται καὶ δοκιμάζουσι τὰς ὑπολειφθείσας γυναῖκας. οὐ γὰρ ἐπὶ τὰς αἰχμαλώτους γενομένας προσίενται πολλάκις γεγονυιῶν" "1.36. αὐταῖς τὴν πρὸς ἀλλόφυλον κοινωνίαν ὑφορώμενοι. τεκμήριον δὲ μέγιστον τῆς ἀκριβείας: οἱ γὰρ ἀρχιερεῖς οἱ παρ' ἡμῖν ἀπὸ δισχιλίων ἐτῶν ὀνομαστοὶ παῖδες ἐκ πατρὸς εἰσὶν ἐν ταῖς ἀναγραφαῖς. τοῖς δὲ τῶν εἰρημένων ὁτιοῦν γένοιτο εἰς παράβασιν ἀπηγόρευται μήτε τοῖς βωμοῖς παρίστασθαι μήτε μετέχειν τῆς ἄλλης ἁγιστείας." "1.37. εἰκότως οὖν, μᾶλλον δὲ ἀναγκαίως, ἅτε μήτε τὸ ὑπογράφειν αὐτεξουσίου πᾶσιν ὄντος μήτε τινὸς ἐν τοῖς γραφομένοις ἐνούσης διαφωνίας, ἀλλὰ μόνον τῶν προφητῶν τὰ μὲν ἀνωτάτω καὶ παλαιότατα κατὰ τὴν ἐπίπνοιαν τὴν ἀπὸ τοῦ θεοῦ μαθόντων, τὰ δὲ καθ' αὑτοὺς ὡς ἐγένετο σαφῶς συγγραφόντων," "1.38. οὐ μυριάδες βιβλίων εἰσὶ παρ' ἡμῖν ἀσυμφώνων καὶ μαχομένων, δύο δὲ μόνα πρὸς τοῖς εἴκοσι βιβλία τοῦ παντὸς ἔχοντα χρόνου τὴν ἀναγραφήν, τὰ δικαίως πεπιστευμένα." "1.39. καὶ τούτων πέντε μέν ἐστι Μωυσέως, ἃ τούς τε νόμους περιέχει καὶ τὴν ἀπ' ἀνθρωπογονίας παράδοσιν μέχρι τῆς αὐτοῦ τελευτῆς: οὗτος ὁ χρόνος ἀπολείπει τρισχιλίων ὀλίγῳ ἐτῶν." "1.41. ἀπὸ δὲ ̓Αρταξέρξου μέχρι τοῦ καθ' ἡμᾶς χρόνου γέγραπται μὲν ἕκαστα, πίστεως δ' οὐχ ὁμοίας ἠξίωται τοῖς πρὸ αὐτῶν διὰ τὸ μὴ γενέσθαι τὴν τῶν προφητῶν ἀκριβῆ διαδοχήν." "1.42. δῆλον δ' ἐστὶν ἔργῳ, πῶς ἡμεῖς πρόσιμεν τοῖς ἰδίοις γράμμασι: τοσούτου γὰρ αἰῶνος ἤδη παρῳχηκότος οὔτε προσθεῖναί τις οὐδὲν οὔτε ἀφελεῖν αὐτῶν οὔτε μεταθεῖναι τετόλμηκεν, πᾶσι δὲ σύμφυτόν ἐστιν εὐθὺς ἐκ πρώτης γενέσεως ̓Ιουδαίοις τὸ νομίζειν αὐτὰ θεοῦ δόγματα καὶ τούτοις ἐμμένειν καὶ ὑπὲρ αὐτῶν, εἰ δέοι, θνήσκειν ἡδέως." '1.43. ἤδη οὖν πολλοὶ πολλάκις ἑώρανται τῶν αἰχμαλώτων στρέβλας καὶ παντοίων θανάτων τρόπους ἐν θεάτροις ὑπομένοντες ἐπὶ τῷ μηδὲν ῥῆμα προέσθαι παρὰ τοὺς νόμους καὶ τὰς μετὰ τούτων ἀναγραφάς.
1.176. Κλέαρχος γὰρ ὁ ̓Αριστοτέλους ὢν μαθητὴς καὶ τῶν ἐκ τοῦ περιπάτου φιλοσόφων οὐδενὸς δεύτερος ἐν τῷ πρώτῳ περὶ ὕπνου βιβλίῳ φησὶν ̓Αριστοτέλην τὸν διδάσκαλον αὐτοῦ περί τινος ἀνδρὸς ̓Ιουδαίου ταῦτα ἱστορεῖν, αὐτῷ τε τὸν λόγον ̓Αριστοτέλει
1.179. κἀκεῖνος τοίνυν τὸ μὲν γένος ἦν ̓Ιουδαῖος ἐκ τῆς κοίλης Συρίας. οὗτοι δέ εἰσιν ἀπόγονοι τῶν ἐν ̓Ινδοῖς φιλοσόφων, καλοῦνται δέ, ὥς φασιν, οἱ φιλόσοφοι παρὰ μὲν ̓Ινδοῖς Καλανοί, παρὰ δὲ Σύροις ̓Ιουδαῖοι τοὔνομα λαβόντες ἀπὸ τοῦ τόπου: προσαγορεύεται γὰρ ὃν κατοικοῦσι τόπον ̓Ιουδαία. τὸ δὲ τῆς πόλεως αὐτῶν ὄνομα πάνυ σκολιόν ἐστιν: ̔Ιερουσαλήμην γὰρ αὐτὴν καλοῦσιν.' "
1.183. γὰρ ἐγὼ τὰ πλείω τῶν ἱκανῶν παρατίθεσθαι. Κλέαρχος μὲν οὖν ἐν παρεκβάσει ταῦτ' εἴρηκεν, τὸ γὰρ προκείμενον ἦν αὐτῷ καθ' ἕτερον, οὕτως ἡμῶν μνημονεῦσαι. ̔Εκαταῖος δὲ ὁ ̓Αβδηρίτης, ἀνὴρ φιλόσοφος ἅμα καὶ περὶ τὰς πράξεις ἱκανώτατος, ̓Αλεξάνδρῳ τῷ βασιλεῖ συνακμάσας καὶ Πτολεμαίῳ τῷ Λάγου συγγενόμενος, οὐ παρέργως ἀλλὰ περὶ αὐτῶν ̓Ιουδαίων συγγέγραφε βιβλίον, ἐξ οὗ βούλομαι κεφαλαιωδῶς ἐπιδραμεῖν ἔνια τῶν εἰρημένων." '1.184. καὶ πρῶτον ἐπιδείξω τὸν χρόνον: μνημονεύει γὰρ τῆς Πτολεμαίου περὶ Γάζαν πρὸς Δημήτριον μάχης: αὕτη δὲ γέγονεν ἑνδεκάτῳ μὲν ἔτει τῆς ̓Αλεξάνδρου τελευτῆς, ἐπὶ δὲ ὀλυμπιάδος ἑβδόμης καὶ δεκάτης' "1.185. καὶ ἑκατοστῆς, ὡς ἱστορεῖ Κάστωρ. προσθεὶς γὰρ ταύτην τὴν ὀλυμπιάδα φησίν: “ἐπὶ ταύτης Πτολεμαῖος ὁ Λάγου ἐνίκα κατὰ Γάζαν μάχῃ Δημήτριον τὸν ̓Αντιγόνου τὸν ἐπικληθέντα Πολιορκητήν.” ̓Αλέξανδρον δὲ τεθνάναι πάντες ὁμολογοῦσιν ἐπὶ τῆς ἑκατοστῆς τεσσαρεσκαιδεκάτης ὀλυμπιάδος. δῆλον οὖν, ὅτι καὶ κατ'" '1.186. ἐκεῖνον καὶ κατὰ ̓Αλέξανδρον ἤκμαζεν ἡμῶν τὸ ἔθνος. λέγει τοίνυν ὁ ̔Εκαταῖος πάλιν τάδε, ὅτι μετὰ τὴν ἐν Γάζῃ μάχην ὁ Πτολεμαῖος ἐγένετο τῶν περὶ Συρίαν τόπων ἐγκρατής, καὶ πολλοὶ τῶν ἀνθρώπων πυνθανόμενοι τὴν ἠπιότητα καὶ φιλανθρωπίαν τοῦ Πτολεμαίου συναπαίρειν εἰς Αἴγυπτον αὐτῷ καὶ κοινωνεῖν τῶν πραγμάτων ἠβουλήθησαν.' "1.187. ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος." '1.188. καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες' "1.189. περὶ χιλίους μάλιστα καὶ πεντακοσίους εἰσίν.” πάλιν δὲ τοῦ προειρημένου μνημονεύων ἀνδρός “οὗτος, φησίν, ὁ ἄνθρωπος τετευχὼς τῆς τιμῆς ταύτης καὶ συνήθης ἡμῖν γενόμενος, παραλαβών τινας τῶν μεθ' ἑαυτοῦ τήν τε διαφορὰν ἀνέγνω πᾶσαν αὐτοῖς: εἶχεν γὰρ" '1.191. τοιγαροῦν, φησί, καὶ κακῶς ἀκούοντες ὑπὸ τῶν ἀστυγειτόνων καὶ τῶν εἰσαφικνουμένων πάντες καὶ προπηλακιζόμενοι πολλάκις ὑπὸ τῶν Περσικῶν βασιλέων καὶ σατραπῶν οὐ δύνανται μεταπεισθῆναι τῇ διανοίᾳ, ἀλλὰ γεγυμνωμένως περὶ τούτων καὶ αἰκίαις καὶ θανάτοις δεινοτάτοις μάλιστα πάντων ἀπαντῶσι μὴ ἀρνούμενοι 1.192. τὰ πάτρια.” παρέχεται δὲ καὶ τεκμήρια τῆς ἰσχυρογνωμοσύνης τῆς περὶ τῶν νόμων οὐκ ὀλίγα: φησὶ γάρ, ̓Αλεξάνδρου ποτὲ ἐν Βαβυλῶνι γενομένου καὶ προελομένου τὸ τοῦ Βήλου πεπτωκὸς ἱερὸν ἀνακαθᾶραι καὶ πᾶσιν αὐτοῦ τοῖς στρατιώταις ὁμοίως φέρειν τὸν χοῦν προστάξαντος, μόνους τοὺς ̓Ιουδαίους οὐ προσσχεῖν, ἀλλὰ καὶ πολλὰς ὑπομεῖναι πληγὰς καὶ ζημίας ἀποτῖσαι μεγάλας, ἕως αὐτοῖς 1.193. συγγνόντα τὸν βασιλέα δοῦναι τὴν ἄδειαν. ἔτι γε μὴν τῶν εἰς τὴν χώραν, φησί, πρὸς αὐτοὺς ἀφικνουμένων νεὼς καὶ βωμοὺς κατασκευασάντων ἅπαντα ταῦτα κατέσκαπτον, καὶ τῶν μὲν ζημίαν τοῖς σατράπαις ἐξέτινον, περί τινων δὲ καὶ συγγνώμης μετελάμβανον. καὶ προσεπιτίθησιν, ὅτι δίκαιον ἐπὶ τούτοις αὐτούς ἐστι θαυμάζειν. 1.194. λέγει δὲ καὶ περὶ τοῦ πολυανθρωπότατον γεγονέναι ἡμῶν τὸ ἔθνος: πολλὰς μὲν γὰρ ἡμῶν, φησίν, ἀνασπάστους εἰς Βαβυλῶνα Πέρσαι πρότερον αὐτῶν ἐποίησαν μυριάδας, οὐκ ὀλίγαι δὲ καὶ μετὰ τὸν ̓Αλεξάνδρου θάνατον εἰς Αἴγυπτον καὶ Φοινίκην 1.195. μετέστησαν διὰ τὴν ἐν Συρίᾳ στάσιν.” ὁ δὲ αὐτὸς οὗτος ἀνὴρ καὶ τὸ μέγεθος τῆς χώρας ἣν κατοικοῦμεν καὶ τὸ κάλλος ἱστόρηκεν: τριακοσίας γὰρ μυριάδας ἀρουρῶν σχεδὸν τῆς ἀρίστης καὶ παμφορωτάτης χώρας νέμονται, φησίν: ἡ γὰρ ̓Ιουδαία τοσαύτη πλῆθός 1.196. ἐστιν.” ἀλλὰ μὴν ὅτι καὶ τὴν πόλιν αὐτὴν τὰ ̔Ιεροσόλυμα καλλίστην τε καὶ μεγίστην ἐκ παλαιοτάτου κατοικοῦμεν καὶ περὶ πλήθους ἀνδρῶν καὶ περὶ τῆς τοῦ νεὼ κατασκευῆς οὕτως αὐτὸς διηγεῖται. 1.197. “ἔστι γὰρ τῶν ̓Ιουδαίων τὰ μὲν πολλὰ ὀχυρώματα κατὰ τὴν χώραν καὶ κῶμαι, μία δὲ πόλις ὀχυρὰ πεντήκοντα μάλιστα σταδίων τὴν περίμετρον, ἣν οἰκοῦσι μὲν ἀνθρώπων περὶ δώδεκα' "1.198. μυριάδες, καλοῦσι δ' αὐτὴν ̔Ιεροσόλυμα. ἐνταῦθα δ' ἐστὶ κατὰ μέσον μάλιστα τῆς πόλεως περίβολος λίθινος μῆκος ὡς πεντάπλεθρος, εὖρος δὲ πηχῶν ρ, ἔχων διπλᾶς πύλας, ἐν ᾧ βωμός ἐστι τετράγωνος ἀτμήτων συλλέκτων ἀργῶν λίθων οὕτως συγκείμενος, πλευρὰν μὲν ἑκάστην εἴκοσι πηχῶν, ὕψος δὲ δεκάπηχυ. καὶ παρ' αὐτὸν οἴκημα μέγα, οὗ βωμός ἐστι καὶ λυχνίον ἀμφότερα χρυσᾶ" "1.199. δύο τάλαντα τὴν ὁλκήν. ἐπὶ τούτων φῶς ἐστιν ἀναπόσβεστον καὶ τὰς νύκτας καὶ τὰς ἡμέρας. ἄγαλμα δὲ οὐκ ἔστιν οὐδὲ ἀνάθημα τὸ παράπαν οὐδὲ φύτευμα παντελῶς οὐδὲν οἷον ἀλσῶδες ἤ τι τοιοῦτον. διατρίβουσι δ' ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς ἁγνείας τινὰς ἁγνεύοντες καὶ τὸ παράπαν οἶνον οὐ πίνοντες ἐν" "1.201. λέγει δ' οὕτως: “ἐμοῦ γοῦν ἐπὶ τὴν ̓Ερυθρὰν θάλασσαν βαδίζοντος συνηκολούθει τις μετὰ τῶν ἄλλων τῶν παραπεμπόντων ἡμᾶς ἱππέων ̓Ιουδαίων ὄνομα Μοσόλλαμος, ἄνθρωπος ἱκανῶς κατὰ ψυχὴν εὔρωστος καὶ τοξότης δὴ πάντων ὁμολογουμένως καὶ τῶν ̔Ελλήνων καὶ τῶν βαρβάρων ἄριστος." '1.202. οὗτος οὖν ὁ ἄνθρωπος διαβαδιζόντων πολλῶν κατὰ τὴν ὁδὸν καὶ μάντεώς τινος ὀρνιθευομένου καὶ πάντας ἐπισχεῖν ἀξιοῦντος' "1.203. ἠρώτησε, διὰ τί προσμένουσι. δείξαντος δὲ τοῦ μάντεως αὐτῷ τὸν ὄρνιθα καὶ φήσαντος, ἐὰν μὲν αὐτοῦ μένῃ προσμένειν συμφέρειν πᾶσιν, ἂν δ' ἀναστὰς εἰς τοὔμπροσθεν πέτηται προάγειν, ἐὰν δὲ εἰς τοὔπισθεν ἀναχωρεῖν αὖθις, σιωπήσας καὶ παρελκύσας" '1.204. τὸ τόξον ἔβαλε καὶ τὸν ὄρνιθα πατάξας ἀπέκτεινεν. ἀγανακτούντων δὲ τοῦ μάντεως καί τινων ἄλλων καὶ καταρωμένων αὐτῷ, “τί μαίνεσθε, ἔφη, κακοδαίμονες;” εἶτα τὸν ὄρνιθα λαβὼν εἰς τὰς χεῖρας, “πῶς γάρ, ἔφη, οὗτος τὴν αὐτοῦ σωτηρίαν οὐ προϊδὼν περὶ τῆς ἡμετέρας πορείας ἡμῖν ἄν τι ὑγιὲς ἀπήγγελλεν; εἰ γὰρ ἠδύνατο προγιγνώσκειν τὸ μέλλον, εἰς τὸν τόπον τοῦτον οὐκ ἂν ἦλθε φοβούμενος,
1.238. οἱ δὲ εἰς ταύτην εἰσελθόντες καὶ τὸν τόπον τοῦτον εἰς ἀπόστασιν ἔχοντες ἡγεμόνα αὐτῶν λεγόμενόν τινα τῶν ̔Ηλιοπολιτῶν ἱερέων ̓Οσάρσηφον ἐστήσαντο καὶ τούτῳ πειθαρχήσοντες ἐν πᾶσιν ὡρκωμότησαν.
1.249. φαίνεσθαι τοῖς τότε τὰ τούτων ἀσεβήματα θεωμένοις: καὶ γὰρ οὐ μόνον πόλεις καὶ κώμας ἐνέπρησαν οὐδὲ ἱεροσυλοῦντες οὐδὲ λυμαινόμενοι ξόανα θεῶν ἠρκοῦντο, ἀλλὰ καὶ τοῖς αὐτοῖς ὀπτανίοις τῶν σεβαστευομένων ἱερῶν ζῴων χρώμενοι διετέλουν καὶ θύτας καὶ σφαγεῖς τούτων ἱερεῖς καὶ προφήτας ἠνάγκαζον γίνεσθαι
1.258. οὐχὶ καθᾶραι τὴν χώραν προαιρούμενος. φησὶ δὲ τὸν μὲν μάντιν αὑτὸν ἀνελεῖν τὴν ὀργὴν τῶν θεῶν προορώμενον καὶ τὰ συμβησόμενα περὶ τὴν Αἴγυπτον, τῷ δὲ βασιλεῖ γεγραμμένην τὴν πρόρρησιν καταλιπεῖν. εἶτα πῶς οὐκ ἐξ ἀρχῆς ὁ μάντις τὸν αὑτοῦ θάνατον προηπίστατο;
1.279. Λοιπόν μοι πρὸς αὐτὸν εἰπεῖν περὶ Μωυσέως. τοῦτον δὲ τὸν ἄνδρα θαυμαστὸν μὲν Αἰγύπτιοι καὶ θεῖον νομίζουσι, βούλονται δὲ προσποιεῖν αὐτοῖς μετὰ βλασφημίας ἀπιθάνου, λέγοντες ̔Ηλιοπολίτην εἶναι τῶν ἐκεῖθεν ἱερέων ἕνα διὰ τὴν λέπραν συνεξεληλαμένον.' "
2.42. ὁ δ' οὕτως ἐστὶ γενναῖος, ὡς μετέχειν ἀξιῶν αὐτὸς ὧν τυχεῖν ἐκωλύετο συκοφαντεῖν ἐπεχείρησε τοὺς δικαίως λαβόντας: οὐ γὰρ ἀπορίᾳ γε τῶν οἰκησόντων τὴν μετὰ σπουδῆς ὑπ' αὐτοῦ πόλιν κτιζομένην ̓Αλέξανδρος τῶν ἡμετέρων τινὰς ἐκεῖ συνήθροισεν, ἀλλὰ πάντας δοκιμάζων ἐπιμελῶς ἀρετῆς καὶ" '2.43. πίστεως τοῦτο τοῖς ἡμετέροις τὸ γέρας ἔδωκεν. ἐτίμα γὰρ ἡμῶν τὸ ἔθνος, ὡς καί φησιν ̔Εκαταῖος περὶ ἡμῶν, ὅτι διὰ τὴν ἐπιείκειαν καὶ πίστιν, ἣν αὐτῷ παρέσχον ̓Ιουδαῖοι, τὴν Σαμαρεῖτιν χώραν προσέθηκεν ἔχειν αὐτοῖς ἀφορολόγητον.' "
2.148. ἀπὸ τῶν νόμων, καθ' οὓς ζῶντες διατελοῦμεν. ἄλλως τε καὶ τὴν κατηγορίαν ὁ ̓Απολλώνιος οὐκ ἀθρόαν ὥσπερ ὁ ̓Απίων ἔταξεν, ἀλλὰ σποράδην, καὶ δὴ εἴπας ποτὲ μὲν ὡς ἀθέους καὶ μισανθρώπους λοιδορεῖ, ποτὲ δ' αὖ δειλίαν ἡμῖν ὀνειδίζει καὶ τοὔμπαλιν ἔστιν ὅπου τόλμαν κατηγορεῖ καὶ ἀπόνοιαν. λέγει δὲ καὶ ἀφυεστάτους εἶναι τῶν βαρβάρων καὶ διὰ τοῦτο μηδὲν εἰς τὸν βίον εὕρημα συμβεβλῆσθαι μόνους." "
2.165. τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων. ὁ δ' ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδοτιοῦν ἀπεῖδεν, ὡς δ' ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα" "
2.176. Καὶ τοσοῦτον οἱ πλεῖστοι τῶν ἀνθρώπων ἀπέχουσι τοῦ κατὰ τοὺς οἰκείους νόμους ζῆν, ὥστε σχεδὸν αὐτοὺς οὐδ' ἴσασιν, ἀλλ' ὅταν ἐξαμάρτωσιν, τότε παρ' ἄλλων μανθάνουσιν, ὅτι τὸν" "2.177. νόμον παραβεβήκασιν, οἵ τε τὰς μεγίστας καὶ κυριωτάτας παρ' αὐτοῖς ἀρχὰς διοικοῦντες ὁμολογοῦσι τὴν ἄγνοιαν: ἐπιστάτας γὰρ παρακαθίστανται τῆς τῶν πραγμάτων οἰκονομίας τοὺς ἐμπειρίαν ἔχειν τῶν νόμων ὑπισχνουμένους." "2.178. ἡμῶν δὲ ὁντινοῦν τις ἔροιτο τοὺς νόμους ῥᾷον ἂν εἴποι πάντας ἢ τοὔνομα τὸ ἑαυτοῦ. τοιγαροῦν ἀπὸ τῆς πρώτης εὐθὺς αἰσθήσεως αὐτοὺς ἐκμανθάνοντες ἔχομεν ἐν ταῖς ψυχαῖς ὥσπερ ἐγκεχαραγμένους, καὶ σπάνιος μὲν ὁ παραβαίνων, ἀδύνατος δ' ἡ τῆς κολάσεως παραίτησις." "2.191. ἡμῖν ἄφατος: πᾶσα μὲν ὕλη πρὸς εἰκόνα τὴν τούτου κἂν ᾖ πολυτελὴς ἄτιμος, πᾶσα δὲ τέχνη πρὸς μιμήσεως ἐπίνοιαν ἄτεχνος. οὐδὲν ὅμοιον οὔτ' εἴδομεν οὔτ' ἐπινοοῦμεν οὔτ' εἰκάζειν ἐστὶν ὅσιον." "2.192. ἔργα βλέπομεν αὐτοῦ φῶς οὐρανὸν γῆν ἥλιον ὕδατα ζῴων γενέσεις καρπῶν ἀναδόσεις. ταῦτα θεὸς ἐποίησεν οὐ χερσὶν οὐ πόνοις οὔ τινων συνεργασομένων ἐπιδεηθείς, ἀλλ' αὐτοῦ θελήσαντος καλῶς ἦν εὐθὺς γεγονότα. τοῦτον θεραπευτέον ἀσκοῦντας ἀρετήν: τρόπος γὰρ θεοῦ θεραπείας οὗτος ὁσιώτατος." "
2.195. θύομεν τὰς θυσίας οὐκ εἰς μέθην ἑαυτοῖς, ἀβούλητον γὰρ θεῷ τόδε, ἀλλ' εἰς σωφροσύνην." "2.196. καὶ ἐπὶ ταῖς θυσίαις χρὴ πρῶτον ὑπὲρ τῆς κοινῆς εὔχεσθαι σωτηρίας, εἶθ' ὑπὲρ ἑαυτῶν: ἐπὶ γὰρ κοινωνίᾳ γεγόναμεν καὶ ταύτην ὁ προτιμῶν τοῦ καθ' αὑτὸν ἰδίου μάλιστα θεῷ κεχαρισμένος." "2.197. δέησις δ' ἔστω πρὸς τὸν θεόν, οὐχ ὅπως δῷ τἀγαθά, δέδωκεν γὰρ αὐτὸς ἑκὼν καὶ πᾶσιν εἰς μέσον κατατέθεικεν, ἀλλ' ὅπως δέχεσθαι δυνώμεθα καὶ λαβόντες φυλάττωμεν." "
2.218. καὶ τοιαύτη τις ἀνακήρυξις, ἀλλ' αὐτὸς ἕκαστος αὑτῷ τὸ συνειδὸς ἔχων μαρτυροῦν πεπίστευκεν, τοῦ μὲν νομοθέτου προφητεύσαντος, τοῦ δὲ θεοῦ τὴν πίστιν ἰσχυρὰν παρεσχηκότος, ὅτι τοῖς τοὺς νόμους διαφυλάξασι κἂν εἰ δέοι θνήσκειν ὑπὲρ αὐτῶν προθύμως ἀποθανεῖν ἔδωκεν ὁ θεὸς γενέσθαι τε πάλιν καὶ βίον ἀμείνω λαβεῖν ἐκ περιτροπῆς." '
2.281. ἀνθρώποις ἀεὶ καὶ μᾶλλον αὑτῶν ζῆλον ἐμπεποιήκασι. πρῶτοι μὲν γὰρ οἱ παρὰ τοῖς ̔́Ελλησι φιλοσοφήσαντες τῷ μὲν δοκεῖν τὰ πάτρια διεφύλαττον, ἐν δὲ τοῖς πράγμασι καὶ τῷ φιλοσοφεῖν ἐκείνῳ κατηκολούθησαν, ὅμοια μὲν περὶ θεοῦ φρονοῦντες, εὐτέλειαν δὲ' "2.282. βίου καὶ τὴν πρὸς ἀλλήλους κοινωνίαν διδάσκοντες. οὐ μὴν ἀλλὰ καὶ πλήθεσιν ἤδη πολὺς ζῆλος γέγονεν ἐκ μακροῦ τῆς ἡμετέρας εὐσεβείας, οὐδ' ἔστιν οὐ πόλις ̔Ελλήνων οὐδητισοῦν οὐδὲ βάρβαρον οὐδὲ ἓν ἔθνος, ἔνθα μὴ τὸ τῆς ἑβδομάδος, ἣν ἀργοῦμεν ἡμεῖς, τὸ ἔθος δὲ διαπεφοίτηκεν καὶ αἱ νηστεῖαι καὶ λύχνων ἀνακαύσεις καὶ πολλὰ τῶν εἰς βρῶσιν ἡμῖν οὐ νενομισμένων παρατετήρηται." '2.283. μιμεῖσθαι δὲ πειρῶνται καὶ τὴν πρὸς ἀλλήλους ἡμῶν ὁμόνοιαν καὶ τὴν τῶν ὄντων ἀνάδοσιν καὶ τὸ φιλεργὸν ἐν ταῖς τέχναις καὶ' ". None | 1.29. That Amenophis accordingly chose out two hundred and fifty thousand of those that were thus diseased, and cast them out of the country: that Moses and Joseph were scribes, and Joseph was a sacred scribe; that their names were Egyptian originally; that of Moses had been Tisithen, and that of Joseph, Peteseph:
1.29. but now, as to our forefathers, that they took no less care about writing such records (for I will not say they took greater care than the others I spoke of), and that they committed that matter to their high priests and to their prophets, and that these records have been written all along down to our own times with the utmost accuracy; nay, if it be not too bold for me to say it, our history will be so written hereafter;—I shall endeavor briefly to inform you. 1.176. for Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that “Aristotle, his master, related what follows of a Jew,” and sets down Aristotle’s own discourse with him. The account is this, as written down by him:
1.179. This man, then answered Aristotle, was by birth a Jew, and came from Celesyria: these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city it is a very awkward one, for they call it Jerusalem.
1.183. Now Clearchus said this by way of digression, for his main design was of another nature; but for Hecateus of Abdera, who was both a philosopher and one very useful in an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus: he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating, by way of epitome. 1.184. And, in the first place, I will demonstrate the time when this Hecateus lived; for he mentions the fight that was between Ptolemy and Demetrius about Gaza, which was fought in the eleventh year after the death of Alexander, and in the hundred and seventeenth olympiad, as Castor says in his history: 1.185. for when he had set down this olympiad, he says farther, that “on this olympiad Ptolemy, the son of Lagus, beat in battle Demetrius, the son of Antigonus, who was named Poliorcetes, at Gaza.” Now it is agreed by all that Alexander died in the hundred and fourteenth olympiad; it is therefore evident that our nation flourished in his time, and in the time of Alexander. 1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the pries |
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