| 1. Septuagint, Malachi, None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •herod antipas (antipater) •john the baptist, and herod antipas •mareotis, lake, herod antipas, presentation of Found in books: Taylor (2012) 121 |
2. Hebrew Bible, Leviticus, 19.4, 24.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •herod antipas Found in books: Goodman (2006) 211; Levine Allison and Crossan (2006) 20, 25| 19.4. "אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 24.14. "הוֹצֵא אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וְסָמְכוּ כָל־הַשֹּׁמְעִים אֶת־יְדֵיהֶם עַל־רֹאשׁוֹ וְרָגְמוּ אֹתוֹ כָּל־הָעֵדָה׃", | 19.4. "Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.", 24.14. "’Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.", |
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3. Hebrew Bible, Exodus, 20.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •herod antipas Found in books: Goodman (2006) 211| 20.23. "וְלֹא־תַעֲלֶה בְמַעֲלֹת עַל־מִזְבְּחִי אֲשֶׁר לֹא־תִגָּלֶה עֶרְוָתְךָ עָלָיו׃", | 20.23. "Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered thereon.", |
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4. Hebrew Bible, Deuteronomy, 27.4, 27.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •herod antipas Found in books: Goodman (2006) 211; Levine Allison and Crossan (2006) 56| 27.4. "וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃", 27.15. "אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃", | 27.4. "And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.", 27.15. "Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen.", |
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5. Hebrew Bible, Malachi, 2.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •herod antipas Found in books: Levine Allison and Crossan (2006) 317| 2.16. "כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃", | 2.16. "For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously.", |
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6. Hebrew Bible, Psalms, 2.1-2.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •herod, antipas •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 758; Crabb (2020) 197| 2.1. "וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃", 2.1. "לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃", 2.2. "יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃", | 2.1. "Why are the nations in an uproar? And why do the peoples mutter in vain?", 2.2. "The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:", |
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7. Hebrew Bible, Isaiah, 40.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •herod antipas Found in books: Levine Allison and Crossan (2006) 56| 40.3. "קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃", 40.3. "וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃", | 40.3. "Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.", |
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8. Hebrew Bible, Amos, 5.25-5.27 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •herod, antipas Found in books: Crabb (2020) 244| 5.25. "הַזְּבָחִים וּמִנְחָה הִגַּשְׁתֶּם־לִי בַמִּדְבָּר אַרְבָּעִים שָׁנָה בֵּית יִשְׂרָאֵל׃", 5.26. "וּנְשָׂאתֶם אֵת סִכּוּת מַלְכְּכֶם וְאֵת כִּיּוּן צַלְמֵיכֶם כּוֹכַב אֱלֹהֵיכֶם אֲשֶׁר עֲשִׂיתֶם לָכֶם׃", 5.27. "וְהִגְלֵיתִי אֶתְכֶם מֵהָלְאָה לְדַמָּשֶׂק אָמַר יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃", | 5.25. "Did ye bring unto Me sacrifices and offerings in the wilderness forty years, O house of Israel?", 5.26. "So shall ye take up Siccuth your king and Chiun your images, the star of your god, which ye made to yourselves.", 5.27. "Therefore will I cause you to go into captivity beyond Damascus, saith He, whose name is the LORD God of hosts.", |
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9. Hebrew Bible, 2 Kings, 1.8, 5.10-5.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •herod antipas Found in books: Levine Allison and Crossan (2006) 56| 1.8. "וַיֹּאמְרוּ אֵלָיו אִישׁ בַּעַל שֵׂעָר וְאֵזוֹר עוֹר אָזוּר בְּמָתְנָיו וַיֹּאמַר אֵלִיָּה הַתִּשְׁבִּי הוּא׃", 5.11. "וַיִּקְצֹף נַעֲמָן וַיֵּלַךְ וַיֹּאמֶר הִנֵּה אָמַרְתִּי אֵלַי יֵצֵא יָצוֹא וְעָמַד וְקָרָא בְּשֵׁם־יְהוָה אֱלֹהָיו וְהֵנִיף יָדוֹ אֶל־הַמָּקוֹם וְאָסַף הַמְּצֹרָע׃", 5.12. "הֲלֹא טוֹב אבנה [אֲמָנָה] וּפַרְפַּר נַהֲרוֹת דַּמֶּשֶׂק מִכֹּל מֵימֵי יִשְׂרָאֵל הֲלֹא־אֶרְחַץ בָּהֶם וְטָהָרְתִּי וַיִּפֶן וַיֵּלֶךְ בְּחֵמָה׃", 5.13. "וַיִּגְּשׁוּ עֲבָדָיו וַיְדַבְּרוּ אֵלָיו וַיֹּאמְרוּ אָבִי דָּבָר גָּדוֹל הַנָּבִיא דִּבֶּר אֵלֶיךָ הֲלוֹא תַעֲשֶׂה וְאַף כִּי־אָמַר אֵלֶיךָ רְחַץ וּטְהָר׃", 5.14. "וַיֵּרֶד וַיִּטְבֹּל בַּיַּרְדֵּן שֶׁבַע פְּעָמִים כִּדְבַר אִישׁ הָאֱלֹהִים וַיָּשָׁב בְּשָׂרוֹ כִּבְשַׂר נַעַר קָטֹן וַיִּטְהָר׃", | 1.8. "And they answered him: ‘He was a hairy man, and girt with a girdle of leather about his loins.’ And he said: ‘It is Elijah the Tishbite.’", 5.10. "And Elisha sent a messenger unto him, saying: ‘Go and wash in the Jordan seven times, and thy flesh shall come back to thee, and thou shalt be clean.’", 5.11. "But Naaman was wroth, and went away, and said: ‘Behold, I thought: He will surely come out to me, and stand, and call on the name of the LORD his God, and wave his hand over the place, and recover the leper.", 5.12. "Are not Amanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean?’ So he turned, and went away in a rage.", 5.13. "And his servants came near, and spoke unto him, and said: ‘My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee: Wash, and be clean?’", 5.14. "Then went he down, and dipped himself seven times in the Jordan, according to the saying of the man of God; and his flesh came back like unto the flesh of a little child, and he was clean.", |
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10. Hebrew Bible, 1 Kings, 17.3-17.5, 18.31 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •herod antipas Found in books: Levine Allison and Crossan (2006) 56| 17.3. "לֵךְ מִזֶּה וּפָנִיתָ לְּךָ קֵדְמָה וְנִסְתַּרְתָּ בְּנַחַל כְּרִית אֲשֶׁר עַל־פְּנֵי הַיַּרְדֵּן׃", 17.4. "וְהָיָה מֵהַנַּחַל תִּשְׁתֶּה וְאֶת־הָעֹרְבִים צִוִּיתִי לְכַלְכֶּלְךָ שָׁם׃", 17.5. "וַיֵּלֶךְ וַיַּעַשׂ כִּדְבַר יְהוָה וַיֵּלֶךְ וַיֵּשֶׁב בְּנַחַל כְּרִית אֲשֶׁר עַל־פְּנֵי הַיַּרְדֵּן׃", 18.31. "וַיִּקַּח אֵלִיָּהוּ שְׁתֵּים עֶשְׂרֵה אֲבָנִים כְּמִסְפַּר שִׁבְטֵי בְנֵי־יַעֲקֹב אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו לֵאמֹר יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ׃", | 17.3. "’Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before the Jordan.", 17.4. "And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.’", 17.5. "So he went and did according unto the word of the LORD; for he went and dwelt by the brook Cherith, that is before the Jordan.", 18.31. "And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying: ‘Israel shall be thy name.’", |
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| 11. Homeric Hymns, To Apollo And The Muses, None (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 781 |
12. Hebrew Bible, Joshua, 4.2-4.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •herod antipas Found in books: Levine Allison and Crossan (2006) 56| 4.2. "וְאֵת שְׁתֵּים עֶשְׂרֵה הָאֲבָנִים הָאֵלֶּה אֲשֶׁר לָקְחוּ מִן־הַיַּרְדֵּן הֵקִים יְהוֹשֻׁעַ בַּגִּלְגָּל׃", 4.2. "קְחוּ לָכֶם מִן־הָעָם שְׁנֵים עָשָׂר אֲנָשִׁים אִישׁ־אֶחָד אִישׁ־אֶחָד מִשָּׁבֶט׃", 4.3. "וְצַוּוּ אוֹתָם לֵאמֹר שְׂאוּ־לָכֶם מִזֶּה מִתּוֹךְ הַיַּרְדֵּן מִמַּצַּב רַגְלֵי הַכֹּהֲנִים הָכִין שְׁתֵּים־עֶשְׂרֵה אֲבָנִים וְהַעֲבַרְתֶּם אוֹתָם עִמָּכֶם וְהִנַּחְתֶּם אוֹתָם בַּמָּלוֹן אֲשֶׁר־תָּלִינוּ בוֹ הַלָּיְלָה׃", 4.4. "וַיִּקְרָא יְהוֹשֻׁעַ אֶל־שְׁנֵים הֶעָשָׂר אִישׁ אֲשֶׁר הֵכִין מִבְּנֵי יִשְׂרָאֵל אִישׁ־אֶחָד אִישׁ־אֶחָד מִשָּׁבֶט׃", 4.5. "וַיֹּאמֶר לָהֶם יְהוֹשֻׁעַ עִבְרוּ לִפְנֵי אֲרוֹן יְהוָה אֱלֹהֵיכֶם אֶל־תּוֹךְ הַיַּרְדֵּן וְהָרִימוּ לָכֶם אִישׁ אֶבֶן אַחַת עַל־שִׁכְמוֹ לְמִסְפַּר שִׁבְטֵי בְנֵי־יִשְׂרָאֵל׃", 4.6. "לְמַעַן תִּהְיֶה זֹאת אוֹת בְּקִרְבְּכֶם כִּי־יִשְׁאָלוּן בְּנֵיכֶם מָחָר לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה לָכֶם׃", 4.7. "וַאֲמַרְתֶּם לָהֶם אֲשֶׁר נִכְרְתוּ מֵימֵי הַיַּרְדֵּן מִפְּנֵי אֲרוֹן בְּרִית־יְהוָה בְּעָבְרוֹ בַּיַּרְדֵּן נִכְרְתוּ מֵי הַיַּרְדֵּן וְהָיוּ הָאֲבָנִים הָאֵלֶּה לְזִכָּרוֹן לִבְנֵי יִשְׂרָאֵל עַד־עוֹלָם׃", 4.8. "וַיַּעֲשׂוּ־כֵן בְּנֵי־יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוֹשֻׁעַ וַיִּשְׂאוּ שְׁתֵּי־עֶשְׂרֵה אֲבָנִים מִתּוֹךְ הַיַּרְדֵּן כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־יְהוֹשֻׁעַ לְמִסְפַּר שִׁבְטֵי בְנֵי־יִשְׂרָאֵל וַיַּעֲבִרוּם עִמָּם אֶל־הַמָּלוֹן וַיַּנִּחוּם שָׁם׃", 4.9. "וּשְׁתֵּים עֶשְׂרֵה אֲבָנִים הֵקִים יְהוֹשֻׁעַ בְּתוֹךְ הַיַּרְדֵּן תַּחַת מַצַּב רַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן הַבְּרִית וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה׃", 4.11. "וַיְהִי כַּאֲשֶׁר־תַּם כָּל־הָעָם לַעֲבוֹר וַיַּעֲבֹר אֲרוֹן־יְהוָה וְהַכֹּהֲנִים לִפְנֵי הָעָם׃", 4.12. "וַיַּעַבְרוּ בְּנֵי־רְאוּבֵן וּבְנֵי־גָד וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה חֲמֻשִׁים לִפְנֵי בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶם מֹשֶׁה׃", 4.13. "כְּאַרְבָּעִים אֶלֶף חֲלוּצֵי הַצָּבָא עָבְרוּ לִפְנֵי יְהוָה לַמִּלְחָמָה אֶל עַרְבוֹת יְרִיחוֹ׃", 4.14. "בַּיּוֹם הַהוּא גִּדַּל יְהוָה אֶת־יְהוֹשֻׁעַ בְּעֵינֵי כָּל־יִשְׂרָאֵל וַיִּרְאוּ אֹתוֹ כַּאֲשֶׁר יָרְאוּ אֶת־מֹשֶׁה כָּל־יְמֵי חַיָּיו׃", 4.15. "וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ לֵאמֹר׃", 4.16. "צַוֵּה אֶת־הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן הָעֵדוּת וְיַעֲלוּ מִן־הַיַּרְדֵּן׃", 4.17. "וַיְצַו יְהוֹשֻׁעַ אֶת־הַכֹּהֲנִים לֵאמֹר עֲלוּ מִן־הַיַּרְדֵּן׃", 4.18. "וַיְהִי בעלות [כַּעֲלוֹת] הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה מִתּוֹךְ הַיַּרְדֵּן נִתְּקוּ כַּפּוֹת רַגְלֵי הַכֹּהֲנִים אֶל הֶחָרָבָה וַיָּשֻׁבוּ מֵי־הַיַּרְדֵּן לִמְקוֹמָם וַיֵּלְכוּ כִתְמוֹל־שִׁלְשׁוֹם עַל־כָּל־גְּדוֹתָיו׃", 4.19. "וְהָעָם עָלוּ מִן־הַיַּרְדֵּן בֶּעָשׂוֹר לַחֹדֶשׁ הָרִאשׁוֹן וַיַּחֲנוּ בַּגִּלְגָּל בִּקְצֵה מִזְרַח יְרִיחוֹ׃", 4.21. "וַיֹּאמֶר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אֲשֶׁר יִשְׁאָלוּן בְּנֵיכֶם מָחָר אֶת־אֲבוֹתָם לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה׃", 4.22. "וְהוֹדַעְתֶּם אֶת־בְּנֵיכֶם לֵאמֹר בַּיַּבָּשָׁה עָבַר יִשְׂרָאֵל אֶת־הַיַּרְדֵּן הַזֶּה׃", 4.23. "אֲשֶׁר־הוֹבִישׁ יְהוָה אֱלֹהֵיכֶם אֶת־מֵי הַיַּרְדֵּן מִפְּנֵיכֶם עַד־עָבְרְכֶם כַּאֲשֶׁר עָשָׂה יְהוָה אֱלֹהֵיכֶם לְיַם־סוּף אֲשֶׁר־הוֹבִישׁ מִפָּנֵינוּ עַד־עָבְרֵנוּ׃", | 4.2. "’Take you twelve men out of the people, out of every tribe a man,", 4.3. "and command ye them, saying: Take you hence out of the midst of the Jordan, out of the place where the priests’feet stood, twelve stones made ready, and carry them over with you, and lay them down in the lodging-place, where ye shall lodge this night.’", 4.4. "Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man;", 4.5. "and Joshua said unto them: ‘Pass on before the ark of the LORD your God into the midst of the Jordan, and take you up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel;", 4.6. "that this may be a sign among you, that when your children ask in time to come, saying: What mean ye by these stones?", 4.7. "then ye shall say unto them: Because the waters of the Jordan were cut off before the ark of the covet of the LORD; when it passed over the Jordan, the waters of the Jordan were cut off; and these stones shall be for a memorial unto the children of Israel for ever.’", 4.8. "And the children of Israel did so as Joshua commanded, and took up twelve stones out of the midst of the Jordan, as the LORD spoke unto Joshua, according to the number of the tribes of the children of Israel; and they carried them over with them unto the place where they lodged, and laid them down there.", 4.9. "Joshua also set up twelve stones in the midst of the Jordan, in the place where the feet of the priests that bore the ark of the covet stood; and they are there unto this day.", 4.10. "And the priests that bore the ark stood in the midst of the Jordan, until every thing was finished that the LORD commanded Joshua to speak unto the people, according to all that Moses commanded Joshua; and the people hastened and passed over.", 4.11. "And it came to pass, when all the people were clean passed over, that the ark of the LORD passed on, and the priests, before the people.", 4.12. "And the children of Reuben, and the children of Gad, and the half-tribe of Manasseh, passed on armed before the children of Israel, as Moses spoke unto them;", 4.13. "about forty thousand ready armed for war passed on in the presence of the LORD unto battle, to the plains of Jericho.", 4.14. "On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.", 4.15. "And the LORD spoke unto Joshua, saying:", 4.16. "’Command the priests that bear the ark of the testimony, that they come up out of the Jordan.’", 4.17. "Joshua therefore commanded the priests, saying: ‘Come ye up out of the Jordan.’", 4.18. "And it came to pass, as the priests that bore the ark of the covet of the LORD came up out of the midst of the Jordan, as soon as the soles of the priests’feet were drawn up unto the dry ground, that the waters of the Jordan returned unto their place, and went over all its banks, as aforetime.", 4.19. "And the people came up out of the Jordan on the tenth day of the first month, and encamped in Gilgal, on the east border of Jericho.", 4.20. "And those twelve stones, which they took out of the Jordan, did Joshua set up in Gilgal.", 4.21. "And he spoke unto the children of Israel, saying: ‘When your children shall ask their fathers in time to come, saying: What mean these stones?", 4.22. "then ye shall let your children know, saying: Israel came over this Jordan on dry land.", 4.23. "For the LORD your God dried up the waters of Jordan from before you, until ye were passed over, as the LORD your God did to the Red Sea, which He dried up from before us, until we were passed over,", |
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13. Hebrew Bible, Judges, 15.14-15.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •herod antipas, Found in books: Huttner (2013) 207| 15.14. "הוּא־בָא עַד־לֶחִי וּפְלִשִׁתִּים הֵרִיעוּ לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַתִּהְיֶינָה הָעֲבֹתִים אֲשֶׁר עַל־זְרוֹעוֹתָיו כַּפִּשְׁתִּים אֲשֶׁר בָּעֲרוּ בָאֵשׁ וַיִּמַּסּוּ אֱסוּרָיו מֵעַל יָדָיו׃", 15.15. "וַיִּמְצָא לְחִי־חֲמוֹר טְרִיָּה וַיִּשְׁלַח יָדוֹ וַיִּקָּחֶהָ וַיַּךְ־בָּהּ אֶלֶף אִישׁ׃", 15.16. "וַיֹּאמֶר שִׁמְשׁוֹן בִּלְחִי הַחֲמוֹר חֲמוֹר חֲמֹרָתָיִם בִּלְחִי הַחֲמוֹר הִכֵּיתִי אֶלֶף אִישׁ׃", 15.17. "וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר וַיַּשְׁלֵךְ הַלְּחִי מִיָּדוֹ וַיִּקְרָא לַמָּקוֹם הַהוּא רָמַת לֶחִי׃", 15.18. "וַיִּצְמָא מְאֹד וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר אַתָּה נָתַתָּ בְיַד־עַבְדְּךָ אֶת־הַתְּשׁוּעָה הַגְּדֹלָה הַזֹּאת וְעַתָּה אָמוּת בַּצָּמָא וְנָפַלְתִּי בְּיַד הָעֲרֵלִים׃", 15.19. "וַיִּבְקַע אֱלֹהִים אֶת־הַמַּכְתֵּשׁ אֲשֶׁר־בַּלֶּחִי וַיֵּצְאוּ מִמֶּנּוּ מַיִם וַיֵּשְׁתְּ וַתָּשָׁב רוּחוֹ וַיֶּחִי עַל־כֵּן קָרָא שְׁמָהּ עֵין הַקּוֹרֵא אֲשֶׁר בַּלֶּחִי עַד הַיּוֹם הַזֶּה׃", | 15.14. "And when he came to Leĥi, the Pelishtim shouted against him: and the spirit of the Lord came mightily upon him: and the cords that were upon his arms became as flax that was burnt with fire, and his bands melted from off his hands.", 15.15. "And he found a new jawbone of an ass, and put out his hand, and took it, and slew a thousand men with it.", 15.16. "And Shimshon said, With the jawbone of an ass, heaps upon heaps; with the jaw of an ass have I slain a thousand men.", 15.17. "And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramat-leĥi.", 15.18. "And he was very thirsty, and called on the Lord, and said, Thou hast given this great deliverance into the hand of Thy servant: and now shall I die of thirst, and fall into the hand of the uncircumcised?", 15.19. "But God split the hollow place that was in Leĥi, and water came out; and when he had drunk, his spirit was restored, and he revived: therefore he called the name of it ῾En-haqqore, which is in Leĥi to this day.", 15.20. "And he judged Yisra᾽el in the days of the Pelishtim for twenty years.", |
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14. Hebrew Bible, Daniel, 2.28-2.29, 2.45, 7.13, 7.18, 7.22, 7.27, 12.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022) 134| 2.28. "בְּרַם אִיתַי אֱלָהּ בִּשְׁמַיָּא גָּלֵא רָזִין וְהוֹדַע לְמַלְכָּא נְבוּכַדְנֶצַּר מָה דִּי לֶהֱוֵא בְּאַחֲרִית יוֹמַיָּא חֶלְמָךְ וְחֶזְוֵי רֵאשָׁךְ עַל־מִשְׁכְּבָךְ דְּנָה הוּא׃", 2.29. "אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃", 2.45. "כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃", 7.13. "חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃", 7.18. "וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃", 7.22. "עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃", 7.27. "וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃", 12.1. "יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃", 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׃", | 2.28. "but there is a God in heaven that revealeth secrets, and He hath made known to the king Nebuchadnezzar what shall be in the end of days. Thy dream, and the visions of thy head upon thy bed, are these:", 2.29. "as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass.", 2.45. "Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’", 7.13. "I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.", 7.18. "But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’", 7.22. "until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.", 7.27. "And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’", 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.", |
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| 15. Anon., Testament of Moses, 1.4, 6.2, 6.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •herod antipas Found in books: van Maaren (2022) 186 |
16. Philo of Alexandria, On The Embassy To Gaius, 278, 281, 287 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Udoh (2006) 157 | 287. both because that is my natural disposition, and also in consequence of the number of benefits with which you have enriched me; so that if I in consequence had felt confidence to implore you myself on behalf of my country, if not to grant to it the Roman constitution, at least to confer freedom and a remission of taxes on it, I should not have thought that I had any reason to fear your displeasure for preferring such a petition to you, and for requesting that most desirable of all things, your favour, which it can do you no harm to grant, and which is the most advantageous of all things for my country to receive. |
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| 17. Philo of Alexandria, Allegorical Interpretation, 204-205, 203 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Csapo (2022) 124 |
| 18. Diodorus Siculus, Historical Library, 40.3.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •herod antipas Found in books: Goodman (2006) 211 |
19. Josephus Flavius, Against Apion, 2.191 (1st cent. CE - 1st cent. CE) Tagged with subjects: •herod antipas Found in books: Goodman (2006) 211 | 2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. |
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20. Josephus Flavius, Jewish Antiquities, 7.394, 8.30, 11.321, 13.294, 13.357, 13.377-13.378, 14.58, 14.74, 14.158, 14.190-14.191, 14.205, 14.211, 14.385, 15.5-15.7, 15.95, 15.109, 15.173, 15.189, 15.198-15.200, 15.217, 15.264, 15.303, 15.305-15.306, 15.360, 15.365, 15.368-15.379, 16.137-16.139, 16.149, 16.179-16.183, 16.285, 16.294, 17.24, 17.131, 17.205, 17.223, 17.229, 17.270, 17.297, 17.308, 17.317-17.321, 17.340, 17.342, 17.344-17.348, 17.354-17.355, 18.1-18.2, 18.27-18.28, 18.36-18.38, 18.108, 18.149, 18.237, 18.252, 19.275, 19.336, 19.343, 19.350, 19.360-19.363, 20.138, 20.159, 20.185, 20.197, 20.215 (1st cent. CE - 1st cent. CE) Tagged with subjects: •herod antipas, taxes of, land tax (on produce) •luke, hearing before herod antipas •herod antipas •herod antipas (antipater) •herod antipas, deposition and banishment of, in 39 b.c.e. •antipas (herod) •herod antipas, heavy taxation of •herod antipas, taxes of, custom duties •herod antipas, taxes of, fishing tolls •herod antipas, taxes of, poll tax •herod antipas, revenue of, from galilee and perea •herod antipas, revenue of •herod antipas, territory of, coming under roman rule •tiberias, herod antipas Found in books: Bickerman and Tropper (2007) 760; Brodd and Reed (2011) 120; Csapo (2022) 124; Dijkstra and Raschle (2020) 121; Levine (2005) 53; Taylor (2012) 93; Udoh (2006) 153, 154, 157, 160, 162, 163, 164, 181, 189, 207; van Maaren (2022) 169, 170, 173 | 7.394. Nay, after him, and that many years, Herod the king opened another room, and took away a great deal of money, and yet neither of them came at the coffins of the kings themselves, for their bodies were buried under the earth so artfully, that they did not appear to even those that entered into their monuments. But so much shall suffice us to have said concerning these matters. 8.30. When this woman had told this her story, the king asked the other woman what she had to say in contradiction to that story. But when she denied that she had done what was charged upon her, and said that it was her child that was living, and that it was her antagonist’s child that was dead, and when no one could devise what judgment could be given, and the whole court were blind in their understanding, and could not tell how to find out this riddle, the king alone invented the following way how to discover it. 11.321. 4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius. 13.294. for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. 13.357. Yet did not this misfortune terrify Alexander; but he made an expedition upon the maritime parts of the country, Raphia and Anthedon, (the name of which king Herod afterwards changed to Agrippias,) and took even that by force. 13.377. 1. So Demetrius came with an army, and took those that invited him, and pitched his camp near the city Shechem; upon which Alexander, with his six thousand two hundred mercenaries, and about twenty thousand Jews, who were of his party, went against Demetrius, who had three thousand horsemen, and forty thousand footmen. 13.378. Now there were great endeavors used on both sides,—Demetrius trying to bring off the mercenaries that were with Alexander, because they were Greeks, and Alexander trying to bring off the Jews that were with Demetrius. However, when neither of them could persuade them so to do, they came to a battle, and Demetrius was the conqueror; in which all Alexander’s mercenaries were killed, when they had given demonstration of their fidelity and courage. A great number of Demetrius’s soldiers were slain also. 14.58. 2. Now there was a sedition of the men that were within the city, who did not agree what was to be done in their present circumstances, while some thought it best to deliver up the city to Pompey; but Aristobulus’s party exhorted them to shut the gates, because he was kept in prison. Now these prevented the others, and seized upon the temple, and cut off the bridge which reached from it to the city, and prepared themselves to abide a siege; 14.74. and he made Jerusalem tributary to the Romans, and took away those cities of Celesyria which the inhabitants of Judea had subdued, and put them under the government of the Roman president, and confined the whole nation, which had elevated itself so high before, within its own bounds. 14.158. 2. And seeing that Hyrcanus was of a slow and slothful temper, he made Phasaelus, his eldest son, governor of Jerusalem, and of the places that were about it, but committed Galilee to Herod, his next son, who was then a very young man, for he was but fifteen years of age. 14.190. 2. “Caius Julius Caesar, imperator and high priest, and dictator the second time, to the magistrates, senate, and people of Sidon, sendeth greeting. If you be in health, it is well. I also and the army are well. 14.191. I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin. 14.205. and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; 14.211. 7. “Caius Caesar, imperator, dictator the fourth time, and consul the fifth time, declared to be perpetual dictator, made this speech concerning the rights and privileges of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews. 14.385. Upon this the senate was irritated; and Antony informed them further, that it was for their advantage in the Parthian war that Herod should be king. This seemed good to all the senators; and so they made a decree accordingly. 15.5. 2. At this time Herod, now he had got Jerusalem under his power, carried off all the royal ornaments, and spoiled the wealthy men of what they had gotten; and when, by these means, he had heaped together a great quantity of silver and gold, he gave it all to Antony, and his friends that were about him. 15.6. He also slew forty-five of the principal men of Antigonus’s party, and set guards at the gates of the city, that nothing might be carried out together with their dead bodies. They also searched the dead, and whatsoever was found, either of silver or gold, or other treasure, it was carried to the king; nor was there any end of the miseries he brought upon them; 15.7. and this distress was in part occasioned by the covetousness of the prince regent, who was still in want of more, and in part by the Sabbatic year, which was still going on, and forced the country to lie still uncultivated, since we are forbidden to sow our land in that year. 15.95. Thus he gave her the cities that were within the river Eleutherus, as far as Egypt, excepting Tyre and Sidon, which he knew to have been free cities from their ancestors, although she pressed him very often to bestow those on her also. 15.109. for the battle at Actium was now expected, which fell into the hundred eighty and seventh olympiad, where Caesar and Antony were to fight for the supreme power of the world; but Herod having enjoyed a country that was very fruitful, and that now for a long time, and having received great taxes, and raised great armies therewith, got together a body of men, and carefully furnished them with all necessaries, and designed them as auxiliaries for Antony. 15.173. Now as soon as Herod had received this letter, he immediately sent for Hyrcanus, and questioned him about the league he had made with Malchus; and when he denied it, he showed his letter to the Sanhedrim, and put the man to death immediately. 15.189. for he spake thus to Caesar: That he had the greatest friendship for Antony, and did every thing he could that he might attain the government; that he was not indeed in the army with him, because the Arabians had diverted him; but that he had sent him both money and corn, 15.198. And now he returned to Judea again with greater honor and assurance than ever, and affrighted those that had expectations to the contrary, as still acquiring from his very dangers greater splendor than before, by the favor of God to him. So he prepared for the reception of Caesar, as he was going out of Syria to invade Egypt; 15.199. and when he came, he entertained him at Ptolemais with all royal magnificence. He also bestowed presents on the army, and brought them provisions in abundance. He also proved to be one of Caesar’s most cordial friends, and put the army in array, and rode along with Caesar, and had a hundred and fifty men, well appointed in all respects, after a rich and sumptuous manner, for the better reception of him and his friends. 15.200. He also provided them with what they should want, as they passed over the dry desert, insomuch that they lacked neither wine nor water, which last the soldiers stood in the greatest need of; and besides, he presented Caesar with eight hundred talents, and procured to himself the good-will of them all, because he was assisting to them in a much greater and more splendid degree than the kingdom he had obtained could afford; 15.217. upon which an honorable employment was bestowed upon him accordingly. Now when Herod was come into Egypt, he was introduced to Caesar with great freedom, as already a friend of his, and received very great favors from him; for he made him a present of those four hundred Galatians who had been Cleopatra’s guards, and restored that country to him again, which, by her means, had been taken away from him. He also added to his kingdom Gadara, Hippos, and Samaria; and, besides those, the maritime cities, Gaza, and Anthedon, and Joppa, and Strato’s Tower. 15.264. but when the city was taken, and Herod had gotten the government into his own hands, and Costobarus was appointed to hinder men from passing out at the gates, and to guard the city, that those citizens that were guilty, and of the party opposite to the king, might not get out of it, Costobarus, being sensible that the sons of Babas were had in respect and honor by the whole multitude, and supposing that their preservation might be of great advantage to him in the changes of government afterward, he set them by themselves, and concealed them in his own farms; 15.303. This distress they were in made them also, out of necessity, to eat many things that did not use to be eaten; nor was the king himself free from this distress any more than other men, as being deprived of that tribute he used to have from the fruits of the ground, and having already expended what money he had, in his liberality to those whose cities he had built; 15.305. 2. In these circumstances he considered with himself how to procure some seasonable help; but this was a hard thing to be done, while their neighbors had no food to sell them; and their money also was gone, had it been possible to purchase a little food at a great price. 15.306. However, he thought it his best way, by all means, not to leave off his endeavors to assist his people; so he cut off the rich furniture that was in his palace, both of silver and gold, insomuch that he did not spare the finest vessels he had, or those that were made with the most elaborate skill of the artificers, 15.360. o Caesar bestowed his country, which was no small one, upon Herod; it lay between Trachon and Galilee, and contained Ulatha, and Paneas, and the country round about. He also made him one of the procurators of Syria, and commanded that they should do every thing with his approbation; 15.365. 4. At which time Herod released to his subjects the third part of their taxes, under pretense indeed of relieving them, after the dearth they had had; but the main reason was, to recover their good-will, which he now wanted; for they were uneasy at him, because of the innovations he had introduced in their practices, of the dissolution of their religion, and of the disuse of their own customs; and the people every where talked against him, like those that were still more provoked and disturbed at his procedure; 15.368. and as for those that could no way be reduced to acquiesce under his scheme of government, he prosecuted them all manner of ways; but for the rest of the multitude, he required that they should be obliged to take an oath of fidelity to him, and at the same time compelled them to swear that they would bear him good-will, and continue certainly so to do, in his management of the government; 15.369. and indeed a great part of them, either to please him, or out of fear of him, yielded to what he required of them; but for such as were of a more open and generous disposition, and had indignation at the force he used to them, he by one means or other made away, with them. 15.370. He endeavored also to persuade Pollio the Pharisee, and Sameas, and the greatest part of their scholars, to take the oath; but these would neither submit so to do, nor were they punished together with the rest, out of the reverence he bore to Pollio. 15.371. The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. 15.372. However, it is but fit to set down here the reasons wherefore Herod had these Essenes in such honor, and thought higher of them than their mortal nature required; nor will this account be unsuitable to the nature of this history, as it will show the opinion men had of these Essenes. 15.373. 5. Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; 15.374. but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. 15.375. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, 15.376. for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them.” 15.377. Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. 15.378. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, “Yes, twenty, nay, thirty years;” but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essenes. 15.379. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essenes have, by their excellent virtue, been thought worthy of this knowledge of divine revelations. 16.137. There was accordingly a great festival and most sumptuous preparations made presently, in order to its dedication; for he had appointed a contention in music, and games to be performed naked. He had also gotten ready a great number of those that fight single combats, and of beasts for the like purpose; horse races also, and the most chargeable of such sports and shows as used to be exhibited at Rome, and in other places. 16.138. He consecrated this combat to Caesar, and ordered it to be celebrated every fifth year. He also sent all sorts of ornaments for it out of his own furniture, that it might want nothing to make it decent; 16.139. nay, Julia, Caesar’s wife, sent a great part of her most valuable furniture [from Rome], insomuch that he had no want of any thing. The sum of them all was estimated at five hundred talents. 16.149. And as to the olympic games, which were in a very low condition, by reason of the failure of their revenues, he recovered their reputation, and appointed revenues for their maintece, and made that solemn meeting more venerable, as to the sacrifices and other ornaments; and by reason of this vast liberality, he was generally declared in their inscriptions to be one of the perpetual managers of those games. 16.179. 1. As for Herod, he had spent vast sums about the cities, both without and within his own kingdom; and as he had before heard that Hyrcanus, who had been king before him, had opened David’s sepulcher, and taken out of it three thousand talents of silver, and that there was a much greater number left behind, and indeed enough to suffice all his wants, he had a great while an intention to make the attempt; 16.180. and at this time he opened that sepulcher by night, and went into it, and endeavored that it should not be at all known in the city, but took only his most faithful friends with him. 16.181. As for any money, he found none, as Hyrcanus had done, but that furniture of gold, and those precious goods that were laid up there; all which he took away. However, he had a great desire to make a more diligent search, and to go farther in, even as far as the very bodies of David and Solomon; 16.182. where two of his guards were slain, by a flame that burst out upon those that went in, as the report was. So he was terribly affrighted, and went out, and built a propitiatory monument of that fright he had been in; and this of white stone, at the mouth of the sepulcher, and that at great expense also. 16.183. And even Nicolaus his historiographer makes mention of this monument built by Herod, though he does not mention his going down into the sepulcher, as knowing that action to be of ill repute; and many other things he treats of in the same manner in his book; 16.285. So when he had brought these to punishment, he placed three thousand Idumeans in Trachonitis, and thereby restrained the robbers that were there. He also sent an account to the captains that were about Phoenicia, and demonstrated that he had done nothing but what he ought to do, in punishing the refractory Arabians, which, upon an exact inquiry, they found to be no more than what was true. 16.294. So he was cast into sadness and fear; and Sylleus’s circumstances grieved him exceedingly, who was now believed by Caesar, and was present at Rome, nay, sometimes aspiring higher. Now it came to pass that Obodas was dead; and Aeneas, whose name was afterward changed to Aretas, 17.24. Accordingly, when he understood that there was a man that was a Jew come out of Babylon, with five hundred horsemen, all of whom could shoot their arrows as they rode on horde-back, and, with a hundred of his relations, had passed over Euphrates, and now abode at Antioch by Daphne of Syria, where Saturninus, who was then president, had given them a place for habitation, called Valatha, 17.131. 7. So when Varus, upon asking Antipater what he had to say for himself, found that he had nothing to say besides his appeal to God, and saw that there was no end of that, he bid them bring the potion before the court, that he might see what virtue still remained in it; 17.205. others of them required that he would take away those taxes which had been severely laid upon what was publicly sold and bought. So Archelaus contradicted them in nothing, since he pretended to do all things so as to get the good-will of the multitude to him, as looking upon that good-will to be a great step towards his preservation of the government. Hereupon he went and offered sacrifice to God, and then betook himself to feast with his friends. 17.223. He also sent for the keepers of the garrisons, and for all those that had the charge of Herod’s effects, and declared publicly that he should require them to give an account of what they had; and he disposed of the castles in the manner he pleased; but those who kept them did not neglect what Archelaus had given them in command, but continued to keep all things in the manner that had been enjoined them; and their pretense was, that they kept them all for Caesar. 17.229. but when Caesar had read these papers, and Varus’s and Sabinus’s letters, with the accounts of the money, and what were the annual incomes of the kingdom, and understood that Antipas had also sent letters to lay claim to the kingdom, he summoned his friends together, to know their opinions, and with them Caius, the son of Agrippa, and of Julia his daughter, whom he had adopted, and took him, and made him sit first of all, and desired such as pleased to speak their minds about the affairs now before them. 17.270. In particular, two thousand of Herod’s old soldiers, who had been already disbanded, got together in Judea itself, and fought against the king’s troops, although Achiabus, Herod’s first cousin, opposed them; but as he was driven out of the plains into the mountainous parts by the military skill of those men, he kept himself in the fastnesses that were there, and saved what he could. 17.297. As for himself, when he was informed that ten thousand Jews had gotten together, he made haste to catch them; but they did not proceed so far as to fight him, but, by the advice of Achiabus, they came together, and delivered themselves up to him: hereupon Varus forgave the crime of revolting to the multitude, but sent their several commanders to Caesar, 17.308. And besides the annual impositions which he laid upon every one of them, they were to make liberal presents to himself, to his domestics and friends, and to such of his slaves as were vouchsafed the favor of being his tax-gatherers, because there was no way of obtaining a freedom from unjust violence without giving either gold or silver for it. 17.317. 4. When Caesar had heard these pleadings, he dissolved the assembly; but a few days afterwards he appointed Archelaus, not indeed to be king of the whole country, but ethnarch of the one half of that which had been subject to Herod, and promised to give him the royal dignity hereafter, if he governed his part virtuously. 17.318. But as for the other half, he divided it into two parts, and gave it to two other of Herod’s sons, to Philip and to Antipas, that Antipas who disputed with Archelaus for the whole kingdom. Now to him it was that Perea and Galilee paid their tribute, which amounted annually to two hundred talents, 17.319. while Batanea, with Trachonitis, as well as Auranitis, with a certain part of what was called the House of Zenodorus, paid the tribute of one hundred talents to Philip; but Idumea, and Judea, and the country of Samaria paid tribute to Archelaus, but had now a fourth part of that tribute taken off by the order of Caesar, who decreed them that mitigation, because they did not join in this revolt with the rest of the multitude. 17.320. There were also certain of the cities which paid tribute to Archelaus: Strato’s Tower and Sebaste, with Joppa and Jerusalem; for as to Gaza, and Gadara, and Hippos, they were Grecian cities, which Caesar separated from his government, and added them to the province of Syria. Now the tribute-money that came to Archelaus every year from his own dominions amounted to six hundred talents. 17.321. 5. And so much came to Herod’s sons from their father’s inheritance. But Salome, besides what her brother left her by his testament, which were Jamnia, and Ashdod, and Phasaelis, and five hundred thousand [drachmae] of coined silver, Caesar made her a present of a royal habitation at Askelo; in all, her revenues amounted to sixty talents by the year, and her dwelling-house was within Archelaus’s government. 17.340. He also magnificently rebuilt the royal palace that had been at Jericho, and he diverted half the water with which the village of Neara used to be watered, and drew off that water into the plain, to water those palm trees which he had there planted: he also built a village, and put his own name upon it, and called it Archelais. 17.342. 2. But in the tenth year of Archelaus’s government, both his brethren, and the principal men of Judea and Samaria, not being able to bear his barbarous and tyrannical usage of them, accused him before Caesar, and that especially because they knew he had broken the commands of Caesar, which obliged him to behave himself with moderation among them. 17.344. o the man made haste in his voyage, and when he came into Judea, he found Archelaus feasting with his friends; so he told him what Caesar had sent him about, and hastened him away. And when he was come [to Rome], Caesar, upon hearing what certain accusers of his had to say, and what reply he could make, both banished him, and appointed Vienna, a city of Gaul, to be the place of his habitation, and took his money away from him. 17.345. 3. Now, before Archelaus was gone up to Rome upon this message, he related this dream to his friends: That he saw ears of corn, in number ten, full of wheat, perfectly ripe, which ears, as it seemed to him, were devoured by oxen. 17.346. And when he was awake and gotten up, because the vision appeared to be of great importance to him, he sent for the diviners, whose study was employed about dreams. And while some were of one opinion, and some of another, (for all their interpretations did not agree,) Simon, a man of the sect of the Essenes, desired leave to speak his mind freely, and said that the vision denoted a change in the affairs of Archelaus, and that not for the better; 17.347. that oxen, because that animal takes uneasy pains in his labors, denoted afflictions, and indeed denoted, further, a change of affairs, because that land which is ploughed by oxen cannot remain in its former state; and that the ears of corn being ten, determined the like number of years, because an ear of corn grows in one year; and that the time of Archelaus’s government was over. And thus did this man expound the dream. 17.348. Now on the fifth day after this dream came first to Archelaus, the other Archelaus, that was sent to Judea by Caesar to call him away, came hither also. 17.354. So Archelaus’s country was laid to the province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of people’s effects in Syria, and to sell the house of Archelaus. 18.1. 1. Now Cyrenius, a Roman senator, and one who had gone through other magistracies, and had passed through them till he had been consul, and one who, on other accounts, was of great dignity, came at this time into Syria, with a few others, being sent by Caesar to be a judge of that nation, and to take an account of their substance. 18.2. Coponius also, a man of the equestrian order, was sent together with him, to have the supreme power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’s money; 18.27. while Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor’s wife. 18.28. When Philip also had built Paneas, a city at the fountains of Jordan, he named it Caesarea. He also advanced the village Bethsaids, situate at the lake of Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur, and called it by the name of Julias, the same name with Caesar’s daughter. 18.36. 3. And now Herod the tetrarch, who was in great favor with Tiberius, built a city of the same name with him, and called it Tiberias. He built it in the best part of Galilee, at the lake of Gennesareth. There are warm baths at a little distance from it, in a village named Emmaus. 18.37. Strangers came and inhabited this city; a great number of the inhabitants were Galileans also; and many were necessitated by Herod to come thither out of the country belonging to him, and were by force compelled to be its inhabitants; some of them were persons of condition. He also admitted poor people, such as those that were collected from all parts, to dwell in it. 18.38. Nay, some of them were not quite free-men, and these he was benefactor to, and made them free in great numbers; but obliged them not to forsake the city, by building them very good houses at his own expenses, and by giving them land also; for he was sensible, that to make this place a habitation was to transgress the Jewish ancient laws, because many sepulchers were to be here taken away, in order to make room for the city Tiberias whereas our laws pronounce that such inhabitants are unclean for seven days. 18.108. He died at Julias; and when he was carried to that monument which he had already erected for himself beforehand, he was buried with great pomp. His principality Tiberius took, (for he left no sons behind him,) and added it to the province of Syria, but gave order that the tributes which arose from it should be collected, and laid up in his tetrachy. 18.149. and desired her, as a kinswoman of his, to give him her help, and to engage her husband to do the same, since she saw how she alleviated these her husband’s troubles all she could, although she had not the like wealth to do it withal. So they sent for him, and allotted him Tiberias for his habitation, and appointed him some income of money for his maintece, and made him a magistrate of that city, by way of honor to him. 18.237. However, there did not many days pass ere he sent for him to his house, and had him shaved, and made him change his raiment; after which he put a diadem upon his head, and appointed him to be king of the tetrarchy of Philip. He also gave him the tetrarchy of Lysanias, and changed his iron chain for a golden one of equal weight. He also sent Marullus to be procurator of Judea. 18.252. and when he confessed there was such armor there, for he could not deny the same, the truth of it being too notorious, Caius took that to be a sufficient proof of the accusation, that he intended to revolt. So he took away from him his tetrarchy, and gave it by way of addition to Agrippa’s kingdom; he also gave Herod’s money to Agrippa, and, by way of punishment, awarded him a perpetual banishment, and appointed Lyons, a city of Gaul, to be his place of habitation. 19.275. and this he restored to him as due to his family. But for Abila of Lysanias, and all that lay at Mount Libanus, he bestowed them upon him, as out of his own territories. He also made a league with this Agrippa, confirmed by oaths, in the middle of the forum, in the city of Rome: 19.336. He also spent a great deal upon their dedication, and exhibited shows upon them, and brought thither musicians of all sorts, and such as made the most delightful music of the greatest variety. He also showed his magnificence upon the theater, in his great number of gladiators; 19.343. 2. Now when Agrippa had reigned three years over all Judea, he came to the city Caesarea, which was formerly called Strato’s Tower; and there he exhibited shows in honor of Caesar, upon his being informed that there was a certain festival celebrated to make vows for his safety. At which festival a great multitude was gotten together of the principal persons, and such as were of dignity through his province. 19.350. And when he had been quite worn out by the pain in his belly for five days, he departed this life, being in the fifty-fourth year of his age, and in the seventh year of his reign; 19.360. 2. Now Agrippa, the son of the deceased, was at Rome, and brought up with Claudius Caesar. 19.361. And when Caesar was informed that Agrippa was dead, and that the inhabitants of Sebaste and Caesarea had abused him, he was sorry for the first news, and was displeased with the ingratitude of those cities. 19.362. He was therefore disposed to send Agrippa, junior, away presently to succeed his father in the kingdom, and was willing to confirm him in it by his oath. But those freed-men and friends of his, who had the greatest authority with him, dissuaded him from it, and said that it was a dangerous experiment to permit so large a kingdom to come under the government of so very young a man, and one hardly yet arrived at the years of discretion, who would not be able to take sufficient care of its administration; while the weight of a kingdom is heavy enough to a grown man. So Caesar thought what they said to be reasonable. 19.363. Accordingly he sent Cuspins Fadus to be procurator of Judea, and of the entire kingdom, and paid that respect to the deceased as not to introduce Marcus, who had been at variance with him, into his kingdom. But he determined, in the first place, to send orders to Fadus, that he should chastise the inhabitants of Caesarea and Sebaste for those abuses they had offered to him that was deceased, and their madness towards his daughters that were still alive; 20.138. and when he had already completed the twelfth year of his reign, he bestowed upon Agrippa the tetrarchy of Philip and Batanea, and added thereto Trachonites, with Abila; which last had been the tetrarchy of Lysanias; but he took from him Chalcis, when he had been governor thereof four years. 20.159. Caesar also bestowed on Agrippa a certain part of Galilee, Tiberias, and Tarichae, and ordered them to submit to his jurisdiction. He gave him also Julias, a city of Perea, with fourteen villages that lay about it. 20.185. 10. Upon Festus’s coming into Judea, it happened that Judea was afflicted by the robbers, while all the villages were set on fire, and plundered by them. 20.197. 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. 20.215. 5. But when Albinus heard that Gessius Florus was coming to succeed him, he was desirous to appear to do somewhat that might be grateful to the people of Jerusalem; so he brought out all those prisoners who seemed to him to be the most plainly worthy of death, and ordered them to be put to death accordingly. But as to those who had been put into prison on some trifling occasions, he took money of them, and dismissed them; by which means the prisons were indeed emptied, but the country was filled with robbers. |
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| 21. Josephus Flavius, Life, 134, 271, 278, 294, 296, 331, 65-66, 91, 69 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 53 |
22. New Testament, Acts, 1.12, 1.23, 3.17, 3.19, 4.1-4.21, 4.26-4.28, 5.10-5.42, 7.43, 7.46-7.47, 12.19, 13.1-13.9, 14.16, 17.11, 17.30, 19.29, 23.34, 24.8, 25.14, 25.19, 25.26, 26.30, 28.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 758, 759, 760, 761; Crabb (2020) 197, 244; Huttner (2013) 207; Levine (2005) 53| 1.12. Τότε ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου Ἐλαιῶνος, ὅ ἐστιν ἐγγὺς Ἰερουσαλὴμ σαββάτου ἔχον ὁδόν. 1.23. καὶ ἔστησαν δύο, Ἰωσὴφ τὸν καλούμενον Βαρσαββᾶν, ὃς ἐπεκλήθη Ἰοῦστος, καὶ Μαθθίαν. 3.17. καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν· 3.19. μετανοήσατε οὖν καὶ ἐπιστρέψατε πρὸς τὸ ἐξαλιφθῆναι ὑμῶν τὰς ἁμαρτίας, 4.1. Λαλούν των δὲ αὐτῶν πρὸς τὸν λαὸν ἐπέστησαν αὐτοῖς οἱ ἀρχιερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι, 4.2. διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν, 4.3. καὶ ἐπέβαλον αὐτοῖς τὰς χεῖρας καὶ ἔθεντο εἰς τήρησιν εἰς τὴν αὔριον, ἦν γὰρ ἑσπέρα ἤδη. 4.4. πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν, καὶ ἐγενήθη ἀριθμὸς τῶν ἀνδρῶν ὡς χιλιάδες πέντε. 4.5. Ἐγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς ἄρχοντας καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς ἐν 4.6. Ἰερουσαλήμ (καὶ Ἅννας ὁ ἀρχιερεὺς καὶ Καιάφας καὶ Ἰωάννης καὶ Ἀλέξανδρος καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοὖ) 4.7. καὶ στήσαντες αὐτοὺς ἐν τῷ μέσῳ ἐπυνθάνοντο Ἐν ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐποιήσατε τοῦτο ὑμεῖς; 4.8. τότε Πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτούς Ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι, 4.9. εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος σέσωσται, 4.10. γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ Ἰσραὴλ ὅτι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής. 4.11. οὗτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφʼ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας. 4.12. καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς. 4.13. Θεωροῦντες δὲ τὴν τοῦ Πέτρου παρρησίαν καὶ Ἰωάνου, καὶ καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῷ Ἰησοῦ ἦσαν, 4.14. τόν τε ἄνθρωπον βλέποντες σὺν αὐτοῖς ἑστῶτα τὸν τεθεραπευμένον οὐδὲν εἶχον ἀντειπεῖν. 4.15. κελεύσαντες δὲ αὐτοὺς ἔξω τοῦ συνεδρίου ἀπελθεῖν συνέβαλλον πρὸς ἀλλήλους λέγοντες 4.16. Τί ποιήσωμεν τοῖς ἀνθρώποις τούτοις; ὅτι μὲν γὰρ γνωστὸν σημεῖον γέγονεν διʼ αὐτῶν πᾶσιν τοῖς κατοικοῦσιν Ἰερουσαλὴμ φανερόν, καὶ οὐ δυνάμεθα ἀρνεῖσθαι· 4.17. ἀλλʼ ἵνα μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς τὸν λαόν, ἀπειλησώμεθα αὐτοῖς μηκέτι λαλεῖν ἐπὶ τῷ ὀνόματι τούτῳ μηδενὶ ἀνθρώπων. 4.18. καὶ καλέσαντες αὐτοὺς παρήγγειλαν καθόλου μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ τῷ ὀνόματι [τοῦ] Ἰησοῦ. 4.19. ὁ δὲ Πέτρος καὶ Ἰωάνης ἀποκριθέντες εἶπαν πρὸς αὐτούς Εἰ δίκαιόν ἐστιν ἐνώπιον τοῦ θεοῦ ὑμῶν ἀκούειν μᾶλλον ἢ τοῦ θεοῦ κρίνατε, 4.20. οὐ δυνάμεθα γὰρ ἡμεῖς ἃ εἴδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν. 4.21. οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν αὐτούς, μηδὲν εὑρίσκοντες τὸ πῶς κολάσωνται αὐτούς, διὰ τὸν λαόν, ὅτι πάντες ἐδόξαζον τὸν θεὸν ἐπὶ τῷ γεγονότι· 4.26. 4.27. συνήχθησαν γὰρ ἐπʼ ἀληθείας ἐν τῇ πόλει ταύτῃ ἐπὶ τὸν ἅγιον παῖδά σου Ἰησοῦν, ὃν ἔχρισας, Ἡρῴδης τε καὶ Πόντιος Πειλᾶτος σὺνἔθνεσιν καὶ λαοῖς Ἰσραήλ, 4.28. ποιῆσαι ὅσα ἡ χείρ σου καὶ ἡ βουλὴ προώρισεν γενέσθαι. 5.10. ἔπεσεν δὲ παραχρῆμα πρὸς τοὺς πόδας αὐτοῦ καὶ ἐξέψυξεν· εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκράν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς. 5.11. Καὶ ἐγένετο φόβος μέγας ἐφʼ ὅλην τὴν ἐκκλησίαν καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. 5.12. Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος· 5.13. τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς· 5.14. ἀλλʼ ἐμεγάλυνεν αὐτοὺς ὁ λαός, μᾶλλον δὲ προσετίθεντο πιστεύοντες τῷ κυρίῳ πλήθη ἀνδρῶν τε καὶ γυναικῶν· 5.15. ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσει τινὶ αὐτῶν. 5.16. συνήρχετο δὲκαὶ τὸ πλῆθος τῶν πέριξ πόλεων Ἰερουσαλήμ, φέροντες ἀσθενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, οἵτινες ἐθεραπεύοντο ἅπαντες. 5.17. Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, 5.18. ἐπλήσθησαν ζήλου καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ. 5.19. Ἄγγελος δὲ Κυρίου διὰ νυκτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν 5.20. Πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. 5.21. ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. Παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῷ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς. 5.22. οἱ δὲ παραγενόμενοι ὑπηρέται οὐχ εὗρον αὐτοὺς ἐν τῇ φυλακῇ, ἀναστρέψαντες δὲ ἀπήγγειλαν λέγοντες ὅτι 5.23. Τὸ δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύλακας ἑστῶτας ἐπὶ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω οὐδένα εὕρομεν. 5.24. ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο. 5.25. Παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς ὅτι Ἰδοὺ οἱ ἄνδρες οὓς ἔθεσθε ἐν τῇ φυλακῇ εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες τὸν λαόν. 5.26. τότε ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις ἦγεν αὐτούς, οὐ μετὰ βίας, ἐφοβοῦντο γὰρ τὸν λαόν, μὴ λιθασθῶσιν· ἀγαγόντες 5.27. δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ. καὶ ἐπηρώτησεν αὐτοὺς ὁ ἀρχιερεὺς 5.28. λέγων Παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ὀνόματι τούτῳ, καὶ ἰδοὺ πεπληρώκατε τὴν Ἰερουσαλὴμ τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφʼ ἡμᾶς τὸ αἷμα τοῦ ἀνθρώπου τούτου. 5.29. ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν Πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις. 5.30. ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθεκρεμάσαντες ἐπὶ ξύλου· 5.31. τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, [τοῦ] δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν· 5.32. καὶ ἡμεῖς ἐσμὲν μάρτυρες τῶν ῥημάτων τούτων, καὶ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν αὐτῷ. 5.33. οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβούλοντο ἀνελεῖν αὐτούς. 5.34. Ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι, 5.35. εἶπέν τε πρὸς αὐτούς Ἄνδρες Ἰσραηλεῖται, προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις τούτοις τί μέλλετε πράσσειν. 5.36. πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς, λέγων εἶναί τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν. 5.37. μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν. 5.38. καὶ [τὰ] νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς·?̔ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται· 5.39. εἰ δὲ ἐκ θεοῦ ἐστίν, οὐ δυνήσεσθε καταλῦσαι αὐτούς·̓ μή ποτε καὶ θεομάχοι εὑρεθῆτε. 5.40. ἐπείσθησαν δὲ αὐτῷ, καὶ προσκαλεσάμενοι τοὺς ἀποστόλους δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ Ἰησοῦ καὶ ἀπέλυσαν. 5.41. Οἱ μὲν οὖν ἐπορεύοντο χαίροντες ἀπὸ προσώπου τοῦ συνεδρίου ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι· 5.42. πᾶσάν τε ἡμέραν ἐν τῷ ἱερῷ καὶ κατʼ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν χριστὸν Ἰησοῦν. 7.43. 7.46. ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ. 7.47. Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον. 12.19. Ἡρῴδης δὲ ἐπιζητήσας αὐτὸν καὶ μὴ εὑρὼν ἀνακρίνας τοὺς φύλακας ἐκέλευσεν ἀπαχθῆναι, καὶ κατελθὼν ἀπὸ τῆς Ἰουδαίας εἰς Καισαρίαν διέτριβεν. 13.1. Ἦσαν δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρνάβας καὶ Συμεὼν ὁ καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε Ἡρῴδου τοῦ τετραάρχου σύντροφος καὶ Σαῦλος. 13.2. Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς. 13.3. τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν. 13.4. Αὐτοὶ μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς Σελευκίαν, ἐκεῖθέν τε ἀπέπλευσαν εἰς Κύπρον, 13.5. καὶ γενόμενοι ἐν Σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς τῶν Ἰουδαίων· εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην. 13.6. Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα Βαριησοῦς, 13.7. ὃς ἦν σὺν τῷ ἀνθυπάτῳ Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷ. οὗτος προσκαλεσάμενος Βαρνάβαν καὶ Σαῦλον ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ· 13.8. ἀνθίστατο δὲ αὐτοῖς Ἐλύμας ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως. 13.9. Σαῦλος δέ, ὁ καὶ Παῦλος, πλησθεὶς πνεύματος ἁγίου ἀτενίσας εἰς αὐτὸν εἶπεν 14.16. ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασεν πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν· 17.11. οὗτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν Θεσσαλονίκῃ, οἵτινες ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, [τὸ] καθʼ ἡμέραν ἀνακρίνοντες τὰς γραφὰς εἰ ἔχοι ταῦτα οὕτως. 17.30. τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, 19.29. καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 23.34. ἀναγνοὺς δὲ καὶ ἐπερωτήσας ἐκ ποίας ἐπαρχείας ἐστὶν καὶ πυθόμενος ὅτι ἀπὸ Κιλικίας 24.8. ὃν καὶ ἐκρατήσαμεν, παρʼ οὗ δυνήσῃ αὐτὸς ἀνακρίνας περὶ πάντων τούτων ἐπιγνῶναι ὧν ἡμεῖς κατηγοροῦμεν αὐτοῦ. 25.14. ὡς δὲ πλείους ἡμέρας διέτριβον ἐκεῖ, ὁ Φῆστος τῷ βασιλεῖ ἀνέθετο τὰ κατὰ τὸν Παῦλον λέγων Ἀνήρ τίς ἐστιν καταλελιμμένος ὑπὸ Φήλικος δέσμιος, 25.19. ζητήματα δέ τινα περὶ τῆς ἰδίας δεισιδαιμονίας εἶχον πρὸς αὐτὸν καὶ περί τινος Ἰησοῦ τεθνηκότος, ὃν ἔφασκεν ὁ Παῦλος ζῇν. 25.26. περὶ οὗ ἀσφαλές τι γράψαι τῷ κυρίῳ οὐκ ἔχω· διὸ προήγαγον αὐτὸν ἐφʼ ὑμῶν καὶ μάλιστα ἐπὶ σοῦ, βασιλεῦ Ἀγρίππα, ὅπως τῆς ἀνακρίσεως γενομένης σχῶ τί γράψω· 26.30. Ἀνέστη τε ὁ βασιλεὺς καὶ ὁ ἡγεμὼν ἥ τε Βερνίκη καὶ οἱ συνκαθήμενοι αὐτοῖς, 28.18. οἵτινες ἀνακρίναντές με ἐβούλοντο ἀπολῦσαι διὰ τὸ μηδεμίαν αἰτίαν θανάτου ὑπάρχειν ἐν ἐμοί· | 1.12. Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 3.17. "Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.19. "Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord, 4.1. As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them, 4.2. being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 4.3. They laid hands on them, and put them in custody until the next day, for it was now evening. 4.4. But many of those who heard the word believed, and the number of the men came to be about five thousand. 4.5. It happened in the morning, that their rulers, elders, and scribes were gathered together in Jerusalem. 4.6. Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest. 4.7. When they had stood them in the midst, they inquired, "By what power, or in what name, have you done this?" 4.8. Then Peter, filled with the Holy Spirit, said to them, "You rulers of the people, and elders of Israel, 4.9. if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, 4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. 4.11. He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' 4.12. There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved!" 4.13. Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 4.14. Seeing the man who was healed standing with them, they could say nothing against it. 4.15. But when they had commanded them to go aside out of the council, they conferred among themselves, 4.16. saying, "What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can't deny it. 4.17. But so that this spreads no further among the people, let's threaten them, that from now on they don't speak to anyone in this name." 4.18. They called them, and charged them not to speak at all nor teach in the name of Jesus. 4.19. But Peter and John answered them, "Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves, 4.20. for we can't help telling the things which we saw and heard." 4.21. They, when they had further threatened them, let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done. 4.26. The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' 4.27. For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 4.28. to do whatever your hand and your council foreordained to happen. 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy, 5.18. and laid hands on the apostles, and put them in public custody. 5.19. But an angel of the Lord opened the prison doors by night, and brought them out, and said, 5.20. "Go stand and speak in the temple to the people all the words of this life." 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 5.22. But the officers who came didn't find them in the prison. They returned and reported, 5.23. "We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside!" 5.24. Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. 5.25. One came and told them, "Behold, the men whom you put in prison are in the temple, standing and teaching the people." 5.26. Then the captain went with the officers, and brought them without violence, for they were afraid that the people might stone them. 5.27. When they had brought them, they set them before the council. The high priest questioned them, 5.28. saying, "Didn't we strictly charge you not to teach in this name? Behold, you have filled Jerusalem with your teaching, and intend to bring this man's blood on us." 5.29. But Peter and the apostles answered, "We must obey God rather than men. 5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him." 5.33. But they, when they heard this, were cut to the heart, and determined to kill them. 5.34. But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while. 5.35. He said to them, "You men of Israel, be careful concerning these men, what you are about to do. 5.36. For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing. 5.37. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. 5.38. Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!" 5.40. They agreed with him. Summoning the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. 5.41. They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name. 5.42. Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 12.19. When Herod had sought for him, and didn't find him, he examined the guards, and commanded that they should be put to death. He went down from Judea to Caesarea, and stayed there. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them." 13.3. Then, when they had fasted and prayed and laid their hands on them, they sent them away. 13.4. So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 13.5. When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus, 13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. 13.9. But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him, 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 17.11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 19.29. The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. 23.34. When the governor had read it, he asked what province he was from. When he understood that he was from Cilicia, he said, 24.8. By examining him yourself you may ascertain all these things of which we accuse him." 25.14. As they stayed there many days, Festus laid Paul's case before the King, saying, "There is a certain man left a prisoner by Felix; 25.19. but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive. 25.26. of whom I have no certain thing to write to my lord. Therefore I have brought him forth before you, and especially before you, king Agrippa, that, after examination, I may have something to write. 26.30. The king rose up with the governor, and Bernice, and those who sat with them. 28.18. who, when they had examined me, desired to set me free, because there was no cause of death in me. |
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23. New Testament, Apocalypse, 1.1, 1.5-1.7, 1.9, 2.9, 2.13, 7.9-7.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •herod antipas Found in books: Berglund Crostini and Kelhoffer (2022) 134| 1.1. ΑΠΟΚΑΛΥΨΙΣ ΙΗΣΟΥ ΧΡΙΣΤΟΥ, ἥν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ,ἃ δεῖ γενέσθαιἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάνει, 1.5. καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶν[ἡμῶν] ἐν τῷ αἵματι αὐτοῦ, 1.6. — καὶ ἐποίησεν ἡμᾶςβασιλείαν, ἱερεῖς τῷ θεῷκαὶ πατρὶ αὐτοῦ, — αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας· ἀμήν. 1.7. Ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν,καὶὄψεταιαὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸνἐξεκέντησαν, καὶ κόψονται ἐπʼ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς.ναί, ἀμήν. 1.9. Ἐγὼ Ἰωάνης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ. 2.9. Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. 2.13. Οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ Σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου, καὶ οὐκ ἠρνήσω τὴν πίστιν μου καὶ ἐν ταῖς ἡμέραις Ἀντίπας, ὁ μάρτυς μου, ὁ πιστός [μου], ὃς ἀπεκτάνθη παρʼ ὑμῖν, ὅπου ὁ Σατανᾶς κατοικεῖ. 7.9. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν· 7.10. καὶ κράζουσι φωνῇ μεγάλῃ λέγοντες Ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ. | 1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John, 1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 1.6. and he made us to be a kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen. 1.7. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. 1.9. I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ. 2.9. "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 2.13. "I know your works and where you dwell, where Satan's throne is. You hold firmly to my name, and didn't deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 7.10. They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb!" |
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24. New Testament, John, 1.1, 1.38, 19.2-19.3, 19.14, 21.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 781; Crabb (2020) 244; Levine Allison and Crossan (2006) 21, 24, 49| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.38. στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς Τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῷ Ῥαββεί, ?̔ὃ λέγεται μεθερμηνευόμενον Διδάσκαλε?̓ ποῦ μένεις; 19.2. καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν, 19.3. καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον Χαῖρε ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδοσαν αὐτῷ ῥαπίσματα. 19.14. ἦν δὲ παρασκευὴ τοῦ πάσχα, ὥρα ἦν ὡς ἕκτη. καὶ λέγει τοῖς Ἰουδαίοις Ἴδε ὁ βασιλεὺς ὑμῶν. 21.1. ΜΕΤΑ ΤΑΥΤΑ ἐφανέρωσεν ἑαυτὸν πάλιν Ἰησοῦς τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος· ἐφανέρωσεν δὲ οὕτως. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?" 19.2. The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment. 19.3. They kept saying, "Hail, King of the Jews!" and they kept slapping him. 19.14. Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King!" 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. |
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25. New Testament, Luke, 2.1, 2.2, 2.3, 3, 3.10, 3.11, 3.12, 3.13, 3.14, 5.27, 5.30, 7.24, 9, 9.9, 11.4, 12.1-13.9, 12.1, 12.58, 12.59, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.20, 13.21, 13.31, 19, 23, 23.4, 23.6, 23.7, 23.8, 23.11, 23.12, 23.13, 23.14, 23.15, 23.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Udoh (2006) 160| 5.27. Καὶ μετὰ ταῦτα ἐξῆλθεν καὶ ἐθεάσατο τελώνην ὀνόματι Λευεὶν καθήμενον ἐπὶ τὸ τελώνιον, καὶ εἶπεν αὐτῷ Ἀκολούθει μοι. | 5.27. After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me!" |
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26. New Testament, Mark, 1.4-1.8, 1.21-1.31, 1.39-1.45, 2.14-2.16, 2.18-2.28, 3.1-3.6, 3.19, 5.25-5.34, 6.3, 6.14-6.29, 7.1, 7.24-7.37, 8.11, 8.15, 8.22-8.26, 8.31, 9.11, 9.14, 9.23-9.24, 10.33, 11.27-11.33, 12.1-12.11, 12.13-12.34, 12.43, 13.1-13.2, 14.43-14.47, 14.53-14.65, 15.1, 15.3, 15.15-15.20, 15.25, 15.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 250; Bickerman and Tropper (2007) 781; Levine Allison and Crossan (2006) 21, 49, 50, 56; Taylor (2012) 119, 120, 121, 122, 123; Udoh (2006) 160| 1.4. ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 1.5. καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 1.6. καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον. 1.7. καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω [μου], οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· 1.8. ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς πνεύματι ἁγίῳ. 1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26. καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28. Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας. 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 1.40. Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν [καὶ γονυπετῶν] λέγων αὐτῷ ὅτι Ἐὰν θέλῃς δύνασαί με καθαρίσαι. 1.41. καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῷ Θέλω, καθαρίσθητι· 1.42. καὶ εὐθὺς ἀπῆλθεν ἀπʼ αὐτοῦ ἡ λέπρα, καὶ ἐκαθερίσθη. 1.43. καὶ ἐμβριμησάμενος αὐτῷ εὐθὺς ἐξέβαλεν αὐτόν, 1.44. καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. 1.45. ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλὰ ἔξω ἐπʼ ἐρήμοις τόποις [ἦν]· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν. 2.14. Καὶ παράγων εἶδεν Λευεὶν τὸν τοῦ Ἁλφαίου καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῷ Ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. 2.15. Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ, ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῷ. 2.16. καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ Ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει; 2.18. Καὶ ἦσαν οἱ μαθηταὶ Ἰωάνου καὶ οἱ Φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ Διὰ τί οἱ μαθηταὶ Ἰωάνου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ [μαθηταὶ] οὐ νηστεύουσιν; 2.19. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετʼ αὐτῶν ἐστὶν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετʼ αὐτῶν οὐ δύνανται νηστεύειν· 2.20. ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπʼ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ. 2.21. οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. 2.22. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί· [ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς.] 2.23. Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. 2.24. καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; 2.25. καὶ λέγει αὐτοῖς Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ; 2.26. [πῶς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; 2.27. καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 2.28. ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. 3.1. Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 3.2. καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. 3.3. καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν Ἔγειρε εἰς τὸ μέσον. 3.4. καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. 3.5. καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 3.6. Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 3.19. καὶ Ἰούδαν Ἰσκαριώθ, ὃς καὶ παρέδωκεν αὐτόν. 5.25. καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 5.26. καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρʼ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα, 5.27. ἀκούσασα τὰ περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ· 5.28. ἔλεγεν γὰρ ὅτι Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι. 5.29. καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. 5.30. καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν Τίς μου ἥψατο τῶν ἱματίων; 5.31. καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις Τίς μου ἥψατο; 5.32. καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. 5.33. ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. 5.34. ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου. 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.14. Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον ὅτι Ἰὼάνης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ· 6.15. ἄλλοι δὲ ἔλεγον ὅτι Ἠλείας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ὡς εἷς τῶν προφητῶν. 6.16. ἀκούσας δὲ ὁ Ἡρῴδης ἔλεγεν Ὃν ἐγὼ ἀπεκεφάλισα Ἰωάνην, οὗτος ἠγέρθη. 6.17. Αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησεν τὸν Ἰωάνην καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν· 6.18. ἔλεγεν γὰρ ὁ Ἰωάνης τῷ Ἡρῴδῃ ὅτι Οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου. 6.19. ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδυνατο· 6.20. ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάνην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ἠπόρει, καὶ ἡδέως αὐτοῦ ἤκουεν. 6.21. Καὶ γενομένης ἡμέρας εὐκαίρου ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας, 6.22. καὶ εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος καὶ ὀρχησαμένης, ἤρεσεν τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις. ὁ δὲ βασιλεὺς εἶπεν τῷ κορασίῳ Αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι· 6.23. καὶ ὤμοσεν αὐτῇ Ὅτι ἐάν με αἰτήσῃς δώσω σοι ἕως ἡμίσους τῆς βασιλείας μου. 6.24. καὶ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς Τί αἰτήσωμαι; ἡ δὲ εἶπεν Τὴν κεφαλὴν Ἰωάνου τοῦ βαπτίζοντος. 6.25. καὶ εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα Θέλω ἵνα ἐξαυτῆς δῷς μοι ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάνου τοῦ βαπτιστοῦ. 6.26. καὶ περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς ἀνακειμένους οὐκ ἠθέλησεν ἀθετῆσαι αὐτήν· 6.27. καὶ εὐθὺς ἀποστείλας ὁ βασιλεὺς σπεκουλάτορα ἐπέταξεν ἐνέγκαι τὴν κεφαλὴν αὐτοῦ. καὶ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ 6.28. καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς. 6.29. καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθαν καὶ ἦραν τὸ πτῶμα αὐτοῦ καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ. 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.24. Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου [καὶ Σιδῶνος]. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν· 7.25. ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27. καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28. ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29. καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30. καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. 7.31. Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου ἦλθεν διὰ Σιδῶνος εἰς τὴν θάλασσαν τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως. 7.32. Καὶ φέρουσιν αὐτῷ κωφὸν καὶ μογιλάλον, καὶ παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα. 7.33. καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατʼ ἰδίαν ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ, 7.34. καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξεν, καὶ λέγει αὐτῷ Ἐφφαθά, ὅ ἐστιν Διανοίχθητι· 7.35. καὶ ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτῷ, καὶ ἐλάλει ὀρθῶς· 7.36. καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον. 7.37. καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες Καλῶς πάντα πεποίηκεν, καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ ἀλάλους λαλεῖν. 8.11. Καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συνζητεῖν αὐτῷ, ζητοῦντες παρʼ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν. 8.15. καὶ διεστέλλετο αὐτοῖς λέγων Ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου. 8.22. Καὶ ἔρχονται εἰς Βηθσαιδάν. Καὶ φέρουσιν αὐτῷ τυφλὸν καὶ παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται. 8.23. καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Εἴ τι βλέπεις; 8.24. καὶ ἀναβλέψας ἔλεψεν Βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας. 8.25. εἶτα πάλιν ἔθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ διέβλεψεν, καὶ ἀπεκατέστη, καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα. 8.26. καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων Μηδὲ εἰς τὴν κώμην εἰσέλθῃς 8.31. Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι· 9.11. καὶ ἐπηρώτων αὐτὸν λέγοντες Ὅτι λέγουσιν οἱ γραμματεῖς ὅτι Ἠλείαν δεῖ ἐλθεῖν πρῶτον; 9.14. Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδαν ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συνζητοῦντας πρὸς αὐτούς. 9.23. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι. 9.24. εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ. 10.33. ὅτι Ἰδοὺ ἀναβαίνομεν εἰς Ἰεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν 11.27. Καὶ ἔρχονται πάλιν εἰς Ἰεροσόλυμα. Καὶ ἐν τῷ ἱερῷ περιπατοῦντος αὐτοῦ ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι 11.28. καὶ ἔλεγον αὐτῷ Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; ἢ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην ἵνα ταῦτα ποιῇς; 11.29. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἐπερωτήσω ὑμᾶς ἕνα λόγον, καὶ ἀποκρίθητέ μοι, καὶ ἐρῶ ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ· 11.30. τὸ βάπτισμα τὸ Ἰωάνου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων; ἀποκρίθητέ μοι. 11.31. καὶ διελογίζοντο πρὸς ἑαυτοὺς λέγοντες Ἐὰν εἴπωμεν Ἐξ οὐρανοῦ, ἐρεῖ Διὰ τί [οῦν] οὐκ ἐπιστεύσατε αὐτῷ; 11.32. ἀλλὰ εἴπωμεν Ἐξ ἀνθρώπων;—ἐφοβοῦντο τὸν ὄχλον, ἅπαντες γὰρ εἶχον τὸν Ἰωάνην ὄντως ὅτι προφήτης ἦν. 11.33. καὶ ἀποκριθέντες τῷ Ἰησοῦ λέγουσιν Οὐκ οἴδαμεν. καὶ ὁ Ἰησοῦς λέγει αὐτοῖς Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. 12.1. Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν Ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 12.2. καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος· 12.3. καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν. 12.4. καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον ἐκεφαλίωσαν καὶ ἠτίμασαν. 12.5. καὶ ἄλλον ἀπέστειλεν· κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, οὓς μὲν δέροντες οὓς δὲ ἀποκτέννυντες. 12.6. ἔτι ἕνα εἶχεν, υἱὸν ἀγαπητόν· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι Ἐντραπήσονται τὸν υἱόν μου. 12.7. ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία. 12.8. καὶ λαβόντες ἀπέκτειναν αὐτόν, καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος. 12.9. τί ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. 12.10. Οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας· 12.11. παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; 12.13. Καὶ ἀποστέλλουσιν πρὸς αὐτόν τινας τῶν Φαρισαίων καὶ τῶν Ἡρῳδιανῶν ἵνα αὐτὸν ἀγρεύσωσιν λόγῳ. 12.14. καὶ ἐλθόντες λέγουσιν αὐτῷ Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων, ἀλλʼ ἐπʼ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις· ἔξεστιν δοῦναι κῆνσον Καίσαρι ἢ οὔ; δῶμεν ἢ μὴ δῶμεν; 12.15. ὁ δὲ εἰδὼς αὐτῶν τὴν ὑπόκρισιν εἶπεν αὐτοῖς Τί με πειράζετε; φέρετέ μοι δηνάριον ἵνα ἴδω. 12.16. οἱ δὲ ἤνεγκαν. καὶ λέγει αὐτοῖς Τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; οἱ δὲ εἶπαν αὐτῷ Καίσαρος. 12.17. ὁ δὲ Ἰησοῦς εἶπεν Τὰ Καίσαρος ἀπόδοτε Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. καὶ ἐξεθαύμαζον ἐπʼ αὐτῷ. 12.18. Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες 12.19. Διδάσκαλε, Μωυσῆς ἔγραψεν ἡμῖν ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. 12.20. ἑπτὰ ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, καὶ ἀποθνήσκων οὐκ ἀφῆκεν σπέρμα· 12.21. καὶ ὁ δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανεν μὴ καταλιπὼν σπέρμα, καὶ ὁ τρίτος ὡσαύτως· 12.22. καὶ οἱ ἑπτὰ οὐκ ἀφῆκαν σπέρμα· ἔσχατον πάντων καὶ ἡ γυνὴ ἀπέθανεν. 12.23. ἐν τῇ ἀναστάσει τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. 12.24. ἔφη αὐτοῖς ὁ Ἰησοῦς Οὐ διὰ τοῦτο πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ; 12.25. ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς· 12.26. περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωυσέως ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων Ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; 12.27. οὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ ζώντων· πολὺ πλανᾶσθε. 12.28. Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συνζητούντων, εἰδὼς ὅτι καλῶς ἀπεκρίθη αὐτοῖς, ἐπηρώτησεν αὐτόν Ποία ἐστὶν ἐντολὴ πρώτη πάντων; 12.29. ἀπεκρίθη ὁ Ἰησοῦς ὅτι Πρώτη ἐστίν Ἄκουε, Ἰσραήλ, Κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν, 12.30. καὶ ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου. 12.31. δευτέρα αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν. 12.32. Εἶπεν αὐτῷ ὁ γραμματεύς Καλῶς, διδάσκαλε, ἐπʼ ἀληθείας εἶπες ὅτι εἷς ἐστὶν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ· 12.33. καὶ τὸ ἀγαπᾷν αὐτὸν ἐξ ὅλης καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾷν τὸν πλησίον ὡς ἑαυτὸν περισσότερόν ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν. 12.34. καὶ ὁ Ἰησοῦς ἰδὼν αὐτὸν ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῷ Οὐ μακρὰν [εἶ] ἀπὸ τῆς βασιλείας τοῦ θεοῦ. Καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι. 12.43. καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον· 13.1. Καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ Διδάσκαλε, ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί. 13.2. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ . 14.43. Καὶ εὐθὺς ἔτι αὐτοῦ λαλοῦντος παραγίνεται [ὁ] Ἰούδας εἷς τῶν δώδεκα καὶ μετʼ αὐτοῦ ὄχλος μετὰ μαχαιρῶν καὶ ξύλων παρὰ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ τῶν πρεσβυτέρων. 14.44. δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων Ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτὸν καὶ ἀπάγετε ἀσφαλῶς. 14.45. καὶ ἐλθὼν εὐθὺς προσελθὼν αὐτῷ λέγει Ῥαββεί, καὶ κατεφίλησεν αὐτόν. 14.46. οἱ δὲ ἐπέβαλαν τὰς χεῖρας αὐτῷ καὶ ἐκράτησαν αὐτόν. 14.47. εἷς δέ [τις] τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον. 14.53. Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. 14.54. καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, καὶ ἦν συνκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς. 14.55. οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον· 14.56. πολλοὶ γὰρ ἐψευδομαρτύρουν κατʼ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν. 14.57. καί τινες ἀναστάντες ἐψευδομαρτύρουν κατʼ αὐτοῦ λέγοντες 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.59. καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν. 14.60. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων Οὐκ ἀποκρίνῃ οὐδέν, τί οὗτοί σου καταμαρτυροῦσιν; 14.61. ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; 14.62. ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 14.63. ὁ δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων; 14.64. ἠκούσατε τῆς βλασφημίας; τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. 14.65. Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ Προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον. 15.1. Καὶ εὐθὺς πρωὶ συμβούλιον ποιήσαντες οἱ ἀρχιερεῖς μετὰ τῶν πρεσβυτέρων καὶ γραμματέων καὶ ὅλον τὸ συνέδριον δήσαντες τὸν Ἰησοῦν ἀπήνεγκαν καὶ παρέδωκαν Πειλάτῳ. 15.3. καὶ κατηγόρουν αὐτοῦ οἱ ἀρχιερεῖς πολλά. 15.15. ὁ δὲ Πειλᾶτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, καὶ παρέδωκεν τὸν Ἰησοῦν φραγελλώσας ἵνα σταυρωθῇ. 15.16. Οἱ δὲ στρατιῶται ἀπήγαγον αὐτὸν ἔσω τῆς αὐλῆς, ὅ ἐστιν πραιτώριον, καὶ συνκαλοῦσιν ὅλην τὴν σπεῖραν. 15.17. καὶ ἐνδιδύσκουσιν αὐτὸν πορφύραν καὶ περιτιθέασιν αὐτῷ πλέξαντες ἀκάνθινον στέφανον· 15.18. καὶ ἤρξαντο ἀσπάζεσθαι αὐτόν Χαῖρε βασιλεῦ τῶν Ἰουδαίων· 15.19. καὶ ἔτυπτον αὐτοῦ τὴν κεφαλὴν καλάμῳ καὶ ἐνέπτυον αὐτῷ, καὶ τιθέντες τὰ γόνατα προσεκύνουν αὐτῷ. 15.20. καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν πορφύραν καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ. Καὶ ἐξάγουσιν αὐτὸν ἵνα σταυρώσωσιν αὐτόν· 15.25. ἦν δὲ ὥρα τρίτη καὶ ἐσταύρωσαν αὐτόν. 15.31. ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· | 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit." 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean." 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean." 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out, 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them." 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 2.14. As he passed by, he saw Levi, the son of Alphaeus, sitting at the tax office, and he said to him, "Follow me." And he arose and followed him. 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners?" 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast?" 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins." 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?" 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?" 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath." 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up." 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 5.25. A certain woman, who had an issue of blood for twelve years, 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse, 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well." 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes?" 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?'" 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease." 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him." 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets." 6.16. But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead." 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.18. For John said to Herod, "It is not lawful for you to have your brother's wife." 6.19. Herodias set herself against him, and desired to kill him, but she couldn't, 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you." 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom." 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer." 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter." 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison, 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs." 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs." 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 7.32. They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.34. Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened!" 7.35. Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 7.37. They were astonished beyond measure, saying, "He has done all things well. He makes even the deaf hear, and the mute speak!" 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod." 8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24. He looked up, and said, "I see men; for I see them like trees walking." 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village." 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 9.11. They asked him, saying, "Why do the scribes say that Elijah must come first?" 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes." 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief!" 10.33. "Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 11.27. They came again to Jerusalem, and as he was walking in the temple, the chief priests, and the scribes, and the elders came to him, 11.28. and they began saying to him, "By what authority do you do these things? Or who gave you this authority to do these things?" 11.29. Jesus said to them, "I will ask you one question. Answer me, and I will tell you by what authority I do these things. 11.30. The baptism of John -- was it from heaven, or from men? Answer me." 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 11.32. If we should say, 'From men'"--they feared the people, for all held John to really be a prophet. 11.33. They answered Jesus, "We don't know."Jesus said to them, "Neither do I tell you by what authority I do these things." 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. 12.11. This was from the Lord, It is marvelous in our eyes'?" 12.13. They sent some of the Pharisees and of the Herodians to him, that they might trap him with words. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it." 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's." 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying, 12.19. "Teacher, Moses wrote to us, 'If a man's brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.' 12.20. There were seven brothers. The first took a wife, and dying left no offspring. 12.21. The second took her, and died, leaving no children behind him. The third likewise; 12.22. and the seven took her and left no children. Last of all the woman also died. 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife." 12.24. Jesus answered them, "Isn't this because you are mistaken, not knowing the Scriptures, nor the power of God? 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' 12.27. He is not the God of the dead, but of the living. You are therefore badly mistaken." 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all?" 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these." 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he, 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices." 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. 12.43. He called his disciples to himself, and said to them, "Most assuredly I tell you, this poor widow gave more than all those who are giving into the treasury, 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings!" 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down." 14.43. Immediately, while he was still speaking, Judas, one of the twelve, came -- and with him a multitude with swords and clubs, from the chief priests, the scribes, and the elders. 14.44. Now he who betrayed him had given them a sign, saying, "Whoever I will kiss, that is he. Seize him, and lead him away safely." 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. 14.46. They laid their hands on him, and seized him. 14.47. But a certain one of those who stood by drew his sword, and struck the servant of the high priest, and cut off his ear. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying, 14.58. "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'" 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you?" 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?" 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.3. The chief priests accused him of many things. 15.15. Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews!" 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.25. It was the third hour, and they crucified him. 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. |
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27. New Testament, Matthew, 1.19, 2.16-2.18, 3.9, 9.9, 13.33, 13.55, 16.6, 16.12, 20.1-20.15, 22.15-22.16, 24.47-24.51, 27.26-27.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine Allison and Crossan (2006) 19, 21, 50, 56, 317; Taylor (2012) 123; Udoh (2006) 160| 1.19. Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. 2.16. Τότε Ἡρῴδης ἰδὼν ὅτι ἐνεπαίχθη ὑπὸ τῶν μάγων ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων. 2.17. Τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου λέγοντος 2.18. φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς· Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι ὅτι οὐκ εἰσίν. 3.9. καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. 9.9. Καὶ παράγων ὁ Ἰησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, Μαθθαῖον λεγόμενον, καὶ λέγει αὐτῷ Ἀκολούθει μοι· καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. 13.33. Ἄλλην παραβολὴν [ἐλάλησεν αὐτοῖς]· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 13.55. οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας; 16.6. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ὁρᾶτε καὶ προσέχετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ Σαδδουκαίων. 16.12. τότε συνῆκαν ὅτι οὐκ εἶπεν προσέχειν ἀπὸ τῆς ζύμης [τῶν ἄρτων] ἀλλὰ ἀπὸ τῆς διδαχῆς τῶν Φαρισαίων καὶ Σαδδουκαίων. 20.1. Ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα πρωὶ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ· 20.2. συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. 20.3. καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς· 20.4. καὶ ἐκείνοις εἶπεν Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν· 20.5. οἱ δὲ ἀπῆλθον. πάλιν [δὲ] ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως. 20.6. περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν εὗρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; 20.7. λέγουσιν αὐτῷ Ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο· λέγει αὐτοῖς Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα. 20.8. ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ Κάλεσον τοὺς ἐργάτας καὶ ἀπόδος τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων. 20.9. ἐλθόντες δὲ οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον. 20.10. καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται· καὶ ἔλαβον [τὸ] ἀνὰ δηνάριον καὶ αὐτοί. 20.11. λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου λέγοντες 20.12. Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους αὐτοὺς ἡμῖν ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα. 20.13. ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν Ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηναρίου συνεφώνησάς μοι; 20.14. ἆρον τὸ σὸν καὶ ὕπαγε· θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί· 20.15. οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι; 22.15. Τότε πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ. 22.16. καὶ ἀποστέλλουσιν αὐτῷ τοὺς μαθητὰς αὐτῶν μετὰ τῶν Ἡρῳδιανῶν λέγοντας Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων· 24.47. ἀμὴν λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. 24.48. ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ Χρονίζει μου ὁ κύριος, 24.49. καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων, 24.50. ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, 24.51. καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 27.26. τότε ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, τὸν δὲ Ἰησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ. 27.27. Τότε οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες τὸν Ἰησοῦν εἰς τὸ πραιτώριον συνήγαγον ἐπʼ αὐτὸν ὅλην τὴν σπεῖραν. 27.28. καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ, 27.29. καὶ πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ ἐνέπαιξαν αὐτῷ λέγοντες Χαῖρε, βασιλεῦ τῶν Ἰουδαίων, 27.30. καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλαμον καὶ ἔτυπτον εἰς τὴν κεφαλὴν αὐτοῦ. 27.31. καὶ ὅτε ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν χλαμύδα καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ, καὶ ἀπήγαγον αὐτὸν εἰς τὸ σταυρῶσαι. | 1.19. Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. 2.16. Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men. 2.17. Then that which was spoken by Jeremiah the prophet was fulfilled, saying, 2.18. "A voice was heard in Ramah, Lamentation, weeping and great mourning, Rachel weeping for her children; She wouldn't be comforted, Because they are no more." 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 9.9. As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, "Follow me." He got up and followed him. 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened." 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 16.6. Jesus said to them, "Take heed and beware of the yeast of the Pharisees and Sadducees." 16.12. Then they understood that he didn't tell them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees. 20.1. "For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.3. He went out about the third hour, and saw others standing idle in the marketplace. 20.4. To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way. 20.5. Again he went out about the sixth and the ninth hour, and did likewise. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.7. "They said to him, 'Because no one has hired us.' "He said to them, 'You also go into the vineyard, and you will receive whatever is right.' 20.8. When evening had come, the lord of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning from the last to the first.' 20.9. "When those who were hired at about the eleventh hour came, they each received a denarius. 20.10. When the first came, they supposed that they would receive more; and they likewise each received a denarius. 20.11. When they received it, they murmured against the master of the household, 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.13. "But he answered one of them, 'Friend, I am doing you no wrong. Didn't you agree with me for a denarius? 20.14. Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. 20.15. Isn't it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?' 22.15. Then the Pharisees went and took counsel how they might entrap him in his talk. 22.16. They sent their disciples to him, along with the Herodians, saying, "Teacher, we know that you are honest, and teach the way of God in truth, no matter who you teach, for you aren't partial to anyone. 24.47. Most assuredly I tell you that he will set him over all that he has. 24.48. But if that evil servant should say in his heart, 'My lord is delaying his coming,' 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken, 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it, 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 27.26. Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified. 27.27. Then the governor's soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. 27.28. They stripped him, and put a scarlet robe on him. 27.29. They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews!" 27.30. They spat on him, and took the reed and struck him on the head. 27.31. When they had mocked him, they took the robe off of him, and put his clothes on him, and led him away to crucify him. |
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28. Josephus Flavius, Jewish War, 1.1, 1.87, 1.120-1.158, 1.169-1.171, 1.203, 1.282-1.283, 1.358, 1.388, 1.394-1.395, 1.416, 1.648-1.655, 1.668, 2.1-2.111, 2.117, 2.159, 2.181-2.183, 2.215, 2.247, 2.252, 2.433, 2.450-2.457, 2.599, 2.615, 2.641, 3.541, 5.181, 7.47, 7.150, 7.253 (1st cent. CE - 1st cent. CE) Tagged with subjects: •herod antipas •herod antipas, taxes of, land tax (on produce) •herod antipas (antipater) •antipas (herod) •herod antipas, taxes of, custom duties •herod antipas, taxes of, fishing tolls •herod antipas, taxes of, poll tax •herod antipas, revenue of, from galilee and perea •herod antipas, revenue of •herod antipas, territory of, coming under roman rule •herod antipas, deposition and banishment of, in 39 b.c.e. •tiberias, herod antipas •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 758; Brodd and Reed (2011) 120; Dijkstra and Raschle (2020) 121; Goodman (2006) 211; Levine (2005) 53, 226; Taylor (2012) 93; Udoh (2006) 153, 154, 157, 160, 162, 163, 164, 181, 207; van Maaren (2022) 169, 170, 173 | 1.1. 1. Whereas the war which the Jews made with the Romans hath been the greatest of all those, not only that have been in our times, but, in a manner, of those that ever were heard of; both of those wherein cities have fought against cities, or nations against nations; while some men who were not concerned in the affairs themselves have gotten together vain and contradictory stories by hearsay, and have written them down after a sophistical manner; 1.87. Whereupon Theodorus marched against him, and took what belonged to himself as well as the king’s baggage, and slew ten thousand of the Jews. However, Alexander recovered this blow, and turned his force towards the maritime parts, and took Raphia and Gaza, with Anthedon also, which was afterwards called Agrippias by king Herod. 1.120. 1. Now Hyrcanus was heir to the kingdom, and to him did his mother commit it before she died; but Aristobulus was superior to him in power and magimity; and when there was a battle between them, to decide the dispute about the kingdom, near Jericho, the greatest part deserted Hyrcanus, and went over to Aristobulus; 1.121. but Hyrcanus, with those of his party who staid with him, fled to Antonia, and got into his power the hostages that might be for his preservation (which were Aristobulus’s wife, with her children); but they came to an agreement before things should come to extremities, that Aristobulus should be king, and Hyrcanus should resign that up, but retain all the rest of his dignities, as being the king’s brother. 1.122. Hereupon they were reconciled to each other in the temple, and embraced one another in a very kind manner, while the people stood round about them; they also changed their houses, while Aristobulus went to the royal palace, and Hyrcanus retired to the house of Aristobulus. 1.123. 2. Now, those other people which were at variance with Aristobulus were afraid upon his unexpected obtaining the government; and especially this concerned Antipater whom Aristobulus hated of old. He was by birth an Idumean, and one of the principal of that nation, on account of his ancestors and riches, and other authority to him belonging: 1.124. he also persuaded Hyrcanus to fly to Aretas, the king of Arabia, and to lay claim to the kingdom; as also he persuaded Aretas to receive Hyrcanus, and to bring him back to his kingdom: he also cast great reproaches upon Aristobulus, as to his morals, and gave great commendations to Hyrcanus, and exhorted Aretas to receive him, and told him how becoming a thing it would be for him, who ruled so great a kingdom, to afford his assistance to such as are injured; alleging that Hyrcanus was treated unjustly, by being deprived of that dominion which belonged to him by the prerogative of his birth. 1.125. And when he had predisposed them both to do what he would have them, he took Hyrcanus by night, and ran away from the city, and, continuing his flight with great swiftness, he escaped to the place called Petra, which is the royal seat of the king of Arabia, 1.126. where he put Hyrcanus into Aretas’s hand; and by discoursing much with him, and gaining upon him with many presents, he prevailed with him to give him an army that might restore him to his kingdom. This army consisted of fifty thousand footmen and horsemen, against which Aristobulus was not able to make resistance, but was deserted in his first onset, and was driven to Jerusalem; 1.127. he also had been taken at first by force, if Scaurus, the Roman general, had not come and seasonably interposed himself, and raised the siege. This Scaurus was sent into Syria from Armenia by Pompey the Great, when he fought against Tigranes; so Scaurus came to Damascus, which had been lately taken by Metellus and Lollius, and caused them to leave the place; and, upon his hearing how the affairs of Judea stood, he made haste thither as to a certain booty. 1.128. 3. As soon, therefore, as he was come into the country, there came ambassadors from both the brothers, each of them desiring his assistance; but Aristobulus’s three hundred talents had more weight with him than the justice of the cause; which sum, when Scaurus had received, he sent a herald to Hyrcanus and the Arabians, and threatened them with the resentment of the Romans and of Pompey, unless they would raise the siege. 1.129. So Aretas was terrified, and retired out of Judea to Philadelphia, as did Scaurus return to Damascus again; 1.130. nor was Aristobulus satisfied with escaping [out of his brother’s hands,] but gathered all his forces together, and pursued his enemies, and fought them at a place called Papyron, and slew about six thousand of them, and, together with them Antipater’s brother Phalion. 1.131. 4. When Hyrcanus and Antipater were thus deprived of their hopes from the Arabians, they transferred the same to their adversaries; and because Pompey had passed through Syria, and was come to Damascus, they fled to him for assistance; and, without any bribes, they made the same equitable pleas that they had used to Aretas, and besought him to hate the violent behavior of Aristobulus, and to bestow the kingdom on him to whom it justly belonged, both on account of his good character and on account of his superiority in age. 1.132. However, neither was Aristobulus wanting to himself in this case, as relying on the bribes that Scaurus had received: he was also there himself, and adorned himself after a manner the most agreeable to royalty that he was able. But he soon thought it beneath him to come in such a servile manner, and could not endure to serve his own ends in a way so much more abject than he was used to; so he departed from Diospolis. 1.133. 5. At this his behavior Pompey had great indignation; Hyrcanus also and his friends made great intercessions to Pompey; so he took not only his Roman forces, but many of his Syrian auxiliaries, and marched against Aristobulus. 1.134. But when he had passed by Pella and Scythopolis, and was come to Corea, where you enter into the country of Judea, when you go up to it through the Mediterranean parts, he heard that Aristobulus was fled to Alexandrium, which is a stronghold, fortified with the utmost magnificence and situated upon a high mountain; and he sent to him, and commanded him to come down. 1.135. Now his inclination was to try his fortune in a battle, since he was called in such an imperious manner, rather than to comply with that call. However, he saw the multitude were in great fear, and his friends exhorted him to consider what the power of the Romans was, and how it was irresistible; so he complied with their advice, and came down to Pompey; and when he had made a long apology for himself, and for the justness of his cause in taking the government, he returned to the fortress. 1.136. And when his brother invited him again [to plead his cause], he came down and spake about the justice of it, and then went away without any hinderance from Pompey; so he was between hope and fear. And when he came down, it was to prevail with Pompey to allow him the government entirely; and when he went up to the citadel, it was that he might not appear to debase himself too low. 1.137. However, Pompey commanded him to give up his fortified places, and forced him to write to every one of their governors to yield them up; they having had this charge given them, to obey no letters but what were of his own handwriting. Accordingly he did what he was ordered to do; but had still an indignation at what was done, and retired to Jerusalem, and prepared to fight with Pompey. 1.138. 6. But Pompey did not give him time to make any preparations [for a siege], but followed him at his heels; he was also obliged to make haste in his attempt, by the death of Mithridates, of which he was informed about Jericho. Now here is the most fruitful country of Judea, which bears a vast number of palm trees besides the balsam tree, whose sprouts they cut with sharp stones, and at the incisions they gather the juice, which drops down like tears. 1.139. So Pompey pitched his camp in that place one night, and then hasted away the next morning to Jerusalem; but Aristobulus was so affrighted at his approach, that he came and met him by way of supplication. He also promised him money, and that he would deliver up both himself and the city into his disposal, and thereby mitigated the anger of Pompey. 1.140. Yet did not he perform any of the conditions he had agreed to; for Aristobulus’s party would not so much as admit Gabinius into the city, who was sent to receive the money that he had promised. 1.141. 1. At this treatment Pompey was very angry, and took Aristobulus into custody. And when he was come to the city, he looked about where he might make his attack; for he saw the walls were so firm, that it would be hard to overcome them; and that the valley before the walls was terrible; and that the temple, which was within that valley, was itself encompassed with a very strong wall, insomuch that if the city were taken, the temple would be a second place of refuge for the enemy to retire to. 1.142. 2. Now, as he was long in deliberating about this matter, a sedition arose among the people within the city; Aristobulus’s party being willing to fight, and to set their king at liberty, while the party of Hyrcanus were for opening the gates to Pompey; and the dread people were in occasioned these last to be a very numerous party, when they looked upon the excellent order the Roman soldiers were in. 1.143. So Aristobulus’s party was worsted, and retired into the temple, and cut off the communication between the temple and the city, by breaking down the bridge that joined them together, and prepared to make an opposition to the utmost; but as the others had received the Romans into the city, and had delivered up the palace to him, Pompey sent Piso, one of his great officers, into that palace with an army, 1.144. who distributed a garrison about the city, because he could not persuade anyone of those that had fled to the temple to come to terms of accommodation; he then disposed all things that were round about them so as might favor their attacks, as having Hyrcanus’s party very ready to afford them both counsel and assistance. 1.145. 3. But Pompey himself filled up the ditch that was on the north side of the temple, and the entire valley also, the army itself being obliged to carry the materials for that purpose. And indeed it was a hard thing to fill up that valley, by reason of its immense depth, especially as the Jews used all the means possible to repel them from their superior station; 1.146. nor had the Romans succeeded in their endeavors, had not Pompey taken notice of the seventh days, on which the Jews abstain from all sorts of work on a religious account, and raised his bank, but restrained his soldiers from fighting on those days; for the Jews only acted defensively on Sabbath days. 1.147. But as soon as Pompey had filled up the valley, he erected high towers upon the bank, and brought those engines which they had fetched from Tyre near to the wall, and tried to batter it down; and the slingers of stones beat off those that stood above them, and drove them away; but the towers on this side of the city made very great resistance, and were indeed extraordinary both for largeness and magnificence. 1.148. 4. Now, here it was that, upon the many hardships which the Romans underwent, Pompey could not but admire not only at the other instances of the Jews’ fortitude, but especially that they did not at all intermit their religious services, even when they were encompassed with darts on all sides; for, as if the city were in full peace, their daily sacrifices and purifications, and every branch of their religious worship, was still performed to God with the utmost exactness. Nor indeed when the temple was actually taken, and they were every day slain about the altar, did they leave off the instances of their Divine worship that were appointed by their law; 1.149. for it was in the third month of the siege before the Romans could even with great difficulty overthrow one of the towers, and get into the temple. Now he that first of all ventured to get over the wall, was Faustus Cornelius the son of Sylla; and next after him were two centurions, Furius and Fabius; and every one of these was followed by a cohort of his own, who encompassed the Jews on all sides, and slew them, some of them as they were running for shelter to the temple, and others as they, for a while, fought in their own defense. 1.150. 5. And now did many of the priests, even when they saw their enemies assailing them with swords in their hands, without any disturbance, go on with their Divine worship, and were slain while they were offering their drink-offerings, and burning their incense, as preferring the duties about their worship to God before their own preservation. The greatest part of them were slain by their own countrymen, of the adverse faction, and an innumerable multitude threw themselves down precipices; nay, some there were who were so distracted among the insuperable difficulties they were under, that they set fire to the buildings that were near to the wall, and were burnt together with them. 1.151. Now of the Jews were slain twelve thousand; but of the Romans very few were slain, but a greater number was wounded. 1.152. 6. But there was nothing that affected the nation so much, in the calamities they were then under, as that their holy place, which had been hitherto seen by none, should be laid open to strangers; for Pompey, and those that were about him, went into the temple itself whither it was not lawful for any to enter but the high priest, and saw what was reposited therein, the candlestick with its lamps, and the table, and the pouring vessels, and the censers, all made entirely of gold, as also a great quantity of spices heaped together, with two thousand talents of sacred money. 1.153. Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror. 1.154. Now, among the captives, Aristobulus’s father-in-law was taken, who was also his uncle: so those that were the most guilty he punished with decollation; but rewarded Faustus, and those with him that had fought so bravely, with glorious presents, and laid a tribute upon the country, and upon Jerusalem itself. 1.155. 7. He also took away from the nation all those cities that they had formerly taken, and that belonged to Celesyria, and made them subject to him that was at that time appointed to be the Roman president there; and reduced Judea within its proper bounds. He also rebuilt Gadara, that had been demolished by the Jews, in order to gratify one Demetrius, who was of Gadara, 1.156. and was one of his own freedmen. He also made other cities free from their dominion, that lay in the midst of the country,—such, I mean, as they had not demolished before that time; Hippos, and Scythopolis, as also Pella, and Samaria, and Marissa; and besides these Ashdod, and Jamnia, and Arethusa; and in like manner dealt he with the maritime cities, Gaza, and Joppa, and Dora, and that which was anciently called Strato’s Tower, but was afterward rebuilt with the most magnificent edifices, and had its name changed to Caesarea, by king Herod. 1.157. All which he restored to their own citizens, and put them under the province of Syria; which province, together with Judea, and the countries as far as Egypt and Euphrates, he committed to Scaurus as their governor, and gave him two legions to support him; while he made all the haste he could himself to go through Cilicia, in his way to Rome, having Aristobulus and his children along with him as his captives. 1.158. They were two daughters and two sons; the one of which sons, Alexander, ran away as he was going; but the younger, Antigonus, with his sisters, were carried to Rome. 1.169. After this Gabinius brought Hyrcanus to Jerusalem, and committed the care of the temple to him; but ordained the other political government to be by an aristocracy. 1.170. He also parted the whole nation into five conventions, assigning one portion to Jerusalem, another to Gadara, that another should belong to Amathus, a fourth to Jericho, and to the fifth division was allotted Sepphoris, a city of Galilee. So the people were glad to be thus freed from monarchical government, and were governed for the future by an aristocracy. 1.171. 6. Yet did Aristobulus afford another foundation for new disturbances. He fled away from Rome, and got together again many of the Jews that were desirous of a change, such as had borne an affection to him of old; and when he had taken Alexandrium in the first place, he attempted to build a wall about it; but as soon as Gabinius had sent an army against him under Sisenna, Antonius, and Servilius, he was aware of it, and retreated to Macherus. 1.203. And at the same time that he said this, he settled the affairs of the country by himself, because he saw that Hyrcanus was inactive, and not fit to manage the affairs of the kingdom. So he constituted his eldest son, Phasaelus, governor of Jerusalem, and of the parts about it; he also sent his next son, Herod, who was very young, with equal authority into Galilee. 1.282. 4. Hereupon Antony was moved to compassion at the change that had been made in Herod’s affairs, and this both upon his calling to mind how hospitably he had been treated by Antipater, but more especially on account of Herod’s own virtue; so he then resolved to get him made king of the Jews, whom he had himself formerly made tetrarch. The contest also that he had with Antigonus was another inducement, and that of no less weight than the great regard he had for Herod; for he looked upon Antigonus as a seditious person, and an enemy of the Romans; 1.283. and as for Caesar, Herod found him better prepared than Antony, as remembering very fresh the wars he had gone through together with his father, the hospitable treatment he had met with from him, and the entire goodwill he had showed to him; besides the activity which he saw in Herod himself. 1.358. 4. Hereupon king Herod distinguished the multitude that was in the city; and for those that were of his side, he made them still more his friends by the honors he conferred on them; but for those of Antigonus’s party, he slew them; and as his money ran low, he turned all the ornaments he had into money, and sent it to Antony, and to those about him. 1.388. “O Caesar, as I was made king of the Jews by Antony, so do I profess that I have used my royal authority in the best manner, and entirely for his advantage; nor will I conceal this further, that thou hadst certainly found me in arms, and an inseparable companion of his, had not the Arabians hindered me. However, I sent him as many auxiliaries as I was able, and many ten thousand [cori] of corn. Nay, indeed, I did not desert my benefactor after the blow that was given him at Actium; but I gave him the best advice I was able, 1.394. After this, Caesar went for Egypt through Syria, when Herod received him with royal and rich entertainments; and then did he first of all ride along with Caesar, as he was reviewing his army about Ptolemais, and feasted him with all his friends, and then distributed among the rest of the army what was necessary to feast them withal. 1.395. He also made a plentiful provision of water for them, when they were to march as far as Pelusium, through a dry country, which he did also in like manner at their return thence; nor were there any necessaries wanting to that army. It was therefore the opinion, both of Caesar and of his soldiers, that Herod’s kingdom was too small for those generous presents he made them; 1.416. He also rebuilt Anthedon, a city that lay on the coast, and had been demolished in the wars, and named it Agrippeum. Moreover, he had so very great a kindness for his friend Agrippa, that he had his name engraved upon that gate which he had himself erected in the temple. 1.648. 2. There also now happened to him, among his other calamities, a certain popular sedition. There were two men of learning in the city [Jerusalem], who were thought the most skillful in the laws of their country, and were on that account held in very great esteem all over the nation; they were, the one Judas, the son of Sepphoris, and the other Matthias, the son of Margalus. 1.649. There was a great concourse of the young men to these men when they expounded the laws, and there got together every day a kind of an army of such as were growing up to be men. Now when these men were informed that the king was wearing away with melancholy, and with a distemper, they dropped words to their acquaintance, how it was now a very proper time to defend the cause of God, and to pull down what had been erected contrary to the laws of their country; 1.650. for it was unlawful there should be any such thing in the temple as images, or faces, or the like representation of any animal whatsoever. Now the king had put up a golden eagle over the great gate of the temple, which these learned men exhorted them to cut down; and told them, that if there should any danger arise, it was a glorious thing to die for the laws of their country; because that the soul was immortal, and that an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred death by a disease, before that which is the result of a virtuous behavior. 1.651. 3. At the same time that these men made this speech to their disciples, a rumor was spread abroad that the king was dying, which made the young men set about the work with greater boldness; they therefore let themselves down from the top of the temple with thick cords, and this at midday, and while a great number of people were in the temple, and cut down that golden eagle with axes. 1.652. This was presently told to the king’s captain of the temple, who came running with a great body of soldiers, and caught about forty of the young men, and brought them to the king. 1.653. And when he asked them, first of all, whether they had been so hardy as to cut down the golden eagle, they confessed they had done so; and when he asked them by whose command they had done it, they replied, at the command of the law of their country; and when he further asked them how they could be so joyful when they were to be put to death, they replied, because they should enjoy greater happiness after they were dead. 1.654. 4. At this the king was in such an extravagant passion, that he overcame his disease [for the time], and went out and spake to the people; wherein he made a terrible accusation against those men, as being guilty of sacrilege, and as making greater attempts under pretense of their law, and he thought they deserved to be punished as impious persons. 1.655. Whereupon the people were afraid lest a great number should be found guilty and desired that when he had first punished those that put them upon this work, and then those that were caught in it, he would leave off his anger as to the rest. With this the king complied, though not without difficulty, and ordered those that had let themselves down, together with their Rabbins, to be burnt alive, but delivered the rest that were caught to the proper officers to be put to death by them. 1.668. and after he had read the epistle, he opened and read his testament, wherein Philip was to inherit Trachonitis, and the neighboring countries, and Antipas was to be tetrarch, as we said before, and Archelaus was made king. 2.1. 1. Now the necessity which Archelaus was under of taking a journey to Rome was the occasion of new disturbances; for when he had mourned for his father seven days, and had given a very expensive funeral feast to the multitude (which custom is the occasion of poverty to many of the Jews, because they are forced to feast the multitude; for if anyone omits it, he is not esteemed a holy person), he put on a white garment, and went up to the temple, 2.2. where the people accosted him with various acclamations. He also spoke kindly to the multitude from an elevated seat and a throne of gold, and returned them thanks for the zeal they had shown about his father’s funeral, and the submission they had made to him, as if he were already settled in the kingdom; but he told them withal, that he would not at present take upon him either the authority of a king, or the names thereto belonging, until Caesar, who is made lord of this whole affair by the testament, confirm the succession; 2.3. for that when the soldiers would have set the diadem on his head at Jericho, he would not accept of it; but that he would make abundant requitals, not to the soldiers only, but to the people, for their alacrity and goodwill to him, when the superior lords [the Romans] should have given him a complete title to the kingdom; for that it should be his study to appear in all things better than his father. 2.4. 2. Upon this the multitude were pleased, and presently made a trial of what he intended, by asking great things of him; for some made a clamor that he would ease them in their taxes; others, that he would take off the duties upon commodities; and some, that he would loose those that were in prison; in all which cases he answered readily to their satisfaction, in order to get the goodwill of the multitude; after which he offered [the proper] sacrifices, and feasted with his friends. 2.5. And here it was that a great many of those that desired innovations came in crowds towards the evening, and began then to mourn on their own account, when the public mourning for the king was over. These lamented those that were put to death by Herod, because they had cut down the golden eagle that had been over the gate of the temple. 2.6. Nor was this mourning of a private nature, but the lamentations were very great, the mourning solemn, and the weeping such as was loudly heard all over the city, as being for those men who had perished for the laws of their country, and for the temple. 2.7. They cried out that a punishment ought to be inflicted for these men upon those that were honored by Herod; and that, in the first place, the man whom he had made high priest should be deprived; and that it was fit to choose a person of greater piety and purity than he was. 2.8. 3. At these clamors Archelaus was provoked, but restrained himself from taking vengeance on the authors, on account of the haste he was in of going to Rome, as fearing lest, upon his making war on the multitude, such an action might detain him at home. Accordingly, he made trial to quiet the innovators by persuasion, rather than by force, and sent his general in a private way to them, and by him exhorted them to be quiet. 2.9. But the seditious threw stones at him, and drove him away, as he came into the temple, and before he could say anything to them. The like treatment they showed to others, who came to them after him, many of which were sent by Archelaus, in order to reduce them to sobriety, and these answered still on all occasions after a passionate manner; and it openly appeared that they would not be quiet, if their numbers were but considerable. 2.10. And, indeed, at the feast of unleavened bread, which was now at hand, and is by the Jews called the Passover, and used to be celebrated with a great number of sacrifices, an innumerable multitude of the people came out of the country to worship; some of these stood in the temple bewailing the Rabbins [that had been put to death], and procured their sustece by begging, in order to support their sedition. 2.11. At this Archelaus was affrighted, and privately sent a tribune, with his cohort of soldiers, upon them, before the disease should spread over the whole multitude, and gave orders that they should constrain those that began the tumult, by force, to be quiet. At these the whole multitude were irritated, and threw stones at many of the soldiers, and killed them; but the tribune fled away wounded, and had much ado to escape so. 2.12. After which they betook themselves to their sacrifices, as if they had done no mischief; nor did it appear to Archelaus that the multitude could be restrained without bloodshed; so he sent his whole army upon them, the footmen in great multitudes, by the way of the city, and the horsemen by the way of the plain, 2.13. who, falling upon them on the sudden, as they were offering their sacrifices, destroyed about three thousand of them; but the rest of the multitude were dispersed upon the adjoining mountains: these were followed by Archelaus’s heralds, who commanded every one to retire to their own homes, whither they all went, and left the festival. 2.14. 1. Archelaus went down now to the seaside, with his mother and his friends, Poplas, and Ptolemy, and Nicolaus, and left behind him Philip, to be his steward in the palace, and to take care of his domestic affairs. 2.15. Salome went also along with him with her sons, as did also the king’s brethren and sons-in-law. These, in appearance, went to give him all the assistance they were able, in order to secure his succession, but in reality to accuse him for his breach of the laws by what he had done at the temple. 2.16. 2. But as they were come to Caesarea, Sabinus, the procurator of Syria, met them; he was going up to Judea, to secure Herod’s effects; but Varus, [president of Syria,] who was come thither, restrained him from going any farther. This Varus Archelaus had sent for, by the earnest entreaty of Ptolemy. 2.17. At this time, indeed, Sabinus, to gratify Varus, neither went to the citadels, nor did he shut up the treasuries where his father’s money was laid up, but promised that he would lie still, until Caesar should have taken cognizance of the affair. So he abode at Caesarea; 2.18. but as soon as those that were his hinderance were gone, when Varus was gone to Antioch, and Archelaus was sailed to Rome, he immediately went on to Jerusalem, and seized upon the palace. And when he had called for the governors of the citadels, and the stewards [of the king’s private affairs], he tried to sift out the accounts of the money, and to take possession of the citadels. 2.19. But the governors of those citadels were not unmindful of the commands laid upon them by Archelaus, and continued to guard them, and said the custody of them rather belonged to Caesar than to Archelaus. 2.20. 3. In the meantime, Antipas went also to Rome, to strive for the kingdom, and to insist that the former testament, wherein he was named to be king, was valid before the latter testament. Salome had also promised to assist him, as had many of Archelaus’s kindred, who sailed along with Archelaus himself also. 2.21. He also carried along with him his mother, and Ptolemy, the brother of Nicolaus, who seemed one of great weight, on account of the great trust Herod put in him, he having been one of his most honored friends. However, Antipas depended chiefly upon Ireneus, the orator; upon whose authority he had rejected such as advised him to yield to Archelaus, because he was his elder brother, and because the second testament gave the kingdom to him. 2.22. The inclinations also of all Archelaus’s kindred, who hated him, were removed to Antipas, when they came to Rome; although in the first place every one rather desired to live under their own laws [without a king], and to be under a Roman governor; but if they should fail in that point, these desired that Antipas might be their king. 2.23. 4. Sabinus did also afford these his assistance to the same purpose, by letters he sent, wherein he accused Archelaus before Caesar, and highly commended Antipas. 2.24. Salome also, and those with her, put the crimes which they accused Archelaus of in order, and put them into Caesar’s hands; and after they had done that, Archelaus wrote down the reasons of his claim, and, by Ptolemy, sent in his father’s ring, and his father’s accounts. 2.25. And when Caesar had maturely weighed by himself what both had to allege for themselves, as also had considered of the great burden of the kingdom, and largeness of the revenues, and withal the number of the children Herod had left behind him, and had moreover read the letters he had received from Varus and Sabinus on this occasion, he assembled the principal persons among the Romans together (in which assembly Caius, the son of Agrippa, and his daughter Julias, but by himself adopted for his own son, sat in the first seat) and gave the pleaders leave to speak. 2.26. 5. Then stood up Salome’s son, Antipater (who of all Archelaus’s antagonists was the shrewdest pleader), and accused him in the following speech: That Archelaus did in words contend for the kingdom, but that in deeds he had long exercised royal authority, and so did but insult Caesar in desiring to be now heard on that account, since he had not staid for his determination about the succession, 2.27. and since he had suborned certain persons, after Herod’s death, to move for putting the diadem upon his head; since he had set himself down in the throne, and given answers as a king, and altered the disposition of the army, and granted to some higher dignities; 2.28. that he had also complied in all things with the people in the requests they had made to him as to their king, and had also dismissed those that had been put into bonds by his father for most important reasons. Now, after all this, he desires the shadow of that royal authority, whose substance he had already seized to himself, and so hath made Caesar lord, not of things, but of words. 2.29. He also reproached him further, that his mourning for his father was only pretended, while he put on a sad countece in the daytime, but drank to great excess in the night; from which behavior, he said, the late disturbance among the multitude came, while they had an indignation thereat. 2.30. And indeed the purport of his whole discourse was to aggravate Archelaus’s crime in slaying such a multitude about the temple, which multitude came to the festival, but were barbarously slain in the midst of their own sacrifices; and he said there was such a vast number of dead bodies heaped together in the temple, as even a foreign war, that should come upon them [suddenly], before it was denounced, could not have heaped together. 2.31. And he added, that it was the foresight his father had of that his barbarity, which made him never give him any hopes of the kingdom, but when his mind was more infirm than his body, and he was not able to reason soundly, and did not well know what was the character of that son, whom in his second testament he made his successor; and this was done by him at a time when he had no complaints to make of him whom he had named before, when he was sound in body, and when his mind was free from all passion. 2.32. That, however, if anyone should suppose Herod’s judgment, when he was sick, was superior to that at another time, yet had Archelaus forfeited his kingdom by his own behavior, and those his actions, which were contrary to the law, and to its disadvantage. Or what sort of a king will this man be, when he hath obtained the government from Caesar, who hath slain so many before he hath obtained it! 2.33. 6. When Antipater had spoken largely to this purpose, and had produced a great number of Archelaus’s kindred as witnesses, to prove every part of the accusation, he ended his discourse. 2.34. Then stood up Nicolaus to plead for Archelaus. He alleged that the slaughter in the temple could not be avoided; that those that were slain were become enemies not to Archelaus’s kingdom only, but to Caesar, who was to determine about him. 2.35. He also demonstrated that Archelaus’s accusers had advised him to perpetrate other things of which he might have been accused. But he insisted that the latter testament should, for this reason, above all others, be esteemed valid, because Herod had therein appointed Caesar to be the person who should confirm the succession; 2.36. for he who showed such prudence as to recede from his own power, and yield it up to the lord of the world, cannot be supposed mistaken in his judgment about him that was to be his heir; and he that so well knew whom to choose for arbitrator of the succession could not be unacquainted with him whom he chose for his successor. 2.37. 7. When Nicolaus had gone through all he had to say, Archelaus came, and fell down before Caesar’s knees, without any noise;—upon which he raised him up, after a very obliging manner, and declared that truly he was worthy to succeed his father. However, he still made no firm determination in his case; 2.38. but when he had dismissed those assessors that had been with him that day, he deliberated by himself about the allegations which he had heard, whether it were fit to constitute any of those named in the testaments for Herod’s successor, or whether the government should be parted among all his posterity, and this because of the number of those that seemed to stand in need of support therefrom. 2.39. 1. Now before Caesar had determined anything about these affairs, Malthace, Archelaus’s mother, fell sick and died. Letters also were brought out of Syria from Varus, about a revolt of the Jews. 2.40. This was foreseen by Varus, who accordingly, after Archelaus was sailed, went up to Jerusalem to restrain the promoters of the sedition, since it was manifest that the nation would not be at rest; so he left one of those legions which he brought with him out of Syria in the city, 2.41. and went himself to Antioch. But Sabinus came, after he was gone, and gave them an occasion of making innovations; for he compelled the keepers of the citadels to deliver them up to him, and made a bitter search after the king’s money, as depending not only on the soldiers which were left by Varus, but on the multitude of his own servants, all which he armed and used as the instruments of his covetousness. 2.42. Now when that feast, which was observed after seven weeks, and which the Jews called Pentecost (i.e. the 50th day) was at hand, its name being taken from the number of the days [after the passover], the people got together, but not on account of the accustomed Divine worship, but of the indignation they had [at the present state of affairs]. 2.43. Wherefore an immense multitude ran together, out of Galilee, and Idumea, and Jericho, and Perea, that was beyond Jordan; but the people that naturally belonged to Judea itself were above the rest, both in number, and in the alacrity of the men. 2.44. So they distributed themselves into three parts, and pitched their camps in three places; one at the north side of the temple, another at the south side, by the Hippodrome, and the third part were at the palace on the west. So they lay round about the Romans on every side, and besieged them. 2.45. 2. Now Sabinus was affrighted, both at their multitude, and at their courage, and sent messengers to Varus continually, and besought him to come to his succor quickly; for that if he delayed, his legion would be cut to pieces. 2.46. As for Sabinus himself, he got up to the highest tower of the fortress, which was called Phasaelus; it is of the same name with Herod’s brother, who was destroyed by the Parthians; and then he made signs to the soldiers of that legion to attack the enemy; for his astonishment was so great, that he durst not go down to his own men. 2.47. Hereupon the soldiers were prevailed upon, and leaped out into the temple, and fought a terrible battle with the Jews; in which, while there were none over their heads to distress them, they were too hard for them, by their skill, and the others’ want of skill, in war; 2.48. but when once many of the Jews had gotten up to the top of the cloisters, and threw their darts downwards, upon the heads of the Romans, there were a great many of them destroyed. Nor was it easy to avenge themselves upon those that threw their weapons from on high, nor was it more easy for them to sustain those who came to fight them hand to hand. 2.49. 3. Since therefore the Romans were sorely afflicted by both these circumstances, they set fire to the cloisters, which were works to be admired, both on account of their magnitude and costliness. Whereupon those that were above them were presently encompassed with the flame, and many of them perished therein; as many of them also were destroyed by the enemy, who came suddenly upon them; some of them also threw themselves down from the walls backward, and some there were who, from the desperate condition they were in, prevented the fire, by killing themselves with their own swords; 2.50. but so many of them as crept out from the walls, and came upon the Romans, were easily mastered by them, by reason of the astonishment they were under; until at last some of the Jews being destroyed, and others dispersed by the terror they were in, the soldiers fell upon the treasure of God, which was now deserted, and plundered about four hundred talents, of which sum Sabinus got together all that was not carried away by the soldiers. 2.51. 4. However, this destruction of the works [about the temple], and of the men, occasioned a much greater number, and those of a more warlike sort, to get together, to oppose the Romans. These encompassed the palace round, and threatened to destroy all that were in it, unless they went their ways quickly; for they promised that Sabinus should come to no harm, if he would go out with his legion. 2.52. There were also a great many of the king’s party who deserted the Romans, and assisted the Jews; yet did the most warlike body of them all, who were three thousand of the men of Sebaste, go over to the Romans. Rufus also, and Gratus, their captains, did the same (Gratus having the foot of the king’s party under him, and Rufus the horse) each of whom, even without the forces under them, were of great weight, on account of their strength and wisdom, which turn the scales in war. 2.53. Now the Jews persevered in the siege, and tried to break downthe walls of the fortress, and cried out to Sabinus and his party, that they should go their ways, and not prove a hinderance to them, now they hoped, after a long time, to recover that ancient liberty which their forefathers had enjoyed. 2.54. Sabinus indeed was well contented to get out of the danger he was in, but he distrusted the assurances the Jews gave him, and suspected such gentle treatment was but a bait laid as a snare for them: this consideration, together with the hopes he had of succor from Varus, made him bear the siege still longer. 2.55. 1. At this time there were great disturbances in the country, and that in many places; and the opportunity that now offered itself induced a great many to set up for kings. And indeed in Idumea two thousand of Herod’s veteran soldiers got together, and armedthemselves, and fought against those of the king’s party; against whom Achiabus, the king’s first cousin, fought, and that out of some of the places that were the most strongly fortified; but so as to avoid a direct conflict with them in the plains. 2.56. In Sepphoris also, a city of Galilee, there was one Judas (the son of that arch-robber Hezekias, who formerly overran the country, and had been subdued by king Herod); this man got no small multitude together, and broke open the place where the royal armor was laid up, and armed those about him, and attacked those that were so earnest to gain the dominion. 2.57. 2. In Perea also, Simon, one of the servants to the king, relying upon the handsome appearance and tallness of his body, put a diadem upon his own head also; he also went about with a company of robbers that he had gotten together, and burnt down the royal palace that was at Jericho, and many other costly edifices besides, and procured himself very easily spoils by rapine, as snatching them out of the fire. 2.58. And he had soon burnt down all the fine edifices, if Gratus, the captain of the foot of the king’s party, had not taken the Trachonite archers, and the most warlike of Sebaste, and met the man. 2.59. His footmen were slain in the battle in abundance; Gratus also cut to pieces Simon himself, as he was flying along a strait valley, when he gave him an oblique stroke upon his neck, as he ran away, and broke it. The royal palaces that were near Jordan at Betharamptha were also burnt down by some other of the seditious that came out of Perea. 2.60. 3. At this time it was that a certain shepherd ventured to set himself up for a king; he was called Athrongeus. It was his strength of body that made him expect such a dignity, as well as his soul, which despised death; and besides these qualifications, he had four brethren like himself. 2.61. He put a troop of armed men under each of these his brethren, and made use of them as his generals and commanders, when he made his incursions, while he did himself act like a king, and meddled only with the more important affairs; 2.62. and at this time he put a diadem about his head, and continued after that to overrun the country for no little time with his brethren, and became their leader in killing both the Romans and those of the king’s party; nor did any Jew escape him, if any gain could accrue to him thereby. 2.63. He once ventured to encompass a whole troop of Romans at Emmaus, who were carrying corn and weapons to their legion; his men therefore shot their arrows and darts, and thereby slew their centurion Arius, and forty of the stoutest of his men, while the rest of them, who were in danger of the same fate, upon the coming of Gratus, with those of Sebaste, to their assistance, escaped. 2.64. And when these men had thus served both their own countrymen and foreigners, and that through this whole war, three of them were, after some time, subdued; the eldest by Archelaus, the two next by falling into the hands of Gratus and Ptolemus; but the fourth delivered himself up to Archelaus, upon his giving him his right hand for his security. 2.65. However, this their end was not till afterward, while at present they filled all Judea with a piratic war. 2.66. 1. Upon Varus’s reception of the letters that were written by Sabinus and the captains, he could not avoid being afraid for the whole legion [he had left there]. So he made haste to their relief, 2.67. and took with him the other two legions, with the four troops of horsemen to them belonging, and marched to Ptolemais,—having given orders for the auxiliaries that were sent by the kings and governors of cities to meet him there. Moreover, he received from the people of Berytus, as he passed through their city, fifteen hundred armed men. 2.68. Now as soon as the other body of auxiliaries were come to Ptolemais, as well as Aretas the Arabian (who, out of the hatred he bore to Herod, brought a great army of horse and foot), Varus sent a part of his army presently to Galilee, which lay near to Ptolemais, and Caius, one of his friends, for their captain. This Caius put those that met him to flight, and took the city Sepphoris, and burnt it, and made slaves of its inhabitants; 2.69. but as for Varus himself, he marched to Samaria with his whole army, where he did not meddle with the city itself, because he found that it had made no commotion during these troubles, but pitched his camp about a certain village which was called Arus. It belonged to Ptolemy, and on that account was plundered by the Arabians, who were very angry even at Herod’s friends also. 2.70. He thence marched on to the village Sampho, another fortified place, which they plundered, as they had done the other. As they carried off all the money they lighted upon belonging to the public revenues, all was now full of fire and bloodshed, and nothing could resist the plunders of the Arabians. 2.71. Emmaus was also burnt, upon the flight of its inhabitants, and this at the command of Varus, out of his rage at the slaughter of those that were about Arius. 2.72. 2. Thence he marched on to Jerusalem, and as soon as he was but seen by the Jews, he made their camps disperse themselves; 2.73. they also went away, and fled up and down the country. But the citizens received him, and cleared themselves of having any hand in this revolt, and said that they had raised no commotions, but had only been forced to admit the multitude, because of the festival, and that they were rather besieged together with the Romans, than assisted those that had revolted. 2.74. There had before this met him Joseph, the first cousin of Archelaus, and Gratus, together with Rufus, who led those of Sebaste, as well as the king’s army: there also met him those of the Roman legion, armed after their accustomed manner; for as to Sabinus, he durst not come into Varus’s sight, but was gone out of the city before this, to the seaside. 2.75. But Varus sent a part of his army into the country, against those that had been the authors of this commotion, and as they caught great numbers of them, those that appeared to have been the least concerned in these tumults he put into custody, but such as were the most guilty he crucified; these were in number about two thousand. 2.76. 3. He was also informed that there continued in Idumea ten thousand men still in arms; but when he found that the Arabians did not act like auxiliaries, but managed the war according to their own passions, and did mischief to the country otherwise than he intended, and this out of their hatred to Herod, he sent them away, but made haste, with his own legions, to march against those that had revolted; 2.77. but these, by the advice of Achiabus, delivered themselves up to him before it came to a battle. Then did Varus forgive the multitude their offenses, but sent their captains to Caesar to be examined by him. 2.78. Now Caesar forgave the rest, but gave orders that certain of the king’s relations (for some of those that were among them were Herod’s kinsmen) should be put to death, because they had engaged in a war against a king of their own family. 2.79. When therefore Varus had settled matters at Jerusalem after this manner, and had left the former legion there as a garrison, he returned to Antioch. 2.80. 1. But now came another accusation from the Jews against Archelaus at Rome, which he was to answer to. It was made by those ambassadors who, before the revolt, had come, by Varus’s permission, to plead for the liberty of their country; those that came were fifty in number, but there were more than eight thousand of the Jews at Rome who supported them. 2.81. And when Caesar had assembled a council of the principal Romans in Apollo’s temple, that was in the palace (this was what he had himself built and adorned, at a vast expense), the multitude of the Jews stood with the ambassadors, and on the other side stood Archelaus, with his friends; 2.82. but as for the kindred of Archelaus, they stood on neither side; for to stand on Archelaus’s side, their hatred to him, and envy at him, would not give them leave, while yet they were afraid to be seen by Caesar with his accusers. 2.83. Besides these, there were present Archelaus’ brother Philip, being sent thither beforehand, out of kindness by Varus, for two reasons: the one was this, that he might be assisting to Archelaus; and the other was this, that in case Caesar should make a distribution of what Herod possessed among his posterity, he might obtain some share of it. 2.84. 2. And now, upon the permission that was given the accusers to speak, they, in the first place, went over Herod’s breaches of their law, and said that he was not a king, but the most barbarous of all tyrants, and that they had found him to be such by the sufferings they underwent from him; that when a very great number had been slain by him, those that were left had endured such miseries, that they called those that were dead happy men; 2.85. that he had not only tortured the bodies of his subjects, but entire cities, and had done much harm to the cities of his own country, while he adorned those that belonged to foreigners; and he shed the blood of Jews, in order to do kindnesses to those people who were out of their bounds; 2.86. that he had filled the nation full of poverty, and of the greatest iniquity, instead of that happiness and those laws which they had anciently enjoyed; that, in short, the Jews had borne more calamities from Herod, in a few years, than had their forefathers during all that interval of time that had passed since they had come out of Babylon, and returned home, in the reign of Xerxes: 2.87. that, however, the nation was come to so low a condition, by being inured to hardships, that they submitted to his successor of their own accord, though he brought them into bitter slavery; 2.88. that accordingly they readily called Archelaus, though he was the son of so great a tyrant, king, after the decease of his father, and joined with him in mourning for the death of Herod, and in wishing him good success in that his succession; 2.89. while yet this Archelaus, lest he should be in danger of not being thought the genuine son of Herod, began his reign with the murder of three thousand citizens; as if he had a mind to offer so many bloody sacrifices to God for his government, and to fill the temple with the like number of dead bodies at that festival: 2.90. that, however, those that were left after so many miseries, had just reason to consider now at last the calamities they had undergone, and to oppose themselves, like soldiers in war, to receive those stripes upon their faces [but not upon their backs, as hitherto]. Whereupon they prayed that the Romans would have compassion upon the [poor] remains of Judea, and not expose what was left of them to such as barbarously tore them to pieces, 2.91. and that they would join their country to Syria, and administer the government by their own commanders, whereby it would [soon] be demonstrated that those who are now under the calumny of seditious persons, and lovers of war, know how to bear governors that are set over them, if they be but tolerable ones. 2.92. So the Jews concluded their accusation with this request. Then rose up Nicolaus, and confuted the accusations which were brought against the kings, and himself accused the Jewish nation, as hard to be ruled, and as naturally disobedient to kings. He also reproached all those kinsmen of Archelaus who had left him, and were gone over to his accusers. 2.93. 3. So Caesar, after he had heard both sides, dissolved the assembly for that time; but a few days afterward, he gave the one half of Herod’s kingdom to Archelaus, by the name of Ethnarch, and promised to make him king also afterward, if he rendered himself worthy of that dignity. 2.94. But as to the other half, he divided it into two tetrarchies, and gave them to two other sons of Herod, the one of them to Philip, and the other to that Antipas who contested the kingdom with Archelaus. 2.95. Under this last was Perea and Galilee, with a revenue of two hundred talents; but Batanea, and Trachonitis, and Auranitis, and certain parts of Zeno’s house about Jamnia, with a revenue of a hundred talents, were made subject to Philip; 2.96. while Idumea, and all Judea, and Samaria were parts of the ethnarchy of Archelaus, although Samaria was eased of one quarter of its taxes, out of regard to their not having revolted with the rest of the nation. 2.97. He also made subject to him the following cities, viz. Strato’s Tower, and Sebaste, and Joppa, and Jerusalem; but as to the Grecian cities, Gaza, and Gadara, and Hippos, he cut them off from the kingdom, and added them to Syria. Now the revenue of the country that was given to Archelaus was four hundred talents. 2.98. Salome also, besides what the king had left her in his testaments, was now made mistress of Jamnia, and Ashdod, and Phasaelis. Caesar did moreover bestow upon her the royal palace of Ascalon; by all which she got together a revenue of sixty talents; but he put her house under the ethnarchy of Archelaus. 2.99. And for the rest of Herod’s offspring, they received what was bequeathed to them in his testaments; but, besides that, Caesar granted to Herod’s two virgin daughters five hundred thousand [drachmae] of silver, and gave them in marriage to the sons of Pheroras: 2.100. but after this family distribution, he gave between them what had been bequeathed to him by Herod, which was a thousand talents, reserving to himself only some inconsiderable presents, in honor of the deceased. 2.101. 1. In the meantime, there was a man, who was by birth a Jew, but brought up at Sidon with one of the Roman freedmen, who falsely pretended, on account of the resemblance of their counteces, that he was that Alexander who was slain by Herod. This man came to Rome, in hopes of not being detected. 2.102. He had one who was his assistant, of his own nation, and who knew all the affairs of the kingdom, and instructed him to say how those that were sent to kill him and Aristobulus had pity upon them, and stole them away, by putting bodies that were like theirs in their places. 2.103. This man deceived the Jews that were at Crete, and got a great deal of money of them for traveling in splendor; and thence sailed to Melos, where he was thought so certainly genuine, that he got a great deal more money, and prevailed with those that had treated him to sail along with him to Rome. 2.104. So he landed at Dicearchia, [Puteoli,] and got very large presents from the Jews who dwelt there, and was conducted by his father’s friends as if he were a king; nay, the resemblance in his countece procured him so much credit, that those who had seen Alexander, and had known him very well, would take their oaths that he was the very same person. 2.105. Accordingly, the whole body of the Jews that were at Rome ran out in crowds to see him, and an innumerable multitude there was which stood in the narrow places through which he was carried; for those of Melos were so far distracted, that they carried him in a sedan, and maintained a royal attendance for him at their own proper charges. 2.106. 2. But Caesar, who knew perfectly well the lineaments of Alexander’s face, because he had been accused by Herod before him, discerned the fallacy in his countece, even before he saw the man. However, he suffered the agreeable fame that went of him to have some weight with him, and sent Celadus, one who well knew Alexander, and ordered him to bring the young man to him. 2.107. But when Caesar saw him, he immediately discerned a difference in his countece; and when he had discovered that his whole body was of a more robust texture, and like that of a slave, he understood the whole was a contrivance. 2.108. But the impudence of what he said greatly provoked him to be angry at him; for when he was asked about Aristobulus, he said that he was also preserved alive, and was left on purpose in Cyprus, for fear of treachery, because it would be harder for plotters to get them both into their power while they were separate. 2.109. Then did Caesar take him by himself privately, and said to him,—“I will give thee thy life, if thou wilt discover who it was that persuaded thee to forge such stories.” So he said that he would discover him, and followed Caesar, and pointed to that Jew who abused the resemblance of his face to get money; for that he had received more presents in every city than ever Alexander did when he was alive. 2.110. Caesar laughed at the contrivance, and put this spurious Alexander among his rowers, on account of the strength of his body, but ordered him that persuaded him to be put to death. But for the people of Melos, they had been sufficiently punished for their folly, by the expenses they had been at on his account. 2.111. 3. And now Archelaus took possession of his ethnarchy, and used not the Jews only, but the Samaritans also, barbarously; and this out of his resentment of their old quarrels with him. Whereupon they both of them sent ambassadors against him to Caesar; and in the ninth year of his government he was banished to Vienna, a city of Gaul, and his effects were put into Caesar’s treasury. 2.117. 1. And now Archelaus’s part of Judea was reduced into a province, and Coponius, one of the equestrian order among the Romans, was sent as a procurator, having the power of [life and] death put into his hands by Caesar. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.181. 6. But when Caius was made Caesar, he released Agrippa from his bonds, and made him king of Philip’s tetrarchy, who was now dead; but when Agrippa had arrived at that degree of dignity, he inflamed the ambitious desires of Herod the tetrarch, 2.182. who was chiefly induced to hope for the royal authority by his wife Herodias, who reproached him for his sloth, and told him that it was only because he would not sail to Caesar that he was destitute of that great dignity; for since Caesar had made Agrippa a king, from a private person, much more would he advance him from a tetrarch to that dignity. 2.183. These arguments prevailed with Herod, so that he came to Caius, by whom he was punished for his ambition, by being banished into Spain; for Agrippa followed him, in order to accuse him; to whom also Caius gave his tetrarchy, by way of addition. So Herod died in Spain, whither his wife had followed him. 2.215. Moreover, he bestowed on Agrippa his whole paternal kingdom immediately, and added to it, besides those countries that had been given by Augustus to Herod, Trachonitis and Auranitis, and still, besides these, that kingdom which was called the kingdom of Lysanias. 2.247. 8. After this Caesar sent Felix, the brother of Pallas, to be procurator of Galilee, and Samaria, and Perea, and removed Agrippa from Chalcis unto a greater kingdom; for he gave him the tetrarchy which had belonged to Philip, which contained Batanea, Trachonitis, and Gaulonitis: he added to it the kingdom of Lysanias, and that province [Abilene] which Varus had governed. 2.252. 2. Nero therefore bestowed the kingdom of the Lesser Armenia upon Aristobulus, Herod’s son, and he added to Agrippa’s kingdom four cities, with the toparchies to them belonging; I mean Abila, and that Julias which is in Perea, Taricheae also, and Tiberias of Galilee; but over the rest of Judea he made Felix procurator. 2.433. 8. In the meantime, one Manahem, the son of Judas, that was called the Galilean (who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans) took some of the men of note with him, and retired to Masada, 2.450. It is true, that when the people earnestly desired that they would leave off besieging the soldiers, they were the more earnest in pressing it forward, and this till Metilius, who was the Roman general, sent to Eleazar, and desired that they would give them security to spare their lives only; but agreed to deliver up their arms, and what else they had with them. 2.451. The others readily complied with their petition, sent to them Gorion, the son of Nicodemus, and Aias, the son of Sadduk, and Judas, the son of Jonathan, that they might give them the security of their right hands, and of their oaths; after which Metilius brought down his soldiers; 2.452. which soldiers, while they were in arms, were not meddled with by any of the seditious, nor was there any appearance of treachery; but as soon as, according to the articles of capitulation, they had all laid down their shields and their swords, and were under no further suspicion of any harm, but were going away, 2.453. Eleazar’s men attacked them after a violent manner, and encompassed them round, and slew them, while they neither defended themselves, nor entreated for mercy, but only cried out upon the breach of their articles of capitulation and their oaths. 2.454. And thus were all these men barbarously murdered, excepting Metilius; for when he entreated for mercy, and promised that he would turn Jew, and be circumcised, they saved him alive, but none else. This loss to the Romans was but light, there being no more than a few slain out of an immense army; but still it appeared to be a prelude to the Jews’ own destruction, 2.455. while men made public lamentation when they saw that such occasions were afforded for a war as were incurable; that the city was all over polluted with such abominations, from which it was but reasonable to expect some vengeance, even though they should escape revenge from the Romans; so that the city was filled with sadness, and every one of the moderate men in it were under great disturbance, as likely themselves to undergo punishment for the wickedness of the seditious; 2.456. for indeed it so happened that this murder was perpetrated on the Sabbath day, on which day the Jews have a respite from their works on account of Divine worship. 2.457. 1. Now the people of Caesarea had slain the Jews that were among them on the very same day and hour [when the soldiers were slain], which one would think must have come to pass by the direction of Providence; insomuch that in one hour’s time above twenty thousand Jews were killed, and all Caesarea was emptied of its Jewish inhabitants; for Florus caught such as ran away, and sent them in bonds to the galleys. 2.599. which multitude was crowded together in the hippodrome at Taricheae, and made a very peevish clamor against him; while some cried out, that they should depose the traitor; and others, that they should burn him. Now John irritated a great many, as did also one Jesus, the son of Sapphias, who was then governor of Tiberias. 2.615. Hereupon Josephus, who hitherto suspected nothing of John’s plots against him, wrote to the governors of the city, that they would provide a lodging and necessaries for John; which favors, when he had made use of, in two days’ time he did what he came about; some he corrupted with delusive frauds, and others with money, and so persuaded them to revolt from Josephus. 2.641. He then gave order to the masters of those vessels which he had thus filled to sail away immediately for Taricheae, and to confine those men in the prison there; till at length he took all their senate, consisting of six hundred persons, and about two thousand of the populace, and carried them away to Taricheae. 3.541. for as to those that belonged to his kingdom, he gave him leave to do what he pleased with them; however, the king sold these also for slaves; 5.181. There were, moreover, several groves of trees, and long walks through them, with deep canals, and cisterns, that in several parts were filled with brazen statues, through which the water ran out. There were withal many dove-courts of tame pigeons about the canals. 7.47. and all men had taken up a great hatred against the Jews, then it was that a certain person, whose name was Antiochus, being one of the Jewish nation, and greatly respected on account of his father, who was governor of the Jews at Antioch came upon the theater at a time when the people of Antioch were assembled together, and became an informer against his father, and accused both him and others that they had resolved to burn the whole city in one night;; he also delivered up to them some Jews that were foreigners, as partners in their resolutions. 7.150. and the last of all the spoils, was carried the Law of the Jews. 7.253. It was one Eleazar, a potent man, and the commander of these Sicarii, that had seized upon it. He was a descendant from that Judas who had persuaded abundance of the Jews, as we have formerly related, not to submit to the taxation when Cyrenius was sent into Judea to make one; |
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| 29. Pliny The Elder, Natural History, 12.63-12.65 (1st cent. CE - 1st cent. CE) Tagged with subjects: •herod antipas, taxes of, custom duties •herod antipas, taxes of, fishing tolls •herod antipas, taxes of, land tax (on produce) •herod antipas, taxes of, poll tax Found in books: Udoh (2006) 160 |
| 30. Suetonius, Augustus, 45 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •herod antipas Found in books: Csapo (2022) 124 |
| 31. Suetonius, Caligula, 33 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •herod antipas Found in books: Csapo (2022) 124 |
32. Tacitus, Annals, 2.42, 3.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •herod antipas, deposition and banishment of, in 39 b.c.e. •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 759; Udoh (2006) 154| 2.42. Ceterum Tiberius nomine Germanici trecenos plebi sestertios viritim dedit seque collegam consulatui eius destinavit. nec ideo sincerae caritatis fidem adsecutus amoliri iuvenem specie honoris statuit struxitque causas aut forte oblatas arripuit. rex Archelaus quinquagesimum annum Cappadocia potiebatur, invisus Tiberio quod eum Rhodi agentem nullo officio coluisset. nec id Archelaus per superbiam omiserat, sed ab intimis Augusti monitus, quia florente Gaio Caesare missoque ad res Orientis intuta Tiberii amicitia credebatur. ut versa Caesarum subole imperium adeptus est, elicit Archelaum matris litteris, quae non dissimulatis filii offensionibus clementiam offerebat, si ad precandum veniret. ille ignarus doli vel, si intellegere crederetur, vim metuens in urbem properat; exceptusque immiti a principe et mox accusatus in senatu, non ob crimina quae fingebantur sed angore, simul fessus senio et quia regibus aequa, nedum infima insolita sunt, finem vitae sponte an fato implevit. regnum in provinciam redactum est, fructibusque eius levari posse centesimae vectigal professus Caesar ducentesimam in posterum statuit. per idem tempus Antiocho Commagenorum, Philopatore Cilicum regibus defunctis turbabantur nationes, plerisque Romanum, aliis regium imperium cupientibus; et provinciae Syria atque Iudaea, fessae oneribus, deminutionem tributi orabant. | 2.42. For the rest, Tiberius, in the name of Germanicus, made a distribution to the populace of three hundred sesterces a man: as his colleague in the consulship he nominated himself. All this, however, won him no credit for genuine affection, and he decided to remove the youth under a show of honour; some of the pretexts he fabricated, others he accepted as chance offered. For fifty years King Archelaus had been in possession of Cappadocia; to Tiberius a hated man, since he had offered him none of the usual attentions during his stay in Rhodes. The omission was due not to insolence, but to advice from the intimates of Augustus; for, as Gaius Caesar was then in his heyday and had been despatched to settle affairs in the East, the friendship of Tiberius was believed unsafe. When, through the extinction of the Caesarian line, Tiberius attained the empire, he lured Archelaus from Cappadocia by a letter of his mother; who, without dissembling the resentment of her son, offered clemency, if he came to make his petition. Unsuspicious of treachery, or apprehending force, should he be supposed alive to it, he hurried to the capital, was received by an unrelenting sovereign, and shortly afterwards was impeached in the senate. Broken, not by the charges, which were fictitious, but by torturing anxiety, combined with the weariness of age and the fact that to princes even equality â to say nothing of humiliation â is an unfamiliar thing, he ended his days whether deliberately or in the course of nature. His kingdom was converted into a province; and the emperor, announcing that its revenues made feasible a reduction of the one per cent sale-tax, fixed it for the future at one half of this amount. â About the same time, the death of the two kings, Antiochus of Commagene and Philopator of Cilicia, disturbed the peace of their countries, where the majority of men desired a Roman governor, and the minority a monarch. The provinces, too, of Syria and Judaea, exhausted by their burdens, were pressing for a diminution of the tribute. 3.10. Next day, Fulcinius Trio applied to the consuls for authority to prosecute Piso. He was opposed by Vitellius, Veranius, and the other members of Germanicus' suite: Trio, they argued, had no standing in the case; nor were they themselves acting as accusers, but as deponents and witnesses to the facts, carrying out the instructions of the prince. Waiving the indictment on this head, Trio secured the right of arraigning Piso's previous career, and the emperor was asked to take over the trial. To this even the defendant made no demur, as he distrusted the prepossessions of the people and senate; while Tiberius, he knew, had the strength of mind to despise scandal, and was involved in his mother's accession to the plot. Besides, truth was more easily distinguished from accepted calumny by one judge; where there were more, odium and malevolence carried weight. The difficulties of the inquiry, and the rumours busy with his own character, were not lost upon Tiberius. Therefore with a few intimate friends for assessor, he heard the threats of the accusers, the prayers of the accused; and remitted the case in its integrity to the senate. |
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33. Tosefta, Avodah Zarah, 5.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiberias, herod antipas Found in books: Levine (2005) 226| 5.2. "ישרה אדם בארץ ישראל אפילו בעיר שרובה עובדי כוכבים ולא בחו\"ל אפי' בעיר שכולה ישראל מלמד שישיבת ארץ ישראל שקולה כנגד כל מצות שבתורה. והקבור בארץ ישראל כאילו הוא קבור תחת המזבח. לא יצא אדם לחוצה לארץ אא\"כ היו חטין סאתים בסלע אמר רבי שמעון במה דברים אמורין בזמן שאינו מוצא ליקח אבל בזמן שמוצא ליקח אפילו סאה בסלע לא יצא וכן היה ר\"ש אומר אלימלך מגדולי הדור ומפרנסי צבור היה ועל שיצא לחוצה לארץ מת הוא ובניו ברעב והיו כל ישראל קיימין על אדמתן שנאמר (רות א) ותהום כל העיר עליהן מלמד שכל העיר קיימת ומת הוא ובניו ברעב. הרי הוא אומר (בראשית כח) ושבתי בשלום אל בית אבי שאין ת\"ל והיה ה' לי לאלהים ואומר (ויקרא כה) לתת לכם את ארץ כנען להיות לכם לאלהים כל זמן שאתם בארץ כנען הריני לכם אלוה אין אתם בארץ כנען איני לכם לאלוה וכן הוא אומר (יהושוע ד) כארבעים אלף חלוצי הצבא ואומר (יהושוע ב) כי נתן בידי את יושבי הארץ וגו' וכי עלתה על דעתך שישראל מכבשים את הארץ לפני המקום אלא כל זמן שהם עליה כולה נכבשה אינן עליה כולה אינה נכבשת וכן דוד אמר (שמואל א כו) כי גרשוני היום מהסתפח בנחלת ה' וגו' וכי תעלה על דעתך שדוד המלך עובד עבודת כוכבים אלא שהיה דוד דורש ואומר כל המניח את ארץ ישראל בשעת שלום ויוצא כאילו עובד עבודת כוכבים דכתיב (ירמיהו לב) ונטעתים בארץ הזאת באמת אינן עליה אין נטועין לפני באמת לא בכל לבי ולא בכל נפשי. ר' שמעון בן אלעזר אומר ישראל שבחוצה לארץ עובדי עבודת כוכבים בטהרה הן כיצד עובד כוכבים שעשה משתה לבנו והלך וזימן את כל היהודים שבעירו אע\"פ שהן אוכלין משלהן ושותין משלהן ושמש שלהן עומד ע\"ג עובדי עבודת כוכבים הן שנא' (שמות לד) וקרא לך ואכלת מזבחו.", | |
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34. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tiberias, herod antipas Found in books: Levine (2005) 53| 4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", | 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ", |
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| 35. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 758 |
36. Cassius Dio, Roman History, 37.17.2, 59.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •herod antipas Found in books: Csapo (2022) 124; Goodman (2006) 211 | 37.17.2. They are distinguished from the rest of mankind in practically every detail of life, and especially by the fact that they do not honour any of the usual gods, but show extreme reverence for one particular divinity. They never had any statue of him even in Jerusalem itself, but believing him to be unnamable and invisible, they worship him in the most extravagant fashion on earth. 59.5. 1. This was the kind of emperor into whose hands the Romans were then delivered. Hence the deeds of Tiberius, though they were felt to have been very harsh, were nevertheless as far superior to those of Gaius as the deeds of Augustus were to those of his successor.,2. For Tiberius always kept the power in his own hands and used others as agents for carrying out his wishes; whereas Gaius was ruled by the charioteers and gladiators, and was the slave of the actors and others connected with the stage. Indeed, he always kept Apelles, the most famous of the tragedians of that day, with him even in public.,3. Thus he by himself and they by themselves did without let or hindrance all that such persons would naturally dare to do when given power. Everything that pertained to their art he arranged and settled on the slightest pretext in the most lavish manner, and he compelled the praetors and the consuls to do the same, so that almost every day some performance of the kind was sure to be given.,4. At first he was but a spectator and listener at these and would take sides for or against various performers like one of the crowd; and one time, when he was vexed with those of opposing tastes, he did not go to the spectacle. But as time went on, he came to imitate, and to contend in many events,,5. driving chariots, fighting as a gladiator, giving exhibitions of pantomimic dancing, and acting in tragedy. So much for his regular behaviour. And once he sent an urgent summons at night to the leading men of the senate, as if for some important deliberation, and then danced before them. |
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| 37. Anon., Acts of Paul, 108, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013) 207 |
| 38. Eusebius of Caesarea, Ecclesiastical History, 1.6.1-2, 4-6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Taylor (2012) 123 |
39. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mareotis, lake, herod antipas, presentation of Found in books: Taylor (2012) 123| 17a. בפמליא של מעלה ובפמליא של מטה ובין התלמידים העוסקים בתורתך בין עוסקין לשמה בין עוסקין שלא לשמה וכל העוסקין שלא לשמה יהי רצון שיהו עוסקין לשמה.,ר' אלכסנדרי בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתעמידנו בקרן אורה ואל תעמידנו בקרן חשכה ואל ידוה לבנו ואל יחשכו עינינו איכא דאמרי הא רב המנונא מצלי לה ור' אלכסנדרי בתר דמצלי אמר הכי רבון העולמים גלוי וידוע לפניך שרצוננו לעשות רצונך ומי מעכב שאור שבעיסה ושעבוד מלכיות יהי רצון מלפניך שתצילנו מידם ונשוב לעשות חוקי רצונך בלבב שלם.,רבא בתר צלותיה אמר הכי אלהי עד שלא נוצרתי איני כדאי ועכשיו שנוצרתי כאלו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך ה' אלהי שלא אחטא עוד ומה שחטאתי לפניך מרק ברחמיך הרבים אבל לא ע"י יסורין וחלאים רעים והיינו וידוי דרב המנונא זוטי ביומא דכפורי.,מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי אלהי נצור לשוני מרע ושפתותי מדבר מרמה ולמקללי נפשי תדום ונפשי כעפר לכל תהיה פתח לבי בתורתך ובמצותיך תרדוף נפשי ותצילני מפגע רע מיצר הרע ומאשה רעה ומכל רעות המתרגשות לבא בעולם וכל החושבים עלי רעה מהרה הפר עצתם וקלקל מחשבותם יהיו לרצון אמרי פי והגיון לבי לפניך ה' צורי וגואלי.,רב ששת כי הוה יתיב בתעניתא בתר דמצלי אמר הכי רבון העולמים גלוי לפניך בזמן שבית המקדש קיים אדם חוטא ומקריב קרבן ואין מקריבין ממנו אלא חלבו ודמו ומתכפר לו ועכשיו ישבתי בתענית ונתמעט חלבי ודמי יהי רצון מלפניך שיהא חלבי ודמי שנתמעט כאילו הקרבתיו לפניך על גבי המזבח ותרצני.,ר' יוחנן כי הוה מסיים ספרא דאיוב אמר הכי סוף אדם למות וסוף בהמה לשחיטה והכל למיתה הם עומדים אשרי מי שגדל בתורה ועמלו בתורה ועושה נחת רוח ליוצרו וגדל בשם טוב ונפטר בשם טוב מן העולם ועליו אמר שלמה (קהלת ז, א) טוב שם משמן טוב ויום המות מיום הולדו.,מרגלא בפומיה דר"מ גמור בכל לבבך ובכל נפשך לדעת את דרכי ולשקוד על דלתי תורתי נצור תורתי בלבך ונגד עיניך תהיה יראתי שמור פיך מכל חטא וטהר וקדש עצמך מכל אשמה ועון ואני אהיה עמך בכל מקום.,מרגלא בפומייהו דרבנן דיבנה אני בריה וחברי בריה אני מלאכתי בעיר והוא מלאכתו בשדה אני משכים למלאכתי והוא משכים למלאכתו כשם שהוא אינו מתגדר במלאכתי כך אני איני מתגדר במלאכתו ושמא תאמר אני מרבה והוא ממעיט שנינו אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים.,מרגלא בפומיה דאביי לעולם יהא אדם ערום ביראה (משלי טו, א) מענה רך משיב חמה ומרבה שלום עם אחיו ועם קרוביו ועם כל אדם ואפילו עם נכרי בשוק כדי שיהא אהוב למעלה ונחמד למטה ויהא מקובל על הבריות,אמרו עליו על רבן יוחנן בן זכאי שלא הקדימו אדם שלום מעולם ואפילו נכרי בשוק.,מרגלא בפומיה דרבא תכלית חכמה תשובה ומעשים טובים שלא יהא אדם קורא ושונה ובועט באביו ובאמו וברבו ובמי שהוא גדול ממנו בחכמה ובמנין שנאמר (תהלים קיא, י) ראשית חכמה יראת ה' שכל טוב לכל עושיהם לעושים לא נאמר אלא לעושיהם לעושים לשמה ולא לעושים שלא לשמה וכל העושה שלא לשמה נוח לו שלא נברא.,מרגלא בפומיה דרב [לא כעולם הזה העולם הבא] העולם הבא אין בו לא אכילה ולא שתיה ולא פריה ורביה ולא משא ומתן ולא קנאה ולא שנאה ולא תחרות אלא צדיקים יושבין ועטרותיהם בראשיהם ונהנים מזיו השכינה שנאמר (שמות כד, יא) ויחזו את האלהים ויאכלו וישתו:,גדולה הבטחה שהבטיחן הקב"ה לנשים יותר מן האנשים שנא' (ישעיהו לב, ט) נשים שאננות קומנה שמענה קולי בנות בוטחות האזנה אמרתי,א"ל רב לר' חייא נשים במאי זכיין באקרויי בנייהו לבי כנישתא ובאתנויי גברייהו בי רבנן ונטרין לגברייהו עד דאתו מבי רבנן.,כי הוו מפטרי רבנן מבי ר' אמי ואמרי לה מבי ר' חנינא אמרי ליה הכי עולמך תראה בחייך ואחריתך לחיי העולם הבא ותקותך לדור דורים לבך יהגה תבונה פיך ידבר חכמות ולשונך ירחיש רננות עפעפיך יישירו נגדך עיניך יאירו במאור תורה ופניך יזהירו כזוהר הרקיע שפתותיך יביעו דעת וכליותיך תעלוזנה מישרים ופעמיך ירוצו לשמוע דברי עתיק יומין.,כי הוו מפטרי רבנן מבי רב חסדא ואמרי לה מבי ר' שמואל בר נחמני אמרו ליה הכי (תהלים קמד, יד) אלופינו מסובלים וגו',אלופינו מסובלים רב ושמואל ואמרי לה רבי יוחנן ור' אלעזר חד אמר אלופינו בתורה ומסובלים במצות וחד אמר אלופינו בתורה ובמצות ומסובלים ביסורים | 17a. b in the heavenly entourage [ i pamalia /i ] /b of angels each of whom ministers to a specific nation (see Daniel 10), and whose infighting causes war on earth; br b and in the earthly entourage, /b the Sages, br b and among the disciples engaged in /b the study of b Your Torah, /b br b whether they engage in its /b study b for its own sake or not for its own sake. /b br b And all those engaged /b in Torah study b not for its own sake, /b br b may it be /b Your b will /b that b they will come to engage /b in its study b for its own sake. /b , b After his prayer, Rabbi Alexandri said the following: /b br b May it be Your will, Lord our God, /b br b that You station us in a lighted corner and not in a darkened corner, /b br b and do not let our hearts become faint nor our eyes dim. /b br b Some say that this was the prayer that Rav Hamnuna would recite, and that after Rabbi Alexandri prayed, he would say the following: /b br b Master of the Universe, it is revealed and known before You /b br b that our will is to perform Your will, and what prevents us? /b br On the one hand, b the yeast in the dough, /b the evil inclination that is within every person; br b and the subjugation to the kingdoms /b on the other. br b May it be Your will /b br b that You will deliver us from their hands, /b of both the evil inclination and the foreign kingdoms, br so that b we may return to perform the edicts of Your will with a perfect heart. /b , b After his prayer, Rava said the following: /b br b My God, before I was created I was worthless, /b br b and now that I have been created it is as if I had not been created, /b I am no more significant. br b I am dust in life, all the more so in my death. /b br b I am before You as a vessel filled with shame and humiliation. /b br Therefore, b may it be Your will, Lord my God, that I will sin no more, /b br b and that those /b transgressions b that I have committed, /b br b cleanse in Your abundant mercy; /b br b but /b may this cleansing b not /b be b by means of suffering and serious illness, /b but rather in a manner I will be able to easily endure. br b And this is the confession of Rav Hamnuna Zuti on Yom Kippur. /b , b When Mar, son of Ravina, would conclude his prayer, he said the following: /b br b My God, guard my tongue from evil and my lips from speaking deceit. /b br b To those who curse me let my soul be silent /b br b and may my soul be like dust to all. /b br b Open my heart to Your Torah, /b br b and may my soul pursue your mitzvot. /b br b And save me from a bad mishap, from the evil inclination, /b br b from a bad woman, and from all evils that suddenly come upon the world. /b br b And all who plan evil against me, /b br b swiftly thwart their counsel, and frustrate their plans. /b br b May the words of my mouth and the meditation of my heart find favor before You, /b br b Lord, my Rock and my Redeemer. /b ,The Gemara recounts that b when Rav Sheshet would sit in /b observance of b a fast, after he prayed he said as follows: /b br b Master of the Universe, it is revealed before You /b br that b when the Temple is standing, one sins and offers a sacrifice. /b br b And /b although b only its fat and blood were offered from /b that sacrifice on the altar, his transgression b is atoned for him. /b br b And now, I sat in /b observance of b a fast and my fat and blood diminished. /b br b May it be Your will that my fat and blood that diminished be /b considered as if b I offered /b a sacrifice b before You on the altar, /b br b and may I find favor in Your eyes. /b br Having cited statements that various Sages would recite after their prayers, the Gemara cites additional passages recited by the Sages on different occasions., b When Rabbi Yoḥa would conclude /b study of b the book of Job, he said the following: /b br b A person will ultimately die and an animal will ultimately be slaughtered, and all are destined for death. /b Therefore, death itself is not a cause for great anguish. br Rather, b happy is he who grew up in Torah, whose labor is in Torah, /b br b who gives pleasure to his Creator, /b br b who grew up with a good name and who took leave of the world with a good name. /b br Such a person lived his life fully, b and about him, Solomon said: /b br b “A good name is better than fine oil, and the day of death than the day of one’s birth” /b (Ecclesiastes 7:1); one who was faultless in life reaches the day of his death on a higher level than he was at the outset., b Rabbi Meir was wont to say /b the following idiom: br b Study with all your heart and with all your soul to know My ways /b br b and to be diligent at the doors of My Torah. /b br b Keep My Torah in your heart, /b br b and fear of Me should be before your eyes. /b br b Guard your mouth from all transgression, /b br b and purify and sanctify yourself from all fault and iniquity. /b br b And /b if you do so, b I, /b God, b will be with you everywhere. /b , b The Sages in Yavne were wont to say: /b br b I /b who learn Torah b am /b God’s b creature and my counterpart /b who engages in other labor b is /b God’s b creature. /b br b My work is in the city and his work is in the field. /b br b I rise early for my work and he rises early for his work. /b br b And just as he does not presume to /b perform b my work, so I do not presume to /b perform b his work. /b br b Lest you say: I /b engage in Torah study b a lot, while he /b only engages in Torah study b a little, /b so I am better than he, br b it has /b already b been taught: /b br b One who brings a substantial /b sacrifice b and one who brings a meager /b sacrifice have equal merit, br b as long as he directs his heart towards Heaven /b (Rav Hai Gaon, i Arukh /i )., b Abaye was wont to say: /b br b One must always be shrewd /b and utilize every strategy b in /b order to achieve b fear /b of Heaven and performance of mitzvot. br One must fulfill the verse: b “A soft answer turns away wrath” /b (Proverbs 15:1) br and take steps to b increase peace with one’s brethren and with one’s relatives, /b br b and with all people, even with a non-Jew in the marketplace, /b despite the fact that he is of no importance to him and does not know him at all ( i Me’iri /i ), br b so that he will be loved above /b in God’s eyes, br b pleasant below /b in the eyes of the people, br b and acceptable to all /b of God’s b creatures. /b ,Tangentially, the Gemara mentions that b they said about Rabban Yoḥa ben Zakkai that no one ever preceded him in /b issuing a b greeting, not even a non-Jew in the marketplace, /b as Rabban Yoḥa would always greet him first., b Rava was wont to say: /b br b The objective of /b Torah b wisdom /b is to achieve b repentance and good deeds; /b br b that one should not read /b the Torah b and study /b mishna and become arrogant br b and spurn his father and his mother and his teacher /b br b and one who is greater than he in wisdom or in /b the b number /b of students who study before him, br b as it is stated: “The beginning of wisdom is fear of the Lord, a good understanding have all who fulfill them” /b (Psalms 111:10). br b It is not stated /b simply: b All who fulfill, but rather: All who fulfill them, /b those who perform these actions as they ought to be performed, meaning b those who do /b such deeds b for their own sake, /b for the sake of the deeds themselves, b not those who do them not for their own sake. /b br Rava continued: b One who does them not for their own sake, /b it would have been b preferable for him had he not been created. /b , b Rav was wont to say: /b br b The World-to-Come is not like this world. /b br b In the World-to-Come there is no eating, no drinking, /b br b no procreation, no /b business b negotiations, /b br b no jealousy, no hatred, and no competition. /b br b Rather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated: /b br b “And they beheld God, and they ate and drank” /b (Exodus 24:11), meaning that beholding God’s countece is tantamount to eating and drinking.,The Gemara states: b Greater is the promise /b for the future b made by the Holy One, Blessed be He, to women than to men, as it is stated: “Rise up, women at ease; hear My voice, confident daughters, listen to what I say” /b (Isaiah 32:9). This promise of ease and confidence is not given to men., b Rav said to Rabbi Ḥiyya: /b By b what /b virtue b do women merit /b to receive this reward? Rabbi Ḥiyya answered: They merit this reward b for bringing their children to read /b the Torah b in the synagogue, and for sending their husbands to study /b mishna b in the study hall, and for waiting for their husbands until they return from the study hall. /b , b When the Sages /b who had been studying there b took leave of the study hall of Rabbi Ami, and some say /b it was b the study hall of Rabbi Ḥanina, they would say to him the following /b blessing: br b May you see your world, /b may you benefit from all of the good in the world, b in your lifetime, /b br b and may your end be to life in the World-to-Come, /b br b and may your hope /b be sustained b for many generations. /b br May b your heart meditate understanding, /b br b your mouth speak wisdom, and your tongue whisper with praise. /b br May b your eyelids look directly before you, /b br b your eyes shine in the light of Torah, /b br b and your face radiate like the brightness of the firmament. /b br May b your lips express knowledge, /b br b your kidneys rejoice in the upright, /b br b and your feet run to hear the words of the Ancient of Days, /b God (see Daniel 7)., b When the Sages took leave of the study hall of Rav Ḥisda, and some say /b it was b the study hall of Rabbi Shmuel bar Naḥmani, they would say to him the following, /b in accordance with the verse: b “Our leaders are laden, /b there is no breach and no going forth and no outcry in our open places” (Psalms 144:14)., b Our leaders are laden. Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar, /b disputed the proper understanding of this verse. b One said: Our leaders in Torah are laden with mitzvot. And one said: Our leaders in Torah and mitzvot are laden with suffering. /b |
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| 40. Augustine, De Consensu Evangelistarum Libri Quatuor, 1.1, 3.8.34, 3.13.50 (4th cent. CE - 5th cent. CE) Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 780, 781 |
41. Augustine, The City of God, 4.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •herod antipas Found in books: Goodman (2006) 211 | 4.31. What says Varro himself, whom we grieve to have found, although not by his own judgment, placing the scenic plays among things divine? When in many passages he is exhorting, like a religious man, to the worship of the gods, does he not in doing so admit that he does not in his own judgment believe those things which he relates that the Roman state has instituted; so that he does not hesitate to affirm that if he were founding a new state, he could enumerate the gods and their names better by the rule of nature? But being born into a nation already ancient, he says that he finds himself bound to accept the traditional names and surnames of the gods, and the histories connected with them, and that his purpose in investigating and publishing these details is to incline the people to worship the gods, and not to despise them. By which words this most acute man sufficiently indicates that he does not publish all things, because they would not only have been contemptible to himself, but would have seemed despicable even to the rabble, unless they had been passed over in silence. I should be thought to conjecture these things, unless he himself, in another passage, had openly said, in speaking of religious rites, that many things are true which it is not only not useful for the common people to know, but that it is expedient that the people should think otherwise, even though falsely, and therefore the Greeks have shut up the religious ceremonies and mysteries in silence, and within walls. In this he no doubt expresses the policy of the so-called wise men by whom states and peoples are ruled. Yet by this crafty device the malign demons are wonderfully delighted, who possess alike the deceivers and the deceived, and from whose tyranny nothing sets free save the grace of God through Jesus Christ our Lord. The same most acute and learned author also says, that those alone seem to him to have perceived what God is, who have believed Him to be the soul of the world, governing it by design and reason. And by this, it appears, that although he did not attain to the truth - for the true God is not a soul, but the maker and author of the soul - yet if he could have been free to go against the prejudices of custom, he could have confessed and counselled others that the one God ought to be worshipped, who governs the world by design and reason; so that on this subject only this point would remain to be debated with him, that he had called Him a soul, and not rather the creator of the soul. He says, also, that the ancient Romans, for more than a hundred and seventy years, worshipped the gods without an image. And if this custom, he says, could have remained till now, the gods would have been more purely worshipped. In favor of this opinion, he cites as a witness among others the Jewish nation; nor does he hesitate to conclude that passage by saying of those who first consecrated images for the people, that they have both taken away religious fear from their fellow citizens, and increased error, wisely thinking that the gods easily fall into contempt when exhibited under the stolidity of images. But as he does not say they have transmitted error, but that they have increased it, he therefore wishes it to be understood that there was error already when there were no images. Wherefore, when he says they alone have perceived what God is who have believed Him to be the governing soul of the world, and thinks that the rites of religion would have been more purely observed without images, who fails to see how near he has come to the truth? For if he had been able to do anything against so inveterate an error, he would certainly have given it as his opinion both that the one God should be worshipped, and that He should be worshipped without an image; and having so nearly discovered the truth, perhaps he might easily have been put in mind of the mutability of the soul, and might thus have perceived that the true God is that immutable nature which made the soul itself. Since these things are so, whatever ridicule such men have poured in their writings against the plurality of the gods, they have done so rather as compelled by the secret will of God to confess them, than as trying to persuade others. If, therefore, any testimonies are adduced by us from these writings, they are adduced for the confutation of those who are unwilling to consider from how great and maligt a power of the demons the singular sacrifice of the shedding of the most holy blood, and the gift of the imparted Spirit, can set us free. |
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| 42. Anon., Midrash Psalms, 93.8 (4th cent. CE - 9th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005) 53 |
| 43. Anon., Apostolic Constitutions, 2.52 (4th cent. CE - 4th cent. CE) Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 760 |
| 44. Macrobius, Saturnalia, 2.4.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •herod antipas (antipater) Found in books: Taylor (2012) 224 |
| 45. Macrobius, Saturnalia, 2.4.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •herod antipas (antipater) Found in books: Taylor (2012) 224 |
| 46. Justinian, Digest, 1.18.3, 48.2.22, 48.3.6-48.3.7, 48.3.11 (5th cent. CE - 6th cent. CE) Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 758, 759, 760 |
| 47. Epigraphy, I. Thespiae, 358 Tagged with subjects: •herod antipas Found in books: Csapo (2022) 124 |
| 48. Epigraphy, Ciip, 1135 Tagged with subjects: •herod antipas Found in books: Csapo (2022) 124 |
| 49. Anon., Letter of Aristeas, 1.390 Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 781 |
| 50. Epigraphy, Ig, 4.1756 Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 760 |
| 51. Epigraphy, Ed, 1340 Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 760 |
| 52. Epigraphy, Ephesus Iii, 372.1, 372.3 Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007) 759, 760, 761 |
| 53. Epigraphy, I 221;148, 161, 780.25 Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 760 |
| 54. Od., Od., 2.156 Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 761 |
| 55. Anon., Scholia In Lucanum, 2.593 Tagged with subjects: •herod antipas Found in books: Goodman (2006) 211 |
| 56. Theodorus Mopsuestenus, Commentarius In Epistulam Ad Galatos, 393 Tagged with subjects: •luke, hearing before herod antipas Found in books: Bickerman and Tropper (2007) 761 |
57. Strabo, Geography, 16.1.27, 16.2.16, 16.2.35, 16.2.40-16.2.46, 17.1.15, 17.3.25 Tagged with subjects: •herod antipas, taxes of, custom duties •herod antipas, taxes of, fishing tolls •herod antipas, taxes of, land tax (on produce) •herod antipas, taxes of, poll tax •herod antipas (antipater) •herod antipas •herod antipas, territory of, coming under roman rule Found in books: Goodman (2006) 211; Taylor (2012) 224; Udoh (2006) 160, 207 | 16.1.27. Between the Tigris and the Euphrates flows a river, called Basileios (or the Royal river), and about Anthemusia another called the Aborrhas. The road for merchants going from Syria to Seleuceia and Babylon lies through the country of the (Arabian) Scenitae, [now called Malii,] and through the desert belonging to their territory. The Euphrates is crossed in the latitude of Anthemusia, a place in Mesopotamia. Above the river, at the distance of four schoeni, is Bambyce, which is called by the names of Edessa and Hierapolis, where the Syrian goddess Atargatis is worshipped. After crossing the river, the road lies through a desert country on the borders of Babylonia to Scenae, a considerable city, situated on the banks of a canal. From the passage across the river to Scenae is a journey of five and twenty days. There are (on the road) owners of camels, who keep resting-places, which are well supplied with water from cisterns, or transported from a distance.The Scenitae exact a moderate tribute from merchants, but [otherwise] do not molest them: the merchants, therefore, avoid the country on the banks of the river, and risk a journey through the desert, leaving the river on the right hand at a distance of nearly three days' march. For the chiefs of the tribes living on both banks of the river, who occupy not indeed a fertile territory, yet one less sterile than the rest (of the country), are settled in the midst of their own peculiar domains, and each exacts a tribute of no moderate amount for himself. And it is difficult among so large a body of people, and of such daring habits, to establish any common standard of tribute advantageous to the merchant.Scene is distant from Seleuceia 18 schoeni. 16.2.16. There are two mountains, which form Coele-Syria, as it is called, lying nearly parallel to each other; the commencement of the ascent of both these mountains, Libanus and Antilibanus, is a little way from the sea; Libanus rises above the sea near Tripolis and Theoprosopon, and Antilibanus, above the sea near Sidon. They terminate somewhere near the Arabian mountains, which are above the district of Damascus and the Trachones as they are there called, where they form fruitful hills. A hollow plain lies between them, the breadth of which towards the sea is 200 stadia, and the length from the sea to the interior is about twice that number of stadia. Rivers flow through it, the largest of which is the Jordan, which water a country fertile and productive of all things. It contains also a lake, which produces the aromatic rush and reed. In it are also marshes. The name of the lake is Gennesaritis. It produces also balsamum.Among the rivers is the Chrysorrhoas, which commences from the city and territory of Damascus, and is almost entirely drained by water-courses; for it supplies with water a large tract of country, with a very deep soil.The Lycus and the Jordan are navigated upwards chiefly by the Aradii, with vessels of burden. 16.2.35. An Egyptian priest named Moses, who possessed a portion of the country called the Lower [Egypt] * * * *, being dissatisfied with the established institutions there, left it and came to Judaea with a large body of people who worshipped the Divinity. He declared and taught that the Egyptians and Africans entertained erroneous sentiments, in representing the Divinity under the likeness of wild beasts and cattle of the field; that the Greeks also were in error in making images of their gods after the human form. For God [said he] may be this one thing which encompasses us all, land and sea, which we call heaven, or the universe, or the nature of things. Who then of any understanding would venture to form an image of this Deity, resembling anything with which we are conversant? on the contrary, we ought not to carve any images, but to set apart some sacred ground and a shrine worthy of the Deity, and to worship Him without any similitude. He taught that those who made fortunate dreams were to be permitted to sleep in the temple, where they might dream both for themselves and others; that those who practised temperance and justice, and none else, might expect good, or some gift or sign from the God, from time to time. 16.2.40. When Judaea openly became subject to a tyrannical government, the first person who exchanged the title of priest for that of king was Alexander. His sons were Hyrcanus and Aristobulus. While they were disputing the succession to the kingdom, Pompey came upon them by surprise, deprived them of their power, and destroyed their fortresses, first taking Jerusalem itself by storm. It was a stronghold, situated on a rock, well fortified and well supplied with water within, but externally entirely parched with drought. A ditch was cut in the rock, 60 feet in depth, and in width 250 feet. On the wall of the temple were built towers, constructed of the materials procured when the ditch was excavated. The city was taken, it is said, by waiting for the day of fast, on which the Jews were in the habit of abstaining from all work. Pompey [availing himself of this], filled up the ditch, and threw bridges over it. He gave orders to raze all the walls, and he destroyed, as far as was in his power, the haunts of the robbers and the treasure-holds of the tyrants. Two of these forts, Thrax and Taurus, were situated in the passes leading to Jericho. Others were Alexandrium, Hyrcanium, Machaerus, Lysias, and those about Philadelphia, and Scythopolis near Galilee. 16.2.41. Jericho is a plain encompassed by a mountainous district, which slopes towards it somewhat in the manner of a theatre. Here is the Phoenicon (or palm plantation), which contains various other trees of the cultivated kind, and producing excellent fruit; but its chief production is the palm tree. It is 100 stadia in length; the whole is watered with streams, and filled with dwellings. Here also is a palace and the garden of the balsamum. The latter is a shrub with an aromatic smell, resembling the cytisus and the terminthus. Incisions are made in the bark, and vessels are placed beneath to receive the sap, which is like oily milk. After it is collected in vessels, it becomes solid. It is an excellent remedy for headache, incipient suffusion of the eyes, and dimness of sight. It bears therefore a high price, especially as it is produced in no other place. This is the case also with the Phoenicon, which alone contains the caryotes palm, if we except the Babylonian plain, and the country above it towards the east: a large revenue is derived from the palms and balsamum; xylobalsamum is also used as a perfume. 16.2.42. The Lake Sirbonis is of great extent. Some say that it is 1000 stadia in circumference. It stretches along the coast, to the distance of a little more than 200 stadia. It is deep, and the water is exceedingly heavy, so that no person can dive into it; if any one wades into it up to the waist, and attempts to move forward, he is immediately lifted out of the water It abounds with asphaltus, which rises, not however at any regular seasons, in bubbles, like boiling water, from the middle of the deepest part. The surface is convex, and presents the appearance of a hillock. Together with the asphaltus, there ascends a great quantity of sooty vapour, not perceptible to the eye, which tarnishes copper, silver, and everything bright — even gold. The neighbouring people know by the tarnishing of their vessels that the asphaltus is beginning to rise, and they prepare to collect it by means of rafts composed of reeds. The asphaltus is a clod of earth, liquefied by heat; the air forces it to the surface, where it spreads itself. It is again changed into so firm and solid a mass by cold water, such as the water of the lake, that it requires cutting or chopping (for use). It floats upon the water, which, as I have described, does not admit of diving or immersion, but lifts up the person who goes into it. Those who go on rafts for the asphaltus cut it in pieces, and take away as much as they are able to carry. 16.2.43. Such are the phenomena. But Posidonius says, that the people being addicted to magic, and practising incantations, (by these means) consolidate the asphaltus, pouring upon it urine and other fetid fluids, and then cut it into pieces. (Incantations cannot be the cause), but perhaps urine may have some peculiar power (in effecting the consolidation) in the same manner that chrysocolla is formed in the bladders of persons who labour under the disease of the stone, and in the urine of children.It is natural for these phenomena to take place in the middle of the lake, because the source of the fire is in the centre, and the greater part of the asphaltus comes from thence. The bubbling up, however, of the asphaltus is irregular, because the motion of fire, like that of many other vapours, has no order perceptible to observers. There are also phenomena of this kind at Apollonia in Epirus. 16.2.44. Many other proofs are produced to show that this country is full of fire. Near Moasada are to be seen rugged rocks, bearing the marks of fire; fissures in many places; a soil like ashes; pitch falling in drops from the rocks; rivers boiling up, and emitting a fetid odour to a great distance; dwellings in every direction overthrown; whence we are inclined to believe the common tradition of the natives, that thirteen cities once existed there, the capital of which was Sodom, but that a circuit of about 60 stadia around it escaped uninjured; shocks of earthquakes, however, eruptions of flames and hot springs, containing asphaltus and sulphur, caused the lake to burst its bounds, and the rocks took fire; some of the cities were swallowed up, others were abandoned by such of the inhabitants as were able to make their escape.But Eratosthenes asserts, on the contrary, that the country was once a lake, and that the greater part of it was uncovered by the water discharging itself through a breach, as was the case in Thessaly. 16.2.45. In the Gadaris, also, there is a lake of noxious water. If beasts drink it, they lose their hair, hoofs, and horns. At the place called Taricheae, the lake supplies the best fish for curing. On its banks grow trees which bear a fruit like the apple. The Egyptians use the asphaltus for embalming the bodies of the dead. 16.2.46. Pompey curtailed the territory which had been forcibly appropriated by the Jews, and assigned to Hyrcanus the priesthood. Some time afterwards, Herod, of the same family, and a native of the country, having surreptitiously obtained the priesthood, distinguished himself so much above his predecessors, particularly in his intercourse, both civil and political, with the Romans, that he received the title and authority of king, first from Antony, and afterwards from Augustus Caesar. He put to death some of his sons, on the pretext of their having conspired against him; other sons he left at his death, to succeed him, and assigned to each, portions of his kingdom. Caesar bestowed upon the sons also of Herod marks of honour, on his sister Salome, and on her daughter Berenice. The sons were unfortunate, and were publicly accused. One of them died in exile among the Galatae Allobroges, whose country was assigned for his abode. The others, by great interest and solicitation, but with difficulty, obtained leave to return to their own country, each with his tetrarchy restored to him. 17.1.15. The byblus and the Egyptian bean grow in the marshes and lakes; from the latter the ciborium is made. The stalks of the bean are nearly of equal height, and grow to the length of ten feet. The byblus is a bare stem, with a tuft on the top. But the bean puts out leaves and flowers in many parts, and bears a fruit similar to our bean, differing only in size and taste. The bean-grounds present an agreeable sight, and afford amusement to those who are disposed to recreate themselves with convivial feasts. These entertainments take place in boats with cabins; they enter the thickest part of the plantation, where they are overshadowed with the leaves, which are very large, and serve for drinking-cups and dishes, having a hollow which fits them for the purpose. They are found in great abundance in the shops in Alexandreia, where they are used as vessels. One of the sources of land revenue is the sale of these leaves. Such then is the nature of this bean.The byblus does not grow here in great abundance, for it is not cultivated. But it abounds in the lower parts of the Delta. There is one sort inferior to the other. The best is the hieratica. Some persons intending to augment the revenue, employed in this case a method which the Jews practised with the palm, especially the caryotic, and with the balsamum. In many places it is not allowed to be cultivated, and the price is enhanced by its rarity: the revenue is indeed thus increased, but the general consumption [of the article] is injured. 17.3.25. The division into provinces has varied at different periods, but at present it is that established by Augustus Caesar; for after the sovereign power had been conferred upon him by his country for life, and he had become the arbiter of peace and war, he divided the whole empire into two parts, one of which he reserved to himself, the other he assigned to the (Roman) people. The former consisted of such parts as required military defence, and were barbarian, or bordered upon nations not as yet subdued, or were barren and uncultivated, which though ill provided with everything else, were yet well furnished with strongholds. and might thus dispose the inhabitants to throw off the yoke and rebel. All the rest, which were peaceable countries, and easily governed without the assistance of arms, were given over to the (Roman) people. Each of these parts was subdivided into several provinces, which received respectively the titles of 'provinces of Caesar' and 'provinces of the People.'To the former provinces Caesar appoints governors and administrators, and divides the (various) countries sometimes in one way, sometimes in another, directing his political conduct according to circumstances.But the people appoint commanders and consuls to their own provinces, which are also subject to divers divisions when expediency requires it.(Augustus Caesar) in his first organization of (the Empire) created two consular governments, namely, the whole of Africa in possession of the Romans, excepting that part which was under the authority, first of Juba, but now of his son Ptolemy; and Asia within the Halys and Taurus, except the Galatians and the nations under Amyntas, Bithynia, and the Propontis. He appointed also ten consular governments in Europe and in the adjacent islands. Iberia Ulterior (Further Spain) about the river Baetis and Celtica Narbonensis (composed the two first). The third was Sardinia, with Corsica; the fourth Sicily; the fifth and sixth Illyria, districts near Epirus, and Macedonia; the seventh Achaia, extending to Thessaly, the Aetolians, Acarians, and the Epirotic nations who border upon Macedonia; the eighth Crete, with Cyrenaea; the ninth Cyprus; the tenth Bithynia, with the Propontis and some parts of Pontus.Caesar possesses other provinces, to the government of which he appoints men of consular rank, commanders of armies, or knights; and in his (peculiar) portion (of the empire) there are and ever have been kings, princes, and (municipal) magistrates. |
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