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Tiresias: The Ancient Mediterranean Religions Source Database

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All subjects (including unvalidated):
subject book bibliographic info
ephesus, inscriptions, from Sommerstein and Torrance (2014) 139
epigraphy/inscriptions, acclamations Mitchell and Pilhofer (2019) 182, 228, 230, 238, 244
epigraphy/inscriptions, biblical quotations Mitchell and Pilhofer (2019) 94, 230, 242, 244
epigraphy/inscriptions, dedicatory, inscriptions, Mitchell and Pilhofer (2019) 36, 182, 206, 207, 208, 209, 210, 211, 212, 213, 217, 218, 232, 245
epigraphy/inscriptions, epigraphic habit, non-christian Mitchell and Pilhofer (2019) 129, 203, 220
epigraphy/inscriptions, erasure of inscriptions, Mitchell and Pilhofer (2019) 19, 180, 214, 215, 217, 218
epigraphy/inscriptions, honorific, inscriptions, Mitchell and Pilhofer (2019) 174, 175, 232, 234, 241
epigraphy/inscriptions, priest lists, pagan Mitchell and Pilhofer (2019) 208, 209, 210, 215
epigraphy/inscriptions, ‘portable epigraphy’ Mitchell and Pilhofer (2019) 244, 245
inscription Athanassaki and Titchener (2022) 30, 50, 51, 52, 53, 65, 66, 222
Bricault and Bonnet (2013) 20, 22, 23, 29, 36, 37, 38, 39, 114, 115, 116, 117, 123, 126, 161, 162, 163, 166, 178, 182, 184, 265, 276, 277
Faßbeck and Killebrew (2016) 252, 280, 281, 283, 324, 334, 335, 340, 355, 358, 365, 366, 367, 376, 393, 425
Oksanish (2019) 89, 90, 92
Tanaseanu-Döbler and von Alvensleben (2020) 1, 51, 77, 78, 89, 90, 91, 92, 93, 123, 124, 125, 140, 146, 149, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 247, 250, 251, 252, 253, 254, 255, 256, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 281, 282, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 297, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 351
inscription, aaron Levine (2005) 372
inscription, abba Hachlili (2005) 191, 223, 301, 307
inscription, about dexion Jouanna (2018) 66, 644
inscription, acmonia, julia severa Levine (2005) 118, 127, 136, 137, 397
inscription, adulis Marek (2019) 213
inscription, alma Levine (2005) 336, 337
inscription, anatolian hieroglyphic Rojas(2019) 187
inscription, and torah ark, reading, theodotos Levine (2005) 75
inscription, antinous, in abydos funerary Renberg (2017) 514
inscription, apellas Luck (2006) 191
inscription, as monument Castagnoli and Ceccarelli (2019) 8, 9, 14, 15, 21, 24, 31, 32, 66, 81, 82, 85, 110, 112, 113, 131, 139, 142, 144, 147, 153, 170
inscription, at ergamenes shrine, dakke, imhotep Renberg (2017) 424
inscription, at temple of satet, elephantine, senwosret i Renberg (2017) 84
inscription, at vaga, béja, latest saturn Simmons(1995) 202, 207
inscription, athenian, official Papadodima (2022) 62
inscription, behistun Gera (2014) 117, 131, 140, 164, 203
Kingsley Monti and Rood (2022) 25
inscription, bilinguality, in ephesian Kalinowski (2021) 51, 52
inscription, building, inscription, Tanaseanu-Döbler and von Alvensleben (2020) 45, 49, 51, 129
inscription, by, polychronius Brule (2003) 136
inscription, career, details of on Bruun and Edmondson (2015) 92, 208, 209, 210, 211, 212, 213, 215, 222
inscription, commemorates, claudia procula Kalinowski (2021) 63, 218
inscription, cult regulations Stavrianopoulou (2006) 167, 175, 295, 296
inscription, dedicated by telethusa to, isis in ovids metamorphoses Panoussi(2019) 50, 51
inscription, demeter thlepusa Gaifman (2012) 198, 221
inscription, diaspora synagogue in jerusalem, theodotos Levine (2005) 48, 56, 57, 59
inscription, dictating uses of water from fountain teos Renberg (2017) 240
inscription, didascaliae Csapo (2022) 71, 72, 73
inscription, discovery, theodotos Levine (2005) 57
inscription, elders, theodotos Levine (2005) 59
inscription, encomium, mantineia Konig and Wiater (2022) 308, 309, 310, 311
König and Wiater (2022) 308, 309, 310, 311
inscription, ephesos, customs Marek (2019) 389
inscription, epicureanism Malherbe et al (2014) 511, 759
inscription, esna, pharaonic latopolis, imhotep Renberg (2017) 424
inscription, exhortation, to enjoyment, and Rohland (2022) 50, 61
inscription, flavii vedii, in genealogical Kalinowski (2021) 71, 77, 78, 84, 89, 168, 169, 170
inscription, flavius vedius apellas, t., son of t. fl. vedius antoninus and fl. pasinice, and monument with genealogical Kalinowski (2021) 71, 81, 84, 89, 163, 387, 389, 390, 391, 392, 393, 394, 395, 396, 397
inscription, for, conversion Kraemer (2020) 273, 274, 275
inscription, forasklepios, melos, dedicatory Renberg (2017) 345
inscription, found at masada Udoh (2006) 255
inscription, found masada at refortified and embellished by herod Udoh (2006) 196
inscription, from asklepios and isis cults, mantineia, dedicatory Renberg (2017) 346
inscription, from the letoon, trilingual Marek (2019) 35
inscription, from tyberissos, treaties, lycian league and rome Marek (2019) 229, 277
inscription, from, eleusis, first-fruits Parkins and Smith (1998) 107, 108
inscription, from, prusa Griffiths (1975) 319
inscription, from, thurii Griffiths (1975) 295
inscription, funerary, inscription, Tanaseanu-Döbler and von Alvensleben (2020) 147, 150
inscription, genitive case, building Bruun and Edmondson (2015) 537
inscription, greek, in bilingual Kalinowski (2021) 54
inscription, horos Benefiel and Keegan (2016) 34, 36, 40
inscription, in bouleuterion, hadrian, honorific Kalinowski (2021) 303, 304
inscription, in literary text Castagnoli and Ceccarelli (2019) 34, 82, 109, 113, 268
inscription, in soul/mind Castagnoli and Ceccarelli (2019) 22, 27, 73, 78
inscription, introductory rhetorical device Potter Suh and Holladay (2021) 629
inscription, ive, vedius antoninus ii, p., vedius ii, m. cl. p. vedius, in Kalinowski (2021) 121
inscription, ive, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, in Kalinowski (2021) 121
inscription, ive, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, in genealogical Kalinowski (2021) 76, 125
inscription, kalos Mackil and Papazarkadas (2020) 207
inscription, karnak, great libyan war Renberg (2017) 86
inscription, kaunos/kaunians, customs Marek (2019) 389, 432
inscription, ko, u, res, as Gaifman (2012) 146, 148, 149, 154
inscription, leadership, theodotos Levine (2005) 59, 137, 149, 426, 448
inscription, marmarini ritual Gagné (2020) 121
inscription, memory, and selective Wilding (2022) 16, 260, 262
inscription, metaphorical Castagnoli and Ceccarelli (2019) 131, 134
inscription, mnesiepes Miller and Clay (2019) 84
inscription, nestors cup Faraone (1999) 12, 19, 26
inscription, nymphs Gaifman (2012) 152, 208, 219, 221, 222, 309
inscription, oenoanda theosophical Renberg (2017) 559
inscription, of baths/bath-gymnasia, east bath-gymnasium, building Kalinowski (2021) 350, 352
inscription, of east bath-gymnasium, keil, josef, on dedicatory Kalinowski (2021) 350
inscription, of hera and aphrodite from, acrae Simon (2021) 257
inscription, of nefer-abu Griffiths (1975) 252
inscription, of proliferation across boiotia, selective Wilding (2022) 122
inscription, of proxeny decrees, decrees of proxenia, decline in Wilding (2022) 191, 237, 240
inscription, of saturn, latest Simmons(1995) 202
inscription, of sophocles as hellenotamias Jouanna (2018) 630
inscription, of sophocles’ paean Jouanna (2018) 69
inscription, of stele Dignas Parker and Stroumsa (2013) 127
inscription, of xanthos, lykia, trilingual Stavrianopoulou (2013) 236, 237
inscription, olbia Levine (2005) 428
inscription, on choregoi Jouanna (2018) 694
inscription, onokoites Sider (2001) 35
inscription, oracle Stavrianopoulou (2006) 166
inscription, oropos amphiareion, judaeans manumission Renberg (2017) 312
inscription, paikuli Hayes (2022) 419
inscription, paphos Sommerstein and Torrance (2014) 80
inscription, paphos, theatre building, dedicatory Csapo (2022) 127, 128, 129, 130, 132, 147
inscription, patriarchs, biblical Levine (2005) 372
inscription, pedon Heymans (2021) 216
inscription, phanagoria Levine (2005) 124
inscription, philippi, silvanus Nasrallah (2019) 132, 135, 137
inscription, pittakis, k. s., on an Jouanna (2018) 630
inscription, reinvention, and selective Wilding (2022) 7, 111, 113, 260, 262
inscription, roman synagogues, theodotos Levine (2005) 56, 57, 59
inscription, salmacis Morrison (2020) 1, 29
inscription, salmakis Kirkland (2022) 14, 15, 16
inscription, shepherd of hermas Nasrallah (2019) 132, 135, 137
inscription, simonides, theodotos Levine (2005) 59
inscription, stobi synagogue Levine (2005) 27, 28, 30, 31, 32, 36, 38, 39, 40, 41, 42, 43, 45, 46, 47, 48, 49, 50, 51, 52, 53, 55, 56, 57, 59, 60, 61, 63, 65, 66, 67, 68, 72, 142, 372, 389, 397, 429
inscription, suggesting incubation, rome asklepieia, dedicatory Renberg (2017) 206, 207, 208
inscription, synagoge, theodotos Levine (2005) 53
inscription, syntyche, sinner in a propitiatory Marek (2019) 524
inscription, taeuber, hans, restores vedius bath-gymnasium Kalinowski (2021) 333, 334, 340, 380
inscription, tel dan Bay (2022) 188
inscription, temple in jerusalem, temple Goodman (2006) 22
inscription, temple, herodian warning Bickerman and Tropper (2007) 359, 360, 361, 374, 483, 484, 485, 486, 487, 488, 489, 490, 491, 492, 493, 494, 495, 496, 598
inscription, textuality, and Rohland (2022) 19
inscription, theodotos Gardner (2015) 16, 21, 105
inscription, theodotus Berglund Crostini and Kelhoffer (2022) 50
inscription, thyatira, asia minor Levine (2005) 115
inscription, to, claudius proculus, m., honorific Kalinowski (2021) 64
inscription, treaties, lycian league and rome, bronze plate Marek (2019) 181, 229, 277
inscription, true stories, lucians Mheallaigh (2014) 253, 254, 255, 256, 257, 258
inscription, victor lists, absence of Wilding (2022) 130
inscription, xanthos/xanthians, trilingual Marek (2019) 153
inscriptional, cathartic regulations Petrovic and Petrovic (2016) 17, 29, 33, 34, 281, 282, 283, 284, 285, 286, 287, 288
inscriptional, city, inscriptions, rome as Jenkyns (2013) 258
inscriptional, sacred regulations Petrovic and Petrovic (2016) 10, 22, 23, 24, 25, 29, 30, 59, 60, 64, 107, 117, 181, 194, 195, 196, 197, 281, 282, 283, 284, 285, 286, 287, 288, 290
inscriptions Berglund Crostini and Kelhoffer (2022) 94, 272, 368
Eidinow and Kindt (2015) 59, 60, 100, 101, 102, 107, 452, 497
Goldman (2013) 26, 28, 31, 32, 90, 94, 112, 113, 128, 130, 131, 159
Gygax and Zuiderhoek (2021) 53, 116, 181, 186
Hachlili (2005) 32, 36, 40, 56, 161, 168, 172, 174, 184, 185, 191, 203, 204, 205, 208, 223, 227, 229, 295, 300, 301, 302, 307, 311, 320, 321, 339, 357, 399, 482, 483, 484, 512, 524
Klein and Wienand (2022) 49, 74, 88, 98, 118, 123, 125, 127, 128, 129, 143, 149, 166, 169, 171, 178, 216, 217, 218, 219, 221, 224, 230, 282
Konig and Wiater (2022) 5, 52, 65, 156, 173, 277, 356
König and Wiater (2022) 5, 52, 65, 156, 173, 277, 356
Laemmle (2021) 83, 91, 92, 379, 404
Lalone (2019) 7, 52, 56, 68, 69, 113, 114, 115, 125, 150, 160, 161, 162, 163, 164, 165
Lampe (2003) 140, 141, 142, 143, 148, 190, 298, 299, 301, 302, 303, 304, 305, 308, 309, 310, 311, 312
Malherbe et al (2014) 486, 510, 511, 512
Marincola et al (2021) 151, 152
Miller and Clay (2019) 26, 153, 217, 245, 246, 247, 248, 249, 250, 251, 252, 253, 272, 274, 276, 340, 342
Rutledge (2012) 116, 117, 118, 120, 121
Schwartz (2008) 30, 40, 41, 53, 185, 190, 191, 192, 216, 217, 219, 366, 380, 396, 420, 424, 460, 531, 532, 542
Stavrianopoulou (2006) 152
Steiner (2001) 19, 20
inscriptions, [iulia?], daughter of iul. philippus and fl. lepida or fl. phaedrina Kalinowski (2021) 78, 394, 395
inscriptions, ablative case, in Bruun and Edmondson (2015) 179
inscriptions, about buildings, verse Bruun and Edmondson (2015) 775, 776
inscriptions, about everyday life, verse Bruun and Edmondson (2015) 776, 777
inscriptions, about him discovered in elea, parmenides Tor (2017) 277
inscriptions, acts of paul and thecla Malherbe et al (2014) 585, 587
inscriptions, administrative tasks, proselytes in greco-roman Kraemer (2010) 237, 238, 239, 240
inscriptions, age at death, in Bruun and Edmondson (2015) 166
inscriptions, alphabetical, abecedaria Berglund Crostini and Kelhoffer (2022) 368
inscriptions, ambiguities, proselytes in greco-roman Kraemer (2010) 209, 210, 211, 212, 213
inscriptions, and communities Kalinowski (2021) 24, 25, 26, 27, 29, 30, 31
inscriptions, and cults Stavrianopoulou (2006) 131
inscriptions, and epithets, women, titles of in donor Ashbrook Harvey et al (2015) 266
inscriptions, and graffiti Hahn Emmel and Gotter (2008) 209, 211, 214, 215, 217, 222
inscriptions, and nestors cup Johnson and Parker (2009) 116
inscriptions, and praenestine fibula Johnson and Parker (2009) 116
inscriptions, and ritual Stavrianopoulou (2006) 152, 206
inscriptions, and statues, augustus Athanassaki and Titchener (2022) 95
inscriptions, and transliteration Johnson and Parker (2009) 85
inscriptions, apamea, synagogue, synagogue Levine (2005) 512
inscriptions, aphrodisias Kraemer (2010) 192
Levine (2005) 43, 88, 118, 124, 292, 293, 294, 316, 392, 397, 459, 467
inscriptions, appeals for Liddel (2020) 177
inscriptions, aramaic Bruun and Edmondson (2015) 76
Levine (2005) 45, 47, 238, 371, 386, 433, 448, 471, 558, 576, 626
inscriptions, aramaic-greek bilingual, armazi Marek (2019) 342
inscriptions, archaeological contexts, of Bruun and Edmondson (2015) 7, 16
inscriptions, archaic, honorific Gygax (2016) 63
inscriptions, archaizing, ordinatio, layout of Bruun and Edmondson (2015) 268
inscriptions, army verse officers, soldiers Bruun and Edmondson (2015) 320
inscriptions, artemis, named in Kalinowski (2021) 31
inscriptions, as bilingual at ephesos Johnson and Parker (2009) 75, 88
inscriptions, as evidence for attitudes to past Marincola et al (2021) 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275
inscriptions, as evidence intermarriage Phang (2001) 190, 191, 192, 194, 195, 196, 331, 332, 347
inscriptions, as evidence, belief Eidinow and Kindt (2015) 100, 101, 102, 107
inscriptions, as monumental form Roller (2018) 138, 151, 221
inscriptions, as monuments, honorific Gygax (2016) 230
inscriptions, as rewards, honorific Gygax (2016) 208, 222, 230
inscriptions, ashkelon Levine (2005) 239, 524
inscriptions, asia minor Levine (2005) 55, 56, 59, 88, 113, 116, 117, 118, 386, 467
inscriptions, assyrian royal Gera (2014) 116, 117, 128, 130, 131, 140, 141, 143, 153, 157, 223, 309, 397, 442
inscriptions, at antioch Johnson and Parker (2009) 85
inscriptions, at athens, inscribed location, of Wilding (2022) 107, 108
inscriptions, at bernardini tomb Johnson and Parker (2009) 116
inscriptions, at council of ad, christian Simmons(1995) 96
inscriptions, at delphi Wilding (2022) 160, 161
inscriptions, at ephesos Johnson and Parker (2009) 75, 82, 83, 85
inscriptions, at ephesos, bilingual Johnson and Parker (2009) 75, 88
inscriptions, at lebadeia Wilding (2022) 171
inscriptions, autopsy, importance of in editing Bruun and Edmondson (2015) 5, 7, 24, 30, 70, 81
inscriptions, babylon and babylonians, chronicles and Gera (2014) 117, 118, 119, 152, 160, 162, 264
inscriptions, bilingual Benefiel and Keegan (2016) 56, 57, 65, 71, 165, 276
Bruun and Edmondson (2015) 111, 160, 164, 168, 179, 180, 181, 182, 506, 519, 572, 704, 705, 706, 712, 713, 714, 715
inscriptions, bilingual ephesian Kalinowski (2021) 51, 52
inscriptions, boule and demos, in language of formulaic Kalinowski (2021) 249, 250, 261, 268
inscriptions, boustrophedon Bruun and Edmondson (2015) 699, 700
inscriptions, building Bruun and Edmondson (2015) 8, 14, 21, 93, 94, 162, 163, 164, 174, 178, 179, 474, 475, 528, 529, 530, 551, 573, 615, 652, 654, 655, 656, 657, 658, 659, 660, 662
Rüpke (2011) 15, 142
inscriptions, burial, inscriptions, Hayes (2022) 317
inscriptions, capitalization on imperial cult, depicted through honors in jewish Brodd and Reed (2011) 175, 176, 177, 178, 180, 187, 201, 202, 203, 204, 208, 209
inscriptions, carian-greek bilingual, kaunos Marek (2019) 35
inscriptions, catacombs Levine (2005) 84, 106, 107, 285, 286, 427, 434
inscriptions, categories in verse Bruun and Edmondson (2015) 771
inscriptions, characteristics, verse Bruun and Edmondson (2015) 765, 766
inscriptions, christian Bruun and Edmondson (2015) 24, 463, 464, 572
Huttner (2013) 156, 335, 336, 337, 338, 339, 340, 382
Marek (2019) 533, 534
inscriptions, christian desecration and re-use of Kraemer (2020) 18, 19
inscriptions, christian heretical, schismatic Bruun and Edmondson (2015) 446
inscriptions, christogram, christian Bruun and Edmondson (2015) 454, 458
inscriptions, church Gygax and Zuiderhoek (2021) 283, 288
inscriptions, clusium, chiusi, etruria, etrusco-latin Bruun and Edmondson (2015) 168
inscriptions, columbaria Goldman (2013) 26, 28, 159
inscriptions, columbaria comedy, stock characters in Goldman (2013) 114, 117
inscriptions, columbaria complexion, color of Goldman (2013) 15, 83, 99, 100, 101, 102, 103, 104, 106, 109, 110, 112, 113, 114, 122, 131, 132, 133
inscriptions, community, and Kalinowski (2021) 24, 25, 26, 27
inscriptions, comparison with lebena testimonies, epidauros miracle Renberg (2017) 191
inscriptions, confessional Huttner (2013) 49, 50, 51, 133, 134
inscriptions, consolatory Stavrianopoulou (2006) 251
inscriptions, copies of Dignas (2002) 69, 274, 276
inscriptions, coptic Bruun and Edmondson (2015) 364
inscriptions, critias’ tomb, funerary Wolfsdorf (2020) 243
inscriptions, crypt of the popes, christian Bruun and Edmondson (2015) 462
inscriptions, crysis, proselytes in greco-roman Kraemer (2010) 208, 209
inscriptions, cult of martyrs and saints, christian Bruun and Edmondson (2015) 459, 460
inscriptions, cultic, verse Bruun and Edmondson (2015) 777
inscriptions, curse Stavrianopoulou (2006) 217
inscriptions, curses in grave Dignas (2002) 237
inscriptions, dahl, influence Malherbe et al (2014) 511
inscriptions, date, epidauros miracle Renberg (2017) 172
inscriptions, dating of Kraemer (2020) 9, 10, 11, 12
inscriptions, dating of inscriptions, proselytes in greco-roman Kraemer (2010) 201, 202
inscriptions, dating of non-literary sources, of Breytenbach and Tzavella (2022) 23, 24, 233
inscriptions, dating, christian Bruun and Edmondson (2015) 562, 563
inscriptions, dative case, use of in Bruun and Edmondson (2015) 165, 166, 630, 636
inscriptions, dearth of at byzantine sites Gygax and Zuiderhoek (2021) 267
inscriptions, death and the afterlife, funerary Eidinow and Kindt (2015) 42, 401, 426, 454, 557
inscriptions, decurions, decurionate, in jewish Kraemer (2020) 154, 155
inscriptions, dedications Breytenbach and Tzavella (2022) 23, 24, 69, 79, 80, 82, 84, 85, 87, 89, 91, 92, 93, 94, 113, 115, 116, 120, 121, 147, 149, 150, 154, 166, 169, 187, 237, 254, 255, 256, 257, 262, 269, 270, 271, 272, 275, 277, 278, 283, 289, 290, 291, 304, 306, 327, 332, 337, 374, 394, 406, 433, 451, 482, 483
Eidinow and Kindt (2015) 100, 101, 102
inscriptions, dedications in proselytes in greco-roman Kraemer (2010) 208, 209, 212
inscriptions, dedicatory Gygax and Zuiderhoek (2021) 302
Rüpke (2011) 53, 100, 142, 153
Stavrianopoulou (2006) 97, 109, 152, 156
inscriptions, demos, the people, order of naming in Kalinowski (2021) 31
inscriptions, digital images of Bruun and Edmondson (2015) 9
inscriptions, digital, photographs of Bruun and Edmondson (2015) 121
inscriptions, dipinti, painted Benefiel and Keegan (2016) 82, 184, 185, 187, 188, 190, 191, 192, 193
inscriptions, displaced from origin alienae Bruun and Edmondson (2015) 48
inscriptions, display, epidauros miracle Renberg (2017) 131, 172
inscriptions, divination, greek and roman, anatolian confession Renberg (2017) 28, 65, 266, 417, 460, 604
inscriptions, doc Tacoma (2016) 19, 54, 211, 212, 213
inscriptions, document professional associations Kalinowski (2021) 256
inscriptions, dossier of Dignas (2002) 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 59, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 121, 122, 123, 124, 125, 126, 127, 128, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 214, 215, 229, 230, 231, 232, 233
inscriptions, during republic, regional variations in spread of Bruun and Edmondson (2015) 159, 160
inscriptions, early christian, votive Bruun and Edmondson (2015) 445, 446
inscriptions, ecclesiastical hierarchy, christian Bruun and Edmondson (2015) 462, 463
inscriptions, elders Levine (2005) 59, 433
inscriptions, element in africa, libyan Griffiths (1975) 61
inscriptions, enages, in Petrovic and Petrovic (2016) 286
inscriptions, ephesos, formulaic description of in Kalinowski (2021) 29
inscriptions, epidaurian miracle Russell and Nesselrath (2014) 79, 83, 84
inscriptions, epigraphy Piotrkowski (2019) 5, 12, 18, 23, 64, 97, 164, 167, 169, 170, 171, 173, 174, 175, 176, 177, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 203, 212, 247, 255, 257, 258, 259, 325, 343, 344, 345, 349, 350, 351, 353, 358, 378, 399, 405, 406, 407, 408, 409, 410, 412, 413, 419, 432, 443
inscriptions, epigraphy/inscriptions, building, christian Mitchell and Pilhofer (2019) 72, 175, 232, 234, 235, 236, 237, 238, 239, 241, 242
inscriptions, epigraphy/inscriptions, building, pagan Mitchell and Pilhofer (2019) 4, 203, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 220
inscriptions, epitaph by st. ambrose, christian Bruun and Edmondson (2015) 767, 768
inscriptions, epitaph of macareus Cosgrove (2022) 167
inscriptions, epitaph, christian Bruun and Edmondson (2015) 643
inscriptions, epitaphs, epigraphy/inscriptions, funerary Mitchell and Pilhofer (2019) 4, 8, 9, 13, 20, 22, 30, 53, 94, 127, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 144, 165, 229, 230, 231, 232, 242
inscriptions, erasures, in Bruun and Edmondson (2015) 21, 126, 213, 652, 776
inscriptions, erotic Bruun and Edmondson (2015) 104, 503, 504
inscriptions, errors, in Bruun and Edmondson (2015) 12, 118, 122, 125, 126
inscriptions, et académie des belles-lettres, paris Bruun and Edmondson (2015) 3
inscriptions, etruscan Bruun and Edmondson (2015) 136, 159, 160, 705, 706, 707, 709
inscriptions, etruscan, regional variations in spread of Bruun and Edmondson (2015) 706, 707
inscriptions, etrusco-latin Bruun and Edmondson (2015) 168
inscriptions, euphemia, in Petrovic and Petrovic (2016) 284, 285
inscriptions, evidence for chronic ailments leading to visits, epidauros miracle Renberg (2017) 24
inscriptions, evidence for non-local visitors, epidauros miracle Renberg (2017) 120, 121, 177, 178, 182
inscriptions, evidence of vedii owning gladiators Kalinowski (2021) 227
inscriptions, exegetic Bruun and Edmondson (2015) 446
inscriptions, exhortative function of honorific Gygax (2016) 221
inscriptions, expressions of christian belief, christian Bruun and Edmondson (2015) 453, 454, 455, 456, 457, 458
inscriptions, fake Bruun and Edmondson (2015) 34
inscriptions, fake historical, documentary Bruun and Edmondson (2015) 54, 55, 56, 57, 58, 59, 60, 61
inscriptions, fake manuscripts, printed works Bruun and Edmondson (2015) 42, 43, 44, 45, 46, 47, 48
inscriptions, felicitas, proselytes in greco-roman Kraemer (2010) 206, 207, 208
inscriptions, focus on miraculous cures, epidauros miracle Renberg (2017) 229
inscriptions, for ephebes Borg (2008) 134, 135
inscriptions, for jewish singers Cosgrove (2022) 292
inscriptions, for, honorific Bruun and Edmondson (2015) 183, 188, 323, 336
inscriptions, formulaic language of Kalinowski (2021) 156, 160, 163, 234, 236, 246, 247, 265, 291
inscriptions, found at acropolis Papazarkadas (2011) 10, 46, 214, 222, 230
inscriptions, freed slaves, honorific Bruun and Edmondson (2015) 615
inscriptions, from basilicas at rome, christian Bruun and Edmondson (2015) 28, 29, 36
inscriptions, from, alexandria, jewish Kraemer (2020) 220, 221, 278
inscriptions, from, delos, isiac Bricault et al. (2007) 54
inscriptions, from, etruria Bruun and Edmondson (2015) 36
inscriptions, from, gaul, jewish Kraemer (2020) 10
inscriptions, from, rome, jewish Kraemer (2020) 10, 49, 306, 371, 374, 378, 379, 386, 393
inscriptions, from, sardis, jewish Kraemer (2020) 9, 10, 154, 155, 374, 379, 388
inscriptions, funerary Breytenbach and Tzavella (2022) 5, 6, 18, 21, 23, 110, 163, 187, 233, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 305, 313, 320, 330, 331, 339, 347, 348, 349, 350, 351, 352, 354, 356, 358, 371, 374, 406, 433, 441, 448, 483, 492, 510, 511
Clackson et al. (2020) 24, 29, 39, 42, 173, 185, 196, 207, 211, 214, 215, 236, 237, 238, 264, 288, 290, 291, 292
Czajkowski et al (2020) 140, 141, 148, 149, 166, 167, 168, 169, 170, 171, 276, 278, 292, 295, 361, 362, 365, 366, 367, 368, 374, 386, 387, 421, 429
Eidinow and Kindt (2015) 42, 401, 426, 557
Kalinowski (2021) 50, 51, 52, 54
Steiner (2001) 11, 12, 13, 147, 154, 156, 214, 256, 257, 258, 259
Wolfsdorf (2020) 560
inscriptions, funerary, verse Bruun and Edmondson (2015) 771, 772, 773, 774
inscriptions, gallic Bruun and Edmondson (2015) 136
inscriptions, genealogical component of Kalinowski (2021) 76, 77, 78
inscriptions, graffiti, erotic Bruun and Edmondson (2015) 777
inscriptions, grave Stavrianopoulou (2006) 221
inscriptions, greek Bruun and Edmondson (2015) 75, 76, 95, 99, 164, 251, 253, 254, 255, 256, 257, 258, 261, 262, 263, 264, 266, 267, 268, 675
Marek (2019) 181, 509
inscriptions, guidelines, used in Bruun and Edmondson (2015) 8, 118, 121, 369
inscriptions, hadrian, second named in dedicatory Kalinowski (2021) 30, 31
inscriptions, hagneia, in Petrovic and Petrovic (2016) 281, 282, 283, 284, 285, 286, 287, 288
inscriptions, hagnos, in Petrovic and Petrovic (2016) 281, 282, 283, 284, 285, 286, 287, 288
inscriptions, handbooks on, christian Bruun and Edmondson (2015) 450
inscriptions, healing, epidaurian healing, iamata Eidinow and Kindt (2015) 506, 508, 509, 510
inscriptions, hebrew Bruun and Edmondson (2015) 76
inscriptions, herdsman, in votive Miller and Clay (2019) 245, 246, 247, 248, 249, 250, 251, 252, 253, 260, 265, 267
inscriptions, hermeneutical issues, proselytes in greco-roman Kraemer (2010) 210, 211
inscriptions, hexameters, verse Bruun and Edmondson (2015) 775
inscriptions, honorary titles, proselytes in greco-roman Kraemer (2010) 184, 233, 235
inscriptions, honorific Bruun and Edmondson (2015) 59, 91, 92, 93, 94, 100, 164, 218, 242, 243, 254, 255, 258, 261, 262, 263, 264, 477, 484, 497, 498, 499, 500, 501, 528, 529, 530, 553, 596, 598, 622
Gygax (2016) 37, 38, 40
Gygax and Zuiderhoek (2021) 76, 115, 123, 148, 204, 216, 249, 314
Rüpke (2011) 17, 142
inscriptions, how representative of the jews Feldman (2006) 161
inscriptions, iambic, verse Bruun and Edmondson (2015) 766, 767, 768, 769
inscriptions, imperial cult Cadwallader (2016) 36, 37, 38, 39, 113, 114, 115, 117, 121, 123, 157, 158, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 204, 224, 225, 226, 227, 243, 245, 247, 255, 256, 257, 260, 330
inscriptions, imperial period Marek (2019) 432, 438
inscriptions, imperial, building Bruun and Edmondson (2015) 528
inscriptions, in asia minor, jewish Kraemer (2020) 9, 153, 155, 296, 351, 367, 371, 372, 374, 388
inscriptions, in bath-gymnasium Kalinowski (2021) 333, 334
inscriptions, in baths/bath-gymnasia, vedius bath-gymnasium Kalinowski (2021) 254, 332, 333, 334
inscriptions, in bronze Rutledge (2012) 147, 148
inscriptions, in classical athens, honorific Gygax (2016) 109, 110
inscriptions, in collective memory, role of Bruun and Edmondson (2015) 251
inscriptions, in dessau, verse Bruun and Edmondson (2015) 769, 771
inscriptions, in east, the, egypt, honorific Brodd and Reed (2011) 203, 204
inscriptions, in ephesian prytaneion, kourêtes Kalinowski (2021) 112, 217
inscriptions, in epitaphs, erasures, in Bruun and Edmondson (2015) 571, 572
inscriptions, in fourth-century athens, honorific Gygax (2016) 208
inscriptions, in greek in palestine Feldman (2006) 15
inscriptions, in hebrew, diaspora Kraemer (2020) 220, 221, 348, 349, 373, 374, 375, 376
inscriptions, in milan, jewish Kraemer (2020) 18, 221
inscriptions, in naples, jewish Kraemer (2020) 157, 349, 350, 379, 388
inscriptions, in north africa Kraemer (2020) 11, 12, 274, 344, 373
inscriptions, in pastorals Malherbe et al (2014) 511
inscriptions, in political process Jenkyns (2013) 44, 46, 48, 49, 50, 51, 52, 319
inscriptions, in public subscriptions, honorific Gygax (2016) 19, 20, 22, 24, 25
inscriptions, in the early fifth century bc., honorific Gygax (2016) 59
inscriptions, in the sixth century bc, honorific Gygax (2016) 60
inscriptions, including chi-rho symbol, christian Bruun and Edmondson (2015) 97, 373, 386
inscriptions, indicate social status, kourêtes Kalinowski (2021) 117, 118, 121
inscriptions, information about women gleaned from, donor Ashbrook Harvey et al (2015) 266
inscriptions, information about women gleaned from, mortuary Ashbrook Harvey et al (2015) 270, 272
inscriptions, inscribed location, of classical Wilding (2022) 59, 61, 62, 63, 65, 66, 67, 104
inscriptions, inscriptions, epidaurian healing, iamata Eidinow and Kindt (2015) 506, 508, 509, 510
inscriptions, interpretation, of Eidinow and Driediger-Murphy (2019) 119, 120, 124
inscriptions, interpuncts, in Bruun and Edmondson (2015) 17, 121, 126, 127, 146, 155, 372
inscriptions, iranian Secunda (2014) 49, 51, 118, 123, 175
inscriptions, italic Bruun and Edmondson (2015) 99, 404, 699, 700
inscriptions, italy, greek Bruun and Edmondson (2015) 752
inscriptions, jewish Bruun and Edmondson (2015) 374, 454, 455
Huttner (2013) 13, 75, 76, 77, 78, 79, 143, 244, 245
Kraemer (2020) 9, 10, 11, 12, 18, 19
Van der Horst (2014) 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78
inscriptions, jewish, and capitalization on imperial cult Brodd and Reed (2011) 189, 193, 194, 195, 196
inscriptions, jewish, in akmoneia, phrygia Brodd and Reed (2011) 176, 177, 178, 201, 202
inscriptions, jewish, in berenike, cyrenaika Brodd and Reed (2011) 204
inscriptions, jewish, in egypt Brodd and Reed (2011) 203, 204
inscriptions, jewish, in ostia, italia Brodd and Reed (2011) 187, 208, 209
inscriptions, jewish, in philadelphia, lydia Brodd and Reed (2011) 209
inscriptions, jewish, in pompeii Brodd and Reed (2011) 209
inscriptions, jewish, in sardis, lydia Brodd and Reed (2011) 180, 202
inscriptions, justa, proselytes in greco-roman Kraemer (2010) 230, 231
inscriptions, justice, in Petrovic and Petrovic (2016) 282, 283, 286, 287, 288
inscriptions, karia, asia minor, bilingual Stavrianopoulou (2013) 234, 243, 246, 247, 248
inscriptions, katharos, in Petrovic and Petrovic (2016) 281, 282, 283, 284, 285, 286, 287, 288
inscriptions, kourêtes Kalinowski (2021) 59, 60, 61, 108, 111, 112, 124, 130
inscriptions, landholdings of settlement Gordon (2020) 130, 227
inscriptions, languages, etruscan Bruun and Edmondson (2015) 752, 753
inscriptions, late antique Bruun and Edmondson (2015) 174, 364, 367, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387
inscriptions, late antique, letter-forms, of Bruun and Edmondson (2015) 369
inscriptions, late antique, ordinatio, layout of Bruun and Edmondson (2015) 369
inscriptions, latin authors, quoted in Bruun and Edmondson (2015) 375, 747, 757
inscriptions, latin language, , syllabification in Bruun and Edmondson (2015) 758
inscriptions, latin language, , “errors” in Bruun and Edmondson (2015) 757, 758
inscriptions, laws and prescriptions Eidinow and Kindt (2015) 329, 330, 331, 340, 342, 344, 345, 346, 347, 349, 350
inscriptions, letter height in and status Kalinowski (2021) 402
inscriptions, letter-forms, of Bruun and Edmondson (2015) 16, 89, 112, 114, 115, 122, 125, 155, 156
inscriptions, letters, military Bruun and Edmondson (2015) 664
inscriptions, libyan Bruun and Edmondson (2015) 136
Griffiths (1975) 60
inscriptions, lindian chronicle Eidinow and Kindt (2015) 107, 430, 431, 434, 583, 584
inscriptions, line-drawings of Bruun and Edmondson (2015) 5, 8, 17
inscriptions, linear b Eidinow and Kindt (2015) 152, 385, 539
inscriptions, lydia/lydians, propitiatory Marek (2019) 462, 464, 469, 523, 524
inscriptions, lydian Marek (2019) 111
inscriptions, lydian-aramaic, bilingual Marek (2019) 111
inscriptions, marble, used for Bruun and Edmondson (2015) 16, 114, 155, 169
inscriptions, memory, in genealogies on Kalinowski (2021) 84
inscriptions, merot Levine (2005) 372, 453
inscriptions, methodological issues in the use of Kraemer (2020) 18, 19
inscriptions, metrical rhymes and Piotrkowski (2019) 175, 179, 182, 196, 288, 406
inscriptions, metrical, building Bruun and Edmondson (2015) 775, 776
inscriptions, metrical, “dipinti, ”, painted Bruun and Edmondson (2015) 777
inscriptions, milestones, republican Bruun and Edmondson (2015) 658, 659, 724, 725, 731, 769, 771
inscriptions, military Bruun and Edmondson (2015) 483, 661
inscriptions, military, building Bruun and Edmondson (2015) 325, 367, 474, 475, 476, 519, 520, 522, 523, 524, 525, 526
inscriptions, miracle Dignas Parker and Stroumsa (2013) 101, 104, 117
inscriptions, miracles, epidaurian miracle Eidinow and Driediger-Murphy (2019) 74, 75, 209, 210, 211
inscriptions, mnesthe Benefiel and Keegan (2016) 17, 20, 21
inscriptions, montanist Huttner (2013) 263, 264, 265
inscriptions, mosaics, with Bruun and Edmondson (2015) 91, 93, 103, 113, 386, 446, 455, 460, 462, 547, 549, 775
inscriptions, mother goddess, in propitiatory Marek (2019) 524
inscriptions, movement of Wilding (2022) 63, 104, 105
inscriptions, naaran basilical synagogue, basilical synagogue Levine (2005) 576
inscriptions, naaran basilical synagogue, nabatean temples Levine (2005) 318
inscriptions, naming martyrs, christian Bruun and Edmondson (2015) 456
inscriptions, nominative case building Bruun and Edmondson (2015) 178, 179
inscriptions, non-judean women, adopting judean practices Kraemer (2010) 190, 191, 192
inscriptions, non-judean women, adopting judean practices, theosebēs Kraemer (2010) 224, 225
inscriptions, noos/nous, seat of purity/impurity, in Petrovic and Petrovic (2016) 285, 286, 287, 288, 290
inscriptions, north africa Levine (2005) 57, 96
inscriptions, not in latin Bruun and Edmondson (2015) 484
inscriptions, number latin of late antiquity Bruun and Edmondson (2015) 364
inscriptions, number latin of republic Bruun and Edmondson (2015) 159, 160
inscriptions, number of latin Bruun and Edmondson (2015) 132, 135, 136, 141
inscriptions, number, verse Bruun and Edmondson (2015) 765
inscriptions, objects, and Rutledge (2012) 116, 117, 118
inscriptions, occupations in christian Bruun and Edmondson (2015) 461, 462
inscriptions, of athletic images Steiner (2001) 17, 19, 228, 229, 270
inscriptions, of cornelia Roller (2018) 221, 226
inscriptions, of echembrotus, votive Cosgrove (2022) 41
inscriptions, of korai Steiner (2001) 237, 238
inscriptions, of kouroi Steiner (2001) 214, 217, 218
inscriptions, of kritios and nesiotes’ harmodios and aristogeiton Steiner (2001) 221
inscriptions, of sicca, le kef, city of roman north africa Simmons(1995) 96
inscriptions, oldest christian, inscription, christian Bruun and Edmondson (2015) 464, 465
inscriptions, omens, lead tablet Eidinow and Driediger-Murphy (2019) 213, 214, 215, 216
inscriptions, on back of honorific statues Wilding (2022) 134, 135, 237, 238, 262
inscriptions, on columns, parthenon, christian church Breytenbach and Tzavella (2022) 371, 374
inscriptions, on honorific monuments Kalinowski (2021) 64
inscriptions, on leontopolis, proseuche, temenos Levine (2005) 83
inscriptions, on plaques Johnson and Parker (2009) 15
inscriptions, on statue of t. fl. vedius apellas Kalinowski (2021) 84, 168, 169, 170
inscriptions, on traveling poets Cosgrove (2022) 141, 142
inscriptions, on, bronze, bronze plates Marek (2019) 125, 181, 238, 269, 298
inscriptions, on, buildings Kalinowski (2021) 30, 31
inscriptions, on, gate of mazaeus and mithridates, ephesos Johnson and Parker (2009) 75
inscriptions, on, lead Bruun and Edmondson (2015) 104, 105, 702, 704, 705, 706
inscriptions, on, panathenaic amphorae, archontic Papazarkadas (2011) 266, 267, 277
inscriptions, onomastics, and genealogies in Kalinowski (2021) 84
inscriptions, opisthographic Bruun and Edmondson (2015) 115, 121, 367
inscriptions, opus signinum flooring, with Bruun and Edmondson (2015) 93
inscriptions, ordinatio, layout of Bruun and Edmondson (2015) 14, 25, 117, 118, 121
inscriptions, oscan Bruun and Edmondson (2015) 136, 159, 160, 164, 168, 404, 622, 709, 710
inscriptions, oscan, building Bruun and Edmondson (2015) 710
inscriptions, osiris, in Griffiths (1975) 330
inscriptions, overview of ailments reported cured, epidauros miracle Renberg (2017) 175, 176
inscriptions, paelignian Bruun and Edmondson (2015) 168
inscriptions, paikuli, inscription, Hayes (2022) 419
inscriptions, painted, verse Bruun and Edmondson (2015) 777
inscriptions, palmyrene Bruun and Edmondson (2015) 136
inscriptions, pan, pagan god, attitude toward in jewish Feldman (2006) 136, 137
inscriptions, panticapaeum Levine (2005) 294, 297
inscriptions, pertaining to incubation, epidauros asklepieion, dedicatory Renberg (2017) 168, 169, 170, 171, 217, 218, 236, 237
inscriptions, pertaining to incubation, pergamon asklepieion, dedicatory Renberg (2017) 198, 199, 218
inscriptions, philos-compounds, epithets, in Kalinowski (2021) 26, 27
inscriptions, phoenician Avery Peck et al. (2014) 183
Marek (2019) 126
inscriptions, phoenician-luwian bilingual, karatepe Marek (2019) 126
inscriptions, photographs of Bruun and Edmondson (2015) 11, 12, 17, 112
inscriptions, phren/phrenes, seat of purity/impurity, in Petrovic and Petrovic (2016) 286, 287, 288
inscriptions, phronein hosia, in Petrovic and Petrovic (2016) 6, 34, 234, 235, 284, 290
inscriptions, phrygian Marek (2019) 112
inscriptions, phrygian confession stelai Eidinow and Kindt (2015) 506, 510, 512
inscriptions, possible role in inspiring dreams, epidauros miracle Renberg (2017) 173
inscriptions, power and authority Eidinow and Kindt (2015) 101, 102
inscriptions, prayer Levine (2005) 293, 386
inscriptions, prayer, christian Bruun and Edmondson (2015) 460
inscriptions, prayers, christian Bruun and Edmondson (2015) 456, 457
inscriptions, priestly courses Levine (2005) 52, 587
inscriptions, priestly deeds, hiereus and epangelia Williamson (2021) 302, 303, 304, 305, 309, 337, 379, 387
inscriptions, private/domestic Bruun and Edmondson (2015) 98, 103, 104, 105, 242
inscriptions, professions, in Bruun and Edmondson (2015) 160, 461, 462, 463, 479, 480, 496
inscriptions, propitiatory Marek (2019) 82, 460, 462, 463, 469, 517, 523, 524
inscriptions, proportion of male and female, proselytes in greco-roman Kraemer (2010) 202, 203, 204
inscriptions, proselytes in greco-roman Kraemer (2010) 180
inscriptions, provinces, votive Bruun and Edmondson (2015) 421, 422, 424, 425, 426, 428, 429, 430, 434, 435, 436, 437, 438, 439
inscriptions, psyche as seat of purity/impurity, in Petrovic and Petrovic (2016) 34, 286, 287, 288
inscriptions, reference to apollo maleatas, epidauros miracle Renberg (2017) 172, 174, 175
inscriptions, reflect emotions Kalinowski (2021) 25, 26, 27
inscriptions, reflect, emotions Kalinowski (2021) 25, 26, 27
inscriptions, regional variations in spread of Bruun and Edmondson (2015) 136, 141, 530, 574, 628, 629, 758
inscriptions, religious authority, monuments and Eidinow and Kindt (2015) 101, 102
inscriptions, renewal Stavrianopoulou (2006) 291
inscriptions, republican Bruun and Edmondson (2015) 16, 92, 93, 98, 122, 127, 132, 154, 155, 156, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 569, 570, 607, 632, 654
inscriptions, republican, interpuncts, in Bruun and Edmondson (2015) 170
inscriptions, republican, letter-forms, of Bruun and Edmondson (2015) 169, 170
inscriptions, restoration, of letters in Bruun and Edmondson (2015) 12, 14
inscriptions, reuse of Bruun and Edmondson (2015) 7, 115, 161, 367, 404, 641
inscriptions, rings, with Bruun and Edmondson (2015) 104
inscriptions, ritual, and Stavrianopoulou (2006) 149
inscriptions, road work, military Bruun and Edmondson (2015) 660
inscriptions, rock-cut Bruun and Edmondson (2015) 99, 118, 499, 506, 712, 756
inscriptions, rome, military Bruun and Edmondson (2015) 637
inscriptions, rufina of smyrna, proselytes in greco-roman Kraemer (2010) 179, 180, 184
inscriptions, sacraments, christian Bruun and Edmondson (2015) 463, 464, 465
inscriptions, sacrificial calendars Eidinow and Kindt (2015) 537, 538, 539, 540, 541, 542, 544, 546, 547
inscriptions, safaitic Bruun and Edmondson (2015) 136
inscriptions, samaritan Kraemer (2020) 10, 11
Van der Horst (2014) 76, 77
inscriptions, samaritans Levine (2005) 110, 111, 216
inscriptions, sara of cyrene, proselytes in greco-roman Kraemer (2010) 181, 205, 209
inscriptions, sardis synagogue Levine (2005) 264, 285, 303, 356
inscriptions, satyros of samos Cosgrove (2022) 149
inscriptions, seen by pausanias, epidauros miracle Renberg (2017) 168, 172
inscriptions, semitic Bruun and Edmondson (2015) 76, 699
inscriptions, sepphoris synagogue Levine (2005) 388, 448, 632
inscriptions, settlement Gordon (2020) 202, 203
inscriptions, sexually explicit Bruun and Edmondson (2015) 503, 504, 509, 510
inscriptions, shalom, in Kraemer (2020) 220, 373, 374, 375
inscriptions, side Levine (2005) 32, 332, 343, 359, 386, 437
inscriptions, silver plate, with Bruun and Edmondson (2015) 380, 386
inscriptions, similarities to other miracle collections, epidauros miracle Renberg (2017) 342
inscriptions, slaves, proselytes in greco-roman Kraemer (2010) 207, 208
inscriptions, social ties and connectivity Eidinow and Kindt (2015) 107
inscriptions, sophia, proselytes in greco-roman Kraemer (2010) 180
inscriptions, sources and composition, epidauros miracle Renberg (2017) 130, 172, 173, 291
inscriptions, squeezes, of Bruun and Edmondson (2015) 8, 9, 17, 112, 121
inscriptions, statues, and Gygax (2016) 117, 119, 129
inscriptions, stone, fake Bruun and Edmondson (2015) 48, 49, 50, 51, 52, 53, 54
inscriptions, subscription lists Kalinowski (2021) 49, 50, 55, 56, 71
inscriptions, supplication, in Petrovic and Petrovic (2016) 282
inscriptions, surgery performed by asklepios, epidauros miracle Renberg (2017) 175, 176, 177
inscriptions, syllabification, in Bruun and Edmondson (2015) 758
inscriptions, sylloges of Bruun and Edmondson (2015) 24
inscriptions, syria Levine (2005) 626
inscriptions, syriac Bruun and Edmondson (2015) 364
inscriptions, tabulae dealbatae, whitened boards for painted Bruun and Edmondson (2015) 135, 230
inscriptions, term proselyte, proselytes in greco-roman Kraemer (2010) 200, 201
inscriptions, terms employed for incubation, epidauros miracle Renberg (2017) 10, 11
inscriptions, testimonies about asklepios locating missing persons/objects, epidauros miracle Renberg (2017) 116
inscriptions, testimonies about fertility cures, epidauros miracle Renberg (2017) 177, 215, 216, 221, 282, 604, 605, 606, 607
inscriptions, testimonies about long pregnancies, epidauros miracle Renberg (2017) 177
inscriptions, testimonies echoed in literary sources, epidauros miracle Renberg (2017) 124, 168, 172, 217
inscriptions, testimonies with asklepios using medicine, epidauros miracle Renberg (2017) 229, 230
inscriptions, testimonies with cautionary tales, epidauros miracle Renberg (2017) 131, 172, 173, 177, 238, 606, 607, 621
inscriptions, testimonies with cures obtained after leaving sanctuary, epidauros miracle Renberg (2017) 176, 177
inscriptions, testimonies with healing by touch, epidauros miracle Renberg (2017) 221
inscriptions, testimonies with medical fees, epidauros miracle Renberg (2017) 261, 262
inscriptions, testimonies with rapid cures not involving incubation, epidauros miracle Renberg (2017) 214
inscriptions, testimonies with rapid cures, epidauros miracle Renberg (2017) 237
inscriptions, testimony about asklepios teaching wrestling move, epidauros miracle Renberg (2017) 116, 117, 175
inscriptions, testimony about broken cup being fixed, epidauros miracle Renberg (2017) 175
inscriptions, testimony about coin hoards discovery, epidauros miracle Renberg (2017) 264
inscriptions, testimony about dice as gift, epidauros miracle Renberg (2017) 266
inscriptions, testimony showing proxy incubation, epidauros miracle Renberg (2017) 615
inscriptions, testimony with lengthy recovery, epidauros miracle Renberg (2017) 237
inscriptions, testimony with servants accompanying asklepios, epidauros miracle Renberg (2017) 224
inscriptions, the demos in honorific Gygax (2016) 224
inscriptions, theatre, seat Bruun and Edmondson (2015) 240
inscriptions, theatrical, didaskaliai, -sca- Liapis and Petrides (2019) 83, 84, 327
inscriptions, theatrical, fasti Liapis and Petrides (2019) 326, 327
inscriptions, themis, in Petrovic and Petrovic (2016) 96, 97
inscriptions, themison Cosgrove (2022) 151
inscriptions, theodotus Berglund Crostini and Kelhoffer (2022) 50
inscriptions, tiberias synagogues/proseuchai Levine (2005) 332, 336, 448
inscriptions, to athena at tiryns, archaic Simon (2021) 200
inscriptions, to the gods Jenkyns (2013) 196, 200, 212
inscriptions, topos, inscriptions, Kalinowski (2021) 254, 255
inscriptions, trilingual, bilingual Bruun and Edmondson (2015) 712
inscriptions, types of bronze Benefiel and Keegan (2016) 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 165, 166, 171, 172, 226
inscriptions, types of dedicatory Benefiel and Keegan (2016) 17, 57, 71, 165, 271
inscriptions, types of votive Benefiel and Keegan (2016) 236
inscriptions, typology of Bruun and Edmondson (2015) 89, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 102, 103, 104, 105
inscriptions, typology of in republic Bruun and Edmondson (2015) 160, 161, 162, 163, 164
inscriptions, typology of late antiquity Bruun and Edmondson (2015) 374, 375, 376, 377, 378
inscriptions, typology, verse Bruun and Edmondson (2015) 771, 772, 773, 774, 775, 776, 777
inscriptions, urban, professions, in Bruun and Edmondson (2015) 673
inscriptions, vanderlinden, s., greek theosebēs Kraemer (2010) 216, 217, 218, 219, 220, 221
inscriptions, vanderlinden, s., latin Kraemer (2010) 213, 214, 215, 216
inscriptions, vedii, named in bouleuterion Kalinowski (2021) 316
inscriptions, vedii, named in vedius bath-gymnasium Kalinowski (2021) 332, 333, 334
inscriptions, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, epithets of on Kalinowski (2021) 246
inscriptions, verse Bruun and Edmondson (2015) 11, 24, 29, 70, 96, 97, 118, 121, 125, 128, 166, 167, 374, 375, 569, 570, 587, 728, 769, 771
inscriptions, verse baths, bathing Bruun and Edmondson (2015) 775
inscriptions, verse epitaphs, christian Bruun and Edmondson (2015) 774, 775
inscriptions, veturia paula, proselytes in greco-roman Kraemer (2010) 180, 204, 205
inscriptions, virgilian poetry, quoted in Bruun and Edmondson (2015) 375
inscriptions, visual hierarchies Kalinowski (2021) 30, 31, 159
inscriptions, votive Bruun and Edmondson (2015) 8, 10, 14, 53, 54, 97, 98, 156, 160, 161, 242, 331, 563, 564, 753
Clackson et al. (2020) 24, 83, 115, 157, 161, 165, 170, 173, 197, 215, 254
Gygax (2016) 64, 129, 167, 172
Steiner (2001) 14, 15, 16
inscriptions, votive rome, italy Bruun and Edmondson (2015) 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 413, 414, 415
inscriptions, washing, ritual, in Petrovic and Petrovic (2016) 285
inscriptions, western Hayes (2022) 47
inscriptions, women Levine (2005) 26, 55, 57, 59, 505, 507, 510
inscriptions, wood, used for Bruun and Edmondson (2015) 105, 310, 311, 312, 313, 314, 321, 334, 336, 338, 574, 582, 583, 632, 656, 663
inscriptions, zodiac Levine (2005) 66, 68, 372, 459
inscriptions, καλός Kirichenko (2022) 198, 199, 200
inscriptions, ‘asianist’ Konig and Wiater (2022) 305, 306, 307, 308, 309, 310, 311
König and Wiater (2022) 305, 306, 307, 308, 309, 310, 311
inscriptions, “christians for christians” Huttner (2013) 264, 265, 309, 339
inscriptions, “commatica”, verse Bruun and Edmondson (2015) 769
inscriptions, “dipinti, ”, painted Bruun and Edmondson (2015) 103, 113, 121, 125, 161, 232, 334, 455, 502, 546, 622, 631, 713, 729
inscriptions, “gallo-greek” Bruun and Edmondson (2015) 702
inscriptions, “official” Bruun and Edmondson (2015) 99, 100, 102, 103, 286, 288, 289, 290, 291, 293, 294
inscriptions, “public” Bruun and Edmondson (2015) 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 102, 103
inscriptions, ”, christian, “military Bruun and Edmondson (2015) 462
inscriptions, ”, “ cursus Bruun and Edmondson (2015) 163, 215
inscriptions, ”, “military Bruun and Edmondson (2015) 14, 113, 320, 321, 322, 323, 324, 325, 326, 330, 331, 332, 334, 335, 336, 338, 339, 428, 430, 438, 439
inscriptions/epitaphs, age, funerary Bruun and Edmondson (2015) 637
inscriptions/epitaphs, archaic, funerary Bruun and Edmondson (2015) 753
inscriptions/epitaphs, by st. ambrose, funerary Bruun and Edmondson (2015) 767, 768
inscriptions/epitaphs, erasures in funerary Bruun and Edmondson (2015) 571, 572
inscriptions/epitaphs, funerary Bruun and Edmondson (2015) 14, 32, 33, 92, 95, 96, 97, 113, 125, 128, 141, 160, 164, 166, 206, 242, 284, 373, 374, 375, 562, 563, 564, 565, 566, 567, 568, 569, 570, 637, 643, 666, 767
inscriptions/epitaphs, greek, funerary Bruun and Edmondson (2015) 772
inscriptions/epitaphs, late funerary antique, christian martyr Bruun and Edmondson (2015) 369
inscriptions/epitaphs, late, funerary Bruun and Edmondson (2015) 733
inscriptions/epitaphs, metrical, funerary Bruun and Edmondson (2015) 772, 773, 774
inscriptions/epitaphs, non-classical latin funerary Bruun and Edmondson (2015) 725
inscriptions/epitaphs, religious beliefs, funerary Bruun and Edmondson (2015) 641, 642, 643
inscriptions/epitaphs, with legal content, funerary Bruun and Edmondson (2015) 639, 640, 641

List of validated texts:
86 validated results for "inscription"
1. Hebrew Bible, Deuteronomy, 7.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Babylon and Babylonians, chronicles and inscriptions • inscription

 Found in books: Faßbeck and Killebrew (2016) 335; Gera (2014) 162

7.5. כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃''. None
7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.''. None
2. Hebrew Bible, Genesis, 37.35 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • epigraphy (inscriptions) • epigraphy/inscriptions, funerary inscriptions, epitaphs

 Found in books: Mitchell and Pilhofer (2019) 132; Piotrkowski (2019) 174, 257

37.35. וַיָּקֻמוּ כָל־בָּנָיו וְכָל־בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי־אֵרֵד אֶל־בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו׃''. None
37.35. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: ‘Nay, but I will go down to the grave to my son mourning.’ And his father wept for him.''. None
3. Hebrew Bible, Numbers, 16.30 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • epigraphy (inscriptions) • epigraphy/inscriptions, funerary inscriptions, epitaphs

 Found in books: Mitchell and Pilhofer (2019) 132; Piotrkowski (2019) 174, 257

16.30. But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.’''. None
4. Hebrew Bible, Psalms, 45.8, 117.20 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Inscriptions, Jewish • dating of non-literary sources, of inscriptions • epigraphy/inscriptions, acclamations • epigraphy/inscriptions, biblical quotations • epigraphy/inscriptions, ‘portable epigraphy’ • inscriptions, dedications • inscriptions, funerary

 Found in books: Breytenbach and Tzavella (2022) 23, 24, 277, 281; Mitchell and Pilhofer (2019) 244; Van der Horst (2014) 72, 73

45.8. אָהַבְתָּ צֶּדֶק וַתִּשְׂנָא רֶשַׁע עַל־כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶיךָ׃' '. None
45.8. Thou hast loved righteousness, and hated wickedness; Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.' '. None
5. Hebrew Bible, 2 Samuel, 12.20 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Babylon and Babylonians, chronicles and inscriptions • Stobi synagogue, inscription

 Found in books: Gera (2014) 264; Levine (2005) 65

12.20. Then David arose from the ground, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and bowed down: then he came to his own house, and asked them to set bread before him, and he did eat.''. None
6. Hesiod, Works And Days, 724-759 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • inscriptions, sacrificial calendars • noos/nous, seat of purity/impurity, in inscriptions • phronein hosia, in inscriptions • sacred regulations (inscriptional)

 Found in books: Eidinow and Kindt (2015) 537; Petrovic and Petrovic (2016) 107, 290

724. μηδέ ποτʼ ἐξ ἠοῦς Διὶ λειβέμεν αἴθοπα οἶνον'725. χερσὶν ἀνίπτοισιν μηδʼ ἄλλοις ἀθανάτοισιν· 726. οὐ γὰρ τοί γε κλύουσιν, ἀποπτύουσι δέ τʼ ἀράς. 727. μηδʼ ἄντʼ ἠελίου τετραμμένος ὀρθὸς ὀμιχεῖν· 728. αὐτὰρ ἐπεί κε δύῃ, μεμνημένος, ἔς τʼ ἀνιόντα· 729. μήτʼ ἐν ὁδῷ μήτʼ ἐκτὸς ὁδοῦ προβάδην οὐρήσῃς 730. μηδʼ ἀπογυμνωθείς· μακάρων τοι νύκτες ἔασιν· 731. ἑζόμενος δʼ ὅ γε θεῖος ἀνήρ, πεπνυμένα εἰδώς, 732. ἢ ὅ γε πρὸς τοῖχον πελάσας ἐυερκέος αὐλῆς. 733. μηδʼ αἰδοῖα γονῇ πεπαλαγμένος ἔνδοθι οἴκου 734. ἱστίῃ ἐμπελαδὸν παραφαινέμεν, ἀλλʼ ἀλέασθαι. 735. μηδʼ ἀπὸ δυσφήμοιο τάφου ἀπονοστήσαντα 736. σπερμαίνειν γενεήν, ἀλλʼ ἀθανάτων ἀπὸ δαιτός. 737. μηδέ ποτʼ αἰενάων ποταμῶν καλλίρροον ὕδωρ 738. ποσσὶ περᾶν, πρίν γʼ εὔξῃ ἰδὼν ἐς καλὰ ῥέεθρα, 739. χεῖρας νιψάμενος πολυηράτῳ ὕδατι λευκῷ. 740. ὃς ποταμὸν διαβῇ κακότητʼ ἰδὲ χεῖρας ἄνιπτος, 741. τῷ δὲ θεοὶ νεμεσῶσι καὶ ἄλγεα δῶκαν ὀπίσσω. 742. μηδʼ ἀπὸ πεντόζοιο θεῶν ἐν δαιτὶ θαλείῃ 743. αὖον ἀπὸ χλωροῦ τάμνειν αἴθωνι σιδήρῳ. 744. μηδέ ποτʼ οἰνοχόην τιθέμεν κρητῆρος ὕπερθε 745. πινόντων· ὀλοὴ γὰρ ἐπʼ αὐτῷ μοῖρα τέτυκται. 746. μηδὲ δόμον ποιῶν ἀνεπίξεστον καταλείπειν, 747. μή τοι ἐφεζομένη κρώξῃ λακέρυζα κορώνη. 748. μηδʼ ἀπὸ χυτροπόδων ἀνεπιρρέκτων ἀνελόντα 749. ἔσθειν μηδὲ λόεσθαι· ἐπεὶ καὶ τοῖς ἔνι ποινή. 750. μηδʼ ἐπʼ ἀκινήτοισι καθιζέμεν, οὐ γὰρ ἄμεινον, 751. παῖδα δυωδεκαταῖον, ὅτʼ ἀνέρʼ ἀνήνορα ποιεῖ, 752. μηδὲ δυωδεκάμηνον· ἴσον καὶ τοῦτο τέτυκται. 753. μηδὲ γυναικείῳ λουτρῷ χρόα φαιδρύνεσθαι 754. ἀνέρα· λευγαλέη γὰρ ἐπὶ χρόνον ἔστʼ ἐπὶ καὶ τῷ 755. ποινή. μηδʼ ἱεροῖσιν ἐπʼ αἰθομένοισι κυρήσας 756. μωμεύειν ἀίδηλα· θεός νύ τι καὶ τὰ νεμεσσᾷ. 757. μηδέ ποτʼ ἐν προχοῇς ποταμῶν ἅλαδε προρεόντων 758. μηδʼ ἐπὶ κρηνάων οὐρεῖν, μάλα δʼ ἐξαλέασθαι· 759. μηδʼ ἐναποψύχειν· τὸ γὰρ οὔ τοι λώιόν ἐστιν. '. None
724. Seafarers slaughter, nor will any man'725. Shatter his ship, unless such is the will 726. of earth-shaking Poseidon or our king, 727. Lord Zeus, who always judge both good and ill. 728. The sea is tranquil then, unwavering 729. The winds. Trust these and drag down to the sea 730. Your ship with confidence and place all freight 731. On board and then as swiftly as may be 732. Sail home and for the autumn rain don’t wait 733. Or fast-approaching blizzards, new-made wine, 734. The South Wind’s dreadful blasts – he stirs the sea 735. And brings downpours in spring and makes the brine 736. Inclement. Spring, too, grants humanity 737. The chance to sail. When first some leaves are seen 738. On fig-tree-tops, as tiny as the mark 739. A raven leaves, the sea becomes serene 740. For sailing. Though spring bids you to embark, 741. I’ll not praise it – it does not gladden me. 742. It’s hazardous, for you’ll avoid distre 743. With difficulty thus. Imprudently 744. Do men sail at that time – covetousne 745. Is their whole life, the wretches. For the sea 746. To take your life is dire. Listen to me: 747. Don’t place aboard all your commodities – 748. Leave most behind, place a small quantity 749. Aboard. To tax your cart too much and break 750. An axle, losing all, will bring distress. 751. Be moderate, for everyone should take 752. An apt approach. When you’re in readiness, 753. Get married. Thirty years, or very near, 754. Is apt for marriage. Now, past puberty 755. Your bride should go four years: in the fifth year 756. Wed her. That you may teach her modesty 757. Marry a maid. The best would be one who 758. Lives near you, but you must with care look round 759. Lest neighbours make a laughingstock of you. '. None
7. Homer, Iliad, 1.197-1.200, 2.867, 3.236, 22.71 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Assyrian royal inscriptions • Karia, Asia Minor, bilingual inscriptions • Ko(u)res, as inscription • epigraphy/inscriptions, building inscriptions (pagan) • epigraphy/inscriptions, epigraphic habit (non-Christian) • epigraphy/inscriptions, funerary inscriptions, epitaphs • ex-iussu inscription • inscription • inscriptions • inscriptions, of kouroi

 Found in books: Gaifman (2012) 146; Gera (2014) 309; Lipka (2021) 174; Mitchell and Pilhofer (2019) 129, 203; Stavrianopoulou (2013) 234; Steiner (2001) 218; Tanaseanu-Döbler and von Alvensleben (2020) 313

1.197. στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα 1.198. οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· 1.199. θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.200. Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν·
2.867. Νάστης αὖ Καρῶν ἡγήσατο βαρβαροφώνων,
3.236. δοιὼ δʼ οὐ δύναμαι ἰδέειν κοσμήτορε λαῶν
22.71. κείσοντʼ ἐν προθύροισι. νέῳ δέ τε πάντʼ ἐπέοικεν''. None
1.197. for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200. Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life.
2.867. the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale.
3.236. whom I could well note, and tell their names; but two marshallers of the host can I not see, Castor, tamer of horses, and the goodly boxer, Polydeuces, even mine own brethren, whom the same mother bare. Either they followed not with the host from lovely Lacedaemon,
22.71. which then having drunk my blood in the madness of their hearts, shall lie there in the gateway. A young man it beseemeth wholly, when he is slain in battle, that he lie mangled by the sharp bronze; dead though he be, all is honourable whatsoever be seen. But when dogs work shame upon the hoary head and hoary beard ''. None
8. Hebrew Bible, 1 Chronicles, 24.7-24.18 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Abba inscription • Inscriptions • Stobi synagogue, inscription

 Found in books: Hachlili (2005) 204, 300, 301; Levine (2005) 39

24.7. וַיֵּצֵא הַגּוֹרָל הָרִאשׁוֹן לִיהוֹיָרִיב לִידַעְיָה הַשֵּׁנִי׃ 24.8. לְחָרִם הַשְּׁלִישִׁי לִשְׂעֹרִים הָרְבִעִי׃ 24.9. לְמַלְכִּיָּה הַחֲמִישִׁי לְמִיָּמִן הַשִּׁשִּׁי׃' '24.11. לְיֵשׁוּעַ הַתְּשִׁעִי לִשְׁכַנְיָהוּ הָעֲשִׂרִי׃ 24.12. לְאֶלְיָשִׁיב עַשְׁתֵּי עָשָׂר לְיָקִים שְׁנֵים עָשָׂר׃ 24.13. לְחֻפָּה שְׁלֹשָׁה עָשָׂר לְיֶשֶׁבְאָב אַרְבָּעָה עָשָׂר׃ 24.14. לְבִלְגָּה חֲמִשָּׁה עָשָׂר לְאִמֵּר שִׁשָּׁה עָשָׂר׃ 24.15. לְחֵזִיר שִׁבְעָה עָשָׂר לְהַפִּצֵּץ שְׁמוֹנָה עָשָׂר׃ 24.16. לִפְתַחְיָה תִּשְׁעָה עָשָׂר לִיחֶזְקֵאל הָעֶשְׂרִים׃ 24.17. לְיָכִין אֶחָד וְעֶשְׂרִים לְגָמוּל שְׁנַיִם וְעֶשְׂרִים׃ 24.18. לִדְלָיָהוּ שְׁלֹשָׁה וְעֶשְׂרִים לְמַעַזְיָהוּ אַרְבָּעָה וְעֶשְׂרִים׃''. None
24.7. Now the first lot came forth to Jehoiarib, the second to Jedaiah; 24.8. the third to Harim, the fourth to Seorim; 24.9. the fifth to Malchijah, the sixth to Mijamin; 24.10. the seventh to Hakkoz, the eighth to Abijah; 24.11. the ninth to Jeshua, the tenth to Shecaniah; 24.12. the eleventh to Eliashib, the twelfth to Jakim; 24.13. the thirteenth to Huppah, the fourteenth to Jeshebeab; 24.14. the fifteenth to Bilgah, the sixteenth to Immer; 24.15. the seventeenth to Hezir, the eighteenth to Happizzez; 24.16. the nineteenth to Pethahiah, the twentieth to Jehezkel; 24.17. the one and twentieth to Jachin, the two and twentieth to Gamul; 24.18. the three and twentieth to Delaiah, the four and twentieth to Maaziah.''. None
9. Hebrew Bible, Nehemiah, 10.21 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Inscriptions • settlement inscriptions, landholdings of

 Found in books: Gordon (2020) 227; Hachlili (2005) 300

10.21. מַגְפִּיעָשׁ מְשֻׁלָּם חֵזִיר׃''. None
10.21. Magpiash, Meshullam, Hezir;''. None
10. Herodotus, Histories, 6.105, 8.134, 8.136, 8.143, 9.65, 9.81 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Assyrian royal inscriptions • Babylon and Babylonians, chronicles and inscriptions • Epidauros Miracle Inscriptions, terms employed for incubation • Epidauros Miracle Inscriptions, testimony showing proxy incubation • Memory, and selective inscription • honorific inscriptions, in classical Athens • inscriptions • inscriptions, honorific • miracles, Epidaurian miracle inscriptions

 Found in books: Eidinow and Driediger-Murphy (2019) 211; Eidinow and Kindt (2015) 59; Gera (2014) 162, 442; Gygax (2016) 110; Gygax and Zuiderhoek (2021) 76; Lipka (2021) 140, 168; Renberg (2017) 11, 615; Wilding (2022) 16

6.105. καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται.
8.134. οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι.
8.136. Μαρδόνιος δὲ ἐπιλεξάμενος ὅ τι δὴ λέγοντα ἦν τὰ χρηστήρια μετὰ ταῦτα ἔπεμψε ἄγγελον ἐς Ἀθήνας Ἀλέξανδρον τὸν Ἀμύντεω ἄνδρα Μακεδόνα, ἅμα μὲν ὅτι οἱ προσκηδέες οἱ Πέρσαι ἦσαν· Ἀλεξάνδρου γὰρ ἀδελφεὴν Γυγαίην, Ἀμύντεω δὲ θυγατέρα, Βουβάρης ἀνὴρ Πέρσης ἔσχε, ἐκ τῆς οἱ ἐγεγόνεε Ἀμύντης ὁ ἐν τῇ Ἀσίῃ, ἔχων τὸ οὔνομα τοῦ μητροπάτορος, τῷ δὴ ἐκ βασιλέος τῆς Φρυγίης ἐδόθη Ἀλάβανδα πόλις μεγάλη νέμεσθαι· ἅμα δὲ ὁ Μαρδόνιος πυθόμενος ὅτι πρόξεινός τε εἴη καὶ εὐεργέτης ὁ Ἀλέξανδρος ἔπεμπε· τοὺς γὰρ Ἀθηναίους οὕτω ἐδόκεε μάλιστα προσκτήσεσθαι, λεών τε πολλὸν ἄρα ἀκούων εἶναι καὶ ἄλκιμον, τά τε κατὰ τὴν θάλασσαν συντυχόντα σφι παθήματα κατεργασαμένους μάλιστα Ἀθηναίους ἐπίστατο. τούτων δὲ προσγενομένων κατήλπιζε εὐπετέως τῆς θαλάσσης κρατήσειν, τά περ ἂν καὶ ἦν, πεζῇ τε ἐδόκεε πολλῷ εἶναι κρέσσων, οὕτω τε ἐλογίζετο κατύπερθέ οἱ τὰ πρήγματα ἔσεσθαι τῶν Ἑλληνικῶν. τάχα δʼ ἂν καὶ τὰ χρηστήρια ταῦτά οἱ προλέγοι, συμβουλεύοντα σύμμαχον τὸν Ἀθηναῖον ποιέεσθαι· τοῖσι δὴ πειθόμενος ἔπεμπε.
8.143. Ἀθηναῖοι δὲ πρὸς μὲν Ἀλέξανδρον ὑπεκρίναντο τάδε. “καὶ αὐτοὶ τοῦτό γε ἐπιστάμεθα ὅτι πολλαπλησίη ἐστὶ τῷ Μήδῳ δύναμις ἤ περ ἡμῖν, ὥστε οὐδὲν δέει τοῦτό γε ὀνειδίζειν. ἀλλʼ ὅμως ἐλευθερίης γλιχόμενοι ἀμυνεύμεθα οὕτω ὅκως ἂν καὶ δυνώμεθα. ὁμολογῆσαι δὲ τῷ βαρβάρῳ μήτε σὺ ἡμέας πειρῶ ἀναπείθειν οὔτε ἡμεῖς πεισόμεθα. νῦν τε ἀπάγγελλε Μαρδονίῳ ὡς Ἀθηναῖοι λέγουσι, ἔστʼ ἂν ὁ ἥλιος τὴν αὐτὴν ὁδὸν ἴῃ τῇ περ καὶ νῦν ἔρχεται, μήκοτε ὁμολογήσειν ἡμέας Ξέρξῃ· ἀλλὰ θεοῖσί τε συμμάχοισι πίσυνοί μιν ἐπέξιμεν ἀμυνόμενοι καὶ τοῖσι ἥρωσι, τῶν ἐκεῖνος οὐδεμίαν ὄπιν ἔχων ἐνέπρησε τούς τε οἴκους καὶ τὰ ἀγάλματα. σύ τε τοῦ λοιποῦ λόγους ἔχων τοιούσδε μὴ ἐπιφαίνεο Ἀθηναίοισι, μηδὲ δοκέων χρηστὰ ὑπουργέειν ἀθέμιστα ἔρδειν παραίνεε· οὐ γάρ σε βουλόμεθα οὐδὲν ἄχαρι πρὸς Ἀθηναίων παθεῖν ἐόντα πρόξεινόν τε καὶ φίλον.”
9.65. ἐν δὲ Πλαταιῇσι οἱ Πέρσαι ὡς ἐτράποντο ὑπὸ τῶν Λακεδαιμονίων, ἔφευγον οὐδένα κόσμον ἐς τὸ στρατόπεδον τὸ ἑωυτῶν καὶ ἐς τὸ τεῖχος τὸ ξύλινον τὸ ἐποιήσαντο ἐν μοίρῃ τῇ Θηβαΐδι. θῶμα δέ μοι ὅκως παρὰ τῆς Δήμητρος τὸ ἄλσος μαχομένων οὐδὲ εἷς ἐφάνη τῶν Περσέων οὔτε ἐσελθὼν ἐς τὸ τέμενος οὔτε ἐναποθανών, περί τε τὸ ἱρὸν οἱ πλεῖστοι ἐν τῷ βεβήλῳ ἔπεσον. δοκέω δέ, εἴ τι περὶ τῶν θείων πρηγμάτων δοκέειν δεῖ, ἡ θεὸς αὐτή σφεας οὐκ ἐδέκετο ἐμπρήσαντας τὸ ἱρὸν τὸ ἐν Ἐλευσῖνι ἀνάκτορον.
9.81. συμφορήσαντες δὲ τὰ χρήματα καὶ δεκάτην ἐξελόντες τῷ ἐν Δελφοῖσι θεῷ, ἀπʼ ἧς ὁ τρίπους ὁ χρύσεος ἀνετέθη ὁ ἐπὶ τοῦ τρικαρήνου ὄφιος τοῦ χαλκέου ἐπεστεὼς ἄγχιστα τοῦ βωμοῦ, καὶ τῷ ἐν Ὀλυμπίῃ θεῷ ἐξελόντες, ἀπʼ ἧς δεκάπηχυν χάλκεον Δία ἀνέθηκαν, καὶ τῷ ἐν Ἰσθμῷ θεῷ, ἀπʼ ἧς ἑπτάπηχυς χάλκεος Ποσειδέων ἐξεγένετο, ταῦτα ἐξελόντες τὰ λοιπὰ διαιρέοντο, καὶ ἔλαβον ἕκαστοι τῶν ἄξιοι ἦσαν, καὶ τὰς παλλακὰς τῶν Περσέων καὶ τὸν χρυσὸν καὶ ἄργυρον καὶ ἄλλα χρήματα τε καὶ ὑποζύγια. ὃσα μέν νυν ἐξαίρετα τοῖσι ἀριστεύσασι αὐτῶν ἐν Πλαταιῇσι ἐδόθη, οὐ λέγεται πρὸς οὐδαμῶν, δοκέω δʼ ἔγωγε καὶ τούτοισι δοθῆναι· Παυσανίη· δὲ πάντα δέκα ἐξαιρέθη τε καὶ ἐδόθη, γυναῖκες ἵπποι τάλαντα κάμηλοι, ὣς δὲ αὕτως καὶ τἆλλα χρήματα.''. None
6.105. While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " '
8.134. This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. ' "
8.136. Mardonius read whatever was said in the oracles, and presently he sent a messenger to Athens, Alexander, a Macedonian, son of Amyntas. Him he sent, partly because the Persians were akin to him; Bubares, a Persian, had taken to wife Gygaea Alexander's sister and Amyntas' daughter, who had borne to him that Amyntas of Asia who was called by the name of his mother's father, and to whom the king gave Alabanda a great city in Phrygia for his dwelling. Partly too he sent him because he learned that Alexander was a protector and benefactor to the Athenians. ,It was thus that he supposed he could best gain the Athenians for his allies, of whom he heard that they were a numerous and valiant people, and knew that they had been the chief authors of the calamities which had befallen the Persians at sea. ,If he gained their friendship he thought he would easily become master of the seas, as truly he would have been. On land he supposed himself to be by much the stronger, and he accordingly reckoned that thus he would have the upper hand of the Greeks. This chanced to be the prediction of the oracles which counseled him to make the Athenians his ally. It was in obedience to this that he sent his messenger. " '
8.143. But to Alexander the Athenians replied as follows: “We know of ourselves that the power of the Mede is many times greater than ours. There is no need to taunt us with that. Nevertheless in our zeal for freedom we will defend ourselves to the best of our ability. But as regards agreements with the barbarian, do not attempt to persuade us to enter into them, nor will we consent. ,Now carry this answer back to Mardonius from the Athenians, that as long as the sun holds the course by which he now goes, we will make no agreement with Xerxes. We will fight against him without ceasing, trusting in the aid of the gods and the heroes whom he has disregarded and burnt their houses and their adornments. ,Come no more to Athenians with such a plea, nor under the semblance of rendering us a service, counsel us to act wickedly. For we do not want those who are our friends and protectors to suffer any harm at Athenian hands.”
9.65. At Plataea, however, the Persians, routed by the Lacedaemonians, fled in disorder to their own camp and inside the wooden walls which they had made in the territory of Thebes. ,It is indeed a marvel that although the battle was right by the grove of Demeter, there was no sign that any Persian had been killed in the precinct or entered into it; most of them fell near the temple in unconsecrated ground. I think—if it is necessary to judge the ways of the gods—that the goddess herself denied them entry, since they had burnt her temple, the shrine at Eleusis.
9.81. Having brought all the loot together, they set apart a tithe for the god of Delphi. From this was made and dedicated that tripod which rests upon the bronze three-headed serpent, nearest to the altar; another they set apart for the god of Olympia, from which was made and dedicated a bronze figure of Zeus, ten cubits high; and another for the god of the Isthmus, from which was fashioned a bronze Poseidon seven cubits high. When they had set all this apart, they divided what remained, and each received, according to his worth, concubines of the Persians and gold and silver, and all the rest of the stuff and the beasts of burden. ,How much was set apart and given to those who had fought best at Plataea, no man says. I think that they also received gifts, but tenfold of every kind, women, horses, talents, camels, and all other things also, was set apart and given to Pausanias.'". None
11. Thucydides, The History of The Peloponnesian War, 6.54.6 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • building inscription, • pygmies pottery inscriptions,, Tyrrhenian amphorae • pygmies pottery inscriptions,, black-figure • pygmies pottery inscriptions,, genre scenes made mythological by

 Found in books: Bowie (2021) 339; Rutter and Sparkes (2012) 45

6.54.6. τὰ δὲ ἄλλα αὐτὴ ἡ πόλις τοῖς πρὶν κειμένοις νόμοις ἐχρῆτο, πλὴν καθ’ ὅσον αἰεί τινα ἐπεμέλοντο σφῶν αὐτῶν ἐν ταῖς ἀρχαῖς εἶναι. καὶ ἄλλοι τε αὐτῶν ἦρξαν τὴν ἐνιαύσιον Ἀθηναίοις ἀρχὴν καὶ Πεισίστρατος ὁ Ἱππίου τοῦ τυραννεύσαντος υἱός, τοῦ πάππου ἔχων τοὔνομα, ὃς τῶν δώδεκα θεῶν βωμὸν τὸν ἐν τῇ ἀγορᾷ ἄρχων ἀνέθηκε καὶ τὸν τοῦ Ἀπόλλωνος ἐν Πυθίου.''. None
6.54.6. For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. ''. None
12. Xenophon, The Persian Expedition, 5.3.13 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Temple, Herodian Warning Inscription • dossier of inscriptions

 Found in books: Bickerman and Tropper (2007) 488; Dignas (2002) 84

5.3.13. καὶ στήλη ἕστηκε παρὰ τὸν ναὸν γράμματα ἔχουσα· ἱερὸς ὁ χῶρος τῆς Ἀρτέμιδος. τὸν ἔχοντα καὶ καρπούμενον τὴν μὲν δεκάτην καταθύειν ἑκάστου ἔτους. ἐκ δὲ τοῦ περιττοῦ τὸν ναὸν ἐπισκευάζειν. ἂν δὲ τις μὴ ποιῇ ταῦτα τῇ θεῷ μελήσει.''. None
5.3.13. Thereupon various speakers arose, some of their own accord to express the opinions they held, but others at the instigation of Clearchus to make clear the difficulty of either remaining or departing without the consent of Cyrus .
5.3.13. Beside the temple stands a tablet with this inscription: The place is sacred to Artemis. He who holds it and enjoys its fruits must offer the tithe every year in sacrifice, and from the remainder must keep the temple in repair. If any one leaves these things undone, the goddess will look to it. ''. None
13. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Epidauros Miracle Inscriptions, terms employed for incubation • Epidauros Miracle Inscriptions, testimonies about fertility cures • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Epidauros Miracle Inscriptions, testimonies with cautionary tales • Epidauros Miracle Inscriptions, testimonies with healing by touch • Epidauros Miracle Inscriptions, testimony with servants accompanying Asklepios • inscription • inscriptions

 Found in books: Chaniotis (2012) 177; Lipka (2021) 194, 196; Renberg (2017) 11, 215, 221, 224, 230, 238; Tanaseanu-Döbler and von Alvensleben (2020) 125

14. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • cathartic regulations, inscriptional • funerary inscriptions • sacred regulations (inscriptional)

 Found in books: Petrovic and Petrovic (2016) 17, 24, 25; Wolfsdorf (2020) 560

15. Polybius, Histories, 8.11.3-8.11.6 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • inscriptions

 Found in books: Konig and Wiater (2022) 5; König and Wiater (2022) 5

8.11.3. καὶ μὴν οὐδὲ περὶ τὰς ὁλοσχερεῖς διαλήψεις οὐδεὶς ἂν εὐδοκήσειε τῷ προειρημένῳ συγγραφεῖ· ὅς γʼ ἐπιβαλόμενος γράφειν τὰς Ἑλληνικὰς πράξεις ἀφʼ ὧν Θουκυδίδης ἀπέλιπε, καὶ συνεγγίσας τοῖς Λευκτρικοῖς καιροῖς καὶ τοῖς ἐπιφανεστάτοις τῶν Ἑλληνικῶν ἔργων, τὴν μὲν Ἑλλάδα μεταξὺ καὶ τὰς ταύτης ἐπιβολὰς ἀπέρριψε, μεταλαβὼν δὲ τὴν ὑπόθεσιν τὰς Φιλίππου πράξεις προύθετο γράφειν. 8.11.4. καίτοι γε πολλῷ σεμνότερον ἦν καὶ δικαιότερον ἐν τῇ περὶ τῆς Ἑλλάδος ὑποθέσει τὰ πεπραγμένα Φιλίππῳ συμπεριλαβεῖν ἤπερ ἐν τῇ Φιλίππου τὰ τῆς Ἑλλάδος. οὐδὲ γὰρ προκαταληφθεὶς ὑπὸ βασιλικῆς δυναστείας, 8.11.5. καὶ τυχὼν ἐξουσίας, οὐδεὶς ἂν ἐπέσχε σὺν καιρῷ ποιήσασθαι μετάβασιν ἐπὶ τὸ τῆς Ἑλλάδος ὄνομα καὶ πρόσωπον· ἀπὸ δὲ ταύτης ἀρξάμενος καὶ προβὰς ἐπὶ ποσὸν οὐδʼ ὅλως οὐδεὶς ἂν ἠλλάξατο μονάρχου πρόσχημα καὶ βίον, ἀκεραίῳ χρώμενος γνώμῃ. 8.11.6. καὶ τί δήποτʼ ἦν τὸ τὰς τηλικαύτας ἐναντιώσεις βιασάμενον παριδεῖν Θεόπομπον; εἰ μὴ νὴ Δίʼ ὅτι ἐκείνης μὲν τῆς ὑποθέσεως τέλος ἦν τὸ καλόν, τῆς δὲ κατὰ Φίλιππον τὸ συμφέρον.''. None
8.11.3. \xa0Again, no one could approve of the general scheme of this writer. Having set himself the task of writing the history of Greece from the point at which Thucydides leaves off, just when he was approaching the battle of Leuctra and the most brilliant period of Greek history, he abandoned Greece and her efforts, and changing his plan decided to write the history of Philip. <' "8.11.4. \xa0Surely it would have been much more dignified and fairer to include Philip's achievements in the history of Greece than to include the history of Greece in that of Philip. <" '8.11.5. \xa0For not even a man preoccupied by his devotion to royalty would, if he had the power and had found a suitable occasion, have hesitated to transfer the leading part and title of his work to Greece; and no one in his sound senses who had begun to write the history of Greece and had made some progress in it would have exchanged this for the more pompous biography of a king. < 8.11.6. \xa0What can it have been which forced Theopompus to overlook such flagrant inconsistencies, if it were not that in writing the one history his motive was to do good, in writing that of Philip to further his own interests? <''. None
16. Septuagint, 1 Maccabees, 1.21-1.23, 1.58-1.59 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Acmonia, Julia Severa inscription • Aphrodisias, inscriptions • Inscriptions • Stobi synagogue, inscription • epigraphy (inscriptions)

 Found in books: Levine (2005) 41, 397; Piotrkowski (2019) 345; Schwartz (2008) 192, 542

1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found.
1.58. They kept using violence against Israel, against those found month after month in the cities. 1.59. And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering.''. None
17. Septuagint, 2 Maccabees, 3.2, 3.4, 3.33, 4.7-4.10, 4.33, 12.43, 12.45, 14.37 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Inscriptions • Stobi synagogue, inscription • Temple, Herodian Warning Inscription • epigraphy (inscriptions)

 Found in books: Bickerman and Tropper (2007) 484; Hachlili (2005) 302, 524; Levine (2005) 429; Piotrkowski (2019) 18, 97, 174, 255, 325, 349, 409; Schwartz (2008) 41, 185, 191, 192, 217, 380, 531

3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,'" "
3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;'" "
3.33. While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.'" "
4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" "4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.'" "4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.'" "
4.33. When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.'" "
12.43. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.'" "
12.45. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.'" "
14.37. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.'"". None
18. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • encomium, Mantineia inscription • inscriptions, ‘Asianist’

 Found in books: Konig and Wiater (2022) 310; König and Wiater (2022) 310

19. Anon., Sibylline Oracles, 3.550 (1st cent. BCE - 5th cent. CE)
 Tagged with subjects: • Inscriptions • epigraphy (inscriptions)

 Found in books: Lampe (2003) 303; Piotrkowski (2019) 407

3.550. 550 Shalt thou receive. And Cragus, lofty mount''. None
20. Ovid, Fasti, 3.601-3.674 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • inscriptions • inscriptions, to the gods • votive inscriptions, Rome, Italy

 Found in books: Bruun and Edmondson (2015) 403; Jenkyns (2013) 212; Rutledge (2012) 120

3.601. iam pius Aeneas regno nataque Latini 3.602. auctus erat, populos miscueratque duos. 3.603. litore dotali solo comitatus Achate 3.604. secretum nudo dum pede carpit iter, 3.605. aspicit errantem nec credere sustinet Annam 3.606. esse: quid in Latios illa veniret agros? 3.607. dum secum Aeneas, Anna est! exclamat Achates: 3.608. ad nomen voltus sustulit illa suos. 3.609. heu! fugiat? quid agat? quos terrae quaerat hiatus? 3.610. ante oculos miserae fata sororis erant. 3.611. sensit et adloquitur trepidam Cythereius heros 3.612. (fiet tamen admonitu motus, Elissa, tui): 3.613. ‘Anna, per hanc iuro, quam quondam audire solebas 3.614. tellurem fato prosperiore dari, 3.615. perque deos comites, hac nuper sede locatos, 3.616. saepe meas illos increpuisse moras, 3.617. nec timui de morte tamen, metus abfuit iste. 3.618. ei mihi! credibili fortior illa fuit. 3.619. ne refer: aspexi non illo corpore digna 3.620. volnera Tartareas ausus adire domos, 3.621. at tu, seu ratio te nostris appulit oris 3.622. sive deus, regni commoda carpe mei. 3.623. multa tibi memores, nil non debemus Elissae: 3.624. nomine grata tuo, grata sororis, eris.’ 3.625. talia dicenti (neque enim spes altera restat) 3.626. credidit, errores exposuitque suos. 3.627. utque domum intravit Tyrios induta paratus, 3.628. incipit Aeneas (cetera turba silet): 3.629. ‘hanc tibi cur tradam, pia causa, Lavinia coniunx, 3.630. est mihi: consumpsi naufragus huius opes. 3.631. orta Tyro est, regnum Libyca possedit in ora; 3.632. quam precor ut carae more sororis ames.’ 3.633. omnia promittit falsumque Lavinia volnus 3.634. mente premit tacita dissimulatque fremens; 3.635. donaque cum videat praeter sua lumina ferri 3.636. multa palam, mitti clam quoque multa putat, 3.637. non habet exactum, quid agat; furialiter odit 3.638. et parat insidias et cupit ulta mori. 3.639. nox erat: ante torum visa est adstare sororis 3.640. squalenti Dido sanguinulenta coma 3.641. et fuge, ne dubita, maestum fuge dicere tectum! 3.642. sub verbum querulas impulit aura fores, 3.643. exilit et velox humili super arva fenestra 3.644. se iacit: audacem fecerat ipse timor. 3.645. quaque metu rapitur, tunica velata recincta 3.646. currit, ut auditis territa damma lupis, 3.647. corniger hanc tumidis rapuisse Numicius undis 3.648. creditur et stagnis occuluisse suis. 3.649. Sidonis interea magno clamore per agros 3.650. quaeritur: apparent signa notaeque pedum: 3.651. ventum erat ad ripas: inerant vestigia ripis. 3.652. sustinuit tacitas conscius amnis aquas. 3.653. ipsa loqui visa est ‘placidi sum nympha Numici: 3.654. amne perenne latens Anna Perenna vocor.’ 3.655. protinus erratis laeti vescuntur in agris 3.656. et celebrant largo seque diemque mero. 3.657. sunt quibus haec Luna est, quia mensibus impleat annum; 3.658. pars Themin, Inachiam pars putat esse bovem. 3.659. invenies, qui te nymphen Atlantida dicant 3.660. teque Iovi primos, Anna, dedisse cibos. 3.661. haec quoque, quam referam, nostras pervenit ad aures 3.662. fama nec a veri dissidet illa fide. 3.663. plebs vetus et nullis etiam nunc tuta tribunis 3.664. fugit et in Sacri vertice montis erat; 3.665. iam quoque, quem secum tulerant, defecerat illos 3.666. victus et humanis usibus apta Ceres, 3.667. orta suburbanis quaedam fuit Anna Bovillis, 3.668. pauper, sed multae sedulitatis anus. 3.669. illa levi mitra canos incincta capillos 3.670. Angebat tremula rustica liba manu, 3.671. atque ita per populum fumantia mane solebat 3.672. dividere: haec populo copia grata fuit. 3.673. pace domi facta signum posuere Perennae, 3.674. quod sibi defectis illa ferebat opem.''. None
3.601. And his daughter too, and had merged both peoples. 3.602. While he was walking barefoot along the shore 3.603. That had been his dower, accompanied only by Achates, 3.604. He saw Anna wandering, not believing it was her: 3.605. ‘Why should she be here in the fields of Latium?’ 3.606. Aeneas said to himself: ‘It’s Anna!’ shouted Achates: 3.607. At the sound of her name she raised her face. 3.608. Alas, what should she do? Flee? Wish for the ground 3.609. To swallow her? Her wretched sister’s fate was before her eyes. 3.610. The Cytherean hero felt her fear, and spoke to her, 3.611. (He still wept, moved by your memory, Elissa): 3.612. ‘Anna, I swear, by this land that you once knew 3.613. A happier fate had granted me, and by the god 3.614. My companions, who have lately found a home here, 3.615. That all of them often rebuked me for my delay. 3.616. Yet I did not fear her dying, that fear was absent. 3.617. Ah me! Her courage was beyond belief. 3.618. Don’t re-tell it: I saw shameful wounds on her body 3.619. When I dared to visit the houses of Tartarus. 3.620. But you shall enjoy the comforts of my kingdom, 3.621. Whether your will or a god brings you to our shores. 3.622. I owe you much, and owe Elissa not a little: 3.623. You are welcome for your own and your sister’s sake.’ 3.624. She accepted his words (no other hope was left) 3.625. And told him of her own wanderings. 3.626. When she entered the palace, dressed in Tyrian style, 3.627. Aeneas spoke (the rest of the throng were silent): 3.628. ‘Lavinia, my wife, I have a pious reason for entrusting 3.629. This lady to you: shipwrecked, I lived at her expense. 3.630. She’s of Tyrian birth: her kingdom’s on the Libyan shore: 3.631. I beg you to love her, as your dear sister.’ 3.632. Lavinia promised all, but hid a fancied wrong 3.633. Within her silent heart, and concealed her fears: 3.634. And though she saw many gifts given away openly, 3.635. She suspected many more were sent secretly. 3.636. She hadn’t yet decided what to do: she hated 3.637. With fury, prepared a plan, and wished to die avenged. 3.638. It was night: it seemed her sister Dido stood 3.639. Before her bed, her straggling hair stained with her blood, 3.640. Crying: ‘Flee, don’t hesitate, flee this gloomy house!’ 3.641. At the words a gust slammed the creaking door. 3.642. Anna leapt up, then jumped from a low window 3.643. To the ground: fear itself had made her daring. 3.644. With terror driving her, clothed in her loose vest, 3.645. She runs like a frightened doe that hears the wolves. 3.646. It’s thought that horned Numicius swept her away 3.647. In his swollen flood, and hid her among his pools. 3.648. Meanwhile, shouting, they searched for the Sidonian lady 3.649. Through the fields: traces and tracks were visible: 3.650. Reaching the banks, they found her footprints there. 3.651. The knowing river stemmed his silent waters. 3.652. She herself appeared, saying: ‘I’m a nymph of the calm 3.653. Numicius: hid in perennial waters, Anna Perenna’s my name.’ 3.654. Quickly they set out a feast in the fields they’d roamed, 3.655. And celebrated their deeds and the day, with copious wine. 3.656. Some think she’s the Moon, because she measures out 3.657. The year (annus): others, Themis, or the Inachian heifer. 3.658. Anna, you’ll find some to say you’re a nymph, daughter 3.659. of Azan, and gave Jupiter his first nourishment. 3.660. I’ll relate another tale that’s come to my ears, 3.661. And it’s not so far away from the truth. 3.662. The Plebs of old, not yet protected by Tribunes, 3.663. Fled, and gathered on the Sacred Mount: 3.664. The food supplies they’d brought with them failed, 3.665. Also the stores of bread fit for human consumption. 3.666. There was a certain Anna from suburban Bovillae, 3.667. A poor woman, old, but very industrious. 3.668. With her grey hair bound up in a light cap, 3.669. She used to make coarse cakes with a trembling hand, 3.670. And distribute them, still warm, among the people, 3.671. Each morning: this supply of hers pleased them all. 3.672. When peace was made at home, they set up a statue 3.673. To Perenna, because she’d helped supply their needs. 3.674. Now it’s left for me to tell why the girls sing coarse songs:''. None
21. Philo of Alexandria, Against Flaccus, 47 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Stobi synagogue, inscription • epigraphy (inscriptions)

 Found in books: Levine (2005) 67; Piotrkowski (2019) 184

47. And there was reason to fear lest all the populace in every country, taking what was done in Egypt as a model and as an excuse, might insult those Jews who were their fellow citizens, by introducing new regulations with respect to their synagogues and their national customs; ''. None
22. Philo of Alexandria, On The Embassy To Gaius, 133, 137 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Acmonia, Julia Severa inscription • Stobi synagogue, inscription • epigraphy (inscriptions)

 Found in books: Levine (2005) 67, 136; Piotrkowski (2019) 187

133. I omit to mention the ornaments in honour of the emperor, which were destroyed and burnt with these synagogues, such as gilded shields, and gilded crowns, and pillars, and inscriptions, for the sake of which they ought even to have abstained from and spared the other things; but they were full of confidence, inasmuch as they did not fear any chastisement at the hand of Gaius, as they well knew that he cherished an indescribable hatred against the Jews, so that their opinion was that no one could do him a more acceptable service than by inflicting every description of injury on the nation which he hated; '
137. But these men expected to be most extravagantly praised, and to receive greater and more conspicuous advantages as rewards for their conduct, in thus dedicating the synagogues to Gaius as new pieces of consecrated ground, not because of the honour which was done to him by this proceeding, but because in this way they exhausted every possible means of insulting and injuring our nation. '. None
23. Philo of Alexandria, That Every Good Person Is Free, 81-82 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Stobi synagogue, inscription • Theodotos inscription, leadership • Theodotus inscription • inscriptions, Theodotus • zodiac, inscriptions

 Found in books: Berglund Crostini and Kelhoffer (2022) 50; Levine (2005) 66, 149

81. Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. '82. Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; '. None
24. None, None, nan (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • bilingual inscriptions • building inscriptions • honorific inscriptions • inscription • inscriptions, in political process • inscriptions, typology of • “public” inscriptions

 Found in books: Bruun and Edmondson (2015) 94, 180, 181, 182; Jenkyns (2013) 48; Oksanish (2019) 92

25. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • inscriptions

 Found in books: Konig and Wiater (2022) 156; König and Wiater (2022) 156

26. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • inscriptions

 Found in books: Konig and Wiater (2022) 52; König and Wiater (2022) 52

27. Josephus Flavius, Jewish Antiquities, 13.63, 13.66-13.72, 13.74, 13.348, 13.353-13.354, 13.356, 14.188, 14.211-14.229, 14.231-14.239, 14.241-14.249, 14.251-14.264, 14.266, 15.320, 15.396, 15.409, 15.417, 17.196, 18.82, 19.284-19.285, 20.17-20.29, 20.31-20.39, 20.41-20.49, 20.51-20.53, 20.92-20.96, 20.236 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Abba inscription • Aphrodisias, inscriptions • Aramaic, inscriptions • Asia Minor, inscriptions • Inscriptions • Karnak, Demotic inscription (year • Leontopolis, inscriptions on proseuche, temenos • Masada inscription found at, refortified and embellished by Herod • Naaran basilical synagogue, Nabatean temples, inscriptions • North Africa, inscriptions • Samaritans, inscriptions • Stobi synagogue, inscription • Temple, Herodian Warning Inscription • Thyatira (Asia Minor) inscription • catacombs, inscriptions • epigraphy (inscriptions) • inscription • inscriptions, Jewish, • inscriptions, in bronze • non-Judean women, adopting Judean practices, theosebēs inscriptions • proselytes in Greco-Roman inscriptions, Sara of Cyrene • settlement inscriptions, landholdings of • zodiac, inscriptions

 Found in books: Bar Kochba (1997) 136; Bickerman and Tropper (2007) 483, 484; Faßbeck and Killebrew (2016) 252, 283; Gordon (2020) 130, 227; Hachlili (2005) 36, 40, 300, 307, 321, 339; Huttner (2013) 77; Kraemer (2010) 181, 225; Levine (2005) 45, 66, 83, 88, 96, 106, 111, 113, 115, 318; Piotrkowski (2019) 23, 164, 177, 187, 192, 203, 343, 344, 345, 353, 358, 408, 409, 419, 432; Rutledge (2012) 148; Udoh (2006) 196

13.63. βουλόμενος αὑτῷ δόξαν καὶ μνήμην αἰώνιον κατασκευάσαι, διέγνω πέμψας πρὸς Πτολεμαῖον τὸν βασιλέα καὶ τὴν βασίλισσαν Κλεοπάτραν αἰτήσασθαι παρ' αὐτῶν ἐξουσίαν, ὅπως οἰκοδομήσειεν ναὸν ἐν Αἰγύπτῳ παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις καὶ Λευίτας καὶ ἱερεῖς ἐκ τοῦ ἰδίου γένους καταστήσῃ." '
13.66. καὶ πλείστους εὑρὼν παρὰ τὸ καθῆκον ἔχοντας ἱερὰ καὶ διὰ τοῦτο δύσνους ἀλλήλοις, ὃ καὶ Αἰγυπτίοις συμβέβηκεν διὰ τὸ πλῆθος τῶν ἱερῶν καὶ τὸ περὶ τὰς θρησκείας οὐχ ὁμόδοξον, ἐπιτηδειότατον εὑρὼν τόπον ἐν τῷ προσαγορευομένῳ τῆς ἀγρίας Βουβάστεως ὀχυρώματι βρύοντα ποικίλης ὕλης καὶ τῶν ἱερῶν ζῴων μεστόν,' "13.67. δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" '13.68. καὶ γὰρ ̔Ησαί̈ας ὁ προφήτης τοῦτο προεῖπεν: ἔσται θυσιαστήριον ἐν Αἰγύπτῳ κυρίῳ τῷ θεῷ: καὶ πολλὰ δὲ προεφήτευσεν ἄλλα τοιαῦτα διὰ τὸν τόπον.”' "13.69. Καὶ ταῦτα μὲν ὁ ̓Ονίας τῷ βασιλεῖ Πτολεμαίῳ γράφει. κατανοήσειε δ' ἄν τις αὐτοῦ τὴν εὐσέβειαν καὶ Κλεοπάτρας τῆς ἀδελφῆς αὐτοῦ καὶ γυναικὸς ἐξ ἧς ἀντέγραψαν ἐπιστολῆς: τὴν γὰρ ἁμαρτίαν καὶ τὴν τοῦ νόμου παράβασιν εἰς τὴν ̓Ονίου κεφαλὴν ἀνέθεσαν:" "13.71. ἐπεὶ δὲ σὺ φῂς ̔Ησαί̈αν τὸν προφήτην ἐκ πολλοῦ χρόνου τοῦτο προειρηκέναι, συγχωροῦμέν σοι, εἰ μέλλει τοῦτ' ἔσεσθαι κατὰ τὸν νόμον: ὥστε μηδὲν ἡμᾶς δοκεῖν εἰς τὸν θεὸν ἐξημαρτηκέναι.”" '13.72. Λαβὼν οὖν τὸν τόπον ὁ ̓Ονίας κατεσκεύασεν ἱερὸν καὶ βωμὸν τῷ θεῷ ὅμοιον τῷ ἐν ̔Ιεροσολύμοις, μικρότερον δὲ καὶ πενιχρότερον. τὰ δὲ μέτρα αὐτοῦ καὶ τὰ σκεύη νῦν οὐκ ἔδοξέ μοι δηλοῦν: ἐν γὰρ τῇ ἑβδόμῃ μου βίβλῳ τῶν ̓Ιουδαϊκῶν ἀναγέγραπται.' "
13.74. Τοὺς δ' ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίους καὶ Σαμαρεῖς, οἳ τὸ ἐν Γαριζεὶν προσεκύνουν ἱερόν, κατὰ τοὺς ̓Αλεξάνδρου χρόνους συνέβη στασιάσαι πρὸς ἀλλήλους, καὶ περὶ τῶν ἱερῶν ἐπ' αὐτοῦ Πτολεμαίου διεκρίνοντο, τῶν μὲν ̓Ιουδαίων λεγόντων κατὰ τοὺς Μωυσέος νόμους ᾠκοδομῆσθαι τὸ ἐν ̔Ιεροσολύμοις, τῶν δὲ Σαμαρέων τὸ ἐν Γαριζείν." "
13.348. Κλεοπάτρα δ' ὁρῶσα τὸν υἱὸν αὐξανόμενον καὶ τήν τε ̓Ιουδαίαν ἀδεῶς πορθοῦντα καὶ τὴν Γαζαίων πόλιν ὑπήκοον ἔχοντα, περιιδεῖν οὐκ ἔγνω τοῦτον ἐπὶ ταῖς πύλαις ὄντα καὶ ποθοῦντα τὴν τῶν Αἰγυπτίων μείζω γενόμενον," "
13.353. Κλεοπάτρα δ' ἐν τούτῳ τὴν ἐν Πτολεμαί̈δι φρουρὰν ἐκ πολιορκίας λαμβάνει καὶ τὴν πόλιν. ̓Αλεξάνδρου δ' αὐτὴν μετὰ δώρων περιελθόντος καὶ θεραπείας ὁποίας ἄξιον ἦν πεπονθότα μὲν κακῶς ὑπὸ Πτολεμαίου, καταφυγῆς δ' οὐκ ἄλλης ἢ ταύτης εὐποροῦντα, τινὲς μὲν τῶν φίλων καὶ ταῦτα συνεβούλευον αὐτῇ λαβεῖν καὶ τὴν χώραν ἐπελθούσῃ κατασχεῖν καὶ μὴ περιιδεῖν ἐπ' ἀνδρὶ ἑνὶ τοσοῦτο πλῆθος ἀγαθῶν ̓Ιουδαίων κείμενον." '13.354. ̓Ανανίας δὲ συνεβούλευσε τούτοις ἐναντία, λέγων ἄδικα ποιήσειν αὐτήν, εἰ σύμμαχον ἄνθρωπον ἀφαιρήσεται τῆς ἰδίας ἐξουσίας καὶ ταῦτα συγγενῆ ἡμέτερον: “οὐ γὰρ ἀγνοεῖν βούλομαί σε, φησίν, εἰ τὸ πρὸς τοῦτον ἄδικον ἐχθροὺς ἅπαντας ἡμᾶς σοι τοὺς ̓Ιουδαίους κατασκευάζει.”
13.356. ̔Ο δὲ τῶν ἐκ Πτολεμαίου φόβων ἐλευθερωθεὶς στρατεύεται μὲν εὐθὺς ἐπὶ τὴν κοίλην Συρίαν, αἱρεῖ δὲ Γάδαρα πολιορκήσας δέκα μησίν, αἱρεῖ δὲ καὶ ̓Αμαθοῦντα μέγιστον ἔρυμα τῶν ὑπὲρ τὸν ̓Ιορδάνην κατῳκημένων, ἔνθα καὶ τὰ κάλλιστα καὶ σπουδῆς ἄξια Θεόδωρος ὁ Ζήνωνος εἶχεν. ὃς οὐ προσδοκῶσιν ἐπιπεσὼν τοῖς ̓Ιουδαίοις μυρίους αὐτῶν ἀποκτείνει καὶ τὴν ἀποσκευὴν ̓Αλεξάνδρου διαρπάζει.
14.188. πρὸς δὲ τὰ ὑπὸ ̔Ρωμαίων δόγματα οὐκ ἔστιν ἀντειπεῖν: ἔν τε γὰρ δημοσίοις ἀνάκειται τόποις τῶν πόλεων καὶ ἔτι νῦν ἐν τῷ Καπετωλίῳ χαλκαῖς στήλαις ἐγγέγραπται, οὐ μὴν ἀλλὰ καὶ Καῖσαρ ̓Ιούλιος τοῖς ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίοις ποιήσας χαλκῆν στήλην ἐδήλωσεν, ὅτι ̓Αλεξανδρέων πολῖταί εἰσιν, ἐκ τούτων ποιήσομαι καὶ τὴν ἀπόδειξιν.
14.211. Γάιος Καῖσαρ αὐτοκράτωρ δικτάτωρ τὸ τέταρτον ὕπατός τε τὸ πέμπτον δικτάτωρ ἀποδεδειγμένος διὰ βίου λόγους ἐποιήσατο περὶ τῶν δικαίων τῶν ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου ἀρχιερέως ̓Ιουδαίων καὶ ἐθνάρχου τοιούτους: 14.212. τῶν πρὸ ἐμοῦ αὐτοκρατόρων ἐν ταῖς ἐπαρχίαις μαρτυρησάντων ̔Υρκανῷ ἀρχιερεῖ ̓Ιουδαίων καὶ ̓Ιουδαίοις ἐπί τε συγκλήτου καὶ δήμου ̔Ρωμαίων, εὐχαριστήσαντος δὲ καὶ τοῦ δήμου καὶ τῆς συγκλήτου αὐτοῖς, καλῶς ἔχει καὶ ἡμᾶς ἀπομνημονεύειν καὶ προνοεῖν, ὡς ̔Υρκανῷ καὶ τῷ ἔθνει τῶν ̓Ιουδαίων καὶ τοῖς ̔Υρκανοῦ παισὶν ὑπὸ συγκλήτου καὶ δήμου ̔Ρωμαίων ἀξία τῆς πρὸς ἡμᾶς εὐνοίας αὐτῶν καὶ ὧν εὐεργέτησαν ἡμᾶς χάρις ἀνταποδοθῇ. 14.213. ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι.' "14.214. ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ' ἐν ̔Ρώμῃ κεκωλυμένων." '14.215. καὶ γὰρ Γάιος Καῖσαρ ὁ ἡμέτερος στρατηγὸς καὶ ὕπατος ἐν τῷ διατάγματι κωλύων θιάσους συνάγεσθαι κατὰ πόλιν μόνους τούτους οὐκ ἐκώλυσεν οὔτε χρήματα συνεισφέρειν οὔτε σύνδειπνα ποιεῖν. 14.216. ὁμοίως δὲ κἀγὼ τοὺς ἄλλους θιάσους κωλύων τούτοις μόνοις ἐπιτρέπω κατὰ τὰ πάτρια ἔθη καὶ νόμιμα συνάγεσθαί τε καὶ ἑστιᾶσθαι. καὶ ὑμᾶς οὖν καλῶς ἔχει, εἴ τι κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων ψήφισμα ἐποιήσατε, τοῦτο ἀκυρῶσαι διὰ τὴν περὶ ἡμᾶς αὐτῶν ἀρετὴν καὶ εὔνοιαν.' "14.217. Μετὰ δὲ τὸν Γαί̈ου θάνατον Μᾶρκος ̓Αντώνιος καὶ Πόπλιος Δολαβέλλας ὕπατοι ὄντες τήν τε σύγκλητον συνήγαγον καὶ τοὺς παρ' ̔Υρκανοῦ πρέσβεις παραγαγόντες διελέχθησαν περὶ ὧν ἠξίουν καὶ φιλίαν πρὸς αὐτοὺς ἐποίησαν, καὶ πάντα συγχωρεῖν αὐτοῖς ἡ σύγκλητος ἐψηφίσατο ὅσων τυγχάνειν ἐβούλοντο." '14.218. παρατέθειμαι δὲ καὶ τὸ δόγμα, ὅπως τὴν ἀπόδειξιν τῶν λεγομένων ἐγγύθεν ἔχωσιν οἱ ἀναγινώσκοντες τὴν πραγματείαν. ἦν δὲ τοιοῦτον: 14.219. Δόγμα συγκλήτου ἐκ τοῦ ταμιείου ἀντιγεγραμμένον ἐκ τῶν δέλτων τῶν δημοσίων τῶν ταμιευτικῶν Κοί̈ντω ̔Ρουτιλίω Κοί̈ντω Κορνηλίω ταμίαις κατὰ πόλιν, δέλτῳ δευτέρᾳ καὶ ἐκ τῶν πρώτων πρώτῃ. πρὸ τριῶν εἰδῶν ̓Απριλλίων ἐν τῷ ναῷ τῆς ̔Ομονοίας. γραφομένῳ παρῆσαν Λούκιος Καλπούρνιος Μενηνία Πείσων, 14.221. Πούπλιος Σέρριος * Πόπλιος Δολοβέλλας Μᾶρκος ̓Αντώνιος ὕπατοι λόγους ἐποιήσαντο περὶ ὧν δόγματι συγκλήτου Γάιος Καῖσαρ ὑπὲρ ̓Ιουδαίων ἔκρινεν καὶ εἰς τὸ ταμιεῖον οὐκ ἔφθασεν ἀνενεχθῆναι, περὶ τούτων ἀρέσκει ἡμῖν γενέσθαι, ὡς καὶ Ποπλίῳ Δολαβέλλᾳ καὶ Μάρκῳ ̓Αντωνίῳ τοῖς ὑπάτοις ἔδοξεν, ἀνενεγκεῖν τε ταῦτα εἰς δέλτους καὶ πρὸς τοὺς κατὰ πόλιν ταμίας, ὅπως φροντίσωσιν καὶ αὐτοὶ εἰς δέλτους ἀναθεῖναι διπτύχους. 14.222. ἐγένετο πρὸ πέντε εἰδῶν Φεβρουαρίων ἐν τῷ ναῷ τῆς ̔Ομονοίας. οἱ δὲ πρεσβεύοντες παρὰ ̔Υρκανοῦ τοῦ ἀρχιερέως ἦσαν οὗτοι: Λυσίμαχος Παυσανίου ̓Αλέξανδρος Θεοδώρου Πάτροκλος Χαιρέου ̓Ιωάννης ̓Ονείου. 14.223. ̓́Επεμψεν δὲ τούτων ̔Υρκανὸς τῶν πρεσβευτῶν ἕνα καὶ πρὸς Δολαβέλλαν τὸν τῆς ̓Ασίας τότε ἡγεμόνα, παρακαλῶν ἀπολῦσαι τοὺς ̓Ιουδαίους τῆς στρατείας καὶ τὰ πάτρια τηρεῖν ἔθη καὶ κατὰ ταῦτα ζῆν ἐπιτρέπειν: 14.224. οὗ τυχεῖν αὐτῷ ῥᾳδίως ἐγένετο: λαβὼν γὰρ ὁ Δολοβέλλας τὰ παρὰ τοῦ ̔Υρκανοῦ γράμματα, μηδὲ βουλευσάμενος ἐπιστέλλει τοῖς κατὰ τὴν ̓Ασίαν ἅπασιν γράψας τῇ ̓Εφεσίων πόλει πρωτευούσῃ τῆς ̓Ασίας περὶ τῶν ̓Ιουδαίων. ἡ δὲ ἐπιστολὴ τοῦτον περιεῖχεν τὸν τρόπον: 14.225. ̓Επὶ πρυτάνεως ̓Αρτέμωνος μηνὸς Ληναιῶνος προτέρᾳ. Δολοβέλλας αὐτοκράτωρ ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.226. ̓Αλέξανδρος Θεοδώρου πρεσβευτὴς ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου υἱοῦ ἀρχιερέως καὶ ἐθνάρχου τῶν ̓Ιουδαίων ἐνεφάνισέν μοι περὶ τοῦ μὴ δύνασθαι στρατεύεσθαι τοὺς πολίτας αὐτοῦ διὰ τὸ μήτε ὅπλα βαστάζειν δύνασθαι μήτε ὁδοιπορεῖν ἐν ταῖς ἡμέραις τῶν σαββάτων, μήτε τροφῶν τῶν πατρίων καὶ συνήθων κατὰ τούτους εὐπορεῖν. 14.227. ἐγώ τε οὖν αὐτοῖς, καθὼς καὶ οἱ πρὸ ἐμοῦ ἡγεμόνες, δίδωμι τὴν ἀστρατείαν καὶ συγχωρῶ χρῆσθαι τοῖς πατρίοις ἐθισμοῖς ἱερῶν ἕνεκα καὶ ἁγίοις συναγομένοις, καθὼς αὐτοῖς νόμιμον, καὶ τῶν πρὸς τὰς θυσίας ἀφαιρεμάτων, ὑμᾶς τε βούλομαι ταῦτα γράψαι κατὰ πόλεις. 14.228. Καὶ ταῦτα μὲν ὁ Δολαβέλλας ̔Υρκανοῦ πρεσβευσαμένου πρὸς αὐτὸν ἐχαρίσατο τοῖς ἡμετέροις. Λεύκιος δὲ Λέντλος ὕπατος εἶπεν: πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ἔχοντας καὶ ποιοῦντας ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα στρατείας ἀπέλυσα πρὸ δώδεκα καλανδῶν ̓Οκτωβρίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.229. παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Τίτου υἱὸς Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πομπήιος Τίτου Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου υἱὸς Τηρητίνα Βράκκος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου ̓Ετωρία Γάλλος, Γάιος Σέντιος Γαί̈ου * υἱὸς Σαβατίνα.' "
14.231. Ψήφισμα Δηλίων. ἐπ' ἄρχοντος Βοιωτοῦ μηνὸς Θαργηλιῶνος εἰκοστῇ χρηματισμὸς στρατηγῶν. Μᾶρκος Πείσων πρεσβευτὴς ἐνδημῶν ἐν τῇ πόλει ἡμῶν ὁ καὶ τεταγμένος ἐπὶ τῆς στρατολογίας προσκαλεσάμενος ἡμᾶς καὶ ἱκανοὺς τῶν πολιτῶν προσέταξεν," '14.232. ἵνα εἴ τινές εἰσιν ̓Ιουδαῖοι πολῖται ̔Ρωμαίων τούτοις μηδεὶς ἐνοχλῇ περὶ στρατείας, διὰ τὸ τὸν ὕπατον Λούκιον Κορνήλιον Λέντλον δεισιδαιμονίας ἕνεκα ἀπολελυκέναι τοὺς ̓Ιουδαίους τῆς στρατείας. διὸ πείθεσθαι ἡμᾶς δεῖ τῷ στρατηγῷ. ὅμοια δὲ τούτοις καὶ Σαρδιανοὶ περὶ ἡμῶν ἐψηφίσαντο. 14.233. Γάιος Φάννιος Γαί̈ου υἱὸς στρατηγὸς ὕπατος Κῴων ἄρχουσι χαίρειν. βούλομαι ὑμᾶς εἰδέναι, ὅτι πρέσβεις ̓Ιουδαίων μοι προσῆλθον ἀξιοῦντες λαβεῖν τὰ συγκλήτου δόγματα τὰ περὶ αὐτῶν γεγονότα. ὑποτέτακται δὲ τὰ δεδογμένα. ὑμᾶς οὖν θέλω φροντίσαι καὶ προνοῆσαι τῶν ἀνθρώπων κατὰ τὸ τῆς συγκλήτου δόγμα, ὅπως διὰ τῆς ὑμετέρας χώρας εἰς τὴν οἰκείαν ἀσφαλῶς ἀνακομισθῶσιν. 14.234. Λεύκιος Λέντλος ὕπατος λέγει: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινές μοι ἱερὰ ἔχειν καὶ ποιεῖν ̓Ιουδαϊκὰ ἐν ̓Εφέσῳ ἐδόκουν, δεισιδαιμονίας ἕνεκα ἀπέλυσα. τοῦτο ἐγένετο πρὸ δώδεκα καλανδῶν Κουιντιλίων.' "14.235. Λούκιος ̓Αντώνιος Μάρκου υἱὸς ἀντιταμίας καὶ ἀντιστράτηγος Σαρδιανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαῖοι πολῖται ἡμέτεροι προσελθόντες μοι ἐπέδειξαν αὐτοὺς σύνοδον ἔχειν ἰδίαν κατὰ τοὺς πατρίους νόμους ἀπ' ἀρχῆς καὶ τόπον ἴδιον, ἐν ᾧ τά τε πράγματα καὶ τὰς πρὸς ἀλλήλους ἀντιλογίας κρίνουσιν, τοῦτό τε αἰτησαμένοις ἵν' ἐξῇ ποιεῖν αὐτοῖς τηρῆσαι καὶ ἐπιτρέψαι ἔκρινα." '14.236. Μᾶρκος Πόπλιος σπιρίου υἱὸς καὶ Μᾶρκος Μάρκου Ποπλίου υἱὸς Λουκίου λέγουσιν. Λέντλῳ τἀνθυπάτῳ προσελθόντες ἐδιδάξαμεν αὐτὸν περὶ ὧν Δοσίθεος Κλεοπατρίδου ̓Αλεξανδρεὺς λόγους ἐποιήσατο, 14.237. ὅπως πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰωθότας, ἂν αὐτῷ φανῇ, δεισιδαιμονίας ἕνεκα ἀπολύσῃ: καὶ ἀπέλυσε πρὸ δώδεκα καλανδῶν Κουιντιλίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.238. παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πήιος Τίτου υἱὸς Κορνηλία Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου Τηρητείνα Βρόκχος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου υἱὸς ̓Ετωρία Γάλλος, 14.239. Γάιος Τεύτιος Γαί̈ου Αἰμιλία χιλίαρχος, Σέξστος ̓Ατίλιος Σέξστου υἱὸς Αἰμιλία Σέσρανος, Γάιος Πομπήιος Γαί̈ου υἱὸς Σαβατίνα, Τίτος ̓́Αμπιος Τίτου Μένανδρος, Πόπλιος Σερουίλιος Ποπλίου υἱὸς Στράβων, Λεύκιος Πάκκιος Λευκίου Κολλίνα Καπίτων, Αὖλος Φούριος Αὔλου υἱὸς Τέρτιος, ̓́Αππιος Μηνᾶς.' "
14.241. Λαοδικέων ἄρχοντες Γαί̈ῳ ̔Ραβελλίῳ Γαί̈ου υἱῷ ὑπάτῳ χαίρειν. Σώπατρος ̔Υρκανοῦ τοῦ ἀρχιερέως πρεσβευτὴς ἀπέδωκεν ἡμῖν τὴν παρὰ σοῦ ἐπιστολήν, δι' ἧς ἐδήλου ἡμῖν παρὰ ̔Υρκανοῦ τοῦ ̓Ιουδαίων ἀρχιερέως ἐληλυθότας τινὰς γράμματα κομίσαι περὶ τοῦ ἔθνους αὐτῶν γεγραμμένα," '14.242. ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν. 14.243. ἡμεῖς οὖν κατακολουθοῦντες τοῖς ἐπεσταλμένοις ὑπὸ σοῦ τήν τε ἐπιστολὴν τὴν ἀποδοθεῖσαν ἐδεξάμεθα καὶ κατεχωρίσαμεν εἰς τὰ δημόσια ἡμῶν γράμματα καὶ περὶ τῶν ἄλλων ὧν ἐπέσταλκας προνοήσομεν, ὥστε μηδὲν μεμφθῆναι. 14.244. Πόπλιος Σερουίλιος Ποπλίου υἱὸς Γάλβας ἀνθύπατος Μιλησίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.245. Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα. 14.246. βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι. 14.247. Ψήφισμα Περγαμηνῶν. ἐπὶ πρυτάνεως Κρατίππου μηνὸς Δαισίου πρώτῃ γνώμη στρατηγῶν. ἐπεὶ ̔Ρωμαῖοι κατακολουθοῦντες τῇ τῶν προγόνων ἀγωγῇ τοὺς ὑπὲρ τῆς κοινῆς ἁπάντων ἀνθρώπων ἀσφαλείας κινδύνους ἀναδέχονται καὶ φιλοτιμοῦνται τοὺς συμμάχους καὶ φίλους ἐν εὐδαιμονίᾳ καὶ βεβαίᾳ καταστῆσαι εἰρήνῃ, 14.248. πέμψαντος πρὸς αὐτοὺς τοῦ ἔθνους τοῦ ̓Ιουδαίων καὶ ̔Υρκανοῦ τοῦ ἀρχιερέως αὐτῶν πρέσβεις Στράτωνα Θεοδότου ̓Απολλώνιον ̓Αλεξάνδρου Αἰνείαν ̓Αντιπάτρου ̓Αριστόβουλον ̓Αμύντου Σωσίπατρον Φιλίππου ἄνδρας καλοὺς καὶ ἀγαθούς,' "14.249. καὶ περὶ τῶν κατὰ μέρη ἐμφανισάντων ἐδογμάτισεν ἡ σύγκλητος περὶ ὧν ἐποιήσαντο τοὺς λόγους, ὅπως μηδὲν ἀδικῇ ̓Αντίοχος ὁ βασιλεὺς ̓Αντιόχου υἱὸς ̓Ιουδαίους συμμάχους ̔Ρωμαίων, ὅπως τε φρούρια καὶ λιμένας καὶ χώραν καὶ εἴ τι ἄλλο ἀφείλετο αὐτῶν ἀποδοθῇ καὶ ἐξῇ αὐτοῖς ἐκ τῶν λιμένων μηδ' ἐξαγαγεῖν," '
14.251. τῆς βουλῆς ἡμῶν Λούκιος Πέττιος ἀνὴρ καλὸς καὶ ἀγαθὸς προσέταξεν, ἵνα φροντίσωμεν ταῦτα οὕτως γενέσθαι, καθὼς ἡ σύγκλητος ἐδογμάτισεν, προνοῆσαί τε τῆς ἀσφαλοῦς εἰς οἶκον τῶν πρεσβευτῶν ἀνακομιδῆς.' "14.252. ἀπεδεξάμεθα δὲ καὶ ἐπὶ τὴν βουλὴν καὶ τὴν ἐκκλησίαν τὸν Θεόδωρον, ἀπολαβόντες δὲ τὴν ἐπιστολὴν παρ' αὐτοῦ καὶ τὸ τῆς συγκλήτου δόγμα, καὶ ποιησαμένου μετὰ πολλῆς σπουδῆς τοὺς λόγους καὶ τὴν ̔Υρκανοῦ ἐμφανίσαντος ἀρετὴν καὶ μεγαλοψυχίαν," "14.253. καὶ ὅτι κοινῇ πάντας εὐεργετεῖ καὶ κατ' ἰδίαν τοὺς πρὸς αὐτὸν ἀφικομένους, τά τε γράμματα εἰς τὰ δημόσια ἡμῶν ἀπεθέμεθα καὶ αὐτοὶ πάντα ποιεῖν ὑπὲρ ̓Ιουδαίων σύμμαχοι ὄντες ̔Ρωμαίων κατὰ τὸ τῆς συγκλήτου δόγμα ἐψηφισάμεθα." '14.254. ἐδεήθη δὲ καὶ Θεόδωρος τὴν ἐπιστολὴν ἡμῖν ἀποδοὺς τῶν ἡμετέρων στρατηγῶν, ἵνα πέμψωσι πρὸς ̔Υρκανὸν τὸ ἀντίγραφον τοῦ ψηφίσματος καὶ πρέσβεις δηλώσοντας τὴν τοῦ ἡμετέρου δήμου σπουδὴν καὶ παρακαλέσοντας συντηρεῖν τε καὶ αὔξειν αὐτὸν τὴν πρὸς ἡμᾶς φιλίαν καὶ ἀγαθοῦ τινος αἴτιον γίνεσθαι, 14.255. ὡς ἀμοιβάς τε τὰς προσηκούσας ἀποληψόμενον μεμνημένον τε ὡς καὶ ἐν τοῖς κατὰ ̓́Αβραμον καιροῖς, ὃς ἦν πάντων ̔Εβραίων πατήρ, οἱ πρόγονοι ἡμῶν ἦσαν αὐτοῖς φίλοι, καθὼς καὶ ἐν τοῖς δημοσίοις εὑρίσκομεν γράμμασιν. 14.256. Ψήφισμα ̔Αλικαρνασέων. ἐπὶ ἱερέως Μέμνονος τοῦ ̓Αριστείδου, κατὰ δὲ ποίησιν Εὐωνύμου, ̓Ανθεστηριῶνος * ἔδοξε τῷ δήμῳ εἰσηγησαμένου Μάρκου ̓Αλεξάνδρου. 14.257. ἐπεὶ τὸ πρὸς τὸ θεῖον εὐσεβές τε καὶ ὅσιον ἐν ἅπαντι καιρῷ διὰ σπουδῆς ἔχομεν κατακολουθοῦντες τῷ δήμῳ τῶν ̔Ρωμαίων πάντων ἀνθρώπων ὄντι εὐεργέτῃ καὶ οἷς περὶ τῆς ̓Ιουδαίων φιλίας καὶ συμμαχίας πρὸς τὴν πόλιν ἔγραψεν, ὅπως συντελῶνται αὐτοῖς αἱ εἰς τὸν θεὸν ἱεροποιίαι καὶ ἑορταὶ αἱ εἰθισμέναι καὶ σύνοδοι, 14.258. δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.' "14.259. Ψήφισμα Σαρδιανῶν. ἔδοξε τῇ βουλῇ καὶ τῷ δήμῳ στρατηγῶν εἰσηγησαμένων. ἐπεὶ οἱ κατοικοῦντες ἡμῶν ἐν τῇ πόλει ἀπ' ἀρχῆς ̓Ιουδαῖοι πολῖται πολλὰ καὶ μεγάλα φιλάνθρωπα ἐσχηκότες διὰ παντὸς παρὰ τοῦ δήμου καὶ νῦν εἰσελθόντες ἐπὶ τὴν βουλὴν καὶ τὸν δῆμον παρεκάλεσαν," "14.261. δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ συγκεχωρῆσθαι αὐτοῖς συνερχομένοις ἐν ταῖς ἀποδεδειγμέναις ἡμέραις πράσσειν τὰ κατὰ τοὺς αὐτῶν νόμους, ἀφορισθῆναι δ' αὐτοῖς καὶ τόπον ὑπὸ τῶν στρατηγῶν εἰς οἰκοδομίαν καὶ οἴκησιν αὐτῶν, ὃν ἂν ὑπολάβωσιν πρὸς τοῦτ' ἐπιτήδειον εἶναι, ὅπως τε τοῖς τῆς πόλεως ἀγορανόμοις ἐπιμελὲς ᾖ καὶ τὰ ἐκείνοις πρὸς τροφὴν ἐπιτήδεια ποιεῖν εἰσάγεσθαι." '14.262. Ψήφισμα ̓Εφεσίων. ἐπὶ πρυτάνεως Μηνοφίλου μηνὸς ̓Αρτεμισίου τῇ προτέρᾳ ἔδοξε τῷ δήμῳ, Νικάνωρ Εὐφήμου εἶπεν εἰσηγησαμένων τῶν στρατηγῶν. 14.263. ἐπεὶ ἐντυχόντων τῶν ἐν τῇ πόλει ̓Ιουδαίων Μάρκῳ ̓Ιουλίῳ Ποντίου υἱῷ Βρούτῳ ἀνθυπάτῳ, ὅπως ἄγωσι τὰ σάββατα καὶ πάντα ποιῶσιν κατὰ τὰ πάτρια αὐτῶν ἔθη μηδενὸς αὐτοῖς ἐμποδὼν γινομένου,' "14.264. ὁ στρατηγὸς συνεχώρησεν, δεδόχθαι τῷ δήμῳ, τοῦ πράγματος ̔Ρωμαίοις ἀνήκοντος, μηδένα κωλύεσθαι παρατηρεῖν τὴν τῶν σαββάτων ἡμέραν μηδὲ πράττεσθαι ἐπιτίμιον, ἐπιτετράφθαι δ' αὐτοῖς πάντα ποιεῖν κατὰ τοὺς ἰδίους αὐτῶν νόμους." '
14.266. ἐπεὶ γὰρ ἐναργῆ καὶ βλεπόμενα τεκμήρια παρεχόμεθα τῆς πρὸς ̔Ρωμαίους ἡμῖν φιλίας γενομένης ἐπιδεικνύντες αὐτὰ χαλκαῖς στήλαις καὶ δέλτοις ἐν τῷ Καπετωλίῳ μέχρι νῦν διαμένοντα καὶ διαμενοῦντα, τὴν μὲν πάντων παράθεσιν ὡς περιττήν τε ἅμα καὶ ἀτερπῆ παρῃτησάμην,' "
15.396. περιελάμβανεν δὲ καὶ στοαῖς μεγίσταις τὸν ναὸν ἅπαντα πρὸς τὴν ἀναλογίαν ἐπιτηδεύων καὶ τὰς δαπάνας τῶν πρὶν ὑπερβαλλόμενος, ὡς οὐκ ἄλλος τις δοκεῖ ἐπικεκοσμηκέναι τὸν ναόν. ἄμφω δ' ἦσαν μετὰ τοῦ τείχους, αὐτὸ δὲ τὸ τεῖχος ἔργον μέγιστον ἀνθρώποις ἀκουσθῆναι." "
15.409. ταῦτα μὲν οὖν ὑπὸ τοῦ πάθους τῶν ἐπισυμβεβηκότων παρεδηλώθη. τότε δ' οὖν ὁ τῶν ̓Ιουδαίων βασιλεὺς ̔Ηρώδης καὶ ταύτην τὴν βᾶριν ὀχυρωτέραν κατασκευάσας ἐπ' ἀσφαλείᾳ καὶ φυλακῇ τοῦ ἱεροῦ, χαριζόμενος ̓Αντωνίῳ φίλῳ μὲν αὐτοῦ ̔Ρωμαίων δὲ ἄρχοντι προσηγόρευσεν ̓Αντωνίαν." '
15.417. τοιοῦτος μὲν ὁ πρῶτος περίβολος ἦν. ἐν μέσῳ δὲ ἀπέχων οὐ πολὺ δεύτερος, προσβατὸς βαθμίσιν ὀλίγαις, ὃν περιεῖχεν ἑρκίον λιθίνου δρυφάκτου γραφῇ κωλῦον εἰσιέναι τὸν ἀλλοεθνῆ θανατικῆς ἀπειλουμένης τῆς ζημίας.
17.196. ̓Εντεῦθεν δὲ τάφον ἡτοίμαζον τῷ βασιλεῖ μελῆσαν ̓Αρχελάῳ πολυτελεστάτην γενέσθαι τὴν ἐκκομιδὴν τοῦ πατρὸς καὶ πάντα τὸν κόσμον προκομίσαντος εἰς ὃ συμπομπεύσειε τῷ νεκρῷ.' "
18.82. προσποιησάμενος δὲ τρεῖς ἄνδρας εἰς τὰ πάντα ὁμοιοτρόπους τούτοις ἐπιφοιτήσασαν Φουλβίαν τῶν ἐν ἀξιώματι γυναικῶν καὶ νομίμοις προσεληλυθυῖαν τοῖς ̓Ιουδαϊκοῖς πείθουσι πορφύραν καὶ χρυσὸν εἰς τὸ ἐν ̔Ιεροσολύμοις ἱερὸν διαπέμψασθαι, καὶ λαβόντες ἐπὶ χρείας τοῖς ἰδίοις ἀναλώμασιν αὐτὰ ποιοῦνται, ἐφ' ὅπερ καὶ τὸ πρῶτον ἡ αἴτησις ἐπράσσετο." "
19.284. ̓Αλεξανδρεῖς δὲ ἐπαρθῆναι κατὰ τῶν παρ' αὐτοῖς ̓Ιουδαίων ἐπὶ τῶν Γαί̈ου Καίσαρος χρόνων τοῦ διὰ τὴν πολλὴν ἀπόνοιαν καὶ παραφροσύνην, ὅτι μὴ παραβῆναι ἠθέλησεν τὸ ̓Ιουδαίων ἔθνος τὴν πάτριον θρησκείαν καὶ θεὸν προσαγορεύειν αὐτόν, ταπεινώσαντος αὐτούς:" "19.285. βούλομαι μηδὲν διὰ τὴν Γαί̈ου παραφροσύνην τῶν δικαίων τῷ ̓Ιουδαίων ἔθνει παραπεπτωκέναι, φυλάσσεσθαι δ' αὐτοῖς καὶ τὰ πρότερον δικαιώματα ἐμμένουσι τοῖς ἰδίοις ἔθεσιν, ἀμφοτέροις τε διακελεύομαι τοῖς μέρεσι πλείστην ποιήσασθαι πρόνοιαν, ὅπως μηδεμία ταραχὴ γένηται μετὰ τὸ προτεθῆναί μου τὸ διάταγμα.”" '
20.17. Κατὰ τοῦτον δὲ τὸν καιρὸν τῶν ̓Αδιαβηνῶν βασιλὶς ̔Ελένη καὶ ὁ παῖς αὐτῆς ̓Ιζάτης εἰς τὰ ̓Ιουδαίων ἔθη τὸν βίον μετέβαλον διὰ τοιαύτην αἰτίαν:' "
20.17. θέλειν γὰρ ἔφασκεν αὐτοῖς ἐκεῖθεν ἐπιδεῖξαι, ὡς κελεύσαντος αὐτοῦ πίπτοι τὰ τῶν ̔Ιεροσολυμιτῶν τείχη, δι' ὧν καὶ τὴν εἴσοδον αὐτοῖς παρέξειν ἐπηγγέλλετο." '20.18. Μονόβαζος ὁ τῶν ̓Αδιαβηνῶν βασιλεύς, ᾧ καὶ Βαζαῖος ἐπίκλησις ἦν, τῆς ἀδελφῆς ̔Ελένης ἁλοὺς ἔρωτι τῇ πρὸς γάμου κοινωνίᾳ ἄγεται καὶ κατέστησεν ἐγκύμονα. συγκαθεύδων δέ ποτε τῇ γαστρὶ τῆς γυναικὸς τὴν χεῖρα προσαναπαύσας ἡνίκα καθύπνωσεν, φωνῆς τινος ἔδοξεν ὑπακούειν κελευούσης αἴρειν ἀπὸ τῆς νηδύος τὴν χεῖρα καὶ μὴ θλίβειν τὸ ἐν αὐτῇ βρέφος θεοῦ προνοίᾳ καὶ ἀρχῆς τυχὸν καὶ τέλους εὐτυχοῦς τευξόμενον.' "20.18. ἐξάπτεται δὲ καὶ τοῖς ἀρχιερεῦσι στάσις πρὸς τοὺς ἱερεῖς καὶ τοὺς πρώτους τοῦ πλήθους τῶν ̔Ιεροσολυμιτῶν, ἕκαστός τε αὐτῶν στῖφος ἀνθρώπων τῶν θρασυτάτων καὶ νεωτεριστῶν ἑαυτῷ ποιήσας ἡγεμὼν ἦν, καὶ συρράσσοντες ἐκακολόγουν τε ἀλλήλους καὶ λίθοις ἔβαλλον. ὁ δ' ἐπιπλήξων ἦν οὐδὲ εἷς, ἀλλ' ὡς ἐν ἀπροστατήτῳ πόλει ταῦτ' ἐπράσσετο μετ' ἐξουσίας." '20.19. ταραχθεὶς οὖν ὑπὸ τῆς φωνῆς εὐθὺς διεγερθεὶς ἔφραζε τῇ γυναικὶ ταῦτα, καί γε τὸν υἱὸν ̓Ιζάτην ἐπεκάλεσεν.' "20.19. τὸ δὲ βασίλειον ἐγεγόνει πάλαι ὑπὸ τῶν ̓Ασαμωναίου παίδων, ἐφ' ὑψηλοῦ δὲ τόπου κείμενον τοῖς κατοπτεύειν ἀπ' αὐτοῦ βουλομένοις τὴν πόλιν ἐπιτερπεστάτην παρεῖχεν τὴν θέαν, ἧς ἐφιέμενος ὁ βασιλεὺς ἐκεῖθεν ἀφεώρα κατακείμενος τὰ κατὰ τὸ ἱερὸν πρασσόμενα." '20.21. τοῦτο μειζόνων κακῶν ἦρξεν: οἱ γὰρ λῃσταὶ παντοίως ἐπεμηχανῶντο τῶν ̓Ανανίου τινὰς συλλαμβάνειν οἰκείων καὶ συνεχῶς ζωγροῦντες οὐκ ἀπέλυον πρὶν ἤ τινας τῶν σικαρίων ἀπολάβοιεν γενόμενοί τε πάλιν ἀριθμὸς οὐκ ὀλίγος ἀναθαρρήσαντες τὴν χώραν ἅπασαν ἐκάκουν.' "20.21. φθόνος δὲ τοὐντεῦθεν τῷ παιδὶ παρὰ τῶν ὁμοπατρίων ἀδελφῶν ἐφύετο κἀκ τούτου μῖσος ηὔξετο λυπουμένων ἁπάντων, ὅτι τὸν ̓Ιζάτην αὐτῶν ὁ πατὴρ προτιμῴη. 20.22. καὶ χρήματα μὲν ἀπόθετα διὰ τὸν ἐκ ̔Ρωμαίων φόβον ἔχειν οὐ θέλων, προνοούμενος δὲ τῶν τεχνιτῶν καὶ εἰς τούτους ἀναλοῦν τοὺς θησαυροὺς βουλόμενος, καὶ γὰρ εἰ μίαν τις ὥραν τῆς ἡμέρας ἐργάσαιτο, τὸν μισθὸν ὑπὲρ ταύτης εὐθέως ἐλάμβανεν, ἔπειθον τὸν βασιλέα τὴν ἀνατολικὴν στοὰν ἀνεγεῖραι.' "20.22. ταῦτα δὲ καίπερ σαφῶς αἰσθανόμενος ὁ πατὴρ ἐκείνοις μὲν συνεγίνωσκεν ὡς μὴ διὰ κακίαν αὐτὸ πάσχουσιν ἀλλ' ἤτοι παρὰ τοῦ πατρὸς αὐτῶν ἕκαστον ἀξιῶν εὐνοίας τυγχάνειν, τὸν δὲ νεανίαν, σφόδρα γὰρ ἐδεδοίκει περὶ αὐτοῦ, μὴ μισούμενος ὑπὸ τῶν ἀδελφῶν πάθοι τι, πολλὰ δωρησάμενος πρὸς ̓Αβεννήριγον ἐκπέμπει τὸν Σπασίνου χάρακος βασιλέα, παρακατατιθέμενος ἐκείνῳ τὴν τοῦ παιδὸς σωτηρίαν." '20.23. γίνεται δὲ τῶν ἐτῶν ἀριθμὸς ὧν ἦρξαν οἱ δεκατρεῖς ἀφ' ἧς ἡμέρας οἱ πατέρες ἡμῶν ἐξέλιπον Αἴγυπτον Μωυσέως ἄγοντος μέχρι τῆς τοῦ ναοῦ κατασκευῆς, ὃν Σολόμων ὁ βασιλεὺς ἐν ̔Ιεροσολύμοις ἀνήγειρεν, ἔτη δώδεκα πρὸς τοῖς ἑξακοσίοις." '20.23. ὁ δὲ ̓Αβεννήριγος ἄσμενός τε δέχεται τὸν νεανίαν καὶ διὰ πολλῆς εὐνοίας ἄγων γυναῖκα μὲν αὐτῷ τὴν θυγατέρα, Σαμαχὼς δ' ἦν ὄνομα ταύτῃ, δίδωσι: δωρεῖται δὲ χώραν, ἐξ ἧς μεγάλας λήψοιτο προσόδους." "20.24. Μονόβαζος δὲ ἤδη γηραιὸς ὢν καὶ τοῦ ζῆν ὀλίγον αὐτῷ τὸν λοιπὸν ὁρῶν χρόνον ἠθέλησεν εἰς ὄψιν ἀφικέσθαι τῷ παιδὶ πρὸ τοῦ τελευτῆσαι. μεταπεμψάμενος οὖν αὐτὸν ἀσπάζεται φιλοφρονέστατα, καὶ χώραν δίδωσιν Καρρῶν λεγομένην. 20.24. καὶ τοῦτον δὲ δόλῳ παρὰ συμπόσιον ὑπὸ τοῦ γαμβροῦ διαφθαρέντα διεδέξατο παῖς ̔Υρκανὸς ὄνομα ὃν κατασχόντα τὴν ἱερωσύνην πλείονα τἀδελφοῦ χρόνον ἐνιαυτῷ, τριακονταὲν ἔτη τῆς τιμῆς ̔Υρκανὸς ἀπολαύσας τελευτᾷ γηραιὸς ̓Ιούδᾳ τῷ καὶ ̓Αριστοβούλῳ κληθέντι τὴν διαδοχὴν καταλιπών.' "20.25. εἰσὶν οὖν οἱ ἀπὸ τῶν ̔Ηρώδου χρόνων ἀρχιερατεύσαντες μέχρι τῆς ἡμέρας, ἧς τὸν ναὸν καὶ τὴν πόλιν Τίτος ἑλὼν ἐπυρπόλησεν, οἱ πάντες εἴκοσι καὶ ὀκτώ, χρόνος δὲ τούτων ἔτη πρὸς τοῖς ἑκατὸν ἑπτά.' "20.25. φέρειν δ' ἡ γῆ πλεῖστον τὸ ἄμωμον ἀγαθή: ἔστι δ' ἐν αὐτῇ καὶ τὰ λείψανα τῆς λάρνακος, ᾗ Νῶχον ἐκ τῆς ἐπομβρίας διασεσῶσθαι λόγος ἔχει, καὶ μέχρι νῦν ταῦτα τοῖς ἰδεῖν βουλομένοις ἐπιδείκνυται." '20.26. διέτριβεν οὖν ὁ ̓Ιζάτης ἐν τῇ χώρᾳ ταύτῃ μέχρι τῆς τελευτῆς τοῦ πατρός. ᾗ δ' ἐξέλιπεν ἡμέρᾳ τὸν βίον ὁ Μονόβαζος ἡ βασιλὶς ̔Ελένη μεταπέμπεται πάντας τοὺς μεγιστᾶνας καὶ τῆς βασιλείας σατράπας καὶ τοὺς τὰς δυνάμεις πεπιστευμένους." "20.26. ὅσα τε πεπόνθαμεν ὑπὸ ̓Ασσυρίων τε καὶ Βαβυλωνίων, τίνα τε Πέρσαι καὶ Μακεδόνες διατεθείκασιν ἡμᾶς, καὶ μετ' ἐκείνους ̔Ρωμαῖοι: πάντα γὰρ οἶμαι μετ' ἀκριβείας συντεταχέναι." "20.27. οἷς ἀφικομένοις, “ὅτι μὲν ὁ ἐμὸς ἀνήρ, εἶπε, τῆς βασιλείας αὐτῷ διάδοχον ̓Ιζάτην ηὔξατο γενέσθαι καὶ τοῦτον ἄξιον ἔκρινεν, οὐδ' ὑμᾶς λεληθέναι δοκῶ, περιμένω δὲ ὅμως καὶ τὴν ὑμετέραν κρίσιν: μακάριος γὰρ οὐχ ὁ παρ' ἑνός, ἀλλὰ πλειόνων καὶ θελόντων τὴν ἀρχὴν λαμβάνων.”" "20.28. ἡ μὲν ταῦτ' εἶπεν ἐπὶ πείρᾳ τοῦ τί φρονοῖεν οἱ συγκληθέντες: οἱ δὲ ἀκούσαντες πρῶτον μὲν προσεκύνησαν τὴν βασιλίδα, καθὼς ἔθος ἐστὶν αὐτοῖς, εἶτ' ἔφασαν τὴν τοῦ βασιλέως γνώμην βεβαιοῦν καὶ ὑπακούσεσθαι χαίροντες ̓Ιζάτῃ δικαίως ὑπὸ τοῦ πατρὸς προκριθέντι τῶν ἀδελφῶν κατὰ τὰς εὐχὰς τὰς ἁπάντων." "20.29. βούλεσθαί τ' ἔφασαν προαποκτεῖναι πρῶτον αὐτοῦ τοὺς ἀδελφοὺς καὶ συγγενεῖς ὑπὲρ τοῦ τὴν ἀρχὴν ̓Ιζάτην μετ' ἀσφαλείας κατασχεῖν: φθαρέντων γὰρ ἐκείνων καθαιρεθήσεσθαι πάντα τὸν φόβον τὸν ὑπὸ μίσους τοῦ παρ' αὐτῶν καὶ φθόνου γινόμενον." "
20.31. οἱ δ' ἐπεὶ ἀνελεῖν συμβουλεύσαντες οὐκ ἔπεισαν, ἀλλὰ φυλάσσειν αὐτοὺς δεσμίους παρῄνουν μέχρι τῆς ἐκείνου παρουσίας ὑπὲρ ἀσφαλείας τῆς ἑαυτῶν. συνεβούλευον δ' αὐτῇ μεταξὺ προστήσασθαί τινα τῆς ἀρχῆς ἐπίτροπον, ᾧ μάλιστα πιστεύει." "20.32. πείθεται τούτοις ἡ ̔Ελένη, καὶ καθίστησι τὸν πρεσβύτατον παῖδα Μονόβαζον βασιλέα περιθεῖσα τὸ διάδημα καὶ δοῦσα τὸν σημαντῆρα τοῦ πατρὸς δακτύλιον τήν τε σαμψηρὰν ὀνομαζομένην παρ' αὐτοῖς, διοικεῖν τε τὴν βασιλείαν παρῄνεσεν μέχρι τῆς τοῦ ἀδελφοῦ παρουσίας." "20.33. ἧκε δ' οὗτος ταχέως ἀκούσας τὴν τοῦ πατρὸς τελευτὴν καὶ διαδέχεται τὸν ἀδελφὸν Μονόβαζον ὑπεκστάντος τῆς ἀρχῆς αὐτῷ." "20.34. Καθ' ὃν δὲ χρόνον ὁ ̓Ιζάτης ἐν τῷ Σπασίνου χάρακι διέτριβεν ̓Ιουδαῖός τις ἔμπορος ̓Ανανίας ὄνομα πρὸς τὰς γυναῖκας εἰσιὼν τοῦ βασιλέως ἐδίδασκεν αὐτὰς τὸν θεὸν σέβειν, ὡς ̓Ιουδαίοις πάτριον ἦν," "20.35. καὶ δὴ δι' αὐτῶν εἰς γνῶσιν ἀφικόμενος τῷ ̓Ιζάτῃ κἀκεῖνον ὁμοίως συνανέπεισεν μετακληθέντι τε ὑπὸ τοῦ πατρὸς εἰς τὴν ̓Αδιαβηνὴν συνεξῆλθεν κατὰ πολλὴν ὑπακούσας δέησιν: συνεβεβήκει δὲ καὶ τὴν ̔Ελένην ὁμοίως ὑφ' ἑτέρου τινὸς ̓Ιουδαίου διδαχθεῖσαν εἰς τοὺς ἐκείνων μετακεκομίσθαι νόμους." "20.36. ὁ δ' ̓Ιζάτης ὡς παρέλαβεν τὴν βασιλείαν, ἀφικόμενος εἰς τὴν ̓Αδιαβηνὴν καὶ θεασάμενος τούς τε ἀδελφοὺς καὶ τοὺς ἄλλους συγγενεῖς δεδεμένους ἐδυσχέρανεν τῷ γεγονότι." "20.37. καὶ τὸ μὲν ἀνελεῖν ἢ φυλάττειν δεδεμένους ἀσεβὲς ἡγούμενος, τὸ δὲ μνησικακοῦντας ἔχειν σὺν αὐτῷ μὴ δεδεμένους σφαλερὸν εἶναι νομίζων, τοὺς μὲν ὁμηρεύσοντας μετὰ τέκνων εἰς τὴν ̔Ρώμην ἐξέπεμψε Κλαυδίῳ Καίσαρι, τοὺς δὲ πρὸς ̓Αρταβάνην τὸν Πάρθον ἐφ' ὁμοίαις προφάσεσιν ἀπέστειλεν." '20.38. Πυθόμενος δὲ πάνυ τοῖς ̓Ιουδαίων ἔθεσιν χαίρειν τὴν μητέρα τὴν ἑαυτοῦ ἔσπευσε καὶ αὐτὸς εἰς ἐκεῖνα μεταθέσθαι, νομίζων τε μὴ ἂν εἶναι βεβαίως ̓Ιουδαῖος, εἰ μὴ περιτέμνοιτο, πράττειν ἦν ἕτοιμος.' "20.39. μαθοῦσα δ' ἡ μήτηρ κωλύειν ἐπειρᾶτο ἐπιφέρειν αὐτῷ κίνδυνον λέγουσα: βασιλέα γὰρ εἶναι, καὶ καταστήσειν εἰς πολλὴν δυσμένειαν τοὺς ὑπηκόους μαθόντας, ὅτι ξένων ἐπιθυμήσειεν καὶ ἀλλοτρίων αὐτοῖς ἐθῶν, οὐκ ἀνέξεσθαί τε βασιλεύοντος αὐτῶν ̓Ιουδαίου." "
20.41. δεδοικέναι γὰρ ἔλεγεν, μὴ τοῦ πράγματος ἐκδήλου πᾶσιν γενομένου κινδυνεύσειε τιμωρίαν ὑποσχεῖν ὡς αὐτὸς αἴτιος τούτων καὶ διδάσκαλος τῷ βασιλεῖ ἀπρεπῶν ἔργων γενόμενος, δυνάμενον δ' αὐτὸν ἔφη καὶ χωρὶς τῆς περιτομῆς τὸ θεῖον σέβειν, εἴγε πάντως κέκρικε ζηλοῦν τὰ πάτρια τῶν ̓Ιουδαίων: τοῦτ' εἶναι κυριώτερον τοῦ περιτέμνεσθαι:" "20.42. συγγνώμην δ' ἕξειν αὐτῷ καὶ τὸν θεὸν φήσαντος μὴ πράξαντι τὸ ἔργον δι' ἀνάγκην καὶ τὸν ἐκ τῶν ὑπηκόων φόβον, ἐπείσθη μὲν τότε τοῖς λόγοις ὁ βασιλεύς." '20.43. μετὰ ταῦτα δέ, τὴν γὰρ ἐπιθυμίαν οὐκ ἐξεβεβλήκει παντάπασιν, ̓Ιουδαῖός τις ἕτερος ἐκ τῆς Γαλιλαίας ἀφικόμενος ̓Ελεάζαρος ὄνομα πάνυ περὶ τὰ πάτρια δοκῶν ἀκριβὴς εἶναι προετρέψατο πρᾶξαι τοὖργον.' "20.44. ἐπεὶ γὰρ εἰσῆλθεν ἀσπασόμενος αὐτὸν καὶ κατέλαβε τὸν Μωυσέος νόμον ἀναγινώσκοντα, “λανθάνεις, εἶπεν, ὦ βασιλεῦ, τὰ μέγιστα τοὺς νόμους καὶ δι' αὐτῶν τὸν θεὸν ἀδικῶν: οὐ γὰρ ἀναγινώσκειν σε δεῖ μόνον αὐτούς, ἀλλὰ καὶ πρότερον τὰ προστασσόμενα ποιεῖν ὑπ' αὐτῶν." "20.45. μέχρι τίνος ἀπερίτμητος μενεῖς; ἀλλ' εἰ μήπω τὸν περὶ τούτου νόμον ἀνέγνως, ἵν' εἰδῇς τίς ἐστιν ἡ ἀσέβεια, νῦν ἀνάγνωθι.”" "20.46. ταῦτα ἀκούσας ὁ βασιλεὺς οὐχ ὑπερεβάλετο τὴν πρᾶξιν, μεταστὰς δ' εἰς ἕτερον οἴκημα καὶ τὸν ἰατρὸν εἰσκαλεσάμενος τὸ προσταχθὲν ἐτέλει καὶ μεταπεμψάμενος τήν τε μητέρα καὶ τὸν διδάσκαλον ̓Ανανίαν ἐσήμαινεν αὐτὸν πεπραχέναι τοὖργον." "20.47. τοὺς δ' ἔκπληξις εὐθὺς ἔλαβεν καὶ φόβος οὔτι μέτριος, μὴ τῆς πράξεως εἰς ἔλεγχον ἐλθούσης κινδυνεύσειεν μὲν ὁ βασιλεὺς τὴν ἀρχὴν ἀποβαλεῖν οὐκ ἀνασχομένων τῶν ὑπηκόων ἄρχειν αὐτῶν ἄνδρα τῶν παρ' ἑτέροις ζηλωτὴν ἐθῶν, κινδυνεύσειαν δὲ καὶ αὐτοὶ τῆς αἰτίας ἐπ' αὐτοῖς ἐνεχθείσης." "20.48. θεὸς δ' ἦν ὁ κωλύσων ἄρα τοὺς ἐκείνων φόβους ἐλθεῖν ἐπὶ τέλος: πολλοῖς γὰρ αὐτόν τε τὸν ̓Ιζάτην περιπεσόντα κινδύνοις καὶ παῖδας τοὺς ἐκείνου διέσωσεν ἐξ ἀμηχάνων πόρον εἰς σωτηρίαν παρασχών, ἐπιδεικνὺς ὅτι τοῖς εἰς αὐτὸν ἀποβλέπουσιν καὶ μόνῳ πεπιστευκόσιν ὁ καρπὸς οὐκ ἀπόλλυται ὁ τῆς εὐσεβείας. ἀλλὰ ταῦτα μὲν ὕστερον ἀπαγγελοῦμεν." '20.49. ̔Ελένη δὲ ἡ τοῦ βασιλέως μήτηρ ὁρῶσα τὰ μὲν κατὰ τὴν βασιλείαν εἰρηνευόμενα, τὸν δὲ υἱὸν αὐτῆς μακάριον καὶ παρὰ πᾶσι ζηλωτὸν καὶ τοῖς ἀλλοεθνέσι διὰ τὴν ἐκ τοῦ θεοῦ πρόνοιαν, ἐπιθυμίαν ἔσχεν εἰς τὴν ̔Ιεροσολυμιτῶν πόλιν ἀφικομένη τὸ πᾶσιν ἀνθρώποις περιβόητον ἱερὸν τοῦ θεοῦ προσκυνῆσαι καὶ χαριστηρίους θυσίας προσενεγκεῖν, ἐδεῖτό τε τοῦ παιδὸς ἐπιτρέψαι.' "
20.51. γίνεται δὲ αὐτῆς ἡ ἄφιξις πάνυ συμφέρουσα τοῖς ̔Ιεροσολυμίταις: λιμοῦ γὰρ αὐτῶν τὴν πόλιν κατὰ τὸν καιρὸν ἐκεῖνον πιεζοῦντος καὶ πολλῶν ὑπ' ἐνδείας ἀναλωμάτων φθειρομένων ἡ βασιλὶς ̔Ελένη πέμπει τινὰς τῶν ἑαυτῆς, τοὺς μὲν εἰς τὴν ̓Αλεξάνδρειαν πολλῶν σῖτον ὠνησομένους χρημάτων, τοὺς δ' εἰς Κύπρον ἰσχάδων φόρτον οἴσοντας." "20.52. ὡς δ' ἐπανῆλθον ταχέως κομίζοντες τοῖς ἀπορουμένοις διένειμε τροφὴν καὶ μεγίστην αὐτῆς μνήμην τῆς εὐποιίας ταύτης εἰς τὸ πᾶν ἡμῶν ἔθνος καταλέλοιπε." '20.53. πυθόμενος δὲ καὶ ὁ παῖς αὐτῆς ̓Ιζάτης τὰ περὶ τὸν λιμὸν ἔπεμψε πολλὰ χρήματα τοῖς πρώτοις τῶν ̔Ιεροσολυμιτῶν. ἀλλὰ γὰρ ἃ τοῖς βασιλεῦσιν εἰς τὴν πόλιν ἡμῶν ἀγαθὰ πέπρακται μετὰ ταῦτα δηλώσομεν.' "
20.92. Μετ' οὐ πολὺν δὲ χρόνον πεντηκοστὸν μὲν καὶ πέμπτον ἀπὸ γενεᾶς πληρώσας ἔτος τέταρτον δὲ πρὸς εἰκοστῷ δυναστεύσας, καταλιπὼν παῖδας ἄρρενας εἰκοσιτέσσαρας καὶ θυγατέρας εἰκοσιτέσσαρας καταστρέφει τὸν βίον." '20.93. τὴν μέντοι διαδοχὴν τῆς ἀρχῆς τὸν ἀδελφὸν Μονόβαζον ἐκέλευεν παραλαβεῖν, ἀμειβόμενος αὐτὸν ὅτι κατὰ τὴν ἀποδημίαν αὐτοῦ μετὰ τὸν τοῦ πατρὸς θάνατον πιστῶς φυλάξειεν αὐτῷ τὴν δυναστείαν.' "20.94. ἡ δὲ μήτηρ ̔Ελένη τὸν τοῦ παιδὸς θάνατον ἀκούσασα βαρέως μὲν ἤνεγκεν ὡς εἰκὸς μητέρα στερομένην εὐσεβεστάτου παιδός, παραμυθίαν δ' ὅμως εἶχεν τὴν διαδοχὴν ἀκούσασα εἰς τὸν πρεσβύτερον αὐτῆς υἱὸν ἥκουσαν, καὶ πρὸς αὐτὸν ἔσπευδεν. παραγενομένη δὲ εἰς τὴν ̓Αδιαβηνὴν οὐ πολὺν ̓Ιζάτῃ τῷ παιδὶ χρόνον ἐπεβίωσεν." '20.95. ὁ δὲ Μονόβαζος τά τε ἐκείνης ὀστᾶ καὶ τὰ τοῦ ἀδελφοῦ πέμψας εἰς ̔Ιεροσόλυμα θάψαι προσέταξεν ἐν ταῖς πυραμίσιν, ἃς ἡ μήτηρ κατεσκευάκει τρεῖς τὸν ἀριθμὸν τρία στάδια τῆς ̔Ιεροσολυμιτῶν πόλεως ἀπεχούσας. 20.96. ἀλλὰ Μονόβαζος μὲν ὁ βασιλεὺς ὅσα κατὰ τὸν τῆς ζωῆς χρόνον ἔπραξεν, ὕστερον ἀπαγγελοῦμεν.
20.236. διὰ τοῦτο καὶ ̓Ονίας ὁ τοῦ τετελευτηκότος ̓Ονίου ἐξάδελφος ὁμώνυμος τῷ πατρὶ παραγενόμενος εἰς Αἴγυπτον καὶ διὰ φιλίας ἀφικόμενος Πτολεμαίῳ τῷ Φιλομήτορι καὶ Κλεοπάτρᾳ τῇ γυναικὶ αὐτοῦ, πείθει τούτους κατὰ τὸν ̔Ηλιοπολίτην νομὸν δειμαμένους τῷ θεῷ ναὸν παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις αὐτὸν ἀρχιερέα καταστῆσαι.' ". None
13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock.
13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews.
13.74. 4. Now it came to pass that the Alexandrian Jews, and those Samaritans who paid their worship to the temple that was built in the days of Alexander at Mount Gerizzim, did now make a sedition one against another, and disputed about their temples before Ptolemy himself; the Jews saying that, according to the laws of Moses, the temple was to be built at Jerusalem; and the Samaritans saying that it was to be built at Gerizzim.
13.348. 1. When Cleopatra saw that her son was grown great, and laid Judea waste, without disturbance, and had gotten the city of Gaza under his power, she resolved no longer to overlook what he did, when he was almost at her gates; and she concluded, that now he was so much stronger than before, he would be very desirous of the dominion over the Egyptians;
13.353. in which time Cleopatra took the garrison that was in Ptolemais by siege, as well as the city; and when Alexander came to her, he gave her presents, and such marks of respect as were but proper, since under the miseries he endured by Ptolemy he had no other refuge but her. Now there were some of her friends who persuaded her to seize Alexander, and to overrun and take possession of the country, and not to sit still and see such a multitude of brave Jews subject to one man. 13.354. But Aias’s counsel was contrary to theirs, who said that “she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; for,” said he, “I would not have thee ignorant of this, that what injustice thou dost to him will make all us that are Jews to be thy enemies.”
13.356. 3. So when Alexander was delivered from the fear he was in of Ptolemy, he presently made an expedition against Celesyria. He also took Gadara, after a siege of ten months. He took also Amathus, a very strong fortress belonging to the inhabitants above Jordan, where Theodorus, the son of Zeno, had his chief treasure, and what he esteemed most precious. This Zeno fell unexpectedly upon the Jews, and slew ten thousand of them, and seized upon Alexander’s baggage.
14.188. while there is no contradiction to be made against the decrees of the Romans, for they are laid up in the public places of the cities, and are extant still in the capitol, and engraven upon pillars of brass; nay, besides this, Julius Caesar made a pillar of brass for the Jews at Alexandria, and declared publicly that they were citizens of Alexandria.
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. 14.212. Since those imperators that have been in the provinces before me have borne witness to Hyrcanus, the high priest of the Jews, and to the Jews themselves, and this before the senate and people of Rome, when the people and senate returned their thanks to them, it is good that we now also remember the same, and provide that a requital be made to Hyrcanus, to the nation of the Jews, and to the sons of Hyrcanus, by the senate and people of Rome, and that suitably to what good-will they have shown us, and to the benefits they have bestowed upon us.” 14.213. 8. “Julius Caius, praetor consul of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214. Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” 14.217. 9. Now after Caius was slain, when Marcus Antonius and Publius Dolabella were consuls, they both assembled the senate, and introduced Hyrcanus’s ambassadors into it, and discoursed of what they desired, and made a league of friendship with them. The senate also decreed to grant them all they desired. 14.218. I add the decree itself, that those who read the present work may have ready by them a demonstration of the truth of what we say. The decree was this: 14.219. 10. “The decree of the senate, copied out of the treasury, from the public tables belonging to the quaestors, when Quintus Rutilius and Caius Cornelius were quaestors, and taken out of the second table of the first class, on the third day before the Ides of April, in the temple of Concord. 14.221. Publius Dolabella and Marcus Antonius, the consuls, made this reference to the senate, that as to those things which, by the decree of the senate, Caius Caesar had adjudged about the Jews, and yet had not hitherto that decree been brought into the treasury, it is our will, as it is also the desire of Publius Dolabella and Marcus Antonius, our consuls, to have these decrees put into the public tables, and brought to the city quaestors, that they may take care to have them put upon the double tables. 14.222. This was done before the fifth of the Ides of February, in the temple of Concord. Now the ambassadors from Hyrcanus the high priest were these: Lysimachus, the son of Pausanias, Alexander, the son of Theodorus, Patroclus, the son of Chereas, and Jonathan the son of Onias.” 14.223. 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. 14.224. And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: 14.225. 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. 14.226. Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;— 14.227. I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.” 14.228. 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, 14.229. in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe;
14.231. 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, 14.232. that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 14.233. 15. “Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I would have you know that the ambassadors of the Jews have been with me, and desired they might have those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you have a regard to and take care of these men, according to the senate’s decree, that they may be safely conveyed home through your country.” 14.234. 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.” 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 14.236. 18. The declaration of Marcus Publius, the son of Spurius, and of Marcus, the son of Marcus, and of Lucius, the son of Publius: “We went to the proconsul, and informed him of what Dositheus, the son of Cleopatrida of Alexandria, desired, that, if he thought good, 14.237. he would dismiss those Jews who were Roman citizens, and were wont to observe the rites of the Jewish religion, on account of the superstition they were under. Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October.”14.241. 20. “The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, 14.242. wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them. 14.243. We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us.” 14.244. 21. “Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and people of the Milesians, sendeth greeting. 14.245. Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: 14.246. I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.” 14.247. 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, 14.248. and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.249. and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens;
14.251. Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252. Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, 14.253. and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254. Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, 14.255. as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have also found it set down in our public records.” 14.256. 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257. Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.259. 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate, 14.261. Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 14.262. 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. 14.263. Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition. 14.264. Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.”
14.266. for since we have produced evident marks that may still be seen of the friendship we have had with the Romans, and demonstrated that those marks are engraven upon columns and tables of brass in the capitol, that axe still in being, and preserved to this day, we have omitted to set them all down, as needless and disagreeable;
15.396. He also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which wall was itself the most prodigious work that was ever heard of by man.
15.409. And that these things were so, the afflictions that happened to us afterwards about them are sufficient evidence. But for the tower itself, when Herod the king of the Jews had fortified it more firmly than before, in order to secure and guard the temple, he gratified Antonius, who was his friend, and the Roman ruler, and then gave it the name of the Tower of Antonia.
15.417. Thus was the first enclosure. In the midst of which, and not far from it, was the second, to be gone up to by a few steps: this was encompassed by a stone wall for a partition, with an inscription, which forbade any foreigner to go in under pain of death.
17.196. 3. After this was over, they prepared for his funeral, it being Archelaus’s care that the procession to his father’s sepulcher should be very sumptuous. Accordingly, he brought out all his ornaments to adorn the pomp of the funeral.
18.82. He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her.
19.284. but that, in the time of Caius, the Alexandrians became insolent towards the Jews that were among them, which Caius, out of his great madness and want of understanding, reduced the nation of the Jews very low, because they would not transgress the religious worship of their country, and call him a god: 19.285. I will therefore that the nation of the Jews be not deprived of their rights and privileges, on account of the madness of Caius; but that those rights and privileges which they formerly enjoyed be preserved to them, and that they may continue in their own customs. And I charge both parties to take very great care that no troubles may arise after the promulgation of this edict.”
20.17. 1. About this time it was that Helena, queen of Adiabene, and her son Izates, changed their course of life, and embraced the Jewish customs, and this on the occasion following:
20.17. He said further, that he would show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. 20.18. And now arose a sedition between the high priests and the principal men of the multitude of Jerusalem; each of which got them a company of the boldest sort of men, and of those that loved innovations about them, and became leaders to them; and when they struggled together, they did it by casting reproachful words against one another, and by throwing stones also. And there was nobody to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. 20.18. Monobazus, the king of Adiabene, who had also the name of Bazeus, fell in love with his sister Helena, and took her to be his wife, and begat her with child. But as he was in bed with her one night, he laid his hand upon his wife’s belly, and fell asleep, and seemed to hear a voice, which bid him take his hand off his wife’s belly, and not hurt the infant that was therein, which, by God’s providence, would be safely born, and have a happy end. 20.19. Now this palace had been erected of old by the children of Asamoneus and was situate upon an elevation, and afforded a most delightful prospect to those that had a mind to take a view of the city, which prospect was desired by the king; and there he could lie down, and eat, and thence observe what was done in the temple; 20.19. This voice put him into disorder; so he awaked immediately, and told the story to his wife; and when his son was born, he called him Izates. 20.21. This was the beginning of greater calamities; for the robbers perpetually contrived to catch some of Aias’s servants; and when they had taken them alive, they would not let them go, till they thereby recovered some of their own Sicarii. And as they were again become no small number, they grew bold, and were a great affliction to the whole country. 20.21. which was the origin of that envy which his other brethren, by the same father, bore to him; while on this account they hated him more and more, and were all under great affliction that their father should prefer Izates before them. 20.22. Now although their father was very sensible of these their passions, yet did he forgive them, as not indulging those passions out of an ill disposition, but out of a desire each of them had to be beloved by their father. However, he sent Izates, with many presents, to Abennerig, the king of Charax-Spasini, and that out of the great dread he was in about him, lest he should come to some misfortune by the hatred his brethren bore him; and he committed his son’s preservation to him. 20.22. and while they were unwilling to keep by them the treasures that were there deposited, out of fear of their being carried away by the Romans; and while they had a regard to the making provision for the workmen; they had a mind to expend these treasures upon them; for if any one of them did but labor for a single hour, he received his pay immediately; so they persuaded him to rebuild the eastern cloisters. 20.23. Now the number of years during the rule of these thirteen, from the day when our fathers departed out of Egypt, under Moses their leader, until the building of that temple which king Solomon erected at Jerusalem, were six hundred and twelve. 20.23. Upon which Abennerig gladly received the young man, and had a great affection for him, and married him to his own daughter, whose name was Samacha: he also bestowed a country upon him, from which he received large revenues. 20.24. 2. But when Monobazus was grown old, and saw that he had but a little time to live, he had a mind to come to the sight of his son before he died. So he sent for him, and embraced him after the most affectionate manner, and bestowed on him the country called Carra; 20.24. and when he was destroyed at a feast by the treachery of his son-in-law, his own son, whose name was Hyrcanus, succeeded him, after he had held the high priesthood one year longer than his brother. This Hyrcanus enjoyed that dignity thirty years, and died an old man, leaving the succession to Judas, who was also called Aristobulus, 20.25. Accordingly, the number of the high priests, from the days of Herod until the day when Titus took the temple and the City, and burnt them, were in all twenty-eight; the time also that belonged to them was a hundred and seven years. 20.25. it was a soil that bare amomum in great plenty: there are also in it the remains of that ark, wherein it is related that Noah escaped the deluge, and where they are still shown to such as are desirous to see them. 20.26. Accordingly, Izates abode in that country until his father’s death. But the very day that Monobazus died, queen Helena sent for all the grandees, and governors of the kingdom, and for those that had the armies committed to their command; 20.26. and what we have suffered from the Assyrians and Babylonians, and what afflictions the Persians and Macedonians, and after them the Romans, have brought upon us; for I think I may say that I have composed this history with sufficient accuracy in all things. 20.27. and when they were come, she made the following speech to them: “I believe you are not unacquainted that my husband was desirous Izates should succeed him in the government, and thought him worthy so to do. However, I wait your determination; for happy is he who receives a kingdom, not from a single person only, but from the willing suffrages of a great many.” 20.28. This she said, in order to try those that were invited, and to discover their sentiments. Upon the hearing of which, they first of all paid their homage to the queen, as their custom was, and then they said that they confirmed the king’s determination, and would submit to it; and they rejoiced that Izates’s father had preferred him before the rest of his brethren, as being agreeable to all their wishes: 20.29. but that they were desirous first of all to slay his brethren and kinsmen, that so the government might come securely to Izates; because if they were once destroyed, all that fear would be over which might arise from their hatred and envy to him.
20.31. So since these men had not prevailed with her, when they advised her to slay them, they exhorted her at least to keep them in bonds till he should come, and that for their own security; they also gave her counsel to set up some one whom she could put the greatest trust in, as a governor of the kingdom in the mean time. 20.32. So queen Helena complied with this counsel of theirs, and set up Monobazus, the eldest son, to be king, and put the diadem upon his head, and gave him his father’s ring, with its signet; as also the ornament which they call Sampser, and exhorted him to administer the affairs of the kingdom till his brother should come; 20.33. who came suddenly upon hearing that his father was dead, and succeeded his brother Monobazus, who resigned up the government to him. 20.34. 3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish merchant, whose name was Aias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. 20.35. He, moreover, by their means, became known to Izates, and persuaded him, in like manner, to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain other Jew and went over to them. 20.36. But when Izates had taken the kingdom, and was come to Adiabene, and there saw his brethren and other kinsmen in bonds, he was displeased at it; 20.37. and as he thought it an instance of impiety either to slay or imprison them, but still thought it a hazardous thing for to let them have their liberty, with the remembrance of the injuries that had been offered them, he sent some of them and their children for hostages to Rome, to Claudius Caesar, and sent the others to Artabanus, the king of Parthia, with the like intentions. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew.
20.41. and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.43. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, by omitting to be circumcised; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” 20.46. When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Aias his tutor, and informed them that he had done the thing; 20.47. upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some hazard, because they would be supposed the occasion of his so doing. 20.48. But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter. 20.49. 5. But as to Helena, the king’s mother, when she saw that the affairs of Izates’s kingdom were in peace, and that her son was a happy man, and admired among all men, and even among foreigners, by the means of God’s providence over him, she had a mind to go to the city of Jerusalem, in order to worship at that temple of God which was so very famous among all men, and to offer her thank-offerings there. So she desired her son to give her leave to go thither;
20.51. Now her coming was of very great advantage to the people of Jerusalem; for whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal, queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of dried figs. 20.52. And as soon as they were come back, and had brought those provisions, which was done very quickly, she distributed food to those that were in want of it, and left a most excellent memorial behind her of this benefaction, which she bestowed on our whole nation. 20.53. And when her son Izates was informed of this famine, he sent great sums of money to the principal men in Jerusalem. However, what favors this queen and king conferred upon our city Jerusalem shall be further related hereafter.
20.92. 3. It was not long ere Izates died, when he had completed fifty-five years of his life, and had ruled his kingdom twenty-four years. He left behind him twenty-four sons and twenty-four daughters. 20.93. However, he gave order that his brother Monobazus should succeed in the government, thereby requiting him, because, while he was himself absent after their father’s death, he had faithfully preserved the government for him. 20.94. But when Helena, his mother, heard of her son’s death, she was in great heaviness, as was but natural, upon her loss of such a most dutiful son; yet was it a comfort to her that she heard the succession came to her eldest son. Accordingly, she went to him in haste; and when she was come into Adiabene, she did not long outlive her son Izates. 20.95. But Monobazus sent her bones, as well as those of Izates, his brother, to Jerusalem, and gave order that they should be buried at the pyramids which their mother had erected; they were three in number, and distant no more than three furlongs from the city Jerusalem. 20.96. But for the actions of Monobazus the king, which he did during the rest of his life, we will relate them hereafter.
20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem;' '. None
28. Josephus Flavius, Jewish War, 1.33, 1.401, 2.560, 5.190, 5.193-5.194, 5.201-5.205, 6.425, 7.172-7.177, 7.421, 7.424, 7.426-7.430, 7.433 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aramaic, inscriptions • Asia Minor, inscriptions • Masada inscription found at, refortified and embellished by Herod • North Africa, inscriptions • Roman synagogues, Theodotos inscription • Stobi synagogue, inscription • Temple in Jerusalem, Temple inscription • Temple, Herodian Warning Inscription • Theodotos inscription, Diaspora synagogue in Jerusalem • epigraphy (inscriptions) • inscription • proselytes in Greco-Roman inscriptions, Sara of Cyrene • settlement inscriptions, landholdings of

 Found in books: Bickerman and Tropper (2007) 483, 484; Faßbeck and Killebrew (2016) 281; Goodman (2006) 22; Gordon (2020) 130, 227; Kraemer (2010) 181; Levine (2005) 45, 56, 61, 96, 117; Piotrkowski (2019) 164, 167, 180, 184, 194, 343, 344, 349, 350, 409, 419, 432; Udoh (2006) 196

1.33. καὶ προσέβαλλεν μὲν συνεχῶς τῷ φρουρίῳ, πρὶν δὲ ἑλεῖν χειμῶνι βιασθεὶς χαλεπωτάτῳ ταῖς πλησίον ἐνστρατοπεδεύεται κώμαις. ἐπεὶ δ' αὐτῷ μετ' ὀλίγας ἡμέρας καὶ τὸ δεύτερον παρὰ ̓Αντωνίου τάγμα συνέμιξεν, δείσαντες τὴν ἰσχὺν οἱ πολέμιοι διὰ νυκτὸς ἐξέλιπον τὸ ἔρυμα." "
1.33. ὁ δ' ἀρχιερεὺς ̓Ονίας πρὸς Πτολεμαῖον διαφυγὼν καὶ παρ' αὐτοῦ λαβὼν τόπον ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πολίχνην τε τοῖς ̔Ιεροσολύμοις ἀπεικασμένην καὶ ναὸν ἔκτισεν ὅμοιον: περὶ ὧν αὖθις κατὰ χώραν δηλώσομεν." "
1.401. Πεντεκαιδεκάτῳ γοῦν ἔτει τῆς βασιλείας αὐτόν τε τὸν ναὸν ἐπεσκεύασεν καὶ περὶ αὐτὸν ἀνετειχίσατο χώραν τῆς οὔσης διπλασίονα, ἀμέτροις μὲν χρησάμενος τοῖς ἀναλώμασιν ἀνυπερβλήτῳ δὲ τῇ πολυτελείᾳ. τεκμήριον δὲ ἦσαν αἱ μεγάλαι στοαὶ περὶ τὸ ἱερὸν καὶ τὸ βόρειον ἐπ' αὐτῷ φρούριον: ἃς μὲν γὰρ ἀνῳκοδόμησεν ἐκ θεμελίων, ὃ δ' ἐπισκευάσας πλούτῳ δαψιλεῖ κατ' οὐδὲν τῶν βασιλείων ἔλαττον ̓Αντωνίαν ἐκάλεσεν εἰς τὴν ̓Αντωνίου τιμήν." '
5.193. διὰ τούτου προϊόντων ἐπὶ τὸ δεύτερον ἱερὸν δρύφακτος περιβέβλητο λίθινος, τρίπηχυς μὲν ὕψος, πάνυ δὲ χαριέντως διειργασμένος: 5.194. ἐν αὐτῷ δὲ εἱστήκεσαν ἐξ ἴσου διαστήματος στῆλαι τὸν τῆς ἁγνείας προσημαίνουσαι νόμον αἱ μὲν ̔Ελληνικοῖς αἱ δὲ ̔Ρωμαϊκοῖς γράμμασιν μηδένα ἀλλόφυλον ἐντὸς τοῦ ἁγίου παριέναι:' "
5.201. Τῶν δὲ πυλῶν αἱ μὲν ἐννέα χρυσῷ καὶ ἀργύρῳ κεκαλυμμέναι πανταχόθεν ἦσαν ὁμοίως τε αἵ τε παραστάδες καὶ τὰ ὑπέρθυρα, μία δ' ἡ ἔξωθεν τοῦ νεὼ Κορινθίου χαλκοῦ πολὺ τῇ τιμῇ τὰς καταργύρους καὶ περιχρύσους ὑπεράγουσα." '5.202. καὶ δύο μὲν ἑκάστου πυλῶνος θύραι, τριάκοντα δὲ πηχῶν τὸ ὕψος ἑκάστης καὶ τὸ πλάτος ἦν πεντεκαίδεκα.' "5.203. μετὰ μέντοι τὰς εἰσόδους ἐνδοτέρω πλατυνόμενοι παρ' ἑκάτερον τριακονταπήχεις ἐξέδρας εἶχον εὖρός τε καὶ μῆκος πυργοειδεῖς, ὑψηλὰς δ' ὑπὲρ τεσσαράκοντα πήχεις: δύο δ' ἀνεῖχον ἑκάστην κίονες δώδεκα πηχῶν τὴν περιοχὴν ἔχοντες." "5.204. καὶ τῶν μὲν ἄλλων ἴσον ἦν τὸ μέγεθος, ἡ δ' ὑπὲρ τὴν Κορινθίαν ἀπὸ τῆς γυναικωνίτιδος ἐξ ἀνατολῆς ἀνοιγομένη τῆς τοῦ ναοῦ πύλης ἀντικρὺ πολὺ μείζων:" '5.205. πεντήκοντα γὰρ πηχῶν οὖσα τὴν ἀνάστασιν τεσσαρακονταπήχεις τὰς θύρας εἶχε καὶ τὸν κόσμον πολυτελέστερον ἐπὶ δαψιλὲς πάχος ἀργύρου τε καὶ χρυσοῦ. τοῦτον δὲ ταῖς ἐννέα πύλαις ἐπέχεεν ὁ Τιβερίου πατὴρ ̓Αλέξανδρος.' "
6.425. γίνονται ἀνδρῶν, ἵν' ἑκάστου δέκα δαιτυμόνας θῶμεν, μυριάδες ἑβδομήκοντα καὶ διακόσιαι καθαρῶν ἁπάντων καὶ ἁγίων:" '
7.172. ̔Ηρώδῃ δὲ βασιλεύοντι παντὸς ἔδοξε μᾶλλον ἐπιμελείας ἄξιον εἶναι καὶ κατασκευῆς ὀχυρωτάτης μάλιστα καὶ διὰ τὴν τῶν ̓Αράβων γειτνίασιν: κεῖται γὰρ ἐν ἐπικαίρῳ πρὸς τὴν ἐκείνων γῆν ἀποβλέπον. 7.173. μέγαν μὲν οὖν τόπον τείχεσιν καὶ πύργοις περιβαλὼν πόλιν ἐνταῦθα κατῴκισεν, ἐξ ἧς ἄνοδος εἰς αὐτὴν ἔφερε τὴν ἀκρώρειαν. 7.174. οὐ μὴν ἀλλὰ καὶ περὶ αὐτὴν ἄνω τὴν κορυφὴν τεῖχος ἐδείματο καὶ πύργους ἐπὶ ταῖς γωνίαις ἕκαστον ἑξήκοντα πηχῶν ἀνέστησεν. 7.175. μέσον δὲ τοῦ περιβόλου βασίλειον ᾠκοδομήσατο μεγέθει τε καὶ κάλλει τῶν οἰκήσεων πολυτελές,' "7.176. πολλὰς δὲ καὶ δεξαμενὰς εἰς ὑποδοχὴν ὕδατος καὶ χορηγίαν ἄφθονον ἐν τοῖς ἐπιτηδειοτάτοις τῶν τόπων κατεσκεύασεν, ὥσπερ πρὸς τὴν φύσιν ἁμιλληθείς, ἵν' αὐτὸς τὸ κατ' ἐκείνην τοῦ τόπου δυσάλωτον ὑπερβάληται ταῖς χειροποιήτοις ὀχυρώσεσιν:" '7.177. ἔτι γὰρ καὶ βελῶν πλῆθος καὶ μηχανημάτων ἐγκατέθετο καὶ πᾶν ἐπενόησεν ἑτοιμάσασθαι τὸ παρασχεῖν δυνάμενον τοῖς ἐνοικοῦσιν μηκίστης πολιορκίας καταφρόνησιν.
7.421. ὁ δὲ τῶν ̓Ιουδαίων τὴν ἀκατάπαυστον ὑφορώμενος νεωτεροποιίαν καὶ δείσας, μὴ πάλιν εἰς ἓν ἀθρόοι συλλεγῶσι καί τινας αὑτοῖς συνεπισπάσωνται, προσέταξε τῷ Λούππῳ τὸν ἐν τῇ ̓Ονίου καλουμένῃ νεὼν καθελεῖν τῶν ̓Ιουδαίων.
7.424. ποιήσειν δὲ τὰ δυνατὰ τοῦ βασιλέως ὁμολογήσαντος ἠξίωσεν ἐπιτρέπειν αὐτῷ νεών τε που τῆς Αἰγύπτου κατασκευάσασθαι καὶ τοῖς πατρίοις ἔθεσι θεραπεύειν τὸν θεόν:' "
7.426. Πεισθεὶς Πτολεμαῖος τοῖς λεγομένοις δίδωσιν αὐτῷ χώραν ἑκατὸν ἐπὶ τοῖς ὀγδοήκοντα σταδίους ἀπέχουσαν Μέμφεως: νομὸς δ' οὗτος ̔Ηλιοπολίτης καλεῖται." '7.427. φρούριον ἔνθα κατασκευασάμενος ̓Ονίας τὸν μὲν ναὸν οὐχ ὅμοιον ᾠκοδόμησε τῷ ἐν ̔Ιεροσολύμοις, ἀλλὰ πύργῳ παραπλήσιον λίθων μεγάλων εἰς ἑξήκοντα πήχεις ἀνεστηκότα: 7.428. τοῦ βωμοῦ δὲ τὴν κατασκευὴν πρὸς τὸν οἰκεῖον ἐξεμιμήσατο καὶ τοῖς ἀναθήμασιν ὁμοίως ἐκόσμησεν χωρὶς τῆς περὶ τὴν λυχνίαν κατασκευῆς: 7.429. οὐ γὰρ ἐποίησε λυχνίαν, αὐτὸν δὲ χαλκευσάμενος λύχνον χρυσοῦν ἐπιφαίνοντα σέλας χρυσῆς ἁλύσεως ἐξεκρέμασε. τὸ δὲ τέμενος πᾶν ὀπτῇ πλίνθῳ περιτετείχιστο πύλας ἔχον λιθίνας.' "
7.433. Λοῦππος δ' ὁ τῆς ̓Αλεξανδρείας ἡγεμὼν τὰ παρὰ Καίσαρος λαβὼν γράμματα καὶ παραγενόμενος εἰς τὸ ἱερὸν καί τινα τῶν ἀναθημάτων ἐκφορήσας τὸν ναὸν ἀπέκλεισε." ". None
1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter.
1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime.
1.401. 1. Accordingly, in the fifteenth year of his reign, Herod rebuilt the temple, and encompassed a piece of land about it with a wall, which land was twice as large as that before enclosed. The expenses he laid out upon it were vastly large also, and the riches about it were unspeakable. A sign of which you have in the great cloisters that were erected about the temple, and the citadel which was on its north side. The cloisters he built from the foundation, but the citadel he repaired at a vast expense; nor was it other than a royal palace, which he called Antonia, in honor of Antony.
5.193. When you go through these first cloisters, unto the second court of the temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; 5.194. upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second court of the temple was called “the Sanctuary;”
5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without the inward court of the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius.
6.425. which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy;
7.172. But when Herod came to be king, he thought the place to be worthy of the utmost regard, and of being built upon in the firmest manner, and this especially because it lay so near to Arabia; for it is seated in a convenient place on that account, and hath a prospect toward that country; 7.173. he therefore surrounded a large space of ground with walls and towers, and built a city there, out of which city there was a way that led up to the very citadel itself on the top of the mountain; 7.174. nay, more than this, he built a wall round that top of the hill, and erected towers at the corners, of a hundred and sixty cubits high; 7.175. in the middle of which place he built a palace, after a magnificent manner, wherein were large and beautiful edifices. 7.176. He also made a great many reservoirs for the reception of water, that there might be plenty of it ready for all uses, and those in the properest places that were afforded him there. Thus did he, as it were, contend with the nature of the place, that he might exceed its natural strength and security (which yet itself rendered it hard to be taken) by those fortifications which were made by the hands of men. 7.177. Moreover, he put a large quantity of darts and other machines of war into it, and contrived to get everything thither that might any way contribute to its inhabitants’ security, under the longest siege possible.
7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion,
7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country;
7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a single lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold;
7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself.' '. None
29. Josephus Flavius, Against Apion, 1.31-1.36, 1.187 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aphrodisias, inscriptions • Asia Minor, inscriptions • Inscriptions • Stobi synagogue, inscription • epigraphy (inscriptions) • settlement inscriptions

 Found in books: Gordon (2020) 202; Hachlili (2005) 204; Levine (2005) 27, 88; Piotrkowski (2019) 358

1.31. θεῶν τε ναοὺς καὶ βωμούς, οἷς ἂν περιτύχωσιν, ἀνατρέπειν. συναινεσάντων δὲ τῶν ἄλλων τὰ δοχθέντα ποιοῦντας διὰ τῆς ἐρήμου πορεύεσθαι, ἱκανῶς δὲ ὀχληθέντας ἐλθεῖν εἰς τὴν οἰκουμένην χώραν καὶ τούς τε ἀνθρώπους ὑβρίζοντας καὶ τὰ ἱερὰ συλῶντας καὶ ἐμπρήσαντας ἐλθεῖν εἰς τὴν νῦν ̓Ιουδαίαν προσαγορευομένην, κτίσαντας' "
1.31. τῶν ἱερέων ἄμικτον καὶ καθαρὸν διαμενεῖ προυνόησαν. δεῖ γὰρ τὸν μετέχοντα τῆς ἱερωσύνης ἐξ ὁμοεθνοῦς γυναικὸς παιδοποιεῖσθαι καὶ μὴ πρὸς χρήματα μηδὲ τὰς ἄλλας ἀποβλέπειν τιμὰς, ἀλλὰ τὸ γένος ἐξετάζειν ἐκ τῶν ἀρχαίων λαμβάνοντα τὴν διαδοχὴν 1.32. καὶ πολλοὺς παρεχόμενον μάρτυρας. καὶ ταῦτα πράττομεν οὐ μόνον ἐπ' αὐτῆς ̓Ιουδαίας, ἀλλ' ὅπου ποτὲ σύστημα τοῦ γένους ἐστὶν ἡμῶν κἀκεῖ τὸ ἀκριβὲς ἀποσώζεται τοῖς ἱερεῦσι περὶ τοὺς γάμους:" "1.32. τί οὖν ἐπὶ πλείω τις λέγοι πρὸς τὸν ψευδόμενον οὕτως ἀναισχύντως; ἀλλ' ἐπειδὴ σύμμετρον ἤδη τὸ βιβλίον εἴληφε μέγεθος, ἑτέραν ποιησάμενος ἀρχὴν τὰ λοιπὰ τῶν εἰς τὸ προκείμενον πειράσομαι προσαποδοῦναι." '1.33. λέγω δὲ τοὺς ἐν Αἰγύπτῳ καὶ Βαβυλῶνι καὶ εἴ που τῆς ἄλλης οἰκουμένης τοῦ γένους τῶν ἱερέων εἰσί τινες διεσπαρμένοι: πέμπουσι γὰρ εἰς ̔Ιεροσόλυμα συγγράψαντες πατρόθεν τοὔνομα τῆς τε γαμετῆς' "1.34. καὶ τῶν ἐπάνω προγόνων καὶ τίνες οἱ μαρτυροῦντες. πόλεμος δ' εἰ κατάσχοι, καθάπερ ἤδη γέγονεν πολλάκις ̓Αντιόχου τε τοῦ ̓Επιφανοῦς εἰς τὴν χώραν ἐμβαλόντος καὶ Πομπηίου Μάγνου καὶ Κυντιλίου" "1.35. Οὐάρου μάλιστα δὲ καὶ ἐν τοῖς καθ' ἡμᾶς χρόνοις, οἱ περιλειπόμενοι τῶν ἱερέων καινὰ πάλιν ἐκ τῶν ἀρχαίων γραμμάτων συνίστανται καὶ δοκιμάζουσι τὰς ὑπολειφθείσας γυναῖκας. οὐ γὰρ ἐπὶ τὰς αἰχμαλώτους γενομένας προσίενται πολλάκις γεγονυιῶν" "1.36. αὐταῖς τὴν πρὸς ἀλλόφυλον κοινωνίαν ὑφορώμενοι. τεκμήριον δὲ μέγιστον τῆς ἀκριβείας: οἱ γὰρ ἀρχιερεῖς οἱ παρ' ἡμῖν ἀπὸ δισχιλίων ἐτῶν ὀνομαστοὶ παῖδες ἐκ πατρὸς εἰσὶν ἐν ταῖς ἀναγραφαῖς. τοῖς δὲ τῶν εἰρημένων ὁτιοῦν γένοιτο εἰς παράβασιν ἀπηγόρευται μήτε τοῖς βωμοῖς παρίστασθαι μήτε μετέχειν τῆς ἄλλης ἁγιστείας." "
1.187. ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος."'. None
1.31. for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it;
1.31. that the rest commended what he had said with one consent, and did what they had resolved on, and so travelled over the desert. But that the difficulties of the journey being over, they came to a country inhabited, and that there they abused the men, and plundered and burnt their temples, and then came into that land which is called Judea, and there they built a city, and dwelt therein, 1.32. But why should a man say any more to a person who tells such impudent lies! However, since this book is arisen to a competent length, I will make another beginning, and endeavor to add what still remains to perfect my design in the following book. 1.32. and this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there, an exact catalogue of our priests’ marriages is kept; 1.33. I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also; 1.34. but if any war falls out, such as have fallen out, a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, 1.35. those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners; 1.36. but what is the strongest argument of our exact management in this matter is what I am now going to say, that we have the names of our high priests, from father to son, set down in our records, for the interval of two thousand years; and if any one of these have been transgressors of these rules, they are prohibited to present themselves at the altar, or to be partakers of any other of our purifications;
1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; ''. None
30. Mishnah, Middot, 2.3 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Inscriptions • Temple, Herodian Warning Inscription

 Found in books: Bickerman and Tropper (2007) 484; Hachlili (2005) 172

2.3. לִפְנִים מִמֶּנּוּ, סוֹרֵג, גָּבוֹהַּ עֲשָׂרָה טְפָחִים. וּשְׁלשׁ עֶשְׂרֵה פְרָצוֹת הָיוּ שָׁם, שֶׁפְּרָצוּם מַלְכֵי יָוָן. חָזְרוּ וּגְדָרוּם, וְגָזְרוּ כְנֶגְדָּם שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת. לִפְנִים מִמֶּנּוּ, הַחֵיל, עֶשֶׂר אַמּוֹת. וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם. רוּם הַמַּעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה. כָּל הַמַּעֲלוֹת שֶׁהָיוּ שָׁם, רוּם מַעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים וְהַשְּׁעָרִים שֶׁהָיוּ שָׁם, גָּבְהָן עֶשְׂרִים אַמָּה, וְרָחְבָּן עֶשֶׂר אַמּוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן דְּלָתוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן שְׁקוֹפוֹת, חוּץ מִשַּׁעַר טָדִי, שֶׁהָיוּ שָׁם שְׁתֵּי אֲבָנִים מֻטּוֹת זוֹ עַל גַּב זוֹ. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, נִשְׁתַּנּוּ לִהְיוֹת שֶׁל זָהָב, חוּץ מִשַּׁעַר נִקָּנוֹר, מִפְּנֵי שֶׁנַּעֲשָׂה בָהֶן נֵס. וְיֵשׁ אוֹמְרִים, מִפְּנֵי שֶׁנְּחֻשְׁתָּן מַצְהִיב:''. None
2.3. Within it was the Soreg, ten handbreadths high. There were thirteen breaches in it, which had been originally made by the kings of Greece, and when they repaired them they enacted that thirteen prostrations should be made facing them. Within this was the Hel, which was ten cubits broad. There were twelve steps there. The height of each step was half a cubit and its tread was half a cubit. All the steps in the Temple were half a cubit high with a tread of half a cubit, except those of the Porch. All the doorways in the Temple were twenty cubits high and ten cubits broad except those of the Porch. All the doorways there had doors in them except those of the Porch. All the gates there had lintels except that of Taddi which had two stones inclined to one another. All the original gates were changed for gates of gold except the gates of Nicanor, because a miracle happened with them. Some say: because their copper gleamed like gold.''. None
31. Mishnah, Yoma, 3.10 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Asia Minor, inscriptions • Roman synagogues, Theodotos inscription • Stobi synagogue, inscription • Theodotos inscription, Diaspora synagogue in Jerusalem • epigraphy (inscriptions)

 Found in books: Levine (2005) 56; Piotrkowski (2019) 432

3.10. Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.''. None
32. New Testament, 1 Corinthians, 1.3, 7.7, 11.17-11.34 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Stobi synagogue, inscription • epigraphy/inscriptions, funerary inscriptions, epitaphs • imperial cult, inscriptions • inscriptions, funerary

 Found in books: Breytenbach and Tzavella (2022) 313; Cadwallader (2016) 36, 37, 38, 39, 181; Levine (2005) 142; Mitchell and Pilhofer (2019) 132

1.3. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
7.7. θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως.
11.17. Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 11.18. πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19. δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 11.20. Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 11.21. ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 11.22. μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27. ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 11.28. δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29. ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 1
1.30. διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 1
1.31. εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 1
1.32. κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 1
1.33. ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 1
1.34. εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.''. None
1.3. Grace to you and peace from God ourFather and the Lord Jesus Christ.
7.7. Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind.' "
11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse." '11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you.' "11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper." '11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.' "11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you." '11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes." "11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord." '11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup.' "11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body." '1
1.30. For this cause many among you are weakand sickly, and not a few sleep.' "1
1.31. For if we discerned ourselves,we wouldn't be judged." '1
1.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 1
1.33. Therefore, my brothers, when you come together to eat, wait one foranother. 1
1.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come.''. None
33. New Testament, 1 Timothy, 6.6-6.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Dahl, influence, inscriptions • Epicureanism, inscription • Philippi, Silvanus inscription • Shepherd of Hermas, inscription • inscriptions • inscriptions, in Pastorals

 Found in books: Malherbe et al (2014) 510, 511, 512; Nasrallah (2019) 137

6.6. ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας· 6.7. οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα· 6.8. ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα. 6.9. οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν· 6.10. ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.''. None
6.6. But godliness with contentment is great gain. ' "6.7. For we brought nothing into the world, and we certainly can't carry anything out. " '6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. ''. None
34. New Testament, Acts, 6.2, 13.5, 13.14-13.15, 17.6-17.7, 17.22-17.31 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Acmonia, Julia Severa inscription • Aphrodisias, inscriptions • Asia Minor, inscriptions • Inscription, introductory rhetorical device • Nefer-abu, inscription of • Stobi synagogue, inscription • Theodotos inscription, leadership • Theodotus inscription • epigraphy (inscriptions) • epigraphy/inscriptions, acclamations • imperial cult, inscriptions • inscription • inscriptions, Theodotus • inscriptions, dedications • inscriptions, funerary • women, inscriptions

 Found in books: Berglund Crostini and Kelhoffer (2022) 50; Breytenbach and Tzavella (2022) 79, 80, 84, 356; Cadwallader (2016) 243, 245, 247, 255, 256, 257, 260; Griffiths (1975) 252; Levine (2005) 50, 55, 116, 117, 118, 137, 149; Mitchell and Pilhofer (2019) 228; Piotrkowski (2019) 195; Potter Suh and Holladay (2021) 629; Tanaseanu-Döbler and von Alvensleben (2020) 1

6.2. προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις·
13.5. καὶ γενόμενοι ἐν Σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς τῶν Ἰουδαίων· εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην.
13.14. Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε.
17.6. μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν, 17.7. οὓς ὑποδέδεκται Ἰάσων· καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ἕτερον λέγοντες εἶναι Ἰησοῦν.
17.22. σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· 17.23. διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. 17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.26. ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, 17.27. ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν
6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables.
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.
13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
17.6. When they didn\'t find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also, 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!"
17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. ' "17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. " '17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " '17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ' "17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' " '17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead."''. None
35. New Testament, Colossians, 3.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • confessional inscriptions, • epigraphy/inscriptions, funerary inscriptions, epitaphs

 Found in books: Huttner (2013) 134; Mitchell and Pilhofer (2019) 135, 138

3.12. Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν,''. None
3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; "". None
36. New Testament, Romans, 6.16-6.19 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acts of Paul and Thecla, inscriptions • confessional inscriptions,

 Found in books: Huttner (2013) 133; Malherbe et al (2014) 587

6.16. οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην; 6.17. χάρις δὲ τῷ θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς, 6.18. ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ· 6.19. ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν, οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν·''. None
6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? " '6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. '". None
37. New Testament, John, 20.27 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • inscriptions, Christian, • inscriptions, funerary

 Found in books: Breytenbach and Tzavella (2022) 246; Huttner (2013) 338

20.27. εἶτα λέγει τῷ Θωμᾷ Φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν μου, καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός.''. None
20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don\'t be unbelieving, but believing."''. None
38. New Testament, Luke, 4.16-4.20, 17.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Acmonia, Julia Severa inscription • Aphrodisias, inscriptions • Asia Minor, inscriptions • Stobi synagogue, inscription • Temple, Herodian Warning Inscription • Theodotos inscription, leadership • Theodotus inscription • inscriptions, Theodotus

 Found in books: Berglund Crostini and Kelhoffer (2022) 50; Bickerman and Tropper (2007) 488; Levine (2005) 46, 49, 50, 118, 149

4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ.
17.18. οὐχ εὑρέθησαν ὑποστρέψαντες δοῦναι δόξαν τῷ θεῷ εἰ μὴ ὁ ἀλλογενὴς οὗτος;''. None
4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him.
17.18. Were there none found who returned to give glory to God, except this stranger?"''. None
39. New Testament, Mark, 1.29 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Stobi synagogue, inscription • inscriptions, funerary

 Found in books: Breytenbach and Tzavella (2022) 235; Levine (2005) 51

1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου.''. None
1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. ''. None
40. Plutarch, Sulla, 38.4 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • inscription • inscriptions, in political process

 Found in books: Athanassaki and Titchener (2022) 66; Jenkyns (2013) 50

38.4. τὸ μὲν οὖν μνημεῖον ἐν τῷ πεδίῳ τοῦ Ἄρεώς ἐστι τὸ δὲ ἐπίγραμμά φασιν αὐτὸν ὑπογραψάμενον καταλιπεῖν, οὗ κεφάλαιόν ἐστιν ὡς οὔτε τῶν φίλων τις αὐτὸν εὖ ποιῶν οὔτε τῶν ἐχθρῶν κακῶς ὑπερεβάλετο.''. None
38.4. ''. None
41. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • inscriptions • inscriptions, in political process • objects, and inscriptions

 Found in books: Jenkyns (2013) 48; Rutledge (2012) 116

42. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Divination (Greek and Roman), Anatolian confession inscriptions • Epidaurian miracle inscriptions • ex-iussu inscription • inscription • inscriptions

 Found in books: Lipka (2021) 174; Renberg (2017) 28; Russell and Nesselrath (2014) 84; Tanaseanu-Döbler and von Alvensleben (2020) 315

43. None, None, nan (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • erasure of inscription • inscription • inscriptions, in political process

 Found in books: Chaniotis (2012) 344, 345; Jenkyns (2013) 51

44. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Inscriptions • Stobi synagogue, inscription • Theodotos inscription, synagoge • catacombs, inscriptions • priestly courses, inscriptions

 Found in books: Levine (2005) 52, 53, 427; Schwartz (2008) 424

45. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Salmacis inscription • Salmakis Inscription

 Found in books: Kirkland (2022) 14; Morrison (2020) 1

46. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • inscriptions • inscriptions, typology of • mosaics, with inscriptions • objects, and inscriptions • private/domestic inscriptions • “dipinti,”, painted inscriptions • “official” inscriptions • “public” inscriptions

 Found in books: Bruun and Edmondson (2015) 103; Rutledge (2012) 116

47. Pausanias, Description of Greece, 1.3, 1.14.6, 1.34.4, 2.27.3, 5.21.1, 5.25.1, 9.34.1 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Epidauros Asklepieion, dedicatory inscriptions pertaining to incubation • Epidauros Miracle Inscriptions, date • Epidauros Miracle Inscriptions, display • Epidauros Miracle Inscriptions, reference to Apollo Maleatas • Epidauros Miracle Inscriptions, seen by Pausanias • Epidauros Miracle Inscriptions, sources and composition • Epidauros Miracle Inscriptions, testimonies echoed in literary sources • Epidauros Miracle Inscriptions, testimonies with cautionary tales • Epidauros Miracle Inscriptions, testimonies with medical fees • Hephaisteion, Athens, inscription of construction accounts • Inscribed location, of classical inscriptions • Oropos Amphiareion, Judaeans manumission inscription • Teos, inscription dictating uses of water from fountain • Tiryns, Archaic inscriptions to Athena at • healing, Epidaurian healing inscriptions (iamata) • inscription, building inscription • inscriptions • inscriptions, Epidaurian healing inscriptions (iamata) • inscriptions, Phrygian Confession Stelai • inscriptions, funerary • inscriptions, of athletic images • statues, and inscriptions

 Found in books: Breytenbach and Tzavella (2022) 266; Eidinow and Kindt (2015) 506; Gygax (2016) 117; Lalone (2019) 114; Lipka (2021) 168; Renberg (2017) 168, 172, 240, 262, 312; Rutter and Sparkes (2012) 68, 69; Simon (2021) 200; Steiner (2001) 17; Tanaseanu-Döbler and von Alvensleben (2020) 129; Wilding (2022) 61

1.14.6. ὑπὲρ δὲ τὸν Κεραμεικὸν καὶ στοὰν τὴν καλουμένην Βασίλειον ναός ἐστιν Ἡφαίστου. καὶ ὅτι μὲν ἄγαλμά οἱ παρέστηκεν Ἀθηνᾶς, οὐδὲν θαῦμα ἐποιούμην τὸν ἐπὶ Ἐριχθονίῳ ἐπιστάμενος λόγον· τὸ δὲ ἄγαλμα ὁρῶν τῆς Ἀθηνᾶς γλαυκοὺς ἔχον τοὺς ὀφθαλμοὺς Λιβύων τὸν μῦθον ὄντα εὕρισκον· τούτοις γάρ ἐστιν εἰρημένον Ποσειδῶνος καὶ λίμνης Τριτωνίδος θυγατέρα εἶναι καὶ διὰ τοῦτο γλαυκοὺς εἶναι ὥσπερ καὶ τῷ Ποσειδῶνι τοὺς ὀφθαλμούς.

1.34.4. ἔστι δὲ Ὠρωπίοις πηγὴ πλησίον τοῦ ναοῦ, ἣν Ἀμφιαράου καλοῦσιν, οὔτε θύοντες οὐδὲν ἐς αὐτὴν οὔτʼ ἐπὶ καθαρσίοις ἢ χέρνιβι χρῆσθαι νομίζοντες· νόσου δὲ ἀκεσθείσης ἀνδρὶ μαντεύματος γενομένου καθέστηκεν ἄργυρον ἀφεῖναι καὶ χρυσὸν ἐπίσημον ἐς τὴν πηγήν, ταύτῃ γὰρ ἀνελθεῖν τὸν Ἀμφιάραον λέγουσιν ἤδη θεόν. Ἰοφῶν δὲ Κνώσσιος τῶν ἐξηγητῶν χρησμοὺς ἐν ἑξαμέτρῳ παρείχετο, Ἀμφιάραον χρῆσαι φάμενος τοῖς ἐς Θήβας σταλεῖσιν Ἀργείων. ταῦτα τὰ ἔπη τὸ ἐς τοὺς πολλοὺς ἐπαγωγὸν ἀκρατῶς εἶχε· χωρὶς δὲ πλὴν ὅσους ἐξ Ἀπόλλωνος μανῆναι λέγουσι τὸ ἀρχαῖον, μάντεών γʼ οὐδεὶς χρησμολόγος ἦν, ἀγαθοὶ δὲ ὀνείρατα ἐξηγήσασθαι καὶ διαγνῶναι πτήσεις ὀρνίθων καὶ σπλάγχνα ἱερείων.
2.27.3. οἴκημα δὲ περιφερὲς λίθου λευκοῦ καλούμενον Θόλος ᾠκοδόμηται πλησίον, θέας ἄξιον· ἐν δὲ αὐτῷ Παυσίου γράψαντος βέλη μὲν καὶ τόξον ἐστὶν ἀφεικὼς Ἔρως, λύραν δὲ ἀντʼ αὐτῶν ἀράμενος φέρει. γέγραπται δὲ ἐνταῦθα καὶ Μέθη, Παυσίου καὶ τοῦτο ἔργον, ἐξ ὑαλίνης φιάλης πίνουσα· ἴδοις δὲ κἂν ἐν τῇ γραφῇ φιάλην τε ὑάλου καὶ διʼ αὐτῆς γυναικὸς πρόσωπον. στῆλαι δὲ εἱστήκεσαν ἐντὸς τοῦ περιβόλου τὸ μὲν ἀρχαῖον καὶ πλέονες, ἐπʼ ἐμοῦ δὲ ἓξ λοιπαί· ταύταις ἐγγεγραμμένα καὶ ἀνδρῶν καὶ γυναικῶν ἐστιν ὀνόματα ἀκεσθέντων ὑπὸ τοῦ Ἀσκληπιοῦ, προσέτι δὲ καὶ νόσημα ὅ τι ἕκαστος ἐνόσησε καὶ ὅπως ἰάθη·
5.21.1. τὸ δὲ ἀπὸ τούτου μοι πρόεισιν ὁ λόγος ἔς τε τῶν ἀνδριάντων καὶ ἐς τῶν ἀναθημάτων ἐξήγησιν. ἀναμῖξαι δὲ οὐκ ἀρεστὰ ἦν μοι τὸν ἐπʼ αὐτοῖς λόγον. ἐν ἀκροπόλει μὲν γὰρ τῇ Ἀθήνῃσιν οἵ τε ἀνδριάντες καὶ ὁπόσα ἄλλα, τὰ πάντα ἐστὶν ὁμοίως ἀναθήματα· ἐν δὲ τῇ Ἄλτει τὰ μὲν τιμῇ τῇ ἐς τὸ θεῖον ἀνάκεινται, οἱ δὲ ἀνδριάντες τῶν νικώντων ἐν ἄθλου λόγῳ σφίσι καὶ οὗτοι δίδονται. τῶν μὲν δὴ ἀνδριάντων ποιησόμεθα καὶ ὕστερον μνήμην· ἐς δὲ τὰ ἀναθήματα ἡμῖν τραπήσεται πρότερα ὁ λόγος, τὰ ἀξιολογώτατα αὐτῶν ἐπερχομένοις.
5.25.1. τοσαῦτα ἐντὸς τῆς Ἄλτεως ἀγάλματα εἶναι Διὸς ἀνηριθμησάμεθα ἐς τὸ ἀκριβέστατον. τὸ ἀνάθημα γὰρ τὸ πρὸς τῷ μεγάλῳ ναῷ ὑπὸ ἀνδρὸς Κορινθίου τεθέν, Κορινθίων δὲ οὐ τῶν ἀρχαίων ἀλλʼ οἳ παρὰ βασιλέως ἔχουσιν εἰληφότες τὴν πόλιν, τοῦτο τὸ ἀνάθημα Ἀλέξανδρός ἐστιν ὁ Φιλίππου, Διὶ εἰκασμένος δῆθεν. ὁπόσα δὲ ἀλλοῖα καὶ οὐ μίμησίς ἐστι Διός, ἐπιμνησόμεθα καὶ τούτων· εἰκόνας δὲ οὐ τιμῇ τῇ πρὸς τὸ θεῖον, τῇ δὲ ἐς αὐτοὺς χάριτι ἀνατεθείσας τοὺς ἀνθρώπους, λόγῳ σφᾶς τῷ ἐς τοὺς ἀθλητὰς ἀναμίξομεν.
9.34.1. πρὶν δὲ ἐς Κορώνειαν ἐξ Ἀλαλκομενῶν ἀφικέσθαι, τῆς Ἰτωνίας Ἀθηνᾶς ἐστι τὸ ἱερόν· καλεῖται δὲ ἀπὸ Ἰτωνίου τοῦ Ἀμφικτύονος, καὶ ἐς τὸν κοινὸν συνίασιν ἐνταῦθα οἱ Βοιωτοὶ σύλλογον. ἐν δὲ τῷ ναῷ χαλκοῦ πεποιημένα Ἀθηνᾶς Ἰτωνίας καὶ Διός ἐστιν ἀγάλματα· τέχνη δὲ Ἀγορακρίτου, μαθητοῦ τε καὶ ἐρωμένου Φειδίου. ἀνέθεσαν δὲ καὶ Χαρίτων ἀγάλματα ἐπʼ ἐμοῦ.' '. None
1.14.6. Above the Cerameicus and the portico called the King's Portico is a temple of Hephaestus. I was not surprised that by it stands a statue of Athena, be cause I knew the story about Erichthonius. But when I saw that the statue of Athena had blue eyes I found out that the legend about them is Libyan. For the Libyans have a saying that the Goddess is the daughter of Poseidon and Lake Tritonis, and for this reason has blue eyes like Poseidon." '

1.34.4. The Oropians have near the temple a spring, which they call the Spring of Amphiaraus; they neither sacrifice into it nor are wont to use it for purifications or for lustral water. But when a man has been cured of a disease through a response the custom is to throw silver and coined gold into the spring, for by this way they say that Amphiaraus rose up after he had become a god. Iophon the Cnossian, a guide, produced responses in hexameter verse, saying that Amphiaraus gave them to the Argives who were sent against Thebes . These verses unrestrainedly appealed to popular taste. Except those whom they say Apollo inspired of old none of the seers uttered oracles, but they were good at explaining dreams and interpreting the flights of birds and the entrails of victims.' "
2.27.3. Near has been built a circular building of white marble, called Tholos (Round House), which is worth seeing. In it is a picture by Pausias 1. A famous painter of Sicyon . representing Love, who has cast aside his bow and arrows, and is carrying instead of them a lyre that he has taken up. Here there is also another work of Pausias, Drunkenness drinking out of a crystal cup. You can see even in the painting a crystal cup and a woman's face through it. Within the enclosure stood slabs; in my time six remained, but of old there were more. On them are inscribed the names of both the men and the women who have been healed by Asclepius, the disease also from which each suffered, and the means of cure. The dialect is Doric." '
5.21.1. From this point my account will proceed to a description of the statues and votive offerings; but I think that it would be wrong to mix up the accounts of them. For whereas on the Athenian Acropolis statues are votive offerings like everything else, in the Altis some things only are dedicated in honor of the gods, and statues are merely part of the prizes awarded to the victors. The statues I will mention later; I will turn first to the votive offerings, and go over the most noteworthy of them.
5.25.1. I have enumerated the images of Zeus within the Altis with the greatest accuracy. For the offering near the great temple, though supposed to be a likeness of Zeus, is really Alexander, the son of Philip. It was set up by a Corinthian, not one of the old Corinthians, but one of those settlers whom the Emperor planted in the city. I shall also mention those offerings which are of a different kind, and not representations of Zeus. The statues which have been set up, not to honor a deity, I translate the articles in τὸ θεῖον and τοὺς ἀνθρώπους as generic articles. but to reward mere men, I shall include in my account of the athletes.
9.34.1. Before reaching Coroneia from Alalcomenae we come to the sanctuary of Itonian Athena. It is named after Itonius the son of Amphictyon, and here the Boeotians gather for their general assembly. In the temple are bronze images of Itonian Athena and Zeus; the artist was Agoracritus, pupil and loved one of Pheidias. In my time they dedicated too images of the Graces.' ". None
48. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Epidauros Asklepieion, dedicatory inscriptions pertaining to incubation • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • ex-iussu inscription • inscriptions

 Found in books: Lipka (2021) 6, 174, 194; Renberg (2017) 170, 230

49. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Epidaurian miracle inscriptions • Epidauros Asklepieion, dedicatory inscriptions pertaining to incubation • Epidauros Miracle Inscriptions, date • Epidauros Miracle Inscriptions, display • Epidauros Miracle Inscriptions, focus on miraculous cures • Epidauros Miracle Inscriptions, reference to Apollo Maleatas • Epidauros Miracle Inscriptions, seen by Pausanias • Epidauros Miracle Inscriptions, sources and composition • Epidauros Miracle Inscriptions, terms employed for incubation • Epidauros Miracle Inscriptions, testimonies echoed in literary sources • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Epidauros Miracle Inscriptions, testimonies with cautionary tales

 Found in books: Renberg (2017) 11, 124, 168, 172, 229; Russell and Nesselrath (2014) 79

50. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • dedicatory images and inscriptions,, consecrations versus dedications • funerary inscriptions/epitaphs, with legal content

 Found in books: Bruun and Edmondson (2015) 639; Farag (2021) 213

51. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • building inscriptions, military • inscriptions, Imperial period

 Found in books: Bruun and Edmondson (2015) 523; Marek (2019) 438

52. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Alma, inscription • Paikuli inscription • inscriptions, Paikuli inscription

 Found in books: Hayes (2022) 419; Levine (2005) 337

28a. דלמא מעברין לך אמר לה לשתמש אינש יומא חדא בכסא דמוקרא ולמחר ליתבר אמרה ליה לית לך חיורתא ההוא יומא בר תמני סרי שני הוה אתרחיש ליה ניסא ואהדרו ליה תמני סרי דרי חיורתא היינו דקאמר ר\' אלעזר בן עזריה הרי אני כבן שבעים שנה ולא בן שבעים שנה,תנא אותו היום סלקוהו לשומר הפתח ונתנה להם רשות לתלמידים ליכנס שהיה ר"ג מכריז ואומר כל תלמיד שאין תוכו כברו לא יכנס לבית המדרש,ההוא יומא אתוספו כמה ספסלי א"ר יוחנן פליגי בה אבא יוסף בן דוסתאי ורבנן חד אמר אתוספו ארבע מאה ספסלי וחד אמר שבע מאה ספסלי הוה קא חלשא דעתיה דר"ג אמר דלמא ח"ו מנעתי תורה מישראל אחזו ליה בחלמיה חצבי חיורי דמליין קטמא ולא היא ההיא ליתובי דעתיה הוא דאחזו ליה,תנא עדיות בו ביום נשנית וכל היכא דאמרינן בו ביום ההוא יומא הוה ולא היתה הלכה שהיתה תלויה בבית המדרש שלא פירשוה ואף ר"ג לא מנע עצמו מבית המדרש אפילו שעה אחת,דתנן בו ביום בא יהודה גר עמוני לפניהם בבית המדרש אמר להם מה אני לבא בקהל,א"ל ר"ג אסור אתה לבא בקהל א"ל ר\' יהושע מותר אתה לבא בקהל א"ל ר"ג והלא כבר נאמר (דברים כג, ד) לא יבא עמוני ומואבי בקהל ה\' א"ל ר\' יהושע וכי עמון ומואב במקומן הן יושבין כבר עלה סנחריב מלך אשור ובלבל את כל האומות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתידותיהם שוסתי ואוריד כאביר יושבים וכל דפריש מרובא פריש,אמר לו ר"ג והלא כבר נאמר (ירמיהו מט, ו) ואחרי כן אשיב את שבות בני עמון נאם ה\' וכבר שבו,אמר לו ר\' יהושע והלא כבר נאמר (עמוס ט, יד) ושבתי את שבות עמי ישראל ועדיין לא שבו מיד התירוהו לבא בקהל,אר"ג הואיל והכי הוה איזיל ואפייסיה לר\' יהושע כי מטא לביתיה חזינהו לאשיתא דביתיה דמשחרן א"ל מכותלי ביתך אתה ניכר שפחמי אתה א"ל אוי לו לדור שאתה פרנסו שאי אתה יודע בצערן של ת"ח במה הם מתפרנסים ובמה הם נזונים,אמר לו נעניתי לך מחול לי לא אשגח ביה עשה בשביל כבוד אבא פייס,אמרו מאן ניזיל ולימא להו לרבנן אמר להו ההוא כובס אנא אזילנא שלח להו ר\' יהושע לבי מדרשא מאן דלביש מדא ילבש מדא ומאן דלא לביש מדא יימר ליה למאן דלביש מדא שלח מדך ואנא אלבשיה אמר להו ר"ע לרבנן טרוקו גלי דלא ליתו עבדי דר"ג ולצערו לרבנן,א"ר יהושע מוטב דאיקום ואיזיל אנא לגבייהו אתא טרף אבבא א"ל מזה בן מזה יזה ושאינו לא מזה ולא בן מזה יאמר למזה בן מזה מימיך מי מערה ואפרך אפר מקלה א"ל ר"ע רבי יהושע נתפייסת כלום עשינו אלא בשביל כבודך למחר אני ואתה נשכים לפתחו,אמרי היכי נעביד נעבריה גמירי מעלין בקדש ואין מורידין נדרוש מר חדא שבתא ומר חדא שבתא אתי לקנאויי אלא לדרוש ר"ג תלתא שבתי וראב"ע חדא שבתא והיינו דאמר מר שבת של מי היתה של ראב"ע היתה ואותו תלמיד ר\' שמעון בן יוחאי הוה:,ושל מוספין כל היום: א"ר יוחנן ונקרא פושע,ת"ר היו לפניו שתי תפלות אחת של מנחה ואחת של מוסף מתפלל של מנחה ואח"כ מתפלל של מוסף שזו תדירה וזו אינה תדירה ר\' יהודה אומר מתפלל של מוסף ואח"כ מתפלל של מנחה שזו מצוה עוברת וזו מצוה שאינה עוברת א"ר יוחנן הלכה מתפלל של מנחה ואח"כ מתפלל של מוסף,ר\' זירא כי הוה חליש מגירסיה הוה אזיל ויתיב אפתחא דבי ר\' נתן בר טובי אמר כי חלפי רבנן אז איקום מקמייהו ואקבל אגרא נפק אתא ר\' נתן בר טובי א"ל מאן אמר הלכה בי מדרשא א"ל הכי א"ר יוחנן אין הלכה כר\' יהודה דאמר מתפלל אדם של מוסף ואח"כ מתפלל של מנחה,א"ל רבי יוחנן אמרה אמר ליה אין תנא מיניה ארבעין זמנין א"ל חדא היא לך או חדת היא לך א"ל חדת היא לי משום דמספקא לי בר\' יהושע בן לוי:,אריב"ל כל המתפלל תפלה של מוספין לאחר שבע שעות לר\' יהודה עליו הכתוב אומר (צפניה ג, יח) נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דתברא הוא כדמתרגם רב יוסף תברא אתי על שנאיהון דבית ישראל על דאחרו זמני מועדיא דבירושלים,א"ר אלעזר כל המתפלל תפלה של שחרית לאחר ארבע שעות לר\' יהודה עליו הכתוב אומר נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דצערא הוא דכתיב (תהלים קיט, כח) דלפה נפשי מתוגה רב נחמן בר יצחק אמר מהכא (איכה א, ד) בתולותיה נוגות והיא מר לה''. None
28a. There is room for concern. Perhaps they will remove you from office just as they removed Rabban Gamliel. He said to her, based on the folk saying: Let a person use an expensive goblet one day and let it break tomorrow. In other words, one should take advantage of an opportunity that presents itself and he need not concern himself whether or not it will last. She said to him: You have no white hair, and it is inappropriate for one so young to head the Sages. The Gemara relates: That day, he was eighteen years old, a miracle transpired for him and eighteen rows of hair turned white. The Gemara comments: That explains that which Rabbi Elazar ben Azarya said: I am as one who is seventy years old and he did not say: I am seventy years old, because he looked older than he actually was.,It was taught: On that day that they removed Rabban Gamliel from his position and appointed Rabbi Elazar ben Azarya in his place, there was also a fundamental change in the general approach of the study hall as they dismissed the guard at the door and permission was granted to the students to enter. Instead of Rabban Gamliel’s selective approach that asserted that the students must be screened before accepting them into the study hall, the new approach asserted that anyone who seeks to study should be given opportunity to do so. As Rabban Gamliel would proclaim and say: Any student whose inside, his thoughts and feelings, are not like his outside, i.e., his conduct and his character traits are lacking, will not enter the study hall.,The Gemara relates: On that day several benches were added to the study hall to accommodate the numerous students. Rabbi Yoḥa said: Abba Yosef ben Dostai and the Rabbis disputed this matter. One said: Four hundred benches were added to the study hall. And one said: Seven hundred benches were added to the study hall. When he saw the tremendous growth in the number of students, Rabban Gamliel was disheartened. He said: Perhaps, Heaven forbid, I prevented Israel from engaging in Torah study. They showed him in his dream white jugs filled with ashes alluding to the fact that the additional students were worthless idlers. The Gemara comments: That is not the case, but that dream was shown to him to ease his mind so that he would not feel bad.,It was taught: There is a tradition that tractate Eduyyot was taught that day. And everywhere in the Mishna or in a baraita that they say: On that day, it is referring to that day. There was no halakha whose ruling was pending in the study hall that they did not explain and arrive at a practical halakhic conclusion. And even Rabban Gamliel did not avoid the study hall for even one moment, as he held no grudge against those who removed him from office and he participated in the halakhic discourse in the study hall as one of the Sages.,As we learned in a mishna: On that day, Yehuda, the Ammonite convert, came before the students in the study hall and he said to them: What is my legal status in terms of entering into the congregation of Israel, i.e., to marry a Jewish woman?,Rabban Gamliel said to him: You are forbidden to enter into the congregation. Rabbi Yehoshua said to him: You are permitted to enter into the congregation. Rabban Gamliel said to Rabbi Yehoshua: Wasn’t it already stated: “An Ammonite and a Moabite shall not enter into the congregation of the Lord; even to the tenth generation shall none of them enter into the congregation of the Lord forever” (Deuteronomy 23:4)? How can you permit him to enter the congregation? Rabbi Yehoshua said to Rabban Gamliel: Do Ammon and Moab reside in their place? Sennacherib already came and, through his policy of population transfer, scrambled all the nations and settled other nations in place of Ammon. Consequently, the current residents of Ammon and Moab are not ethnic Ammonites and Moabites, as it is stated in reference to Sennacherib: “I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants” (Isaiah 10:13). And although it is conceivable that this particular convert is an ethnic Ammonite, nevertheless, there is no need for concern due to the halakhic principle: Anything that parts from a group parts from the majority, and the assumption is that he is from the majority of nations whose members are permitted to enter the congregation.,Rabban Gamliel said to Rabbi Yehoshua: But wasn’t it already stated: “But afterward I will bring back the captivity of the children of Ammon, says the Lord” (Jeremiah 49:6) and they have already returned to their land? Therefore, he is an ethnic Ammonite and he may not convert.,Rabbi Yehoshua said to Rabban Gamliel: That is no proof. Wasn’t it already stated in another prophecy: “And I will turn the captivity of My people Israel and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them” (Amos 9:14), and they have not yet returned? In rendering the ruling, only proven facts may be taken into consideration. They immediately permitted him to enter the congregation. This proves that Rabban Gamliel did not absent himself from the study hall that day and participated in the halakhic discourse.,Rabban Gamliel said to himself: Since this is the situation, that the people are following Rabbi Yehoshua, apparently he was right. Therefore, it would be appropriate for me to go and appease Rabbi Yehoshua. When he reached Rabbi Yehoshua’s house, he saw that the walls of his house were black. Rabban Gamliel said to Rabbi Yehoshua in wonderment: From the walls of your house it is apparent that you are a blacksmith, as until then he had no idea that Rabbi Yehoshua was forced to engage in that arduous trade in order to make a living. Rabbi Yehoshua said to him: Woe unto a generation that you are its leader as you are unaware of the difficulties of Torah scholars, how they make a living and how they feed themselves.,Rabban Gamliel said to him: I insulted you, forgive me. Rabbi Yehoshua paid him no attention and did not forgive him. He asked him again: Do it in deference to my father, Rabban Shimon ben Gamliel, who was one of the leaders of Israel at the time of the destruction of the Temple. He was appeased.,Now that Rabbi Yehoshua was no longer offended, it was only natural that Rabban Gamliel would be restored to his position. They said: Who will go and inform the Sages? Apparently, they were not eager to carry out the mission that would undo the previous actions and remove Rabbi Elazar ben Azarya from his position as Nasi. This launderer said to them: I will go. Rabbi Yehoshua sent to the Sages to the study hall: The one who wears the uniform will continue to wear the uniform, the original Nasi will remain in his position so that the one who did not wear the uniform will not say to the one who wears the uniform, remove your uniform and I will wear it. Apparently, the Sages believed that this emissary was dispatched at the initiative of Rabban Gamliel and they ignored him. Rabbi Akiva said to the Sages: Lock the gates so that Rabban Gamliel’s servants will not come and disturb the Sages.,When he heard what happened, Rabbi Yehoshua said: It is best if I go to them. He came and knocked on the door. He said to them with a slight variation: One who sprinkles pure water on those who are ritually impure, son of one who sprinkles water shall continue to sprinkle water. And it is inappropriate that he who is neither one who sprinkles nor son of one who sprinkles will say to one who sprinkles son of one who sprinkles: Your water is cave water and not the running water required to purify one exposed to ritual impurity imparted by a corpse and your ashes are burnt ashes and not the ashes of a red heifer. Rabbi Akiva said to him: Rabbi Yehoshua, have you been appeased? Everything we did was to defend your honor. If you have forgiven him, none of us is opposed. Early tomorrow you and I will go to Rabban Gamliel’s doorway and offer to restore him to his position as Nasi.,The question arose what to do with Rabbi Elazar ben Azarya? They said: What shall we do? Remove him from his position. That is inappropriate as we learned a halakha through tradition: One elevates to a higher level of sanctity and does not downgrade. Therefore, one who was the Nasi of the Sanhedrin cannot be demoted. Let one Sage lecture one week and the other Sage one week, they will come to be jealous one of another, as they will be forced to appoint one as the acting head of the Sanhedrin. Rather, Rabban Gamliel will lecture three weeks and Rabbi Elazar ben Azarya will lecture as head of the yeshiva one week. That arrangement was adopted and that is the explanation of the exchange in tractate Ḥagiga: Whose week was it? It was the week of Rabbi Elazar ben Azarya. One final detail: That student who asked the original question that sparked this entire incident was Rabbi Shimon ben Yoḥai.,We learned in the mishna: And the additional prayer may be recited all day. Rabbi Yoḥa said: Nevertheless, one who postpones his prayer excessively is called negligent.,The Rabbis taught in a baraita: If the obligation to recite two prayers was before him, one, the afternoon prayer and one, the additional prayer, he recites the afternoon prayer first and the additional prayer thereafter, because this, the afternoon prayer, is recited on a frequent basis, and this one, the additional prayer, is recited on a relatively infrequent basis. Rabbi Yehuda says: He recites the additional prayer first and the afternoon prayer thereafter, because this, the additional prayer, is a mitzva whose time soon elapses, as it may only be recited until the seventh hour and this, the afternoon prayer, is a mitzva whose time does not soon elapse as one may recite it until the midpoint of the afternoon. Rabbi Yoḥa said: The halakha is that he recites the afternoon prayer first and the additional prayer thereafter, in accordance with the opinion of the Rabbis.,The Gemara cites additional sources relating to this issue: When Rabbi Zeira would tire of his studies, he would go and sit in the doorway of Rabbi Natan bar Tovi’s study hall. He said to himself: When the entering and exiting Sages pass, I will rise before them and be rewarded for the mitzva of honoring Torah scholars. Rabbi Natan bar Tovi himself emerged and came to where Rabbi Zeira was seated. Rabbi Zeira said to him: Who just stated a halakha in the study hall? Rabbi Natan bar Tovi said to him: Rabbi Yoḥa just said as follows: The halakha is not in accordance with the opinion of Rabbi Yehuda who said: He recites the additional prayer first and the afternoon prayer thereafter.,Rabbi Zeira said to him: Did Rabbi Yoḥa himself say this halakha? Rabbi Natan said to him: Yes. He learned this statement from him forty times, etching it into his memory. Rabbi Natan said to him: Is this halakha so dear to you because it is singular for you, as it is the only halakha that you learned in the name of Rabbi Yoḥa, or is it new to you, as you were previously unaware of this ruling? Rabbi Zeira said to him: It is somewhat new to me, as I was uncertain whether this halakha was said in the name of Rabbi Yoḥa or in the name of Rabbi Yehoshua ben Levi. Now it is clear to me that this halakha is in the name of Rabbi Yoḥa.,Rabbi Yehoshua ben Levi said: With regard to anyone who recites the additional prayer after seven hours of the day, according to Rabbi Yehuda, the verse states: “Those who are destroyed nugei far from the Festivals, I shall gather from you, they who carried for you the burden of insult” (Zephaniah 3:18). From where may it be inferred that nugei is an expression of destruction? As Rav Yosef translated the verse into Aramaic: Destruction comes upon the enemies of the house of Israel, a euphemism for Israel itself, for they have delayed the times of the Festivals in Jerusalem. This proves both that nugei means destruction and that destruction comes upon those who fail to fulfill a mitzva at its appointed time.,Similarly, Rabbi Elazar said: Regarding anyone who recites the morning prayer after four hours of the day, according to Rabbi Yehuda, the verse states: “Those who are in sorrow nugei far from the Festivals, I shall gather from you, they who carried for you the burden of insult” (Zephaniah 3:18). From where may it be inferred that nugei is an expression of sorrow? As it is written: “My soul drips in sorrow tuga (Psalms 119:28). Rav Naḥman bar Yitzḥak said: The proof that nugei indicates suffering is from here: “Her virgins are sorrowed nugot and she is embittered” (Lamentations 1:4).''. None
53. Eusebius of Caesarea, Ecclesiastical History, 4.26.5 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • inscription • inscriptions • inscriptions, Christian, • non-Judean women, adopting Judean practices, inscriptions

 Found in books: Huttner (2013) 335; Klein and Wienand (2022) 216; Kraemer (2010) 190; Tanaseanu-Döbler and von Alvensleben (2020) 239

4.26.5. But in his book addressed to the emperor he records that the following events happened to us under him: For, what never before happened, the race of the pious is now suffering persecution, being driven about in Asia by new decrees. For the shameless informers and coveters of the property of others, taking occasion from the decrees, openly carry on robbery night and day, despoiling those who are guilty of no wrong. And a little further on he says: If these things are done by your command, well and good. For a just ruler will never take unjust measures; and we indeed gladly accept the honor of such a death.' '. None
54. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Parthenon, Christian church, inscriptions on columns • inscription • inscriptions • inscriptions, and graffiti • inscriptions, dedications • inscriptions, funerary

 Found in books: Breytenbach and Tzavella (2022) 121, 154, 371; Hahn Emmel and Gotter (2008) 209; Lipka (2021) 6; Tanaseanu-Döbler and von Alvensleben (2020) 78, 253, 267, 282, 286, 287, 288, 289, 294

55. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • inscriptions

 Found in books: Konig and Wiater (2022) 356; König and Wiater (2022) 356

56. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Aramaic, inscriptions • Temple, Herodian Warning Inscription • capitalization on imperial cult, depicted through honors in Jewish inscriptions • elders, inscriptions • inscriptions, Jewish, in Sardis, Lydia

 Found in books: Bickerman and Tropper (2007) 496; Brodd and Reed (2011) 180; Levine (2005) 433

57. None, None, nan (5th cent. CE - 6th cent. CE)
 Tagged with subjects: • Asia Minor, Jewish inscriptions in • Hebrew, diaspora inscriptions in • Sardis, Jewish inscriptions from • decurions, decurionate, in Jewish inscriptions • dedicatory images and inscriptions,, consecrations versus dedications • inscriptions, Western

 Found in books: Farag (2021) 213; Hayes (2022) 47; Kraemer (2020) 155, 376

58. Demosthenes, Orations, 18.120-18.121, 59.6
 Tagged with subjects: • Ephesus,inscriptions from • Inscriptions, and ritual • honorific inscriptions, as rewards • inscriptions, appeals for

 Found in books: Gygax (2016) 222; Liddel (2020) 177; Sommerstein and Torrance (2014) 139; Stavrianopoulou (2006) 206

18.120. As for the proclamation in the Theatre, I will not insist that thousands of names have been a thousand times so proclaimed, nor that I myself have been crowned again and again before now. But, really now, are you so unintelligent and blind, Aeschines, that you are incapable of reflecting that a crown is equally gratifying to the person crowned wheresoever it is proclaimed, but that the proclamation is made in the Theatre merely for the sake of those by whom it is conferred? For the whole vast audience is stimulated to do service to the commonwealth, and applauds the exhibition of gratitude rather than the recipient; and that is the reason why the state has enacted this statute. Please take and read it. (The Statute is read In cases where crowns are bestowed by any of the townships, the proclamation of the crown shall be made within the respective townships, unless the crown is bestowed by the People of Athens or by the Council, in which case it shall be lawful to proclaim it in the Theatre at the Dionysia. 18.121. You hear, Aeschines, how the statute expressly makes an exception: persons named in any decree of the Council or the Assembly always excepted. They are to be proclaimed. Then why this miserable pettifogging? Why these insincere arguments? Why do you not try hellebore for your complaint? Are you not ashamed to prosecute for spite, not for crime; misquoting this statute, curtailing that statute, when they ought to be read in their entirety to a jury sworn to vote according to their direction?
59.6. This fellow Stephanus indicted the decree as illegal, and came before a court. He produced false witnesses to substantiate the calumnious charge that Apollodorus had been a debtor to the treasury for twenty-five years, and by making all sorts of accusations that were foreign to the indictment won a verdict against the decree. So far as this is concerned, if he saw fit to follow this course, we do not take it ill; but when the jurors were casting their votes to fix the penalty, although we begged him to make concessions, he would not listen to us, but fixed the fine at fifteen talents in order to deprive Apollodorus and his children of their civic rights, and to bring my sister and all of us into extremest distress and utter destitution.''. None
59. Epigraphy, Ig Ii2, None
 Tagged with subjects: • Ephesus,inscriptions from • Mantineia, dedicatory inscription from Asklepios and Isis cults • honorific inscriptions, in classical Athens • inscription • inscriptions, as evidence for attitudes to past,

 Found in books: Chaniotis (2012) 97; Gygax (2016) 110; Marincola et al (2021) 255, 257, 259, 263, 266, 267, 268, 269, 270, 275; Renberg (2017) 346; Sommerstein and Torrance (2014) 139; Tanaseanu-Döbler and von Alvensleben (2020) 78

34. Relief Alliance of Athens and Chios. In the archonship of Dieitrephes (384/3). In the first prytany, of HippothontisVIII, for which - son of -anes (?) from Oion was secretary . . . Uninscribed space (5) . . . the Chians state that . . . these . . . being mindful of the common goods which have come to pass for the Greeks, they will uphold like the Athenians the peace and the friendship (10) and the oaths and the existing agreement which the King swore and the Athenians and the Spartans and the other Greeks, and have come announcing good things for the People of Athens and the whole of (15) Greece and the King, the People shall resolve: to praise the People of Chios and the ambassadors (presbeis) who have come; and the peace shall apply (huparchen), and the oaths and the agreements which now exist; and to make (20) the Chians allies on the basis of freedom and autonomy, not contravening anything that is written on the stelai about the peace, nor being persuaded if anybody else contravenes anything as far as possible; and to stand (25) a stele on the acropolis in front of the statue; and on this to inscribe that if anybody goes against the Athenians the Chians will support with all their strength as far as possible, and if anybody goes against the Chians the Athenians will support with all their strength (30) as far as possible; and the Council and the generals and the taxiarchs shall swear the oath to the Chians who have come, and in Chios the Council and the other officials (archas); and to choose five men who shall sail to Chios and (35) administer the oath to the city of Chios; and the alliance shall be in force for all time; and to invite the embassy (presbeian) of the Chians to hospitality (xenian) in the city hall (prutaneion) tomorrow. These were chosen as ambassadors (presbeis): Kephalos of (40) Kollytos, - of Alopeke, Aisimos of -, -s of Phrearrhioi, Demokleides of -. These were ambassadors (epresbeuon) of the Chians: Bryon, Apelles?, Theokritos?, Archelas. text from Attic Inscriptions Online, IG II2 34 - Alliance with Chios, 384/3 BC 111. Gods. In the archonship of Charikleides (363/2). AiantisIX was in prytany. Nikostratos of Pallene was secretary. Philittios of Boutadai was chairman. The Council and the People decided. Aristophon (5) proposed: since the Ioulietans whom the Athenians restored show that the city of Ioulis owes to the city of Athens three talents of the money (arguriou) calculated in accordance with the decree of the Athenian People which Menexenos proposed, the People shall decide: that the Ioulietans shall pay to the Athenians (10) this money (chrēmata) in the month Skirophorion in the archonship of Charikleides (363/2). If they do not pay it in the time stated, it shall be exacted from them by those chosen by the People to exact the amounts owed by the islanders, in whatever way they know, and there shall join with them (15) in exacting also the generals of the Ioulietans, Echetimos and Nikoleos and Satyros and Glaukon and Herakleides. And so that the oaths and the agreement which were made by Chabrias the general, and which he swore to the Keans on behalf of the Athenians and of the Keans whom the Athenians restored, shall be given effect (kuriai), (20) the generals of the Ioulietans who are specified in the decree to join in exacting the money (chrēmata) shall inscribe them on a stone stele and place them in the sanctuary of Pythian Apollo, as they have been inscribed in Karthaia; and the secretary of the Council shall inscribe them on a stele in the same way and (25) put them on the acropolis; and for the inscribing the treasurer of the People shall give 20 drachmas from the fund for expenditure on decrees. And since those of the Ioulietans who broke the oaths and the agreement and made war against the People of Athens and the Keans and the other allies, (30) and, after they had been condemned to death, returned to Keos, threw out (exebalon) the stelai on which was inscribed the agreement with the Athenians and the names of those who broke the oaths and the agreement, and of the friends of the Athenians whom the People restored they killed some and (35) condemned others to death and confiscated their possessions contrary to the oaths and the agreement (being Satyrides and Timoxenos and Miltiades), because they spoke against Antipatros when the Council of Athens condemned him to death for killing the proxenos of the Athenians Aision contrary to the decrees of the (40) People of Athens and contrary to the oaths and the agreement - they shall be exiled from Keos and Athens and their property shall be public property of the People of Ioulis; and the generals of the Ioulietans who are visiting Athens shall register their names forthwith in the presence of the People with the (45) secretary; and if any of those who are registered dispute that they are among these men, they shall be permitted to appoint guarantors for the generals of the Ioulietans that they will submit to trial within thirty days in accordance with the oaths and the agreement, in Keos and in Athens as the city of appeal (ekklētōi polei). (50) Satyrides and Timoxenos and Miltiades shall return to Keos and their own property. Praise those of the Ioulietans who have come, Demetrios, Herakleides, Echetimos, Kalliphantos; praise also Satyrides and Timoxenos and Miltiades; praise also the city of Karthaia and Aglokritos; (55) and invite them to hospitality in the city hall (prutaneion) tomorrow. This was agreed and sworn by the Athenian generals with the cities in Keos and by the allies: \'I shall not harbour grudges (mnēsikakēsō) for what is past against any of the Keans or kill (60) any of the Keans, nor shall I make an exile any of those who abide by these oaths and this agreement, and I shall bring them into the alliance like the other allies. But if anybody commits an act of revolution (neōterizēi) in Keos contrary to the oaths and the agreement, I shall not allow him by any craft or contrivance as far as possible. If anybody (65) does not wish to live in Keos, I shall allow him to live wherever he wishes in the allied cities and to enjoy his own property. In these matters I shall adhere steadfastly to my oath, by Zeus, by Athena, by Poseidon, by Demeter: to him who keeps the oath there shall be much good, but to him who breaks the oath evil.\' Oaths and agreement of the cities in Keos towards (70) the Athenians and the allies and those of the Keans whom the Athenians restored: \'I shall be an ally of the Athenians and the allies, and I shall not defect from the Athenians and the allies myself nor permit anybody else to do so as far as possible. I shall make all private (dikas) and public lawsuits (graphas) against Athenians subject to appeal (75) in accordance with the agreement, as many as are for more than a hundred drachmas. If anybody dares to wrong those of the Keans who have returned or the Athenians or any of the allies, contrary to the oaths and the agreement, I shall not allow him by any craft or contrivance, but I shall lend support with all my strength as far as possible. In this I shall adhere steadfastly to my oath, (80) by Zeus, by Athena, by Poseidon, by Demeter: to him who keeps the oath there shall be much good, but to him who breaks the oath evil.\' This was sworn by those of the Keans whom the Athenians restored: \'I shall not harbour grudges (mnēsikakēsō) for anything in the past, and I shall not kill any of the Keans . . . \' . . . . . . text from Attic Inscriptions Online, IG II2 111 - Decree making arrangements for Ioulis on Keos, 363/2 BC ' 4771. The columns (kionia) and pediment (aitoma) and the latticed partitions (kinklides) and the (statue of) Aphrodite she dedicated to the Goddess from her own resources (5) having repaired both (the statue of) the goddess itself and the things related to it; she was her lamplighter (luchnaptria) and dream-interpreter (oneirokritis). In charge of the vestments was Aemilius (10) Attikos of Melite; the priest, bearer (iakchagogos) of the image of Iakchos, was the son of Dionysios of Marathon, temple attendant (zakoros) and bearer of the holy vessels (hagiaphoros) was Eukarpos. text from Attic Inscriptions Online, IG II2 4771 - Dedication of a shrine to Aphrodite/Isis '. None
60. Epigraphy, Seg, 26.121, 26.821, 30.93, 33.147, 38.1476, 53.659
 Tagged with subjects: • Acropolis, inscriptions found at • Greek inscriptions • Inscription • Karia, Asia Minor, bilingual inscriptions • belief, inscriptions as evidence • dossier of inscriptions • honorific inscriptions • horos inscription • inscription • inscriptions • inscriptions, dedications • inscriptions, power and authority • inscriptions, ‘Asianist’ • religious authority, monuments and inscriptions • seat-inscriptions, spectacle venues, table • votive inscriptions, Rome, Italy

 Found in books: Benefiel and Keegan (2016) 34; Bricault and Bonnet (2013) 20; Bruun and Edmondson (2015) 254, 403, 550; Chaniotis (2012) 92; Chaniotis (2021) 93; Dignas (2002) 127, 128; Eidinow and Kindt (2015) 102; Konig and Wiater (2022) 277, 305, 306, 307; König and Wiater (2022) 277, 305, 306, 307; Lalone (2019) 160, 161, 162; Miller and Clay (2019) 274; Papazarkadas (2011) 230; Stavrianopoulou (2013) 248; Tanaseanu-Döbler and von Alvensleben (2020) 235

30.93. For the good fortune of the Council and the People of the Athenians, in the archonship of Apolexis (c. 20/19), in the ninth prytany, of PandionisIII, for which Metrophanes son of Dionysios of Athmonon was secretary. On the twenty-first of Anthesterion, the first of the prytany. (5) Principal Assembly in the theatre. of the presiding committee Menophilos son of Satyros of Berenikidai was putting to the vote, and his fellow presiding committee members. Diotimos son of Diodoros of Halai proposed: concerning those things which the men appointed by the genos of the Kerykes, together with the altar-priest, Epikrates son of Kallimachos of Leukonoion, and the fire-bearer (purphorou) (10) and priest of the Graces and Artemis Epipyrgidia, Leontios son of Timarchos of Kephisia, and the herald (kērukos) of the two goddesses, Dionysios son of Demostratos of Pallene, and the all-holy herald (kērukos), Theophilos son of Menekrates of Cholleidai, and the priest of Hermes Patroos and herald (kērukos) of Apollo (15) Pythios, Gorgippos son of Eudemos of Melite, and the bearer (lithophorou) of the sacred stone and priest of Zeus Horios and Athena Horia and Poseidon Probasterios and Poseidon Themeliouchos, Dositheos son of Kleomenes of Marathon, and the hymn-leaders (humnagōgōn), Aristodemos son of Argeios of Trikorynthos, Menneas son of Menneas of Azenia, Philemon (20) son of Philemon of Melite, Diotimos son of Diodoros of Halai, Apolexis son of Apellikon of Oion, Demochares son of Meder of Azenia, Sarapion and Diokles sons of Diokles of Melite, Architimos son of Architimos of Sphettos, Themistokles son of Xenokles of Hagnous, Dionysodoros son of Dionysodoros of Deiradiotai, Kichesias son of Leon of Aixone, Apollonios son of Ktesikles (25) of Acharnai, Demostratos son of Dionysios of Pallene, Timosthenes son of Timarchos of Kephisia, Medros son of Demochares of Azenia, ristaichmos son of Ammonios of Anaphlystos, Sophokles son of Philotas of Sounion and by birth son of Dionysodoros of Deiradiotai, Iophon son of Dionysodoros of Deiradiotai, Alexandros son of Agathokles of Leukonoion, Euphron son of Euphron of Marathon, (30) Seleukos son of Demeas of Halai, Mikion son of Philokrates of Piraeus, having made an approach to the People, declare that the dadouch Themistokles, son of the dadouch Theophrastos, of Hagnous, being distinguished by excellence and good birth, shows not only that his own life is worthy of the greatest honour, but by his pre-eminence with regard to the dadouchy, (35) enhances the holiness and the honour of the rites (hierōn), as a result of which the grandeur of the Mysteries is accorded greater awe by every man and by the throng of people which comes, having inherited the good-birth, and the priesthood that derives from it, in succession to his father Theophrastos and his grandfather Themistokles, and Sophokles, (40) who was the uncle of his father, and Xenokles his greatgrandfather, who was brother of Leontios and uncle of Sophokles, who were altar-priests, and Philoxenides who had previously been altar-priest and after that dadouch, brother of Kephisodoros the altar-priest, who was in the male line great-grandfather (45) of his (i.e. the honorand’s) father, Theophrastos, and Sophokles, who was his great-grandfather in the female line, and Philistides, who was father of Philoxenides and Kephisodoros and great-grandfather of Themistokles his (i.e. the honorand’s) grandfather, who, having been altar-priest, succeeded to the dadouchy with great distinction, and Antiphon, who was a second cousin (ex anepsiōn paidōn) of (50) Philistides, and having himself held the altar-priesthood, succeeded brilliantly to the dadouchy, and Leontios father of Sophokles, grandfather of Xenokles his (i.e. the honorand’s) great-grandfather, and before all these Hermotimos and Hierokleides, who were dadouchs before the writing-up of the Kerykes in the register, (55) and whose descendants, Semon and Hierokleides and Antiphon, were life-tets of the altar-priesthood, for each of whom honours and consecrated images alongside the goddesses themselves stand as clear proof of the decrees that were voted for them many times by the Council and the People and the genos over this whole period for their piety (eusebeias) towards the (60) goddesses, holiness (semnotētos) in the sacred work (hierourgian), and their love of honour (philotimias) in many great events relating to the genos; and doing everything for the enhancement of the genos and for the honour appropriate to it and each of the priests from the genos, having zealously researched the ancestral traditions and gained knowledge not only from (65) the tenure of the dadouchy by members of his house for many generations, but also from his own honour-loving behaviour as regards the recovery of discontinued traditions, when he was responsible for the investigation of the transcripts (apographas), he accomplished many great things . . . the appropriate . . . . . . text from Attic Inscriptions Online, SEG
30.93 - Honours for the dadouch Themistokles

33.147. Face A (front) . . . Hekatombaion: . . . and for the . . . to provide lunch (aristom) . . . a drachma each (5) . . . the Proerosia offering (?) (tēn prēro-), . . . the Delphinion, a goat . . . for Hekate . . . _ . . . a full-grown victim (teleom), to be sold (praton). (10) Metageitnion: for Zeus Kataibates in the sacred enclosure (sēkōi) by the Delphini?on, a full-grown victim (teleon), to be sold (praton). _ An oath victim (horkōmosion) is to be provided for the audits (euthunas). Boedromion: the Proerosia; for Zeus Polieus, a select (kriton) sheep, a select piglet; at Automenai (?) (ep&'. None
61. Strabo, Geography, 1.2.3
 Tagged with subjects: • inscriptions

 Found in books: Konig and Wiater (2022) 173; König and Wiater (2022) 173

1.2.3. Eratosthenes says that the poet directs his whole attention to the amusement of the mind, and not at all to its instruction. In opposition to his idea, the ancients define poesy as a primitive philosophy, guiding our life from infancy, and pleasantly regulating our morals, our tastes, and our actions. The Stoics of our day affirm that the only wise man is the poet. On this account the earliest lessons which the citizens of Greece convey to their children are from the poets; certainly not alone for the purpose of amusing their minds, but for their instruction. Nay, even the professors of music, who give lessons on the harp, lyre, and pipe, lay claim to our consideration on the same account, since they say that the accomplishments which they teach are calculated to form and improve the character. It is not only among the Pythagoreans that one hears this claim supported, for Aristoxenus is of that opinion, and Homer too regarded the bards as amongst the wisest of mankind. of this number was the guardian of Clytemnestra, to whom the son of Atreus, when he set out for Troy, gave earnest charge to preserve his wife, whom Aegisthus was unable to seduce, until leading the bard to a desert island, he left him, and then The queen he led, not willing less than he, To his own mansion. Ib. iii. 272. But apart from all such considerations, Eratosthenes contradicts himself; for a little previously to the sentence which we have quoted, at the commencement of his Essay on Geography, he says, that all the ancient poets took delight in showing their knowledge of such matters. Homer inserted into his poetry all that he knew about the Ethiopians, Egypt, and Libya. of all that related to Greece and the neighbouring places he entered even too minutely into the details, describing Thisbe as abounding in doves, Haliartus, grassy, Anthedon, the far distant, Lilaea, situated on the sources of the Cephissus, and none of his epithets are without their meaning. But in pursuing this method, what object has he in view, to amuse merely, or to instruct? The latter, doubtless. Well, perhaps he has told the truth in these instances, but in what was beyond his observation both he and the other writers have indulged in all the marvels of fable. If such be the case the statement should have been, that the poets relate some things for mere amusement, others for instruction; but he affirms that they do it altogether for amusement, without any view to information; and by way of climax, inquires, What can it add to Homer's worth to be familiar with many lands, and skilled in strategy, agriculture, rhetoric, and similar information, which some persons seem desirous to make him possessed of. To seek to invest him with all this knowledge is most likely the effect of too great a zeal for his honour. Hipparchus observes, that to assert he was acquainted with every art and science, is like saying that an Attic eiresione bears pears and apples. As far as this goes, Eratosthenes, you are right enough; not so, however, when you not only deny that Homer was possessed of these vast acquirements, but represent poetry in general as a tissue of old wives' fables, where, to use your own expression, every thing thought likely to amuse is cooked up. I ask, is it of no value to the auditors of the poets to be made acquainted with the history of different countries, with strategy, agriculture, and rhetoric, and suchlike things, which the lecture generally contains."". None
62. None, None, nan
 Tagged with subjects: • herdsman, in votive inscriptions • inscription • inscriptions • inscriptions, honorific

 Found in books: Athanassaki and Titchener (2022) 53; Chaniotis (2021) 91, 92; Gygax and Zuiderhoek (2021) 216; Konig and Wiater (2022) 277; König and Wiater (2022) 277; Miller and Clay (2019) 250

63. None, None, nan
 Tagged with subjects: • Vanderlinden, S., Greek theosebēs inscriptions • capitalization on imperial cult, depicted through honors in Jewish inscriptions • inscriptions, Jewish, in Akmoneia, Phrygia

 Found in books: Brodd and Reed (2011) 176, 201; Kraemer (2010) 219

64. None, None, nan
 Tagged with subjects: • cathartic regulations, inscriptional • hagneia, in inscriptions • hagnos, in inscriptions • inscriptions, laws and prescriptions • justice, in inscriptions • katharos, in inscriptions • sacred regulations (inscriptional) • supplication, in inscriptions

 Found in books: Eidinow and Kindt (2015) 346, 347; Petrovic and Petrovic (2016) 281, 282

65. None, None, nan
 Tagged with subjects: • building inscriptions • inscription • seat-inscriptions, spectacle venues, table • stadia, seat-inscriptions

 Found in books: Bruun and Edmondson (2015) 551; Tanaseanu-Döbler and von Alvensleben (2020) 232

66. None, None, nan
 Tagged with subjects: • Oscan inscriptions • Republican inscriptions • building inscriptions • honorific inscriptions • inscriptions • wood, used for inscriptions • “dipinti,”, painted inscriptions

 Found in books: Bruun and Edmondson (2015) 622, 654, 655, 656; Konig and Wiater (2022) 65; König and Wiater (2022) 65

67. None, None, nan
 Tagged with subjects: • Inscriptions, Jewish • proselytes in Greco-Roman inscriptions, ambiguities • proselytes in Greco-Roman inscriptions, hermeneutical issues

 Found in books: Kraemer (2010) 210; Van der Horst (2014) 74, 75

68. None, None, nan
 Tagged with subjects: • Alexandria, Jewish inscriptions from • Hebrew, diaspora inscriptions in • epigraphy (inscriptions) • shalom, in inscriptions

 Found in books: Kraemer (2020) 220; Piotrkowski (2019) 255

69. None, None, nan
 Tagged with subjects: • Ephesus,inscriptions from • Inscriptions, and ritual

 Found in books: Sommerstein and Torrance (2014) 139; Stavrianopoulou (2006) 206

70. None, None, nan
 Tagged with subjects: • inscriptions • inscriptions, Lindian Chronicle

 Found in books: Eidinow and Kindt (2015) 434; Lipka (2021) 147

71. None, None, nan
 Tagged with subjects: • Cult regulations, inscription • Inscription • cathartic regulations, inscriptional • hagneia, in inscriptions • hagnos, in inscriptions • inscription • inscription, loud reading of • inscriptions, laws and prescriptions • justice, in inscriptions • katharos, in inscriptions • noos/nous, seat of purity/impurity, in inscriptions • phren/phrenes, seat of purity/impurity, in inscriptions • psyche as seat of purity/impurity, in inscriptions • sacred regulations (inscriptional)

 Found in books: Bricault and Bonnet (2013) 182; Chaniotis (2012) 213, 214; Eidinow and Kindt (2015) 346, 350; Petrovic and Petrovic (2016) 281, 288; Stavrianopoulou (2006) 175

72. None, None, nan
 Tagged with subjects: • cathartic regulations, inscriptional • enages, in inscriptions • hagneia, in inscriptions • hagnos, in inscriptions • inscriptions, laws and prescriptions • justice, in inscriptions • katharos, in inscriptions • noos/nous, seat of purity/impurity, in inscriptions • phren/phrenes, seat of purity/impurity, in inscriptions • phronein hosia, in inscriptions • psyche as seat of purity/impurity, in inscriptions • sacred regulations (inscriptional) • supplication, in inscriptions • themis, in inscriptions

 Found in books: Eidinow and Kindt (2015) 342, 350; Petrovic and Petrovic (2016) 29, 34, 97, 282, 286, 287, 288

73. None, None, nan
 Tagged with subjects: • Greek inscriptions • Latin authors, quoted in inscriptions • Virgilian poetry, quoted in inscriptions • building inscriptions • building inscriptions, imperial • building inscriptions, military • capitalization on imperial cult, depicted through honors in Jewish inscriptions • fake inscriptions, manuscripts, printed works • fake inscriptions, stone • funerary inscriptions/epitaphs • funerary inscriptions/epitaphs, Greek • funerary inscriptions/epitaphs, metrical • honorific inscriptions • inscription • inscriptions, Jewish, and capitalization on imperial cult • inscriptions, Jewish, in Ostia, Italia • inscriptions, Jewish, in Philadelphia, Lydia • inscriptions, Jewish, in Pompeii • inscriptions, as monumental form • inscriptions, dedications • inscriptions, types of, bronze • inscriptions, typology of • inscriptions, typology of, Late Antiquity • late antique inscriptions • opisthographic inscriptions • reuse of inscriptions • seat-inscriptions, spectacle venues • verse inscriptions • verse inscriptions, funerary • verse inscriptions, typology • “public” inscriptions

 Found in books: Benefiel and Keegan (2016) 133, 136, 138, 140, 141, 142; Breytenbach and Tzavella (2022) 121; Brodd and Reed (2011) 189, 209; Bruun and Edmondson (2015) 42, 50, 95, 96, 243, 367, 375, 376, 377, 385, 528, 772; Roller (2018) 138; Tanaseanu-Döbler and von Alvensleben (2020) 77

74. None, None, nan
 Tagged with subjects: • Acropolis, inscriptions found at • Epidauros Miracle Inscriptions, comparison with Lebena testimonies • Epidauros Miracle Inscriptions, terms employed for incubation • Honorific statues, inscriptions on back of • Inscribed location, of classical inscriptions • Inscriptions, movement of • Memory, and selective inscription • Reinvention, and selective inscription

 Found in books: Papazarkadas (2011) 46; Renberg (2017) 10, 191; Wilding (2022) 16, 61, 65, 104, 113, 262

75. None, None, nan
 Tagged with subjects: • Hadrian, second named in dedicatory inscriptions • Inscription • Oenoanda, inscriptions from • baths/bath-gymnasia, Vedius bath-gymnasium, inscriptions in • buildings, inscriptions on • erasure of inscription • inscription • inscriptions, and communities • inscriptions, topos inscriptions • inscriptions, visual hierarchies • kourêtes inscriptions

 Found in books: Bricault and Bonnet (2013) 36; Chaniotis (2012) 333, 334, 345; Chaniotis (2021) 120; Kalinowski (2021) 30, 59, 254; Petropoulou (2012) 95

76. None, None, nan
 Tagged with subjects: • honorific inscriptions, in classical Athens • inscriptions, as evidence for attitudes to past,

 Found in books: Gygax (2016) 110; Marincola et al (2021) 266

77. None, None, nan
 Tagged with subjects: • inscription • inscription, funerary inscription • inscriptions, Christian, • inscriptions, dedications

 Found in books: Breytenbach and Tzavella (2022) 147, 150; Huttner (2013) 338; Tanaseanu-Döbler and von Alvensleben (2020) 146, 147, 351

78. None, None, nan
 Tagged with subjects: • Epidauros Miracle Inscriptions, date • Epidauros Miracle Inscriptions, display • Epidauros Miracle Inscriptions, evidence for non-local visitors • Epidauros Miracle Inscriptions, overview of ailments reported cured • Epidauros Miracle Inscriptions, possible role in inspiring dreams • Epidauros Miracle Inscriptions, reference to Apollo Maleatas • Epidauros Miracle Inscriptions, seen by Pausanias • Epidauros Miracle Inscriptions, sources and composition • Epidauros Miracle Inscriptions, surgery performed by Asklepios • Epidauros Miracle Inscriptions, testimonies about fertility cures • Epidauros Miracle Inscriptions, testimonies about long pregnancies • Epidauros Miracle Inscriptions, testimonies echoed in literary sources • Epidauros Miracle Inscriptions, testimonies with cautionary tales • Epidauros Miracle Inscriptions, testimonies with cures obtained after leaving sanctuary • Epidauros Miracle Inscriptions, testimony about Asklepios teaching wrestling move • Epidauros Miracle Inscriptions, testimony about broken cup being fixed • healing, Epidaurian healing inscriptions (iamata) • inscriptions, Epidaurian healing inscriptions (iamata) • inscriptions, Phrygian Confession Stelai

 Found in books: Eidinow and Kindt (2015) 510; Renberg (2017) 121, 172, 173, 174, 175, 176, 177, 178

79. None, None, nan
 Tagged with subjects: • Victor lists, absence of inscription • inscriptions

 Found in books: Lalone (2019) 160, 161, 162; Wilding (2022) 130

80. None, None, nan
 Tagged with subjects: • Epidauros Asklepieion, dedicatory inscriptions pertaining to incubation • Rome Asklepieia, dedicatory inscription suggesting incubation • inscription • inscriptions

 Found in books: Chaniotis (2012) 182; Lipka (2021) 192; Renberg (2017) 207, 236

81. None, None, nan
 Tagged with subjects: • inscription • inscription, loud reading of • votive inscriptions, provinces

 Found in books: Bruun and Edmondson (2015) 422; Chaniotis (2012) 276, 277, 281, 286, 287, 288, 289

82. None, None, nan
 Tagged with subjects: • inscription

 Found in books: Chaniotis (2012) 92; Chaniotis (2021) 82

83. None, None, nan
 Tagged with subjects: • dossier of inscriptions • inscriptions

 Found in books: Dignas (2002) 53; Lipka (2021) 185

84. None, None, nan
 Tagged with subjects: • career, details of on inscription • dossier of inscriptions • encomium, Mantineia inscription • inscriptions • inscriptions, propitiatory • inscriptions, ‘Asianist’ • “ cursus inscriptions,”

 Found in books: Bruun and Edmondson (2015) 215; Dignas (2002) 232; Konig and Wiater (2022) 277, 309, 310, 311; König and Wiater (2022) 277, 309, 310, 311; Marek (2019) 517

85. None, None, nan
 Tagged with subjects: • Inscription • Priestly deeds (hiereus and epangelia inscriptions) • inscriptions

 Found in books: Bricault and Bonnet (2013) 38; Lipka (2021) 190, 191, 192; Williamson (2021) 302, 337, 379

86. None, None, nan
 Tagged with subjects: • death and the afterlife, funerary inscriptions • inscription

 Found in books: Chaniotis (2012) 210; Eidinow and Kindt (2015) 454

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