1. Hebrew Bible, Song of Songs, 4.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jericho
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 40; Hachlili (2005), Practices And Rites In The Second Temple Period, 229
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4.14 נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כָּל־רָאשֵׁי בְשָׂמִים׃'' None | sup>
4.14 Spikenard and saffron, calamus and cinnamon, With all trees of frankincense; Myrrh and aloes, with all the chief spices.'' None |
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2. Hebrew Bible, Judges, 2.10-2.15 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jericho • Jericho, herem valuables stolen at
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 172; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 194; Hachlili (2005), Practices And Rites In The Second Temple Period, 523
| sup>2.11 וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הָרַע בְּעֵינֵי יְהוָה וַיַּעַבְדוּ אֶת־הַבְּעָלִים׃ 2.12 וַיַּעַזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתָם הַמּוֹצִיא אוֹתָם מֵאֶרֶץ מִצְרַיִם וַיֵּלְכוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבוֹתֵיהֶם וַיִּשְׁתַּחֲווּ לָהֶם וַיַּכְעִסוּ אֶת־יְהוָה׃ 2.13 וַיַּעַזְבוּ אֶת־יְהוָה וַיַּעַבְדוּ לַבַּעַל וְלָעַשְׁתָּרוֹת׃ 2.14 וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל וַיִּתְּנֵם בְּיַד־שֹׁסִים וַיָּשֹׁסּוּ אוֹתָם וַיִּמְכְּרֵם בְּיַד אוֹיְבֵיהֶם מִסָּבִיב וְלֹא־יָכְלוּ עוֹד לַעֲמֹד לִפְנֵי אוֹיְבֵיהֶם׃ 2.15 בְּכֹל אֲשֶׁר יָצְאוּ יַד־יְהוָה הָיְתָה־בָּם לְרָעָה כַּאֲשֶׁר דִּבֶּר יְהוָה וְכַאֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם וַיֵּצֶר לָהֶם מְאֹד׃' ' None | sup>
2.10 And also all that generation were gathered to their fathers: and there arose another generation after them, which knew not the Lord, nor yet the work which he had done for Yisra᾽el. 2.11 And the children of Yisra᾽el did evil in the sight of the Lord, and served the Ba῾alim: 2.12 and they forsook the Lord God of their fathers, who had brought them out of the land of Miżrayim, and followed other gods, of the gods of the people that were round about them, and bowed themselves down to them, and provoked the Lord to anger. 2.13 And they forsook the Lord, and served the Ba῾al and the ῾Ashtarot. 2.14 And the anger of the Lord burned against Yisra᾽el, and he delivered them into the hands of spoilers that plundered them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. 2.15 Wherever they went out, the hand of the Lord was against them for evil, as the Lord had said, and as the Lord had sworn to them: and they were greatly distressed.'' None |
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3. Hebrew Bible, Ezra, 2.61 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Jericho
Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 35; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 187
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2.61 וּמִבְּנֵי הַכֹּהֲנִים בְּנֵי חֳבַיָּה בְּנֵי הַקּוֹץ בְּנֵי בַרְזִלַּי אֲשֶׁר לָקַח מִבְּנוֹת בַּרְזִלַּי הַגִּלְעָדִי אִשָּׁה וַיִּקָּרֵא עַל־שְׁמָם׃'' None | sup>
2.61 And of the children of the priests: the children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name.'' None |
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4. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hasmoneans, and Jericho • Jericho • Jericho Valley • Jericho, as a center of priests • rabbis, and the priests of Jericho • trees, sacred, at Jericho
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 284; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 35; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 201
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5. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jericho • Jericho, area of • Jericho,crops grown in
Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 80; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 311
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6. Septuagint, 1 Maccabees, 9.50 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jericho • Jericho Valley
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 284; Gera (2014), Judith, 174
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9.50 Bacchides then returned to Jerusalem and built strong cities in Judea: the fortress in Jericho, and Emmaus, and Beth-horon, and Bethel, and Timnath, and Pharathon, and Tephon, with high walls and gates and bars.'' None |
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7. Septuagint, Judith, 3.10 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Jericho
Found in books: Gera (2014), Judith, 174; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 86
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3.10 here he camped between Geba and Scythopolis, and remained for a whole month in order to assemble all the supplies for his army.'' None |
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8. Diodorus Siculus, Historical Library, 2.48.9 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • En Gedi, fortresses connecting to Jericho • Jericho Valley • Jericho, area of • Jericho,connection to En Gedi • Jericho,crops grown in
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 109; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 221, 311
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2.48.9 \xa0Yet the land is good for the growing of palms, wherever it happens to be traversed by rivers with usable water or to be supplied with springs which can irrigate it. And there is also found in these regions in a certain valley the balsam tree, as it is called, from which they receive a substantial revenue, since this tree is found nowhere else in the inhabited world and the use of it for medicinal purposes is most highly valued by physicians. â\x80¢ \xa0That part of Arabia which borders upon the waterless and desert country is so different from it that, because both of the multitude of fruits which grow therein and of its other good things, it has been called Arabia Felix.'' None |
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9. Josephus Flavius, Jewish Antiquities, 4.100, 12.233, 14.54, 14.91, 15.5-15.7, 15.96, 15.121-15.122, 15.196, 15.364, 17.151, 17.161, 18.31, 18.122 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • En Gedi, fortresses connecting to Jericho • Jericho • Jericho Valley • Jericho, date and balsam plantations in • Jericho, area of • Jericho,Hasmonean fortress/palace in • Jericho,Herods expansion of • Jericho,Vespasians attack (68 CE) • Jericho,balsam growing in • Jericho,connection to En Gedi • R. Jeremiah, Jericho
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 284; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 185; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 48; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 273, 277; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 80, 174; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 28, 29, 50, 86, 90; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 72; Levison (2023), The Greek Life of Adam and Eve. 192; Spielman (2020), Jews and Entertainment in the Ancient World. 57; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 225, 234, 236, 240, 312; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 66, 147, 163
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12.233 προσῳκοδόμησε δὲ καὶ αὐλὰς τῷ μεγέθει διαφερούσας καὶ παραδείσοις ἐκόσμησε παμμήκεσι. καὶ τοιοῦτον ἀπεργασάμενος τὸν τόπον Τύρον ὠνόμασεν. οὗτος ὁ τόπος ἐστὶ μεταξὺ τῆς ̓Αραβίας καὶ τῆς ̓Ιουδαίας πέραν τοῦ ̓Ιορδάνου οὐ πόρρω τῆς ̓Εσσεβωνίτιδος.
14.54 Στρατοπεδευσάμενος δὲ περὶ ̔Ιεριχοῦντα, οὗ τὸν φοίνικα συμβέβηκε τρέφεσθαι καὶ τὸ ὀποβάλσαμον μύρων ἀκρότατον, ὃ τῶν θάμνων τεμνομένων ὀξεῖ λίθῳ ἀναπιδύει ὥσπερ ὀπός, ἕωθεν ἐπὶ ̔Ιεροσολύμων ἐχώρει.' "
14.91 πέντε δὲ συνέδρια καταστήσας εἰς ἴσας μοίρας διένειμε τὸ ἔθνος, καὶ ἐπολιτεύοντο οἱ μὲν ἐν ̔Ιεροσολύμοις οἱ δὲ ἐν Γαδάροις οἱ δὲ ἐν ̓Αμαθοῦντι, τέταρτοι δ' ἦσαν ἐν ̔Ιεριχοῦντι, καὶ τὸ πέμπτον ἐν Σαπφώροις τῆς Γαλιλαίας. καὶ οἱ μὲν ἀπηλλαγμένοι δυναστείας ἐν ἀριστοκρατίᾳ διῆγον." 15.5 ̓Εν δὲ τῷ τότε κρατήσας τῶν ̔Ιεροσολύμων πάντα συνεφόρει τὸν ἐν τῇ βασιλείᾳ κόσμον ἔτι καὶ τοὺς εὐπόρους ἀφαιρούμενος, καὶ συναγαγὼν πλῆθος ἀργυρίου καὶ χρυσίου παντὶ τούτῳ τὸν ̓Αντώνιον ἐδωρεῖτο καὶ τοὺς περὶ αὐτὸν φίλους.' "
15.5 Καὶ τῆς σκηνοπηγίας ἐπεχούσης, ἑορτὴ δέ ἐστιν αὕτη παρ' ἡμῖν εἰς τὰ μάλιστα τηρουμένη, ταύτας τὰς ἡμέρας ὑπερεβάλλετο καὶ πρὸς εὐφροσύναις αὐτός τε καὶ τὸ λοιπὸν πλῆθος ἦν. ἐκίνησεν δ' αὐτὸν ὅμως κἀκ τῶν τοιούτων ἐπισπεῦσαι τὰ περὶ τὴν προαίρεσιν ἐμφανῶς παροξύνων ὁ φθόνος." '15.6 ἀπέκτεινε δὲ τεσσαρακονταπέντε τοὺς πρώτους ἐκ τῆς αἱρέσεως ̓Αντιγόνου φύλακας περιστήσας ταῖς πύλαις τῶν τειχῶν, ἵνα μή τις συνεκκομισθῇ τοῖς τεθνεῶσι, καὶ τοὺς νεκροὺς ἠρεύνων, καὶ πᾶν τὸ εὑρισκόμενον ἀργύριον ἢ χρυσίον ἤ τι κειμήλιον ἀνεφέρετο τῷ βασιλεῖ,' "15.6 κἀκείνη μὲν ἐγκρατῶς ἔφερε τὴν ὑποψίαν. ̔Ηρώδης δὲ πᾶσι τοῖς ἔξωθεν πιθανῶς ἀπεσκευάζετο, μὴ μετὰ προνοίας γενέσθαι τῷ παιδὶ τὸν θάνατον, οὐχ ὅσα πρὸς πένθος ἐπιτηδεύων μόνον, ἀλλὰ καὶ δάκρυσι χρώμενος καὶ σύγχυσιν τῆς ψυχῆς ἐμφαίνων ἀληθινήν, τάχα μὲν καὶ τοῦ πάθους ἀπονικῶντος αὐτὸν ἐν ὄψει τῆς τε ὥρας καὶ τοῦ κάλλους, εἰ καὶ πρὸς ἀσφάλειαν ὁ θάνατος τοῦ παιδὸς ἐνομίζετο, δῆλον δ' ὡς ἀπολογίαν αὐτὰ πραγματευόμενος." '15.7 πέρας τε κακῶν οὐδὲν ἦν: τὰ μὲν γὰρ ἡ πλεονεξία τοῦ κρατοῦντος ἐν χρείᾳ γεγενημένου διεφόρει, τὴν δὲ χώραν μένειν ἀγεώργητον τὸ ἑβδοματικὸν ἠνάγκαζεν ἔτος: ἐνεστήκει γὰρ τότε, καὶ σπείρειν ἐν ἐκείνῳ τὴν γῆν ἀπηγορευμένον ἐστὶν ἡμῖν.' "15.7 ταῦτα μὲν ̓Ιώσηπος. αἱ δὲ γυναῖκες, ὡς εἰκός, οὐ τὸ φιλόστοργον τῆς περὶ τὸν ̔Ηρώδην διαθέσεως, τὸ δὲ χαλεπόν, εἰ μηδ' ἀποθνήσκοντος ὑστερήσειεν ἀπωλείας καὶ θανάτου τυραννικοῦ, προλαμβάνουσαι χαλεπὴν τὴν ὑπόνοιαν τοῦ ῥηθέντος εἶχον." "
15.96 Τούτων ἡ Κλεοπάτρα τυχοῦσα καὶ παραπέμψασα μέχρις Εὐφράτου τὸν ̓Αντώνιον ἐπ' ̓Αρμενίαν στρατευόμενον ἀνέστρεφεν καὶ γίνεται μὲν ἐν ̓Απαμείᾳ καὶ Δαμασκῷ, παρῆλθεν δὲ καὶ εἰς τὴν ̓Ιουδαίαν ̔Ηρώδου συντυχόντος αὐτῇ καὶ τῆς τε ̓Αραβίας τὰ δοθέντα καὶ τὰς περὶ τὸν ̔Ιεριχοῦντα προσόδους ̔Ηρώδου μισθωσαμένου: φέρει δ' ἡ χώρα τὸ βάλσαμον, ὃ τιμιώτατον τῶν ἐκεῖ καὶ παρὰ μόνοις φύεται, τόν τε φοίνικα πολὺν καὶ καλόν." "
15.121 ̓Εν τούτῳ καὶ τῆς ἐπ' ̓Ακτίῳ μάχης συνεσταμένης Καίσαρι πρὸς ̓Αντώνιον ἑβδόμου δ' ὄντος ̔Ηρώδῃ τῆς βασιλείας ἔτους σεισθεῖσα ἡ γῆ τῶν ̓Ιουδαίων, ὡς οὐκ ἄλλοτε ἐδόκει, τῶν ἐν τῇ χώρᾳ κτηνῶν πολὺν φθόρον ἐποίησεν." '15.122 ἐφθάρησαν δὲ καὶ τῶν ἀνθρώπων ὑπὸ ταῖς πεπτωκυίαις οἰκίαις περὶ τρισμυρίους: τὸ μέντοι στρατιωτικὸν ἐν ὑπαίθρῳ διαιτώμενον οὐδὲν ὑπὸ τοῦ πάθους κατεβλάβη.' "
15.196 τοσαύτης ἀποδοχῆς ἠξιωμένος καὶ παρ' ἐλπίδας ὁρῶν αὐτῷ πάλιν ἐξ ὑπαρχῆς βεβαιοτέραν τὴν βασιλείαν δόσει Καίσαρος καὶ δόγματι ̔Ρωμαίων, ὅπερ ἐκεῖνος αὐτῷ πρὸς τὸ βέβαιον ἐπραγματεύσατο, παρέπεμψεν ἐπ' Αἰγύπτου Καίσαρα, δωρησάμενος ὑπὲρ δύναμιν αὐτόν τε καὶ τοὺς φίλους καὶ πᾶσαν ἐμφαίνων μεγαλοψυχίαν." "
15.364 σπήλαιον ἐν ὄρει περικαλλές ἐστιν, ὑπ' αὐτὸ δὲ γῆς ὀλίσθημα καὶ βάθος ἀπερρωγὸς ἄβατον ὕδατος ἀκινήτου πλέον, καθύπερθε δ' ὄρος παμμέγεθες, ὑπὸ δὲ τὸ σπήλαιον ἀνατέλλουσιν αἱ πηγαὶ τοῦ ̓Ιορδάνου ποταμοῦ. τοῦτον ἐπισημότατον ὄντα τὸν τόπον καὶ τῷ ναῷ προσεκόσμησεν, ὃν ἀφιέρου Καίσαρι." "
17.151 ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ' αὐτὸν προῃρημένοις." "
17.161 καὶ παραγενομένων ἐξεκλησίασεν εἰς τὸ αὐτὸ θέατρον ἐπὶ κλινιδίου κείμενος ἀδυναμίᾳ τοῦ στῆναι, γωνεῖστων τε ἐφόσον αἵτινες ἦσαν ἐπ' αὐτοὺς γεγονυῖαι ἀνηριθμεῖτο," "
18.31 Γίνεται δὲ καὶ περὶ τοὺς ἐν τῇ Μεσοποταμίᾳ καὶ μάλιστα τὴν Βαβυλωνίαν οἰκοῦντας ̓Ιουδαίους συμφορὰ δεινὴ καὶ οὐδεμιᾶς ἧστινος ἐλάσσων φόνος τε αὐτῶν πολὺς καὶ ὁπόσος οὐχ ἱστορημένος πρότερον. περὶ ὧν δὴ τὰ πάντα ἐπ' ἀκριβὲς διηγησάμενος ἐκθήσομαι καὶ τὰς αἰτίας, ἀφ' ὧν αὐτοῖς τὸ πάθος συνέτυχεν." 18.31 καὶ Κωπώνιος μετ' οὐ πολὺ εἰς ̔Ρώμην ἐπαναχωρεῖ, διάδοχος δ' αὐτῷ τῆς ἀρχῆς παραγίνεται Μᾶρκος ̓Αμβιβουχος, ἐφ' οὗ καὶ Σαλώμη ἡ τοῦ βασιλέως ̔Ηρώδου ἀδελφὴ μεταστᾶσα ̓Ιουλίᾳ μὲν ̓Ιάμνειάν τε καταλείπει καὶ τὴν τοπαρχίαν πᾶσαν, τήν τ' ἐν τῷ πεδίῳ Φασαηλίδα καὶ ̓Αρχελαί̈δα, ἔνθα φοινίκων πλείστη φύτευσις καὶ καρπὸς αὐτῶν ἄριστος." "
18.122 καὶ πεισθεὶς μετέβαλέν τε τῆς γνώμης τὸ ἐπὶ τοιούτοις προβουλεῦσαν καὶ διὰ τοῦ μεγάλου πεδίου κελεύσας χωρεῖν τὸ στρατόπεδον αὐτὸς μετὰ ̔Ηρώδου τοῦ τετράρχου καὶ τῶν φίλων εἰς ̔Ιεροσόλυμα ἀνῄει θύσων τῷ θεῷ ἑορτῆς πατρίου τοῖς ̓Ιουδαίοις ἐνεστηκυίας.' ' None | sup>
12.233 Moreover, he built courts of greater magnitude than ordinary, which he adorned with vastly large gardens. And when he had brought the place to this state, he named it Tyre. This place is between Arabia and Judea, beyond Jordan, not far from the country of Heshbon.
14.54 1. Now when Pompey had pitched his camp at Jericho, (where the palm tree grows, and that balsam which is an ointment of all the most precious, which upon any incision made in the wood with a sharp stone, distills out thence like a juice,) he marched in the morning to Jerusalem.
14.91 and when he had settled matters with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had ordained five councils, he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed by an aristocracy.
15.5 2. At this time Herod, now he had got Jerusalem under his power, carried off all the royal ornaments, and spoiled the wealthy men of what they had gotten; and when, by these means, he had heaped together a great quantity of silver and gold, he gave it all to Antony, and his friends that were about him.
15.5 3. And now, upon the approach of the feast of tabernacles, which is a festival very much observed among us, he let those days pass over, and both he and the rest of the people were therein very merry; yet did the envy which at this time arose in him cause him to make haste to do what he was about, and provoke him to it; 15.6 He also slew forty-five of the principal men of Antigonus’s party, and set guards at the gates of the city, that nothing might be carried out together with their dead bodies. They also searched the dead, and whatsoever was found, either of silver or gold, or other treasure, it was carried to the king; nor was there any end of the miseries he brought upon them; 15.6 Thus did she restrain herself, that she might not be noted for entertaining any such suspicion. However, Herod endeavored that none abroad should believe that the child’s death was caused by any design of his; and for this purpose he did not only use the ordinary signs of sorrow, but fell into tears also, and exhibited a real confusion of soul; and perhaps his affections were overcome on this occasion, when he saw the child’s countece so young and so beautiful, although his death was supposed to tend to his own security. 15.7 But the women, as was natural, did not take this to be an instance of Herod’s strong affection for them, but of his severe usage of them, that they could not escape destruction, nor a tyrannical death, even when he was dead himself. And this saying of Joseph was a foundation for the women’s severe suspicions about him afterwards. 15.7 and this distress was in part occasioned by the covetousness of the prince regent, who was still in want of more, and in part by the Sabbatic year, which was still going on, and forced the country to lie still uncultivated, since we are forbidden to sow our land in that year.
15.96 2. When Cleopatra had obtained thus much, and had accompanied Antony in his expedition to Armenia as far as Euphrates, she returned back, and came to Apamia and Damascus, and passed on to Judea, where Herod met her, and farmed of her parts of Arabia, and those revenues that came to her from the region about Jericho. This country bears that balsam, which is the most precious drug that is there, and grows there alone. The place bears also palm trees, both many in number, and those excellent in their kind.
15.121 2. At this time it was that the fight happened at Actium, between Octavius Caesar and Antony, in the seventh year of the reign of Herod and then it was also that there was an earthquake in Judea, such a one as had not happened at any other time, and which earthquake brought a great destruction upon the cattle in that country. 15.122 About ten thousand men also perished by the fall of houses; but the army, which lodged in the field, received no damage by this sad accident.
15.196 So when he had obtained such a kind reception, and had, beyond all his hopes, procured his crown to be more entirely and firmly settled upon him than ever by Caesar’s donation, as well as by that decree of the Romans, which Caesar took care to procure for his greater security, he conducted Caesar on his way to Egypt, and made presents, even beyond his ability, to both him and his friends, and in general behaved himself with great magimity.
15.364 This is a very fine cave in a mountain, under which there is a great cavity in the earth, and the cavern is abrupt, and prodigiously deep, and frill of a still water; over it hangs a vast mountain; and under the caverns arise the springs of the river Jordan. Herod adorned this place, which was already a very remarkable one, still further by the erection of this temple, which he dedicated to Caesar.
17.151 for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature.
17.161 and when they were come, he made them assemble in the theater, and because he could not himself stand, he lay upon a couch, and enumerated the many labors that he had long endured on their account,
18.31 1. A very sad calamity now befell the Jews that were in Mesopotamia, and especially those that dwelt in Babylonia. Inferior it was to none of the calamities which had gone before, and came together with a great slaughter of them, and that greater than any upon record before; concerning all which I shall speak more accurately, and shall explain the occasions whence these miseries came upon them.
18.31 A little after which accident Coponius returned to Rome, and Marcus Ambivius came to be his successor in that government; under whom Salome, the sister of king Herod, died, and left to Julia Caesar’s wife Jamnia, all its toparchy, and Phasaelis in the plain, and Arehelais, where is a great plantation of palm trees, and their fruit is excellent in its kind.
18.122 o he was persuaded by what they said, and changed that resolution of his which he had before taken in this matter. Whereupon he ordered the army to march along the great plain, while he himself, with Herod the tetrarch and his friends, went up to Jerusalem to offer sacrifice to God, an ancient festival of the Jews being then just approaching;' ' None |
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10. Josephus Flavius, Jewish War, 1.138, 1.361, 1.396, 1.415, 1.648-1.650, 3.35-3.49, 3.51-3.58, 4.451-4.475 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • En Gedi, fortresses connecting to Jericho • Jericho • Jericho Valley • Jericho, • Jericho, date and balsam plantations in • Jericho, area of • Jericho,Hasmonean fortress/palace in • Jericho,Herods expansion of • Jericho,Vespasians attack (68 CE) • Jericho,balsam growing in • Jericho,connection to En Gedi • Jericho,crops grown in
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 109, 284; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 83, 220, 221; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 185; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 48; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 174, 178; Hachlili (2005), Practices And Rites In The Second Temple Period, 521; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 29, 48, 86; Levison (2023), The Greek Life of Adam and Eve. 192; Spielman (2020), Jews and Entertainment in the Ancient World. 57; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 220, 225, 226, 234, 240, 304, 311, 312, 313; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 66, 147
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1.138 ̔Ο δέ, οὐ γὰρ ἐδίδου χρόνον ταῖς παρασκευαῖς, εὐθέως εἵπετο, καὶ προσεπέρρωσεν τὴν ὁρμὴν ὁ Μιθριδάτου θάνατος ἀγγελθεὶς αὐτῷ περὶ ̔Ιεριχοῦντα, ἔνθα τῆς ̓Ιουδαίας τὸ πιότατον φοίνικά τε πάμπολυν καὶ βάλσαμον τρέφει. τοῦτο λίθοις ὀξέσιν ἐπιτέμνοντες τὰ πρέμνα συνάγουσιν κατὰ τὰς τομὰς ἐκδακρῦον.
1.361 ̓Εν μέρει γοῦν τῶν προσταγμάτων ἐπινήψας ̓Αντώνιος τὸ κτεῖναι μὲν ἄνδρας ἀγαθοὺς καὶ βασιλεῖς τηλικούτους ἀνόσιον ἡγήσατο, τὸ δὲ τούτων ἔγγιον φίλους διεκρούσατο, πολλὰ δὲ τῆς χώρας αὐτῶν ἀποτεμόμενος καὶ δὴ καὶ τὸν ἐν ̔Ιεριχοῦντι φοινικῶνα, ἐν ᾧ γεννᾶται τὸ βάλσαμον, δίδωσιν αὐτῇ πόλεις τε πλὴν Τύρου καὶ Σιδῶνος τὰς ἐντὸς ̓Ελευθέρου ποταμοῦ πάσας.
1.396 διὰ τοῦτο, ὡς ἧκεν εἰς Αἴγυπτον ἤδη Κλεοπάτρας καὶ ̓Αντωνίου τεθνεώτων, οὐ μόνον αὐτοῦ ταῖς ἄλλαις τιμαῖς, ἀλλὰ καὶ τῇ βασιλείᾳ προσέθηκεν τήν τε ὑπὸ Κλεοπάτρας ἀποτμηθεῖσαν χώραν καὶ ἔξωθεν Γάδαρα καὶ ̔́Ιππον καὶ Σαμάρειαν, πρὸς δὲ τούτοις τῶν παραλίων Γάζαν καὶ ̓Ανθηδόνα καὶ ̓Ιόππην καὶ Στράτωνος πύργον:' "
1.415 Τά γε μὴν λοιπὰ τῶν ἔργων, ἀμφιθέατρον καὶ θέατρον καὶ ἀγοράς, ἄξια τῆς προσηγορίας ἐνιδρύσατο. καὶ πενταετηρικοὺς ἀγῶνας καταστησάμενος ὁμοίως ἐκάλεσεν ἀπὸ τοῦ Καίσαρος, πρῶτος αὐτὸς ἆθλα μέγιστα προθεὶς ἐπὶ τῆς ἑκατοστῆς ἐνενηκοστῆς δευτέρας ὀλυμπιάδος, ἐν οἷς οὐ μόνον οἱ νικῶντες, ἀλλὰ καὶ οἱ μετ' αὐτοὺς καὶ οἱ τρίτοι τοῦ βασιλικοῦ πλούτου μετελάμβανον." "
1.648 Γίνεται δ' ἐν ταῖς συμφοραῖς αὐτῷ καὶ δημοτική τις ἐπανάστασις. δύο ἦσαν σοφισταὶ κατὰ τὴν πόλιν μάλιστα δοκοῦντες ἀκριβοῦν τὰ πάτρια καὶ διὰ τοῦτο ἐν παντὶ τῷ ἔθνει μεγίστης ἠξιωμένοι δόξης, ̓Ιούδας τε υἱὸς Σεπφεραίου καὶ Ματθίας ἕτερος Μαργάλου." '1.649 τούτοις οὐκ ὀλίγοι προσῄεσαν τῶν νέων ἐξηγουμένοις τοὺς νόμους, καὶ συνεῖχον ὁσημέραι τῶν ἡβώντων στρατόπεδον. οἳ τότε τὸν βασιλέα πυνθανόμενοι ταῖς ἀθυμίαις ὑπορρέοντα καὶ τῇ νόσῳ λόγον καθίεσαν εἰς τοὺς γνωρίμους, ὡς ἄρα καιρὸς ἐπιτηδειότατος εἴη τιμωρεῖν ἤδη τῷ θεῷ καὶ τὰ κατασκευασθέντα παρὰ τοὺς πατρίους νόμους ἔργα κατασπᾶν.' "
3.35 ̓Ενδοιάζοντος δὲ τοῦ ̓Ιωσήπου καὶ πρὸς τὸν Νικάνορα τὸ μὲν στρατιωτικὸν ὑπ' ὀργῆς ἐκκαίειν τὸ σπήλαιον ὥρμητο, κατεῖχεν δ' αὐτοὺς ὁ πολέμαρχος ζωγρῆσαι τὸν ἄνδρα φιλοτιμούμενος." "
3.35 Δύο δ' οὔσας τὰς Γαλιλαίας, τήν τε ἄνω καὶ τὴν κάτω προσαγορευομένην, περιίσχει μὲν ἡ Φοινίκη τε καὶ Συρία, διορίζει δὲ ἀπὸ μὲν δύσεως ἡλίου Πτολεμαὶ̈ς τοῖς τῆς χώρας τέρμασι καὶ Κάρμηλος, τὸ πάλαι μὲν Γαλιλαίων, νῦν δὲ Τυρίων ὄρος:" "3.36 τεθνήξῃ.” ταῦθ' ἅμα λέγοντες ἐπανετείναντο τὰ ξίφη καὶ διηπείλουν ἀναιρήσειν αὐτόν, εἰ τοῖς ̔Ρωμαίοις ἐνδιδοίη." '3.36 ᾧ προσίσχει Γαβαά, πόλις ἱππέων, οὕτω προσαγορευομένη διὰ τὸ τοὺς ὑφ' ̔Ηρώδου βασιλέως ἀπολυομένους ἱππεῖς ἐν αὐτῇ κατοικεῖν:" "3.37 ἀπὸ δὲ μεσημβρίας Σαμαρεῖτίς τε καὶ Σκυθόπολις μέχρι τῶν ̓Ιορδάνου ναμάτων. πρὸς ἕω δὲ ̔Ιππηνῇ τε καὶ Γαδάροις ἀποτέμνεται καὶ τῇ Γαυλωνίτιδι: ταύτῃ καὶ τῆς ̓Αγρίππα βασιλείας ὅροι.' "3.37 τῶν μέν γε ζῴων οὐδέν ἐστιν ὃ θνήσκει μετὰ προνοίας ἢ δι' αὐτοῦ: φύσεως γὰρ νόμος ἰσχυρὸς ἐν ἅπασιν τὸ ζῆν ἐθέλειν: διὰ τοῦτο καὶ τοὺς φανερῶς ἀφαιρουμένους ἡμᾶς τούτου πολεμίους ἡγούμεθα καὶ τοὺς ἐξ ἐνέδρας τιμωρούμεθα." "3.38 εἰ σώζεσθαι δοκεῖ, σωζώμεθα: καὶ γὰρ οὐκ ἄδοξος ἡ σωτηρία παρ' οἷς διὰ τοσούτων ἔργων ἐπεδειξάμεθα τὰς ἀρετάς: εἰ τεθνάναι, καλὸν ὑπὸ τῶν ἑλόντων." "3.38 τὰ προσάρκτια δ' αὐτῆς Τύρῳ τε καὶ τῇ Τυρίων χώρᾳ περατοῦται. καὶ τῆς μὲν κάτω καλουμένης Γαλιλαίας ἀπὸ Τιβεριάδος μέχρι Χαβουλών, ἧς ἐν τοῖς παραλίοις Πτολεμαὶ̈ς γείτων, τὸ μῆκος ἐκτείνεται." "3.39 ἑτοίμην δ' ὁ λαχὼν τῷ μεθ' αὑτὸν παρεῖχεν τὴν σφαγὴν ὡς αὐτίκα τεθνηξομένου καὶ τοῦ στρατηγοῦ: ζωῆς γὰρ ἡδίω τὸν μετὰ τοῦ ̓Ιωσήπου θάνατον ἡγοῦντο." "3.39 πλατύνεται δ' ἀπὸ τῆς ἐν τῷ μεγάλῳ πεδίῳ κειμένης κώμης, ̓Εξαλὼθ καλεῖται, μέχρι Βηρσάβης, ἣ καὶ τῆς ἄνω Γαλιλαίας εἰς εὖρος ἀρχὴ μέχρι Βακὰ κώμης: αὕτη δὲ τὴν Τυρίων γῆν ὁρίζει." "3.41 Τηλικαῦται δ' οὖσαι τὸ μέγεθος καὶ τοσούτοις ἔθνεσιν ἀλλοφύλοις κεκυκλωμέναι πρὸς πᾶσαν ἀεὶ πολέμου πεῖραν ἀντέσχον:" "3.41 ἐδέχοντο δὲ καὶ τὴν στρατιὰν καὶ τὸν στρατηγὸν μετὰ πάσης εὐφημίας καὶ φιλοφροσύνης οἱ ἐπιχώριοι, καὶ κατ' εὔνοιαν μὲν τὴν πρὸς ̔Ρωμαίους, τὸ δὲ πλέον ἔχθει τῶν κατεστραμμένων: διὸ καὶ τὸν ̓Ιώσηπον ἀθρόοι καταβοῶντες ἠξίουν κολάζειν." '3.42 αἱ δέ εἰσιν κρημνοὶ βαθεῖς καὶ προύχουσαι σπιλάδες εἰς τὸ πέλαγος, ἔνθα καὶ τῶν ̓Ανδρομέδας δεσμῶν ἔτι δεικνύμενοι τύποι πιστοῦνται τὴν ἀρχαιότητα τοῦ μύθου, 3.42 μάχιμοί τε γὰρ ἐκ νηπίων καὶ πολλοὶ Γαλιλαῖοι πάντοτε, καὶ οὔτε δειλία ποτὲ τοὺς ἄνδρας οὔτε λιπανδρία τὴν χώραν κατέσχεν, ἐπειδὴ πίων τε πᾶσα καὶ εὔβοτος καὶ δένδρεσι παντοίοις κατάφυτος, ὡς ὑπὸ τῆς εὐπετείας προκαλέσασθαι καὶ τὸν ἥκιστα γῆς φιλόπονον. 3.43 ἵν' οὗτοι μὲν κατὰ χώραν μένοντες φρουρῶσι τὸ στρατόπεδον, οἱ δ' ἱππεῖς προνομεύωσι τὴν πέριξ καὶ τὰς περιοίκους κώμας τε καὶ πολίχνας ἐξαιρῶσιν τῆς ̓Ιόππης." "3.43 προσησκήθη γοῦν ὑπὸ τῶν οἰκητόρων πᾶσα, καὶ μέρος αὐτῆς ἀργὸν οὐδέν, ἀλλὰ καὶ πόλεις πυκναὶ καὶ τὸ τῶν κωμῶν πλῆθος πανταχοῦ πολυάνθρωπον διὰ τὴν εὐθηνίαν, ὡς τὴν ἐλαχίστην ὑπὲρ πεντακισχιλίους πρὸς τοῖς μυρίοις ἔχειν οἰκήτορας.' "3.44 Καθόλου δέ, εἰ καὶ τῷ μεγέθει τις ἐλαττώσειε τῆς Περαίας τὴν Γαλιλαίαν, προέλοιτο δ' ἂν τῇ δυνάμει: ἡ μὲν γὰρ ἐνεργὸς ὅλη καὶ συνεχής ἐστιν καρποφόρος, ἡ Περαία δὲ πολὺ μὲν μείζων, ἔρημος δὲ καὶ τραχεῖα τὸ πλέον πρός τε καρπῶν ἡμέρων αὔξησιν ἀγριωτέρα," '3.44 παρωξύνοντο δὲ ταῖς πληγαῖς καὶ προσεξεκαίοντο ταῖς κακοπραγίαις: τό γε μὴν πταίειν, ὃ γίνεται τοῖς εὖ φρονοῦσιν ἀσφαλείας καὶ τῶν ὁμοίων φυλακῆς αἴτιον, ἐκείνοις κέντρον ἑτέρων ἐγίνετο συμφορῶν: καὶ τὸ τέλος ἀεὶ τῶν κακῶν αὖθις ἀρχή:' "3.45 ἐπεκθέουσιν αὐτῷ τῶν στασιαστῶν οἱ δυνατώτατοι μεθ' ὅπλων. ἐξηγεῖτο δ' αὐτῶν ̓Ιησοῦς τις ὄνομα παῖς Τοῦφα τοῦ λῃστρικοῦ στίφους ὁ κορυφαιότατος." "3.45 τό γε μὴν μαλθακὸν αὐτῆς καὶ πάμφορον, καὶ τὰ πεδία δένδρεσι ποικίλοις κατάφυτα τὸ πλεῖστόν τε ἐλαίαν τε καὶ ἄμπελον καὶ φοινικῶνας ἤσκηται, διαρδομένη χειμάρροις τε τοῖς ἀπὸ τῶν ὀρῶν καὶ πηγαῖς ἀεννάοις ἅλις, εἴ ποτ' ἐκεῖνοι σειρίῳ φθίνοιεν." "3.46 μῆκος μὲν οὖν αὐτῆς ἀπὸ Μαχαιροῦντος εἰς Πέλλαν, εὖρος δ' ἀπὸ Φιλαδελφείας μέχρι ̓Ιορδάνου." '3.46 τῆς δὲ στρατιᾶς τριβομένης περὶ τὴν τῶν εἰσόδων στενότητα παραρρῆξαι τοῦ κατὰ μεσημβρίαν τείχους Οὐεσπασιανὸς κελεύσας πλατύνει τὴν εἰσβολὴν αὐτοῖς.' "3.47 Οὐεσπασιανὸς δὲ τὸ πολὺ πλῆθος αὐτῶν ἠθροισμένον ἀκούων ἐν τῷ πρὸ τῆς πόλεως πεδίῳ πέμπει τὸν υἱὸν σὺν ἱππεῦσιν ἑξακοσίοις ἐπιλέκτοις.' "3.47 καὶ Πέλλῃ μέν, ἣν προειρήκαμεν, τὰ πρὸς ἄρκτον ὁρίζεται, πρὸς ἑσπέραν δὲ ̓Ιορδάνῃ: μεσημβρινὸν δ' αὐτῆς πέρας ἡ Μωαβῖτις, καὶ πρὸς ἀνατολὴν ̓Αραβίᾳ τε καὶ Σιλωνίτιδι, πρὸς δὲ Φιλαδελφηνῇ καὶ Γεράσοις ἀποτέμνεται." '3.48 ̔Η δὲ Σαμαρεῖτις χώρα μέση μὲν τῆς Γαλιλαίας ἐστὶ καὶ τῆς ̓Ιουδαίας: ἀρχομένη γὰρ ἀπὸ τῆς ἐν τῷ πεδίῳ κειμένης Γηνεὼς ὄνομα κώμης ἐπιλήγει τῆς ̓Ακραβετηνῶν τοπαρχίας: φύσιν δὲ τῆς ̓Ιουδαίας κατ' οὐδὲν διάφορος." '3.48 καὶ ὑπὲρ μειζόνων δὲ ἢ ̓Ιουδαῖοι διαγωνιεῖσθε: καὶ γὰρ εἰ περὶ ἐλευθερίας καὶ πατρίδων ἐκείνοις ὁ πόλεμος κινδυνεύεται, τί μεῖζον ἡμῖν εὐδοξίας καὶ τοῦ μὴ δοκεῖν μετὰ τὴν τῆς οἰκουμένης ἡγεμονίαν ἐν ἀντιπάλῳ τὰ ̓Ιουδαίων τίθεσθαι;' "3.49 Τίτος δὲ τοὺς μὲν κατόπιν προσκείμενος ἀνῄρει, τῶν δὲ διεκπαίων ἀθρόων, οὓς δὲ φθάνων κατὰ στόμα διήλαυνεν, πολλοὺς δὲ συνηλοία περὶ ἀλλήλοις πεσόντας ἐμπηδῶν,' "3.49 ἀμφότεραι γὰρ ὀρειναὶ καὶ πεδιάδες, εἴς τε γεωργίαν μαλθακαὶ καὶ πολύφοροι κατάδενδροί τε καὶ ὀπώρας ὀρεινῆς καὶ ἡμέρου μεσταί, παρ' ὅσον οὐδαμοῦ φύσει διψάδες, ὕονται δὲ τὸ πλέον:" 3.51 Μεθόριος δ' αὐτῶν ἡ ̓Ανουάθου Βόρκαιος προσαγορευομένη κώμη: πέρας αὕτη τῆς ̓Ιουδαίας τὰ πρὸς βορέαν, τὰ νότια δ' αὐτῆς ἐπὶ μῆκος μετρουμένης ὁρίζει προσκυροῦσα τοῖς ̓Αράβων ὅροις κώμη, καλοῦσι δ' αὐτὴν ̓Ιορδὰν οἱ τῇδε ̓Ιουδαῖοι. εὖρός γε μὴν ἀπὸ ̓Ιορδάνου ποταμοῦ μέχρις ̓Ιόππης ἀναπέπταται." "
3.51 ἡ δ' ἐστὶν ἀνιόντων εἰς τὴν Τραχωνῖτιν ἀπὸ σταδίων ἑκατὸν εἴκοσι Καισαρείας τῆς ὁδοῦ κατὰ τὸ δεξιὸν μέρος οὐκ ἄπωθεν." "3.52 μεσαιτάτη δ' αὐτῆς πόλις τὰ ̔Ιεροσόλυμα κεῖται, παρ' ὃ καί τινες οὐκ ἀσκόπως ὀμφαλὸν τὸ ἄστυ τῆς χώρας ἐκάλεσαν." '3.52 ταύτην φλέβα τινὲς τοῦ Νείλου ἔδοξαν, ἐπεὶ γεννᾷ τῷ κατὰ τὴν ̓Αλεξανδρέων λίμνην κορακίνῳ παραπλήσιον.' "3.53 ἀφῄρηται δ' οὐδὲ τῶν ἐκ θαλάσσης τερπνῶν ἡ ̓Ιουδαία τοῖς παραλίοις κατατείνουσα μέχρι Πτολεμαί̈δος." '3.53 δεινὴ δὲ ταῖς ἑξῆς ἡμέραις περιεῖχε τὴν χώραν ὀδμή τε καὶ ὄψις: οἱ μὲν γὰρ αἰγιαλοὶ ναυαγίων ἅμα καὶ διοιδούντων ἔγεμον σωμάτων, ἐκκαιόμενοι δὲ καὶ μυδῶντες οἱ νεκροὶ τὸν ἀέρα διέφθειρον, ὡς μὴ μόνον οἰκτρὸν ̓Ιουδαίοις γενέσθαι τὸ πάθος, ἀλλὰ καὶ διὰ μίσους τοῖς δράσασιν ἐλθεῖν.' "3.54 μερίζεται δ' εἰς ἕνδεκα κληρουχίας, ὧν ἄρχει μὲν βασίλειον τὰ ̔Ιεροσόλυμα προανίσχουσα τῆς περιοίκου πάσης ὥσπερ ἡ κεφαλὴ σώματος: αἱ λοιπαὶ δὲ μετ' αὐτὴν διῄρηνται τὰς τοπαρχίας." '3.54 τῶν δὲ νέων ἐπιλέξας τοὺς ἰσχυροτάτους ἑξακισχιλίους ἔπεμψεν εἰς τὸν ἰσθμὸν Νέρωνι, καὶ τὸ λοιπὸν πλῆθος εἰς τρισμυρίους καὶ τετρακοσίους ὄντας πιπράσκει χωρὶς τῶν ̓Αγρίππᾳ χαρισθέντων: 3.55 Γοφνὰ δευτέρα καὶ μετὰ ταύτην ̓Ακραβετά, Θαμνὰ πρὸς ταύταις καὶ Λύδδα, ̓Αμμαοῦς καὶ Πέλλη καὶ ̓Ιδουμαία καὶ ̓Ενγαδδαὶ καὶ ̔Ηρώδειον καὶ ̔Ιεριχοῦς,' "3.56 μεθ' ἃς ̓Ιάμνεια καὶ ̓Ιόππη τῶν περιοίκων ἀφηγοῦνται, κἀπὶ ταύταις ἥ τε Γαμαλιτικὴ καὶ Γαυλανῖτις Βαταναία τε καὶ Τραχωνῖτις, αἳ καὶ τῆς ̓Αγρίππα βασιλείας εἰσὶ μοῖραι." "3.57 ἀρχομένη δὲ ἀπὸ Λιβάνου ὄρους καὶ τῶν ̓Ιορδάνου πηγῶν ἡ χώρα μέχρι τῆς πρὸς Τιβεριάδα λίμνης εὐρύνεται, ἀπὸ δὲ κώμης καλουμένης ̓Αρφᾶς μέχρις ̓Ιουλιάδος ἐκτείνεται τὸ μῆκος. οἰκοῦσι δ' αὐτὴν μιγάδες ̓Ιουδαῖοί τε καὶ Σύροι." '3.58 τὰ μὲν δὴ περὶ τῆς ̓Ιουδαίων τε καὶ πέριξ χώρας ὡς ἐνῆν μάλιστα συντόμως ἀπηγγέλκαμεν.
4.451 Τὸ μὲν οὖν πολὺ πλῆθος ἐκ τῆς ̔Ιεριχοῦς φθάσαν τὴν ἔφοδον αὐτῶν εἰς τὴν ἄντικρυς ̔Ιεροσολύμων ὀρεινὴν διαπεφεύγει, καταλειφθὲν δὲ οὐκ ὀλίγον διαφθείρεται. 4.452 τὴν δὲ πόλιν ἔρημον κατειλήφεσαν, ἥτις ἵδρυται μὲν ἐν πεδίῳ, ψιλὸν δὲ ὑπέρκειται αὐτῇ καὶ ἄκαρπον ὄρος μήκιστον: 4.453 κατὰ γὰρ τὸ βόρειον κλίμα μέχρι τῆς Σκυθοπολιτῶν γῆς ἐκτείνεται, κατὰ δὲ τὸ μεσημβρινὸν μέχρι τῆς Σοδομιτῶν χώρας καὶ τῶν περάτων τῆς ̓Ασφαλτίτιδος. ἔστιν δὲ ἀνώμαλόν τε πᾶν καὶ ἀοίκητον διὰ τὴν ἀγονίαν.' "4.454 ἀντίκειται δὲ τούτῳ τὸ περὶ τὸν ̓Ιορδάνην ὄρος ἀρχόμενον ἀπὸ ̓Ιουλιάδος καὶ τῶν βορείων κλιμάτων, παρατεῖνον δὲ εἰς μεσημβρίαν ἕως Σομόρων, ἥπερ ὁρίζει τὴν Πέτραν τῆς ̓Αραβίας. ἐν τούτῳ δ' ἐστὶ καὶ τὸ Σιδηροῦν καλούμενον ὄρος μηκυνόμενον μέχρι τῆς Μωαβίτιδος." '4.455 ἡ μέση δὲ τῶν δύο ὀρέων χώρα τὸ μέγα πεδίον καλεῖται, ἀπὸ κώμης Γινναβρὶν διῆκον μέχρι τῆς ̓Ασφαλτίτιδος.' "4.456 ἔστι δὲ αὐτοῦ μῆκος μὲν σταδίων χιλίων διακοσίων, εὖρος δ' εἴκοσι καὶ ἑκατόν, καὶ μέσον ὑπὸ τοῦ ̓Ιορδάνου τέμνεται λίμνας τε ἔχει τήν τε ̓Ασφαλτῖτιν καὶ τὴν Τιβεριέων φύσιν ἐναντίας: ἡ μὲν γὰρ ἁλμυρώδης καὶ ἄγονος, ἡ Τιβεριέων δὲ γλυκεῖα καὶ γόνιμος." "4.457 ἐκπυροῦται δὲ ὥρᾳ θέρους τὸ πεδίον καὶ δι' ὑπερβολὴν αὐχμοῦ περιέχει νοσώδη τὸν ἀέρα:" '4.458 πᾶν γὰρ ἄνυδρον πλὴν τοῦ ̓Ιορδάνου, παρὸ καὶ τοὺς μὲν ἐπὶ ταῖς ὄχθαις φοινικῶνας εὐθαλεστέρους καὶ πολυφορωτέρους εἶναι συμβέβηκεν, ἧττον δὲ τοὺς πόρρω κεχωρισμένους. 4.459 Παρὰ μέντοι τὴν ̔Ιεριχοῦν ἐστι πηγὴ δαψιλής τε καὶ πρὸς ἀρδείας λιπαρωτάτη παρὰ τὴν παλαιὰν ἀναβλύζουσα πόλιν, ἣν ̓Ιησοῦς ὁ Ναυῆ παῖς στρατηγὸς ̔Εβραίων πρώτην εἷλε γῆς Χαναναίων δορίκτητον. 4.461 ὃς ἐπιξενωθεὶς τοῖς κατὰ τὴν ̔Ιεριχοῦν, περισσὸν δή τι φιλοφρονησαμένων αὐτὸν τῶν ἀνθρώπων αὐτούς τε ἀμείβεται καὶ τὴν χώραν αἰωνίῳ χάριτι. 4.462 προελθὼν γὰρ ἐπὶ τὴν πηγὴν καὶ καταβαλὼν εἰς τὸ ῥεῦμα πλῆρες ἁλῶν ἀγγεῖον κεράμου, ἔπειτα εἰς οὐρανὸν δεξιὰν ἀνατείνας δικαίαν κἀπὶ γῆς σπονδὰς μειλικτηρίους χεόμενος, τὴν μὲν ᾐτεῖτο μαλάξαι τὸ ῥεῦμα καὶ γλυκυτέρας φλέβας ἀνοῖξαι,' "4.463 τὸν δὲ ἐγκεράσασθαι τῷ ῥεύματι γονιμωτέρους τε ἀέρας δοῦναί τε ἅμα καὶ καρπῶν εὐθηνίαν τοῖς ἐπιχωρίοις καὶ τέκνων διαδοχήν, μηδ' ἐπιλιπεῖν αὐτοῖς τὸ τούτων γεννητικὸν ὕδωρ, ἕως μένουσι δίκαιοι." '4.464 ταύταις ταῖς εὐχαῖς πολλὰ προσχειρουργήσας ἐξ ἐπιστήμης ἔτρεψε τὴν πηγήν, καὶ τὸ πρὶν ὀρφανίας αὐτοῖς καὶ λιμοῦ παραίτιον ὕδωρ ἔκτοτε εὐτεκνίας καὶ κόρου χορηγὸν κατέστη. 4.465 τοσαύτην γοῦν ἐν ταῖς ἀρδείαις ἔχει δύναμιν ὡς, εἰ καὶ μόνον ἐφάψαιτο τῆς χώρας, νοστιμώτερον εἶναι τῶν μέχρι κόρου χρονιζόντων. 4.466 παρὸ καὶ τῶν μὲν δαψιλεστέρως χρωμένων ἡ ὄνησίς ἐστιν ὀλίγη, τούτου δὲ τοῦ ὀλίγου χορηγία δαψιλής.' "4.467 ἄρδει γοῦν πλέονα τῶν ἄλλων ἁπάντων, καὶ πεδίον μὲν ἔπεισιν ἑβδομήκοντα σταδίων μῆκος εὖρος δ' εἴκοσιν, ἐκτρέφει δ' ἐν αὐτῷ παραδείσους καλλίστους τε καὶ πυκνοτάτους." '4.468 τῶν δὲ φοινίκων ἐπαρδομένων γένη πολλὰ ταῖς γεύσεσι καὶ ταῖς παρηγορίαις διάφορα: τούτων οἱ πιότεροι πατούμενοι καὶ μέλι δαψιλὲς ἀνιᾶσιν οὐ πολλῷ τοῦ λοιποῦ χεῖρον. 4.469 καὶ μελιττοτρόφος δὲ ἡ χώρα: φέρει δὲ καὶ ὀποβάλσαμον, ὃ δὴ τιμιώτατον τῶν τῇδε καρπῶν, κύπρον τε καὶ μυροβάλανον, ὡς οὐκ ἂν ἁμαρτεῖν τινα εἰπόντα θεῖον εἶναι τὸ χωρίον, ἐν ᾧ δαψιλῆ τὰ σπανιώτατα καὶ κάλλιστα γεννᾶται. 4.471 αἴτιόν μοι δοκεῖ τὸ θερμὸν τῶν ἀέρων καὶ τὸ τῶν ὑδάτων εὔτονον, τῶν μὲν προκαλουμένων τὰ φυόμενα καὶ διαχεόντων, τῆς δὲ ἰκμάδος ῥιζούσης ἕκαστον ἰσχυρῶς καὶ χορηγούσης τὴν ἐν θέρει δύναμιν: περικαὲς δέ ἐστιν οὕτως τὸ χωρίον, ὡς μηδένα ῥᾳδίως προϊέναι. 4.472 τὸ δὲ ὕδωρ πρὸ ἀνατολῆς ἀντλούμενον, ἔπειτα ἐξαιθριασθὲν γίνεται ψυχρότατον καὶ τὴν ἐναντίαν πρὸς τὸ περιέχον φύσιν λαμβάνει, χειμῶνος δὲ ἀνάπαλιν χλιαίνεται καὶ τοῖς ἐμβαίνουσι γίνεται προσηνέστατον. 4.473 ἔστι δὲ καὶ τὸ περιέχον οὕτως εὔκρατον, ὡς λινοῦν ἀμφιέννυσθαι τοὺς ἐπιχωρίους νιφομένης τῆς ἄλλης ̓Ιουδαίας. 4.474 ἀπέχει δὲ ἀπὸ ̔Ιεροσολύμων μὲν σταδίους ἑκατὸν πεντήκοντα, τοῦ δὲ ̓Ιορδάνου ἑξήκοντα, καὶ τὸ μὲν μέχρι ̔Ιεροσολύμων αὐτῆς ἔρημον καὶ πετρῶδες, τὸ δὲ μέχρι τοῦ ̓Ιορδάνου καὶ τῆς ̓Ασφαλτίτιδος χθαμαλώτερον μέν, ἔρημον δὲ ὁμοίως καὶ ἄκαρπον. 4.475 ἀλλὰ γὰρ τὰ μὲν περὶ ̔Ιεριχοῦν εὐδαιμονεστάτην οὖσαν ἀποχρώντως δεδήλωται.' ' None | sup>
1.138 6. But Pompey did not give him time to make any preparations for a siege, but followed him at his heels; he was also obliged to make haste in his attempt, by the death of Mithridates, of which he was informed about Jericho. Now here is the most fruitful country of Judea, which bears a vast number of palm trees besides the balsam tree, whose sprouts they cut with sharp stones, and at the incisions they gather the juice, which drops down like tears.
1.361 5. Now as to these her injunctions to Antony, he complied in part; for though he esteemed it too abominable a thing to kill such good and great kings, yet was he thereby alienated from the friendship he had for them. He also took away a great deal of their country; nay, even the plantation of palm trees at Jericho, where also grows the balsam tree, and bestowed them upon her; as also all the cities on this side the river Eleutherus, Tyre and Sidon excepted.
1.396 for which reason, when Caesar was come into Egypt, and Cleopatra and Antony were dead, he did not only bestow other marks of honor upon him, but made an addition to his kingdom, by giving him not only the country which had been taken from him by Cleopatra, but besides that, Gadara, and Hippos, and Samaria; and moreover, of the maritime cities, Gaza and Anthedon, and Joppa, and Strato’s Tower.
1.415 8. He also built the other edifices, the amphitheater, and theater, and marketplace, in a manner agreeable to that denomination; and appointed games every fifth year, and called them, in like manner, Caesar’s Games; and he first himself proposed the largest prizes upon the hundred ninety-second olympiad; in which not only the victors themselves, but those that came next to them, and even those that came in the third place, were partakers of his royal bounty.
1.648 2. There also now happened to him, among his other calamities, a certain popular sedition. There were two men of learning in the city Jerusalem, who were thought the most skillful in the laws of their country, and were on that account held in very great esteem all over the nation; they were, the one Judas, the son of Sepphoris, and the other Matthias, the son of Margalus. 1.649 There was a great concourse of the young men to these men when they expounded the laws, and there got together every day a kind of an army of such as were growing up to be men. Now when these men were informed that the king was wearing away with melancholy, and with a distemper, they dropped words to their acquaintance, how it was now a very proper time to defend the cause of God, and to pull down what had been erected contrary to the laws of their country;
3.35 1. Now Phoenicia and Syria encompass about the Galilees, which are two, and called the Upper Galilee and the Lower. They are bounded toward the sunsetting, with the borders of the territory belonging toPtolemais, and by Carmel; which mountain had formerly belonged to the Galileans, but now belonged to the Tyrians;
3.35 3. Now, as Josephus began to hesitate with himself about Nicanor’s proposal, the soldiery were so angry, that they ran hastily to set fire to the den; but the tribune would not permit them so to do, as being very desirous to take the man alive. 3.36 but if unwillingly, thou wilt die as a traitor to them.” As soon as they said this, they began to thrust their swords at him, and threatened they would kill him, if he thought of yielding himself to the Romans. 3.36 to which mountain adjoins Gaba, which is called the City of Horsemen, because those horsemen that were dismissed by Herod the king dwelt therein; 3.37 nor indeed is there any animal that dies by its own contrivance, or by its own means, for the desire of life is a law engraven in them all; on which account we deem those that openly take it away from us to be our enemies, and those that do it by treachery are punished for so doing. 3.37 they are bounded on the south with Samaria and Scythopolis, as far as the river Jordan; on the east with Hippene and Gadaris, and also with Gaulanitis, and the borders of the kingdom of Agrippa; 3.38 If we have a mind to preserve ourselves, let us do it; for to be preserved by those our enemies, to whom we have given so many demonstrations of our courage, is no way inglorious; but if we have a mind to die, it is good to die by the hand of those that have conquered us. 3.38 its northern parts are bounded by Tyre, and the country of the Tyrians. As for that Galilee which is called the Lower, it, extends in length from Tiberias to Zabulon, and of the maritime places Ptolemais is its neighbor; 3.39 and when he had prevailed with them to determine this matter by lots, he drew one of the lots for himself also. He who had the first lot laid his neck bare to him that had the next, as supposing that the general would die among them immediately; for they thought death, if Josephus might but die with them, was sweeter than life; 3.39 its breadth is from the village called Xaloth, which lies in the great plain, as far as Bersabe, from which beginning also is taken the breadth of the Upper Galilee, as far as the village Baca, which divides the land of the Tyrians from it; 3.41 2. These two Galilees, of so great largeness, and encompassed with so many nations of foreigners, have been always able to make a strong resistance on all occasions of war; 3.41 the citizens here received both the Roman army and its general, with all sorts of acclamations and rejoicings, and this partly out of the goodwill they bore to the Romans, but principally out of the hatred they bore to those that were conquered by them; on which account they came clamoring against Josephus in crowds, and desired he might be put to death. 3.42 for the Galileans are inured to war from their infancy, and have been always very numerous; nor hath the country been ever destitute of men of courage, or wanted a numerous set of them; for their soil is universally rich and fruitful, and full of the plantations of trees of all sorts, insomuch that it invites the most slothful to take pains in its cultivation, by its fruitfulness; 3.42 where there are deep precipices, and great stones that jut out into the sea, and where the chains wherewith Andromeda was bound have left their footsteps, which attest to the antiquity of that fable. 3.43 accordingly, it is all cultivated by its inhabitants, and no part of it lies idle. Moreover, the cities lie here very thick, and the very many villages there are here are everywhere so full of people, by the richness of their soil, that the very least of them contain above fifteen thousand inhabitants. 3.43 that these last might stay there and guard the camp, and the horsemen might spoil the country that lay round it, and might destroy the neighboring villages and smaller cities. 3.44 3. In short, if anyone will suppose that Galilee is inferior to Perea in magnitude, he will be obliged to prefer it before it in its strength; for this is all capable of cultivation, and is everywhere fruitful; but for Perea, which is indeed much larger in extent, the greater part of it is desert and rough, and much less disposed for the production of the milder kinds of fruits; 3.44 and what usually becomes an occasion of caution to wise men, I mean affliction, became a spur to them to venture on further calamities, and the end of one misery became still the beginning of another; 3.45 their leader was one whose name was Jesus, the son of Shaphat, the principal head of a band of robbers. 3.45 yet hath it a moist soil in other parts, and produces all kinds of fruits, and its plains are planted with trees of all sorts, while yet the olive tree, the vine, and the palm tree are chiefly cultivated there. It is also sufficiently watered with torrents, which issue out of the mountains, and with springs that never fail to run, even when the torrents fail them, as they do in the dog-days. 3.46 But as the army was a great while in getting in at the gates, they were so narrow, Vespasian commanded the south wall to be broken down, and so made a broad passage for their entrance. 3.46 Now the length of Perea is from Macherus to Pella, and its breadth from Philadelphia to Jordan; 3.47 But Vespasian hearing that a great multitude of them were gotten together in the plain that was before the city, he thereupon sent his son, with six hundred chosen horsemen, to disperse them. 3.47 its northern parts are bounded by Pella, as we have already said, as well as its Western with Jordan; the land of Moab is its southern border, and its eastern limits reach to Arabia, and Silbonitis, and besides to Philadelphene and Gerasa. 3.48 4. Now, as to the country of Samaria, it lies between Judea and Galilee; it begins at a village that is in the great plain called Ginea, and ends at the Acrabbene toparchy, and is entirely of the same nature with Judea; 3.48 Nay, indeed, your fighting is to be on greater motives than those of the Jews; for although they run the hazard of war for liberty, and for their country, yet what can be a greater motive to us than glory? and that it may never be said, that after we have got dominion of the habitable earth, the Jews are able to confront us. 3.49 So Titus pressed upon the hindmost, and slew them; and of the rest, some he fell upon as they stood on heaps, and some he prevented, and met them in the mouth, and run them through; many also he leaped upon as they fell one upon another, and trod them down, 3.49 for both countries are made up of hills and valleys, and are moist enough for agriculture, and are very fruitful. They have abundance of trees, and are full of autumnal fruit, both that which grows wild, and that which is the effect of cultivation. They are not naturally watered by many rivers, but derive their chief moisture from rain-water, of which they have no want;
3.51 5. In the limits of Samaria and Judea lies the village Anuath, which is also named Borceos. This is the northern boundary of Judea. The southern parts of Judea, if they be measured lengthways, are bounded by a Village adjoining to the confines of Arabia; the Jews that dwell there call it Jordan. However, its breadth is extended from the river Jordan to Joppa.
3.51 this place lies as you go up to Trachonitis, and is a hundred and twenty furlongs from Caesarea, and is not far out of the road on the right hand; 3.52 Some have thought it to be a vein of the Nile, because it produces the Coracin fish as well as that lake does which is near to Alexandria. 3.52 The city Jerusalem is situated in the very middle; on which account some have, with sagacity enough, called that city the Navel of the country. 3.53 And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores, they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air, insomuch that the misery was not only the object of commiseration to the Jews, but to those that hated them, and had been the authors of that misery. 3.53 Nor indeed is Judea destitute of such delights as come from the sea, since its maritime places extend as far as Ptolemais: 3.54 Out of the young men he chose six thousand of the strongest, and sent them to Nero, to dig through the Isthmus, and sold the remainder for slaves, being thirty thousand and four hundred, besides such as he made a present of to Agrippa; 3.54 it was parted into eleven portions, of which the royal city Jerusalem was the supreme, and presided over all the neighboring country, as the head does over the body. As to the other cities that were inferior to it, they presided over their several toparchies; 3.55 Gophna was the second of those cities, and next to that Acrabatta, after them Thamna, and Lydda, and Emmaus, and Pella, and Idumea, and Engaddi, and Herodium, and Jericho; 3.56 and after them came Jamnia and Joppa, as presiding over the neighboring people; and besides these there was the region of Gamala, and Gaulanitis, and Batanea, and Trachonitis, which are also parts of the kingdom of Agrippa. 3.57 This last country begins at Mount Libanus, and the fountains of Jordan, and reaches breadthways to the lake of Tiberias; and in length is extended from a village called Arpha, as far as Julias. Its inhabitants are a mixture of Jews and Syrians. 3.58 And thus have I, with all possible brevity, described the country of Judea, and those that lie round about it.
4.451 2. Hereupon a great multitude prevented their approach, and came out of Jericho, and fled to those mountainous parts that lay over against Jerusalem, while that part which was left behind was in a great measure destroyed; 4.452 they also found the city desolate. It is situated in a plain; but a naked and barren mountain, of a very great length, hangs over it, 4.453 which extends itself to the land about Scythopolis northward, but as far as the country of Sodom, and the utmost limits of the lake Asphaltitis, southward. This mountain is all of it very uneven and uninhabited, by reason of its barrenness: 4.454 there is an opposite mountain that is situated over against it, on the other side of Jordan; this last begins at Julias, and the northern quarters, and extends itself southward as far as Somorrhon, which is the bounds of Petra, in Arabia. In this ridge of mountains there is one called the Iron Mountain, that runs in length as far as Moab. 4.455 Now the region that lies in the middle between these ridges of mountains is called the Great Plain; it reaches from the village Ginnabris, as far as the lake Asphaltitis; 4.456 its length is two hundred and thirty furlongs, and its breadth a hundred and twenty, and it is divided in the midst by Jordan. It hath two lakes in it, that of Asphaltitis, and that of Tiberias, whose natures are opposite to each other; for the former is salt and unfruitful, but that of Tiberias is sweet and fruitful. 4.457 This plain is much burnt up in summertime, and, by reason of the extraordinary heat, contains a very unwholesome air; 4.458 it is all destitute of water excepting the river Jordan, which water of Jordan is the occasion why those plantations of palm trees that are near its banks are more flourishing, and much more fruitful, as are those that are remote from it not so flourishing, or fruitful. 4.459 3. Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Nun, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. 4.461 who, when he once was the guest of the people at Jericho, and the men of the place had treated him very kindly, he both made them amends as well as the country, by a lasting favor; 4.462 for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication,—That the current might be mollified, and that the veins of fresh water might be opened; 4.463 that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. 4.464 To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. 4.465 Accordingly, the power of it is so great in watering the ground, that if it does but once touch a country, it affords a sweeter nourishment than other waters do, when they lie so long upon them, till they are satiated with them. 4.466 For which reason, the advantage gained from other waters, when they flow in great plenty, is but small, while that of this water is great when it flows even in little quantities. 4.467 Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. 4.468 There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. 4.469 This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort. 4.471 the cause of which seems to me to be the warmth of the air, and the fertility of the waters; the warmth calling forth the sprouts, and making them spread, and the moisture making every one of them take root firmly, and supplying that virtue which it stands in need of in summertime. Now this country is then so sadly burnt up, that nobody cares to come at it; 4.472 and if the water be drawn up before sunrising, and after that exposed to the air, it becomes exceeding cold, and becomes of a nature quite contrary to the ambient air; 4.473 as in winter again it becomes warm; and if you go into it, it appears very gentle. The ambient air is here also of so good a temperature, that the people of the country are clothed in linen-only, even when snow covers the rest of Judea. 4.474 This place is one hundred and fifty furlongs from Jerusalem, and sixty from Jordan. The country, as far as Jerusalem, is desert and stony; but that as far as Jordan and the lake Asphaltitis lies lower indeed, though it be equally desert and barren. 4.475 But so much shall suffice to have been said about Jericho, and of the great happiness of its situation.' ' None |
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11. New Testament, Luke, 10.29-10.36 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jericho
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 232; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 44
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10.29 Ὁ δὲ θέλων δικαιῶσαι ἑυντὸν εἶπεν πρὸς τὸν Ἰησοῦν Καὶ τίς ἐστίν μου πλησίον; 10.30 ὑπολαβὼν ὁ Ἰησοῦς εἶπεν Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰερειχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ. 10.31 κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν· 10.32 ὁμοίως δὲ καὶ Λευείτης κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν. 10.33 Σαμαρείτης δέ τις ὁδεύων ἦλθεν κατʼ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, 10.34 καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. 10.35 καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν δύο δηνάρια ἔδωκεν τῷ πανδοχεῖ καὶ εἶπεν Ἐπιμελήθητι αὐτοῦ, καὶ ὅτι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. 10.36 τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς;'' None | sup>
10.29 But he, desiring to justify himself, asked Jesus, "Who is my neighbor?" 10.30 Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31 By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32 In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33 But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion, 10.34 came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. ' "10.35 On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' " '10.36 Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?"'' None |
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12. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jericho • Jericho, date and balsam plantations in
Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 80, 90; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 66
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13. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Jericho
Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 123; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 116
54a מתני׳ | 54a This mishna, which includes all of this chapter’s mishnayot, contains a series of blessings and halakhot that are not recited at specific times, but rather in response to various experiences and events. rrFor zikin and zeva’ot, which the Gemara will discuss below, for thunder, gale force winds, and lightning, manifestations of the power of the Creator, one recites: Blessed…Whose strength and power fill the world. For extraordinary (Rambam) mountains, hills, seas, rivers, and deserts, one recites: Blessed…Author of creation. Consistent with his opinion that a separate blessing should be instituted for each individual species, Rabbi Yehuda says: One who sees the great sea recites a special blessing: Blessed…Who made the great sea. As with all blessings of this type, one only recites it when he sees the sea intermittently, not on a regular basis.,For rain and other good tidings, one recites the special blessing: Blessed…Who is good and Who does good. Even for bad tidings, one recites a special blessing: Blessed…the true Judge. Similarly, when one built a new house or purchased new vessels, he recites: Blessed…Who has given us life, sustained us, and brought us to this time. The mishna articulates a general principle: One recites a blessing for the bad that befalls him just as he does for the good. In other words, one recites the appropriate blessing for the trouble that he is experiencing at present despite the fact that it may conceal some positive element in the future. Similarly, one must recite a blessing for the good that befalls him just as for the bad.,The mishna states: And one who cries out over the past in an attempt to change that which has already occurred, it is a vain prayer. For example, one whose wife was pregt and he says: May it be God’s will that my wife will give birth to a male child, it is a vain prayer. Or one who was walking on the path home and he heard the sound of a scream in the city, and he says: May it be God’s will that this scream will not be from my house, it is a vain prayer. In both cases, the event already occurred.,The Sages also said: One who enters a large city, the Gemara explains below that this is in a case where entering the city is dangerous, recites two prayers: One upon his entrance, that he may enter in peace, and one upon his exit, that he may leave in peace. Ben Azzai says: He recites four prayers, two upon his entrance and two upon his exit. In addition to praying that he may enter and depart in peace, he gives thanks for the past and cries out in prayer for the future.,The mishna articulates a general principle: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him, as it is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “With all your heart” means with your two inclinations, with your good inclination and your evil inclination, both of which must be subjugated to the love of God. “With all your soul” means even if God takes your soul. “And with all your might” means with all your money, as money is referred to in the Bible as might. Alternatively, it may be explained that “with all your might” means with every measure that He metes out to you; whether it is good or troublesome, thank Him.,The mishna teaches several Temple-related halakhot. One may not act irreverently or conduct himself flippantly opposite the eastern gate of the Temple Mount, which is aligned opposite the Holy of Holies. In deference to the Temple, one may not enter the Temple Mount with his staff, his shoes, his money belt punda, or even the dust on his feet. One may not make the Temple a shortcut to pass through it, and through an a fortiori inference, all the more so one may not spit on the Temple Mount.,The mishna relates: At the conclusion of all blessings recited in the Temple, those reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting haolam, the world. But when the Sadducees strayed and declared that there is but one world and there is no World-to-Come, the Sages instituted that at the conclusion of the blessing one recites: From everlasting haolam to everlasting haolam.,The Sages also instituted that one should greet another in the name of God, i.e., one should mention God’s name in his greeting, as it is stated: “And presently Boaz came from Bethlehem and said to the harvesters, The Lord is with you, and they said to him, May the Lord bless you” (Ruth 2:4). And it says: “And the angel of God appeared to him and said to him, God is with you, mighty man of valor” (Judges 6:12). And it says: “And despise not your mother when she is old” (Proverbs 23:22), i.e., one must not neglect customs which he inherits. And lest you say that mentioning God’s name is prohibited, it says: “It is time to work for the Lord; they have made void Your Torah” (Psalms 119:126), i.e., it is occasionally necessary to negate biblical precepts in order to perform God’s will, and greeting another is certainly God’s will. Rabbi Natan says another interpretation of the verse: “Make void Your Torah” because “it is the time to work for the Lord,” i.e., occasionally it is necessary to negate biblical precepts in order to bolster the Torah.,From where are these matters derived? Rabbi Yoḥa said: The verse states: “And Jethro said: Blessed be the Lord, Who delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; Who delivered the people from under the hand of the Egyptians” (Exodus 18:10); a blessing is recited for a miracle.,The Gemara asks: For a miracle that occurs for the multitudes we recite a blessing, but for a miracle that befalls an individual person we do not recite a blessing? Wasn’t there an incident where a certain man was walking along the right side of the Euphrates River when a lion attacked him, a miracle was performed for him, and he was rescued? He came before Rava, who said to him: Every time that you arrive there, to the site of the miracle, recite the blessing, “Blessed…Who performed a miracle for me in this place.”,And once when Mar, son of Ravina, was walking in a valley of willows and was thirsty for water, a miracle was performed for him and a spring of water was created for him, and he drank.,Furthermore, once when Mar, son of Ravina, was walking in the marketplace risteka of Meḥoza and a wild camel gamla peritza attacked him. The wall cracked open, he went inside it, and he was rescued. Ever since, when he came to the willows he recited: Blessed…Who performed a miracle for me in the willows and with the camel. And, when he came to the marketplace of Meḥoza he recited: Blessed…Who performed a miracle for me with the camel and in the willows, indicating that one recites a blessing even for a miracle that occurs to an individual. The Sages say: On a miracle performed on behalf of the multitudes, everyone is obligated to recite a blessing; on a miracle performed on behalf of an individual, only the individual is obligated to recite a blessing.,The Sages taught in a baraita a list of places where one is required to recite a blessing due to miracles that were performed there: One who sees the crossings of the Red Sea, where Israel crossed; and the crossings of the Jordan; and the crossings of the streams of Arnon; the hailstones of Elgavish on the descent of Beit Ḥoron; the rock that Og, King of Bashan, sought to hurl upon Israel; and the rock upon which Moses sat when Joshua waged war against Amalek; and Lot’s wife; and the wall of Jericho that was swallowed up in its place. On all of these miracles one must give thanks and offer praise before God.,The Gemara elaborates: Granted, the miracles at the crossings of the sea are recorded explicitly in the Torah, as it is stated: “And the Israelites went into the sea on dry ground and the water was a wall for them on their right and on their left” (Exodus 14:22). So too, the miracle at the crossings of the Jordan, as it is stated: “The priests who bore the ark of God’s covet stood on dry land within the Jordan, while all Israel crossed on dry land until the entire nation finished crossing the Jordan” (Joshua 3:17).,However, from where do we derive the miracle that occurred at the crossing of the streams of Arnon? As it is stated: “Wherefore it is said in the Book of the Wars of the Lord: Vahev in Sufa, and the valleys of Arnon. And the slope of the valleys that incline toward the seat of Ar, and lean upon the border of Moab” (Numbers 21:14–15). It was taught: “Vahev in Sufa”; there were two lepers, one named Et and the second named Hev, who were walking at the rear of the camp of Israel. As Israel passed, the Emorites came'' None | |
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14. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Jericho • R. Jeremiah, Jericho
Found in books: Hachlili (2005), Practices And Rites In The Second Temple Period, 10, 450; Levine (2005), The Ancient Synagogue, The First Thousand Years, 632
29a מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר\' יהודה בר\' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס\' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו\' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה\' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל ולוי הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה\' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה\' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא\' (יחזקאל מו, ט) ובבא עם הארץ לפני ה\' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני\' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:,| 29a One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate.,The Gemara asks: And how many people are considered sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and another six thousand men to blow horns as a sign of mourning. And some say a different version: Twelve thousand men, among whom are six thousand men with horns. Ulla said: For example, enough to make a procession of people all the way from the town gate abbula to the place of burial.,Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.,§ It is taught in a baraita: Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” (I\xa0Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: “For your sake I have sent to Babylonia” (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: “He will return,” which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.,The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say that the Divine Presence resided here and there, i.e., in both places simultaneously. Rather, at times it resided here in Huzal and at times there in Neharde’a. Abaye said: I have a blessing coming to me, for whenever I am within a distance of a parasang from one of those synagogues, I go in and pray there, due to the special honor and sanctity attached to them. It was related that the father of Shmuel and Levi were once sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came and they heard a loud sound, so they arose and left.,It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Neharde’a, and the Divine Presence came but he did not go out. The ministering angels came and were frightening him in order to force him to leave. Rav Sheshet turned to God and said before Him: Master of the Universe, if one is wretched and the other is not wretched, who should defer to whom? Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and said to them: Leave him.,The verse states: “Yet I have been to them as a little sanctuary in the countries where they have come” (Ezekiel 11:16). Rabbi Yitzḥak said: This is referring to the synagogues and study halls in Babylonia. And Rabbi Elazar said: This is referring to the house of our master, i.e., Rav, in Babylonia, from which Torah issues forth to the entire world.,Rava interpreted a verse homiletically: What is the meaning of that which is written: “Lord, You have been our dwelling place in all generations” (Psalms 90:1)? This is referring to the synagogues and study halls. Abaye said: Initially, I used to study Torah in my home and pray in the synagogue. Once I heard and understood that which King David says: “Lord, I love the habitation of Your house” (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.,It is taught in a baraita: Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be transported and reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. And are these matters not inferred through an a fortiori argument: Just as Tabor and Carmel, which came only momentarily to study Torah, were relocated and established in Eretz Yisrael in reward for their actions, all the more so should the synagogues and study halls in Babylonia, in which the Torah is read and disseminated, be relocated to Eretz Yisrael.,Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: “Why do you look askance teratzdun, O high-peaked mountains, at the mountain that God has desired for His abode” (Psalms 68:17)? A Divine Voice issued forth and said to all the mountains that came and demanded that the Torah be given upon them: Why do you seek tirtzu to enter into a legal dispute din with Mount Sinai? You are all blemished in comparison to Mount Sinai, as it is written here: “High-peaked gavnunnim” and it is written there, with regard to the blemishes that disqualify a priest: “Or crookbacked gibben or a dwarf” (Leviticus 21:20). Rav Ashi said: Learn from this that one who is arrogant is considered blemished. The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, it may not be made into a kappendarya. The Gemara asks: What is meant by kappendarya? Rava said: A shortcut, as implied by its name. The Gemara clarifies: What do you mean by adding: As implied by its name? It is like one who said: Instead of going around the entire row of houses makkifna addari to get to the other side, thereby lengthening my journey, I will enter this house and walk through it to the other side. The word kappendarya sounds like a contraction of makkifna addari. This is what Rava meant by saying: As implied by its name.,Rabbi Abbahu said: If a public path had initially passed through that location, before the synagogue was built, it is permitted to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path.,Rav Naḥman bar Yitzḥak said: With regard to one who enters a synagogue without intending to make it into a shortcut, when he leaves he is permitted to make it into a shortcut for himself, by leaving through the exit on the other side of the building. And Rabbi Ḥelbo said that Rav Huna said: With regard to one who enters a synagogue to pray, he is permitted to make it into a shortcut for himself by leaving through a different exit, and it is fitting to do so, as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn’t it taught in a baraita: One may not pick the grass and feed it to one’s animals, but he may pick it and leave it there? The Gemara answers: When we learned the prohibition against picking the grass in the mishna as well, we learned only that it is prohibited to pick it and feed it to one’s animals, but it is permitted to leave it there.,The Sages taught in a baraita: In a cemetery, one may not act with frivolity; one may not graze an animal on the grass growing inside it; and one may not direct a water channel to pass through it; and one may not gather grass inside it to use the grass as feed for one’s animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, to which clause of the baraita does it refer? If we say it is referring to the last clause, that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: Since the grass is burnt on the spot, and not publicly, what respect for the dead is there in this act? Rather, the phrase must be referring to the first clause of the baraita, and it explains why it is prohibited to act with frivolity.,Shabbatot during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When the New Moon of Adar occurs on Shabbat, the congregation reads the portion of Shekalim on that Shabbat. If the New Moon occurs during the middle of the week, they advance the reading of that portion to the previous Shabbat, and, in such a case, they interrupt the reading of the four portions on the following Shabbat, which would be the first Shabbat of the month of Adar, and no additional portion is read on it.,On the second Shabbat, the Shabbat prior to Purim, they read the portion: “Remember what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. On the third Shabbat, they read the portion of the Red Heifer Para (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. On the fourth Shabbat, they read the portion: “This month haḥodesh shall be for you” (Exodus 12:1–20), which describes the offering of the Paschal lamb. On the fifth Shabbat, they resume the regular weekly order of readings and no special portion is read.,For all special days, the congregation interrupts the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies on the New Moons, on Hanukkah, and on Purim, on fast days, and on the non-priestly watches, and on Yom Kippur.,We learned in a mishna there (Shekalim 1:1): On the first of Adar they make a public announcement concerning the forthcoming collection of half-shekels. The money is used for the communal offerings in the Temple in the coming year.'' None | |
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15. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Hasmoneans, and Jericho • Jericho • Jericho, as a center of priests • rabbis, and the priests of Jericho • trees, sacred, at Jericho
Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 201; Hachlili (2005), Practices And Rites In The Second Temple Period, 295
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16. Strabo, Geography, 16.2.41-16.2.43
Tagged with subjects: • Jericho Valley • Jericho, • Jericho, area of • Jericho,Hasmonean fortress/palace in • Jericho,Herods expansion of • Jericho,connection to En Gedi • Jericho,crops grown in • Jericho,in Posidonius • Posidonius, and Hasmonean Jericho
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 109; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 221; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 217, 218, 304, 311
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16.2.41 Jericho is a plain encompassed by a mountainous district, which slopes towards it somewhat in the manner of a theatre. Here is the Phoenicon (or palm plantation), which contains various other trees of the cultivated kind, and producing excellent fruit; but its chief production is the palm tree. It is 100 stadia in length; the whole is watered with streams, and filled with dwellings. Here also is a palace and the garden of the balsamum. The latter is a shrub with an aromatic smell, resembling the cytisus and the terminthus. Incisions are made in the bark, and vessels are placed beneath to receive the sap, which is like oily milk. After it is collected in vessels, it becomes solid. It is an excellent remedy for headache, incipient suffusion of the eyes, and dimness of sight. It bears therefore a high price, especially as it is produced in no other place. This is the case also with the Phoenicon, which alone contains the caryotes palm, if we except the Babylonian plain, and the country above it towards the east: a large revenue is derived from the palms and balsamum; xylobalsamum is also used as a perfume. 16.2.42 The Lake Sirbonis is of great extent. Some say that it is 1000 stadia in circumference. It stretches along the coast, to the distance of a little more than 200 stadia. It is deep, and the water is exceedingly heavy, so that no person can dive into it; if any one wades into it up to the waist, and attempts to move forward, he is immediately lifted out of the water It abounds with asphaltus, which rises, not however at any regular seasons, in bubbles, like boiling water, from the middle of the deepest part. The surface is convex, and presents the appearance of a hillock. Together with the asphaltus, there ascends a great quantity of sooty vapour, not perceptible to the eye, which tarnishes copper, silver, and everything bright — even gold. The neighbouring people know by the tarnishing of their vessels that the asphaltus is beginning to rise, and they prepare to collect it by means of rafts composed of reeds. The asphaltus is a clod of earth, liquefied by heat; the air forces it to the surface, where it spreads itself. It is again changed into so firm and solid a mass by cold water, such as the water of the lake, that it requires cutting or chopping (for use). It floats upon the water, which, as I have described, does not admit of diving or immersion, but lifts up the person who goes into it. Those who go on rafts for the asphaltus cut it in pieces, and take away as much as they are able to carry. 16.2.43 Such are the phenomena. But Posidonius says, that the people being addicted to magic, and practising incantations, (by these means) consolidate the asphaltus, pouring upon it urine and other fetid fluids, and then cut it into pieces. (Incantations cannot be the cause), but perhaps urine may have some peculiar power (in effecting the consolidation) in the same manner that chrysocolla is formed in the bladders of persons who labour under the disease of the stone, and in the urine of children.It is natural for these phenomena to take place in the middle of the lake, because the source of the fire is in the centre, and the greater part of the asphaltus comes from thence. The bubbling up, however, of the asphaltus is irregular, because the motion of fire, like that of many other vapours, has no order perceptible to observers. There are also phenomena of this kind at Apollonia in Epirus.'' None |
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