| 1. Septuagint, Amos, 1.1.11-1.1.12 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •st. marks monastery (jerusalem) Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172 |
2. Hebrew Bible, Psalms, 3.4, 16.5, 85.5, 94.19, 104.3-104.4, 110.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 194, 204; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 125| 3.4. וְאַתָּה יְהוָה מָגֵן בַּעֲדִי כְּבוֹדִי וּמֵרִים רֹאשִׁי׃ 94.19. בְּרֹב שַׂרְעַפַּי בְּקִרְבִּי תַּנְחוּמֶיךָ יְשַׁעַשְׁעוּ נַפְשִׁי׃ 104.3. הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ׃ 104.3. תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה׃ 104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ 110.4. נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם אַתָּה־כֹהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק׃ | 3.4. But thou, O LORD, art a shield about me; My glory, and the lifter up of my head. 94.19. When my cares are many within me, Thy comforts delight my soul. 104.3. Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy chariot, who walkest upon the wings of the wind; 104.4. Who makest winds Thy messengers, the flaming fire Thy ministers. 110.4. The LORD hath sworn, and will not repent: 'Thou art a priest for ever After the manner of Melchizedek.' |
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3. Hebrew Bible, Joel, 2.16-2.17, 2.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem, as polis Found in books: Schwartz, 2 Maccabees (2008) 197| 2.16. אִסְפוּ־עָם קַדְּשׁוּ קָהָל קִבְצוּ זְקֵנִים אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם יֵצֵא חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ׃ 2.17. בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃ | 2.16. Gather the people, Sanctify the congregation, Assemble the elders, Gather the children, And those that suck the breasts; Let the bridegroom go forth from his chamber, And the bride out of her pavilion. 2.17. Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’ 2.20. But I will remove far off from you the northern one, And will drive him into a land barren and desolate, With his face toward the eastern sea, And his hinder part toward the western sea; that his foulness may come up, and his ill savour may come up, because he hath done great things.’ |
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4. Hebrew Bible, Leviticus, 9.22-9.23, 10.10-10.22, 11.44-11.45, 18.3, 27.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scribal education and culture, association with •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scriptural authority associated with priests and temple •gymnasia, in jerusalem •leases, by the jerusalem temple Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 331, 360; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 167; Spielman, Jews and Entertainment in the Ancient World (2020) 151| 9.22. וַיִּשָּׂא אַהֲרֹן אֶת־ידו [יָדָיו] אֶל־הָעָם וַיְבָרְכֵם וַיֵּרֶד מֵעֲשֹׂת הַחַטָּאת וְהָעֹלָה וְהַשְּׁלָמִים׃ 9.23. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ וַיְבָרֲכוּ אֶת־הָעָם וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעָם׃ 10.11. וּלְהוֹרֹת אֶת־בְּנֵי יִשְׂרָאֵל אֵת כָּל־הַחֻקִּים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיהֶם בְּיַד־מֹשֶׁה׃ 10.12. וַיְדַבֵּר מֹשֶׁה אֶל־אַהֲרֹן וְאֶל אֶלְעָזָר וְאֶל־אִיתָמָר בָּנָיו הַנּוֹתָרִים קְחוּ אֶת־הַמִּנְחָה הַנּוֹתֶרֶת מֵאִשֵּׁי יְהוָה וְאִכְלוּהָ מַצּוֹת אֵצֶל הַמִּזְבֵּחַ כִּי קֹדֶשׁ קָדָשִׁים הִוא׃ 10.13. וַאֲכַלְתֶּם אֹתָהּ בְּמָקוֹם קָדֹשׁ כִּי חָקְךָ וְחָק־בָּנֶיךָ הִוא מֵאִשֵּׁי יְהוָה כִּי־כֵן צֻוֵּיתִי׃ 10.14. וְאֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה תֹּאכְלוּ בְּמָקוֹם טָהוֹר אַתָּה וּבָנֶיךָ וּבְנֹתֶיךָ אִתָּךְ כִּי־חָקְךָ וְחָק־בָּנֶיךָ נִתְּנוּ מִזִּבְחֵי שַׁלְמֵי בְּנֵי יִשְׂרָאֵל׃ 10.15. שׁוֹק הַתְּרוּמָה וַחֲזֵה הַתְּנוּפָה עַל אִשֵּׁי הַחֲלָבִים יָבִיאוּ לְהָנִיף תְּנוּפָה לִפְנֵי יְהוָה וְהָיָה לְךָ וּלְבָנֶיךָ אִתְּךָ לְחָק־עוֹלָם כַּאֲשֶׁר צִוָּה יְהוָה׃ 10.16. וְאֵת שְׂעִיר הַחַטָּאת דָּרֹשׁ דָּרַשׁ מֹשֶׁה וְהִנֵּה שֹׂרָף וַיִּקְצֹף עַל־אֶלְעָזָר וְעַל־אִיתָמָר בְּנֵי אַהֲרֹן הַנּוֹתָרִם לֵאמֹר׃ 10.17. מַדּוּעַ לֹא־אֲכַלְתֶּם אֶת־הַחַטָּאת בִּמְקוֹם הַקֹּדֶשׁ כִּי קֹדֶשׁ קָדָשִׁים הִוא וְאֹתָהּ נָתַן לָכֶם לָשֵׂאת אֶת־עֲוֺן הָעֵדָה לְכַפֵּר עֲלֵיהֶם לִפְנֵי יְהוָה׃ 10.18. הֵן לֹא־הוּבָא אֶת־דָּמָהּ אֶל־הַקֹּדֶשׁ פְּנִימָה אָכוֹל תֹּאכְלוּ אֹתָהּ בַּקֹּדֶשׁ כַּאֲשֶׁר צִוֵּיתִי׃ 10.19. וַיְדַבֵּר אַהֲרֹן אֶל־מֹשֶׁה הֵן הַיּוֹם הִקְרִיבוּ אֶת־חַטָּאתָם וְאֶת־עֹלָתָם לִפְנֵי יְהוָה וַתִּקְרֶאנָה אֹתִי כָּאֵלֶּה וְאָכַלְתִּי חַטָּאת הַיּוֹם הַיִּיטַב בְּעֵינֵי יְהוָה׃ 11.44. כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 11.45. כִּי אֲנִי יְהוָה הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיֹת לָכֶם לֵאלֹהִים וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי׃ 18.3. וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.3. כְּמַעֲשֵׂה אֶרֶץ־מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם־בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ־כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ׃ 27.21. וְהָיָה הַשָּׂדֶה בְּצֵאתוֹ בַיֹּבֵל קֹדֶשׁ לַיהוָה כִּשְׂדֵה הַחֵרֶם לַכֹּהֵן תִּהְיֶה אֲחֻזָּתוֹ׃ | 9.22. And Aaron lifted up his hands toward the people, and blessed them; and he came down from offering the sin-offering, and the burnt-offering, and the peace-offerings. 9.23. And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people. 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean; 10.11. and that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.’ 10.12. And Moses spoke unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left: ‘Take the meal-offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar; for it is most holy. 10.13. And ye shall eat it in a holy place, because it is thy due, and thy sons’due, of the offerings of the LORD made by fire; for so I am commanded. 10.14. And the breast of waving and the thigh of heaving shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee; for they are given as thy due, and thy sons’due, out of the sacrifices of the peace-offerings of the children of Israel. 10.15. The thigh of heaving and the breast of waving shall they bring with the offerings of the fat made by fire, to wave it for a wave-offering before the LORD; and it shall be thine, and thy sons’with thee, as a due for ever; as the LORD hath commanded.’ 10.16. And Moses diligently inquired for the goat of the sin-offering, and, behold, it was burnt; and he was angry with Eleazar and with Ithamar, the sons of Aaron that were left, saying: 10.17. ’Wherefore have ye not eaten the sin-offering in the place of the sanctuary, seeing it is most holy, and He hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD? 10.18. Behold, the blood of it was not brought into the sanctuary within; ye should certainly have eaten it in the sanctuary, as I commanded.’ 10.19. And Aaron spoke unto Moses: ‘Behold, this day have they offered their sin-offering and their burnt-offering before the LORD, and there have befallen me such things as these; and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of the LORD? 10.20. And when Moses heard that, it was well-pleasing in his sight. 11.44. For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth. 11.45. For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. . 18.3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes. 27.21. But the field, when it goeth out in the jubilee, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s. |
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5. Hebrew Bible, Numbers, 5.23, 6.22-6.27, 7.89 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scribal education and culture, association with •jerusalem, in psalms of ascents •jerusalem, and gymnasium Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 202; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 331, 332; Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 251| 5.23. וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃ 6.22. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 6.23. דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר כֹּה תְבָרֲכוּ אֶת־בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם׃ 6.24. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 6.27. וְשָׂמוּ אֶת־שְׁמִי עַל־בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם׃ 7.89. וּבְבֹא מֹשֶׁה אֶל־אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע אֶת־הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת מִבֵּין שְׁנֵי הַכְּרֻבִים וַיְדַבֵּר אֵלָיו׃ | 5.23. And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness. 6.22. And the LORD spoke unto Moses, saying: 6.23. ’Speak unto Aaron and unto his sons, saying: On this wise ye shall bless the children of Israel; ye shall say unto them: 6.24. The LORD bless thee, and keep thee; 6.25. The LORD make His face to shine upon thee, and be gracious unto thee; 6.26. The LORD lift up His countece upon thee, and give thee peace. 6.27. So shall they put My name upon the children of Israel, and I will bless them.’ 7.89. And when Moses went into the tent of meeting that He might speak with him, then he heard the Voice speaking unto him from above the ark-cover that was upon the ark of the testimony, from between the two cherubim; and He spoke unto him. 25. And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting.,And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’,And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.,And the LORD spoke unto Moses, saying:,Now the name of the man of Israel that was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a fathers’house among the Simeonites.,And the LORD spoke unto Moses, saying:,And those that died by the plague were twenty and four thousand.,’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.,And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel.,Wherefore say: Behold, I give unto him My covet of peace;,And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand.,And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head of the people of a fathers’house in Midian.,And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’,for they harass you, by their wiles wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of the prince of Midian, their sister, who was slain on the day of the plague in the matter of Peor.’,and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’,And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods.,’Harass the Midianites, and smite them;,And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab. |
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6. Hebrew Bible, Song of Songs, 1.1-1.10, 1.14, 4.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem, pilgrimage feasts and •temple in jerusalem, lebanon as epithet for Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 131, 132| 1.1. נָאווּ לְחָיַיִךְ בַּתֹּרִים צַוָּארֵךְ בַּחֲרוּזִים׃ 1.1. שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה׃" 1.2. יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן׃ 1.3. לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ׃ 1.4. מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ׃ 1.5. שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה׃ 1.6. אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשֱּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ־בִי שָׂמֻנִי נֹטֵרָה אֶת־הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי׃ 1.7. הַגִּידָה לִּי שֶׁאָהֲבָה נַפְשִׁי אֵיכָה תִרְעֶה אֵיכָה תַּרְבִּיץ בַּצָּהֳרָיִם שַׁלָּמָה אֶהְיֶה כְּעֹטְיָה עַל עֶדְרֵי חֲבֵרֶיךָ׃ 1.8. אִם־לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי־לָךְ בְּעִקְבֵי הַצֹּאן וּרְעִי אֶת־גְּדִיֹּתַיִךְ עַל מִשְׁכְּנוֹת הָרֹעִים׃ 1.9. לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי׃ 1.14. אֶשְׁכֹּל הַכֹּפֶר דּוֹדִי לִי בְּכַרְמֵי עֵין גֶּדִי׃ 4.8. אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃ | 1.1. THE song of songs, which is Solomon’s. 1.2. Let him kiss me with the kisses of his mouth— For thy love is better than wine. 1.3. Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the maidens love thee. 1.4. Draw me, we will run after thee; The king hath brought me into his chambers; We will be glad and rejoice in thee, We will find thy love more fragrant than wine! Sincerely do they love thee. 1.5. ’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon. 1.6. Look not upon me, that I am swarthy, That the sun hath tanned me; My mother’s sons were incensed against me, They made me keeper of the vineyards; But mine own vineyard have I not kept.’ 1.7. Tell me, O thou whom my soul loveth, Where thou feedest, where thou makest thy flock to rest at noon; For why should I be as one that veileth herself Beside the flocks of thy companions? 1.8. If thou know not, O thou fairest among women, Go thy way forth by the footsteps of the flock And feed thy kids, beside the shepherds’tents. 1.9. I have compared thee, O my love, To a steed in Pharaoh’s chariots. 1.10. Thy cheeks are comely with circlets, Thy neck with beads. 1.14. My beloved is unto me as a cluster of henna In the vineyards of En-gedi. 4.8. Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards. |
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7. Hebrew Bible, Job, 6.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, towers as epithet for Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 125 | 6.10. Then should I yet have comfort; yea, I would exult in pain, though He spare not; For I have not denied the words of the Holy One. |
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8. Hebrew Bible, Proverbs, 16.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem, pilgrimage feasts and Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175| 16.14. חֲמַת־מֶלֶךְ מַלְאֲכֵי־מָוֶת וְאִישׁ חָכָם יְכַפְּרֶנָּה׃ | 16.14. The wrath of a king is as messengers of death; But a wise man will pacify it. |
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9. Hebrew Bible, Exodus, 12.41, 15.1-15.21, 19.6, 20.7, 24.7, 25.9, 25.16, 25.22, 32.30-32.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 268; Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 202; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 331, 332, 334, 342; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 169; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 131| 12.41. וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל־צִבְאוֹת יְהוָה מֵאֶרֶץ מִצְרָיִם׃ 15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.4. מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.5. תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃ 15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8. וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃ 15.12. נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃ 15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃ 15.14. שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃ 15.15. אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃ 15.16. תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 15.19. כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְהוָה עֲלֵהֶם אֶת־מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם׃ 15.21. וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 25.9. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל־כֵּלָיו וְכֵן תַּעֲשׂוּ׃ 25.16. וְנָתַתָּ אֶל־הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ׃ 25.22. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל־אֲרֹן הָעֵדֻת אֵת כָּל־אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל־בְּנֵי יִשְׂרָאֵל׃ 32.31. וַיָּשָׁב מֹשֶׁה אֶל־יְהוָה וַיֹּאמַר אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב׃ 32.32. וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם וְאִם־אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ׃ 32.33. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מִי אֲשֶׁר חָטָא־לִי אֶמְחֶנּוּ מִסִּפְרִי׃ 32.34. וְעַתָּה לֵךְ נְחֵה אֶת־הָעָם אֶל אֲשֶׁר־דִּבַּרְתִּי לָךְ הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ וּבְיוֹם פָּקְדִי וּפָקַדְתִּי עֲלֵיהֶם חַטָּאתָם׃ | 12.41. And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the host of the LORD went out from the land of Egypt. 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him. 15.3. The LORD is a man of war, The LORD is His name. 15.4. Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea. 15.5. The deeps cover them— They went down into the depths like a stone. 15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble. 15.8. And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea. 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’ 15.10. Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters. 15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? 15.12. Thou stretchedst out Thy right hand— The earth swallowed them. 15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation. 15.14. The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia. 15.15. Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away. 15.16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten. 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established. 15.18. The LORD shall reign for ever and ever. 15.19. For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought back the waters of the sea upon them; but the children of Israel walked on dry land in the midst of the sea. 15.20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 15.21. And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea. 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’ 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain. 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’ 25.9. According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it. 25.16. And thou shalt put into the ark the testimony which I shall give thee. 25.22. And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. 32.30. And it came to pass on the morrow, that Moses said unto the people: ‘Ye have sinned a great sin; and now I will go up unto the LORD, peradventure I shall make atonement for your sin.’ 32.31. And Moses returned unto the LORD, and said: ‘Oh, this people have sinned a great sin, and have made them a god of gold. 32.32. Yet now, if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.’ 32.33. And the LORD said unto Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book. 32.34. And now go, lead the people unto the place of which I have spoken unto thee; behold, Mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them.’ |
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10. Hebrew Bible, Genesis, 2.8, 14.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 679; Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 122| 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ | 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. |
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11. Hebrew Bible, Hosea, 4.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scribal education and culture, association with Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 332| 4.6. נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת כִּי־אַתָּה הַדַּעַת מָאַסְתָּ וְאֶמְאָסְאךָ מִכַּהֵן לִי וַתִּשְׁכַּח תּוֹרַת אֱלֹהֶיךָ אֶשְׁכַּח בָּנֶיךָ גַּם־אָנִי׃ | 4.6. My people are destroyed for lack of knowledge; Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to Me; Seeing thou hast forgotten the law of thy God, I also will forget thy children. |
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12. Hebrew Bible, Deuteronomy, 4.2, 4.6, 4.27, 7.6, 14.2, 17.9-17.12, 17.15-17.16, 17.18, 24.10-24.12, 31.9-31.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 331, 332, 360; Feldman, Judaism and Hellenism Reconsidered (2006) 688; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 169, 233| 4.2. וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2. לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃ 4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 4.27. וְהֵפִיץ יְהוָה אֶתְכֶם בָּעַמִּים וְנִשְׁאַרְתֶּם מְתֵי מִסְפָּר בַּגּוֹיִם אֲשֶׁר יְנַהֵג יְהוָה אֶתְכֶם שָׁמָּה׃ 7.6. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 14.2. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ וּבְךָ בָּחַר יְהוָה לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 14.2. כָּל־עוֹף טָהוֹר תֹּאכֵלוּ׃ 17.9. וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃ 17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 17.12. וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 24.11. בַּחוּץ תַּעֲמֹד וְהָאִישׁ אֲשֶׁר אַתָּה נֹשֶׁה בוֹ יוֹצִיא אֵלֶיךָ אֶת־הַעֲבוֹט הַחוּצָה׃ 24.12. וְאִם־אִישׁ עָנִי הוּא לֹא תִשְׁכַּב בַּעֲבֹטוֹ׃ 31.9. וַיִּכְתֹּב מֹשֶׁה אֶת־הַתּוֹרָה הַזֹּאת וַיִּתְּנָהּ אֶל־הַכֹּהֲנִים בְּנֵי לֵוִי הַנֹּשְׂאִים אֶת־אֲרוֹן בְּרִית יְהוָה וְאֶל־כָּל־זִקְנֵי יִשְׂרָאֵל׃ 31.11. בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר תִּקְרָא אֶת־הַתּוֹרָה הַזֹּאת נֶגֶד כָּל־יִשְׂרָאֵל בְּאָזְנֵיהֶם׃ 31.12. הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃ 31.13. וּבְנֵיהֶם אֲשֶׁר לֹא־יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת־יְהוָה אֱלֹהֵיכֶם כָּל־הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל־הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ׃ | 4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you. 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’ 4.27. And the LORD shall scatter you among the peoples, and ye shall be left few in number among the nations, whither the LORD shall lead you away. 7.6. For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth. 14.2. For thou art a holy people unto the LORD thy God, and the LORD hath chosen thee to be His own treasure out of all peoples that are upon the face of the earth. 17.9. And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment. 17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee. 17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left. 17.12. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel. 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’ 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites. 24.10. When thou dost lend thy neighbour any manner of loan, thou shalt not go into his house to fetch his pledge. 24.11. Thou shalt stand without, and the man to whom thou dost lend shall bring forth the pledge without unto thee. 24.12. And if he be a poor man, thou shalt not sleep with his pledge; 31.9. And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bore the ark of the covet of the LORD, and unto all the elders of Israel. 31.10. And Moses commanded them, saying: ‘At the end of every seven years, in the set time of the year of release, in the feast of tabernacles, 31.11. when all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing. 31.12. Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law; 31.13. and that their children, who have not known, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over the Jordan to possess it.’ |
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13. Hesiod, Theogony, 658 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 242| 658. σῇσι δʼ ἐπιφροσύνῃσιν ὑπὸ ζόφου ἠερόεντος | 658. They lay the honeycombs day after day |
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14. Homer, Odyssey, 5.283, 5.437 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 683; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 242| 5.283. τηλόθεν ἐκ Σολύμων ὀρέων ἴδεν· εἴσατο γάρ οἱ 5.437. εἰ μὴ ἐπιφροσύνην δῶκε γλαυκῶπις Ἀθήνη. | |
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15. Hebrew Bible, Lamentations, 1.5, 1.16, 5.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus •jerusalem, as mourning mother-city Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 686, 693; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 384| 1.5. הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃ 1.16. עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃ 5.21. הֲשִׁיבֵנוּ יְהוָה אֵלֶיךָ ונשוב [וְנָשׁוּבָה] חַדֵּשׁ יָמֵינוּ כְּקֶדֶם׃ | 1.5. Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS) 1.16. For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed. 5.21. Turn Thou us unto Thee, O LORD, and we shall be turned; Renew our days as of old. |
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16. Hebrew Bible, Joshua, 9.3, 9.22, 10.12-10.14, 18.8, 18.11-18.20, 18.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus •jerusalem (yerushalmi) targum (targum pseudo-jonathan), repository of holy writings, temple as Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 341; Feldman, Judaism and Hellenism Reconsidered (2006) 680| 10.12. אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃ 10.13. וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃ 10.14. וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ יְהוָה בְּקוֹל אִישׁ כִּי יְהוָה נִלְחָם לְיִשְׂרָאֵל׃ 18.8. וַיָּקֻמוּ הָאֲנָשִׁים וַיֵּלֵכוּ וַיְצַו יְהוֹשֻׁעַ אֶת־הַהֹלְכִים לִכְתֹּב אֶת־הָאָרֶץ לֵאמֹר לְכוּ וְהִתְהַלְּכוּ בָאָרֶץ וְכִתְבוּ אוֹתָהּ וְשׁוּבוּ אֵלַי וּפֹה אַשְׁלִיךְ לָכֶם גּוֹרָל לִפְנֵי יְהוָה בְּשִׁלֹה׃ 18.12. וַיְהִי לָהֶם הַגְּבוּל לִפְאַת צָפוֹנָה מִן־הַיַּרְדֵּן וְעָלָה הַגְּבוּל אֶל־כֶּתֶף יְרִיחוֹ מִצָּפוֹן וְעָלָה בָהָר יָמָּה והיה [וְהָיוּ] תֹּצְאֹתָיו מִדְבַּרָה בֵּית אָוֶן׃ 18.13. וְעָבַר מִשָּׁם הַגְּבוּל לוּזָה אֶל־כֶּתֶף לוּזָה נֶגְבָּה הִיא בֵּית־אֵל וְיָרַד הַגְּבוּל עַטְרוֹת אַדָּר עַל־הָהָר אֲשֶׁר מִנֶּגֶב לְבֵית־חֹרוֹן תַּחְתּוֹן׃ 18.16. וְיָרַד הַגְּבוּל אֶל־קְצֵה הָהָר אֲשֶׁר עַל־פְּנֵי גֵּי בֶן־הִנֹּם אֲשֶׁר בְּעֵמֶק רְפָאִים צָפוֹנָה וְיָרַד גֵּי הִנֹּם אֶל־כֶּתֶף הַיְבוּסִי נֶגְבָּה וְיָרַד עֵין רֹגֵל׃ 18.28. וְצֵלַע הָאֶלֶף וְהַיְבוּסִי הִיא יְרוּשָׁלִַם גִּבְעַת קִרְיַת עָרִים אַרְבַּע־עֶשְׂרֵה וְחַצְרֵיהֶן זֹאת נַחֲלַת בְּנֵי־בִנְיָמִן לְמִשְׁפְּחֹתָם׃ | 10.12. Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’ 10.13. And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day. 10.14. And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man; for the LORD fought for Israel. 18.8. And the men arose, and went; and Joshua charged them that went to describe the land, saying: ‘Go and walk through the land, and describe it, and come back to me, and I will cast lots for you here before the LORD in Shiloh.’ 18.12. And their border on the north side was from the Jordan; and the border went up to the side of Jericho on the north, and went up through the hill-country westward; and the goings out thereof were at the wilderness of Beth-aven. 18.13. And the border passed along from thence to Luz, to the side of Luz—the same is Beth-el—southward; and the border went down to Atroth-addar, by the mountain that lieth on the south of Beth-horon the nether. 18.16. And the border went down to the uttermost part of the mountain that lieth before the Valley of the son of Hinnom, which is in the vale of Rephaim northward; and it went down to the Valley of Hinnom, to the side of the Jebusite southward, and went down to En-rogel. 18.28. and Zela, Eleph, and the Jebusite—the same is Jerusalem, Gibeath, and Kiriath; fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families. |
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17. Hebrew Bible, 1 Kings, 4.3, 5.6, 5.23, 9.7, 11.28, 12.32, 13.1, 13.11, 13.24, 14.15, 15.9, 15.24, 22.4, 22.9, 22.30 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scribal education and culture, association with •jerusalem, importance of, as viewed by josephus Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 333; Feldman, Judaism and Hellenism Reconsidered (2006) 678, 681, 688| 4.3. אֱלִיחֹרֶף וַאֲחִיָּה בְּנֵי שִׁישָׁא סֹפְרִים יְהוֹשָׁפָט בֶּן־אֲחִילוּד הַמַּזְכִּיר׃ 5.6. וַיְהִי לִשְׁלֹמֹה אַרְבָּעִים אֶלֶף אֻרְוֺת סוּסִים לְמֶרְכָּבוֹ וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים׃ 9.7. וְהִכְרַתִּי אֶת־יִשְׂרָאֵל מֵעַל פְּנֵי הָאֲדָמָה אֲשֶׁר נָתַתִּי לָהֶם וְאֶת־הַבַּיִת אֲשֶׁר הִקְדַּשְׁתִּי לִשְׁמִי אֲשַׁלַּח מֵעַל פָּנָי וְהָיָה יִשְׂרָאֵל לְמָשָׁל וְלִשְׁנִינָה בְּכָל־הָעַמִּים׃ 12.32. וַיַּעַשׂ יָרָבְעָם חָג בַּחֹדֶשׁ הַשְּׁמִינִי בַּחֲמִשָּׁה־עָשָׂר יוֹם לַחֹדֶשׁ כֶּחָג אֲשֶׁר בִּיהוּדָה וַיַּעַל עַל־הַמִּזְבֵּחַ כֵּן עָשָׂה בְּבֵית־אֵל לְזַבֵּחַ לָעֲגָלִים אֲשֶׁר־עָשָׂה וְהֶעֱמִיד בְּבֵית אֵל אֶת־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר עָשָׂה׃ 13.24. וַיֵּלֶךְ וַיִּמְצָאֵהוּ אַרְיֵה בַּדֶּרֶךְ וַיְמִיתֵהוּ וַתְּהִי נִבְלָתוֹ מֻשְׁלֶכֶת בַּדֶּרֶךְ וְהַחֲמוֹר עֹמֵד אֶצְלָהּ וְהָאַרְיֵה עֹמֵד אֵצֶל הַנְּבֵלָה׃ 22.4. וַיֹּאמֶר אֶל־יְהוֹשָׁפָט הֲתֵלֵךְ אִתִּי לַמִּלְחָמָה רָמֹת גִּלְעָד וַיֹּאמֶר יְהוֹשָׁפָט אֶל־מֶלֶךְ יִשְׂרָאֵל כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ כְּסוּסַי כְּסוּסֶיךָ׃ 22.4. וַיִּשְׁכַּב אַחְאָב עִם־אֲבֹתָיו וַיִּמְלֹךְ אֲחַזְיָהוּ בְנוֹ תַּחְתָּיו׃ | 4.3. Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder; 5.6. And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. 9.7. then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for My name, will I cast out of My sight; and Israel shall be a proverb and a by word among all peoples; 12.32. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he went up unto the altar; so did he in Beth-el, to sacrifice unto the calves that he had made; and he placed in Beth-el the priests of the high places that he had made. 13.24. And when he was gone, a lion met him by the way, and slew him; and his carcass was cast in the way, and the ass stood by it; the lion also stood by the carcass. 22.4. And he said unto Jehoshaphat: ‘Wilt thou go with me to battle to Ramoth-gilead?’ And Jehoshaphat said to the king of Israel: ‘I am as thou art, my people as thy people, my horses as thy horses.’ |
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18. Hebrew Bible, Jeremiah, 38.17, 39.4, 51.58-51.64 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 685, 692| 51.58. כֹּה־אָמַר יְהוָה צְבָאוֹת חֹמוֹת בָּבֶל הָרְחָבָה עַרְעֵר תִּתְעַרְעָר וּשְׁעָרֶיהָ הַגְּבֹהִים בָּאֵשׁ יִצַּתּוּ וְיִגְעוּ עַמִּים בְּדֵי־רִיק וּלְאֻמִּים בְּדֵי־אֵשׁ וְיָעֵפוּ׃ 51.63. וְהָיָה כְּכַלֹּתְךָ לִקְרֹא אֶת־הַסֵּפֶר הַזֶּה תִּקְשֹׁר עָלָיו אֶבֶן וְהִשְׁלַכְתּוֹ אֶל־תּוֹךְ פְּרָת׃ | 51.58. Thus saith the LORD of hosts: The broad walls of Babylon shall be utterly overthrown, and her high gates shall be burned with fire; And the peoples shall labour for vanity, And the nations for the fire; And they shall be weary. 51.63. And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of the Euphrates; |
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19. Hebrew Bible, Isaiah, 11.2-11.3, 19.19, 33.10, 33.20, 35.1-35.7, 40.1, 43.14, 52.2, 61.10, 66.10-66.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerusalem, as tower in vineyard •jerusalem, hasmonaean •temple in jerusalem, lebanon as epithet for •jerusalem, pilgrimage feasts and •holy sepulchre, jerusalem, celestial jerusalem, viewed by eusebius as •temple in jerusalem, towers as epithet for Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 503; Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 146; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 110; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 125, 131, 132| 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃ 35.1. וּפְדוּיֵי יְהוָה יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה׃ 35.1. יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת׃ 35.2. פָּרֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן כְּבוֹד הַלְּבָנוֹן נִתַּן־לָהּ הֲדַר הַכַּרְמֶל וְהַשָּׁרוֹן הֵמָּה יִרְאוּ כְבוֹד־יְהוָה הֲדַר אֱלֹהֵינוּ׃ 35.3. חַזְּקוּ יָדַיִם רָפוֹת וּבִרְכַּיִם כֹּשְׁלוֹת אַמֵּצוּ׃ 35.4. אִמְרוּ לְנִמְהֲרֵי־לֵב חִזְקוּ אַל־תִּירָאוּ הִנֵּה אֱלֹהֵיכֶם נָקָם יָבוֹא גְּמוּל אֱלֹהִים הוּא יָבוֹא וְיֹשַׁעֲכֶם׃ 35.5. אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים וְאָזְנֵי חֵרְשִׁים תִּפָּתַחְנָה׃ 35.6. אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם כִּי־נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה׃ 35.7. וְהָיָה הַשָּׁרָב לַאֲגַם וְצִמָּאוֹן לְמַבּוּעֵי מָיִם בִּנְוֵה תַנִּים רִבְצָהּ חָצִיר לְקָנֶה וָגֹמֶא׃ 40.1. נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם׃ 40.1. הִנֵּה אֲדֹנָי יְהוִה בְּחָזָק יָבוֹא וּזְרֹעוֹ מֹשְׁלָה לוֹ הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃ 43.14. כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃ 52.2. הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו [הִתְפַּתְּחִי] מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃ 66.11. לְמַעַן תִּינְקוּ וּשְׂבַעְתֶּם מִשֹּׁד תַּנְחֻמֶיהָ לְמַעַן תָּמֹצּוּ וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָהּ׃ | 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD. 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears; 19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. 33.20. Look upon Zion, the city of our solemn gatherings; Thine eyes shall see Jerusalem a peaceful habitation, A tent that shall not be removed, The stakes whereof shall never be plucked up, Neither shall any of the cords thereof be broken. 35.1. The wilderness and the parched land shall be glad; And the desert shall rejoice, and blossom as the rose. 35.2. It shall blossom abundantly, and rejoice, Even with joy and singing; The glory of Lebanon shall be given unto it, The excellency of Carmel and Sharon; They shall see the glory of the LORD, The excellency of our God. 35.3. Strengthen ye the weak hands, And make firm the tottering knees. 35.4. Say to them that are of a fearful heart: ‘Be strong, fear not’; Behold, your God will come with vengeance, With the recompense of God He will come and save you. 35.5. Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped. 35.6. Then shall the lame man leap as a hart, And the tongue of the dumb shall sing; For in the wilderness shall waters break out, And streams in the desert. 35.7. And the parched land shall become a pool, And the thirsty ground springs of water; In the habitation of jackals herds shall lie down, It shall be an enclosure for reeds and rushes. 40.1. Comfort ye, comfort ye My people, saith your God. 43.14. Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting. 52.2. Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion. 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels. 66.10. Rejoice ye with Jerusalem, And be glad with her, all ye that love her; Rejoice for joy with her, All ye that mourn for her; 66.11. That ye may suck, and be satisfied With the breast of her consolations; That ye may drink deeply with delight of the abundance of her glory. |
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20. Hebrew Bible, 1 Samuel, 10.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), repository of holy writings, temple as •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scribal education and culture, association with Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 331, 341| 10.25. וַיְדַבֵּר שְׁמוּאֵל אֶל־הָעָם אֵת מִשְׁפַּט הַמְּלֻכָה וַיִּכְתֹּב בַּסֵּפֶר וַיַּנַּח לִפְנֵי יְהוָה וַיְשַׁלַּח שְׁמוּאֵל אֶת־כָּל־הָעָם אִישׁ לְבֵיתוֹ׃ | 10.25. Then Shemu᾽el told the people the rules of the kingdom, and wrote it in a book, and laid it up before the Lord. And Shemu᾽el sent all the people away, every man to his house. |
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21. Hebrew Bible, 2 Kings, 3.9, 8.16, 9.16, 9.21, 10.13, 11.3, 14.9, 18.1, 22.3-22.8, 22.11, 25.4, 25.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scribal education and culture, association with Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 332; Feldman, Judaism and Hellenism Reconsidered (2006) 678, 685, 689| 3.9. וַיֵּלֶךְ מֶלֶךְ יִשְׂרָאֵל וּמֶלֶך־יְהוּדָה וּמֶלֶךְ אֱדוֹם וַיָּסֹבּוּ דֶּרֶךְ שִׁבְעַת יָמִים וְלֹא־הָיָה מַיִם לַמַּחֲנֶה וְלַבְּהֵמָה אֲשֶׁר בְּרַגְלֵיהֶם׃ 22.3. וַיְהִי בִּשְׁמֹנֶה עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ יֹאשִׁיָּהוּ שָׁלַח הַמֶּלֶךְ אֶת־שָׁפָן בֶּן־אֲצַלְיָהוּ בֶן־מְשֻׁלָּם הַסֹּפֵר בֵּית יְהוָה לֵאמֹר׃ 22.4. עֲלֵה אֶל־חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל וְיַתֵּם אֶת־הַכֶּסֶף הַמּוּבָא בֵּית יְהוָה אֲשֶׁר אָסְפוּ שֹׁמְרֵי הַסַּף מֵאֵת הָעָם׃ 22.5. ויתנה [וְיִתְּנֻהוּ] עַל־יַד עֹשֵׂי הַמְּלָאכָה הַמֻּפְקָדִים בבית [בֵּית] יְהוָה וְיִתְּנוּ אֹתוֹ לְעֹשֵׂי הַמְּלָאכָה אֲשֶׁר בְּבֵית יְהוָה לְחַזֵּק בֶּדֶק הַבָּיִת׃ 22.6. לֶחָרָשִׁים וְלַבֹּנִים וְלַגֹּדְרִים וְלִקְנוֹת עֵצִים וְאַבְנֵי מַחְצֵב לְחַזֵּק אֶת־הַבָּיִת׃ 22.7. אַךְ לֹא־יֵחָשֵׁב אִתָּם הַכֶּסֶף הַנִּתָּן עַל־יָדָם כִּי בֶאֱמוּנָה הֵם עֹשִׂים׃ 22.8. וַיֹּאמֶר חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל עַל־שָׁפָן הַסֹּפֵר סֵפֶר הַתּוֹרָה מָצָאתִי בְּבֵית יְהוָה וַיִּתֵּן חִלְקִיָּה אֶת־הַסֵּפֶר אֶל־שָׁפָן וַיִּקְרָאֵהוּ׃ 22.11. וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֶת־דִּבְרֵי סֵפֶר הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃ 25.4. וַתִּבָּקַע הָעִיר וְכָל־אַנְשֵׁי הַמִּלְחָמָה הַלַּיְלָה דֶּרֶךְ שַׁעַר בֵּין הַחֹמֹתַיִם אֲשֶׁר עַל־גַּן הַמֶּלֶךְ וְכַשְׂדִּים עַל־הָעִיר סָבִיב וַיֵּלֶךְ דֶּרֶךְ הָעֲרָבָה׃ 25.27. וַיְהִי בִשְׁלֹשִׁים וָשֶׁבַע שָׁנָה לְגָלוּת יְהוֹיָכִין מֶלֶךְ־יְהוּדָה בִּשְׁנֵים עָשָׂר חֹדֶשׁ בְּעֶשְׂרִים וְשִׁבְעָה לַחֹדֶשׁ נָשָׂא אֱוִיל מְרֹדַךְ מֶלֶךְ בָּבֶל בִּשְׁנַת מָלְכוֹ אֶת־רֹאשׁ יְהוֹיָכִין מֶלֶךְ־יְהוּדָה מִבֵּית כֶּלֶא׃ | 3.9. So the king of Israel went, and the king of Judah, and the king of Edom; and they made a circuit of seven days’journey; and there was no water for the host, nor for the beasts that followed them. 22.3. And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying. 22.4. ’Go up to Hilkiah the high priest, that he may sum the money which is brought into the house of the LORD, which the keepers of the door have gathered of the people; 22.5. and let them deliver it into the hand of the workmen that have the oversight of the house of the LORD; and let them give it to the workmen that are in the house of the LORD, to repair the breaches of the house; 22.6. unto the carpenters, and to the builders, and to the masons; and for buying timber and hewn stone to repair the house.’— 22.7. Howbeit there was no reckoning made with them of the money that was delivered into their hand; for they dealt faithfully. 22.8. And Hilkiah the high priest said unto Shaphan the scribe: ‘I have found the book of the Law in the house of the LORD.’ And Hilkiah delivered the book to Shaphan, and he read it. 22.11. And it came to pass, when the king had heard the words of the book of the Law, that he rent his clothes. 25.4. Then a breach was made in the city, and all the men of war [fled] by night by the way of the gate between the two walls, which was by the king’s garden—now the Chaldeans were against the city round about—and the king went by the way of the Arabah. 25.27. And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evil-merodach king of Babylon, in the year that he began to reign, did lift up the head of Jehoiachin king of Judah out of prison. |
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22. Hebrew Bible, 2 Samuel, 5.10, 6.1-6.3, 6.6-6.9, 8.16-8.17, 9.10, 17.18, 18.18, 19.15, 23.13-23.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scribal education and culture, association with Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 333; Feldman, Judaism and Hellenism Reconsidered (2006) 679, 680, 681, 683| 6.1. וַיֹּסֶף עוֹד דָּוִד אֶת־כָּל־בָּחוּר בְּיִשְׂרָאֵל שְׁלֹשִׁים אָלֶף׃ 6.1. וְלֹא־אָבָה דָוִד לְהָסִיר אֵלָיו אֶת־אֲרוֹן יְהוָה עַל־עִיר דָּוִד וַיַּטֵּהוּ דָוִד בֵּית עֹבֵד־אֱדוֹם הַגִּתִּי׃ 6.2. וַיָּקָם וַיֵּלֶךְ דָּוִד וְכָל־הָעָם אֲשֶׁר אִתּוֹ מִבַּעֲלֵי יְהוּדָה לְהַעֲלוֹת מִשָּׁם אֵת אֲרוֹן הָאֱלֹהִים אֲשֶׁר־נִקְרָא שֵׁם שֵׁם יְהוָה צְבָאוֹת יֹשֵׁב הַכְּרֻבִים עָלָיו׃ 6.2. וַיָּשָׁב דָּוִד לְבָרֵךְ אֶת־בֵּיתוֹ וַתֵּצֵא מִיכַל בַּת־שָׁאוּל לִקְרַאת דָּוִד וַתֹּאמֶר מַה־נִּכְבַּד הַיּוֹם מֶלֶךְ יִשְׂרָאֵל אֲשֶׁר נִגְלָה הַיּוֹם לְעֵינֵי אַמְהוֹת עֲבָדָיו כְּהִגָּלוֹת נִגְלוֹת אַחַד הָרֵקִים׃ 6.3. וַיַּרְכִּבוּ אֶת־אֲרוֹן הָאֱלֹהִים אֶל־עֲגָלָה חֲדָשָׁה וַיִּשָּׂאֻהוּ מִבֵּית אֲבִינָדָב אֲשֶׁר בַּגִּבְעָה וְעֻזָּא וְאַחְיוֹ בְּנֵי אֲבִינָדָב נֹהֲגִים אֶת־הָעֲגָלָה חֲדָשָׁה׃ 6.6. וַיָּבֹאוּ עַד־גֹּרֶן נָכוֹן וַיִּשְׁלַח עֻזָּא אֶל־אֲרוֹן הָאֱלֹהִים וַיֹּאחֶז בּוֹ כִּי שָׁמְטוּ הַבָּקָר׃ 6.7. וַיִּחַר־אַף יְהוָה בְּעֻזָּה וַיַּכֵּהוּ שָׁם הָאֱלֹהִים עַל־הַשַּׁל וַיָּמָת שָׁם עִם אֲרוֹן הָאֱלֹהִים׃ 8.16. וְיוֹאָב בֶּן־צְרוּיָה עַל־הַצָּבָא וִיהוֹשָׁפָט בֶּן־אֲחִילוּד מַזְכִּיר׃ 8.17. וְצָדוֹק בֶּן־אֲחִיטוּב וַאֲחִימֶלֶךְ בֶּן־אֶבְיָתָר כֹּהֲנִים וּשְׂרָיָה סוֹפֵר׃ 18.18. וְאַבְשָׁלֹם לָקַח וַיַּצֶּב־לוֹ בחיו [בְחַיָּיו] אֶת־מַצֶּבֶת אֲשֶׁר בְּעֵמֶק־הַמֶּלֶךְ כִּי אָמַר אֵין־לִי בֵן בַּעֲבוּר הַזְכִּיר שְׁמִי וַיִּקְרָא לַמַּצֶּבֶת עַל־שְׁמוֹ וַיִּקָּרֵא לָהּ יַד אַבְשָׁלֹם עַד הַיּוֹם הַזֶּה׃ | 5.10. And David went on, and grew great, and the Lord God of hosts was with him. 6.1. Again, David gathered together all the chosen men of Yisra᾽el, thirty thousand. 6.2. And David arose, and went with all the people that were with him from Ba῾ale-yehuda, to bring up from there the ark of God, whose name is called by the name of the Lord of hosts who dwells upon the keruvim. 6.3. And they set the ark of God upon a new cart, and brought it out of the house of Avinadav who was in Giv῾a: and ῾Uzza and Aĥyo, the sons of Avinadav, drove the new cart. 6.6. And when they came to Nakhon’s threshingfloor, ῾Uzza put out his hand to the ark of God, and took hold of it; for the oxen shook it. 6.7. And the anger of the Lord burned against ῾Uzza; and God smote him there for his error; and there he died by the ark of God. 8.16. And Yo᾽av the son of Żeruya was over the army; and Yehoshafat the son of Aĥilud was recorder; 8.17. and Żadoq the son of Aĥituv, and Aĥimelekh the son of Evyatar, were the priests; and Seraya was the scribe; 18.18. Now Avshalom in his lifetime had taken and reared up for himself a pillar, which is in the king’s valley: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called to this day, Avshalom’s monument. |
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23. Hebrew Bible, Ezekiel, 1, 10, 2-4, 40-46, 48, 5-9, 47 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 334; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 43 | 47. And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh.,Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins.,And this shall be the border of the land: on the north side, from the Great Sea, by the way of Hethlon, unto the entrance of Zedad;,And the east side, between Hauran and Damascus and Gilead, and the land of Israel, by the Jordan, from the border unto the east sea shall ye measure. This is the east side.,And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .,And ye shall inherit it, one as well as another, concerning which I lifted up My hand to give it unto your fathers; and this land shall fall unto you for inheritance.,Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through.,Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other.,And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord GOD.,Thus saith the Lord GOD: ‘This shall be the border, whereby ye shall divide the land for inheritance according to the twelve tribes of Israel, Joseph receiving two portions.,Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazer-hatticon, which is by the border of Hauran.,And the border from the sea shall be Hazar-enon at the border of Damascus, and on the north northward is the border of Hamath. This is the north side.,But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt.,And it shall come to pass, that ye shall divide it by lot for an inheritance unto you and to the strangers that sojourn among you, who shall beget children among you; and they shall be unto you as the home-born among the children of Israel; they shall have inheritance with you among the tribes of Israel.,And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many.,Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed.,And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river.,When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles.,And the west side shall be the Great Sea, from the border as far as over against the entrance of Hamath. This is the west side.,So shall ye divide this land unto you according to the tribes of Israel.,Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side.,And the south side southward shall be from Tamar as far as the waters of Meriboth-kadesh, to the Brook, unto the Great Sea. This is the south side southward.,And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar." |
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| 24. Euripides, Cyclops, 429 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 687 |
25. Hebrew Bible, Ezra, 7.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jerusalem, as subject of Found in books: Schwartz, 2 Maccabees (2008) 3| 7.1. כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרוֹשׁ אֶת־תּוֹרַת יְהוָה וְלַעֲשֹׂת וּלְלַמֵּד בְּיִשְׂרָאֵל חֹק וּמִשְׁפָּט׃ 7.1. וְאַחַר הַדְּבָרִים הָאֵלֶּה בְּמַלְכוּת אַרְתַּחְשַׁסְתְּא מֶלֶךְ־פָּרָס עֶזְרָא בֶּן־שְׂרָיָה בֶּן־עֲזַרְיָה בֶּן־חִלְקִיָּה׃ | 7.1. Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, |
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26. Sophocles, Women of Trachis, 1095 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 687 | 1095. and that monstrous army of beasts with double form, hostile, going on hoofed feet, violent, lawless, of surpassing violence; you tamed the beast in Erymanthia, and underground the three-headed whelp of Hades, a resistless terror, offspring of the fierce Echidna; you tamed the dragon |
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27. Hebrew Bible, Zechariah, 2.17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, lebanon as epithet for Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 132| 2.17. הַס כָּל־בָּשָׂר מִפְּנֵי יְהוָה כִּי נֵעוֹר מִמְּעוֹן קָדְשׁוֹ׃ | 2.17. Be silent, all flesh, before the LORD; for He is aroused out of His holy habitation. |
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28. Hebrew Bible, 1 Chronicles, 11.4-11.7, 11.9, 13.1-13.3, 23.2 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 680, 681, 683| 11.4. וַיֵּלֶךְ דָּוִיד וְכָל־יִשְׂרָאֵל יְרוּשָׁלִַם הִיא יְבוּס וְשָׁם הַיְבוּסִי יֹשְׁבֵי הָאָרֶץ׃ 11.4. עִירָא הַיִּתְרִי גָּרֵב הַיִּתְרִי׃ 11.5. וַיֹּאמְרוּ יֹשְׁבֵי יְבוּס לְדָוִיד לֹא תָבוֹא הֵנָּה וַיִּלְכֹּד דָּוִיד אֶת־מְצֻדַת צִיּוֹן הִיא עִיר דָּוִיד׃ 11.6. וַיֹּאמֶר דָּוִיד כָּל־מַכֵּה יְבוּסִי בָּרִאשׁוֹנָה יִהְיֶה לְרֹאשׁ וּלְשָׂר וַיַּעַל בָּרִאשׁוֹנָה יוֹאָב בֶּן־צְרוּיָה וַיְהִי לְרֹאשׁ׃ 11.7. וַיֵּשֶׁב דָּוִיד בַּמְצָד עַל־כֵּן קָרְאוּ־לוֹ עִיר דָּוִיד׃ 23.2. בְּנֵי עֻזִּיאֵל מִיכָה הָרֹאשׁ וְיִשִּׁיָּה הַשֵּׁנִי׃ 23.2. וַיֶּאֱסֹף אֶת־כָּל־שָׂרֵי יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם׃ | 11.4. And David and all Israel went to Jerusalem—the same is Jebus—and the Jebusites, the inhabitants of the land, were there. 11.5. And the inhabitants of Jebus said to David: ‘Thou shalt not come in hither.’ Nevertheless David took the stronghold of Zion; the same is the city of David. 11.6. And David said: ‘Whosoever smiteth the Jebusites first shall be chief and captain.’ And Joab the son of Zeruiah went up first, and was made chief. 11.7. And David dwelt in the stronghold; therefore they called it the city of David. 23.2. And he gathered together all the princes of Israel, with the priests and the Levites. |
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29. Euripides, Bacchae, 420 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerusalem, as mourning mother-city Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 388| 420. κουροτρόφον θεάν. | 420. goddess who nourishes youths. To the blessed and to the less fortunate, he gives an equal pleasure from wine that banishes grief. He hates the one who does not care about this: |
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30. Plato, Timaeus, 44d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 239| 44d. εἰκότος ἀντεχομένοις, οὕτω καὶ κατὰ ταῦτα πορευομένοις διεξιτέον. | 44d. and proceed accordingly, in the exposition now to be given. |
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31. Hebrew Bible, Nehemiah, 8.7-8.8, 12.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scriptural authority associated with priests and temple •malalas, jerusalem Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 473; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360| 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 12.11. וְיוֹיָדָע הוֹלִיד אֶת־יוֹנָתָן וְיוֹנָתָן הוֹלִיד אֶת־יַדּוּעַ׃ | 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading. 12.11. and Joiada begot Jonathan and Jonathan begot Jaddua. |
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| 32. Plato, Phaedrus, 247c3-4, 250b5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 229 |
33. Hebrew Bible, 2 Chronicles, 15.2, 16.1, 16.13, 17.1, 18.3, 18.29, 20.2, 20.4, 20.16, 20.31, 22.12, 28.15, 34.19, 36.9 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 678, 679, 681, 685, 688, 689| 15.2. וַיֵּצֵא לִפְנֵי אָסָא וַיֹּאמֶר לוֹ שְׁמָעוּנִי אָסָא וְכָל־יְהוּדָה וּבִנְיָמִן יְהוָה עִמָּכֶם בִּהְיוֹתְכֶם עִמּוֹ וְאִם־תִּדְרְשֻׁהוּ יִמָּצֵא לָכֶם וְאִם־תַּעַזְבֻהוּ יַעֲזֹב אֶתְכֶם׃ 20.2. וַיָּבֹאוּ וַיַּגִּידוּ לִיהוֹשָׁפָט לֵאמֹר בָּא עָלֶיךָ הָמוֹן רָב מֵעֵבֶר לַיָּם מֵאֲרָם וְהִנָּם בְּחַצְצוֹן תָּמָר הִיא עֵין גֶּדִי׃ 20.2. וַיַּשְׁכִּימוּ בַבֹּקֶר וַיֵּצְאוּ לְמִדְבַּר תְּקוֹעַ וּבְצֵאתָם עָמַד יְהוֹשָׁפָט וַיֹּאמֶר שְׁמָעוּנִי יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם הַאֲמִינוּ בַּיהוָה אֱלֹהֵיכֶם וְתֵאָמֵנוּ הַאֲמִינוּ בִנְבִיאָיו וְהַצְלִיחוּ׃ 20.16. מָחָר רְדוּ עֲלֵיהֶם הִנָּם עֹלִים בְּמַעֲלֵה הַצִּיץ וּמְצָאתֶם אֹתָם בְּסוֹף הַנַּחַל פְּנֵי מִדְבַּר יְרוּאֵל׃ 34.19. וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֵת דִּבְרֵי הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃ | 15.2. and he went out to meet Asa, and said unto him: ‘Hear ye me, Asa, and all Judah and Benjamin: the LORD is with you, while ye are with Him; and if ye seek Him, He will be found of you; but if ye forsake Him, He will forsake you. 20.2. Then there came some that told Jehoshaphat, saying: ‘There cometh a great multitude against thee from beyond the sea from Aram; and, behold, they are in Hazazon-tamar’—the same is En-gedi. 20.16. To-morrow go ye down against them; behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel. 34.19. And it came to pass, when the king had heard the words of the Law, that he rent his clothes. |
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| 34. Callimachus, Hymn To Delos, 4.205 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem, as mourning mother-city Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 388 |
| 35. Aristotle, Politics, 7 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •jerusalem, as imagined in the letter of aristeas Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 60 |
| 36. Aristotle, Economics, 7.4, 7.11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •jerusalem, as a greek polis Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 23, 24 |
| 37. Theocritus, Idylls, 17.1-17.13 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem, hasmonaean Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 89 |
| 38. Lycurgus, Against Leocrates, f14.7 conomis, f14.5a conomis, f14.2a conomis (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 368 |
39. Anon., 1 Enoch, 14.18-14.20, 24.3 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jerusalem, as tower in vineyard Found in books: Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 124 | 14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 24.3. joined with any other. And the seventh mountain was in the midst of these, and it excelled them |
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| 40. Ezekiel The Tragedian, Exagoge, 148, 4-5, 236 (3rd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 168 |
| 41. Eratosthenes, Catasterismi, 29 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cosmas of jerusalem Found in books: Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 368 |
42. Septuagint, 4 Maccabees, 5.25 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jerusalem, as polis Found in books: Schwartz, 2 Maccabees (2008) 197 | 5.25. Therefore we do not eat defiling food; for since we believe that the law was established by God, we know that in the nature of things the Creator of the world in giving us the law has shown sympathy toward us. |
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| 43. Cicero, Letters, 4.9.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56 |
44. Septuagint, 1 Maccabees, a b c d\n0 9 9 9 None\n1 1.14 1.14 1 14\n2 3.49 3.49 3 49\n3 3.50 3.50 3 50\n4 3.51 3.51 3 51\n.. ... ... .. ...\n385 6.23 6.23 6 23\n386 6.26 6.26 6 26\n387 6.25 6.25 6 25\n388 6.22 6.22 6 22\n389 6.24 6.24 6 24\n\n[390 rows x 4 columns] (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz, 2 Maccabees (2008) 3 | 9. When Demetrius heard that Nicanor and his army had fallen in battle, he sent Bacchides and Alcimus into the land of Judah a second time, and with them the right wing of the army., They went by the road which leads to Gilgal and encamped against Mesaloth in Arbela, and they took it and killed many people., In the first month of the one hundred and fifty-second year they encamped against Jerusalem;, then they marched off and went to Berea with twenty thousand foot soldiers and two thousand cavalry.,Now Judas was encamped in Elasa, and with him were three thousand picked men., When they saw the huge number of the enemy forces, they were greatly frightened, and many slipped away from the camp, until no more than eight hundred of them were left.,When Judas saw that his army had slipped away and the battle was imminent, he was crushed in spirit, for he had no time to assemble them., He became faint, but he said to those who were left, "Let us rise and go up against our enemies. We may be able to fight them.", But they tried to dissuade him, saying, "We are not able. Let us rather save our own lives now, and let us come back with our brethren and fight them; we are too few.", But Judas said, "Far be it from us to do such a thing as to flee from them. If our time has come, let us die bravely for our brethren, and leave no cause to question our honor.",Then the army of Bacchides marched out from the camp and took its stand for the encounter. The cavalry was divided into two companies, and the slingers and the archers went ahead of the army, as did all the chief warriors., Bacchides was on the right wing. Flanked by the two companies, the phalanx advanced to the sound of the trumpets; and the men with Judas also blew their trumpets., The earth was shaken by the noise of the armies, and the battle raged from morning till evening.,Judas saw that Bacchides and the strength of his army were on the right; then all the stouthearted men went with him,, and they crushed the right wing, and he pursued them as far as Mount Azotus., When those on the left wing saw that the right wing was crushed, they turned and followed close behind Judas and his men., The battle became desperate, and many on both sides were wounded and fell., Judas also fell, and the rest fled.,Then Jonathan and Simon took Judas their brother and buried him in the tomb of their fathers at Modein,, and wept for him. And all Israel made great lamentation for him; they mourned many days and said,, "How is the mighty fallen,the savior of Israel!", Now the rest of the acts of Judas, and his wars and the brave deeds that he did, and his greatness, have not been recorded, for they were very many.,After the death of Judas, the lawless emerged in all parts of Israel; all the doers of injustice appeared., In those days a very great famine occurred, and the country deserted with them to the enemy., And Bacchides chose the ungodly and put them in charge of the country., They sought and searched for the friends of Judas, and brought them to Bacchides, and he took vengeance on them and made sport of them., Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them.,Then all the friends of Judas assembled and said to Jonathan,, "Since the death of your brother Judas there has been no one like him to go against our enemies and Bacchides, and to deal with those of our nation who hate us., So now we have chosen you today to take his place as our ruler and leader, to fight our battle.", And Jonathan at that time accepted the leadership and took the place of Judas his brother.,When Bacchides learned of this, he tried to kill him., But Jonathan and Simon his brother and all who were with him heard of it, and they fled into the wilderness of Tekoa and camped by the water of the pool of Asphar., Bacchides found this out on the sabbath day, and he with all his army crossed the Jordan.,And Jonathan sent his brother as leader of the multitude and begged the Nabateans, who were his friends, for permission to store with them the great amount of baggage which they had., But the sons of Jambri from Medeba came out and seized John and all that he had, and departed with it.,After these things it was reported to Jonathan and Simon his brother, "The sons of Jambri are celebrating a great wedding, and are conducting the bride, a daughter of one of the great nobles of Canaan, from Nadabath with a large escort.", And they remembered the blood of John their brother, and went up and hid under cover of the mountain., They raised their eyes and looked, and saw a tumultuous procession with much baggage; and the bridegroom came out with his friends and his brothers to meet them with tambourines and musicians and many weapons., Then they rushed upon them from the ambush and began killing them. Many were wounded and fell, and the rest fled to the mountain; and they took all their goods., Thus the wedding was turned into mourning and the voice of their musicians into a funeral dirge., And when they had fully avenged the blood of their brother, they returned to the marshes of the Jordan.,When Bacchides heard of this, he came with a large force on the sabbath day to the banks of the Jordan., And Jonathan said to those with him, "Let us rise up now and fight for our lives, for today things are not as they were before., For look! the battle is in front of us and behind us; the water of the Jordan is on this side and on that, with marsh and thicket; there is no place to turn., Cry out now to Heaven that you may be delivered from the hands of our enemies.", So the battle began, and Jonathan stretched out his hand to strike Bacchides, but he eluded him and went to the rear., Then Jonathan and the men with him leaped into the Jordan and swam across to the other side, and the enemy did not cross the Jordan to attack them., And about one thousand of Bacchides men fell that day.,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.,And he placed garrisons in them to harass Israel., He also fortified the city of Beth-zur, and Gazara, and the citadel, and in them he put troops and stores of food., And he took the sons of the leading men of the land as hostages and put them under guard in the citadel at Jerusalem.,In the one hundred and fifty-third year, in the second month, Alcimus gave orders to tear down the wall of the inner court of the sanctuary. He tore down the work of the prophets!, And Alcimus died at that time in great agony., When Bacchides saw that Alcimus was dead, he returned to the king, and the land of Judah had rest for two years.,Then all the lawless plotted and said, "See! Jonathan and his men are living in quiet and confidence. So now let us bring Bacchides back, and he will capture them all in one night.", And they went and consulted with him., He started to come with a large force, and secretly sent letters to all his allies in Judea, telling them to seize Jonathan and his men; but they were unable to do it, because their plan became known., And Jonathans men seized about fifty of the men of the country who were leaders in this treachery, and killed them.,Then Jonathan with his men, and Simon, withdrew to Bethbasi in the wilderness; he rebuilt the parts of it that had been demolished, and they fortified it., When Bacchides learned of this, he assembled all his forces, and sent orders to the men of Judea., Then he came and encamped against Bethbasi; he fought against it for many days and made machines of war.,But Jonathan left Simon his brother in the city, while he went out into the country; and he went with only a few men., He struck down Odomera and his brothers and the sons of Phasiron in their tents., Then he began to attack and went into battle with his forces; and Simon and his men sallied out from the city and set fire to the machines of war., They fought with Bacchides, and he was crushed by them. They distressed him greatly, for his plan and his expedition had been in vain., So he was greatly enraged at the lawless men who had counseled him to come into the country, and he killed many of them. Then he decided to depart to his own land.,When Jonathan learned of this, he sent ambassadors to him to make peace with him and obtain release of the captives., He agreed, and did as he said; and he swore to Jonathan that he would not try to harm him as long as he lived., He restored to him the captives whom he had formerly taken from the land of Judah; then he turned and departed to his own land, and came no more into their territory., Thus the sword ceased from Israel. And Jonathan dwelt in Michmash. And Jonathan began to judge the people, and he destroyed the ungodly out of Israel. |
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45. Cicero, In Verrem, 2.4.60-2.4.71, 2.5.127 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 76, 77 | 2.4.61. For you know that the kings of Syria, the boyish sons of King Antiochus, have lately been at Rome. And they came not on account of the kingdom of Syria; for that they had obtained possession of without dispute, as they had received it from their father and their ancestors; but they thought that the kingdom of Egypt belonged to them and to Selene their mother. When they, being hindered by the critical state of the republic at that time, were not able to obtain the discussion of the subject as they wished before the senate, they departed for Syria, their paternal kingdom. One of them — the one whose name is Antiochus — wished to make his journey through Sicily. And so, while Verres was praetor, he came to Syracuse. 2.4.62. On this Verres thought that an inheritance had come to him, because a man whom he had heard, and on other accounts suspected had many splendid things with him, had come into his kingdom and into his power. He sends him presents — liberal enough — for all domestic uses; as much wine and oil as he thought fit; and as much wheat as he could want, out of his tenths. After that he invites the king himself to supper. He decorates a couch abundantly and magnificently. He sets out the numerous, and beautiful silver vessels, in which he was so rich; for he had not yet made all those golden ones. He takes care that the banquet shall be splendidly appointed and provided in every particular. Why need I make a long story of it? The king departed thinking that Verres was superbly provided with everything, and that he himself had been magnificently treated. After that, he himself invites the praetor to supper. He displays all his treasures; much silver, also not a few goblets of gold, which, as is the custom of kings, and especially in Syria, were studded all over with most splendid jewels. There was also a vessel for wine, a ladle hollowed out of one single large precious stone, with a golden handle, concerning which, I think, you heard Quintus Minutius speak, a sufficiently capable judge, and sufficiently credible witness. 2.4.63. Verres took each separate piece of plate into his hands, praised it — admired it. The king was delighted that that banquet was tolerably pleasant and agreeable to a praetor of the Roman people. After the banquet was over, Verres thought of nothing else, as the facts themselves showed, than how he might plunder and strip the king of everything before he departed from the province. He sends to ask for the most exquisite of the vessels which he had seen at Antiochus's lodgings. He said that he wished to show them to his engravers. The king, who did not know the man, most willingly sent them, without any suspicion of his intention. He sends also to borrow the jeweled ladle. He said that he wished to examine it more attentively; that also is sent to him. [28] 2.4.64. Now, O judges, mark what followed; things which you have already heard, and which the Roman people will not hear now for the first time, and which have been reported abroad among foreign nations to the furthest corners of the earth. The kings, whom I have spoken of, had brought to Rome a candelabrum of the finest jewels, made with most extraordinary skill, in order to place it in the Capitol; but as they found that temple not yet finished, they could not place it there. Nor were they willing to display it and produce it in common, in order that it might seem more splendid when it was placed at its proper time in the shrine of the great and good Jupiter; and brighter; also, as its beauty would come fresh and untarnished before the eyes of men. They determined, therefore, to take it back with them into Syria, with the intention, when they should hear that the image of the great and good Jupiter was dedicated, of sending ambassadors who should bring that exquisite and most beautiful present, with other offerings, to the Capitol. 2.4.65. The matter, I know not how, got to his ears. For the king had wished it kept entirely concealed; not because he feared or suspected anything, but because he did not wish many to feast their eyes on it before the Roman people. He begs the king, and entreats him most earnestly to send it to him; he says that he longs to look at it himself, and that he will not allow any one else to see it. Antiochus, being both of a childlike and royal disposition, suspected nothing of that man's dishonesty, and orders his servants to take it as secretly as possible, and well wrapped up, to the praetor's house. And when they brought it there, and placed it on a table, having taken off the coverings, Verres began to exclaim that it was a thing worthy of the kingdom of Syria, worthy of being a royal present, worthy of the Capitol. In truth, it was of such splendour as a thing must be which is made of the most brilliant and beautiful jewels; of such variety of pattern that the skill of the workmanship seemed to vie with the richness of the materials; and of such a size that it might easily be seen that it had been made not for the furniture of men, but for the decoration of a most noble temple. And when he appeared to have examined it sufficiently, the servants begin to take it up to carry it back again. He says that he wishes to examine it over and over again; that he is not half satiated with the sight of it; he orders them to depart and to leave the candelabrum. So they then return to Antiochus empty-handed. [29] 2.4.66. The king at first feared nothing, suspected nothing. One day passed — two days — many days. It was not brought back. Then the king sends to Verres to beg him to return it, if he will be so good. He bids the slaves come again. The king begins to think it strange. He sends a second time. It is not returned. He himself calls on the man; he begs him to restore it to him. Think of the face and marvellous impudence of the man. That thing which he knew, and which he had heard from the king himself was to be placed in the Capitol, which he knew was being kept for the great and good Jupiter, and for the Roman people, that he began to ask and entreat earnestly to have given to him. When the king said that he was prevented from complying by the reverence due to Jupiter Capitolinus, and by his regard for the opinion of men, because many nations were witnesses to the fact of the candelabrum having been made for a present to the god, the fellow began to threaten him most violently. When he sees that he is no more influenced by threats than he had been by prayers, on a sadden he orders him to leave his province before night. He says, that he has found out that pirates from his kingdom were coming against Sicily. 2.4.67. The king, in the most frequented place in Syracuse, in the forum — in the forum at Syracuse, I say, (that no man may suppose I am bringing forward a charge about which there is any obscurity, or imagining anything which rests on mere suspicion,) weeping, and calling gods and men to witness, began to cry out that Caius Verres had taken from him a candelabrum made of jewels, which he was about to send to the Capitol, and which he wished to be in that most splendid temple as a memorial to the Roman people of his alliance with and friendship for them. He said that he did not care about the other works made of gold and jewels belonging to him which were in Verres's hands, but that it was a miserable and scandalous thing for this to be taken from him. And that, although it had long ago been consecrated in the minds and intentions of himself and his brother, still, that he then, before that assembled body of Roman citizens, offered, and gave, and dedicated, and consecrated it to the great and good Jupiter, and that he invoked Jupiter himself as a witness of his intention and of his piety. [30] What voice, what lungs, what power of mine can adequately express the indignation due to this atrocity? The King Antiochus, who had lived for two years at Rome in the sight of all of us, with an almost royal retinue and establishment — though he had been the friend and ally of the Roman people; though his father, and his grandfather, and his ancestors, most ancient and honourable sovereigns, had been our firmest friends; though he himself is monarch of a most opulent and extensive kingdom, is turned headlong out of a province of the Roman people. 2.4.68. How do you suppose that foreign nations will take this? How do you suppose the news of this exploit of yours will be received in the dominions of other kings, and in the most distant countries of the world, when they hear that a king has been insulted by a praetor of the Roman people in his province? that a guest of the Roman people has been plundered? a friend and ally of the Roman people insultingly driven out? Know that your name and that of the Roman people will be an object of hatred and detestation to foreign nations. If this unheard-of insolence of Verres is to pass unpunished, all men will think, especially as the reputation of our men for avarice and covetousness has been very extensively spread, that this is not his crime only, but that of those who have approved of it. Many kings, many free cities, many opulent and powerful private men, cherish intentions of ornamenting the Capitol in such a way as the dignity of the temple and the reputation of our empire requires. And if they understand that you show a proper indignation at this kingly present being intercepted, they will then think that their zeal and their presents will be acceptable to you and to the Roman people. But if they hear that you have been indifferent to the complaint of so great a king, in so remarkable a case, in one of such bitter injustice, they will not be so crazy as to spend their time, and labour, and expense on things which they do not think will be acceptable to you. [31] 2.4.69. And in this place I appeal to you, O Quintus Catulus; 83 for I am speaking of your most honourable and most splendid monument. You ought to take upon yourself not only the severity of a judge with respect to this crime, but something like the vehemence of an enemy and an accuser. For, through the kindness of the senate and people of Rome, your honour is connected with that temple. Your name is consecrated at the same time as that temple in the everlasting recollection of men. It is by you that this case is to be encountered; by you, that this labour is to be undergone, in order that the Capitol, as it has been restored more magnificently, may also be adorned more splendidly than it was originally; that then that fire may seem to have been sent from heaven, not to destroy the temple of the great and good Jupiter, but to demand one for him more noble and more magnificent. 2.4.70. You have heard Quintus Minucius Rufus say, that King Antiochus stayed at his house while at Syracuse; that he knew that this candelabrum had been taken to Verres's house; that he knew that it had not been returned. You heard, and you shall hear from the whole body of Roman settlers at Syracuse, that they will state to you that in their hearing it was dedicated and consecrated to the good and great Jupiter by King Antiochus. If you were not a judge, and this affair were reported to you, it would be your especial duty to follow it up; to reclaim the candelabrum, and to prosecute this cause. So that I do not doubt what ought to be your feelings as judge in this prosecution, when before any one else as judge you ought to be a much more vehement advocate and accuser than I am. [32] 2.4.71. And to you, O judges, what can appear more scandalous or more intolerable than this? Shall Verres have at his own house a candelabrum, made of jewels and gold, belonging to the great and good Jupiter? Shall that ornament be set out in his house at banquets which will be one scene of adultery and debauchery, with the brilliancy of which the temple of the great and good Jupiter ought to glow and to be lighted up? Shall the decorations of the Capitol be placed in the house of that most infamous debauchee with the other ornaments which he has inherited from Chelidon? What do you suppose will ever be considered sacred or holy by him, when he does not now think himself liable to punishment for such enormous wickedness? who dares to come into this court of justice, where he cannot, like all others who are arraigned, pray to the great and good Jupiter, and entreat help from him? from whom even the immortal gods are reclaiming their property, before that tribunal which was appointed for the benefit of men, that they might recover what had been extorted unjustly from them? Do we marvel that Minerva at Athens, Apollo at Delos, Juno at Samos, Diana at Perga, and that many other gods besides all over Asia and Greece, were plundered by him, when he could not keep his hands off the Capitol? That temple which private men are decorating and are intending to decorate out of their own riches, that Caius Verres would not suffer to be decorated by a king. 2.5.127. In our most beautiful and highly decorated city what statue, or what painting is there, which has not been taken and brought away from conquered enemies? But the villas of those men are adorned and filled with numerous and most beautiful spoils of our most faithful allies. Where do you think is the wealth of foreign nations, which they are all now deprived of, when you see Athens, Pergamos, Cyzicus, Miletus, Chios, Samos, all Asia in short, and Achaia, and Greece, and Sicily, now all contained in a few villas? But all these things, as I was saying, your allies abandon and are indifferent to now. They took care by their own services and loyalty not to be deprived of their property by the public authority of the Roman people; though they were unable to resist the covetousness of a few individuals, yet they could in some degree satiate it; but now not only as all their power of resisting taken away, but also all their means also of supplying such demands. Therefore they do not care about their property; they do not seek to recover their money, though that is nominally the subject of this prosecution; that they abandon and are indifferent to; — in this dress in which you see them they now fly to you. [49] |
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| 46. Cicero, Orator, 5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 282 |
47. Cicero, Pro Flacco, 67 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pseudo-aristeas, on money offerings sent to jerusalem Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 91| 67. Italia et ex omnibus nostris provinciis Hierosolymam exportari soleret, Flaccus sanxit edicto ne ex Asia exportari liceret. quis est, iudices, qui hoc non vere laudare possit? exportari aurum non oportere cum saepe antea senatus tum me consule gravissime iudicavit. huic autem barbarae superstitioni resistere severitatis, multitudinem Iudaeorum flagrantem non numquam in contionibus pro re publica contemnere gravitatis summae fuit. at Cn. Pompeius captis Hierosolymis victor ex illo fano nihil attigit. | |
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48. Cicero, Tusculan Disputations, 1.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 140| 1.4. non satis Graecorum gloriae responderunt. an censemus, cessemus KRH si Fabio, GFabio V 1 nobilissimo homini, laudi datum esset, quod pingeret, non multos etiam apud nos futuros Polyclitos et Parrhasios fuisse? honos alit artes, omnesque incenduntur acceduntur ( vel ac- cenduntur) Aug. incenduntur ex acc. H 1 ecl. 212 gloriae H ibid. cum Aug. plerisque codd. (gloriae L) Lup. ad studia gloria, iacentque ea semper, quae apud quosque improbantur. honos ... 219,2 improbantur Aug. civ. 5,13 (H ecl. 212 ) et ex eo Serv. Lupus ep. 1 summam eruditionem Graeci sitam censebant in nervorum vocumque cantibus; igitur et Epaminondas, princeps meo iudicio Graeciae, graecis X -ę pro -s V 1 aut c fidibus praeclare cecinisse dicitur, Themistoclesque aliquot ante annos annis edd. vett. cum in epulis recusaret recusasset V 2 s lyram, liram X est habitus indoctior. est... indoctior Quint. inst. 1,10,19 ergo in Graecia musici floruerunt, discebantque id omnes, nec qui nesciebat nesciebant V 1 satis excultus doctrina putabatur. | |
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| 49. Dead Sea Scrolls, Damascus Covenant, 18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jerusalem, as a producer city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 47 |
| 50. Dead Sea Scrolls, War Scroll, 1.3-1.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jerusalem, hasmonaean Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 109 |
| 51. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jerusalem, as a producer city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 47 |
| 52. Dead Sea Scrolls, Damascus Document, 1.7-1.8, 3.4-3.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jerusalem, hasmonaean Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 109 |
| 53. Dead Sea Scrolls, Damascus Document, 1.7-1.8, 3.4-3.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jerusalem, hasmonaean Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 109 |
54. Hebrew Bible, Daniel, a b c d\n0 11 11 11 None\n1 11.29 11.29 11 29\n2 11.30 11.30 11 30\n3 11.31 11.31 11 31\n4 11.32 11.32 11 32\n5 11.33 11.33 11 33\n6 11.34 11.34 11 34\n7 11.35 11.35 11 35\n8 11.36 11.36 11 36\n9 11.38 11.38 11 38\n10 11.39 11.39 11 39\n11 11.37 11.37 11 37\n12 "11.30" "11.30" "11 30"\n13 "11.31" "11.31" "11 31"\n14 11.21 11.21 11 21\n15 11.22 11.22 11 22\n16 11.23 11.23 11 23\n17 11.24 11.24 11 24\n18 11.25 11.25 11 25\n19 11.26 11.26 11 26\n20 11.27 11.27 11 27\n21 11.28 11.28 11 28\n22 "11.39" "11.39" "11 39"\n23 "11.14" "11.14" "11 14" (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz, 2 Maccabees (2008) 197 | 11. Yea, they that eat of his food shall destroy him, and his army shall be swept away; and many shall fall down slain.,But he shall have power over the treasures of gold and silver, and over all the precious things of Egypt; and the Libyans and the Ethiopians shall be at his steps.,And he shall deal with the strongest fortresses with the help of a foreign god; whom he shall acknowledge, shall increase glory; and he shall cause them to rule over many, and shall divide the land for a price.,In time of security shall he come even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’fathers: he shall scatter among them prey, and spoil, and substance; yea, he shall devise his devices against fortresses, but only until the time.,And some of them that are wise shall stumble, to refine among them, and to purify, and to make white, even to the time of the end; for it is yet for the time appointed.,And he shall set his face to come with the strength of his whole kingdom, but shall make an agreement with him; and he shall give him the daughter of women, to destroy it; but it shall not stand, neither be for him.,Then shall stand up in his place one that shall cause an exactor to pass through the glory of the kingdom; but within few days he shall be destroyed, neither in anger, nor in battle.,Neither shall he regard the gods of his fathers; and neither the desire of women, nor any god, shall he regard; for he shall magnify himself above all.,And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; but not to his posterity, nor according to his dominion wherewith he ruled; for his kingdom shall be plucked up, even for others beside those.,And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble.,And such as do wickedly against the covet shall be corrupt by blandishments; but the people that know their God shall show strength, and prevail.,And the arms of the flood shall be swept away from before him, and shall be broken; yea, also the prince of the covet.,And his sons shall stir themselves up, and shall assemble a multitude of great forces, and he shall come on, and overflow, as he passes through; and he shall return and stir himself up, even to his stronghold.,And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north; and he shall set forth a great multitude, but the multitude shall be given into his hand.,For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet.,He shall enter also into the beauteous land, and many countries shall be overthrown; but these shall be delivered out of his hand, Edom, and Moab, and the chief of the children of Ammon.,And as for me, in the first year of Darius the Mede, I stood up to be a supporter and a stronghold unto him.,But in his place shall he honour the god of strongholds; and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and costly things. .,And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion.,And the king of the north shall again set forth a multitude, greater than the former; and he shall come on at the end of the times, even of years, with a great army and with much substance.,And the king of the north shall come, and cast up a mound, and take a well-fortified city; and the arms of the south shall not withstand; and as for his chosen people, there shall be no strength in them to withstand.,And at the end of years they shall join themselves together; and the daughter of the king of the south shall come to the king of the north to make an agreement; but she shall not retain the strength of her arm; neither shall he stand, nor his arm; but she shall be given up, and they that brought her, and he that begot her, and he that obtained her in those times.,And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall stir himself up to battle with a very great and mighty army; but he shall not stand, for they shall devise devices against him.,And as for both these kings, their hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper, for the end remaineth yet for the time appointed.,and also their gods, with their molten images, and with their precious vessels of silver and of gold, shall he bring into captivity into Egypt; and he shall desist some years from the king of the north.,Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments.,And he shall plant the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him.,and the multitude shall be carried away, and his heart shall be lifted up; and he shall cast down tens of thousands; but he shall not prevail.,And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment.,And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.,He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape.,And after the league made with him he shall work deceitfully; and he shall come up and become strong, with a little nation.,And at the time of the end shall the king of the south push at him; and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow, as he passes through.,At the time appointed he shall return, and come into the south; but it shall not be in the latter time as it was in the former.,But he that cometh against him shall do according to his own will, and none shall stand before him; and he shall stand in the beauteous land, and in his hand shall be extermination.,But tidings out of the east and out of the north shall affright him; and he shall go forth with great fury to destroy and utterly to take away many.,And now will I declare unto thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all; and when he is waxed strong through his riches, he shall stir up all against the realm of Greece.,And he shall come into the kingdom of the king of the south, but he shall return into his own land.,And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.,But one of the shoots of her roots shall stand up in his place, and shall come unto the army, and shall enter into the stronghold of the king of the north, and shall deal with them, and shall prevail;,Then he shall turn his face toward the strongholds of his own land; but he shall stumble and fall, and shall not be found.,And he shall return to his own land with great substance; and his heart shall be against the holy covet; and he shall do his pleasure, and return to his own land.,And they that are wise among the people shall cause the many to understand; yet they shall stumble by the sword and by flame, by captivity and by spoil, many days.,And in his place shall stand up a contemptible person, upon whom had not been conferred the majesty of the kingdom; but he shall come in time of security, and shall obtain the kingdom by blandishments.,After this shall he set his face unto the isles, and shall take many; but a captain shall cause the reproach offered by him to cease; yea, he shall cause his own reproach to return upon him. |
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55. Septuagint, Wisdom of Solomon, 1.11-1.12, 1.14, 4.12-4.14, 4.18-4.20, 24.1-24.12, 24.23, 39.1-39.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •gymnasia, in jerusalem •jerusalem (yerushalmi) targum (targum pseudo-jonathan), repository of holy writings, temple as Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 343; Spielman, Jews and Entertainment in the Ancient World (2020) 44, 45, 151 | 1.12. Do not invite death by the error of your life,nor bring on destruction by the works of your hands; 1.14. For he created all things that they might exist,and the generative forces of the world are wholesome,and there is no destructive poison in them;and the dominion of Hades is not on earth. 4.12. His words are deceitful that (he) may accomplish (his) wicked desire. 4.12. For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind. 4.13. He never ceaseth from scattering (families) as though (they were) orphans, Yea, he layeth waste a house on account of (his) lawless desire. 4.13. Being perfected in a short time, he fulfilled long years; 4.14. He deceiveth with words, (saying,) There is none that seeth, or judgeth. 4.14. for his soul was pleasing to the Lord,therefore he took him quickly from the midst of wickedness. 4.19. Let him come home empty-handed to his house, And his house be void of everything wherewith he could sate his appetite. 4.19. because he will dash them speechless to the ground,and shake them from the foundations;they will be left utterly dry and barren,and they will suffer anguish,and the memory of them will perish. |
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56. Septuagint, Judith, 8.1 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •jerusalem, as subject of Found in books: Schwartz, 2 Maccabees (2008) 3 | 8.1. At that time Judith heard about these things: she was the daughter of Merari the son of Ox, son of Joseph, son of Oziel, son of Elkiah, son of Aias, son of Gideon, son of Raphaim, son of Ahitub, son of Elijah, son of Hilkiah, son of Eliab, son of Nathanael, son of Salamiel, son of Sarasadai, son of Israel. |
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57. Septuagint, Ecclesiasticus (Siracides), 1.11-1.12, 1.14, 4.12-4.14, 4.18-4.20, 11.22-11.33, 24.1-24.12, 24.23, 39.1-39.11, 41.8-41.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 343; Feldman, Judaism and Hellenism Reconsidered (2006) 26; Hayes, The Literature of the Sages: A Re-Visioning (2022) 15; Spielman, Jews and Entertainment in the Ancient World (2020) 44, 45, 151 | 1.11. With him who fears the Lord it will go well at the end;on the day of his death he will be blessed. 1.12. To fear the Lord is the beginning of wisdom;she is created with the faithful in the womb. 1.14. To fear the Lord is wisdoms full measure;she satisfies men with her fruits; 4.12. Whoever loves her loves life,and those who seek her early will be filled with joy. 4.13. Whoever holds her fast will obtain glory,and the Lord will bless the place she enters. 4.14. Those who serve her will minister to the Holy One;the Lord loves those who love her. 4.18. Then she will come straight back to him and gladden him,and will reveal her secrets to him. 4.19. If he goes astray she will forsake him,and hand him over to his ruin. 24.1. Wisdom will praise herself,and will glory in the midst of her people. 24.1. In the holy tabernacle I ministered before him,and so I was established in Zion. 24.2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory: 24.2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb. 24.3. "I came forth from the mouth of the Most High,and covered the earth like a mist. 24.3. I went forth like a canal from a river and like a water channel into a garden. 24.4. I dwelt in high places,and my throne was in a pillar of cloud. 24.5. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss. 24.6. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession. 24.7. Among all these I sought a resting place;I sought in whose territory I might lodge. 24.8. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 39.1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.1. Nations will declare his wisdom,and the congregation will proclaim his praise; 39.2. he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.2. From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 39.4. He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 39.5. He will set his heart to rise early to seek the Lord who made him,and will make supplication before the Most High;he will open his mouth in prayer and make supplication for his sins. 39.6. If the great Lord is willing,he will be filled with the spirit of understanding;he will pour forth words of wisdom and give thanks to the Lord in prayer. 39.7. He will direct his counsel and knowledge aright,and meditate on his secrets. 39.8. He will reveal instruction in his teaching,and will glory in the law of the Lords covet. 39.9. Many will praise his understanding,and it will never be blotted out;his memory will not disappear,and his name will live through all generations. 39.11. if he lives long, he will leave a name greater than a thousand,and if he goes to rest, it is enough for him. 41.8. Woe to you, ungodly men,who have forsaken the law of the Most High God! |
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| 58. Dead Sea Scrolls, Psalms, psalms scroll (11qpsa, 11q5) (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 250, 251 |
59. Septuagint, 2 Maccabees, 4.13, 4.12, 4.8, 4.10, 4.9, 4.7, 4.11, 11.23, 5, 11.25, 6, 3.1, 4.48, 4.50, 5.6, 5.8, 5.23, 9.19, 14.8, 14.37, 15.37, 15.30, 5.27, 8.1, 15, 4.5, 4.2, 3.3, 3.2, 1.1, 8, 7, 3.4, 14.33, 1.29, 2.8, 2.9, 2.10, 12.14, 4.36, 2.4, 4.18, 4.19, 5.11, 4.20, 2.11, 4, 4.17, 4.44, 4.42, 4.41, 4.40, 4.39, 3.39, 7.31, 6.1, 6.23, 7.6, 7.30, 15.19, 14.35, 14.34, 11.9, 14.20, 13.6, 11.37, 9.2, 4.32, 4.16, 4.14, 4.15, 4.33, 4.34, 5.1, 5.2, 5.3, 5.4, 5.22, 5.5, "5.21", 5.7, 5.9, "4.9", 5.10, 5.13, 5.21, "4.7-13.26", "5.27-9.29", 5.12, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 4.49, 4.47, 4.46, 4.45, 4.43, 14.14, 14.13, 14.12, "11.2", 8.21, 4.28, 4.29, "15.12", "5.11", 5.24, 5.25, "5.27", 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 5.26, 6.9, 6.10, 6.11, "6.1", "15.37b", "14.1-15.37a", "10.10-13.26", "5.27-10.9", "4.7-5.26", "4.7-10.9", "3.1-4.6", "5.25", 8.20, 4.27, "5-6.11", "4.39", 8.32, 8.31, 8.30, 8.29, 8.28, 8.27, 8.26, 8.25, 8.24, 8.23, 8.22, "1.1-10a", "1.10b-2.18", 8.33, 2.19, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.20, 8.34, 8.36, 10.6, 10.5, 10.4, 10.3, 10.2, 10.1, 9.18, 9.17, 9.16, 8.35, 9.15, 9.13, 9.12, 9.11, 9.10, 9.9, 9.8, 9.7, 9.6, 9.5, 9.4, 9.3, 9.1, 9.14, "6.18-7.42", 8.2, 8.3, 8.4, 8.5, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.6, 4.21, 4.22, 4.23, 4.24, 4.26, 4.30, 4.31, 4.35, 4.37, 4.38, 4.25, 3.31, 10.7, 10.8, 4.6, 3.32, 11.32, 11.31, 11.30, 11.28, 11.27, 11.26, 11.24, 11.29, 11.33, 11.34, 11.38, 11.36, 11.35, 11.22, 11.21, 11.19, 11.20, "8.28", 11.18, 11.17, 11.16, "4.14", "4.26", "5.10", "6.5", "13.8", "4.42", "10.10", 10.34, 10.35, "10.36", "12.26", "4.17", "4.10", "10.3", "4.13", "11.24", "4.15", "8.10", 11.1, 11.2, 11.3, "6.6", "8.36", "9.16", "9.17", "11.13", 12.40, 12.39, 15.32, 13.24, 13.23, 13.22, 13.21, 13.20, "9.8", 15.33, "8.33", "4.12", "10.1", "10.4", "4.8", "4.11", "3.8", "9.14", "4.49", "11.16", "11.27", 15.12, 15.13, 15.14, 15.15, 15.16, "15.30-37a", "9.19", 14.28, 14.29, 14.30, 4.3, 4.4, 4.1, 14.27, 14.26, 14.15, 14.16, 14.17, 14.18, 14.19, 14.21, 14.22, 14.23, 14.24, 14.25, "8.4", "10.2", "14.3", "10.5", 14.5, 14.6, 14.7, 14.3, 14.4, "4.32", 14.9, 14.11, 14.10, "6.11", "4.23", "5.16", "13.23" (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 22; Feldman, Judaism and Hellenism Reconsidered (2006) 26; Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 12, 20, 91, 199, 200, 201, 202, 204, 212, 262, 263, 264, 266, 269, 276, 334, 363, 364; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 40 | 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' |
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| 60. Varro, On Agriculture, 1.2.10 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56 |
| 61. Varro, On The Latin Language, 7.57 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 140 |
62. Septuagint, 3 Maccabees, 1.22, 2.6-2.7, 5.30, 6.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 169, 233; Schwartz, 2 Maccabees (2008) 51 | 1.22. In addition, the bolder of the citizens would not tolerate the completion of his plans or the fulfillment of his intended purpose. 2.6. You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7. And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. |
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| 63. Philo of Alexandria, On The Life of Abraham, 67, 74, 83, 235 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241 |
64. Philo of Alexandria, On The Virtues, 212, 66, 57 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 240 | 57. On which account he did not trust to his own knowledge, but he supplicated and entreated God, who alone can behold the invisible soul, who sees accurately the mind of man, to choose and select the most suitable man for the supreme authority, one who would care for the people who were to be his subjects like a father. And stretching his pure, and, as one may say in a somewhat metaphorical manner, his virgin hands towards heaven, he said, |
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65. Philo of Alexandria, On The Special Laws, 1.69, 1.77-1.79, 1.142, 1.303, 1.321, 3.184, 4.92, 4.123, 4.134, 4.149, 4.157, 4.170, 4.215 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pseudo-aristeas, on money offerings sent to jerusalem •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem •jerusalem, in letter of aristeas Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 233, 239, 240, 241; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 91 | 1.69. And the most evident proof of this may be found in the events which actually took place. For innumerable companies of men from a countless variety of cities, some by land and some by sea, from east and from west, from the north and from the south, came to the temple at every festival, as if to some common refuge and safe asylum from the troubles of this most busy and painful life, seeking to find tranquillity, and to procure a remission of and respite from those cares by which from their earliest infancy they had been hampered and weighed down, 1.77. For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future. 1.78. And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. 1.79. Now there are twelve tribes of the nation, and one of them having been selected from the others for its excellence has received the priesthood, receiving this honour as a reward for its virtue, and fidelity, and its devout soul, which it displayed when the multitude appeared to be running into sin, following the foolish choices of some persons who persuaded their countrymen to imitate the vanity of the Egyptians, and the pride of the nations of the land, who had invented fables about irrational animals, and especially about bulls, making gods of them. For this tribe did of its own accord go forth and slay all the leaders of this apostacy from the youth upwards, in which they appeared to have done a holy action, encountering thus a contest and a labour for the sake of piety.XVI. 1.142. from all which circumstances it is plain that the law invests the priests with the dignity and honour that belongs to kings; since he commands contributions from every description of possession to be given to them as to rulers; 1.303. But, nevertheless, he selected out of the whole race of mankind those who were really men for their superior excellence; and he elected them and thought them worthy of the highest possible honour, calling them to the service of himself, to that everlasting fountain of all that is good; from which he has showered forth other virtues, drawing forth, at the same time, for our enjoyment, combined with the greatest possible advantage, a drink contributing more than ever nectar, or at all events not less, to make those who drink of it immortal. 1.321. for envy is never found in conjunction with virtue. Let men who do injurious things be put to shame, and seeking hiding places and recesses in the earth, and deep darkness, hide themselves, concealing their lawless iniquity from sight, so that no one may behold it. But to those who do such things as are for the common advantage, let there be freedom of speech, and let them go by day through the middle of the market place where they will meet with the most numerous crowds, to display their own manner of life in the pure sun, and to do good to the assembled multitudes by means of the principal of the outward senses, giving them to see those things the sight of which is most delightful and most impressive, and hearing and feasting upon salutary speeches which are accustomed to delight the minds even of those men who are not utterly illiterate. 3.184. Again. "If," says the law, "any one strike out the eye of a servant or of a handmaiden, he shall let them depart Free."{18}{#ex 21:26.} Because, as nature has assigned the chief position in the body to the head, having bestowed upon it a situation the most suitable to that pre-eminence, as it might give a citadel to a king (for having sent it forth to govern the body it has established it on a height, putting the whole composition of the body from the neck to the feet under it, as a pedestal might be placed under a statue 4.92. For this reason those who have tasted deeply of philosophy, not merely with their lips, but feasting thoroughly on its profound doctrines, investigating the nature of the soul, and comprehending its threefold character, and how it is divided into reason, and anger, and appetite, have attributed the chief post to reason as the principal authority, assigning to it the head as its most appropriate abode, where also the company of the outward senses, who are always present as the body-guards of the mind as their king, are stationed; 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God. 4.134. And I mean by this those virtues which are of common utility, for each one of these ten laws separately, and all of them together, train men and encourage them to prudence, and justice, and piety, towards God and all the rest of the company of virtues, connecting sound words with good intentions, and virtuous actions with wise language, that so the organ of the soul may be wholly and entirely held together in a good and harmonious manner so as to produce a well-regulated and faultless innocence and consistency of life. 4.149. There is also this commandment ordained which is of great common utility, that, "Thou shalt not move thy neighbours' landmarks which the former men have set Up."{35}{deuteronomy 19:14.} And this injunction is given, as it seems, not only with respect to inheritances, and to the boundaries of the land, in order to prohibit covetousness respecting them, but also as a guard to ancient customs; for customs are unwritten laws, being the doctrines of men of old, not engraved on pillars or written on paper which may be eaten by moths, but impressed in the souls of those living under the same constitution. 4.157. The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own Brethren,"{37}{#de 17:15.} implying that the appointment is to be a voluntary choice, and an irreproachable selection of a ruler, whom the whole multitude with one accord shall choose; and God himself will add his vote on favour of, and set his seal to ratify such an election, that being who is the confirmer of all advantageous things, looking upon the man so chosen as the flower of his race, just as the sight is the best thing in the body.XXXI. 4.170. And it becomes a man who has been thought worthy of the supreme and greatest authority to appoint successors who may govern with him and judge with him, and, in concert with him, may ordain everything which is for the common advantage; for one person would not be sufficient, even if he were ever so willing, and if he were the most powerful man in the world, both in body and soul, to support the weight and number of affairs which would come upon him, as he would faint under the pressure and rapidity of all kinds of business coming in upon him continually every day from all quarters, unless he had a number of persons selected with reference to their excellence who might co-operate with him by their prudence, and power, and justice, and godly piety, men who not only avoid arrogance, but even detest it as an enemy and as the very greatest of evils. 4.215. "But you seem rashly to forget those precepts of general advantage which I enjoined you to observe. For, at all events, if you had recollected the commandment concerning the seventh year, in which I commanded you to allow the land to remain fallow and sacred, without being exhausted by any agricultural operation of any kind, by reason of the labours which it has been going through for the six preceding years, and which is has undergone, producing its crops at the appointed seasons of the year in accordance with the ordices of nature; you would not now be introducing innovations, and giving vent to all your covetous desires, be seeking for unprecedented crops, sowing a land fit for the growth of trees, and especially one planted with vines, in order by two crops every year, both being founded in iniquity, to increase your substance out of undue avarice, amassing money by lawless desires." |
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66. Philo of Alexandria, On Dreams, 1.32, 2.250, 2.272 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem •jerusalem, importance of, as viewed by josephus •jerusalem, in letter of aristeas Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 691; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 239, 240 | 1.32. Again, where, in what part does this mind lie hid? Has it received any settled habitation? For some men have dedicated it to our head, as the principal citadel, around which all the outward senses have their lairs; thinking it natural that its body-guards should be stationed near it, as near the palace of a mighty king. Some again contend earnestly in favour of the position which they assign it, believing that it is enshrined like a statue in the heart. 2.250. But that which is called by the Hebrews the city of God is Jerusalem, which name being interpreted means, "the sight of peace." So they do not look for the city of the living God in the region of the earth, for it is not made of wood or of stone, but seek it in the soul which is free from war, and which proposes to those who are endowed with acuteness of sight a contemplative and peaceful life; |
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67. Philo of Alexandria, On Curses, 100-101, 107, 168, 44, 165 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 690 | 165. But bulls, and rams, and goats, which Egypt holds in honour, and all other images of corruptible matter which, in report alone, are accounted God's, have no real existence, but are all fictitious and false; for those who look upon life as only a tragedy full of acts of arrogance and stories of love, impressing false ideas on the tender minds of young men, and using the ears as their ministers, into which they pour fabulous trifles, waste away and corrupt their minds, compelling them to look upon persons who were never even men in their minds, but always effeminate creatures as God's; |
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68. Philo of Alexandria, On The Creation of The World, 4, 119 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 239 | 119. Again, the principal and domit part in an animal is the head, and that has seven most necessary divisions: two eyes, an equal number of ears, two channels for the nostrils, and the mouth to make up seven, through which as Plato says, mortal things find their entrance, and immortal things their exit. For into the mouth do enter meat and drink, perishable food of a perishable body; but from out of it proceed wordsùthe immortal laws of an immortal soul, by means of which rational life is regulated. XLI. |
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69. Diodorus Siculus, Historical Library, 17.52.5, 18.61.1, 40.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, as imagined in the letter of aristeas •jasom , jerusalem, temple at •jerusalem, as a greek polis Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 48; Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 24; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 62 | 17.52.5. The city in general has grown so much in later times that many reckon it to be the first city of the civilized world, and it is certainly far ahead of all the rest in elegance and extent and riches and luxury. |
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70. Philo of Alexandria, On The Migration of Abraham, 177, 201 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 240 | 201. But when he appeared to have gained ability to behold God, his name was changed to Israel, and then he uses only the computation of seventy, having extirpated the number five, the number of the outward senses; for it is said, that "thy fathers went down to Egypt, being seventy Souls." This is the number which is familiar to Moses the wise man: for it happened that those who were selected as carefully picked men out of the whole multitude, were seventy in number; and those all elders, not only in point of age, but also in wisdom and counsel, and in prudence, and in ancient integrity of manners. |
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71. Vergil, Aeneis, 8.190-8.305 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, as ‘vision of peace’ Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 231, 232| 8.190. Iam primum saxis suspensam hanc aspice rupem, 8.191. disiectae procul ut moles desertaque montis 8.192. stat domus et scopuli ingentem traxere ruinam. 8.193. Hic spelunca fuit, vasto summota recessu, 8.194. semihominis Caci facies quam dira tenebat 8.195. solis inaccessam radiis; semperque recenti 8.196. caede tepebat humus, foribusque adfixa superbis 8.197. ora virum tristi pendebant pallida tabo. 8.198. Huic monstro Volcanus erat pater: illius atros 8.199. ore vomens ignis magna se mole ferebat. 8.200. Attulit et nobis aliquando optantibus aetas 8.201. auxilium adventumque dei. Nam maximus ultor, 8.202. tergemini nece Geryonae spoliisque superbus 8.203. Alcides aderat taurosque hac victor agebat 8.204. ingentis, vallemque boves amnemque tenebant. 8.205. At furiis Caci mens effera, nequid inausum 8.206. aut intractatum scelerisve dolive fuisset, 8.207. quattuor a stabulis praestanti corpore tauros 8.208. avertit, totidem forma superante iuvencas; 8.209. atque hos, nequa forent pedibus vestigia rectis, 8.210. cauda in speluncam tractos versisque viarum 8.211. indiciis raptos saxo occultabat opaco: 8.212. quaerenti nulla ad speluncam signa ferebant. 8.213. Interea, cum iam stabulis saturata moveret 8.214. Amphytrioniades armenta abitumque pararet, 8.215. discessu mugire boves atque omne querelis 8.216. impleri nemus et colles clamore relinqui. 8.217. reddidit una boum vocem vastoque sub antro 8.218. mugiit et Caci spem custodita fefellit. 8.219. Hic vero Alcidae furiis exarserat atro 8.220. felle dolor: rapit arma manu nodisque gravatum 8.221. robur et aerii cursu petit ardua montis. 8.222. Tum primum nostri Cacum videre timentem 8.223. turbatumque oculis: fugit ilicet ocior Euro 8.224. speluncamque petit, pedibus timor addidit alas. 8.225. Ut sese inclusit ruptisque immane catenis 8.226. deiecit saxum, ferro quod et arte paterna 8.227. pendebat, fultosque emuniit obice postis, 8.228. ecce furens animis aderat Tirynthius omnemque 8.229. accessum lustrans huc ora ferebat et illuc, 8.230. dentibus infrendens. Ter totum fervidus ira 8.231. lustrat Aventini montem, ter saxea temptat 8.232. limina nequiquam, ter fessus valle resedit. 8.233. Stabat acuta silex, praecisis undique saxis 8.234. speluncae dorso insurgens, altissima visu, 8.235. dirarum nidis domus opportuna volucrum. 8.236. Hanc, ut prona iugo laevum incumbebat in amnem, 8.237. dexter in adversum nitens concussit et imis 8.238. avolsam solvit radicibus; inde repente 8.239. inpulit, inpulsu quo maximus intonat aether 8.240. dissultant ripae refluitque exterritus amnis. 8.241. At specus et Caci detecta apparuit ingens 8.242. regia, et umbrosae penitus patuere cavernae: 8.243. non secus ac siqua penitus vi terra dehiscens 8.244. infernas reseret sedes et regna recludat 8.245. pallida, dis invisa, superque immane barathrum 8.246. cernatur, trepident inmisso lumine manes. 8.247. Ergo insperata deprensum luce repente 8.248. inclusumque cavo saxo atque insueta rudentem 8.249. desuper Alcides telis premit omniaque arma 8.250. advocat et ramis vastisque molaribus instat. 8.251. Ille autem, neque enim fuga iam super ulla pericli, 8.252. faucibus ingentem fumum (mirabile dictu) 8.253. evomit involvitque domum caligine caeca, 8.254. prospectum eripiens oculis, glomeratque sub antro 8.255. fumiferam noctem commixtis igne tenebris. 8.256. Non tulit Alcides animis seque ipse per ignem 8.257. praecipiti iecit saltu, qua plurimus undam 8.258. fumus agit nebulaque ingens specus aestuat atra. 8.259. Hic Cacum in tenebris incendia vana vomentem 8.260. corripit in nodum complexus et angit inhaerens 8.261. elisos oculos et siccum sanguine guttur. 8.262. Panditur extemplo foribus domus atra revolsis, 8.263. abstractaeque boves abiurataeque rapinae 8.264. caelo ostenduntur, pedibusque informe cadaver 8.265. protrahitur. Nequeunt expleri corda tuendo 8.266. terribilis oculos, voltum villosaque saetis 8.267. pectora semiferi atque extinctos faucibus ignis. 8.268. Ex illo celebratus honos, laetique minores 8.269. servavere diem, primusque Potitius auctor 8.270. et domus Herculei custos Pinaria sacri. 8.271. Hanc aram luco statuit, quae maxuma semper 8.272. dicetur nobis et erit quae maxuma semper. 8.273. Quare agite, o iuvenes, tantarum in munere laudum 8.274. cingite fronde comas et pocula porgite dextris 8.275. communemque vocate deum et date vina volentes. 8.276. Dixerat, Herculea bicolor cum populus umbra 8.277. velavitque comas foliisque innexa pependit 8.278. et sacer implevit dextram scyphus. Ocius omnes 8.279. in mensam laeti libant divosque precantur. 8.280. Devexo interea propior fit Vesper Olympo, 8.281. iamque sacerdotes primusque Potitius ibant, 8.282. pellibus in morem cincti, flammasque ferebant. 8.283. Instaurant epulas et mensae grata secundae 8.284. dona ferunt cumulantque oneratis lancibus aras. 8.285. tum Salii ad cantus incensa altaria circum 8.286. populeis adsunt evincti tempora ramis, 8.287. hic iuvenum chorus, ille senum; qui carmine laudes 8.288. Herculeas et facta ferunt: ut prima novercae 8.289. monstra manu geminosque premens eliserit angues, 8.290. ut bello egregias idem disiecerit urbes, 8.291. Troiamque Oechaliamque, ut duros mille labores 8.292. rege sub Eurystheo fatis Iunonis iniquae 8.293. pertulerit. Tu nubigenas, invicte, bimembris 8.294. Hylaeeumque Pholumque, manu, tu Cresia mactas 8.295. prodigia et vastum Nemeae sub rupe leonem. 8.296. Te Stygii tremuere lacus, te ianitor Orci 8.297. ossa super recubans antro semesa cruento; 8.298. nec te ullae facies, non terruit ipse Typhoeus, 8.299. arduus arma tenens; non te rationis egentem 8.300. Lernaeus turba capitum circumstetit anguis. 8.301. Salve, vera Iovis proles, decus addite divis, 8.302. et nos et tua dexter adi pede sacra secundo. 8.303. Talia carminibus celebrant; super omnia Caci 8.304. speluncam adiciunt spirantemque ignibus ipsum. 8.305. Consonat omne nemus strepitu collesque resultant. | 8.190. and him conceiving, Maia, that white maid, 8.191. on hoar Cyllene's frosty summit bore. 8.192. But Maia's sire, if aught of truth be told, 8.193. was Atlas also, Atlas who sustains 8.194. the weight of starry skies. Thus both our tribes 8.195. are one divided stem. Secure in this, 8.196. no envoys have I sent, nor tried thy mind 8.197. with artful first approaches, but myself, 8.198. risking my person and my life, have come 8.199. a suppliant here. For both on me and thee 8.200. the house of Daunus hurls insulting war. 8.201. If us they quell, they doubt not to obtain 8.202. lordship of all Hesperia, and subdue 8.203. alike the northern and the southern sea. 8.204. Accept good faith, and give! Behold, our hearts 8.205. quail not in battle; souls of fire are we, 8.207. Aeneas ceased. The other long had scanned 8.208. the hero's face, his eyes, and wondering viewed 8.209. his form and mien divine; in answer now 8.210. he briefly spoke: “With hospitable heart, 8.211. O bravest warrior of all Trojan-born, 8.212. I know and welcome thee. I well recall 8.213. thy sire Anchises, how he looked and spake. 8.214. For I remember Priam, when he came 8.215. to greet his sister, Queen Hesione, 8.216. in Salamis, and thence pursued his way 8.217. to our cool uplands of Arcadia . 8.218. The bloom of tender boyhood then was mine, 8.219. and with a wide-eyed wonder I did view 8.220. those Teucrian lords, Laomedon's great heir, 8.221. and, towering highest in their goodly throng, 8.222. Anchises, whom my warm young heart desired 8.223. to speak with and to clasp his hand in mine. 8.224. So I approached, and joyful led him home 8.225. to Pheneus' olden wall. He gave me gifts 8.226. the day he bade adieu; a quiver rare 8.227. filled with good Lycian arrows, a rich cloak 8.228. inwove with thread of gold, and bridle reins 8.229. all golden, now to youthful Pallas given. 8.230. Therefore thy plea is granted, and my hand 8.231. here clasps in loyal amity with thine. 8.232. To-morrow at the sunrise thou shalt have 8.233. my tribute for the war, and go thy way 8.234. my glad ally. But now this festival, 8.235. whose solemn rite 't were impious to delay, 8.236. I pray thee celebrate, and bring with thee 8.237. well-omened looks and words. Allies we are! 8.239. So saying, he bade his followers renew 8.240. th' abandoned feast and wine; and placed each guest 8.241. on turf-built couch of green, most honoring 8.242. Aeneas by a throne of maple fair 8.243. decked with a lion's pelt and flowing mane. 8.244. Then high-born pages, with the altar's priest, 8.245. bring on the roasted beeves and load the board 8.246. with baskets of fine bread; and wine they bring — 8.247. of Ceres and of Bacchus gift and toil. 8.248. While good Aeneas and his Trojans share 8.250. When hunger and its eager edge were gone, 8.251. Evander spoke: “This votive holiday, 8.252. yon tables spread and altar so divine, 8.253. are not some superstition dark and vain, 8.254. that knows not the old gods, O Trojan King! 8.255. But as men saved from danger and great fear 8.256. this thankful sacrifice we pay. Behold, 8.257. yon huge rock, beetling from the mountain wall, 8.258. hung from the cliff above. How lone and bare 8.259. the hollowed mountain looks! How crag on crag 8.260. tumbled and tossed in huge confusion lie! 8.261. A cavern once it was, which ran deep down 8.262. into the darkness. There th' half-human shape 8.263. of Cacus made its hideous den, concealed 8.264. from sunlight and the day. The ground was wet 8.265. at all times with fresh gore; the portal grim 8.266. was hung about with heads of slaughtered men, 8.267. bloody and pale—a fearsome sight to see. 8.268. Vulcan begat this monster, which spewed forth 8.269. dark-fuming flames from his infernal throat, 8.270. and vast his stature seemed. But time and tide 8.271. brought to our prayers the advent of a god 8.272. to help us at our need. For Hercules, 8.273. divine avenger, came from laying low 8.274. three-bodied Geryon, whose spoils he wore 8.275. exultant, and with hands victorious drove 8.276. the herd of monster bulls, which pastured free 8.277. along our river-valley. Cacus gazed 8.278. in a brute frenzy, and left not untried 8.279. aught of bold crime or stratagem, but stole 8.280. four fine bulls as they fed, and heifers four, 8.281. all matchless; but, lest hoof-tracks point his way, 8.282. he dragged them cave-wards by the tails, confusing 8.283. the natural trail, and hid the stolen herd 8.284. in his dark den; and not a mark or sign 8.285. could guide the herdsmen to that cavern-door. 8.286. But after, when Amphitryon's famous son, 8.287. preparing to depart, would from the meads 8.288. goad forth the full-fed herd, his lingering bulls 8.289. roared loud, and by their lamentable cry 8.290. filled grove and hills with clamor of farewell: 8.291. one heifer from the mountain-cave lowed back 8.292. in answer, so from her close-guarded stall 8.293. foiling the monster's will. Then hadst thou seen 8.294. the wrath of Hercules in frenzy blaze 8.295. from his exasperate heart. His arms he seized, 8.296. his club of knotted oak, and climbed full-speed 8.297. the wind-swept hill. Now first our people saw 8.298. Cacus in fear, with panic in his eyes. 8.299. Swift to the black cave like a gale he flew, 8.300. his feet by terror winged. Scarce had he passed 8.301. the cavern door, and broken the big chains, 8.302. and dropped the huge rock which was pendent there 8.303. by Vulcan's well-wrought steel; scarce blocked and barred 8.304. the guarded gate: when there Tirynthius stood, 8.305. with heart aflame, surveying each approach, |
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72. Ovid, Fasti, 4.225-4.344 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56| 4.225. hunc sibi servari voluit, sua templa tueri, 4.226. et dixit semper fac puer esse velis. 4.227. ille fidem iussis dedit et si mentiar, inquit 4.228. ultima, qua fallam, sit Venus illa mihi. 4.229. fallit et in nympha Sagaritide desinit esse 4.230. quod fuit: hinc poenas exigit ira deae. 4.231. Naida volneribus succidit in arbore factis, 4.232. illa perit: fatum Naidos arbor erat. 4.233. hic furit et credens thalami procumbere tectum 4.234. effugit et cursu Dindyma summa petit 4.235. et modo tolle faces! remove modo verbera! clamat; 4.236. saepe Palaestinas iurat adesse deas. 4.237. ille etiam saxo corpus laniavit acuto, 4.238. longaque in immundo pulvere tracta coma est, 4.239. voxque fuit ‘merui! meritas do sanguine poenas. 4.240. a! pereant partes, quae nocuere mihi! 4.241. a! pereant’ dicebat adhuc, onus inguinis aufert, 4.242. nullaque sunt subito signa relicta viri. 4.243. venit in exemplum furor hic, mollesque ministri 4.244. caedunt iactatis vilia membra comis.’ 4.245. talibus Aoniae facunda voce Camenae 4.246. reddita quaesiti causa furoris erat. 4.247. ‘hoc quoque, dux operis, moneas, precor, unde petita 4.248. venerit, an nostra semper in urbe fuit?’ 4.249. ‘Dindymon et Cybelen et amoenam fontibus Iden 4.250. semper et Iliacas Mater amavit opes: 4.251. cum Troiam Aeneas Italos portaret in agros, 4.252. est dea sacriferas paene secuta rates, 4.253. sed nondum fatis Latio sua numina posci 4.254. senserat, adsuetis substiteratque locis. 4.255. post, ut Roma potens opibus iam saecula quinque 4.256. vidit et edomito sustulit orbe caput, 4.257. carminis Euboici fatalia verba sacerdos 4.258. inspicit; inspectum tale fuisse ferunt: 4.259. ‘mater abest: matrem iubeo, Romane, requiras. 4.260. cum veniet, casta est accipienda manu. 4.261. ‘obscurae sortis patres ambagibus errant, 4.262. quaeve parens absit, quove petenda loco. 4.263. consulitur Paean,’ divum que arcessite Matrem, 4.264. inquit in Idaeo est invenienda iugo. 4.265. mittuntur proceres. Phrygiae tunc sceptra tenebat 4.266. Attalus: Ausoniis rem negat ille viris, 4.267. mira canam, longo tremuit cum murmure tellus, 4.268. et sic est adytis diva locuta suis: 4.269. ipsa peti volui, nec sit mora, mitte volentem. 4.270. dignus Roma locus, quo deus omnis eat.’ 4.271. ille soni terrore pavens proficiscere, dixit 4.272. nostra eris: in Phrygios Roma refertur avos. 4.273. protinus innumerae caedunt pineta secures 4.274. illa, quibus fugiens Phryx pius usus erat: 4.275. mille manus coeunt, et picta coloribus ustis 4.276. caelestum Matrem concava puppis habet, 4.277. illa sui per aquas fertur tutissima nati 4.278. longaque Phrixeae stagna sororis adit 4.279. Rhoeteumque rapax Sigeaque litora transit 4.280. et Tenedum et veteres Eetionis opes. 4.281. Cyclades excipiunt, Lesbo post terga relicta, 4.282. quaeque Carysteis frangitur unda vadis. 4.283. transit et Icarium, lapsas ubi perdidit alas 4.284. Icarus et vastae nomina fecit aquae. 4.285. tum laeva Creten, dextra Pelopeidas undas 4.286. deserit et Veneris sacra Cythera petit, 4.287. hinc mare Trinacrium, candens ubi tinguere ferrum 4.288. Brontes et Steropes Acmonidesque solent, 4.289. aequoraque Afra legit Sardoaque regna sinistris 4.290. respicit a remis Ausoniamque tenet. 4.291. Ostia contigerat, qua se Tiberinus in altum 4.292. dividit et campo liberiore natat: 4.293. omnis eques mixtaque gravis cum plebe senatus 4.294. obvius ad Tusci fluminis ora venit. 4.295. procedunt pariter matres nataeque nurusque 4.296. quaeque colunt sanctos virginitate focos, 4.297. sedula fune viri contento brachia lassant: 4.298. vix subit adversas hospita navis aquas, 4.299. sicca diu fuerat tellus, sitis usserat herbas: 4.300. sedit limoso pressa carina vado. 4.301. quisquis adest operi, plus quam pro parte laborat, 4.302. adiuvat et fortis voce sote manus, 4.303. illa velut medio stabilis sedet insula ponto: 4.304. attoniti monstro stantque paventque viri. 4.305. Claudia Quinta genus Clauso referebat ab alto, 4.306. nec facies impar nobilitate fuit: 4.307. casta quidem, sed non et credita: rumor iniquus 4.308. laeserat, et falsi criminis acta rea est; 4.309. cultus et ornatis varie prodisse capillis 4.310. obfuit, ad rigidos promptaque lingua senes, 4.311. conscia mens recti famae mendacia risit, 4.312. sed nos in vitium credula turba sumus, 4.313. haec ubi castarum processit ab agmine matrum 4.314. et manibus puram fluminis hausit aquam, 4.315. ter caput inrorat, ter tollit in aethera palmas ( 4.316. quicumque aspiciunt, mente carere putant) 4.317. summissoque genu voltus in imagine divae 4.318. figit et hos edit crine iacente sonos: 4.319. ‘supplicis, alma, tuae, genetrix fecunda deorum, 4.320. accipe sub certa condicione preces. 4.321. casta negor. si tu damnas, meruisse fatebor; 4.322. morte luam poenas iudice victa dea. 4.323. sed si crimen abest, tu nostrae pignora vitae 4.324. re dabis et castas casta sequere manus.’ 4.325. dixit et exiguo funem conamine traxit ( 4.326. mira, sed et scaena testificata loquar): 4.327. mota dea est sequiturque ducem laudatque sequendo: 4.328. index laetitiae fertur ad astra sonus, 4.329. fluminis ad flexum veniunt (Tiberina priores 4.330. atria dixerunt), unde sinister abit. 4.331. nox aderat: querno religant in stipite funem 4.332. dantque levi somno corpora functa cibo. 4.333. lux aderat: querno solvunt a stipite funem; 4.334. ante tamen posito tura dedere foco, 4.335. ante coronarunt puppem et sine labe iuvencam 4.336. mactarunt operum coniugiique rudem, 4.337. est locus, in Tiberim qua lubricus influit Almo 4.338. et nomen magno perdit in amne minor: 4.339. illic purpurea canus cum veste sacerdos 4.340. Almonis dominam sacraque lavit aquis, 4.341. exululant comites, furiosaque tibia flatur, 4.342. et feriunt molles taurea terga manus. 4.343. Claudia praecedit laeto celeberrima voltu, 4.344. credita vix tandem teste pudica dea; | 4.225. She desired him to serve her, and protect her temple, 4.226. And said: “Wish, you might be a boy for ever.” 4.227. He promised to be true, and said: “If I’m lying 4.228. May the love I fail in be my last love.” 4.229. He did fail, and in meeting the nymph Sagaritis, 4.230. Abandoned what he was: the goddess, angered, avenged it. 4.231. She destroyed the Naiad, by wounding a tree, 4.232. Since the tree contained the Naiad’s fate. 4.233. Attis was maddened, and thinking his chamber’s roof 4.234. Was falling, fled for the summit of Mount Dindymus. 4.235. Now he cried: “Remove the torches”, now he cried: 4.236. “Take the whips away”: often swearing he saw the Furies. 4.237. He tore at his body too with a sharp stone, 4.238. And dragged his long hair in the filthy dust, 4.239. Shouting: “I deserved this! I pay the due penalty 4.240. In blood! Ah! Let the parts that harmed me, perish! 4.241. Let them perish!” cutting away the burden of his groin, 4.242. And suddenly bereft of every mark of manhood. 4.243. His madness set a precedent, and his unmanly servant 4.244. Toss their hair, and cut off their members as if worthless.’ 4.245. So the Aonian Muse, eloquently answering the question 4.246. I’d asked her, regarding the causes of their madness. 4.247. ‘Guide of my work, I beg you, teach me also, where She 4.248. Was brought from. Was she always resident in our City? 4.249. ‘The Mother Goddess always loved Dindymus, Cybele, 4.250. And Ida, with its pleasant streams, and the Trojan realm: 4.251. And when Aeneas brought Troy to Italian fields, the godde 4.252. Almost followed those ships that carried the sacred relics. 4.253. But she felt that fate didn’t require her powers in Latium, 4.254. So she stayed behind in her long-accustomed place. 4.255. Later, when Rome was more than five centuries old, 4.256. And had lifted its head above the conquered world, 4.257. The priest consulted the fateful words of Euboean prophecy: 4.258. They say that what he found there was as follows: 4.259. ‘The Mother’s absent: Roman, I command you: seek the Mother. 4.260. When she arrives, she must be received in chaste hands.’ 4.261. The dark oracle’s ambiguity set the senators puzzling 4.262. As to who that parent might be, and where to seek her. 4.263. Apollo was consulted, and replied: ‘Fetch the Mother 4.264. of all the Gods, who you’ll find there on Mount Ida.’ 4.265. Noblemen were sent. Attalus at that time held 4.266. The Phrygian sceptre: he refused the Italian lords. 4.267. Marvellous to tell, the earth shook with long murmurs, 4.268. And the goddess, from her shrine, spoke as follows: 4.269. ‘I myself wished them to seek me: don’t delay: send me, 4.270. Willingly. Rome is a worthy place for all divinities.’ 4.271. Quaking with fear at her words, Attalus, said: ‘Go, 4.272. You’ll still be ours: Rome claims Phrygian ancestry.’ 4.273. Immediately countless axes felled the pine-tree 4.274. Those trees pious Aeneas employed for his flight: 4.275. A thousand hands work, and the heavenly Mother 4.276. Soon has a hollow ship, painted in fiery colours. 4.277. She’s carried in perfect safety over her son’s waves, 4.278. And reaches the long strait named for Phrixus’ sister, 4.279. Passes fierce Rhoetum and the Sigean shore, 4.280. And Tenedos and Eetion’s ancient kingdom. 4.281. Leaving Lesbos behind she then steered for the Cyclades, 4.282. And the waves that break on Euboea’s Carystian shoals. 4.283. She passed the Icarian Sea, as well, where Icarus shed 4.284. His melting wings, giving his name to a vast tract of water. 4.285. Then leaving Crete to larboard, and the Pelopian wave 4.286. To starboard, she headed for Cythera, sacred to Venus. 4.287. From there to the Sicilian Sea, where Brontes, Sterope 4.288. And Aemonides forge their red-hot iron, 4.289. Then, skirting African waters, she saw the Sardinian 4.290. Realm behind to larboard, and reached our Italy. 4.291. She’d arrived at the mouth (ostia) where the Tiber divide 4.292. To meet the deep, and flows with a wider sweep: 4.293. All the Knights, grave Senators, and commoners, 4.294. Came to meet her at the mouth of the Tuscan river. 4.295. With them walked mothers, daughters, and brides, 4.296. And all those virgins who tend the sacred fires. 4.297. The men wearied their arms hauling hard on the ropes: 4.298. The foreign vessel barely made way against the stream. 4.299. For a long time there’d been a drought: the grass was dry 4.300. And scorched: the boat stuck fast in the muddy shallows. 4.301. Every man, hauling, laboured beyond his strength, 4.302. And encouraged their toiling hands with his cries. 4.303. Yet the ship lodged there, like an island fixed in mid-ocean: 4.304. And astonished at the portent, men stood and quaked. 4.305. Claudia Quinta traced her descent from noble Clausus, 4.306. And her beauty was in no way unequal to her nobility: 4.307. She was chaste, but not believed so: hostile rumour 4.308. Had wounded her, false charges were levelled at her: 4.309. Her elegance, promenading around in various hairstyles, 4.310. And her ready tongue, with stiff old men, counted against her. 4.311. Conscious of virtue, she laughed at the rumoured lies, 4.312. But we’re always ready to credit others with faults. 4.313. Now, when she’d stepped from the line of chaste women, 4.314. Taking pure river water in her hands, she wetted her head 4.315. Three times, three times lifted her palms to the sky, 4.316. (Everyone watching her thought she’d lost her mind) 4.317. Then, kneeling, fixed her eyes on the goddess’s statue, 4.318. And, with loosened hair, uttered these words: 4.319. “ Kind and fruitful Mother of the Gods, accept 4.320. A suppliant’s prayers, on this one condition: 4.321. They deny I’m chaste: let me be guilty if you condemn me: 4.322. Convicted by a goddess I’ll pay for it with my life. 4.323. But if I’m free of guilt, grant a pledge of my innocence 4.324. By your action: and, chaste, give way to my chaste hands.” 4.325. She spoke: then gave a slight pull at the rope, 4.326. (A wonder, but the sacred drama attests what I say): 4.327. The goddess stirred, followed, and, following, approved her: 4.328. Witness the sound of jubilation carried to the stars. 4.329. They came to a bend in the river (called of old 4.330. The Halls of Tiber): there the stream turns left, ascending. 4.331. Night fell: they tied the rope to an oak stump, 4.332. And, having eaten, settled to a tranquil sleep. 4.333. Dawn rose: they loosed the rope from the oak stump, 4.334. After first laying a fire and offering incense, 4.335. And crowned the stern, and sacrificed a heifer 4.336. Free of blemish, that had never known yoke or bull. 4.337. There’s a place where smooth-flowing Almo joins the Tiber, 4.338. And the lesser flow loses its name in the greater: 4.339. There, a white-headed priest in purple robe 4.340. Washed the Lady, and sacred relics, in Almo’s water. 4.341. The attendants howled, and the mad flutes blew, 4.342. And soft hands beat at the bull’s-hide drums. 4.343. Claudia walked in front with a joyful face, 4.344. Her chastity proven by the goddess’s testimony: |
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| 73. Vitruvius Pollio, On Architecture, 2 praef. 1-4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, as a greek polis Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 25 |
74. Philo of Alexandria, On The Preliminary Studies, 166 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem •jerusalem, in letter of aristeas Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241 | 166. And the cause of this is not merely labour, but also the sweetness with which it is combined; for the scripture says, "And the water was made sweet." But sweet and pleasant labour is called by another name, fondness for labour; for that which is sweet in labour is the love of, and desire for, and admiration of, and friendship for, what is honourable. |
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| 75. Horace, Sermones, 1.4.94, 1.10.25 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 76 |
76. Philo of Alexandria, On The Decalogue, 170 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem •jerusalem, in letter of aristeas Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 233 | 170. The second brief commandment, the prohibition of slaying men, is that under which are implied all those necessary and most universally advantageous laws, relating to acts of violence, to insults, to assaults, to wounds, to mutilation. |
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77. Dionysius of Halycarnassus, Roman Antiquities, 5.39.4, 16.3.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple’s treasures •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77, 140 | 5.39.4. Then for the first time the commonwealth, recovering from the defeat received at the hands of the Tyrrhenians, recovered its former spirit and dared as before to aim at the supremacy over its neighbours. The Romans decreed a triumph jointly to both the consuls, and, as a special gratification to one of them, Valerius, ordered that a site should be given him for his habitation on the best part of the Palatine Hill and that the cost of the building should be defrayed from the public treasury. The folding doors of this house, near which stands the brazen bull, are the only doors in Rome either of public or private buildings that open outwards. |
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78. Philo of Alexandria, On The Life of Moses, 1.5-1.6, 1.15-1.16, 1.67, 1.85, 1.105, 1.132, 1.162, 1.203, 1.211, 1.221, 1.306, 2.1-2.3, 2.5-2.6, 2.12, 2.25-2.44, 2.51, 2.58, 2.142, 2.154, 2.160, 2.183, 2.200, 2.261, 2.278 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jerusalem, in letter of aristeas •jerusalem, as polis •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem •jerusalem, as a greek polis Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 27; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 226, 229, 233, 240, 241, 242; Schwartz, 2 Maccabees (2008) 197 | 1.5. And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educated in Egypt, his ancestors having migrated into Egypt with all their families on account of the long famine which oppressed Babylon and all the adjacent countries; for they were in search of food, and Egypt was a champaign country blessed with a rich soil, and very productive of every thing which the nature of man requires, and especially of corn and wheat, 1.6. for the river of that country at the height of summer, when they say that all other rivers which are derived from winter torrents and from springs in the ground are smaller, rises and increases, and overflows so as to irrigate all the lands, and make them one vast lake. And so the land, without having any need of rain, supplies every year an unlimited abundance of every kind of good food, unless sometimes the anger of God interrupts this abundance by reason of the excessive impiety of the inhabitants. 1.15. Then, after she had surveyed him from head to foot, and admired his elegant form and healthy vigorous appearance, and saw that he was crying, she had compassion on him, her soul being already moved within her by maternal feelings of affection as if he had been her own child. And when she knew that the infant belonged to one of the Hebrews who was afraid because of the commandment of the king, she herself conceived the idea of rearing him up, and took counsel with herself on the subject, thinking that it was not safe to bring him at once into the palace; 1.16. and while she was still hesitating, the sister of the infant, who was still looking out, conjecturing her hesitation from what she beheld, ran up and asked her whether she would like that the child should be brought up at the breast by some one of the Hebrew women who had been lately delivered; 1.67. For the burning bush was a symbol of the oppressed people, and the burning fire was a symbol of the oppressors; and the circumstance of the burning bush not being consumed was an emblem of the fact that the people thus oppressed would not be destroyed by those who were attacking them, but that their hostility would be unsuccessful and fruitless to the one party, and the fact of their being plotted against would fail to be injurious to the others. The angel, again, was the emblem of the providence of God, who mitigates circumstances which appear very formidable, so as to produce from them great tranquillity beyond the hopes or expectation of any one. 1.105. Again, therefore, they have recourse to the same means of escape by entreating Moses, and the king now promised to permit the Hebrews to depart, and they propitiated God with prayers. And when God consented, some of the frogs at once returned into the river, and there were also heaps of those which died in the roads, and the people also brought loads of them out of their houses, on account of the intolerable stench which proceeded from them, and the smell from their dead carcases, in such numbers, went up to heaven, especially as frogs, even while alive, cause great annoyance to the outward senses. 1.132. But at this time its attack was prompted by God, so that its treachery and hostility were redoubled, since it not only displayed all its own natural covetousness, but also all that eagerness which it derived from the divine providence which went it forth, and armed it and excited it to acts of valour against the natives. 1.162. but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment. 1.221. and accordingly he chose out twelve men, to correspond in number to the twelve tribes, one out of each tribe to be the leader of it, selecting the most approved men, with reference to their excellence, in order that no quarrels might arise from any one party being better or worse off than another, but that they might all, by the agency of those to whom the matter was entrusted, be equally instructed as to the state of affairs among the inhabitants, if only the spies who were sent out brought a true report. 1.306. Therefore Moses did not think fit to carry on war against him with his whole army, knowing that superfluous numbers are apt to meet with disaster in consequence of those very numbers; and also, at the same time, thinking it useful to have stations of reserve, to be assistants to those of their allies who appeared likely to fail; but he selected a thousand picked men of the youth of the nation, selected man by man, out of each tribe, twelve thousand in all, for that was the number of the tribes, and he appointed Phinehas to be the commander in the war, as he had already given proof of the happy daring which becomes a general; and after he had offered up sacrifices of good omen, he sent forth his warriors, and encouraged them in the following words:-- 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them. 2.2. For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers--I mean the genius of the philosopher and of the king--in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office; 2.3. and it is on these subjects that I have now been constrained to choose to enlarge; for I conceive that all these things have fitly been united in him, inasmuch as in accordance with the providential will of God he was both a king and a lawgiver, and a high priest and a prophet, and because in each office he displayed the most eminent wisdom and virtue. We must now show how it is that every thing is fitly united in him. 2.5. But a king and a lawgiver ought to pay attention not only to human things, but also to divine ones, for the affairs of neither kings nor subjects go on well except by the intervention of divine providence; on which account it was necessary that such a man as Moses should enjoy the first priesthood, in order that he might with perfectly conducted sacrifices, and with a perfect knowledge of the proper way to serve God, entreat for a deliverance from evil and for a participation in good, both for himself and for the people whom he was governing, from the merciful God who listens favourably to prayers. 2.6. But since there is an infinite variety of both human and divine circumstances which are unknown both to king, and lawgiver, and chief priest, for a man is no less a created and mortal being from having all these offices, or because he is clothed with such a vast and boundless inheritance of honour and happiness, he was also of necessity invested with the gift of prophecy, in order that he might through the providence of God learn all those things which he was unable to comprehend by his own reason; for what the mind is unable to attain to, that prophecy masters. 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers, 2.25. And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both from what has been already said and from what I am about to state. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29. Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.33. And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35. The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. 2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world. 2.58. But when the whole of that district was thus burnt, inhabitants and all, by the impetuous rush of the heavenly fire, one single man in the country, a sojourner, was preserved by the providence of God because he had never shared in the transgressions of the natives, though sojourners in general were in the habit of adopting the customs of the foreign nations, among which they might be settled, for the sake of their own safety, since, if they despised them, they might be in danger from the inhabitants of the land. And yet this man had not attained to any perfection of wisdom, so as to be thought worthy of such an honour by reason of the perfect excellence of his nature; but he was spared only because he did not join the multitude who were inclined to luxury and effeminacy, and who pursued every kind of pleasure and indulged every kind of appetite, gratifying them abundantly, and inflaming them as one might inflame fire by heaping upon it plenty of rough fuel. 2.142. Accordingly, Moses selected his brother, choosing him out of all men, because of his superior virtue, to be high priest, and his sons he appointed priests, not giving precedence to his own family, but to the piety and holiness which he perceived to exist in those men; and what is the clearest proof of this is, that he did not think either of his sons worthy of this honour (and he had two 2.154. Then, when they had both come out and held up their hands in front of their head, they, with a pure and holy mind, offered up such prayers as were suitable and becoming for the nation. And while they were still praying a most marvellous prodigy happened; for from out of the inmost shrine, whether it was a portion of the purest possible aether, or whether the air, according to some natural change of the elements, had become dissolved with fire, on a sudden a body of flame shone forth, and with impetuous violence descended on the altar and consumed all that was thereon, with the view, as I imagine, of showing in the clearest manner that none of the things which had been done had been done without the especial providence of God. 2.160. And, again, the election of these officers was conducted in a novel and not in the ordinary manner. God chose out one of the twelve tribes, having selected it for its superior excellence, and appointed that to furnish the keepers of the temple, giving it rewards and peculiar honours in return for its pious acting. And the action which it had to perform was of this kind. 2.183. This is an emblem of the soul which is inclined to the practice of meditation, from which he thinks it is proper to turn it to virtue by showing it that it is necessary first of all to encounter danger. But labour is a bitter, and distasteful, and harsh thing, from which good is produced, for the sake of which one must not yield to effeminate indolence; 2.200. And was not either the tongue of the man who uttered such impiety loosened, or the ears of him who was destined to hear such things closed up? unless, indeed, that was done in consequence of some providential arrangement of justice, which does not think that either any extraordinary good or that any enormous evil ought to be kept in darkness, but that such should be revealed in order to the most complete manifestation of virtue or vice, so that it may adjudge the one to be worthy of acceptance and the other of punishment. 2.261. And Moses, when he saw this, was naturally indigt with those who were thus disobedient; for how could he help being so, when those who had beheld such numerous and great actions which could not possibly be perverted into mere fictitious and well contrived appearances, but which had been easily accomplished by the divine providence, did not only doubt, but even absolutely disbelieved, and were the hardest of all man to be convinced? 2.278. Then, joining together and assembling in one place, they cried out upon the prophet as if he had given the priesthood to his brother, and to his nephews, out of consideration for their relationship to him, and had given a false account of their appointment, as if it had not taken place under the direction of divine providence, as we have represented. |
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79. Philo of Alexandria, Hypothetica, 6.1, 11.5 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jerusalem, in letter of aristeas •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 229, 233 | 6.1. That their ancient ancestor, the original founder of their race, was a Chaldaean; and that this people emigrated from Egypt, after having in former times left its abode in Syria, being very numerous and consisting of countless myriads of people; and that when the land was no longer able to contain them, and moreover when a high spirit began to show itself in the dispositions of their young men, and when, besides this, God himself by visions and dreams began to show them that he willed that they should depart, and when, as the Deity brought it about, nothing was less an object of desire to them than their ancient native land; on that account this ancestor of theirs departed and journeyed into Egypt, whether in consequence of some express determination of God, or whether it was in consequence of some prophetic instinct of his own; so that from that time to the present the nation has had an existence and a durability, and has become so exceedingly populous, as it is at this moment. |
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80. Philo of Alexandria, Against Flaccus, 17, 29, 43, 45, 74, 46 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 692 | 46. on which account they frequent all the most prosperous and fertile countries of Europe and Asia, whether islands or continents, looking indeed upon the holy city as their metropolis in which is erected the sacred temple of the most high God, but accounting those regions which have been occupied by their fathers, and grandfathers, and great grandfathers, and still more remote ancestors, in which they have been born and brought up, as their country; and there are even some regions to which they came the very moment that they were originally settled, sending a colony of their people to do a pleasure to the founders of the colony. |
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81. Strabo, Geography, 14.2.5, 17.1.9 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple’s treasures •jerusalem, gymnasium Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 282; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 40 | 14.2.5. The city of the Rhodians lies on the eastern promontory of Rhodes; and it is so far superior to all others in harbors and roads and walls and improvements in general that I am unable to speak of any other city as equal to it, or even as almost equal to it, much less superior to it. It is remarkable also for its good order, and for its careful attention to the administration of affairs of state in general; and in particular to that of naval affairs, whereby it held the mastery of the sea for a long time and overthrew the business of piracy, and became a friend to the Romans and to all kings who favoured both the Romans and the Greeks. Consequently it not only has remained autonomous. but also has been adorned with many votive offerings, which for the most part are to be found in the Dionysium and the gymnasium, but partly in other places. The best of these are, first, the Colossus of Helius, of which the author of the iambic verse says,seven times ten cubits in height, the work of Chares the Lindian; but it now lies on the ground, having been thrown down by an earthquake and broken at the knees. In accordance with a certain oracle, the people did not raise it again. This, then, is the most excellent of the votive offerings (at any rate, it is by common agreement one of the Seven Wonders); and there are also the paintings of Protogenes, his Ialysus and also his Satyr, the latter standing by a pillar, on top of which stood a male partridge. And at this partridge, as would be natural, the people were so agape when the picture had only recently been set up, that they would behold him with wonder but overlook the Satyr, although the latter was a very great success. But the partridge-breeders were still more amazed, bringing their tame partridges and placing them opposite the painted partridge; for their partridges would make their call to the painting and attract a mob of people. But when Protogenes saw that the main part of the work had become subordinate, he begged those who were in charge of the sacred precinct to permit him to go there and efface the partridge, and so he did. The Rhodians are concerned for the people in general, although their rule is not democratic; still, they wish to take care of their multitude of poor people. Accordingly, the people are supplied with provisions and the needy are supported by the well-to-do, by a certain ancestral custom; and there are certain liturgies that supply provisions, so that at the same time the poor man receives his sustece and the city does not run short of useful men, and in particular for the manning of the fleets. As for the roadsteads, some of them were kept hidden and forbidden to the people in general; and death was the penalty for any person who spied on them or passed inside them. And here too, as in Massalia and Cyzicus, everything relating to the architects, the manufacture of instruments of war, and the stores of arms and everything else are objects of exceptional care, and even more so than anywhere else. 17.1.9. In the great harbour at the entrance, on the right hand, are the island and the Pharos tower; on the left are the reef of rocks and the promontory Lochias, with a palace upon it: at the entrance, on the left hand, are the inner palaces, which are continuous with those on the Lochias, and contain numerous painted apartments and groves. Below lies the artificial and close harbour, appropriated to the use of the kings; and Antirrhodus a small island, facing the artificial harbour, with a palace on it, and a small port. It was called Antirrhodus, a rival as it were of Rhodes.Above this is the theatre, then the Poseidium, a kind of elbow projecting from the Emporium, as it is called, with a temple of Neptune upon it. To this Antony added a mound, projecting still further into the middle of the harbour, and built at the extremity a royal mansion, which he called Timonium. This was his last act, when, deserted by his partisans, he retired to Alexandreia after his defeat at Actium, and intended, being forsaken by so many friends, to lead the [solitary] life of Timon for the rest of his days.Next are the Caesarium, the Emporium, and the Apostaseis, or magazines: these are followed by docks, extending to the Heptastadium. This is the description of the great harbour. |
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82. Anon., Sibylline Oracles, 5.500-5.510 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •jerusalem, hasmonaean Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 110 | 5.500. 500 Down hill till it becomes deep-eddying streams. 5.501. And in the plains of Macedonia 5.502. Shall wrath distil and give help from the West, 5.503. But to the king destruction. And a wind 5.504. of winter then shall blow upon the earth, 5.505. 505 And the plain be filled with evil war again. 5.506. For fire shall rain down from the heavenly plain 5.507. On mortals, and therewith blood, water, flash 5.508. of lightning, murky darkness, night in heaven, 5.509. And waste in war and o'er the slaughter mist, 5.510. 510 And these together shall destroy all king |
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| 83. Livy, Per., 102 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 683 |
84. Philo of Alexandria, On Drunkenness, 212, 21 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241 | 21. therefore, the contributions for the most excellent object are the desire of virtue, the imitation of good men, continued care, laborious practice, incessant and unwearied labours; the contributions for the opposite object are relaxation, indifference, luxury, effeminacy, and a complete desertion of what is right. |
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85. Livy, History, 29.14.5-29.14.14, 43.4.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56, 140| 29.14.5. quam praeterquam quod M. Valerius, unus ex legatis, praegressus actutum in Italia fore nuntiaverat, recens nuntius aderat Tarracinae iam esse. 29.14.6. haud parvae rei iudicium senatum tenebat, qui vir optimus in civitate esset; 29.14.7. veram certe victoriam eius rei sibi quisque mallet quam ulla imperia honoresve suffragio seu patrum seu plebis delatos. 29.14.8. P. Scipionem Cn. f. eius, qui in Hispania ceciderat, adulescentem nondum quaestorium, iudicaverunt in tota civitate virum bonorum optimum esse. 29.14.9. id quibus virtutibus inducti ita iudicarint, sicut traditum a proximis memoriae temporum illorum scriptoribus libens posteris traderem, ita meas opinions opiniones coniectando rem vetustate obrutam non interponam. 29.14.10. P. Cornelius cum omnibus matronis Ostiam obviam ire deae iussus, isque ear eam de nave accipere et in terram elatam tradere ferendam matronis. 29.14.11. postquam navis ad ostium amnis Tiberini accessit, sicut erat iussus, in salum nave evectus ab sacerdotibus deam accepit extulitque in terram. 29.14.12. matronae primores civitatis, inter quas unius Claudiae Quintae insigne est nomen, accepere; cui dubia, ut traditur, antea fama clariorem ad posteros tam religioso ministerio pudicitiam fecit. 29.14.13. eae per manus succedentes deinde aliae aliis, omni obviam effusa civitate, turibulis ante ianuas positis, qua praeferebatur, atque accenso ture, precantes, ut volens propitiaque urbem Romanam iniret, in aedem Victoriae, quae est in Palatio, pertulere deam pr. 29.14.14. non. Apr., isque dies festus fuit. populus frequens dona deae in Palatium tulit, lectisterniumque et ludi fuere, Megalensia appellata. | |
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86. Julius Caesar, De Bello Civli, 3.112 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, gymnasium Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 40 | 3.112. On the island there is a tower called Pharos, of great height, a work of wonderful construction, which took its name from the island. This island, lying over against Alexandria, makes a harbour, but it is connected with the town by a narrow roadway like a bridge, piers nine hundred feet in length having been thrown out seawards by former kings. On this island there are dwelling-houses of Egyptians and a settlement the size of a town, and any ships that went a little out of their course there through carelessness or rough weather they were in the habit of plundering like pirates. Moreover, on account of the narrowness of the passage there can be no entry for ships into the harbour without the consent of those who are in occupation of Pharos. Caesar, now fearing such difficulty, landed his troops when the enemy was occupied in fighting, and seized Pharos and placed a garrison on it. The result of these measures was that corn and reinforcements could be safely conveyed to him on shipboard. For he sent messengers to all the neighbouring provinces and summoned reinforcements from them. In the remaining parts of the town the result of the fighting was that they separated after an indecisive engagement and neither side was beaten, the reason of this being the narrowness of the space; and a few men having been slain on both sides, Caesar drew a cordon round the most necessary positions and strengthened the defences by night. In this region of the town there was a small part of the palace to which he had been at first conducted for his personal residence, and a theatre was attached to the house which took the place of a citadel, and had approaches to the port and to the other docks. These defences he increased on subsequent days so that they might take the place of a wall as a barrier against the foe, and that he might not be obliged to fight against his will. Meanwhile the younger daughter of King Ptolomaeus, hoping to have the vacated tenure of the throne, removed herself from the palace to join Achillas, and began to conduct the war with him. But there quickly arose a controversy between them about the leadership, an event which increased the bounties to the soldiers, for each strove separately to win their favour by large sacrifices. While this was going on among the enemy, Pothinus, the young king's tutor and controller of the kingdom, in Caesar's part of the town, while sending messengers to Achillas and exhorting him not to slacken in the business nor to fail in spirit, was slain by Caesar, his messengers having been informed against and arrested. This was the beginning of the Alexandrian war.END |
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87. Philo of Alexandria, That God Is Unchangeable, 173-175 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 239 | 175. What has become of Europe and Asia, and, in short, of the whole of the inhabited world? Is it not tossed up and down the agitated like a ship that is tossed by the sea, at one time enjoying a fair wind and at another time being forced to battle against contrary gales? |
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| 88. Philo of Alexandria, That The Worse Attacks The Better, 61, 278 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241 |
| 89. Philo of Alexandria, Questions On Genesis, 2.16, 3.3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •eleazar (high priest in letter of aristeas), unnamed in philo of alexandria’s account of the ptolemaic embassy to jerusalem •jerusalem, in letter of aristeas Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 233, 240 |
| 90. Philo of Alexandria, Allegorical Interpretation, 3.115 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 239 |
91. Philo of Alexandria, On The Embassy To Gaius, 155-157, 211, 216, 281, 312, 4, 313 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 91 | 313. "And, in the next place, he commanded that no one should hinder the Jews, either on their way to the synagogues, or when bringing their contributions, or when proceeding in obedience to their national laws to Jerusalem, for these things were expressly enjoined, if not in so many words, at all events in effect; |
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92. Philo of Alexandria, On The Life of Joseph, 136, 37 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 241 | 37. This is enough to say on this part of the subject. Accordingly, the young man, having been conducted into Egypt, and there, as has already been stated, having become the slave of a eunuch, gave in a few days such proofs of virtue and excellence of disposition, that he had authority over his fellow servants given to him, and the management of the whole household committed to his charge; for already his master had learnt by many circumstances to perceive that his servant in all his words and in all his actions was under the immediate direction of divine providence. |
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| 93. Plutarch, Cicero, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56 |
94. Plutarch, On Isis And Osiris, 359b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jasom , jerusalem, temple at Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 112 | 359b. For they say that Diochites is the name given to a small town, on the ground that it alone contains the true tomb; and that the prosperous and influential men among the Egyptians are mostly buried in Abydos, since it is the object of their ambition to be buried in the same ground with the body of Osiris. In Memphis, however, they say, the Apis is kept, being the image of the soul of Osiris, whose body also lies there. The name of this city some interpret as "the haven of the good" and others as meaning properly the "tomb of Osiris." They also say that the sacred island by Philae at all other times is untrodden by man and quite unapproachable, and even birds do not alight on it nor fishes approach it; yet, at one special time, the priests cross over to it, and perform the sacrificial rites for the dead, and lay wreaths upon the tomb, which lies in the encompassing shade of a persea- tree, which surpasses in height any olive. |
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95. Plutarch, Demetrius, 22.2-22.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 282| 22.2. οὐ μὴν ἀλλά, καίπερ ἐπὶ τούτῳ σφόδρα δηχθεὶς ὁ Δημήτριος, εὐθὺς παρασχόντας λαβὴν οὐχ ὑπέμεινεν ἀντιλυπῆσαι τοὺς Ῥοδίους. ἔτυχε γὰρ αὐτοῖς ὁ Καύνιος Πρωτογένης γράφων τὴν περὶ τὸν Ἰάλυσον διάθεσιν, καὶ τὸν πίνακα μικρὸν ἀπολείποντα τοῦ τέλος ἔχειν ἔν τινι τῶν προαστείων ἔλαβεν ὁ Δημήτριος. πεμψάντων δὲ κήρυκα τῶν Ῥοδίων καὶ δεομένων φείσασθαι καὶ μὴ διαφθεῖραι τὸ ἔργον, ἀπεκρίνατο τὰς τοῦ πατρὸς εἰκόνας ἂν ἐμπρῆσαι μᾶλλον ἢ τέχνης πόνον τοσοῦτον. 22.3. ἑπτὰ γὰρ ἔτεσι λέγεται συντελέσαι τὴν γραφὴν ὁ Πρωτογένης. καί φησιν ὁ Ἀπελλῆς οὕτως ἐκπλαγῆναι θεασάμενος τὸ ἔργον ὥστε καὶ φωνὴν ἐπιλιπεῖν αὐτόν, ὀψὲ δὲ εἰπεῖν ὅτι μέγας ὁ πόνος καὶ θαυμαστὸν τὸ ἔργον, οὐ μὴν ἔχειν γε χάριτας δι’ ἃς οὐρανοῦ ψαύειν τὰ ὑπʼ αὐτοῦ γραφόμενα. 22.4. ταύτην μὲν οὖν τὴν γραφὴν εἰς ταὐτὸ ταῖς ἄλλαις συνωσθεῖσαν ἐν Ῥώμῃ τὸ πῦρ ἐπενείματο. τῶν δὲ Π̔οδίων κατεξανισταμένων τοῦ πολέμου, δεόμενον προφάσεως τὸν Δημήτριον Ἀθηναῖοι παραγενόμενοι διήλλαξαν ἐπὶ τῷ συμμαχεῖν Ῥοδίους Ἀντιγόνῳ καὶ Δημητρίῳ πλὴν ἐπὶ Πτολεμαῖον. | 22.2. However, although Demetrius was exceedingly exasperated by this, when the Rhodians soon after gave him a chance to retaliate, he would not allow himself to do so. It happened, namely, that Protogenes the Caunian had been making a painting for them which illustrated the story of Ialysus, and this picture, nearly finished, had been captured by Demetrius in one of the suburbs of the city. The Rhodians sent a herald and begged Demetrius to spare and not destroy the work, whereupon he replied that he would rather burn the likenesses of his father than so great a labour of art. 22.3. For we are told that it took Protogenes seven years to complete the painting. And Apelles says he was so smitten with amazement on beholding the work that his voice actually failed him, and that when at last he had recovered it, he cried, "Great is the toil and astonishing the work," remarking, however, that it had not the graces which made the fame of his own paintings touch the heavens. 22.4. This painting, then, crowded into the same place with the rest at Rome, the fire destroyed. 899As for the Rhodians, they continued their strenuous resistance in the war until Demetrius, who wanted a pretext for abandoning it, was induced to make terms with them by a deputation of Athenians, on condition that the Rhodians should be allies of Antigonus and Demetrius, except in a war against Ptolemy. 23 |
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96. Plutarch, Lucullus, 39.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56| 39.2. εἰς παιδιὰν γὰρ ἔγωγε τίθεμαι καὶ οἰκοδομὰς πολυτελεῖς καὶ κατασκευὰς περιπάτων καὶ λουτρῶν καὶ ἔτι μᾶλλον γραφὰς καὶ ἀνδριάντας καὶ τὴν περὶ ταύτας τὰς τέχνας σπουδήν, ἃς ἐκεῖνος συνῆγε μεγάλοις ἀναλώμασιν, εἰς ταῦτα τῷ πλούτῳ ῥύδην καταχρώμενος, ὃν ἠθροίκει πολὺν καὶ λαμπρὸν ἀπὸ τῶν στρατειῶν, ὅπου καὶ νῦν, ἐπίδοσιν τοιαύτην τῆς τρυφῆς ἐχούσης, οἱ Λουκουλλιανοὶ κῆποι τῶν βασιλικῶν ἐν τοῖς πολυτελεστάτοις ἀριθμοῦνται. | 39.2. For I must count as frivolity his costly edifices, his ambulatories and baths, and still more his paintings and statues (not to speak of his devotion to these arts), which he collected at enormous outlays, pouring out into such channels the vast and splendid wealth which he accumulated from his campaigns. Even now, when luxury has increased so much, the gardens of Lucullus are counted among the most costly of the imperial gardens. |
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| 97. Plutarch, Moralia, 183b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 282 |
98. Plutarch, Theseus, 22.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmas of jerusalem Found in books: Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 368| 22.5. τὴν δὲ εἰρεσιώνην ἐκφέρουσι κλάδον ἐλαίας ἐρίῳ μὲν ἀνεστεμμένον, ὥσπερ τότε τὴν ἱκετηρίαν, παντοδαπῶν δὲ ἀνάπλεων καταργμάτων διὰ τὸ λῆξαι τὴν ἀφορίαν, ἐπᾴδοντες· | |
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| 99. Pliny The Elder, Natural History, 5.70, 5.1570-3, 5.1573, 7.120, 12.20, 12.111, 12.54111-15, 14.11, 15.77, 15.78, 22.13, 25.5, 25.6, 25.7, 25.8, 34.29, 34.36, 34.48, 34.84, 35.22, 35.25, 35.81, 35.82, 35.83, 35.130, 36.11, 36.12, 36.13, 36.37, 36.38, 37.82 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 677 |
| 100. Mishnah, Keritot, 5.2-5.3, 6.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 165, 166 |
101. New Testament, Matthew, 2.23, 5.33, 13.53-13.58, 26.57-26.68, 26.71, 27.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •st. marks monastery (jerusalem) •holy sepulchre, jerusalem, holy spirit, syriac shift from feminine to masculine term for •theodotos inscription, diaspora synagogue in jerusalem •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scriptural authority associated with priests and temple Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 268; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 361; Levine, The Ancient Synagogue, The First Thousand Years (2005) 48; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172| 2.23. καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι Ναζωραῖος κληθήσεται. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 13.53. Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας, μετῆρεν ἐκεῖθεν. 13.54. καὶ ἐλθὼν εἰς τὴν πατρίδα αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε ἐκπλήσσεσθαι αὐτοὺς καὶ λέγειν Πόθεν τούτῳ ἡ σοφία αὕτη καὶ αἱ δυνάμεις; 13.55. οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας; 13.56. καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσίν; πόθεν οὖν τούτῳ ταῦτα πάντα; 13.57. καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 13.58. Καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν. 26.57. Οἱ δὲ κρατήσαντες τὸν Ἰησοῦν ἀπήγαγον πρὸς Καιάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι συνήχθησαν. 26.58. ὁ δὲ Πέτρος ἠκολούθει αὐτῷ [ἀπὸ] μακρόθεν ἕως τῆς αὐλῆς τοῦ ἀρχιερέως, καὶ εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν ἰδεῖν τὸ τέλος. 26.59. οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν ψευδομαρτυρίαν κατὰ τοῦ Ἰησοῦ ὅπως αὐτὸν θανατώσωσιν, 26.60. καὶ οὐχ εὗρον πολλῶν προσελθόντων ψευδομαρτύρων. ὕστερον δὲ προσελθόντες δύο εἶπαν 26.61. Οὗτος ἔφη Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι. 26.62. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; ὁ δὲ Ἰησοῦς ἐσιώπα. 26.63. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ. 26.64. λέγει αὐτῷ ὁ Ἰησοῦς Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. 26.65. τότε ὁ ἀρχιερεὺς διέρηξεν τὰ ἱμάτια αὐτοῦ λέγων Ἐβλασφήμησεν· τί ἔτι χρείαν ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν βλασφημίαν· 26.66. τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες εἶπαν Ἔνοχος θανάτου ἐστίν. 26.67. Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν 26.68. λέγοντες Προφήτευσον ἡμῖν, χριστέ, τίς ἐστιν ὁ παίσας σε; 26.71. ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ 27.1. Πρωίας δὲ γενομένης συμβούλιον ἔλαβον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ Ἰησοῦ ὥστε θανατῶσαι αὐτόν· | 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene." 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 13.53. It happened that when Jesus had finished these parables, he departed from there. 13.54. Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 13.56. Aren't all of his sisters with us? Where then did this man get all of these things?" 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house." 13.58. He didn't do many mighty works there because of their unbelief. 26.57. Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together. 26.58. But Peter followed him from a distance, to the court of the high priest, and entered in and sat with the officers, to see the end. 26.59. Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death; 26.60. and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward, 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'" 26.62. The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you?" 26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God." 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky." 26.65. Then the high priest tore his clothing, saying, "He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy. 26.66. What do you think?"They answered, "He is worthy of death!" 26.67. Then they spit in his face and beat him with their fists, and some slapped him, 26.68. saying, "Prophesy to us, you Christ! Who hit you?" 26.71. When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth." 27.1. Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death: |
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102. Mishnah, Hulin, 10.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 166| 10.2. כָּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן וְנִפְדּוּ, חַיָּבִין בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחֻלִּין, לְהִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. כֹּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, וּלְאַחַר מִכָּאן נוֹלַד לָהֶם מוּם קָבוּעַ וְנִפְדּוּ, פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, וְאֵינָן יוֹצְאִין לְחֻלִּין לְהִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ חַיָּב, וְעוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ, יִקָּבֵרוּ: | 10.2. All consecrated animals whose permanent physical blemish preceded their consecration and were then redeemed: Are subject to the law of the firstling and to the priestly gifts, And when they become like hullin [by being redeemed] they may be shorn and may be put to work. And their young and their milk are permitted after they have been redeemed. And he who slaughtered them outside the sanctuary is not liable. And they do not render what is substituted for them [holy]. And if they died they may be redeemed, except for the firstling and the tithe of cattle. All [consecrated animals] whose consecration preceded their permanent, or their impermanent blemish [preceded] their consecration and subsequently they contracted a permanent blemish, and they were redeemed: Are exempt from the law of the firstling, and from priestly gifts; And they are not like unconsecrated animals to be shorn or put to work; And [even] after they have been redeemed their young and their milk are forbidden; And he who slaughtered them outside the sanctuary is liable; And they render what was substituted for them [holy], And if they died they must be buried. |
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| 103. Mishnah, Bikkurim, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 168 |
104. Mishnah, Bekhorot, 2.2-2.3, 8.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 166| 8.8. אֵין פּוֹדִין לֹא בַעֲבָדִים, וְלֹא בִשְׁטָרוֹת, וְלֹא בְקַרְקָעוֹת, וְלֹא בְהֶקְדֵּשׁוֹת. כָּתַב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חָמֵשׁ סְלָעִים, חַיָּב לִתֵּן לוֹ וּבְנוֹ אֵינוֹ פָדוּי, לְפִיכָךְ אִם רָצָה הַכֹּהֵן לִתֵּן לוֹ מַתָּנָה, רַשַּׁאי. הַמַּפְרִישׁ פִּדְיוֹן בְּנוֹ וְאָבַד, חַיָּב בְּאַחֲרָיוּתוֹ, שֶׁנֶּאֱמַר (במדבר יח), יִהְיֶה לָּךְ וּפָדֹה תִפְדֶּה: | 8.8. We must not redeem [a first-born] with slaves, nor with notes of indebtedness, nor with immovable properties, nor with objects of hekdesh. If one gives a written acknowledgment to a priest that he owes him five selas he is bound to give them to him, although his son is not considered as redeemed. Therefore, if the priest wishes to give him [the note of indebtedness] as a gift he is permitted to do so. If one set aside the redemption money of his son and it became lost, he is responsible for it, because it says: “Shall be for you [but] you shall surely redeem” (Numbers 18:15). |
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105. Mishnah, Megillah, 3.1, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews •leases, by the jerusalem temple Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 221; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 167| 3.1. בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: 4.3. אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן: | 3.1. Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one. 4.3. They do not recite the Shema responsively, And they do not pass before the ark; And the [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings. |
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106. Martial, Epigrams, 12.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77 | 12.15. A COMPLIMENT TO TRAJAN, ON HIS MUNIFICENCE TO THE TEMPLE OF JUPITER: Everything that glittered in the Parrhasian palace has been given to our gods and to the eyes of all. Jupiter wonders at the Scythian radiance of the emeralds set in gold, and is amazed at the objects of imperial magnificence, and at luxuries so oppressive to the nation. Here are cups fit for the Thunderer; there for his Phrygian favourite. We all now rejoice with Jupiter. But very lately (and with shame, yes, with shame I confess it) we were all poor as well as Jupiter. |
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107. Mishnah, Peah, 1.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 167| 1.6. לְעוֹלָם הוּא נוֹתֵן מִשּׁוּם פֵּאָה וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וְנוֹתֵן מִשּׁוּם הֶפְקֵר וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וּמַאֲכִיל לַבְּהֵמָה וְלַחַיָּה וְלָעוֹפוֹת וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וְנוֹטֵל מִן הַגֹּרֶן וְזוֹרֵעַ וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ, דִּבְרֵי רַבִּי עֲקִיבָא. כֹּהֵן וְלֵוִי שֶׁלָּקְחוּ אֶת הַגֹּרֶן, הַמַּעַשְׂרוֹת שֶׁלָּהֶם, עַד שֶׁיְּמָרֵחַ. הַמַּקְדִּישׁ וּפוֹדֶה, חַיָּב בְּמַעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ הַגִּזְבָּר: | 1.6. He may always give peah and be exempt from giving tithes until he makes a stack. One who gives [to the poor] as ownerless [produce] and be exempt from giving tithes until he makes a stack. He may feed cattle, wild animals and birds and be exempt from giving tithes until he makes a stack. He may take from the threshing floor and use it as seed and be exempt from giving tithes until he makes a stack, the words of Rabbi Akiva. A priest or Levite who purchase [grain of] a threshing floor, the tithes are theirs unless [the owner] has already made a stack. One who dedicated [his crop] and redeems it [afterwards] is obligated to give tithes until the Temple treasurer has made a stack. |
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108. Mishnah, Rosh Hashanah, 1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •case stories, pre-destruction jerusalem Found in books: Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 181| 1.7. אָב וּבְנוֹ שֶׁרָאוּ אֶת הַחֹדֶשׁ, יֵלְכוּ. לֹא שֶׁמִּצְטָרְפִין זֶה עִם זֶה, אֶלָּא שֶׁאִם יִפָּסֵל אֶחָד מֵהֶן, יִצְטָרֵף הַשֵּׁנִי עִם אַחֵר. רַבִּי שִׁמְעוֹן אוֹמֵר, אָב וּבְנוֹ וְכָל הַקְּרוֹבִין, כְּשֵׁרִין לְעֵדוּת הַחֹדֶשׁ. אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְטוֹבִיָּה הָרוֹפֵא, שֶׁרָאָה אֶת הַחֹדֶשׁ בִּירוּשָׁלַיִם, הוּא וּבְנוֹ וְעַבְדּוֹ מְשֻׁחְרָר, וְקִבְּלוּ הַכֹּהֲנִים אוֹתוֹ וְאֶת בְּנוֹ, וּפָסְלוּ אֶת עַבְדּוֹ. וּכְשֶׁבָּאוּ לִפְנֵי בֵית דִּין, קִבְּלוּ אוֹתוֹ וְאֶת עַבְדּוֹ, וּפָסְלוּ אֶת בְּנוֹ: | 1.7. If a father and a son have seen the new moon, they should both go [to Jerusalem], not that they can join together as witnesses but so that if one of them is disqualified the other may join with another witness. Rabbi Shimon says that a father and son and all relatives are eligible to testify to the appearance of the new moon. Rabbi Yose said: it happened once that Tobias the doctor saw the new moon in Jerusalem along with his son and his freed slave. The priests accepted his evidence and that of his son and disqualified his slave. But when they appeared before the court they accepted his evidence and that of his slave and disqualified his son. |
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109. Josephus Flavius, Life, 1-3, 342, 4, 7, 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 679| 9. ἔτι δ' ἀντίπαις ὢν περὶ τεσσαρεσκαιδέκατον ἔτος διὰ τὸ φιλογράμματον ὑπὸ πάντων ἐπῃνούμην συνιόντων ἀεὶ τῶν ἀρχιερέων καὶ τῶν τῆς πόλεως πρώτων ὑπὲρ τοῦ παρ' ἐμοῦ περὶ τῶν νομίμων ἀκριβέστερόν τι γνῶναι. | |
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110. Josephus Flavius, Against Apion, 1.7, 1.114, 1.120, 1.172-1.173, 1.176-1.183, 1.249, 1.311, 2.28-2.32, 2.38, 2.49-2.55, 2.65-2.69, 2.121-2.124 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gymnasium, built by hellenizers in jerusalem •jerusalem, importance of, as viewed by josephus •motifs (thematic), jerusalem as greek polis •jerusalem, hasmonaean Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 26, 27, 678, 683, 684; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 109, 110; Schwartz, 2 Maccabees (2008) 240| 1.7. αὐτῶν τὸ δίκαιον τῶν πραγμάτων λαμβάνειν. τὰ μὲν γὰρ παρὰ τοῖς ̔́Ελλησιν ἅπαντα νέα καὶ χθὲς καὶ πρῴην, ὡς ἂν εἴποι τις, εὕροι γεγονότα, λέγω δὲ τὰς κτίσεις τῶν πόλεων καὶ τὰ περὶ τὰς ἐπινοίας τῶν τεχνῶν καὶ τὰ περὶ τὰς τῶν νόμων ἀναγραφάς: πάντων δὲ νεωτάτη σχεδόν ἐστι παρ' αὐτοῖς ἡ περὶ τὸ συγγράφειν 1.7. κἀγὼ τοίνυν πειράσομαι τοῦτο ποιεῖν: Αἰγυπτίοις γὰρ καὶ Φοίνιξι μάλιστα δὴ χρήσομαι μάρτυσιν, οὐκ ἄν τινος ὡς ψευδῆ τὴν μαρτυρίαν διαβάλλειν δυνηθέντος: φαίνονται γὰρ καὶ δὴ μάλιστα πρὸς ἡμᾶς δυσμενῶς διατεθέντες κοινῇ μὲν ἅπαντες 1.172. γιγνώσκων εἴρηκεν περὶ αὐτῶν. καὶ Χοιρίλος δὲ ἀρχαιότερος γενόμενος ποιητὴς μέμνηται τοῦ ἔθνους ἡμῶν, ὅτι συνεστράτευται Ξέρξῃ τῷ Περσῶν βασιλεῖ ἐπὶ τὴν ̔Ελλάδα: καταριθμησάμενος γὰρ πάντα τὰ ἔθνη τελευταῖον καὶ τὸ ἡμέτερον ἐνέταξε λέγων: 1.173. τῶν δ' ὄπιθεν διέβαινε γένος θαυμαστὸν ἰδέσθαι, γλῶσσαν μὲν Φοίνισσαν ἀπὸ στομάτων ἀφιέντες, ᾤκεον δ' ἐν Σολύμοις ὄρεσι πλατέῃ παρὰ λίμνῃ αὐχμαλέοι κορυφὰς τροχοκουράδες, αὐτὰρ ὕπερθεν ἵππων δαρτὰ πρόσωπ' ἐφόρουν ἐσκληκότα καπνῷ. 1.176. Κλέαρχος γὰρ ὁ ̓Αριστοτέλους ὢν μαθητὴς καὶ τῶν ἐκ τοῦ περιπάτου φιλοσόφων οὐδενὸς δεύτερος ἐν τῷ πρώτῳ περὶ ὕπνου βιβλίῳ φησὶν ̓Αριστοτέλην τὸν διδάσκαλον αὐτοῦ περί τινος ἀνδρὸς ̓Ιουδαίου ταῦτα ἱστορεῖν, αὐτῷ τε τὸν λόγον ̓Αριστοτέλει 1.177. παρατιθείς: ἔστι δὲ οὕτω γεγραμμένον: “ἀλλὰ τὰ μὲν πολλὰ μακρὸν ἂν εἴη λέγειν, ὅσα δ' ἔχει τῶν ἐκείνου θαυμασιότητά τινα καὶ φιλοσοφίαν ὁμοίως διελθεῖν οὐ χεῖρον. σαφῶς δ' ἴσθι, εἶπεν, ̔Υπεροχίδη, θαυμαστὸν ὀνείροις ἴσα σοι δόξω λέγειν. καὶ ὁ ̔Υπεροχίδης εὐλαβούμενος, δι' αὐτὸ γάρ, ἔφη, τοῦτο καὶ ζητοῦμεν ἀκοῦσαι πάντες. 1.178. οὐκοῦν, εἶπεν ὁ ̓Αριστοτέλης, κατὰ τὸ τῶν ῥητορικῶν παράγγελμα τὸ γένος αὐτοῦ πρῶτον διέλθωμεν, ἵνα μὴ ἀπειθῶμεν τοῖς τῶν ἀπαγγελιῶν διδασκάλοις. λέγε, εἶπεν ὁ ̔Υπεροχίδης, εἴ τί σοι δοκεῖ. 1.179. κἀκεῖνος τοίνυν τὸ μὲν γένος ἦν ̓Ιουδαῖος ἐκ τῆς κοίλης Συρίας. οὗτοι δέ εἰσιν ἀπόγονοι τῶν ἐν ̓Ινδοῖς φιλοσόφων, καλοῦνται δέ, ὥς φασιν, οἱ φιλόσοφοι παρὰ μὲν ̓Ινδοῖς Καλανοί, παρὰ δὲ Σύροις ̓Ιουδαῖοι τοὔνομα λαβόντες ἀπὸ τοῦ τόπου: προσαγορεύεται γὰρ ὃν κατοικοῦσι τόπον ̓Ιουδαία. τὸ δὲ τῆς πόλεως αὐτῶν ὄνομα πάνυ σκολιόν ἐστιν: ̔Ιερουσαλήμην γὰρ αὐτὴν καλοῦσιν. 1.181. οὐ τῇ διαλέκτῳ μόνον, ἀλλὰ καὶ τῇ ψυχῇ. καὶ τότε διατριβόντων ἡμῶν περὶ τὴν ̓Ασίαν παραβαλὼν εἰς τοὺς αὐτοὺς τόπους ἄνθρωπος ἐντυγχάνει ἡμῖν τε καί τισιν ἑτέροις τῶν σχολαστικῶν πειρώμενος αὐτῶν τῆς σοφίας. ὡς δὲ πολλοῖς τῶν ἐν παιδείᾳ συνῳκείωτο, 1.182. παρεδίδου τι μᾶλλον ὧν εἶχεν.” ταῦτ' εἴρηκεν ὁ ̓Αριστοτέλης παρὰ τῷ Κλεάρχῳ καὶ προσέτι πολλὴν καὶ θαυμάσιον καρτερίαν τοῦ ̓Ιουδαίου ἀνδρὸς ἐν τῇ διαίτῃ καὶ σωφροσύνην διεξιών. ἔνεστι δὲ τοῖς βουλομένοις ἐξ αὐτοῦ τὸ πλέον γνῶναι τοῦ βιβλίου: φυλάττομαι 1.183. γὰρ ἐγὼ [τὰ] πλείω τῶν ἱκανῶν παρατίθεσθαι. Κλέαρχος μὲν οὖν ἐν παρεκβάσει ταῦτ' εἴρηκεν, τὸ γὰρ προκείμενον ἦν αὐτῷ καθ' ἕτερον, οὕτως ἡμῶν μνημονεῦσαι. ̔Εκαταῖος δὲ ὁ ̓Αβδηρίτης, ἀνὴρ φιλόσοφος ἅμα καὶ περὶ τὰς πράξεις ἱκανώτατος, ̓Αλεξάνδρῳ τῷ βασιλεῖ συνακμάσας καὶ Πτολεμαίῳ τῷ Λάγου συγγενόμενος, οὐ παρέργως ἀλλὰ περὶ αὐτῶν ̓Ιουδαίων συγγέγραφε βιβλίον, ἐξ οὗ βούλομαι κεφαλαιωδῶς ἐπιδραμεῖν ἔνια τῶν εἰρημένων. 1.249. φαίνεσθαι τοῖς τότε τὰ τούτων ἀσεβήματα θεωμένοις: καὶ γὰρ οὐ μόνον πόλεις καὶ κώμας ἐνέπρησαν οὐδὲ ἱεροσυλοῦντες οὐδὲ λυμαινόμενοι ξόανα θεῶν ἠρκοῦντο, ἀλλὰ καὶ τοῖς αὐτοῖς ὀπτανίοις τῶν σεβαστευομένων ἱερῶν ζῴων χρώμενοι διετέλουν καὶ θύτας καὶ σφαγεῖς τούτων ἱερεῖς καὶ προφήτας ἠνάγκαζον γίνεσθαι 2.28. Τοιαῦτα μέν τινα περὶ Μωσέως καὶ τῆς ἐξ Αἰγύπτου γενομένης τοῖς ̓Ιουδαίοις ἀπαλλαγῆς ὁ Αἰγύπτιος ̓Απίων ἐκαινοποίησεν παρὰ τοὺς ἄλλους ἐπινοήσας. καὶ τί γε δεῖ θαυμάζειν, εἰ περὶ τῶν ἡμετέρων ψεύδεται προγόνων λέγων αὐτοὺς εἶναι τὸ γένος Αἰγυπτίους; 2.28. ὑφ' ἡμῶν τε διηλέγχθησαν οἱ νόμοι καὶ τοῖς ἄλλοις ἅπασιν 2.29. αὐτὸς γὰρ περὶ αὐτοῦ τοὐναντίον ἐψεύδετο καὶ γεγενημένος ἐν ̓Οάσει τῆς Αἰγύπτου πάντων Αἰγυπτίων πρῶτος ὤν, ὡς ἂν εἴποι τις, τὴν μὲν ἀληθῆ πατρίδα καὶ τὸ γένος ἐξωμόσατο, ̓Αλεξανδρεὺς δὲ εἶναι καταψευδόμενος ὁμολογεῖ τὴν μοχθηρίαν τοῦ γένους. 2.29. οἱ μὲν ὡς φαυλότατον ἡμῶν τὸν νομοθέτην ἐλοιδόρησαν: τῷ δὲ τῆς ἀρετῆς πάλαι μὲν ὁ θεός, μετ' ἐκεῖνον δὲ μάρτυς ὁ χρόνος εὕρηται γεγενημένος. 2.31. πρὸς ἡμᾶς δὲ δυοῖν θάτερον Αἰγύπτιοι πεπόνθασιν: ἢ γὰρ ὡς ἐπισεμνυνόμενοι προσποιοῦνται τὴν συγγένειαν ἢ κοινωνοὺς ἡμᾶς ἐπισπῶνται τῆς αὑτῶν κακοδοξίας. 2.32. ὁ δὲ γενναῖος ̓Απίων δοκεῖ μὲν τὴν βλασφημίαν τὴν καθ' ἡμῶν ὥσπερ τινὰ μισθὸν ἐθελῆσαι παρασχεῖν ̓Αλεξανδρεῦσι τῆς δοθείσης αὐτῷ πολιτείας, καὶ τὴν ἀπέχθειαν αὐτῶν ἐπιστάμενος τὴν πρὸς τοὺς συνοικοῦντας αὐτοῖς ἐπὶ τῆς ̓Αλεξανδρείας ̓Ιουδαίους προτέθειται μὲν ἐκείνοις λοιδορεῖσθαι, συμπεριλαμβάνειν δὲ καὶ τοὺς ἄλλους ἅπαντας, ἐν ἀμφοτέροις ἀναισχύντως ψευδόμενος. 2.38. τὸ δὲ δὴ θαυμάζειν, πῶς ̓Ιουδαῖοι ὄντες ̓Αλεξανδρεῖς ἐκλήθησαν, τῆς ὁμοίας ἀπαιδευσίας: πάντες γὰρ οἱ εἰς ἀποικίαν τινὰ κατακληθέντες, κἂν πλεῖστον ἀλλήλων τοῖς γένεσι διαφέρωσιν, ἀπὸ τῶν οἰκιστῶν τὴν προσηγορίαν λαμβάνουσιν. 2.49. ὁ δὲ Φιλομήτωρ Πτολεμαῖος καὶ ἡ γυνὴ αὐτοῦ Κλεοπάτρα τὴν βασιλείαν ὅλην τὴν ἑαυτῶν ̓Ιουδαίοις ἐπίστευσαν, καὶ στρατηγοὶ πάσης τῆς δυνάμεως ἦσαν ̓Ονίας καὶ Δοσίθεος ̓Ιουδαῖοι, ὧν ̓Απίων σκώπτει τὰ ὀνόματα, δέον τὰ ἔργα θαυμάζειν καὶ μὴ λοιδορεῖν, ἀλλὰ χάριν αὐτοῖς ἔχειν, ὅτι διέσωσαν τὴν ̓Αλεξάνδρειαν, ἧς ὡς πολίτης ἀντιποιεῖται. 2.51. τοῦ παρὰ ̔Ρωμαίων πρεσβευτοῦ καὶ παρόντος.” ὀρθῶς δὲ ποιῶν φαίην ἂν καὶ μάλα δικαίως: ὁ γὰρ Φύσκων ἐπικληθεὶς Πτολεμαῖος ἀποθανόντος αὐτῷ τοῦ ἀδελφοῦ Πτολεμαίου τοῦ Φιλομήτορος ἀπὸ Κυρήνης ἐξῆλθε Κλεοπάτραν ἐκβαλεῖν βουλόμενος τῆς βασιλείας 2.52. ετ φιλιος ρεγις, υτ ιπσε ρεγνυμ ινιυστε σιβιμετ αππλιξαρετ; προπτερ ηαεξ εργο ονιας αδυερσυς ευμ βελλυμ προ ξλεοπατρα συσξεπιτ ετ φιδεμ, θυαμ ηαβυιτ ξιρξα ρεγες, νεθυαθυαμ ιν νεξεσσιτατε δεσερυιτ. 2.53. τεστις αυτεμ δευς ιυστιτιαε ειυς μανιφεστυς αππαρυιτ; ναμ φψσξον πτολομαευς ξυμ αδυερσυμ εχερξιτυμ θυιδεμ ονιαε πυγναρε πραεσυμερετ, ομνες υερο ιυδαεος ιν ξιυιτατε ποσιτος ξυμ φιλιις ετ υχοριβυς ξαπιενς νυδος ατθυε υινξτος ελεπηαντις συβιεξισσετ, υτ αβ εις ξονξυλξατι δεφιξερεντ, ετ αδ ηοξ ετιαμ βεστιας ιπσας δεβριασσετ, ιν ξοντραριυμ θυαε πραεπαραυερατ ευενερυντ. 2.54. ελεπηαντι ενιμ ρελινθυεντες σιβι απποσιτος ιυδαεος ιμπετυ φαξτο συπερ αμιξος ειυς μυλτος εχ ιπσις ιντερεμερυντ. ετ ποστ ηαεξ πτολομαευς θυιδεμ ασπεξτυμ τερριβιλεμ ξοντεμπλατυς εστ προηιβεντεμ σε, υτ ιλλις νοξερετ 2.55. ηομινιβυς, ξονξυβινα υερο συα ξαρισσιμα, θυαμ αλιι θυιδεμ ιτηαξαμ, αλιι υερο ηιρενεν δενομιναντ, συππλιξαντε νε τανταμ ιμπιετατεμ περαγερετ, ει ξονξεσσιτ ετ εχ ηις θυαε ιαμ εγερατ υελ αξτυρυς ερατ παενιτεντιαμ εγιτ. υνδε ρεξτε ηανξ διεμ ιυδαει αλεχανδρια ξονστιτυτι εο θυοδ απερτε α δεο σαλυτεμ προμερυερυντ ξελεβραρε νοσξυντυρ. 2.65. σεδ συπερ ηαεξ, θυομοδο εργο, ινθυιτ, σι συντ ξιυες, εοσδεμ δεος θυος αλεχανδρινι νον ξολυντ? ξυι ρεσπονδεο, θυομοδο ετιαμ, ξυμ υος σιτις αεγψπτιι, ιντερ αλτερυτρος προελιο μαγνο ετ σινε 2.66. φοεδερε δε ρελιγιονε ξοντενδιτις? αν ξερτε προπτερεα νον υος ομνες διξιμυς αεγψπτιος ετ νεθυε ξομμυνιτερ ηομινες, θυονιαμ βεστιας αδυερσαντες νατυραε νοστραε ξολιτις μυλτα διλιγεντια νυτριεντες, ξυμ 2.67. γενυς υτιθυε νοστρορυμ υνυμ ιταθυε ιδεμ εσσε υιδεατυρ? σι αυτεμ ιν υοβις αεγψπτιις τανταε διφφερεντιαε οπινιονυμ συντ, θυιδ μιραρις συπερ ηις, θυι αλιυνδε ιν αλεχανδριαμ αδυενερυντ, σι ιν λεγιβυς α 2.68. πρινξιπιο ξονστιτυτις ξιρξα ταλια περμανσερυντ? ις αυτεμ ετιαμ σεδιτιονις ξαυσας νοβις αππονιτ, θυι σι ξυμ υεριτατε οβ ηοξ αξξυσατ ιυδαεος ιν αλεχανδρια ξονστιτυτος, ξυρ ομνες νος ξυλπατ υβιθυε ποσιτος 2.69. εο θυοδ νοσξαμυρ ηαβερε ξονξορδιαμ? πορρο ετιαμ σεδιτιονις αυξτορες θυιλιβετ ινυενιετ απιονι σιμιλες αλεχανδρινορυμ φυισσε ξιυες. δονεξ ενιμ γραεξι φυερυντ ετ μαξεδονες ηανξ ξιυιλιτατεμ ηαβεντες, νυλλαμ σεδιτιονεμ αδυερσυς νος γεσσερυντ, σεδ αντιθυις ξεσσερε σολλεμνιτατιβυς. ξυμ υερο μυλτιτυδο αεγψπτιορυμ ξρευισσετ ιντερ εος προπτερ ξονφυσιονες τεμπορυμ, ετιαμ ηοξ οπυς σεμπερ εστ αδδιτυμ. νοστρυμ υερο γενυς περμανσιτ πυρυμ. 2.121. πρὸς δευτέραν ̓Απίωνι μυθολογίαν καταψεύσασθαί τινα καὶ ὅρκον ἡμῶν ὡς ὀμνυόντων τὸν θεὸν τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν μηδενὶ εὐνοήσειν ἀλλοφύλῳ, μάλιστα 2.122. δὲ ̔́Ελλησιν. ἔδει δὲ καταψευδόμενον ἅπαξ εἰπεῖν μηδενὶ εὐνοήσειν ἀλλοφύλῳ, μάλιστα δ' Αἰγυπτίοις: οὕτως γὰρ ἂν τοῖς ἐξ ἀρχῆς αὐτοῦ πλάσμασιν ἥρμοττεν τὰ περὶ τὸν ὅρκον, εἴπερ ἦσαν ὑπὸ Αἰγυπτίων τῶν συγγενῶν οἱ πατέρες ἡμῶν οὐχὶ διὰ πονηρίαν 2.123. ἀλλ' ἐπὶ συμφοραῖς ἐξεληλαμένοι. τῶν ̔Ελλήνων δὲ πλέον τοῖς τόποις ἢ τοῖς ἐπιτηδεύμασιν ἀφεστήκαμεν, ὥστε μηδεμίαν ἡμῖν εἶναι πρὸς αὐτοὺς ἔχθραν μηδὲ ζηλοτυπίαν. τοὐναντίον μέντοι πολλοὶ παρ' αὐτῶν εἰς τοὺς ἡμετέρους νόμους συνέβησαν εἰσελθεῖν, καί τινες μὲν ἐνέμειναν, εἰσὶ δ' οἳ τὴν καρτερίαν οὐχ ὑπομείναντες πάλιν ἀπέστησαν. 2.124. καὶ τούτων οὐδεὶς πώποτε τὸν ὅρκον εἶπεν ἀκοῦσαι παρ' ἡμῖν ὀμωμοσμένον, ἀλλὰ μόνος ̓Απίων, ὡς ἔοικεν, ἤκουσεν: αὐτὸς γὰρ ὁ συνθεὶς αὐτὸν ἦν. | 1.7. for they will find, that almost all which concerns the Greeks happened not long ago; nay, one may say, is of yesterday only. I speak of the building of their cities, the invention of their arts, and the description of their laws; and as for their care about the writing down of their histories, it is very near the last thing they set about. 1.172. Cherilus also, a still ancienter writer, and a poet, makes mention of our nation, and informs us that it came to the assistance of king Xerxes in his expedition against Greece; for, in his enumeration of all those nations, he last of all inserts ours among the rest, when he says:— 1.173. “At the last there passed over a people, wonderful to be beheld; for they spake the Phoenician tongue with their mouths: they dwelt in the Solymean mountains, near a broad lake: their heads were sooty; they had round rasures on them; their heads and faces were like nasty horseheads also, that had been hardened in the smoke.” 1.176. for Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that “Aristotle, his master, related what follows of a Jew,” and sets down Aristotle’s own discourse with him. The account is this, as written down by him: 1.177. “Now, for a great part of what this Jew said, it would be too long to recite it; but what includes in it both wonder and philosophy, it may not be amiss to discourse of. Now, that I may be plain with thee, Hyperochides, I shall herein seem to thee to relate wonders, and what will resemble dreams themselves. Hereupon Hyperochides answered modestly, and said, for that very reason it is that all of us are very desirous of hearing what thou art going to say. 1.178. Then replied Aristotle, For this cause it will be the best way to imitate that rule of the Rhetoricians which requires us first to give an account of the man, and of what nation he was, that so we may not contradict our master’s directions. Then said Hyperochides, Go on, if it so pleases thee. 1.179. This man, then [answered Aristotle], was by birth a Jew, and came from Celesyria: these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city it is a very awkward one, for they call it Jerusalem. 1.180. Now this man, when he was hospitably treated by a great many, came down from the upper country to the places near the sea, and became a Grecian, not only in his language, but in his soul also; 1.181. insomuch that when we ourselves happened to be in Asia about the same places whither he came, he conversed with us and with other philosophical persons, and made a trial of our skill in philosophy; and as he had lived with many learned men, he communicated to us more information than he received from us.” 1.182. This is Aristotle’s account of the matter, as given us by Clearchus; which Aristotle discoursed also particularly of the great and wonderful fortitude of this Jew in his diet and continent way of living, as those that please may learn more about him from Clearchus’s book itself; for I avoid setting down any more than is sufficient for my purpose. 1.183. Now Clearchus said this by way of digression, for his main design was of another nature; but for Hecateus of Abdera, who was both a philosopher and one very useful in an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus: he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating, by way of epitome. 1.249. for they did not only set the cities and villages on fire, but were not satisfied till they had been guilty of sacrilege, and destroyed the images of the gods, and used them in roasting those sacred animals that used to be worshipped, and forced the priests and prophets to be the executioners and murderers of those animals, and then ejected them naked out of the country. 2.28. 3. This is that novel account which the Egyptian Apion gives us concerning the Jews’ departure out of Egypt, and is no better than a contrivance of his own. But why should we wonder at the lies he tells us about our forefathers, when he affirms them to be of Egyptian original, when he lies also about himself? 2.29. for although he was born at Oasis in Egypt, he pretends to be, as a man may say, the top man of all the Egyptians; yet does he forswear his real country and progenitors, and by falsely pretending to be born at Alexandria, cannot deny the pravity of his family; 2.30. for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto. 2.31. As for the Egyptians’ claim to be of our kindred, they do it on one of the following accounts; I mean, either as they value themselves upon it, and pretend to bear that relation to us: or else as they would draw us in to be partakers of their own infamy. 2.32. But this fine fellow Apion seems to broach this reproachful appellation against us [that we were originally Egyptians] in order to bestow it on the Alexandrians as a reward for the privilege they had given him of being a fellow citizen with them; he also is apprised of the ill will the Alexandrians bear to those Jews who are their fellow citizens, and so proposes to himself to reproach them, although he must thereby include all the other Egyptians also; while in both cases he is no better than an impudent liar. |
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111. Mishnah, Sanhedrin, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 167| 1.3. סְמִיכַת זְקֵנִים וַעֲרִיפַת עֶגְלָה, בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי שִׁמְעוֹן. וְרַבִּי יְהוּדָה אוֹמֵר, בַּחֲמִשָּׁה. הַחֲלִיצָה וְהַמֵּאוּנִין, בִּשְׁלֹשָׁה. נֶטַע רְבָעִי וּמַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין, בִּשְׁלֹשָׁה. הַהֶקְדֵּשׁוֹת, בִּשְׁלֹשָׁה. הָעֲרָכִין הַמִּטַּלְטְלִין, בִּשְׁלֹשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד מֵהֶן כֹּהֵן. וְהַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָהֶן: | 1.3. The laying on of the elders’ hands and the breaking of the heifer’s neck [are decided upon] by three, according to Rabbi Shimon. But Rabbi Judah says: “By five.” The rites of halitzah and “refusal” [are performed] before three. The fruit of fourth year plantings and Second Tithes whose value is not known [are redeemed] before three. Things dedicated to the Temple [are redeemed] before three. Vows of evaluation to be redeemed with movable property, [are evaluated] before three. Rabbi Judah says: “One must be a priest.” [Vows of evaluation], [to be redeemed] with land [are evaluated] before nine and a priest. And similarly [for the evaluation] of a man. |
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112. Mishnah, Shabbat, 22.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gymnasia, in jerusalem Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 151| 22.6. סָכִין וּמְמַשְׁמְשִׁין בִּבְנֵי מֵעַיִם, אֲבָל לֹא מִתְעַמְּלִין וְלֹא מִתְגָּרְדִין. אֵין יוֹרְדִין לְקוֹרְדִּימָה, וְאֵין עוֹשִׂין אַפִּקְטְוִזִין, וְאֵין מְעַצְּבִין אֶת הַקָּטָן, וְאֵין מַחֲזִירִין אֶת הַשֶּׁבֶר. מִי שֶׁנִּפְרְקָה יָדוֹ וְרַגְלוֹ, לֹא יִטְרְפֵם בְּצוֹנֵן, אֲבָל רוֹחֵץ הוּא כְדַרְכּוֹ, וְאִם נִתְרַפָּא נִתְרַפָּא: | 22.6. One may oil and [lightly] massage [the body] but not step on [the body] or scrape [the skin]. One may not go down to a piloma, And one may not drink an epiktvizin [to induce vomiting]; And one may not straighten an infant[‘s limbs]. And one may not set a broken bone. If one's hand or foot is dislocated, he must not agitate it violently in cold water but he may bathe it in the usual way, and if it heals, it heals. |
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113. Mishnah, Tamid, 7.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •basilica, jerusalem temple Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 95| 7.3. בִּזְמַן שֶׁכֹּהֵן גָּדוֹל רוֹצֶה לְהַקְטִיר, הָיָה עוֹלֶה בַכֶּבֶשׁ וְהַסְּגָן בִּימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ, אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. הוֹשִׁיט לוֹ הָרִאשׁוֹן הָרֹאשׁ וְהָרֶגֶל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. הוֹשִׁיט הַשֵּׁנִי לָרִאשׁוֹן שְׁתֵּי הַיָּדַיִם, נוֹתְנָן לְכֹהֵן גָּדוֹל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. נִשְׁמַט הַשֵּׁנִי וְהָלַךְ לוֹ. וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר כָּל הָאֵבָרִין, וְהוּא סוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן. וּבִזְמַן שֶׁהוּא רוֹצֶה, הוּא סוֹמֵךְ וַאֲחֵרִים זוֹרְקִין. בָּא לוֹ לְהַקִּיף אֶת הַמִּזְבֵּחַ. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. נָתְנוּ לוֹ יַיִן לְנַסֵּךְ, הַסְּגָן עוֹמֵד עַל הַקֶּרֶן וְהַסּוּדָרִים בְּיָדוֹ, וּשְׁנֵי כֹהֲנִים עוֹמְדִים עַל שֻׁלְחַן הַחֲלָבִים וּשְׁתֵּי חֲצוֹצְרוֹת שֶׁל כֶּסֶף בְּיָדָם, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ, וְהֵנִיף הַסְּגָן בַּסּוּדָרִין, וְהִקִּישׁ בֶּן אַרְזָא בַּצֶּלְצָל, וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר. הִגִּיעוּ לְפֶרֶק, תָּקְעוּ, וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק, תְּקִיעָה. וְעַל כָּל תְּקִיעָה, הִשְׁתַּחֲוָיָה. זֶה הוּא סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ, יְהִי רָצוֹן שֶׁיִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ, אָמֵן: | 7.3. If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen. |
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114. Mishnah, Yoma, 3.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •acts, diaspora jews in jerusalem •theodotos inscription, diaspora synagogue in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 56 | 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. |
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115. Mishnah, Terumot, 6.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 168| 6.4. הַגּוֹנֵב תְּרוּמָה וְלֹא אֲכָלָהּ, מְשַׁלֵּם תַּשְׁלוּמֵי כֵפֶל דְּמֵי תְרוּמָה. אֲכָלָהּ, מְשַׁלֵּם שְׁנֵי קְרָנִים וְחֹמֶשׁ, קֶרֶן וְחֹמֶשׁ מִן הַחֻלִּין, וְקֶרֶן דְּמֵי תְרוּמָה. גָּנַב תְּרוּמַת הֶקְדֵּשׁ וַאֲכָלָהּ, מְשַׁלֵּם שְׁנֵי חֳמָשִׁים וְקֶרֶן, שֶׁאֵין בַּהֶקְדֵּשׁ תַּשְׁלוּמֵי כָפֶל: | 6.4. If one stole terumah but did not eat it, he must return double-payment at the price of terumah. If he ate it, he must pay twice the value plus a fifth, one principal value and a fifth at the price of hullin, and the other principal at the price of terumah. If one stole terumah of dedicated property and ate it, he must repay two fifths and the principal value, for the laws of double-payment do not apply to dedicated property. |
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116. Mishnah, Shekalim, 2.1, 2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 65| 2.1. מְצָרְפִין שְׁקָלִים לְדַרְכּוֹנוֹת מִפְּנֵי מַשּׂוֹי הַדֶּרֶךְ. כְּשֵׁם שֶׁהָיוּ שׁוֹפָרוֹת בַּמִּקְדָּשׁ, כָּךְ הָיוּ שׁוֹפָרוֹת בַּמְּדִינָה. בְּנֵי הָעִיר שֶׁשָּׁלְחוּ אֶת שִׁקְלֵיהֶן וְנִגְנְבוּ אוֹ שֶׁאָבָדוּ, אִם נִתְרְמָה הַתְּרוּמָה, נִשְׁבָּעִין לַגִּזְבָּרִים. וְאִם לָאו נִשְׁבָּעִין לִבְנֵי הָעִיר, וּבְנֵי הָעִיר שׁוֹקְלִין תַּחְתֵּיהֶן. נִמְצָאוּ, אוֹ שֶׁהֶחֱזִירוּם הַגַּנָּבִים, אֵלּוּ וָאֵלּוּ שְׁקָלִים, וְאֵין עוֹלִין לָהֶן לְשָׁנָה הַבָּאָה: 2.4. אָמַר רַבִּי שִׁמְעוֹן, מַה בֵּין שְׁקָלִים לְחַטָאת. שְׁקָלִים יֵשׁ לָהֶם קִצְבָה, וְחַטָאת אֵין לָהּ קִצְבָה. רַבִּי יְהוּדָה אוֹמֵר, אַף לִשְׁקָלִים אֵין לָהֶן קִצְבָה, שֶׁכְּשֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה הָיוּ שׁוֹקְלִים דַּרְכּוֹנוֹת, חָזְרוּ לִשְׁקוֹל סְלָעִים, חָזְרוּ לִשְׁקוֹל טְבָעִין, וּבִקְּשׁוּ לִשְׁקֹל דִּינָרִים. אָמַר רַבִּי שִׁמְעוֹן, אַף עַל פִּי כֵן, יַד כֻּלָּן שָׁוָה. אֲבָל חַטָאת, זֶה מֵבִיא בְּסֶלַע וְזֶה מֵבִיא בִּשְׁתַּיִם וְזֶה מֵבִיא בְּשָׁלשׁ: | 2.1. They may change shekels into darics because of the load of the journey. Just as there were shofar-shaped chests in the Temple so there were shofar-shaped chests in the provinces. The townspeople who had sent their shekels and they were stolen or lost: If the appropriation had already been made [the messengers] swear an oath to the treasurers; But if the appropriation had not yet been made they swear to the townspeople, and the townspeople must pay [new] shekels in the place of the [lost] shekels. [If the lost shekels] were found, or if the thieves restored them, then both [the first shekels and their substitutes] are [sacred] shekels and they cannot be credited [to the account] of the coming year. 2.4. Rabbi Shimon says: what is the difference between shekels and a sin-offering? Shekels have a fixed value, but a sin-offering has no fixed value. Rabbi Judah says: shekels also have no fixed value. For when the Israelites came up out of the diaspora they used to pay the shekel in darics, then they paid the shekel in selas, then they paid it in tibs, and finally they wanted to pay it in dinars. But Rabbi Shimon said: nevertheless they are all of the same value for everyone, whereas [in the case of] a sin-offering one man may bring it of the value of one sela, another may bring it of the value of two selas, and another in the value of three selas. |
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| 117. New Testament, 1 Thessalonians, 4.13 ff. (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerusalem, as heavenly city Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 194 |
118. New Testament, Acts, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.22, 3.6, 4.10, 6.1, 6.1-8.3, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.8-7.3, 6.9, 6.14, 11.20, 11.26, 12.19, 15.5, 15.21, 21.27, 21.39, 22.8, 22.19, 22.24, 22.26, 23.16, 23.23, 23.33, 24.5, 24.12, 25.1, 25.13, 26.9, 26.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 686| 23.23. Καὶ προσκαλεσάμενός τινας δύο τῶν ἑκατονταρχῶν εἶπεν Ἑτοιμάσατε στρατιώτας διακοσίους ὅπως πορευθῶσιν ἕως Καισαρίας, καὶ ἱππεῖς ἑβδομήκοντα καὶ δεξιολάβους διακοσίους, ἀπὸ τρίτης ὥρας τῆς νυκτός, | 23.23. He called to himself two of the centurions, and said, "Prepare two hundred soldiers to go as far as Caesarea, with seventy horsemen, and two hundred men armed with spears, at the third hour of the night." |
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119. New Testament, Apocalypse, 2.1-2.7, 22.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 124; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 194| 2.1. Τῷ ἀγγέλῳ τῷ ἐν Ἐφέσῳ ἐκκλησίας γράψον Τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν, 2.2. Οἶδα τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς· 2.3. καὶ ὑπομονὴν ἔχεις, καὶ ἐβάστασας διὰ τὸ ὄνομά μου, καὶ οὐ κεκοπίακες. 2.4. ἀλλὰ ἔχω κατὰ σοῦ ὅτι τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες. 2.5. μνημόνευε οὖν πόθεν πέπτωκες, καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι, καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς. 2.6. ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, ἃ κἀγὼ μισῶ. 2.7. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷφαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς,ὅ ἐστινἐν τῷ παραδείσῳ τοῦ θεοῦ. 22.1. καὶ ἔδειξέν μοιποταμὸν ὕδατος ζωῆςλαμπρὸν ὡς κρύσταλλον,ἐκπορευό- μενονἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου | 2.1. To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things: 2.2. "I know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. 2.3. You have perseverance and have endured for my name's sake, and have not grown weary. 2.4. But I have this against you, that you left your first love. 2.5. Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lampstand out of its place, unless you repent. 2.6. But this you have, that you hate the works of the Nicolaitans, which I also hate. 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, 21. , I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more., I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband., I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God., He will wipe away from them every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away., He who sits on the throne said, "Behold, I am making all things new." He said, "Write, for these words of God are faithful and true.", He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life., He who overcomes, I will give him these things. I will be his God, and he will be my son., But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death.", One of the seven angels who had the seven bowls, who were laden with the seven last plagues came, and he spoke with me, saying, "Come here. I will show you the wife, the Lamb's bride.", He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God,, having the glory of God. Her light was like a most precious stone, as if it was a jasper stone, clear as crystal;, having a great and high wall; having twelve gates, and at the gates twelve angels; and names written on them, which are the names of the twelve tribes of the children of Israel ., On the east were three gates; and on the north three gates; and on the south three gates; and on the west three gates. , The wall of the city had twelve foundations, and on them twelve names of the twelve Apostles of the Lamb., He who spoke with me had for a measure, a golden reed, to measure the city, its gates, and its walls., The city lies foursquare, and its length is as great as its breadth. He measured the city with the reed, twelve thousand twelve stadia. Its length, breadth, and height are equal., Its wall is one hundred forty-four cubits, by the measure of a man, that is, of an angel., The construction of its wall was jasper. The city was pure gold, like pure glass., The foundations of the city's wall were adorned with all kinds of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald;, the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprasus; the eleventh, jacinth; and the twelfth, amethyst., The twelve gates were twelve pearls. Each one of the gates was made of one pearl. The street of the city was pure gold, like transparent glass., I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple., The city has no need for the sun, neither of the moon, to shine, for the very glory of God illuminated it, and its lamp is the Lamb., The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it. , Its gates will in no way be shut by day (for there will be no night there),, and they shall bring the glory and the honor of the nations into it so that they may enter. , There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb's book of life. |
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120. New Testament, Hebrews, 1.2, 1.6, 1.7, 2, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 4.14, 4.15, 6.2, 6.19-10.14, 7.12, 7.21, 8, 9, 9.28, 10, 10.12, 10.13, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 11.10, 11.19, 11.26, 11.35, 11.36, 11.37, 11.38, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.22, 12.25, 12.26, 12.27, 12.28, 12.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schwartz, 2 Maccabees (2008) 52| 11.38. ὧν οὐκ ἦν ἄξιος ὁ κόσμος ἐπὶ ἐρημίαις πλανώμενοι καὶ ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς. | 11.38. (of whom the world was not worthy), wandering in deserts, mountains, caves, and the holes of the earth. |
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121. Josephus Flavius, Jewish War, 1.1.32-1.1.35, 1.21.26, 1.32, 1.131-1.158, 1.160-1.168, 1.171-1.174, 1.176-1.177, 1.179-1.192, 1.199-1.200, 1.236-1.240, 1.248-1.285, 1.422, 2.53, 2.69, 2.124-2.125, 2.171, 2.228-2.231, 2.288, 2.332, 2.407, 2.426-2.429, 2.487, 3.52, 5.136-5.237, 5.247, 5.389-5.390, 5.417, 5.424-5.441, 6.98, 6.103-6.104, 6.267-6.268, 6.335, 6.387-6.391, 6.423-6.425, 6.438, 7.4, 7.112-7.115, 7.132-7.162, 7.427-7.432 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 112, 235; Feldman, Judaism and Hellenism Reconsidered (2006) 677, 678, 679, 685, 686, 687, 689, 691, 692, 693; Goodman, Judaism in the Roman World: Collected Essays (2006) 64, 221; Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 38, 45, 47, 48; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 165; Levine, The Ancient Synagogue, The First Thousand Years (2005) 56, 95; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 140, 277, 278, 279, 280, 282; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 89, 109, 110; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 270; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 27, 43, 91, 113, 114| 1.32. οἱ δὲ καταφυγόντες πρὸς ̓Αντίοχον ἱκέτευσαν αὐτοῖς ἡγεμόσι χρώμενον εἰς τὴν ̓Ιουδαίαν ἐμβαλεῖν. πείθεται δ' ὁ βασιλεὺς ὡρμημένος πάλαι, καὶ μετὰ πλείστης δυνάμεως αὐτὸς ὁρμήσας τήν τε πόλιν αἱρεῖ κατὰ κράτος καὶ πολὺ πλῆθος τῶν Πτολεμαίῳ προσεχόντων ἀναιρεῖ, ταῖς τε ἁρπαγαῖς ἀνέδην ἐπαφιεὶς τοὺς στρατιώτας αὐτὸς καὶ τὸν ναὸν ἐσύλησε καὶ τὸν ἐνδελεχισμὸν τῶν καθ' ἡμέραν ἐναγισμῶν ἔπαυσεν ἐπ' ἔτη τρία καὶ μῆνας ἕξ. 1.32. ̓Εφ' οἷς χαλεπήνας ̔Ηρώδης ὥρμησεν μὲν ἀμύνασθαι Μαχαιρᾶν ὡς πολέμιον, κρατήσας δὲ τῆς ὀργῆς ἤλαυνεν πρὸς ̓Αντώνιον κατηγορήσων τῆς Μαχαιρᾶ παρανομίας. ὁ δ' ἐν διαλογισμῷ τῶν ἡμαρτημένων γενόμενος ταχέως μεταδιώκει τε τὸν βασιλέα καὶ πολλὰ δεηθεὶς ἑαυτῷ διαλλάττει. 1.131. ̔Υρκανὸς δὲ καὶ ̓Αντίπατρος τῶν ̓Αράβων ἀφαιρεθέντες μετέφερον ἐπὶ τοὺς ἐναντίους τὴν ἐλπίδα, καὶ ἐπειδὴ Πομπήιος ἐπιὼν τὴν Συρίαν εἰς Δαμασκὸν ἧκεν, ἐπ' αὐτὸν καταφεύγουσιν καὶ δίχα δωρεῶν αἷς καὶ πρὸς τὸν ̓Αρέταν δικαιολογίαις χρώμενοι κατηντιβόλουν μισῆσαι μὲν τὴν ̓Αριστοβούλου βίαν, κατάγειν δὲ ἐπὶ τὴν βασιλείαν τὸν καὶ τρόπῳ καὶ καθ' ἡλικίαν προσήκοντα. 1.132. οὐ μὴν οὐδ' ̓Αριστόβουλος ὑστέρει πεποιθὼς τῇ Σκαύρου δωροδοκίᾳ παρῆν τε καὶ αὐτὸς ὡς οἷόν τε βασιλικώτατα κεκοσμηκὼς ἑαυτόν. ἀδοξήσας δὲ πρὸς τὰς θεραπείας καὶ μὴ φέρων δουλεύειν ταῖς χρείαις ταπεινότερον τοῦ σχήματος ἀπὸ διὸς ἡλίου πόλεως χωρίζεται. 1.133. Πρὸς ταῦτ' ἀγανακτήσας Πομπήιος πολλὰ καὶ τῶν περὶ ̔Υρκανὸν ἱκετευόντων ὥρμησεν ἐπ' ̓Αριστόβουλον, ἀναλαβὼν τήν τε ̔Ρωμαϊκὴν δύναμιν καὶ πολλοὺς ἐκ τῆς Συρίας συμμάχους. 1.134. ἐπεὶ δὲ παρελαύνων Πέλλαν καὶ Σκυθόπολιν ἧκεν εἰς Κορέας. ὅθεν ἡ ̓Ιουδαίων ἄρχεται χώρα κατὰ τὴν μεσόγειον ἀνιόντων, ἀκούσας συμπεφευγέναι τὸν ̓Αριστόβουλον εἰς ̓Αλεξάνδρειον, τοῦτο δ' ἐστὶν φρούριον τῶν πάνυ φιλοτίμως ἐξησκημένων ὑπὲρ ὄρους ὑψηλοῦ κείμενον, πέμψας καταβαίνειν αὐτὸν ἐκέλευσεν. 1.135. τῷ δ' ἦν μὲν ὁρμὴ καλουμένῳ δεσποτικώτερον διακινδυνεύειν μᾶλλον ἢ ὑπακοῦσαι, καθεώρα δὲ τὸ πλῆθος ὀρρωδοῦν, καὶ παρῄνουν οἱ φίλοι σκέπτεσθαι τὴν ̔Ρωμαίων ἰσχὺν οὖσαν ἀνυπόστατον. οἷς πεισθεὶς κάτεισιν πρὸς Πομπήιον καὶ πολλὰ περὶ τοῦ δικαίως ἄρχειν ἀπολογηθεὶς ὑπέστρεψεν εἰς τὸ ἔρυμα. 1.136. πάλιν τε τἀδελφοῦ προκαλουμένου καταβὰς καὶ διαλεχθεὶς περὶ τῶν δικαίων ἄπεισιν μὴ κωλύοντος τοῦ Πομπηί̈ου. μέσος δ' ἦν ἐλπίδος καὶ δέους, καὶ κατῄει μὲν ὡς δυσωπήσων Πομπήιον πάντ' ἐπιτρέπειν αὐτῷ, πάλιν δὲ ἀνέβαινεν εἰς τὴν ἄκραν, ὡς μὴ προκαταλύειν δόξειεν αὑτόν. 1.137. ἐπεὶ μέντοι Πομπήιος ἐξίστασθαί τε τῶν φρουρίων ἐκέλευεν αὐτῷ καὶ παράγγελμα τῶν φρουράρχων ἐχόντων μόναις πειθαρχεῖν ταῖς αὐτογράφοις ἐπιστολαῖς, ἠνάγκαζεν αὐτὸν ἑκάστοις γράφειν ἐκχωρεῖν, ποιεῖ μὲν τὰ προσταχθέντα, ἀγανακτήσας δὲ ἀνεχώρησεν εἰς ̔Ιεροσόλυμα καὶ παρεσκευάζετο πολεμεῖν πρὸς Πομπήιον. 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. 1.139. καὶ στρατοπεδευσάμενος ἐν τῷ χωρίῳ μίαν ἑσπέραν ἕωθεν ἠπείγετο πρὸς τὰ ̔Ιεροσόλυμα. καταπλαγεὶς δὲ τὴν ἔφοδον ̓Αριστόβουλος ἱκέτης ἀπαντᾷ χρημάτων τε ὑποσχέσει καὶ τῷ μετὰ τῆς πόλεως ἐπιτρέπειν καὶ ἑαυτὸν χαλεπαίνοντα καταστέλλει τὸν Πομπήιον. 1.141. Πρὸς ταῦτα ἀγανακτήσας Πομπήιος ̓Αριστόβουλον μὲν ἐφρούρει, πρὸς δὲ τὴν πόλιν ἐλθὼν περιεσκόπει ὅπως δεῖ προσβαλεῖν, τήν τε ὀχυρότητα τῶν τειχῶν δυσμεταχείριστον ὁρῶν καὶ τὴν πρὸ τούτων φάραγγα φοβερὰν τό τε ἱερὸν ἐντὸς τῆς φάραγγος ὀχυρώτατα τετειχισμένον, ὥστε τοῦ ἄστεος ἁλισκομένου δευτέραν εἶναι καταφυγὴν τοῦτο τοῖς πολεμίοις. 1.142. Διαποροῦντος δ' ἐπὶ πολὺν χρόνον στάσις τοῖς ἔνδον ἐμπίπτει, τῶν μὲν ̓Αριστοβούλου πολεμεῖν ἀξιούντων καὶ ῥύεσθαι τὸν βασιλέα, τῶν δὲ τὰ ̔Υρκανοῦ φρονούντων ἀνοίγειν Πομπηίῳ τὰς πύλας: πολλοὺς δὲ τούτους ἐποίει τὸ δέος ἀφορῶντας εἰς τὴν τῶν ̔Ρωμαίων εὐταξίαν. 1.143. ἡττώμενον δὲ τὸ ̓Αριστοβούλου μέρος εἰς τὸ ἱερὸν ἀνεχώρησεν καὶ τὴν συνάπτουσαν ἀπ' αὐτοῦ τῇ πόλει γέφυραν ἀποκόψαντες ἀντισχεῖν εἰς ἔσχατον παρεσκευάζοντο. τῶν δὲ ἑτέρων δεχομένων ̔Ρωμαίους τῇ πόλει καὶ τὰ βασίλεια παραδιδόντων ἐπὶ μὲν ταῦτα Πομπήιος ἕνα τῶν ὑφ' ἑαυτῷ στρατηγῶν Πείσωνα εἰσπέμπει μετὰ στρατιᾶς: 1.144. ὃς διαλαβὼν φρουραῖς τὴν πόλιν, ἐπειδὴ τῶν εἰς τὸ ἱερὸν καταφυγόντων οὐδένα λόγοις ἔπειθεν συμβῆναι, τὰ πέριξ εἰς προσβολὰς εὐτρέπιζεν ἔχων τοὺς περὶ τὸν ̔Υρκανὸν εἴς τε τὰς ἐπινοίας καὶ τὰς ὑπηρεσίας προθύμους. 1.145. Αὐτὸς δὲ κατὰ τὸ προσάρκτιον κλίμα τήν τε τάφρον ἔχου καὶ τὴν φάραγγα πᾶσαν ὕλην συμφορούσης τῆς δυνάμεως. χαλεπὸν δ' ἦν τὸ ἀναπληροῦν διὰ βάθος ἄπειρον καὶ τῶν ̓Ιουδαίων πάντα τρόπον εἰργόντων ἄνωθεν, 1.146. κἂν ἀτέλεστος ἔμεινεν τοῖς ̔Ρωμαίοις ὁ πόνος, εἰ μὴ τὰς ἑβδομάδας ἐπιτηρῶν ὁ Πομπήιος, ἐν αἷς παντὸς ἔργου διὰ τὴν θρησκείαν χεῖρας ἀπίσχουσιν ̓Ιουδαῖοι, τὸ χῶμα ὕψου τῆς κατὰ χεῖρα συμβολῆς εἴργων τοὺς στρατιώτας: ὑπὲρ μόνου γὰρ τοῦ σώματος ἀμύνονται τοῖς σαββάτοις. 1.147. ἤδη δὲ ἀναπεπληρωμένης τῆς φάραγγος πύργους ὑψηλοὺς ἐπιστήσας τῷ χώματι καὶ προσαγαγὼν τὰς ἐκ Τύρου κομισθείσας μηχανὰς ἐπειρᾶτο τοῦ τείχους: ἀνέστελλον δὲ αἱ πετροβόλοι τοὺς καθύπερθεν κωλύοντας. ἀντεῖχον δ' ἐπὶ πλεῖον οἱ κατὰ τοῦτο τὸ μέρος πύργοι μεγέθει τε καὶ κάλλει διαφέροντες. 1.148. ̓́Ενθα δὴ πολλὰ τῶν ̔Ρωμαίων κακοπαθούντων ὁ Πομπήιος τά τε ἄλλα τῆς καρτερίας τοὺς ̓Ιουδαίους ἀπεθαύμαζεν καὶ μάλιστα τοῦ μηδὲν παραλῦσαι: τῆς θρησκείας ἐν μέσοις τοῖς βέλεσιν ἀνειλημένους: ὥσπερ γὰρ εἰρήνης βαθείας κατεχούσης τὴν πόλιν αἵ τε θυσίαι καθ' ἡμέραν καὶ οἱ ἐναγισμοὶ καὶ πᾶσα θεραπεία κατὰ τἀκριβὲς ἐξετελεῖτο τῷ θεῷ, καὶ οὐδὲ κατ' αὐτὴν τὴν ἅλωσιν περὶ τῷ βωμῷ φονευόμενοι τῶν καθ' ἡμέραν νομίμων εἰς τὴν θρησκείαν ἀπέστησαν. 1.149. τρίτῳ γὰρ μηνὶ τῆς πολιορκίας μόλις ἕνα τῶν πύργων καταρρίψαντες εἰσέπιπτον εἰς τὸ ἱερόν. ὁ δὲ πρῶτος ὑπερβῆναι τολμήσας τὸ τεῖχος Σύλλα παῖς ἦν Φαῦστος Κορνήλιος καὶ μετ' αὐτὸν ἑκατοντάρχαι δύο Φούριος καὶ Φάβιος. εἵπετο δὲ ἑκάστῳ τὸ ἴδιον στῖφος, καὶ περισχόντες πανταχοῦ τὸ ἱερὸν ἔκτεινον οὓς μὲν τῷ ναῷ προσφεύγοντας, οὓς δὲ ἀμυνομένους πρὸς ὀλίγον. 1.151. ̓Ιουδαίων μὲν οὖν ἀνῃρέθησαν μύριοι καὶ δισχίλιοι, ̔Ρωμαίων δὲ ὀλίγοι μὲν πάνυ νεκροί, τραυματίαι δ' ἐγένοντο πλείους. 1.152. Οὐδὲν δὲ οὕτως ἐν ταῖς τότε συμφοραῖς καθήψατο τοῦ ἔθνους ὡς τὸ τέως ἀόρατον ἅγιον ἐκκαλυφθὲν ὑπὸ τῶν ἀλλοφύλων: παρελθὼν γοῦν σὺν τοῖς περὶ αὐτὸν ὁ Πομπήιος εἰς τὸν ναόν, ἔνθα μόνῳ θεμιτὸν ἦν παριέναι τῷ ἀρχιερεῖ, τὰ ἔνδον ἐθεάσατο, λυχνίαν τε καὶ λύχνους καὶ τράπεζαν καὶ σπονδεῖα καὶ θυμιατήρια, ὁλόχρυσα πάντα, πλῆθός τε ἀρωμάτων σεσωρευμένον καὶ τῶν ἱερῶν χρημάτων εἰς τάλαντα δισχίλια. 1.153. οὔτε δὲ τούτων οὔτε ἄλλου τινὸς τῶν ἱερῶν κειμηλίων ἥψατο, ἀλλὰ καὶ μετὰ μίαν τῆς ἁλώσεως ἡμέραν καθᾶραι τὸ ἱερὸν τοῖς νεωκόροις προσέταξεν καὶ τὰς ἐξ ἔθους ἐπιτελεῖν θυσίας. αὖθις δ' ἀποδείξας ̔Υρκανὸν ἀρχιερέα τά τε ἄλλα προθυμότατον ἑαυτὸν ἐν τῇ πολιορκίᾳ παρασχόντα καὶ διότι τὸ κατὰ τὴν χώραν πλῆθος ἀπέστησεν ̓Αριστοβούλῳ συμπολεμεῖν ὡρμημένον, ἐκ τούτων, ὅπερ ἦν προσῆκον ἀγαθῷ στρατηγῷ, τὸν λαὸν εὐνοίᾳ πλέον ἢ δέει προσηγάγετο. 1.154. ἐν δὲ τοῖς αἰχμαλώτοις ἐλήφθη καὶ ὁ ̓Αριστοβούλου πενθερός, ὁ δ' αὐτὸς ἦν καὶ θεῖος αὐτῷ. καὶ τοὺς αἰτιωτάτους μὲν τοῦ πολέμου πελέκει κολάζει, Φαῦστον δὲ καὶ τοὺς μετ' αὐτοῦ γενναίως ἀγωνισαμένους λαμπροῖς ἀριστείοις δωρησάμενος τῇ τε χώρᾳ καὶ τοῖς ̔Ιεροσολύμοις ἐπιτάσσει φόρον. 1.155. ̓Αφελόμενος δὲ τοῦ ἔθνους καὶ τὰς ἐν κοίλῃ Συρίᾳ πόλεις, ἃς εἷλον, ὑπέταξεν τῷ κατ' ἐκεῖνο ̔Ρωμαίων στρατηγῷ κατατεταγμένῳ καὶ μόνοις αὐτοὺς τοῖς ἰδίοις ὅροις περιέκλεισεν. ἀνακτίζει δὲ καὶ Γάδαρα ὑπὸ ̓Ιουδαίων κατεστραμμένην Γαδαρεῖ τινὶ τῶν ἰδίων ἀπελευθέρων Δημητρίῳ χαριζόμενος. 1.156. ἠλευθέρωσεν δὲ ἀπ' αὐτῶν καὶ τὰς ἐν τῇ μεσογείᾳ πόλεις, ὅσας μὴ φθάσαντες κατέσκαψαν, ̔́Ιππον Σκυθόπολίν τε καὶ Πέλλαν καὶ Σαμάρειαν καὶ ̓Ιάμνειαν καὶ Μάρισαν ̓́Αζωτόν τε καὶ ̓Αρέθουσαν, ὁμοίως δὲ καὶ τὰς παραλίους Γάζαν ̓Ιόππην Δῶρα καὶ τὴν πάλαι μὲν Στράτωνος πύργον καλουμένην, ὕστερον δὲ μετακτισθεῖσάν τε ὑφ' ̔Ηρώδου βασιλέως λαμπροτάτοις κατασκευάσμασιν καὶ μετονομασθεῖσαν Καισάρειαν. 1.157. ἃς πάσας τοῖς γνησίοις ἀποδοὺς πολίταις κατέταξεν εἰς τὴν Συριακὴν ἐπαρχίαν. παραδοὺς δὲ ταύτην τε καὶ τὴν ̓Ιουδαίαν καὶ τὰ μέχρις Αἰγύπτου καὶ Εὐφράτου Σκαύρῳ διέπειν καὶ δύο τῶν ταγμάτων, αὐτὸς διὰ Κιλικίας εἰς ̔Ρώμην ἠπείγετο τὸν ̓Αριστόβουλον ἄγων μετὰ τῆς γενεᾶς αἰχμάλωτον. 1.158. δύο δ' ἦσαν αὐτῷ θυγατέρες καὶ δύο υἱεῖς, ὧν ὁ ἕτερος μὲν ̓Αλέξανδρος ἐκ τῆς ὁδοῦ διαδιδράσκει, σὺν δὲ ταῖς ἀδελφαῖς ὁ νεώτερος ̓Αντίγονος εἰς ̔Ρώμην ἐκομίζετο. 1.161. ὁ δὲ δείσας πρὸς τὴν ἔφοδον δύναμίν τε πλείω συνέλεγεν, ὡς γενέσθαι μυρίους μὲν ὁπλίτας χιλίους δὲ καὶ πεντακοσίους ἱππεῖς, καὶ τὰ ἐπιτήδεια τῶν χωρίων ἐτείχιζε ̓Αλεξάνδρειόν τε καὶ ̔Υρκάνειον καὶ Μαχαιροῦντα πρὸς τοῖς ̓Αραβίοις ὄρεσιν. 1.162. Γαβίνιος δὲ μετὰ μέρους τῆς στρατιᾶς Μᾶρκον ̓Αντώνιον προπέμψας αὐτὸς εἵπετο τὴν ὅλην ἔχων δύναμιν. οἱ δὲ περὶ τὸν ̓Αντίπατρον ἐπίλεκτοι καὶ τὸ ἄλλο τάγμα τῶν ̓Ιουδαίων, ὧν Μάλιχος ἦρχεν καὶ Πειθόλαος, συμμίξαντες τοῖς περὶ Μᾶρκον ̓Αντώνιον ἡγεμόσιν ὑπήντων ̓Αλεξάνδρῳ. καὶ μετ' οὐ πολὺ παρῆν ἅμα τῇ φάλαγγι Γαβίνιος. 1.163. ἑνουμένην δὲ τὴν τῶν πολεμίων δύναμιν οὐχ ὑπομείνας ̓Αλέξανδρος ἀνεχώρει καὶ πλησίον ἤδη ̔Ιεροσολύμων γενόμενος ἀναγκάζεται συμβαλεῖν καὶ κατὰ τὴν μάχην ἑξακισχιλίους ἀποβαλών, ὧν τρισχίλιοι μὲν ἔπεσον τρισχίλιοι δὲ ἐζωγρήθησαν, φεύγει σὺν τοῖς καταλειφθεῖσιν εἰς ̓Αλεξάνδρειον. 1.164. Γαβίνιος δὲ πρὸς τὸ ̓Αλεξάνδρειον ἐλθὼν ἐπειδὴ πολλοὺς εὗρεν ἐστρατοπεδευμένους, ἐπειρᾶτο συγγνώμης ὑποσχέσει περὶ τῶν ἡμαρτημένων πρὸ μάχης αὐτοὺς προσαγαγέσθαι: μηδὲν δὲ μέτριον φρονούντων ἀποκτείνας πολλοὺς τοὺς λοιποὺς ἀπέκλεισεν εἰς τὸ ἔρυμα. 1.165. κατὰ ταύτην ἀριστεύει τὴν μάχην ὁ ἡγεμὼν Μᾶρκος ̓Αντώνιος, πανταχοῦ μὲν γενναῖος ἀεὶ φανείς, οὐδαμοῦ δ' οὕτως. Γαβίνιος δὲ τοὺς ἐξαιρήσοντας τὸ φρούριον καταλιπὼν αὐτὸς ἐπῄει τὰς μὲν ἀπορθήτους πόλεις καθιστάμενος, τὰς δὲ κατεστραμμένας ἀνακτίζων. 1.166. συνεπολίσθησαν γοῦν τούτου κελεύσαντος Σκυθόπολίς τε καὶ Σαμάρεια καὶ ̓Ανθηδὼν καὶ ̓Απολλωνία καὶ ̓Ιάμνεια καὶ ̔Ράφεια Μάρισά τε καὶ ̓Αδώρεος καὶ Γάβαλα καὶ ̓́Αζωτος καὶ ἄλλαι πολλαί, τῶν οἰκητόρων ἀσμένως ἐφ' ἑκάστην συνθεόντων. 1.167. Μετὰ δὲ τὴν τούτων ἐπιμέλειαν ἐπανελθὼν πρὸς τὸ ̓Αλεξάνδρειον ἐπέρρωσεν τὴν πολιορκίαν, ὥστε ̓Αλέξανδρος ἀπογνοὺς περὶ τῶν ὅλων ἐπικηρυκεύεται πρὸς αὐτόν, συγγνωσθῆναί τε τῶν ἡμαρτημένων δεόμενος καὶ τὰ συλληφθέντα φρούρια παραδιδοὺς ̔Υρκάνειον καὶ Μαχαιροῦντα: αὖθις δὲ καὶ τὸ ̓Αλεξάνδρειον ἐνεχείρισεν. 1.168. ἃ πάντα Γαβίνιος ἐναγούσης τῆς ̓Αλεξάνδρου μητρὸς κατέστρεψεν, ὡς μὴ πάλιν ὁρμητήριον γένοιτο δευτέρου πολέμου: παρῆν δὲ μειλισσομένη τὸν Γαβίνιον κατὰ δέος τῶν ἐπὶ τῆς ̔Ρώμης αἰχμαλώτων, τοῦ τε ἀνδρὸς καὶ τῶν ἄλλων τέκνων. 1.171. Μετ' οὐ πολύ γε μὴν αὐτοῖς ἀρχὴ γίνεται θορύβων ̓Αριστόβουλος ἀποδρὰς ἐκ ̔Ρώμης, ὃς αὖθις πολλοὺς ̓Ιουδαίων ἐπισυνίστη, τοὺς μὲν ἐπιθυμοῦντας μεταβολῆς, τοὺς δὲ ἀγαπῶντας αὐτὸν πάλαι. καὶ τὸ μὲν πρῶτον καταλαβόμενος τὸ ̓Αλεξάνδρειον ἀνατειχίζειν ἐπειρᾶτο: ὡς δὲ Γαβίνιος ὑπὸ Σισέννᾳ καὶ ̓Αντωνίῳ καὶ Σερουιανῷ στρατιὰν ἔπεμψεν ἐπ' αὐτόν. γνοὺς ἀνεχώρει ἐπὶ Μαχαιροῦντος. 1.172. καὶ τὸν μὲν ἄχρηστον ὄχλον ἀπεφορτίσατο, μόνους δὲ ἐπήγετο τοὺς ὡπλισμένους ὄντας εἰς ὀκτακισχιλίους, ἐν οἷς καὶ Πειθόλαος ἦν ὁ ἐξ ̔Ιεροσολύμων ὑποστράτηγος αὐτομολήσας μετὰ χιλίων. ̔Ρωμαῖοι δ' ἐπηκολούθουν, καὶ γενομένης συμβολῆς μέχρι πολλοῦ μὲν οἱ περὶ τὸν ̓Αριστόβουλον διεκαρτέρουν γενναίως ἀγωνιζόμενοι, τέλος δὲ βιασθέντες ὑπὸ τῶν ̔Ρωμαίων πίπτουσι μὲν πεντακισχίλιοι, περὶ δὲ δισχιλίους ἀνέφυγον εἴς τινα λόφον, οἱ δὲ λοιποὶ χίλιοι σὺν ̓Αριστοβούλῳ διακόψαντες τὴν φάλαγγα τῶν ̔Ρωμαίων εἰς Μαχαιροῦντα συνελαύνονται. 1.173. ἔνθα δὴ τὴν πρώτην ἑσπέραν ὁ βασιλεὺς τοῖς ἐρειπίοις ἐναυλισάμενος ἐν ἐλπίσι μὲν ἦν ἄλλην συναθροίσειν δύναμιν ἀνοχὴν τοῦ πολέμου διδόντος καὶ τὸ φρούριον κακῶς ὠχύρου: προσπεσόντων δὲ ̔Ρωμαίων ἐπὶ δύο ἡμέρας ἀντισχὼν ὑπὲρ δύναμιν ἁλίσκεται καὶ μετ' ̓Αντιγόνου τοῦ παιδός, ὃς ἀπὸ ̔Ρώμης αὐτῷ συναπέδρα, δεσμώτης ἐπὶ Γαβίνιον ἀνήχθη καὶ ἀπὸ Γαβινίου πάλιν εἰς ̔Ρώμην. 1.174. τοῦτον μὲν οὖν ἡ σύγκλητος εἷρξεν, τὰ τέκνα δ' αὐτοῦ διῆγεν εἰς ̓Ιουδαίαν Γαβινίου δι' ἐπιστολῶν δηλώσαντος τῇ ̓Αριστοβούλου γυναικὶ τοῦτο ἀντὶ τῆς παραδόσεως τῶν ἐρυμάτων ὡμολογηκέναι. 1.176. τῆς δ' ἄλλης Συρίας πρὸς τὸν Γαβινίου χωρισμὸν κινηθείσης καὶ ̓Ιουδαίους πάλιν ἀπέστησεν ̓Αλέξανδρος ὁ ̓Αριστοβούλου, μεγίστην δὲ συγκροτήσας δύναμιν ὥρμητο πάντας τοὺς κατὰ τὴν χώραν ̔Ρωμαίους ἀνελεῖν. 1.177. πρὸς ὃ Γαβίνιος δείσας, ἤδη δὲ παρῆν ἀπ' Αἰγύπτου τοῖς τῇδε θορύβοις ἠπειγμένος, ἐπὶ τινὰς μὲν τῶν ἀφεστώτων ̓Αντίπατρον προπέμψας μετέπεισεν, συνέμενον δὲ ̓Αλεξάνδρῳ τρεῖς μυριάδες, κἀκεῖνος ὥρμητο πολεμεῖν. οὕτως ἔξεισιν πρὸς μάχην. ὑπήντων δὲ οἱ ̓Ιουδαῖοι, καὶ συμβαλόντων περὶ τὸ ̓Ιταβύριον ὄρος μύριοι μὲν ἀναιροῦνται, τὸ δὲ λοιπὸν πλῆθος ἐσκεδάσθη φυγῇ. 1.179. Κἀν τούτῳ Κράσσος αὐτῷ διάδοχος ἐλθὼν παραλαμβάνει Συρίαν. οὗτος εἰς τὴν ἐπὶ Πάρθους στρατείαν τόν τε ἄλλον τοῦ ἐν ̔Ιεροσολύμοις ναοῦ χρυσὸν πάντα περιεῖλεν καὶ τὰ δισχίλια τάλαντα ἦρεν, ὧν ἀπέσχετο Πομπήιος. διαβὰς δὲ τὸν Εὐφράτην αὐτός τε ἀπώλετο καὶ ὁ στρατὸς αὐτοῦ, περὶ ὧν οὐ νῦν καιρὸς λέγειν. 1.181. τούτῳ γήμαντι γυναῖκα τῶν ἐπισήμων ἐξ ̓Αραβίας Κύπρον τοὔνομα τέσσαρες μὲν υἱεῖς γίνονται, Φασάηλος καὶ ὁ βασιλεὺς αὖθις ̔Ηρώδης, πρὸς οἷς ̓Ιώσηπος καὶ Φερώρας καὶ Σαλώμη θυγάτηρ. ἐξῳκειωμένος δὲ τοὺς πανταχοῦ δυνατοὺς φιλίαις τε καὶ ξενίαις μάλιστα προσηγάγετο τὸν ̓Αράβων βασιλέα διὰ τὴν ἐπιγαμβρίαν, κἀπειδὴ τὸν πρὸς τὸν ̓Αριστόβουλον ἀνείλετο πόλεμον, ἐκείνῳ παρακαταθήκην ἔπεμψεν τὰ τέκνα. 1.182. Κάσσιος δὲ κατὰ συνθήκας ἡσυχάζειν ̓Αλέξανδρον ἀναγκάσας ἐπὶ τὸν Εὐφράτην ὑπέστρεψεν Πάρθους διαβαίνειν ἀνείρξων, περὶ ὧν ἐν ἑτέροις ἐροῦμεν. 1.183. Καῖσαρ δὲ Πομπηίου καὶ τῆς συγκλήτου φυγόντων ὑπὲρ τὸν ̓Ιόνιον ̔Ρώμης καὶ τῶν ὅλων κρατήσας ἀνίησι μὲν τῶν δεσμῶν τὸν ̓Αριστόβουλον, παραδοὺς δ' αὐτῷ δύο τάγματα κατὰ τάχος ἔπεμψεν εἰς Συρίαν, ταύτην τε ῥᾳδίως ἐλπίσας καὶ τὰ περὶ τὴν ̓Ιουδαίαν δι' αὐτοῦ προσάξεσθαι. 1.184. φθάνει δ' ὁ φθόνος καὶ τὴν ̓Αριστοβούλου προθυμίαν καὶ τὰς Καίσαρος ἐλπίδας: φαρμάκῳ γοῦν ἀναιρεθεὶς ὑπὸ τῶν τὰ Πομπηίου φρονούντων μέχρι πολλοῦ μὲν οὐδὲ ταφῆς ἐν τῇ πατρῴᾳ χώρᾳ μετεῖχεν, ἔκειτο δὲ μέλιτι συντηρούμενος ὁ νεκρὸς αὐτοῦ, ἕως ὑπ' ̓Αντωνίου ̓Ιουδαίοις ἐπέμφθη τοῖς βασιλικοῖς μνημείοις ἐνταφησόμενος. 1.185. ̓Αναιρεῖται δὲ καὶ ὁ υἱὸς αὐτοῦ ̓Αλέξανδρος πελέκει ὑπὸ Σκιπίωνος ἐν ̓Αντιοχείᾳ Πομπηίου τοῦτ' ἐπιστείλαντος καὶ γενομένης κατηγορίας πρὸ τοῦ βήματος ὧν ̔Ρωμαίους ἔβλαψεν. τοὺς δ' ἀδελφοὺς αὐτοῦ Πτολεμαῖος ὁ Μενναίου παραλαβών, ὃς ἐκράτει τῆς ὑπὸ τῷ Λιβάνῳ Χαλκίδος, Φιλιππίωνα τὸν υἱὸν ἐπ' αὐτοὺς εἰς ̓Ασκάλωνα πέμπει. 1.186. κἀκεῖνος ἀποσπάσας τῆς ̓Αριστοβούλου γυναικὸς ̓Αντίγονον καὶ τὰς ἀδελφὰς αὐτοῦ πρὸς τὸν πατέρα ἀνήγαγεν. ἁλοὺς δ' ἔρωτι γαμεῖ τὴν ἑτέραν καὶ μετὰ ταῦτα ὑπὸ τοῦ πατρὸς δι' αὐτὴν κτείνεται: γαμεῖ γὰρ Πτολεμαῖος τὴν ̓Αλεξάνδραν ἀνελὼν τὸν υἱὸν καὶ διὰ τὸν γάμον κηδεμονικώτερος αὐτὸς ἦν πρὸς τοὺς ἀδελφούς. 1.187. ̓Αντίπατρος δὲ μετὰ τὴν Πομπηίου τελευτὴν μεταβὰς ἐθεράπευεν Καίσαρα, κἀπειδὴ Μιθριδάτης ὁ Περγαμηνὸς μεθ' ἧς ἦγεν ἐπ' Αἴγυπτον δυνάμεως εἰργόμενος τῶν κατὰ τὸ Πηλούσιον ἐμβολῶν ἐν ̓Ασκάλωνι κατείχετο, τούς τε ̓́Αραβας ξένος ὢν ἔπεισεν ἐπικουρῆσαι καὶ αὐτὸς ἧκεν ἄγων ̓Ιουδαίων εἰς τρισχιλίους ὁπλίτας. 1.188. παρώρμησεν δὲ καὶ τοὺς ἐν Συρίᾳ δυνατοὺς ἐπὶ τὴν βοήθειαν τόν τε ἔποικον τοῦ Λιβάνου Πτολεμαῖον καὶ ̓Ιάμβλιχον, δι' οὓς αἱ ταύτῃ πόλεις ἑτοίμως συνεφήψαντο τοῦ πολέμου. 1.189. καὶ θαρρῶν ἤδη Μιθριδάτης τῇ προσγενομένῃ δι' ̓Αντίπατρον ἰσχύι πρὸς τὸ Πηλούσιον ἐξελαύνει κωλυόμενός τε διελθεῖν ἐπολιόρκει τὴν πόλιν. γίνεται δὲ κἀν τῇ προσβολῇ διασημότατος ̓Αντίπατρος: τὸ γὰρ κατ' αὐτὸν μέρος τοῦ τείχους διαρρήξας πρῶτος εἰσεπήδησεν εἰς τὴν πόλιν μετὰ τῶν σὺν αὐτῷ. 1.191. κἀκεῖνος ἤδη τὸ Δέλτα περιελθὼν συνέβαλλεν τοῖς λοιποῖς Αἰγυπτίοις εἰς μάχην κατὰ χῶρον, ὃς ̓Ιουδαίων στρατόπεδον καλεῖται. κινδυνεύοντα δ' αὐτὸν ἐν τῇ παρατάξει σὺν ὅλῳ τῷ δεξιῷ κέρατι ῥύεται περιελθὼν ̓Αντίπατρος παρὰ τὸν αἰγιαλὸν τοῦ ποταμοῦ: 1.192. τῶν γὰρ καθ' ἑαυτὸν ἐκράτει τὸ λαιὸν ἔχων κέρας: ἔπειτα προσπεσὼν τοῖς διώκουσι Μιθριδάτην ἀπέκτεινεν πολλοὺς καὶ μέχρι τοσούτου τοὺς καταλειπομένους ἐδίωξεν ὡς καὶ τὸ στρατόπεδον αὐτῶν ἑλεῖν. ὀγδοήκοντα δὲ μόνους τῶν ἰδίων ἀπέβαλεν, καὶ Μιθριδάτης ἐν τῇ τροπῇ περὶ ὀκτακοσίους. σωθεὶς δ' αὐτὸς παρ' ἐλπίδα μάρτυς ἀβάσκανος γίνεται πρὸς Καίσαρα τῶν ̓Αντιπάτρου κατορθωμάτων. 1.199. Τούτων Καῖσαρ ἀκούσας ̔Υρκανὸν μὲν ἀξιώτερον τῆς ἀρχιερωσύνης ἀπεφήνατο, ̓Αντιπάτρῳ δὲ δυναστείας αἵρεσιν ἔδωκεν. ὁ δ' ἐπὶ τῷ τιμήσαντι τὸ μέτρον τῆς τιμῆς θέμενος πάσης ἐπίτροπος ̓Ιουδαίας ἀποδείκνυται καὶ προσεπιτυγχάνει τὰ τείχη τῆς πατρίδος ἀνακτίσαι κατεστραμμένα. 1.236. Κασσίου δὲ ἀναχωρήσαντος ἐκ Συρίας πάλιν στάσις ἐν ̔Ιεροσολύμοις γίνεται ̔́Ελικος μετὰ στρατιᾶς ἐπαναστάντος Φασαήλῳ καὶ κατὰ τὴν ὑπὲρ Μαλίχου τιμωρίαν ἀμύνεσθαι θέλοντος ̔Ηρώδην εἰς τὸν ἀδελφόν. ̔Ηρώδης δὲ ἔτυχεν μὲν ὢν παρὰ Φαβίῳ τῷ στρατηγῷ κατὰ Δαμασκόν, ὡρμημένος δὲ βοηθεῖν ὑπὸ νόσου κατείχετο. 1.237. κἀν τούτῳ Φασάηλος καθ' ἑαυτὸν ̔́Ελικος περιγενόμενος ̔Υρκανὸν ὠνείδιζεν εἰς ἀχαριστίαν ὧν τε ̔́Ελικι συμπράξειεν, καὶ ὅτι περιορῴη τὸν ἀδελφὸν τὸν Μαλίχου τὰ φρούρια καταλαμβάνοντα: πολλὰ γὰρ δὴ κατείληπτο, καὶ τὸ πάντων ὀχυρώτατον Μασάδαν. 1.238. Οὐ μὴν αὐτῷ τι πρὸς τὴν ̔Ηρώδου βίαν ἤρκεσεν, ὃς ἀναρρωσθεὶς τά τε ἄλλα παραλαμβάνει κἀκεῖνον ἐκ τῆς Μασάδας ἱκέτην ἀφῆκεν. ἐξήλασεν δὲ καὶ ἐκ τῆς Γαλιλαίας Μαρίωνα τὸν Τυρίων τύραννον ἤδη τρία κατεσχηκότα τῶν ἐρυμάτων, τοὺς δὲ ληφθέντας Τυρίους ἔσωσεν μὲν πάντας, ἦσαν δ' οὓς καὶ δωρησάμενος ἀπέπεμψεν εὔνοιαν ἑαυτῷ παρὰ τῆς πόλεως καὶ τῷ τυράννῳ μῖσος παρασκευαζόμενος. 1.239. ὁ δὲ Μαρίων ἠξίωτο μὲν τῆς τυραννίδος ὑπὸ Κασσίου τυραννίσιν πᾶσαν διαλαβόντος τὴν Συρίαν, κατὰ δὲ τὸ πρὸς ̔Ηρώδην ἔχθος συγκατήγαγεν ̓Αντίγονον τὸν ̓Αριστοβούλου, καὶ τὸ πλέον διὰ Φάβιον, ὃν ̓Αντίγονος χρήμασιν προσποιησάμενος βοηθὸν εἶχεν τῆς καθόδου: χορηγὸς δ' ἦν ἁπάντων ὁ κηδεστὴς Πτολεμαῖος ̓Αντιγόνῳ. 1.248. Μετὰ δὲ ἔτη δύο Βαζαφράνου τοῦ Πάρθων σατράπου σὺν Πακόρῳ τῷ βασιλέως υἱῷ Συρίαν κατασχόντος Λυσανίας ἀναδεδεγμένος ἤδη τὴν ἀρχὴν τοῦ πατρὸς τελευτήσαντος, Πτολεμαῖος δ' ἦν οὗτος ὁ Μενναίου, πείθει τὸν σατράπην ὑποσχέσει χιλίων ταλάντων καὶ πεντακοσίων γυναικῶν καταγαγεῖν ἐπὶ τὰ βασίλεια τὸν ̓Αντίγονον, καταλῦσαι δὲ τὸν ̔Υρκανόν. 1.249. τούτοις ὑπαχθεὶς Πάκορος αὐτὸς μὲν ᾔει κατὰ τὴν παράλιον, Βαζαφράνην δὲ διὰ τῆς μεσογείου προσέταξεν ἐμβαλεῖν. τῶν δ' ἐπιθαλαττίων Τύριοι Πάκορον οὐκ ἐδέξαντο καίτοι Πτολεμαιῶν καὶ Σιδωνίων δεδεγμένων. ὁ δ' οἰνοχόῳ τινὶ τῶν βασιλικῶν ὁμωνύμῳ μοῖραν τῆς ἵππου παραδοὺς προεμβαλεῖν ἐκέλευσεν εἰς τὴν ̓Ιουδαίαν κατασκεψόμενόν τε τὰ τῶν πολεμίων καὶ πρὸς ἃ δέοι βοηθήσοντα ̓Αντιγόνῳ. 1.251. ̔Υρκανοῦ δὲ καὶ Φασαήλου δεξαμένων αὐτοὺς καρτερῷ στίφει μάχη κατὰ τὴν ἀγορὰν συρρήγνυται, καθ' ἣν τρεψάμενοι τοὺς πολεμίους οἱ περὶ ̔Ηρώδην κατακλείουσιν εἰς τὸ ἱερὸν καὶ φρουροὺς αὐτῶν ἄνδρας ἑξήκοντα ταῖς πλησίον οἰκίαις ἐγκατέστησαν. 1.252. τούτους μὲν ὁ στασιάζων πρὸς τοὺς ἀδελφοὺς λαὸς ἐπελθὼν ἐμπίπρησιν, ̔Ηρώδης δὲ τοῦ δήμου πολλοὺς κατ' ὀργὴν τῶν ἀπολωλότων ἀναιρεῖ συμβαλών, καὶ καθ' ἡμέραν ἐπεκθεόντων ἀλλήλοις κατὰ λόχους φόνος ἦν ἀδιάλειπτος. 1.253. ̓Ενστάσης δ' ἑορτῆς, ἣ πεντηκοστὴ καλεῖται, τά τε περὶ τὸ ἱερὸν πάντα καὶ ἡ πόλις ὅλη πλήθους τῶν ἀπὸ τῆς χώρας ἀναπίμπλαται τὸ πλέον ὁπλιτῶν. καὶ Φασάηλος μὲν τὸ τεῖχος, ̔Ηρώδης δ' οὐ μετὰ πολλῶν ἐφρούρει τὰ βασίλεια: καὶ τοῖς πολεμίοις ἐπεκδραμὼν ἀσυντάκτοις κατὰ τὸ προάστειον πλείστους μὲν ἀναιρεῖ, τρέπεται δὲ πάντας καὶ τοὺς μὲν εἰς τὴν πόλιν, τοὺς δὲ εἰς τὸ ἱερόν, τοὺς δὲ εἰς τὸ ἔξω χαράκωμα ἐγκλείει. 1.254. κἀν τούτῳ διαλλακτὴν μὲν ̓Αντίγονος παρακαλεῖ Πάκορον εἰσαφεῖναι, Φασάηλος δὲ πεισθεὶς τῇ τε πόλει καὶ ξενίᾳ τὸν Πάρθον εἰσδέχεται μετὰ πεντακοσίων ἱππέων, προφάσει μὲν ἥκοντα τοῦ παῦσαι τὴν στάσιν. 1.255. τὸ δὲ ἀληθὲς ̓Αντιγόνῳ βοηθόν. τὸν γοῦν Φασάηλον ἐνεδρεύων ἀνέπεισεν πρὸς Βαζαφράνην πρεσβεύσασθαι περὶ καταλύσεως, καίτοι γε πολλὰ ἀποτρέποντος ̔Ηρώδου καὶ παραινοῦντος ἀναιρεῖν τὸν ἐπίβουλον, ἀλλὰ μὴ ταῖς ἐπιβουλαῖς ἑαυτὸν ἐκδιδόναι, φύσει γὰρ ἀπίστους εἶναι τοὺς βαρβάρους, ἔξεισιν ̔Υρκανὸν παραλαβών, καὶ Πάκορος, ὡς ἧττον ὑποπτεύοιτο, καταλιπὼν παρ' ̔Ηρώδῃ τινὰς τῶν καλουμένων ̓Ελευθέρων ἱππέων τοῖς λοιποῖς προέπεμψεν Φασάηλον. 1.256. ̔Ως δ' ἐγένοντο κατὰ τὴν Γαλιλαίαν, τοὺς μὲν ἐπιχωρίους ἀφεστῶτας κἀν τοῖς ὅπλοις ὄντας καταλαμβάνουσιν, τῷ σατράπῃ δὲ ἐνετύγχανον πανούργῳ σφόδρα καὶ ταῖς φιλοφρονήσεσιν τὴν ἐπιβουλὴν καλύπτοντι: δῶρα γοῦν δοὺς αὐτοῖς ἔπειτα ἀναχωροῦντας ἐλόχα. 1.257. τοῖς δ' αἴσθησις γίνεται τῆς ἐπιβουλῆς καταχθεῖσιν εἴς τι τῶν παραθαλασσίων χωρίων, ὃ καλεῖται ̓Εκδίππων: ἐκεῖ γὰρ τήν τε ὑπόσχεσιν τῶν χιλίων ἤκουσαν ταλάντων καὶ ὡς ̓Αντίγονος τὰς πλείστας τῶν παρ' αὐτοῖς γυναικῶν ἐν ταῖς πεντακοσίαις καθοσιώσειεν Πάρθοις, 1.258. ὅτι τε προλοχίζοιντο μὲν αὐτοῖς αἱ νύκτες ὑπὸ τῶν βαρβάρων ἀεί, πάλαι δ' ἂν καὶ συνελήφθησαν, εἰ μὴ περιέμενον ἐν ̔Ιεροσολύμοις ̔Ηρώδην πρότερον λαβεῖν, ὡς μὴ προπυθόμενος τὰ κατ' αὐτοὺς φυλάξαιτο. ταῦτ' οὐκέτι λόγος ἦν μόνον, ἀλλὰ καὶ φυλακὰς ἤδη πόρρωθεν ἑαυτῶν ἔβλεπον. 1.259. Οὐ μὴν Φασάηλος καίτοι πολλὰ παραινοῦντος ̓Οφελλίου φεύγειν, πέπυστο γὰρ οὗτος παρὰ Σαραμάλλα τοῦ πλουσιωτάτου τότε Σύρων τὴν σύνταξιν τῆς ἐπιβουλῆς ὅλην, καταλιπεῖν ̔Υρκανὸν ὑπέμεινεν, ἀλλὰ τῷ σατράπῃ προσελθὼν ἄντικρυς ὠνείδιζεν τὴν ἐπιβουλὴν καὶ μάλισθ' ὅτι γένοιτο τοιοῦτος χρημάτων ἕνεκεν: πλείω γε μὴν αὐτὸς ὑπὲρ σωτηρίας δώσειν ὧν ̓Αντίγονος ὑπὲρ βασιλείας ὑπέσχετο. 1.261. ̓Εν δὲ τούτῳ καὶ τὸν ̔Ηρώδην ὁ πεμφθεὶς οἰνοχόος ἐπεβούλευε συλλαβεῖν ἔξω τοῦ τείχους ἀπατήσας προελθεῖν, ὥσπερ ἐντολὰς εἶχεν. ὁ δὲ ἀπ' ἀρχῆς ὑποπτεύων τοὺς βαρβάρους καὶ τότε πεπυσμένος εἰς τοὺς πολεμίους ἐμπεπτωκέναι τὰ μηνύοντα τὴν ἐπιβουλὴν αὐτῷ γράμματα, προελθεῖν οὐκ ἠβούλετο καίτοι μάλα ἀξιοπίστως τοῦ Πακόρου φάσκοντος δεῖν αὐτὸν ὑπαντῆσαι τοῖς τὰς ἐπιστολὰς κομίζουσιν: οὔτε γὰρ ἑαλωκέναι τοῖς πολεμίοις αὐτὰς καὶ περιέχειν οὐκ ἐπιβουλήν, ἀλλ' ὁπόσα διεπράξατο Φασάηλος. 1.262. ἔτυχεν δὲ παρ' ἄλλων προακηκοὼς τὸν ἀδελφὸν συνειλημμένον, καὶ προσῄει ̔Υρκανοῦ θυγάτηρ Μαριάμμη, συνετωτάτη γυναικῶν, καταντιβολοῦσα μὴ προϊέναι μηδ' ἐμπιστεύειν ἑαυτὸν ἤδη φανερῶς ἐπιχειροῦσι τοῖς βαρβάροις. 1.263. ̓́Ετι δὲ τῶν περὶ Πάκορον σκεπτομένων, πῶς ἂν κρύφα τὴν ἐπιβουλὴν ἀπαρτίσειαν, οὐ γὰρ ἐκ φανεροῦ οἷόν τε ἦν ἀνδρὸς οὕτω δυνατοῦ περιγενέσθαι, προλαβὼν ̔Ηρώδης μετὰ τῶν οἰκειοτάτων προσώπων νύκτωρ ἐπὶ ̓Ιδουμαίας ἐχώρει λάθρα τῶν πολεμίων. 1.264. αἰσθόμενοι δ' οἱ Πάρθοι κατεδίωκον. κἀκεῖνος τὴν μὲν μητέρα καὶ τοὺς ἀδελφοὺς καὶ τὴν καθωμολογημένην παῖδα μετὰ τῆς μητρὸς καὶ τοῦ νεωτάτου τῶν ἀδελφῶν προστάξας ὁδεύειν αὐτὸς ἀσφαλῶς μετὰ τῶν θεραπόντων ἀνέκοπτε τοὺς βαρβάρους: καὶ πολλοὺς κατὰ πᾶσαν προσβολὴν ἀποκτείνας εἰς Μασάδαν τὸ φρούριον ἠπείγετο. 1.265. Βαρυτέρους δὲ κατὰ τὴν φυγὴν Πάρθων ̓Ιουδαίους ἐπείρασεν, ἐνοχλήσαντας μὲν διηνεκῶς, ἀπὸ δὲ ἑξήκοντα τῆς πόλεως σταδίων καὶ παραταξαμένους ἐπιεικῶς πολὺν χρόνον. ἔνθα κρατήσας ̔Ηρώδης καὶ πολλοὺς αὐτῶν ἀποκτείνας αὖθις εἰς μνήμην τοῦ κατορθώματος ἔκτισεν τὸ χωρίον καὶ βασιλείοις πολυτελεστάτοις ἐκόσμησεν καὶ ἀκρόπολιν ὀχυρωτάτην ἀνεδείματο ̔Ηρώδειόν τε ἐκάλεσεν ἀπὸ ἑαυτοῦ. 1.266. τηνικαῦτά γε μὴν φεύγοντι καθ' ἡμέραν αὐτῷ προσεγίνοντο πολλοί, καὶ κατὰ ̔Ρῆσαν γενομένῳ τῆς ̓Ιδουμαίας ̓Ιώσηπος ἀδελφὸς ὑπαντήσας συνεβούλευεν τοὺς πολλοὺς τῶν ἑπομένων ἀποφορτίσασθαι: μὴ γὰρ ἂν τοσοῦτον ὄχλον δέξασθαι τὴν Μασάδαν. 1.267. ἦσαν δὲ ὑπὲρ τοὺς ἐννακισχιλίους. πεισθεὶς ̔Ηρώδης τοὺς μὲν βαρυτέρους τῆς χρείας διαφῆκεν ἀνὰ τὴν ̓Ιδουμαίαν δοὺς ἐφόδια, μετὰ δὲ τῶν ἀναγκαιοτάτων τοὺς ἀλκιμωτάτους κατασχὼν εἰς τὸ φρούριον διασώζεται. καταλιπὼν δὲ ἐνταῦθα ταῖς γυναιξὶν ὀκτακοσίους φύλακας καὶ διαρκῆ τὰ ἐπιτήδεια πρὸς πολιορκίαν αὐτὸς εἰς τὴν ̓Αραβικὴν Πέτραν ἠπείγετο. 1.268. Πάρθοι δ' ἐν ̔Ιεροσολύμοις ἐφ' ἁρπαγὴν τραπόμενοι τῶν φυγόντων εἰς τὰς οἰκίας εἰσέπιπτον καὶ τὸ βασίλειον ἀπεχόμενοι μόνων τῶν ̔Υρκανοῦ χρημάτων: ἦν δ' οὐ πλείω τριακοσίων ταλάντων. ἐπετύγχανον δὲ καὶ τῶν ἄλλων οὐχ ὅσοις ἤλπισαν: ὁ γὰρ ̔Ηρώδης ἐκ πολλοῦ τὴν ἀπιστίαν τῶν βαρβάρων ὑφορώμενος εἰς τὴν ̓Ιδουμαίαν τὰ λαμπρότατα τῶν κειμηλίων προανεσκεύαστο, καὶ τῶν αὐτῷ προσεχόντων ὁμοίως ἕκαστος. 1.269. Πάρθοι δὲ μετὰ τὰς ἁρπαγὰς ἐπὶ τοσοῦτον ὕβρεως ἐχώρησαν ὡς ἐμπλῆσαι μὲν ἀκηρύκτου πολέμου τὴν χώραν ἅπασαν, ἀνάστατον δὲ ποιῆσαι τὴν Μαρισαίων πόλιν, μὴ μόνον δὲ καταστῆσαι βασιλέα ̓Αντίγονον, ἀλλὰ καὶ παραδοῦναι αὐτῷ Φασάηλόν τε καὶ ̔Υρκανὸν δεσμώτας αἰκίσασθαι. 1.271. δεῖ γὰρ ὁλοκλήρους ἀρχιερᾶσθαι: τῆς Φασαήλου δὲ ἀρετῆς ὑστερίζει φθάσαντος πέτρᾳ προσρῆξαι τὴν κεφαλήν, ὡς καὶ σιδήρου καὶ χειρῶν εἴργετο. κἀκεῖνος μὲν ̔Ηρώδου γνήσιον ἑαυτὸν ἀποδείξας ἀδελφὸν καὶ ̔Υρκανὸν ἀγεννέστατον, ἀνδρειότατα θνήσκει ποιησάμενος τὴν καταστροφὴν τοῖς κατὰ τὸν βίον ἔργοις πρέπουσαν: 1.272. κατέχει δὲ καὶ ἄλλος λόγος, ὡς ἀνενέγκαι μὲν ἐκ τῆς τότε πληγῆς, πεμφθεὶς δὲ ἰατρὸς ὑπ' ̓Αντιγόνου θεραπεῦσαι δῆθεν αὐτὸν ἐμπλήσειεν τὸ τραῦμα δηλητηρίων φαρμάκων καὶ διαφθείρειεν αὐτόν. ὁπότερον δ' ἂν ἀληθὲς ᾖ, τὴν ἀρχὴν ἔχει λαμπράν. φασὶν γοῦν αὐτὸν καὶ πρὶν ἐκπνεῦσαι πυθόμενον παρὰ γυναίου τινὸς ὡς ̔Ηρώδης διαπεφεύγοι, “νῦν, εἰπεῖν, εὔθυμος ἄπειμι τὸν μετελευσόμενον τοὺς ἐχθροὺς καταλιπὼν ζῶντα.” 1.273. ̔Ο μὲν οὖν οὕτως τελευτᾷ. Πάρθοι δὲ καίτοι διημαρτηκότες ὧν μάλιστα ἐπεθύμουν γυναικῶν καθιστᾶσιν μὲν ἐν ̔Ιεροσολύμοις ̓Αντιγόνῳ τὰ πράγματα, δεσμώτην δ' ̔Υρκανὸν ἀνάγουσιν εἰς τὴν Παρθυηνήν. 1.274. ̔Ηρώδης δὲ συντονώτερον ἤλαυνεν εἰς τὴν ̓Αραβίαν ὡς ἔτι τἀδελφοῦ ζῶντος ἐπειγόμενος χρήματα παρὰ τοῦ βασιλέως λαβεῖν, οἷς μόνοις πείσειν ὑπὲρ Φασαήλου τὴν τῶν βαρβάρων ἤλπιζεν πλεονεξίαν. ἐλογίζετο γάρ, εἰ τῆς πατρῴας φιλίας ἀμνημονέστερος ὁ ̓́Αραψ γένοιτο καὶ τοῦ δοῦναι δωρεὰν μικρολογώτερος, δανείσασθαι παρ' αὐτοῦ τὰ λύτρα ῥύσιον θεὶς τὸν τοῦ λυτρουμένου παῖδα: 1.275. καὶ γὰρ ἐπήγετο τὸν ἀδελφιδοῦν ὄντα ἐτῶν ἑπτά: τάλαντα δ' ἦν ἕτοιμος τριακόσια δοῦναι προστησάμενος Τυρίους παρακαλοῦντας. τὸ χρεὼν δ' ἄρα τὴν αὐτοῦ σπουδὴν ἐφθάκει καὶ Φασαήλου τεθνηκότος εἰς κενὸν ̔Ηρώδης φιλάδελφος ἦν: οὐ μὴν οὐδὲ παρὰ ̓́Αραψιν εὑρίσκει φιλίαν οὖσαν. 1.276. ὁ γοῦν βασιλεὺς αὐτῶν Μάλχος προπέμψας ἐκ τῆς χώρας κατὰ τάχος προσέτασσεν ἀναστρέφειν, προφάσει μὲν χρώμενος Πάρθοις, ἐπικηρυκεύσασθαι γὰρ αὐτοὺς ἐκβαλεῖν ̔Ηρώδην τῆς ̓Αραβίας, τῷ δὲ ὄντι κατασχεῖν προαιρούμενος τὰ παρ' ̓Αντιπάτρου χρέα καὶ μηδὲν εἰς τὰς ἐκείνου δωρεὰς ἀντιπαρασχεῖν χρῄζουσιν τοῖς τέκνοις δυσωπεῖσθαι. συμβούλοις δ' ἐχρῆτο τῆς ἀναιδείας τοῖς ὁμοίως ἀποστερεῖν τὰς ̓Αντιπάτρου παρακαταθήκας θέλουσιν: ἦσαν δὲ τῶν περὶ αὐτὸν οἱ δυνατώτατοι. 1.277. ̔Ηρώδης μὲν δὴ πολεμίους τοὺς ̓́Αραβας εὑρὼν δι' ἃ φιλτάτους ἤλπισεν καὶ τοῖς ἀγγέλοις ἀποκρινάμενος ὡς ὑπηγόρευε τὸ πάθος ὑπέστρεψεν ἐπ' Αἰγύπτου. καὶ τὴν μὲν πρώτην ἑσπέραν κατά τι τῶν ἐπιχωρίων ἱερὸν αὐλίζεται τοὺς ὑπολειφθέντας ἀναλαβών, τῇ δ' ἑξῆς εἰς ̔Ρινοκούρουρα προελθόντι τὰ περὶ τὴν τἀδελφοῦ τελευτὴν ἀπαγγέλλεται. 1.278. προσλαβὼν δὲ πένθους ὅσον ἀπεθήκατο φροντίδων ᾔει προσωτέρω. καὶ δὴ βραδέως ὁ ̓́Αραψ μετανοήσας ἔπεμψεν διὰ τάχους τοὺς ἀνακαλέσοντας τὸν ὑβρισμένον. ἔφθανεν δὲ καὶ τούτους ̔Ηρώδης εἰς Πηλούσιον ἀφικόμενος, ἔνθα τῆς παρόδου μὴ τυγχάνων ὑπὸ τῶν ἐφορμούντων τοῖς ἡγεμόσιν ἐντυγχάνει: κἀκεῖνοι τήν τε φήμην καὶ τὸ ἀξίωμα τἀνδρὸς αἰδεσθέντες προπέμπουσιν αὐτὸν εἰς ̓Αλεξάνδρειαν. 1.279. ὁ δὲ παρελθὼν εἰς τὴν πόλιν ἐδέχθη μὲν λαμπρῶς ὑπὸ Κλεοπάτρας στρατηγὸν ἐλπιζούσης ἕξειν εἰς ἃ παρεσκευάζετο: διακρουσάμενος δὲ τὰς παρακλήσεις τῆς βασιλίδος καὶ μήτε τὴν ἀκμὴν τοῦ χειμῶνος ὑποδείσας μήτε τοὺς κατὰ τὴν ̓Ιταλίαν θορύβους ἐπὶ ̔Ρώμης ἔπλει. 1.281. ἐν ᾗ μετὰ τῶν φίλων εἰς Βρεντέσιον καταπλεύσας κἀκεῖθεν εἰς ̔Ρώμην ἐπειχθεὶς πρώτῳ διὰ τὴν πατρῴαν φιλίαν ἐνετύγχανεν ̓Αντωνίῳ καὶ τάς τε αὐτοῦ καὶ τοῦ γένους συμφορὰς ἐκδιηγεῖτο, ὅτι τε τοὺς οἰκειοτάτους ἐν φρουρίῳ καταλιπὼν πολιορκουμένους διὰ χειμῶνος πλεύσειεν ἐπ' αὐτὸν ἱκέτης. 1.282. ̓Αντωνίου δὲ ἥπτετο πρὸς τὴν μεταβολὴν οἶκτος, καὶ κατὰ μνήμην μὲν τῆς ̓Αντιπάτρου ξενίας, τὸ δὲ ὅλον καὶ διὰ τὴν τοῦ παρόντος ἀρετὴν ἔγνω καὶ τότε βασιλέα καθιστᾶν ̓Ιουδαίων ὃν πρότερον αὐτὸς ἐποίησεν τετράρχην. ἐνῆγεν δὲ οὐκ ἔλαττον τῆς εἰς ̔Ηρώδην φιλοτιμίας ἡ πρὸς ̓Αντίγονον διαφορά: τοῦτον γὰρ δὴ στασιώδη τε καὶ ̔Ρωμαίων ἐχθρὸν ὑπελάμβανεν. 1.283. Καίσαρα μὲν οὖν εἶχεν ἑτοιμότερον αὐτοῦ τὰς ̓Αντιπάτρου στρατείας ἀνανεούμενον, ἃς κατ' Αἴγυπτον αὐτοῦ τῷ πατρὶ συνδιήνεγκεν, τήν τε ξενίαν καὶ τὴν ἐν ἅπασιν εὔνοιαν, ὁρῶντά γε μὴν καὶ τὸ ̔Ηρώδου δραστήριον: 1.284. συνήγαγεν δὲ τὴν βουλήν, ἐν ᾗ Μεσσάλας καὶ μετ' αὐτὸν ̓Ατρατῖνος παραστησάμενοι τὸν ̔Ηρώδην τάς τε πατρῴας εὐεργεσίας καὶ τὴν αὐτοῦ πρὸς ̔Ρωμαίους εὔνοιαν διεξῄεσαν, ἀποδεικνύντες ἅμα καὶ πολέμιον τὸν ̓Αντίγονον οὐ μόνον ἐξ ὧν διηνέχθη τάχιον, ἀλλ' ὅτι καὶ τότε διὰ Πάρθων λάβοι τὴν ἀρχὴν ̔Ρωμαίους ὑπεριδών. τῆς δὲ συγκλήτου πρὸς ταῦτα κεκινημένης ὡς παρελθὼν ̓Αντώνιος καὶ πρὸς τὸν κατὰ Πάρθων πόλεμον βασιλεύειν ̔Ηρώδην συμφέρειν ἔλεγεν, ἐπιψηφίζονται πάντες. 1.285. λυθείσης δὲ τῆς βουλῆς ̓Αντώνιος μὲν καὶ Καῖσαρ μέσον ἔχοντες ̔Ηρώδην ἐξῄεσαν, προῆγον δὲ σὺν ταῖς ἄλλαις ἀρχαῖς οἱ ὕπατοι θύσοντές τε καὶ τὸ δόγμα ἀναθήσοντες εἰς τὸ Καπετώλιον. τὴν δὲ πρώτην ̔Ηρώδῃ τῆς βασιλείας ἡμέραν ̓Αντώνιος εἱστία. 1.422. Τοσαῦτα συγκτίσας πλείσταις καὶ τῶν ἔξω πόλεων τὸ μεγαλόψυχον ἐπεδείξατο. Τριπόλει μὲν γὰρ καὶ Δαμασκῷ καὶ Πτολεμαί̈δι γυμνάσια, Βύβλῳ δὲ τεῖχος, ἐξέδρας τε καὶ στοὰς καὶ ναοὺς καὶ ἀγορὰς Βηρυτῷ κατασκευάσας καὶ Τύρῳ, Σιδῶνί γε μὴν καὶ Δαμασκῷ θέατρα, Λαοδικεῦσι δὲ τοῖς παραλίοις ὑδάτων εἰσαγωγήν, ̓Ασκαλωνίταις δὲ βαλανεῖα καὶ κρήνας πολυτελεῖς, πρὸς δὲ περίστυλα θαυμαστὰ τήν τε ἐργασίαν καὶ τὸ μέγεθος: εἰσὶ δ' οἷς ἄλση καὶ λειμῶνας ἀνέθηκεν. 2.53. ̓Ιουδαῖοι μὲν οὖν ἐνέκειντο τῇ πολιορκίᾳ τῶν τειχῶν ἅμα πειρώμενοι τοῦ φρουρίου καὶ τοῖς περὶ τὸν Σαβῖνον ἐμβοῶντες ἀπιέναι μηδ' ἐμποδὼν αὐτοῖς γενέσθαι διὰ χρόνου πολλοῦ κομιζομένοις τὴν πάτριον αὐτονομίαν. 2.53. Κέστιος δὲ παρελθὼν ὑποπίμπρησιν τήν τε Βεθεζὰν προσαγορευομένην καὶ τὴν Καινόπολιν καὶ τὸ καλούμενον Δοκῶν ἀγοράν, ἔπειτα πρὸς τὴν ἄνω πόλιν ἐλθὼν ἀντικρὺ τῆς βασιλικῆς αὐλῆς ἐστρατοπεδεύετο. 2.69. μετὰ δὲ τῆς ὅλης δυνάμεως αὐτὸς Οὔαρος εἰς Σαμάρειαν ἐλάσας τῆς μὲν πόλεως ἀπέσχετο μηδὲν ἐν τοῖς τῶν ἄλλων θορύβοις παρακεκινηκυῖαν εὑρών, αὐλίζεται δὲ περί τινα κώμην ̓Αροῦν καλουμένην: κτῆμα δὲ ἦν Πτολεμαίου καὶ διὰ τοῦτο ὑπὸ τῶν ̓Αράβων διηρπάσθη μηνιόντων καὶ τοῖς ̔Ηρώδου φίλοις. 2.124. Μία δ' οὐκ ἔστιν αὐτῶν πόλις ἀλλ' ἐν ἑκάστῃ μετοικοῦσιν πολλοί. καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς πάντ' ἀναπέπταται τὰ παρ' αὐτοῖς ὁμοίως ὥσπερ ἴδια, καὶ πρὸς οὓς οὐ πρότερον εἶδον εἰσίασιν ὡς συνηθεστάτους: 2.125. διὸ καὶ ποιοῦνται τὰς ἀποδημίας οὐδὲν μὲν ὅλως ἐπικομιζόμενοι, διὰ δὲ τοὺς λῃστὰς ἔνοπλοι. κηδεμὼν δ' ἐν ἑκάστῃ πόλει τοῦ τάγματος ἐξαιρέτως τῶν ξένων ἀποδείκνυται ταμιεύων ἐσθῆτα καὶ τὰ ἐπιτήδεια. 2.171. ὁρμήσαντες δὲ πρὸς Πιλᾶτον εἰς Καισάρειαν ἱκέτευον ἐξενεγκεῖν ἐξ ̔Ιεροσολύμων τὰς σημαίας καὶ τηρεῖν αὐτοῖς τὰ πάτρια. Πιλάτου δὲ ἀρνουμένου περὶ τὴν οἰκίαν πρηνεῖς καταπεσόντες ἐπὶ πέντε ἡμέρας καὶ νύκτας ἴσας ἀκίνητοι διεκαρτέρουν. 2.228. Μετελάμβανεν δὲ ταύτην τὴν συμφορὰν ἄλλος λῃστρικὸς θόρυβος. κατὰ γὰρ τὴν Βαιθωρὼ δημοσίαν ὁδὸν Στεφάνου τινὸς δούλου Καίσαρος ἀποσκευὴν κομιζομένην διήρπασαν λῃσταὶ προσπεσόντες. 2.229. Κουμανὸς δὲ περιπέμψας τοὺς ἐκ τῶν πλησίον κωμῶν δεσμώτας ἐκέλευσεν ἀνάγεσθαι πρὸς αὐτόν, ἐπικαλῶν ὅτι μὴ διώξαντες τοὺς λῃστὰς συλλάβοιεν. ἔνθα τῶν στρατιωτῶν τις εὑρὼν ἔν τινι κώμῃ τὸν ἱερὸν νόμον διέρρηξέν τε τὸ βιβλίον καὶ εἰς πῦρ κατέβαλεν. 2.231. ὁ δέ, οὐ γὰρ ἠρέμει τὸ πλῆθος, εἰ μὴ τύχοι παραμυθίας, ἠξίου τε προάγειν τὸν στρατιώτην καὶ διὰ μέσων τῶν αἰτιωμένων ἀπαχθῆναι τὴν ἐπὶ θανάτῳ κελεύει. καὶ ̓Ιουδαῖοι μὲν ἀνεχώρουν. 2.288. ὁ δὲ πρὸς μόνον τὸ λαβεῖν ὑποσχόμενος πάντα συμπράξειν, λαβὼν ἔξεισιν τῆς Καισαρείας εἰς Σεβαστὴν καὶ καταλείπει τὴν στάσιν αὐτεξούσιον, ὥσπερ ἄδειαν πεπρακὼς ̓Ιουδαίοις τοῦ μάχεσθαι. 2.332. τῶν δὲ πάντα περὶ ἀσφαλείας καὶ τοῦ μηδὲν νεωτερίσειν ὑποσχομένων, εἰ μίαν αὐτοῖς καταλείποι σπεῖραν, μὴ μέντοι τὴν μαχεσαμένην: πρὸς γὰρ ταύτην ἀπεχθῶς δι' ἃ πέπονθεν ἔχειν τὸ πλῆθος: ἀλλάξας τὴν σπεῖραν, ὡς ἠξίουν, μετὰ τῆς λοιπῆς δυνάμεως ὑπέστρεψεν εἰς Καισάρειαν. 2.407. ὁ δὲ βασιλεὺς ἰδὼν τὴν ὁρμὴν ἤδη τῶν νεωτεριζόντων ἀκατάσχετον καὶ χαλεπήνας ἐφ' οἷς προπεπηλάκισται, τοὺς μὲν ἄρχοντας αὐτῶν ἅμα τοῖς δυνατοῖς ἔπεμπε πρὸς Φλῶρον εἰς Καισάρειαν, ἵν' ἐκεῖνος ἐξ αὐτῶν ἀποδείξῃ τοὺς τὴν χώραν φορολογήσοντας, αὐτὸς δὲ ἀνεχώρησεν εἰς τὴν βασιλείαν. 2.426. ἡττῶντο δ' οἱ βασιλικοὶ πλήθει τε καὶ τόλμῃ, καὶ βιασαμένοις εἶκον ἐκ τῆς ἄνω πόλεως. οἱ δὲ ἐπιπεσόντες τήν τε ̓Ανανίου τοῦ ἀρχιερέως οἰκίαν καὶ τὰ ̓Αγρίππα καὶ Βερνίκης ὑποπιμπρᾶσιν βασίλεια: 2.427. μεθ' ἃ τὸ πῦρ ἐπὶ τὰ ἀρχεῖα ἔφερον ἀφανίσαι σπεύδοντες τὰ συμβόλαια τῶν δεδανεικότων καὶ τὰς εἰσπράξεις ἀποκόψαι τῶν χρεῶν, ὅπως αὐτοί τε πλῆθος προσλάβωσιν τῶν ὠφεληθέντων καὶ μετ' ἀδείας τοῖς εὐπόροις ἐπαναστήσωσι τοὺς ἀπόρους. φυγόντων δὲ τῶν πρὸς τῷ γραμματοφυλακείῳ τὸ πῦρ ἐνίεσαν. 2.428. ἐπεὶ δὲ τὰ νεῦρα τῆς πόλεως καταφλέξαντες ἐπὶ τοὺς ἐχθροὺς ἐχώρουν, ἔνθα δὴ τῶν δυνατῶν καὶ τῶν ἀρχιερέων οἱ μὲν εἰς τοὺς ὑπονόμους καταδύντες διελάνθανον, 2.429. οἱ δὲ σὺν τοῖς βασιλικοῖς εἰς τὴν ἀνωτέρω καταφυγόντες αὐλὴν ταχέως ἀπέκλεισαν τὰς θύρας, σὺν οἷς ̓Ανανίας ὁ ἀρχιερεὺς ̓Εζεκίας τε ὁ ἀδελφὸς αὐτοῦ καὶ οἱ πρεσβεύσαντες πρὸς ̓Αγρίππαν ἦσαν. τότε μὲν οὖν τῇ νίκῃ καὶ τοῖς ἐμπρησθεῖσιν ἀρκεσθέντες ἀνεπαύσαντο. 2.487. Κατὰ δὲ τὴν ̓Αλεξάνδρειαν ἀεὶ μὲν ἦν στάσις πρὸς τὸ ̓Ιουδαϊκὸν τοῖς ἐπιχωρίοις ἀφ' οὗ χρησάμενος προθυμοτάτοις κατὰ τῶν Αἰγυπτίων ̓Ιουδαίοις ̓Αλέξανδρος γέρας τῆς συμμαχίας ἔδωκεν τὸ μετοικεῖν κατὰ τὴν πόλιν ἐξ ἴσου † μοίρας πρὸς τοὺς ̔́Ελληνας. 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. 5.139. αὖθίς γε μὴν καθ' οὓς οἱ ̓Ασαμωναῖοι χρόνους ἐβασίλευον τήν τε φάραγγα ἔχωσαν συνάψαι βουλόμενοι τῷ ἱερῷ τὴν πόλιν καὶ τῆς ̓́Ακρας κατεργασάμενοι τὸ ὕψος ἐποίησαν χθαμαλώτερον, ὡς ὑπερφαίνοιτο καὶ ταύτῃ τὸ ἱερόν. 5.142. Τῶν δὲ τριῶν τειχῶν τὸ μὲν ἀρχαῖον διά τε τὰς φάραγγας καὶ τὸν ὑπὲρ τούτων λόφον, ἐφ' οὗ κατεσκεύαστο, δυσάλωτον ἦν: 5.143. πρὸς δὲ τῷ πλεονεκτήματι τοῦ τόπου καὶ καρτερῶς ἐδεδόμητο, Δαυίδου τε καὶ Σολομῶνος, ἔτι δὲ τῶν μεταξὺ τούτων βασιλέων φιλοτιμηθέντων περὶ τὸ ἔργον. 5.144. ἀρχόμενον δὲ κατὰ βορρᾶν ἀπὸ τοῦ ̔Ιππικοῦ καλουμένου πύργου καὶ διατεῖνον ἐπὶ τὸν ξυστόν, ἔπειτα τῇ βουλῇ συνάπτον ἐπὶ τὴν ἑσπέριον τοῦ ἱεροῦ στοὰν ἀπηρτίζετο. 5.145. κατὰ θάτερα δὲ πρὸς δύσιν, ἀπὸ ταὐτοῦ μὲν ἀρχόμενον, διὰ δὲ τοῦ Βησοῦ καλουμένου χώρου κατατεῖνον ἐπὶ τὴν ̓Εσσηνῶν πύλην, κἄπειτα πρὸς νότον ὑπὲρ τὴν Σιλωὰν ἐπιστρέφον πηγήν, ἔνθεν τε πάλιν ἐκκλίνον πρὸς ἀνατολὴν ἐπὶ τὴν Σολομῶνος κολυμβήθραν καὶ διῆκον μέχρι χώρου τινός, ὃν καλοῦσιν ̓Οφλάς, τῇ πρὸς ἀνατολὴν στοᾷ τοῦ ἱεροῦ συνῆπτε. 5.146. τὸ δὲ δεύτερον τὴν μὲν ἀρχὴν ἀπὸ πύλης εἶχεν, ἣν Γενὰθ ἐκάλουν τοῦ πρώτου τείχους οὖσαν, κυκλούμενον δὲ τὸ προσάρκτιον κλίμα μόνον ἀνῄει μέχρι τῆς ̓Αντωνίας. 5.147. τῷ τρίτῳ δ' ἀρχὴ ἦν ὁ ̔Ιππικὸς πύργος, ὅθεν μέχρι τοῦ βορείου κλίματος κατατεῖνον ἐπὶ τὸν Ψήφινον πύργον, ἔπειτα καθῆκον ἀντικρὺ τῶν ̔Ελένης μνημείων, ̓Αδιαβηνὴ βασιλὶς ἦν αὕτη ̓Ιζάτου βασιλέως θυγάτηρ, καὶ διὰ σπηλαίων βασιλικῶν μηκυνόμενον ἐκάμπτετο μὲν γωνιαίῳ πύργῳ κατὰ τὸ τοῦ Γναφέως προσαγορευόμενον μνῆμα, τῷ δ' ἀρχαίῳ περιβόλῳ συνάπτον εἰς τὴν Κεδρῶνα καλουμένην φάραγγα κατέληγεν. 5.148. τοῦτο τῇ προσκτισθείσῃ πόλει περιέθηκεν ̓Αγρίππας, ἥπερ ἦν πᾶσα γυμνή: πλήθει γὰρ ὑπερχεομένη κατὰ μικρὸν ἐξεῖρπε τῶν περιβόλων. 5.149. καὶ τοῦ ἱεροῦ τὰ προσάρκτια πρὸς τῷ λόφῳ συμπολίζοντες ἐπ' οὐκ ὀλίγον προῆλθον καὶ τέταρτον περιοικηθῆναι λόφον, ὃς καλεῖται Βεζεθά, κείμενος μὲν ἀντικρὺ τῆς ̓Αντωνίας, ἀποτεμνόμενος δὲ ὀρύγματι βαθεῖ: 5.151. διὸ δὴ καὶ πλεῖστον ὕψος τοῖς πύργοις προσεδίδου τὸ βάθος τῆς τάφρου. ἐκλήθη δ' ἐπιχωρίως Βεζεθὰ τὸ νεόκτιστον μέρος, ὃ μεθερμηνευόμενον ̔Ελλάδι γλώσσῃ καινὴ λέγοιτ' ἂν πόλις. 5.152. δεομένων οὖν τῶν ταύτῃ σκέπης ὁ πατὴρ τοῦ νῦν βασιλέως καὶ ὁμώνυμος ̓Αγρίππας ἄρχεται μὲν οὗ προείπομεν τείχους, δείσας δὲ Κλαύδιον Καίσαρα, μὴ τὸ μέγεθος τῆς κατασκευῆς ἐπὶ νεωτερισμῷ πραγμάτων ὑπονοήσῃ καὶ στάσεως, παύεται θεμελίους μόνον βαλόμενος. 5.153. καὶ γὰρ οὐδ' ἂν ἦν ἁλώσιμος ἡ πόλις, εἰ προύκοπτε τὸ τεῖχος ὡς ἤρξατο: λίθοις μὲν γὰρ εἰκοσαπήχεσι τὸ μῆκος καὶ τὸ εὖρος δεκαπήχεσι συνηρμόζετο μήθ' ὑπορυγῆναι σιδήρῳ ῥᾳδίως μήθ' ὑπ' ὀργάνοις διασεισθῆναι δυνάμενον, 5.154. δέκα δὲ πήχεις αὐτῷ καὶ τὸ τεῖχος ἐπλατύνετο, καὶ τὸ ὕψος πλεῖον μὲν ἄν, ὡς εἰκός, ἔσχε μὴ διακωλυθείσης τῆς τοῦ καταρξαμένου φιλοτιμίας. 5.155. αὖθις δὲ καίτοι μετὰ σπουδῆς ἐγειρόμενον ὑπὸ ̓Ιουδαίων εἰς εἴκοσι πήχεις ἀνέστη, καὶ διπήχεις μὲν τὰς ἐπάλξεις, τριπήχεις δὲ τοὺς προμαχῶνας εἶχεν, ὡς τὸ πᾶν ὕψος εἰς εἰκοσιπέντε πήχεις ἀνατετάσθαι. 5.159. τῆς πόλεως δ' ὁ πᾶς κύκλος σταδίων ἦν τριακοντατριῶν. θαυμασίου δ' ὄντος ὅλου τοῦ τρίτου τείχους θαυμασιώτερος ἀνεῖχε κατὰ γωνίαν βόρειός τε καὶ πρὸς δύσιν ὁ Ψήφινος πύργος, καθ' ὃν ἐστρατοπεδεύσατο Τίτος. 5.161. ὀκτάγωνος δὲ ἦν. τούτου δ' ἄντικρυς ὁ ̔Ιππικὸς καὶ παρ' αὐτὸν δύο κατεσκευάσθησαν μὲν ὑφ' ̔Ηρώδου βασιλέως ἐν τῷ ἀρχαίῳ τείχει, μέγεθος δὲ καὶ κάλλος ἦσαν καὶ ὀχυρότητα τῶν κατὰ τὴν οἰκουμένην διάφοροι: 5.162. πρὸς γὰρ τῷ φύσει μεγαλοψύχῳ καὶ τῇ περὶ τὴν πόλιν φιλοτιμίᾳ τὴν ὑπεροχὴν τῶν ἔργων ὁ βασιλεὺς πάθεσιν οἰκείοις ἐχαρίζετο καὶ τρισὶ τοῖς ἡδίστοις προσώποις, ἀφ' ὧν ὠνόμασε τοὺς πύργους, ἀδελφῷ καὶ φίλῳ καὶ γυναικί, τὴν μνήμην ἀνέθηκε, τὴν μὲν ὡς προειρήκαμεν κτείνας δι' ἔρωτα, τοὺς δὲ ἀποβαλὼν ἐν πολέμῳ γενναίως ἀγωνισαμένους. 5.181. καὶ ποικίλαι μὲν ὕλαι μακροὶ δὲ δι' αὐτῶν περίπατοι καὶ περὶ τούτους εὔριποι βαθεῖς δεξαμεναί τε πανταχοῦ χαλκουργημάτων περίπλεοι, δι' ὧν τὸ ὕδωρ ἐξεχεῖτο, καὶ πολλοὶ περὶ τὰ νάματα πύργοι πελειάδων ἡμέρων. 5.184. Τὸ δ' ἱερὸν ἵδρυτο μέν, ὥσπερ ἔφην, ἐπὶ λόφου καρτεροῦ, κατ' ἀρχὰς δὲ μόλις ἐξήρκει τὸ ἀνωτάτω χθαμαλὸν αὐτοῦ τῷ τε ναῷ καὶ τῷ βωμῷ: τὰ γὰρ πέριξ ἀπόκρημνος ἦν καὶ κατάντης. 5.185. τοῦ δὲ βασιλέως Σολομῶνος, ὃς δὴ καὶ τὸν ναὸν ἔκτισεν, τὸ κατ' ἀνατολὰς μέρος ἐκτειχίσαντος, ἐπετέθη μία στοὰ τῷ χώματι: καὶ κατά γε τὰ λοιπὰ μέρη γυμνὸς ὁ ναὸς ἦν. τοῖς δ' ἑξῆς αἰῶσιν ἀεί τι τοῦ λαοῦ προσχωννύντος ἀνισούμενος ὁ λόφος ηὐρύνετο. 5.186. διακόψαντες δὲ καὶ τὸ προσάρκτιον τεῖχος τοσοῦτον προσελάμβανον ὅσον ὕστερον ἐπεῖχεν ὁ τοῦ παντὸς ἱεροῦ περίβολος. 5.187. τειχίσαντες δ' ἐκ ῥίζης τριχῆ κυκλόθεν τὸν λόφον καὶ μεῖζον ἐλπίδος ἐκπονήσαντες ἔργον, εἰς ὃ μακροὶ μὲν ἐξαναλώθησαν αἰῶνες αὐτοῖς καὶ οἱ ἱεροὶ δὲ θησαυροὶ πάντες, οὓς ἀνεπίμπλασαν οἱ παρὰ τῆς οἰκουμένης δασμοὶ πεμπόμενοι τῷ θεῷ, τούς τε ἄνω περιβόλους καὶ τὸ κάτω ἱερὸν ἀμφεδείμαντο. 5.188. τούτου τὸ ταπεινότατον ἀπὸ τριακοσίων ἀνετειχίσαντο πηχῶν, κατὰ δέ τινας τόπους καὶ πλείονος. οὐ μέντοι πᾶν τὸ βάθος ἐφαίνετο τῶν θεμελίων: ἐπὶ πολὺ γὰρ ἔχωσαν τὰς φάραγγας ἀνισοῦν βουλόμενοι τοὺς στενωποὺς τοῦ ἄστεος. 5.189. πέτραι δὲ τεσσαρακονταπήχεις τὸ μέγεθος ἦσαν τοῦ δομήματος: ἥ τε γὰρ δαψίλεια τῶν χρημάτων καὶ τοῦ λαοῦ φιλοτιμία λόγου μείζονας ἐποιεῖτο τὰς ἐπιβολάς, καὶ τὸ μηδὲ ἐλπισθὲν ἕξειν πέρας ἐπιμονῇ καὶ χρόνοις ἦν ἀνύσιμον. 5.191. τούτων ἡ μὲν φυσικὴ πολυτέλεια καὶ τὸ εὔξεστον καὶ τὸ ἁρμόνιον παρεῖχε θεωρίαν ἀξιόλογον, οὐδενὶ δὲ ἔξωθεν οὔτε ζωγραφίας οὔτε γλυφίδος ἔργῳ προσηγλάιστο. 5.192. καὶ πλατεῖαι μὲν ἦσαν ἐπὶ τριάκοντα πήχεις, ὁ δὲ πᾶς κύκλος αὐτῶν εἰς ἓξ σταδίους συνεμετρεῖτο περιλαμβανομένης καὶ τῆς ̓Αντωνίας: τὸ δ' ὕπαιθρον ἅπαν πεποίκιλτο παντοδαπῷ λίθῳ κατεστρωμένον. 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: 5.195. τὸ γὰρ δεύτερον ἱερὸν ἅγιον ἐκαλεῖτο. καὶ τεσσαρεσκαίδεκα [μὲν] βαθμοῖς ἦν ἀναβατὸν ἀπὸ τοῦ πρώτου, τετράγωνον δὲ ἄνω καὶ τείχει περιπεφραγμένον ἰδίῳ. 5.196. τούτου τὸ μὲν ἔξωθεν ὕψος καίπερ τεσσαράκοντα πηχῶν ὑπάρχον ὑπὸ τῶν βαθμῶν ἐκαλύπτετο, τὸ δὲ ἔνδον εἴκοσι καὶ πέντε πηχῶν ἦν: πρὸς γὰρ ὑψηλοτέρῳ δεδομημένου τοῦ βαθμοῦ οὐκέτ' ἦν ἅπαν εἴσω καταφανὲς καλυπτόμενον ὑπὸ τοῦ λόφου. 5.197. μετὰ δὲ τοὺς δεκατέσσαρας βαθμοὺς τὸ μέχρι τοῦ τείχους διάστημα πηχῶν ἦν δέκα, πᾶν ἰσόπεδον. 5.198. ἔνθεν ἄλλοι πάλιν πεντέβαθμοι κλίμακες ἀνῆγον ἐπὶ τὰς πύλας, αἳ ἀπὸ μὲν ἄρκτου καὶ μεσημβρίας ὀκτώ, καθ' ἑκάτερον τέσσαρες, δύο δ' ἦσαν ἐξ ἀνατολῆς κατ' ἀνάγκην: διατετειχισμένου γὰρ κατὰ τοῦτο τὸ κλίμα ταῖς γυναιξὶν ἰδίου πρὸς θρησκείαν χώρου ἔδει δευτέραν εἶναι πύλην: τέτμητο δ' αὕτη τῆς πρώτης ἄντικρυς. 5.199. κἀκ τῶν ἄλλων δὲ κλιμάτων μία μεσημβρινὴ πύλη καὶ μία βόρειος, δι' ἧς εἰς τὴν γυναικωνῖτιν εἰσῆγον: κατὰ γὰρ τὰς ἄλλας οὐκ ἐξῆν παρελθεῖν γυναιξίν, ἀλλ' οὐδὲ κατὰ τὴν σφετέραν ὑπερβῆναι τὸ διατείχισμα. ἀνεῖτό γε μὴν ταῖς τ' ἐπιχωρίοις καὶ ταῖς ἔξωθεν ὁμοφύλοις ἐν ἴσῳ πρὸς θρησκείαν ὁ χῶρος. 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. 5.206. βαθμοὶ δὲ δεκαπέντε πρὸς τὴν μείζονα πύλην ἀπὸ τοῦ τῶν γυναικῶν διατειχίσματος ἀνῆγον: τῶν γὰρ κατὰ τὰς ἄλλας πέντε βαθμῶν ἦσαν βραχύτεροι. 5.207. Αὐτὸς δὲ ὁ ναὸς κατὰ μέσον κείμενος, τὸ ἅγιον ἱερόν, δώδεκα βαθμοῖς ἦν ἀναβατός, καὶ τὸ μὲν κατὰ πρόσωπον ὕψος τε καὶ εὖρος ἴσον ἀνὰ πήχεις ἑκατόν, κατόπιν δὲ τεσσαράκοντα πήχεσι στενότερος: ἔμπροσθεν γὰρ ὥσπερ ὦμοι παρ' ἑκάτερον εἰκοσαπήχεις διέβαινον. 5.208. ἡ πρώτη δ' αὐτοῦ πύλη πηχῶν ἑβδομήκοντα τὸ ὕψος οὖσα καὶ εὖρος εἴκοσι καὶ πέντε, θύρας οὐκ εἶχε: τοῦ γὰρ οὐρανοῦ τὸ ἀφανὲς καὶ ἀδιάκλειστον ἐνέφαινε: κεχρύσωτο δὲ τὰ μέτωπα πάντα, καὶ δι' αὐτῆς ὅ τε πρῶτος οἶκος ἔξωθεν πᾶς κατεφαίνετο μέγιστος ὤν, καὶ τὰ περὶ τὴν εἴσω πύλην πάντα λαμπόμενα χρυσῷ τοῖς ὁρῶσιν ὑπέπιπτεν. 5.209. τοῦ δὲ ναοῦ ὄντος εἴσω διστέγου μόνος ὁ πρῶτος οἶκος προύκειτο καὶ διηνεκὲς εἰς τὸ ὕψος, ἀνατεινόμενος μὲν ἐπ' ἐνενήκοντα πήχεις, μηκυνόμενος δὲ ἐπὶ πεντήκοντα καὶ διαβαίνων ἐπ' εἴκοσιν. 5.211. ὄντος δὲ ἤδη τοῦ ναοῦ διστέγου, ταπεινοτέρα τῆς ἔξωθεν ὄψεως ἡ ἔνδον ἦν καὶ θύρας εἶχε χρυσᾶς πεντηκονταπέντε πήχεων τὸ ὕψος εὖρος δ' ἑκκαίδεκα. 5.212. πρὸ δὲ τούτων ἰσόμηκες καταπέτασμα πέπλος ἦν Βαβυλώνιος ποικιλτὸς ἐξ ὑακίνθου καὶ βύσσου κόκκου τε καὶ πορφύρας, θαυμαστῶς μὲν εἰργασμένος, οὐκ ἀθεώρητον δὲ τῆς ὕλης τὴν κρᾶσιν ἔχων, ἀλλ' ὥσπερ εἰκόνα τῶν ὅλων: 5.213. ἐδόκει γὰρ αἰνίττεσθαι τῇ κόκκῳ μὲν τὸ πῦρ, τῇ βύσσῳ δὲ τὴν γῆν, τῇ δ' ὑακίνθῳ τὸν ἀέρα, καὶ τῇ πορφύρᾳ τὴν θάλασσαν, τῶν μὲν ἐκ τῆς χροίας ὁμοιουμένων, τῆς δὲ βύσσου καὶ τῆς πορφύρας διὰ τὴν γένεσιν, ἐπειδὴ τὴν μὲν ἀναδίδωσιν ἡ γῆ, τὴν δ' ἡ θάλασσα. 5.214. κατεγέγραπτο δ' ὁ πέπλος ἅπασαν τὴν οὐράνιον θεωρίαν πλὴν ζῳδίων. 5.215. Παριόντας δ' εἴσω τὸ ἐπίπεδον τοῦ ναοῦ μέρος ἐξεδέχετο. τούτου τοίνυν τὸ μὲν ὕψος ἑξήκοντα πηχῶν καὶ τὸ μῆκος ἴσον, εἴκοσι δὲ πηχῶν τὸ πλάτος ἦν. 5.216. τὸ δ' ἑξηκοντάπηχυ πάλιν διῄρητο, καὶ τὸ μὲν πρῶτον μέρος ἀποτετμημένον ἐπὶ τεσσαράκοντα πήχεις εἶχεν ἐν αὑτῷ τρία θαυμασιώτατα καὶ περιβόητα πᾶσιν ἀνθρώποις ἔργα, λυχνίαν τράπεζαν θυμιατήριον. 5.217. ἐνέφαινον δ' οἱ μὲν ἑπτὰ λύχνοι τοὺς πλανήτας: τοσοῦτοι γὰρ ἀπ' αὐτῆς διῄρηντο τῆς λυχνίας: οἱ δὲ ἐπὶ τῆς τραπέζης ἄρτοι δώδεκα τὸν ζῳδιακὸν κύκλον καὶ τὸν ἐνιαυτόν. 5.218. τὸ θυμιατήριον δὲ διὰ τῶν τρισκαίδεκα θυμιαμάτων, οἷς ἐκ θαλάσσης ἀνεπίμπλατο καὶ τῆς τε ἀοικήτου καὶ οἰκουμένης, ἐσήμαινεν ὅτι τοῦ θεοῦ πάντα καὶ τῷ θεῷ. 5.219. τὸ δ' ἐνδοτάτω μέρος εἴκοσι μὲν πηχῶν ἦν: διείργετο δὲ ὁμοίως καταπετάσματι πρὸς τὸ ἔξωθεν. ἔκειτο δὲ οὐδὲν ὅλως ἐν αὐτῷ, ἄβατον δὲ καὶ ἄχραντον καὶ ἀθέατον ἦν πᾶσιν, ἁγίου δὲ ἅγιον ἐκαλεῖτο. 5.221. τὸ δ' ὑπερῷον μέρος τούτους μὲν οὐκέτι εἶχεν τοὺς οἴκους παρόσον ἦν καὶ στενότερον, ὑψηλὸν δ' ἐπὶ τεσσαράκοντα πήχεις καὶ λιτότερον τοῦ κάτω: συνάγεται γὰρ οὕτως πρὸς ἑξήκοντα τοῖς τοῦ ἐπιπέδου πηχῶν ἑκατὸν τὸ πᾶν ὕψος. 5.222. Τὸ δ' ἔξωθεν αὐτοῦ πρόσωπον οὐδὲν οὔτ' εἰς ψυχῆς οὔτ' εἰς ὀμμάτων ἔκπληξιν ἀπέλειπεν: πλαξὶ γὰρ χρυσοῦ στιβαραῖς κεκαλυμμένος πάντοθεν ὑπὸ τὰς πρώτας ἀνατολὰς πυρωδεστάτην ἀπέπαλλεν αὐγὴν καὶ τῶν βιαζομένων ἰδεῖν τὰς ὄψεις ὥσπερ ἡλιακαῖς ἀκτῖσιν ἀπέστρεφεν. 5.223. τοῖς γε μὴν ἀφικνουμένοις ξένοις πόρρωθεν ὅμοιος ὄρει χιόνος πλήρει κατεφαίνετο: καὶ γὰρ καθὰ μὴ κεχρύσωτο λευκότατος ἦν. 5.224. κατὰ κορυφὴν δὲ χρυσέους ὀβελοὺς ἀνεῖχεν τεθηγμένους, ὡς μή τινι προσκαθεζομένῳ μολύνοιτο τῶν ὀρνέων. τῶν δ' ἐν αὐτῷ λίθων ἔνιοι μῆκος πέντε καὶ τεσσαράκοντα πηχῶν ἦσαν, ὕψος πέντε, εὖρος δ' ἕξ. 5.225. πρὸ αὐτοῦ δ' ὁ βωμὸς πεντεκαίδεκα μὲν ὕψος ἦν πήχεων, εὖρος δὲ καὶ μῆκος ἐκτείνων ἴσον ἀνὰ πεντήκοντα πήχεις τετράγωνος ἵδρυτο, κερατοειδεῖς προανέχων γωνίας, καὶ ἀπὸ μεσημβρίας ἐπ' αὐτὸν ἄνοδος ἠρέμα προσάντης ὑπτίαστο. κατεσκευάσθη δὲ ἄνευ σιδήρου, καὶ οὐδέποτ' ἔψαυεν αὐτοῦ σίδηρος. 5.226. περιέστεφε δὲ τόν τε ναὸν καὶ τὸν βωμὸν εὔλιθόν τι καὶ χαρίεν γείσιον ὅσον πηχυαῖον ὕψος, ὃ διεῖργεν ἐξωτέρω τὸν δῆμον ἀπὸ τῶν ἱερέων. 5.227. γονορροίοις μὲν δὴ καὶ λεπροῖς ἡ πόλις ὅλη, τὸ δ' ἱερὸν γυναικῶν ἐμμήνοις ἀπεκέκλειστο, παρελθεῖν δὲ ταύταις οὐδὲ καθαραῖς ἐξῆν ὃν προείπαμεν ὅρον. ἀνδρῶν δ' οἱ μὴ καθάπαν ἡγνευκότες εἴργοντο τῆς ἔνδον αὐλῆς, καὶ τῶν ἱερέων πάλιν οἱ [μὴ] καθαρεύοντες εἴργοντο. 5.228. Τῶν δ' ἀπὸ γένους ἱερέων ὅσοι διὰ πήρωσιν οὐκ ἐλειτούργουν παρῆσάν τε ἅμα τοῖς ὁλοκλήροις ἐνδοτέρω τοῦ γεισίου καὶ τὰς ἀπὸ τοῦ γένους ἐλάμβανον μερίδας, ταῖς γε μὴν ἐσθῆσιν ἰδιωτικαῖς ἐχρῶντο: τὴν γὰρ ἱερὰν ὁ λειτουργῶν ἠμφιέννυτο μόνος. 5.229. ἐπὶ δὲ τὸ θυσιαστήριον καὶ τὸν ναὸν ἀνέβαινον οἱ τῶν ἱερέων ἄμωμοι, βύσσον μὲν ἀμπεχόμενοι, μάλιστα δὲ ἀπὸ ἀκράτου νήφοντες δέει τῆς θρησκείας, ὡς μή τι παραβαῖεν ἐν τῇ λειτουργίᾳ. 5.231. ἐλειτούργει δὲ τοὺς μηροὺς μέχρις αἰδοίου διαζώματι καλύπτων λινοῦν τε ὑποδύτην ἔνδοθεν λαμβάνων καὶ ποδήρη καθύπερθεν ὑακίνθινον, ἔνδυμα στρογγύλον θυσανωτόν: τῶν δὲ θυσάνων ἀπήρτηντο κώδωνες χρύσεοι καὶ ῥοαὶ παράλληλοι, βροντῆς μὲν οἱ κώδωνες, ἀστραπῆς δ' αἱ ῥοαὶ σημεῖον. 5.232. ἡ δὲ τὸ ἔνδυμα τῷ στέρνῳ προσηλοῦσα ταινία πέντε διηνθισμένη ζώναις πεποίκιλτο, χρυσοῦ τε καὶ πορφύρας καὶ κόκκου πρὸς δὲ βύσσου καὶ ὑακίνθου, δι' ὧν ἔφαμεν καὶ τὰ τοῦ ναοῦ καταπετάσματα συνυφάνθαι. 5.233. τούτοις δὲ καὶ ἐπωμίδα κεκραμένην εἶχεν, ἐν ᾗ πλείων χρυσὸς ἦν. σχῆμα μὲν οὖν ἐνδυτοῦ θώρακος εἶχεν, δύο δ' αὐτὴν ἐνεπόρπων ἀσπιδίσκαι χρυσαῖ, κατεκέκλειντο δ' ἐν ταύταις κάλλιστοί τε καὶ μέγιστοι σαρδόνυχες, τοὺς ἐπωνύμους τῶν τοῦ ἔθνους φυλῶν ἐπιγεγραμμέναι. 5.234. κατὰ δὲ θάτερον ἄλλοι προσήρτηντο λίθοι δώδεκα, κατὰ τρεῖς εἰς τέσσαρα μέρη διῃρημένοι, σάρδιον τόπαζος σμάραγδος, ἄνθραξ ἴασπις σάπφειρος, ἀχάτης ἀμέθυστος λιγύριον, ὄνυξ βήρυλλος χρυσόλιθος, ὧν ἐφ' ἑκάστου πάλιν εἷς τῶν ἐπωνύμων ἐγέγραπτο. 5.235. τὴν δὲ κεφαλὴν βυσσίνη μὲν ἔσκεπεν τιάρα, κατέστεπτο δ' ὑακίνθῳ, περὶ ἣν χρυσοῦς ἄλλος ἦν στέφανος ἔκτυπα φέρων τὰ ἱερὰ γράμματα: ταῦτα δ' ἐστὶ φωνήεντα τέσσαρα. 5.236. ταύτην μὲν οὖν τὴν ἐσθῆτα οὐκ ἐφόρει χρόνιον, λιτοτέραν δ' ἀνελάμβανεν, ὁπότε δ' εἰσίοι εἰς τὸ ἄδυτον: εἰσῄει δ' ἅπαξ κατ' ἐνιαυτὸν μόνος ἐν ᾗ νηστεύειν ἔθος ἡμέρᾳ πάντας τῷ θεῷ. 5.237. καὶ τὰ μὲν περὶ τῆς πόλεως καὶ τοῦ ναοῦ τῶν τε περὶ τοῦτον ἐθῶν καὶ νόμων αὖθις ἀκριβέστερον ἐροῦμεν: οὐ γὰρ ὀλίγος περὶ αὐτῶν καταλείπεται λόγος. 5.247. καὶ μόνος τὸ ἱερὸν κατ' ἄρκτον ἐπεσκότει. περὶ μὲν δὴ τῆς πόλεως καὶ τῶν τειχῶν αὖθις εἰπεῖν ἀκριβέστερον ἕκαστα προτεθειμένοις ἐπὶ τοῦ παρόντος ἀπόχρη. 5.389. ἴστε καὶ τὴν ἐν Βαβυλῶνι δουλείαν, ἔνθα μετανάστης ὁ λαὸς ὢν ἔτεσιν ἑβδομήκοντα οὐ πρότερον εἰς ἐλευθερίαν ἀνεχαίτισεν ἢ Κῦρον τοῦτο χαρίσασθαι τῷ θεῷ: προυπέμφθησαν γοῦν ὑπ' αὐτοῦ, καὶ πάλιν τὸν αὑτῶν σύμμαχον ἐνεωκόρουν. 5.417. ἐπὶ ταῦτά τις ὁδηγεῖ φλόγα; ταῦτά τις μηκέτ' εἶναι θέλει; καὶ τί σώζεσθαι τούτων ἀξιώτερον, ἄτεγκτοι καὶ λίθων ἀπαθέστεροι. 5.432. ὁπότε γὰρ κατίδοιεν ἀποκεκλεισμένην οἰκίαν, σημεῖον ἦν τοῦτο τοὺς ἔνδον προσφέρεσθαι τροφῆς: εὐθέως δ' ἐξαράξαντες τὰς θύρας εἰσεπήδων, καὶ μόνον οὐκ ἐκ τῶν φαρύγγων ἀναθλίβοντες τὰς ἀκόλους ἀνέφερον. 5.433. ἐτύπτοντο δὲ γέροντες ἀντεχόμενοι τῶν σιτίων, καὶ κόμης ἐσπαράττοντο γυναῖκες συγκαλύπτουσαι τὰ ἐν χερσίν. οὐδέ τις ἦν οἶκτος πολιᾶς ἢ νηπίων, ἀλλὰ συνεπαίροντες τὰ παιδία τῶν ψωμῶν ἐκκρεμάμενα κατέσειον εἰς ἔδαφος. 5.441. καὶ τοῦ μὲν κρατεῖν στάσις ἦν ἐν ἀμφοτέροις, τῶν δ' ἀσεβημάτων ὁμόνοια: καὶ γὰρ ὁ μὴ μεταδοὺς ἐκ τῶν ἀλλοτρίων κακῶν θατέρῳ μονοτρόπως ἐδόκει πονηρός, καὶ ὁ μὴ μεταλαβὼν ὡς ἀγαθοῦ τινος ἤλγει τὸν νοσφισμὸν τῆς ὠμότητος. 6.98. πρὸς ταῦτα τοῦ δήμου μὲν ἦν κατήφεια καὶ σιγή, πολλὰ δ' ὁ τύραννος λοιδορηθείς τε τῷ ̓Ιωσήπῳ καὶ καταρασάμενος τὸ τελευταῖον προσέθηκεν, ὡς οὐκ ἄν ποτε δείσειεν ἅλωσιν: θεοῦ γὰρ ὑπάρχειν τὴν πόλιν. 6.103. ἀλλά τοι, ̓Ιωάννη, καὶ μετανοῆσαι μὲν ἐκ κακῶν οὐκ αἰσχρὸν ἐν ἐσχάτοις καὶ καλὸν ὑπόδειγμα βουλομένῳ σώζειν τὴν πατρίδα σοι πρόκειται βασιλεὺς ̓Ιουδαίων ̓Ιεχονίας, 6.104. ὅς ποτε στρατεύσαντι τῷ Βαβυλωνίῳ δι' αὐτὸν ἑκὼν ἐξέστη πρὶν ἁλῶναι τῆς πόλεως καὶ μετὰ γενεᾶς αἰχμαλωσίαν ὑπέμεινεν ἐθελούσιον ὑπὲρ τοῦ μὴ παραδοῦναι ταῦτα πολεμίοις τὰ ἅγια καὶ τὸν οἶκον τοῦ θεοῦ περιιδεῖν φλεγόμενον. 6.335. τὸ δὲ μέγιστον, δασμολογεῖν τε ὑμῖν ἐπὶ τῷ θεῷ καὶ ἀναθήματα συλλέγειν ἐπετρέψαμεν, καὶ τοὺς ταῦτα φέροντας οὔτε ἐνουθετήσαμεν οὔτε ἐκωλύσαμεν, ἵν' ἡμῖν γένησθε πλουσιώτεροι καὶ παρασκευάσησθε τοῖς ἡμετέροις χρήμασιν καθ' ἡμῶν. 6.387. ̓Εν δὲ ταῖς αὐταῖς ἡμέραις καὶ τῶν ἱερέων τις Θεβουθεῖ παῖς, ̓Ιησοῦς ὄνομα, λαβὼν περὶ σωτηρίας ὅρκους παρὰ Καίσαρος ἐφ' ᾧ παραδώσει τινὰ τῶν ἱερῶν κειμηλίων, 6.388. ἔξεισι καὶ παραδίδωσιν ἀπὸ τοῦ τοίχου τοῦ ναοῦ λυχνίας δύο τῶν κατὰ τὸν ναὸν κειμένων παραπλησίας τραπέζας τε καὶ κρατῆρας καὶ φιάλας, πάντα ὁλόχρυσα καὶ στιβαρώτατα, 6.389. παραδίδωσι δὲ καὶ τὰ καταπετάσματα καὶ τὰ ἐνδύματα τῶν ἀρχιερέων σὺν τοῖς λίθοις καὶ πολλὰ τῶν πρὸς τὰς ἱερουργίας σκευῶν ἄλλα. 6.391. παρεδόθη δὲ ὑπ' αὐτοῦ πολλὰ καὶ τῶν ἄλλων κειμηλίων κόσμος τε ἱερὸς οὐκ ὀλίγος, ἅπερ αὐτῷ βίᾳ ληφθέντι τὴν τῶν αὐτομόλων συγγνώμην ἔδωκε. 6.423. οἱ δ' ἐνστάσης ἑορτῆς, πάσχα καλεῖται, καθ' ἣν θύουσιν μὲν ἀπὸ ἐνάτης ὥρας μέχρις ἑνδεκάτης, ὥσπερ δὲ φατρία περὶ ἑκάστην γίνεται θυσίαν οὐκ ἐλάσσων ἀνδρῶν δέκα, μόνον γὰρ οὐκ ἔξεστιν δαίνυσθαι, πολλοὶ δὲ καὶ συνείκοσιν ἀθροίζονται, 6.424. τῶν μὲν θυμάτων εἰκοσιπέντε μυριάδας ἠρίθμησαν, πρὸς δὲ πεντακισχίλια ἑξακόσια. 6.425. γίνονται ἀνδρῶν, ἵν' ἑκάστου δέκα δαιτυμόνας θῶμεν, μυριάδες ἑβδομήκοντα καὶ διακόσιαι καθαρῶν ἁπάντων καὶ ἁγίων: 6.438. ὁ δὲ πρῶτος κτίσας ἦν Χαναναίων δυνάστης ὁ τῇ πατρίῳ γλώσσῃ κληθεὶς βασιλεὺς δίκαιος: ἦν γὰρ δὴ τοιοῦτος. διὰ τοῦτο ἱεράσατό τε τῷ θεῷ πρῶτος καὶ τὸ ἱερὸν πρῶτος δειμάμενος ̔Ιεροσόλυμα τὴν πόλιν προσηγόρευσεν Σόλυμα καλουμένην πρότερον. 7.132. ̓Αμήχανον δὲ κατὰ τὴν ἀξίαν εἰπεῖν τῶν θεαμάτων ἐκείνων τὸ πλῆθος καὶ τὴν μεγαλοπρέπειαν ἐν ἅπασιν οἷς ἄν τις ἐπινοήσειεν ἢ τεχνῶν ἔργοις ἢ πλούτου μέρεσιν ἢ φύσεως σπανιότησιν: 7.133. σχεδὸν γὰρ ὅσα τοῖς πώποτε ἀνθρώποις εὐδαιμονήσασιν ἐκτήθη κατὰ μέρος ἄλλα παρ' ἄλλοις θαυμαστὰ καὶ πολυτελῆ, ταῦτα ἐπὶ τῆς ἡμέρας ἐκείνης ἀθρόα τῆς ̔Ρωμαίων ἡγεμονίας ἔδειξε τὸ μέγεθος. 7.134. ἀργύρου γὰρ καὶ χρυσοῦ καὶ ἐλέφαντος ἐν παντοίαις ἰδέαις κατασκευασμάτων ἦν ὁρᾶν οὐχ ὥσπερ ἐν πομπῇ κομιζόμενον πλῆθος, ἀλλ' ὡς ἂν εἴποι τις ῥέοντα ποταμόν, καὶ τὰ μὲν ἐκ πορφύρας ὑφάσματα τῆς σπανιωτάτης φερόμενα, τὰ δ' εἰς ἀκριβῆ ζωγραφίαν πεποικιλμένα τῇ Βαβυλωνίων τέχνῃ: 7.135. λίθοι τε διαφανεῖς, οἱ μὲν χρυσοῖς ἐμπεπλεγμένοι στεφάνοις, οἱ δὲ κατ' ἄλλας ποιήσεις, τοσοῦτοι παρηνέχθησαν, ὥστε μαθεῖν ὅτι μάτην εἶναί τι τούτων σπάνιον ὑπειλήφαμεν. 7.136. ἐφέρετο δὲ καὶ θεῶν ἀγάλματα τῶν παρ' αὐτοῖς μεγέθεσι θαυμαστὰ καὶ κατὰ τὴν τέχνην οὐ παρέργως πεποιημένα, καὶ τούτων οὐδέν, ὅ τι μὴ τῆς ὕλης τῆς πολυτελοῦς, ζῴων τε πολλαὶ φύσεις παρήγοντο κόσμον οἰκεῖον ἁπάντων περικειμένων. 7.137. ἦν δὲ καὶ τὸ κομίζον ἕκαστα τούτων πλῆθος ἀνθρώπων ἁλουργαῖς ἐσθῆσι καὶ διαχρύσοις κεκοσμημένον, οἵ τ' εἰς αὐτὸ τὸ πομπεύειν διακριθέντες ἐξαίρετον εἶχον καὶ καταπληκτικὴν περὶ αὐτοὺς τοῦ κόσμου τὴν πολυτέλειαν. 7.138. ἐπὶ τούτοις οὐδὲ τὸν αἰχμάλωτον ἦν ἰδεῖν ὄχλον ἀκόσμητον, ἀλλ' ἡ τῶν ἐσθήτων ποικιλία καὶ τὸ κάλλος αὐτοῖς τὴν ἀπὸ τῆς κακώσεως τῶν σωμάτων ἀηδίαν ἔκλεπτε τῆς ὄψεως. 7.139. θαῦμα δ' ἐν τοῖς μάλιστα παρεῖχεν ἡ τῶν φερομένων πηγμάτων κατασκευή: καὶ γὰρ διὰ μέγεθος ἦν δεῖσαι τῷ βεβαίῳ τῆς φορᾶς ἀπιστήσαντα, 7.141. καὶ γὰρ ὑφάσματα πολλοῖς διάχρυσα περιβέβλητο, καὶ χρυσὸς καὶ ἐλέφας οὐκ ἀποίητος πᾶσι περιεπεπήγει. 7.142. διὰ πολλῶν δὲ μιμημάτων ὁ πόλεμος ἄλλος εἰς ἄλλα μεμερισμένος ἐναργεστάτην ὄψιν αὑτοῦ παρεῖχεν: 7.143. ἦν γὰρ ὁρᾶν χώραν μὲν εὐδαίμονα δῃουμένην, ὅλας δὲ φάλαγγας κτεινομένας πολεμίων, καὶ τοὺς μὲν φεύγοντας τοὺς δ' εἰς αἰχμαλωσίαν ἀγομένους, τείχη δ' ὑπερβάλλοντα μεγέθει μηχαναῖς ἐρειπόμενα καὶ φρουρίων ἁλισκομένας ὀχυρότητας καὶ πόλεων πολυανθρώπους περιβόλους κατ' ἄκρας ἐχομένους, 7.144. καὶ στρατιὰν ἔνδον τειχῶν εἰσχεομένην, καὶ πάντα φόνου πλήθοντα τόπον, καὶ τῶν ἀδυνάτων χεῖρας ἀνταίρειν ἱκεσίας, πῦρ τε ἐνιέμενον ἱεροῖς καὶ κατασκαφὰς οἴκων ἐπὶ τοῖς δεσπόταις, 7.145. καὶ μετὰ πολλὴν ἐρημίαν καὶ κατήφειαν ποταμοὺς ῥέοντας οὐκ ἐπὶ γῆν γεωργουμένην, οὐδὲ ποτὸν ἀνθρώποις ἢ βοσκήμασιν, ἀλλὰ διὰ τῆς ἐπιπανταχόθεν φλεγομένης: ταῦτα γὰρ ̓Ιουδαῖοι πεισομένους αὑτοὺς τῷ πολέμῳ παρέδοσαν. 7.146. ἡ τέχνη δὲ καὶ τῶν κατασκευασμάτων ἡ μεγαλουργία τοῖς οὐκ ἰδοῦσι γινόμενα τότ' ἐδείκνυεν ὡς παροῦσι. 7.147. τέτακτο δ' ἐφ' ἑκάστῳ τῶν πηγμάτων ὁ τῆς ἁλισκομένης πόλεως στρατηγὸς ὃν τρόπον ἐλήφθη. 7.148. πολλαὶ δὲ καὶ νῆες εἵποντο. λάφυρα δὲ τὰ μὲν ἄλλα χύδην ἐφέρετο, διέπρεπε δὲ πάντων τὰ ἐγκαταληφθέντα τῷ ἐν ̔Ιεροσολύμοις ἱερῷ, χρυσῆ τε τράπεζα τὴν ὁλκὴν πολυτάλαντος καὶ λυχνία χρυσῆ μὲν ὁμοίως πεποιημένη, τὸ δ' ἔργον ἐξήλλακτο τῆς κατὰ τὴν ἡμετέραν χρῆσιν συνηθείας. 7.149. ὁ μὲν γὰρ μέσος ἦν κίων ἐκ τῆς βάσεως πεπηγώς, λεπτοὶ δ' ἀπ' αὐτοῦ μεμήκυντο καυλίσκοι τριαίνης σχήματι παραπλησίαν τὴν θέσιν ἔχοντες, λύχνον ἕκαστος αὐτῶν ἐπ' ἄκρον κεχαλκευμένος: ἑπτὰ δ' ἦσαν οὗτοι τῆς παρὰ τοῖς ̓Ιουδαίοις ἑβδομάδος τὴν τιμὴν ἐμφανίζοντες. 7.151. ἐπὶ τούτοις παρῄεσαν πολλοὶ Νίκης ἀγάλματα κομίζοντες: ἐξ ἐλέφαντος δ' ἦν πάντων καὶ χρυσοῦ ἡ κατασκευή. 7.152. μεθ' ἃ Οὐεσπασιανὸς ἤλαυνε πρῶτος καὶ Τίτος εἵπετο, Δομετιανὸς δὲ παρίππευεν, αὐτός τε διαπρεπῶς κεκοσμημένος καὶ τὸν ἵππον παρέχων θέας ἄξιον. 7.153. ̓͂Ην δὲ τῆς πομπῆς τὸ τέλος ἐπὶ τὸν νεὼ τοῦ Καπετωλίου Διός, ἐφ' ὃν ἐλθόντες ἔστησαν: ἦν γὰρ παλαιὸν πάτριον περιμένειν, μέχρις ἂν τὸν τοῦ στρατηγοῦ τῶν πολεμίων θάνατον ἀπαγγείλῃ τις. 7.154. Σίμων οὗτος ἦν ὁ Γιώρα, τότε πεπομπευκὼς ἐν τοῖς αἰχμαλώτοις, βρόχῳ δὲ περιβληθεὶς εἰς τὸν ἐπὶ τῆς ἀγορᾶς ἐσύρετο τόπον αἰκιζομένων αὐτὸν ἅμα τῶν ἀγόντων: νόμος δ' ἐστὶ ̔Ρωμαίοις ἐκεῖ κτείνειν τοὺς ἐπὶ κακουργίᾳ θάνατον κατεγνωσμένους. 7.155. ἐπεὶ δ' ἀπηγγέλθη τέλος ἔχων καὶ πάντες εὐφήμησαν, ἤρχοντο τῶν θυσιῶν, ἃς ἐπὶ ταῖς νομιζομέναις καλλιερήσαντες εὐχαῖς ἀπῄεσαν εἰς τὸ βασίλειον. 7.156. καὶ τοὺς μὲν αὐτοὶ πρὸς εὐωχίαν ὑπεδέχοντο, τοῖς δ' ἄλλοις ἅπασιν εὐτρεπεῖς κατὰ τὸ οἰκεῖον αἱ τῆς ἑστιάσεως ἦσαν παρασκευαί. 7.157. ταύτην γὰρ τὴν ἡμέραν ἡ ̔Ρωμαίων πόλις ἑώρταζεν ἐπινίκιον μὲν τῆς κατὰ τῶν πολεμίων στρατείας, πέρας δὲ τῶν ἐμφυλίων κακῶν, ἀρχὴν δὲ τῶν ὑπὲρ τῆς εὐδαιμονίας ἐλπίδων. 7.158. Μετὰ δὲ τοὺς θριάμβους καὶ τὴν βεβαιοτάτην τῆς ̔Ρωμαίων ἡγεμονίας κατάστασιν Οὐεσπασιανὸς ἔγνω τέμενος Εἰρήνης κατασκευάσαι: ταχὺ δὲ δὴ μάλα καὶ πάσης ἀνθρωπίνης κρεῖττον ἐπινοίας ἐτετελείωτο. 7.159. τῇ γὰρ ἐκ τοῦ πλούτου χορηγίᾳ δαιμονίῳ χρησάμενος ἔτι καὶ τοῖς ἔκπαλαι κατωρθωμένοις γραφῆς τε καὶ πλαστικῆς ἔργοις αὐτὸ κατεκόσμησεν: 7.161. ἀνέθηκε δὲ ἐνταῦθα καὶ τὰ ἐκ τοῦ ἱεροῦ τῶν ̓Ιουδαίων χρυσᾶ κατασκευάσματα σεμνυνόμενος ἐπ' αὐτοῖς. 7.162. τὸν δὲ νόμον αὐτῶν καὶ τὰ πορφυρᾶ τοῦ σηκοῦ καταπετάσματα προσέταξεν ἐν τοῖς βασιλείοις ἀποθεμένους φυλάττειν. 7.427. φρούριον ἔνθα κατασκευασάμενος ̓Ονίας τὸν μὲν ναὸν οὐχ ὅμοιον ᾠκοδόμησε τῷ ἐν ̔Ιεροσολύμοις, ἀλλὰ πύργῳ παραπλήσιον λίθων μεγάλων εἰς ἑξήκοντα πήχεις ἀνεστηκότα: 7.428. τοῦ βωμοῦ δὲ τὴν κατασκευὴν πρὸς τὸν οἰκεῖον ἐξεμιμήσατο καὶ τοῖς ἀναθήμασιν ὁμοίως ἐκόσμησεν χωρὶς τῆς περὶ τὴν λυχνίαν κατασκευῆς: 7.429. οὐ γὰρ ἐποίησε λυχνίαν, αὐτὸν δὲ χαλκευσάμενος λύχνον χρυσοῦν ἐπιφαίνοντα σέλας χρυσῆς ἁλύσεως ἐξεκρέμασε. τὸ δὲ τέμενος πᾶν ὀπτῇ πλίνθῳ περιτετείχιστο πύλας ἔχον λιθίνας. 7.431. οὐ μὴν ̓Ονίας ἐξ ὑγιοῦς γνώμης ταῦτα ἔπραττεν, ἀλλ' ἦν αὐτῷ φιλονεικία πρὸς τοὺς ἐν τοῖς ̔Ιεροσολύμοις ̓Ιουδαίους ὀργὴν τῆς φυγῆς ἀπομνημονεύοντι, καὶ τοῦτο τὸ ἱερὸν ἐνόμιζε κατασκευάσας εἰς αὐτὸ περισπάσειν ἀπ' ἐκείνων τὸ πλῆθος. 7.432. ἐγεγόνει δέ τις καὶ παλαιὰ πρόρρησις ἔτεσί που πρόσθεν ἑξακοσίοις: ̔Ησαί̈ας ὄνομα τῷ προαγορεύσαντι τοῦδε τοῦ ναοῦ τὴν ἐν Αἰγύπτῳ γενησομένην ὑπ' ἀνδρὸς ̓Ιουδαίου κατασκευήν. τὸ μὲν οὖν ἱερὸν οὕτως ἐπεποίητο. | 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.131. 4. When Hyrcanus and Antipater were thus deprived of their hopes from the Arabians, they transferred the same to their adversaries; and because Pompey had passed through Syria, and was come to Damascus, they fled to him for assistance; and, without any bribes, they made the same equitable pleas that they had used to Aretas, and besought him to hate the violent behavior of Aristobulus, and to bestow the kingdom on him to whom it justly belonged, both on account of his good character and on account of his superiority in age. 1.132. However, neither was Aristobulus wanting to himself in this case, as relying on the bribes that Scaurus had received: he was also there himself, and adorned himself after a manner the most agreeable to royalty that he was able. But he soon thought it beneath him to come in such a servile manner, and could not endure to serve his own ends in a way so much more abject than he was used to; so he departed from Diospolis. 1.133. 5. At this his behavior Pompey had great indignation; Hyrcanus also and his friends made great intercessions to Pompey; so he took not only his Roman forces, but many of his Syrian auxiliaries, and marched against Aristobulus. 1.134. But when he had passed by Pella and Scythopolis, and was come to Corea, where you enter into the country of Judea, when you go up to it through the Mediterranean parts, he heard that Aristobulus was fled to Alexandrium, which is a stronghold, fortified with the utmost magnificence and situated upon a high mountain; and he sent to him, and commanded him to come down. 1.135. Now his inclination was to try his fortune in a battle, since he was called in such an imperious manner, rather than to comply with that call. However, he saw the multitude were in great fear, and his friends exhorted him to consider what the power of the Romans was, and how it was irresistible; so he complied with their advice, and came down to Pompey; and when he had made a long apology for himself, and for the justness of his cause in taking the government, he returned to the fortress. 1.136. And when his brother invited him again [to plead his cause], he came down and spake about the justice of it, and then went away without any hinderance from Pompey; so he was between hope and fear. And when he came down, it was to prevail with Pompey to allow him the government entirely; and when he went up to the citadel, it was that he might not appear to debase himself too low. 1.137. However, Pompey commanded him to give up his fortified places, and forced him to write to every one of their governors to yield them up; they having had this charge given them, to obey no letters but what were of his own handwriting. Accordingly he did what he was ordered to do; but had still an indignation at what was done, and retired to Jerusalem, and prepared to fight with Pompey. 1.138. 6. But Pompey did not give him time to make any preparations [for a siege], but followed him at his heels; he was also obliged to make haste in his attempt, by the death of Mithridates, of which he was informed about Jericho. Now here is the most fruitful country of Judea, which bears a vast number of palm trees besides the balsam tree, whose sprouts they cut with sharp stones, and at the incisions they gather the juice, which drops down like tears. 1.139. So Pompey pitched his camp in that place one night, and then hasted away the next morning to Jerusalem; but Aristobulus was so affrighted at his approach, that he came and met him by way of supplication. He also promised him money, and that he would deliver up both himself and the city into his disposal, and thereby mitigated the anger of Pompey. 1.140. Yet did not he perform any of the conditions he had agreed to; for Aristobulus’s party would not so much as admit Gabinius into the city, who was sent to receive the money that he had promised. 1.141. 1. At this treatment Pompey was very angry, and took Aristobulus into custody. And when he was come to the city, he looked about where he might make his attack; for he saw the walls were so firm, that it would be hard to overcome them; and that the valley before the walls was terrible; and that the temple, which was within that valley, was itself encompassed with a very strong wall, insomuch that if the city were taken, the temple would be a second place of refuge for the enemy to retire to. 1.142. 2. Now, as he was long in deliberating about this matter, a sedition arose among the people within the city; Aristobulus’s party being willing to fight, and to set their king at liberty, while the party of Hyrcanus were for opening the gates to Pompey; and the dread people were in occasioned these last to be a very numerous party, when they looked upon the excellent order the Roman soldiers were in. 1.143. So Aristobulus’s party was worsted, and retired into the temple, and cut off the communication between the temple and the city, by breaking down the bridge that joined them together, and prepared to make an opposition to the utmost; but as the others had received the Romans into the city, and had delivered up the palace to him, Pompey sent Piso, one of his great officers, into that palace with an army, 1.144. who distributed a garrison about the city, because he could not persuade anyone of those that had fled to the temple to come to terms of accommodation; he then disposed all things that were round about them so as might favor their attacks, as having Hyrcanus’s party very ready to afford them both counsel and assistance. 1.145. 3. But Pompey himself filled up the ditch that was on the north side of the temple, and the entire valley also, the army itself being obliged to carry the materials for that purpose. And indeed it was a hard thing to fill up that valley, by reason of its immense depth, especially as the Jews used all the means possible to repel them from their superior station; 1.146. nor had the Romans succeeded in their endeavors, had not Pompey taken notice of the seventh days, on which the Jews abstain from all sorts of work on a religious account, and raised his bank, but restrained his soldiers from fighting on those days; for the Jews only acted defensively on Sabbath days. 1.147. But as soon as Pompey had filled up the valley, he erected high towers upon the bank, and brought those engines which they had fetched from Tyre near to the wall, and tried to batter it down; and the slingers of stones beat off those that stood above them, and drove them away; but the towers on this side of the city made very great resistance, and were indeed extraordinary both for largeness and magnificence. 1.148. 4. Now, here it was that, upon the many hardships which the Romans underwent, Pompey could not but admire not only at the other instances of the Jews’ fortitude, but especially that they did not at all intermit their religious services, even when they were encompassed with darts on all sides; for, as if the city were in full peace, their daily sacrifices and purifications, and every branch of their religious worship, was still performed to God with the utmost exactness. Nor indeed when the temple was actually taken, and they were every day slain about the altar, did they leave off the instances of their Divine worship that were appointed by their law; 1.149. for it was in the third month of the siege before the Romans could even with great difficulty overthrow one of the towers, and get into the temple. Now he that first of all ventured to get over the wall, was Faustus Cornelius the son of Sylla; and next after him were two centurions, Furius and Fabius; and every one of these was followed by a cohort of his own, who encompassed the Jews on all sides, and slew them, some of them as they were running for shelter to the temple, and others as they, for a while, fought in their own defense. 1.150. 5. And now did many of the priests, even when they saw their enemies assailing them with swords in their hands, without any disturbance, go on with their Divine worship, and were slain while they were offering their drink-offerings, and burning their incense, as preferring the duties about their worship to God before their own preservation. The greatest part of them were slain by their own countrymen, of the adverse faction, and an innumerable multitude threw themselves down precipices; nay, some there were who were so distracted among the insuperable difficulties they were under, that they set fire to the buildings that were near to the wall, and were burnt together with them. 1.151. Now of the Jews were slain twelve thousand; but of the Romans very few were slain, but a greater number was wounded. 1.152. 6. But there was nothing that affected the nation so much, in the calamities they were then under, as that their holy place, which had been hitherto seen by none, should be laid open to strangers; for Pompey, and those that were about him, went into the temple itself whither it was not lawful for any to enter but the high priest, and saw what was reposited therein, the candlestick with its lamps, and the table, and the pouring vessels, and the censers, all made entirely of gold, as also a great quantity of spices heaped together, with two thousand talents of sacred money. 1.153. Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror. 1.154. Now, among the captives, Aristobulus’s father-in-law was taken, who was also his uncle: so those that were the most guilty he punished with decollation; but rewarded Faustus, and those with him that had fought so bravely, with glorious presents, and laid a tribute upon the country, and upon Jerusalem itself. 1.155. 7. He also took away from the nation all those cities that they had formerly taken, and that belonged to Celesyria, and made them subject to him that was at that time appointed to be the Roman president there; and reduced Judea within its proper bounds. He also rebuilt Gadara, that had been demolished by the Jews, in order to gratify one Demetrius, who was of Gadara, 1.156. and was one of his own freedmen. He also made other cities free from their dominion, that lay in the midst of the country,—such, I mean, as they had not demolished before that time; Hippos, and Scythopolis, as also Pella, and Samaria, and Marissa; and besides these Ashdod, and Jamnia, and Arethusa; and in like manner dealt he with the maritime cities, Gaza, and Joppa, and Dora, and that which was anciently called Strato’s Tower, but was afterward rebuilt with the most magnificent edifices, and had its name changed to Caesarea, by king Herod. 1.157. All which he restored to their own citizens, and put them under the province of Syria; which province, together with Judea, and the countries as far as Egypt and Euphrates, he committed to Scaurus as their governor, and gave him two legions to support him; while he made all the haste he could himself to go through Cilicia, in his way to Rome, having Aristobulus and his children along with him as his captives. 1.158. They were two daughters and two sons; the one of which sons, Alexander, ran away as he was going; but the younger, Antigonus, with his sisters, were carried to Rome. 1.160. 2. But as for Alexander, that son of Aristobulus who ran away from Pompey, in some time he got a considerable band of men together, and lay heavy upon Hyrcanus, and overran Judea, and was likely to overturn him quickly; and indeed he had come to Jerusalem, and had ventured to rebuild its wall that was thrown down by Pompey, had not Gabinius, who was sent as successor to Scaurus into Syria, showed his bravery, as in many other points, so in making an expedition against Alexander; 1.161. who, as he was afraid that he would attack him, so he got together a large army, composed of ten thousand armed footmen, and fifteen hundred horsemen. He also built walls about proper places; Alexandrium, and Hyrcanium, and Macherus, that lay upon the mountains of Arabia. 1.162. 3. However, Gabinius sent before him Marcus Antonius, and followed himself with his whole army; but for the select body of soldiers that were about Antipater, and another body of Jews under the command of Malichus and Pitholaus, these joined themselves to those captains that were about Marcus Antonius, and met Alexander; to which body came Gabinius with his main army soon afterward; 1.163. and as Alexander was not able to sustain the charge of the enemies’ forces, now they were joined, he retired. But when he was come near to Jerusalem, he was forced to fight, and lost six thousand men in the battle; three thousand of whom fell down dead, and three thousand were taken alive; so he fled with the remainder to Alexandrium. 1.164. 4. Now, when Gabinius was come to Alexandrium, because he found a great many there encamped, he tried, by promising them pardon for their former offenses, to induce them to come over to him before it came to a fight; but when they would hearken to no terms of accommodation, he slew a great number of them, and shut up a great number of them in the citadel. 1.165. Now Marcus Antonius, their leader, signalized himself in this battle, who, as he always showed great courage, so did he never show it so much as now; but Gabinius, leaving forces to take the citadel, went away himself, and settled the cities that had not been demolished, and rebuilt those that had been destroyed. 1.166. Accordingly, upon his injunction, the following cities were restored;—Scythopolis, Samaria, Anthedon, Apollonia, Jamnia, Raphia, Marissa, Adoreus, Gamala, Ashdod, and many others; while a great number of men readily ran to each of them, and became their inhabitants. 1.167. 5. When Gabinius had taken care of these cities, he returned to Alexandrium, and pressed on the siege. So when Alexander despaired of ever obtaining the government, he sent ambassadors to him, and prayed him to forgive what he had offended him in, and gave up to him the remaining fortresses, Hyrcanium and Macherus, as he put Alexandrium into his hands afterwards: 1.168. all which Gabinius demolished, at the persuasion of Alexander’s mother, that they might not be receptacles of men in a second war. She was now there in order to mollify Gabinius, out of her concern for her relations that were captives at Rome, which were her husband and her other children. 1.171. 6. Yet did Aristobulus afford another foundation for new disturbances. He fled away from Rome, and got together again many of the Jews that were desirous of a change, such as had borne an affection to him of old; and when he had taken Alexandrium in the first place, he attempted to build a wall about it; but as soon as Gabinius had sent an army against him under Sisenna, Antonius, and Servilius, he was aware of it, and retreated to Macherus. 1.172. And as for the unprofitable multitude, he dismissed them, and only marched on with those that were armed, being to the number of eight thousand, among whom was Pitholaus, who had been the lieutet at Jerusalem, but deserted to Aristobulus with a thousand of his men; so the Romans followed him, and when it came to a battle, Aristobulus’s party for a long time fought courageously; but at length they were overborne by the Romans, and of them five thousand fell dead, and about two thousand fled to a certain little hill, but the thousand that remained with Aristobulus broke through the Roman army, and marched together to Macherus; 1.173. and when the king had lodged the first night upon its ruins, he was in hopes of raising another army, if the war would but cease a while; accordingly, he fortified that stronghold, though it was done after a poor manner. But the Romans falling upon him, he resisted, even beyond his abilities, for two days, and then was taken, and brought a prisoner to Gabinius, with Antigonus his son, who had fled away together with him from Rome; and from Gabinius he was carried to Rome again. 1.174. Wherefore the senate put him under confinement, but returned his children back to Judea, because Gabinius informed them by letters that he had promised Aristobulus’s mother to do so, for her delivering the fortresses up to him. 1.176. But now, upon Gabinius’s absence, the other part of Syria was in motion, and Alexander, the son of Aristobulus, brought the Jews to revolt again. Accordingly, he got together a very great army, and set about killing all the Romans that were in the country; 1.177. hereupon Gabinius was afraid (for he was come back already out of Egypt, and obliged to come back quickly by these tumults), and sent Antipater, who prevailed with some of the revolters to be quiet. However, thirty thousand still continued with Alexander, who was himself eager to fight also; accordingly, Gabinius went out to fight, when the Jews met him; and as the battle was fought near Mount Tabor, ten thousand of them were slain, and the rest of the multitude dispersed themselves, and fled away. 1.179. 8. In the meantime, Crassus came as successor to Gabinius in Syria. He took away all the rest of the gold belonging to the temple of Jerusalem, in order to furnish himself for his expedition against the Parthians. He also took away the two thousand talents which Pompey had not touched; but when he had passed over Euphrates, he perished himself, and his army with him; concerning which affairs this is not a proper time to speak [more largely]. 1.180. 9. But now Cassius, after Crassus, put a stop to the Parthians, who were marching in order to enter Syria. Cassius had fled into that province, and when he had taken possession of the same, he made a hasty march into Judea; and, upon his taking Taricheae, he carried thirty thousand Jews into slavery. He also slew Pitholaus, who had supported the seditious followers of Aristobulus; and it was Antipater who advised him so to do. 1.181. Now this Antipater married a wife of an eminent family among the Arabians, whose name was Cypros, and had four sons born to him by her, Phasaelus and Herod, who was afterwards king, and, besides these, Joseph and Pheroras; and he had a daughter whose name was Salome. Now, as he made himself friends among the men of power everywhere, by the kind offices he did them, and the hospitable manner that he treated them; so did he contract the greatest friendship with the king of Arabia, by marrying his relation; insomuch that when he made war with Aristobulus, he sent and intrusted his children with him. 1.182. So when Cassius had forced Alexander to come to terms and to be quiet, he returned to Euphrates, in order to prevent the Parthians from repassing it; concerning which matter we shall speak elsewhere. 1.183. 1. Now, upon the flight of Pompey and of the senate beyond the Ionian Sea, Caesar got Rome and the empire under his power, and released Aristobulus from his bonds. He also committed two legions to him, and sent him in haste into Syria, as hoping that by his means he should easily conquer that country, and the parts adjoining to Judea. 1.184. But envy prevented any effect of Aristobulus’s alacrity, and the hopes of Caesar; for he was taken off by poison given him by those of Pompey’s party; and, for a long while, he had not so much as a burial vouchsafed him in his own country; but his dead body lay [above ground], preserved in honey, until it was sent to the Jews by Antony, in order to be buried in the royal sepulchres. 1.185. 2. His son Alexander also was beheaded by Scipio at Antioch, and that by the command of Pompey, and upon an accusation laid against him before his tribunal, for the mischiefs he had done to the Romans. But Ptolemy, the son of Menneus, who was then ruler of Chalcis, under Libanus, took his brethren to him by sending his son Philippio for them to Ascalon, 1.186. who took Antigonus, as well as his sisters, away from Aristobulus’s wife, and brought them to his father; and falling in love with the younger daughter, he married her, and was afterwards slain by his father on her account; for Ptolemy himself, after he had slain his son, married her, whose name was Alexandra; on the account of which marriage he took the greater care of her brother and sister. 1.187. 3. Now, after Pompey was dead, Antipater changed sides, and cultivated a friendship with Caesar. And since Mithridates of Pergamus, with the forces he led against Egypt, was excluded from the avenues about Pelusium, and was forced to stay at Ascalon, he persuaded the Arabians, among whom he had lived, to assist him, and came himself to him, at the head of three thousand armed men. 1.188. He also encouraged the men of power in Syria to come to his assistance, as also of the inhabitants of Libanus, Ptolemy, and Jamblicus, and another Ptolemy; by which means the cities of that country came readily into this war; 1.189. insomuch that Mithridates ventured now, in dependence upon the additional strength that he had gotten by Antipater, to march forward to Pelusium; and when they refused him a passage through it, he besieged the city; in the attack of which place Antipater principally signalized himself, for he brought down that part of the wall which was over against him, and leaped first of all into the city, with the men that were about him. 1.190. 4. Thus was Pelusium taken. But still, as they were marching on, those Egyptian Jews that inhabited the country called the country of Onias stopped them. Then did Antipater not only persuade them not to stop them, but to afford provisions for their army; on which account even the people about Memphis would not fight against them, but of their own accord joined Mithridates. 1.191. Whereupon he went round about Delta, and fought the rest of the Egyptians at a place called the Jews’ Camp; nay, when he was in danger in the battle with all his right wing, Antipater wheeled about, and came along the bank of the river to him; 1.192. for he had beaten those that opposed him as he led the left wing. After which success he fell upon those that pursued Mithridates, and slew a great many of them, and pursued the remainder so far that he took their camp, while he lost no more than fourscore of his own men; as Mithridates lost, during the pursuit that was made after him, about eight hundred. He was also himself saved unexpectedly, and became an unreproachable witness to Caesar of the great actions of Antipater. 1.199. 3. When Caesar heard this, he declared Hyrcanus to be the most worthy of the high priesthood, and gave leave to Antipater to choose what authority he pleased; but he left the determination of such dignity to him that bestowed the dignity upon him; so he was constituted procurator of all Judea, and obtained leave, moreover, to rebuild those walls of his country that had been thrown down. 1.200. These honorary grants Caesar sent orders to have engraved in the Capitol, that they might stand there as indications of his own justice, and of the virtue of Antipater. 1.236. 1. When Cassius was gone out of Syria, another sedition arose at Jerusalem, wherein Felix assaulted Phasaelus with an army, that he might revenge the death of Malichus upon Herod, by falling upon his brother. Now Herod happened then to be with Fabius, the governor of Damascus, and as he was going to his brother’s assistance, he was detained by sickness; 1.237. in the meantime, Phasaelus was by himself too hard for Felix, and reproached Hyrcanus on account of his ingratitude, both for what assistance he had afforded Malichus, and for overlooking Malichus’s brother, when he possessed himself of the fortresses; for he had gotten a great many of them already, and among them the strongest of them all, Masada. 1.238. 2. However, nothing could be sufficient for him against the force of Herod, who, as soon as he was recovered, took the other fortresses again, and drove him out of Masada in the posture of a supplicant; he also drove away Marion, the tyrant of the Tyrians, out of Galilee, when he had already possessed himself of three fortified places; but as to those Tyrians whom he had caught, he preserved them all alive; nay, some of them he gave presents to, and so sent them away, and thereby procured goodwill to himself from the city, and hatred to the tyrant. 1.239. Marion had, indeed, obtained that tyrannical power of Cassius, who set tyrants over all Syria and out of hatred to Herod it was that he assisted Antigonus, the son of Aristobulus, and principally on Fabius’s account, whom Antigonus had made his assistant by money, and had him accordingly on his side when he made his descent; but it was Ptolemy, the kinsman of Antigonus, that supplied all that he wanted. 1.240. 3. When Herod had fought against these in the avenues of Judea, he was conqueror in the battle, and drove away Antigonus, and returned to Jerusalem, beloved by everybody for the glorious action he had done; for those who did not before favor him did join themselves to him now, because of his marriage into the family of Hyrcanus; 1.248. 1. Now two years afterward, when Barzapharnes, a governor among the Parthians, and Pacorus, the king’s son, had possessed themselves of Syria, and when Lysanias had already succeeded, upon the death of his father Ptolemy, the son of Menneus, in the government [of Chalcis], he prevailed with the governor, by a promise of a thousand talents, and five hundred women, to bring back Antigonus to his kingdom, and to turn Hyrcanus out of it. 1.249. Pacorus was by these means induced so to do, and marched along the seacoast, while he ordered Barzapharnes to fall upon the Jews as he went along the Mediterranean part of the country; but of the maritime people, the Tyrians would not receive Pacorus, although those of Ptolemais and Sidon had received him; so he committed a troop of his horse to a certain cupbearer belonging to the royal family, of his own name [Pacorus], and gave him orders to march into Judea, in order to learn the state of affairs among their enemies, and to help Antigonus when he should want his assistance. 1.250. 2. Now, as these men were ravaging Carmel, many of the Jews ran together to Antigonus, and showed themselves ready to make an incursion into the country; so he sent them before into that place called Drymus, [the woodland], to seize upon the place; whereupon a battle was fought between them, and they drove the enemy away, and pursued them, and ran after them as far as Jerusalem, and as their numbers increased, they proceeded as far as the king’s palace; 1.251. but as Hyrcanus and Phasaelus received them with a strong body of men, there happened a battle in the marketplace, in which Herod’s party beat the enemy, and shut them up in the temple, and set sixty men in the houses adjoining as a guard to them. 1.252. But the people that were tumultuous against the brethren came in, and burnt those men; while Herod, in his rage for killing them, attacked and slew many of the people, till one party made incursions on the other by turns, day by day, in the way of ambushes, and slaughters were made continually among them. 1.253. 3. Now, when that festival which we call Pentecost was at hand, all the places about the temple, and the whole city, was full of a multitude of people that were come out of the country, and which were the greatest part of them armed also, at which time Phasaelus guarded the wall, and Herod, with a few, guarded the royal palace; and when he made an assault upon his enemies, as they were out of their ranks, on the north quarter of the city, he slew a very great number of them, and put them all to flight; and some of them he shut up within the city, and others within the outward rampart. 1.254. In the meantime, Antigonus desired that Pacorus might be admitted to be a reconciler between them; and Phasaelus was prevailed upon to admit the Parthian into the city with five hundred horse, and to treat him in an hospitable manner, who pretended that he came to quell the tumult, but in reality he came to assist Antigonus; 1.255. however, he laid a plot for Phasaelus, and persuaded him to go as an ambassador to Barzapharnes, in order to put an end to the war, although Herod was very earnest with him to the contrary, and exhorted him to kill the plotter, but not expose himself to the snares he had laid for him, because the barbarians are naturally perfidious. However, Pacorus went out and took Hyrcanus with him, that he might be the less suspected; he also left some of the horsemen, called the Freemen, with Herod, and conducted Phasaelus with the rest. 1.256. 4. But now, when they were come to Galilee, they found that the people of that country had revolted, and were in arms, who came very cunningly to their leader, and besought him to conceal his treacherous intentions by an obliging behavior to them; accordingly, he at first made them presents; and afterward, as they went away, laid ambushes for them; 1.257. and when they were come to one of the maritime cities called Ecdippon, they perceived that a plot was laid for them; for they were there informed of the promise of a thousand talents, and how Antigonus had devoted the greatest number of the women that were there with them, among the five hundred, to the Parthians; 1.258. they also perceived that an ambush was always laid for them by the barbarians in the nighttime; they had also been seized on before this, unless they had waited for the seizure of Herod first at Jerusalem, because if he were once informed of this treachery of theirs, he would take care of himself; nor was this a mere report, but they saw the guards already not far off them. 1.259. 5. Nor would Phasaelus think of forsaking Hyrcanus and flying away, although Ophellius earnestly persuaded him to it; for this man had learned the whole scheme of the plot from Saramalla, the richest of all the Syrians. But Phasaelus went up to the Parthian governor, and reproached him to his face for laying this treacherous plot against them, and chiefly because he had done it for money; and he promised him that he would give him more money for their preservation, than Antigonus had promised to give for the kingdom. 1.260. But the sly Parthian endeavored to remove all his suspicion by apologies and by oaths, and then went to [the other] Pacorus; immediately after which those Parthians who were left, and had it in charge, seized upon Phasaelus and Hyrcanus, who could do no more than curse their perfidiousness and their perjury. 1.261. 6. In the meantime, the cup-bearer was sent [back], and laid a plot how to seize upon Herod, by deluding him, and getting him out of the city, as he was commanded to do. But Herod suspected the barbarians from the beginning; and having then received intelligence that a messenger, who was to bring him the letters that informed him of the treachery intended, had fallen among the enemy, he would not go out of the city; though Pacorus said very positively that he ought to go out, and meet the messengers that brought the letters, for that the enemy had not taken them, and that the contents of them were not accounts of any plots upon them, but of what Phasaelus had done; 1.262. yet had he heard from others that his brother was seized; and Alexandra the shrewdest woman in the world, Hyrcanus’s daughter, begged of him that he would not go out, nor trust himself to those barbarians, who now were come to make an attempt upon him openly. 1.263. 7. Now, as Pacorus and his friends were considering how they might bring their plot to bear privately, because it was not possible to circumvent a man of so great prudence by openly attacking him, Herod prevented them, and went off with the persons that were the most nearly related to him by night, and this without their enemies being apprised of it. 1.264. But as soon as the Parthians perceived it, they pursued after them; and as he gave orders for his mother, and sister, and the young woman who was betrothed to him, with her mother, and his youngest brother, to make the best of their way, he himself, with his servants, took all the care they could to keep off the barbarians; and when at every assault he had slain a great many of them, he came to the stronghold of Masada. 1.265. 8. Nay, he found by experience that the Jews fell more heavily upon him than did the Parthians, and created him troubles perpetually, and this ever since he was gotten sixty furlongs from the city; these sometimes brought it to a sort of a regular battle. Now, in the place where Herod beat them, and killed a great number of them, there he afterward built a citadel, in memory of the great actions he did there, and adorned it with the most costly palaces, and erected very strong fortifications, and called it, from his own name, Herodium. 1.266. Now, as they were in their flight, many joined themselves to him every day; and at a place called Thressa of Idumea his brother Joseph met him, and advised him to ease himself of a great number of his followers, because Masada would not contain so great a multitude, which were above nine thousand. 1.267. Herod complied with this advice, and sent away the most cumbersome part of his retinue, that they might go into Idumea, and gave them provisions for their journey; but he got safe to the fortress with his nearest relations, and retained with him only the stoutest of his followers; and there it was that he left eight hundred of his men as a guard for the women, and provisions sufficient for a siege; but he made haste himself to Petra of Arabia. 1.268. 9. As for the Parthians in Jerusalem, they betook themselves to plundering, and fell upon the houses of those that were fled, and upon the king’s palace, and spared nothing but Hyrcanus’s money, which was not above three hundred talents. They lighted on other men’s money also, but not so much as they hoped for; for Herod having a long while had a suspicion of the perfidiousness of the barbarians, had taken care to have what was most splendid among his treasures conveyed into Idumea, as every one belonging to him had in like manner done also. 1.269. But the Parthians proceeded to that degree of injustice, as to fill all the country with war without denouncing it, and to demolish the city Marissa, and not only to set up Antigonus for king, but to deliver Phasaelus and Hyrcanus bound into his hands, in order to their being tormented by him. 1.270. Antigonus himself also bit off Hyrcanus’s ears with his own teeth, as he fell down upon his knees to him, that so he might never be able upon any mutation of affairs to take the high priesthood again, for the high priests that officiated were to be complete, and without blemish. 1.271. 10. However, he failed in his purpose of abusing Phasaelus, by reason of his courage; for though he neither had the command of his sword nor of his hands, he prevented all abuses by dashing his head against a stone; so he demonstrated himself to be Herod’s own brother, and Hyrcanus a most degenerate relation, and died with great bravery, and made the end of his life agreeable to the actions of it. 1.272. There is also another report about his end, viz. that he recovered of that stroke, and that a surgeon, who was sent by Antigonus to heal him, filled the wound with poisonous ingredients, and so killed him; whichsoever of these deaths he came to, the beginning of it was glorious. It is also reported that before he expired he was informed by a certain poor woman how Herod had escaped out of their hands, and that he said thereupon, “I now die with comfort, since I leave behind me one alive that will avenge me of mine enemies.” 1.273. 11. This was the death of Phasaelus; but the Parthians, although they had failed of the women they chiefly desired, yet did they put the government of Jerusalem into the hands of Antigonus, and took away Hyrcanus, and bound him, and carried him to Parthia. 1.274. 1. Now Herod did the more zealously pursue his journey into Arabia, as making haste to get money of the king, while his brother was yet alive; by which money alone it was that he hoped to prevail upon the covetous temper of the barbarians to spare Phasaelus; for he reasoned thus with himself:—that if the Arabian king was too forgetful of his father’s friendship with him, and was too covetous to make him a free gift, he would however borrow of him as much as might redeem his brother, and put into his hands, as a pledge, the son of him that was to be redeemed. 1.275. Accordingly he led his brother’s son along with him, who was of the age of seven years. Now he was ready to give three hundred talents for his brother, and intended to desire the intercession of the Tyrians, to get them accepted; however, fate had been too quick for his diligence; and since Phasaelus was dead, Herod’s brotherly love was now in vain. Moreover, he was not able to find any lasting friendship among the Arabians; 1.276. for their king, Malichus, sent to him immediately, and commanded him to return back out of his country, and used the name of the Parthians as a pretense for so doing, as though these had denounced to him by their ambassadors to cast Herod out of Arabia; while in reality they had a mind to keep back what they owed to Antipater, and not be obliged to make requitals to his sons for the free gifts the father had made them. He also took the imprudent advice of those who, equally with himself, were willing to deprive Herod of what Antipater had deposited among them; and these men were the most potent of all whom he had in his kingdom. 1.277. 2. So when Herod had found that the Arabians were his enemies, and this for those very reasons whence he hoped they would have been the most friendly, and had given them such an answer as his passion suggested, he returned back, and went for Egypt. Now he lodged the first evening at one of the temples of that country, in order to meet with those whom he left behind; but on the next day word was brought him, as he was going to Rhinocurura, that his brother was dead, and how he came by his death; 1.278. and when he had lamented him as much as his present circumstances could bear, he soon laid aside such cares, and proceeded on his journey. But now, after some time, the king of Arabia repented of what he had done, and sent presently away messengers to call him back: Herod had prevented them, and was come to Pelusium, where he could not obtain a passage from those that lay with the fleet, so he besought their captains to let him go by them; accordingly, out of the reverence they bore to the fame and dignity of the man, they conducted him to Alexandria; 1.279. and when he came into the city, he was received by Cleopatra with great splendor,—who hoped he might be persuaded to be commander of her forces in the expedition she was now about; but he rejected the queen’s solicitations, and being neither affrighted at the height of that storm which then happened, nor at the tumults that were now in Italy, he sailed for Rome. 1.280. 3. But as he was in peril about Pamphylia, and obliged to cast out the greatest part of the ship’s lading, he with difficulty got safe to Rhodes, a place which had been grievously harassed in the war with Cassius. He was there received by his friends, Ptolemy and Sappinius; and although he was then in want of money, he fitted up a three-decked ship of very great magnitude, 1.281. wherein he and his friends sailed to Brundusium, and went thence to Rome with all speed; where he first of all went to Antony, on account of the friendship his father had with him, and laid before him the calamities of himself and his family; and that he had left his nearest relations besieged in a fortress, and had sailed to him through a storm, to make supplication to him for assistance. 1.282. 4. Hereupon Antony was moved to compassion at the change that had been made in Herod’s affairs, and this both upon his calling to mind how hospitably he had been treated by Antipater, but more especially on account of Herod’s own virtue; so he then resolved to get him made king of the Jews, whom he had himself formerly made tetrarch. The contest also that he had with Antigonus was another inducement, and that of no less weight than the great regard he had for Herod; for he looked upon Antigonus as a seditious person, and an enemy of the Romans; 1.283. and as for Caesar, Herod found him better prepared than Antony, as remembering very fresh the wars he had gone through together with his father, the hospitable treatment he had met with from him, and the entire goodwill he had showed to him; besides the activity which he saw in Herod himself. 1.284. So he called the senate together, wherein Messalas, and after him Atratinus, produced Herod before them, and gave a full account of the merits of his father, and his own goodwill to the Romans. At the same time they demonstrated that Antigonus was their enemy, not only because he soon quarreled with them, but because he now overlooked the Romans, and took the government by the means of the Parthians. These reasons greatly moved the senate; at which juncture Antony came in, and told them that it was for their advantage in the Parthian war that Herod should be king; so they all gave their votes for it. 1.285. And when the senate was separated, Antony and Caesar went out, with Herod between them; while the consul and the rest of the magistrates went before them, in order to offer sacrifices, and to lay the decree in the Capitol. Antony also made a feast for Herod on the first day of his reign. 1.422. 11. And when he had built so much, he showed the greatness of his soul to no small number of foreign cities. He built palaces for exercise at Tripoli, and Damascus, and Ptolemais; he built a wall about Byblus, as also large rooms, and cloisters, and temples, and marketplaces at Berytus and Tyre, with theaters at Sidon and Damascus. He also built aqueducts for those Laodiceans who lived by the seaside; and for those of Ascalon he built baths and costly fountains, as also cloisters round a court, that were admirable both for their workmanship and largeness. Moreover, he dedicated groves and meadows to some people; 2.53. Now the Jews persevered in the siege, and tried to break downthe walls of the fortress, and cried out to Sabinus and his party, that they should go their ways, and not prove a hinderance to them, now they hoped, after a long time, to recover that ancient liberty which their forefathers had enjoyed. 2.69. but as for Varus himself, he marched to Samaria with his whole army, where he did not meddle with the city itself, because he found that it had made no commotion during these troubles, but pitched his camp about a certain village which was called Arus. It belonged to Ptolemy, and on that account was plundered by the Arabians, who were very angry even at Herod’s friends also. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.171. These came zealously to Pilate to Caesarea, and besought him to carry those ensigns out of Jerusalem, and to preserve them their ancient laws inviolable; but upon Pilate’s denial of their request, they fell down prostrate upon the ground, and continued immovable in that posture for five days and as many nights. 2.228. 2. Now there followed after this another calamity, which arose from a tumult made by robbers; for at the public road of Bethhoron, one Stephen, a servant of Caesar, carried some furniture, which the robbers fell upon and seized. 2.229. Upon this Cumanus sent men to go round about to the neighboring villages, and to bring their inhabitants to him bound, as laying it to their charge that they had not pursued after the thieves, and caught them. Now here it was that a certain soldier, finding the sacred book of the law, tore it to pieces, and threw it into the fire. 2.230. Hereupon the Jews were in great disorder, as if their whole country were in a flame, and assembled themselves so many of them by their zeal for their religion, as by an engine, and ran together with united clamor to Caesarea, to Cumanus, and made supplication to him that he would not overlook this man, who had offered such an affront to God, and to his law; but punish him for what he had done. 2.231. Accordingly, he, perceiving that the multitude would not be quiet unless they had a comfortable answer from him, gave order that the soldier should be brought, and drawn through those that required to have him punished, to execution, which being done, the Jews went their ways. 2.288. He then, being intent upon nothing but getting money, promised he would do for them all they desired of him, and then went away from Caesarea to Sebaste, and left the sedition to take its full course, as if he had sold a license to the Jews to fight it out. 2.332. Hereupon they promised that they would make no innovations, in case he would leave them one band; but not that which had fought with the Jews, because the multitude bore ill will against that band on account of what they had suffered from it; so he changed the band as they desired, and, with the rest of his forces, returned to Caesarea. 2.407. So when the king saw that the violence of those that were for innovations was not to be restrained, and being very angry at the contumelies he had received, he sent their rulers, together with their men of power, to Florus, to Caesarea, that he might appoint whom he thought fit to collect the tribute in the country, while he retired into his own kingdom. 2.426. insomuch that the king’s soldiers were overpowered by their multitude and boldness; and so they gave way, and were driven out of the upper city by force. The others then set fire to the house of Aias the high priest, and to the palaces of Agrippa and Bernice; 2.427. after which they carried the fire to the place where the archives were reposited, and made haste to burn the contracts belonging to their creditors, and thereby to dissolve their obligations for paying their debts; and this was done in order to gain the multitude of those who had been debtors, and that they might persuade the poorer sort to join in their insurrection with safety against the more wealthy; so the keepers of the records fled away, and the rest set fire to them. 2.428. And when they had thus burnt down the nerves of the city, they fell upon their enemies; at which time some of the men of power, and of the high priests, went into the vaults under ground, and concealed themselves, 2.429. while others fled with the king’s soldiers to the upper palace, and shut the gates immediately; among whom were Aias the high priest, and the ambassadors that had been sent to Agrippa. And now the seditious were contented with the victory they had gotten, and the buildings they had burnt down, and proceeded no further. 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander [the Great], upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; 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. 5.139. However, in those times when the Asamoneans reigned, they filled up that valley with earth, and had a mind to join the city to the temple. They then took off part of the height of Acra, and reduced it to be of less elevation than it was before, that the temple might be superior to it. 5.140. Now the Valley of the Cheesemongers, as it was called, and was that which we told you before distinguished the hill of the upper city from that of the lower, extended as far as Siloam; for that is the name of a fountain which hath sweet water in it, and this in great plenty also. 5.142. 2. Now, of these three walls, the old one was hard to be taken, both by reason of the valleys, and of that hill on which it was built, and which was above them. 5.143. But besides that great advantage, as to the place where they were situated, it was also built very strong; because David and Solomon, and the following kings, were very zealous about this work. 5.144. Now that wall began on the north, at the tower called “Hippicus,” and extended as far as the “Xistus,” a place so called, and then, joining to the council-house, ended at the west cloister of the temple. 5.145. But if we go the other way westward, it began at the same place, and extended through a place called “Bethso,” to the gate of the Essenes; and after that it went southward, having its bending above the fountain Siloam, where it also bends again towards the east at Solomon’s pool, and reaches as far as a certain place which they called “Ophlas,” where it was joined to the eastern cloister of the temple. 5.146. The second wall took its beginning from that gate which they called “Gennath,” which belonged to the first wall; it only encompassed the northern quarter of the city, and reached as far as the tower Antonia. 5.147. The beginning of the third wall was at the tower Hippicus, whence it reached as far as the north quarter of the city, and the tower Psephinus, and then was so far extended till it came over against the monuments of Helena, which Helena was queen of Adiabene, the daughter of Izates; it then extended further to a great length, and passed by the sepulchral caverns of the kings, and bent again at the tower of the corner, at the monument which is called the “Monument of the Fuller,” and joined to the old wall at the valley called the “Valley of Cedron.” 5.148. It was Agrippa who encompassed the parts added to the old city with this wall, which had been all naked before; for as the city grew more populous, it gradually crept beyond its old limits, 5.149. and those parts of it that stood northward of the temple, and joined that hill to the city, made it considerably larger, and occasioned that hill, which is in number the fourth, and is called “Bezetha,” to be inhabited also. It lies over against the tower Antonia, but is divided from it by a deep valley, 5.150. which was dug on purpose, and that in order to hinder the foundations of the tower of Antonia from joining to this hill, and thereby affording an opportunity for getting to it with ease, and hindering the security that arose from its superior elevation; 5.151. for which reason also that depth of the ditch made the elevation of the towers more remarkable. This new-built part of the city was called “Bezetha,” in our language, which, if interpreted in the Grecian language, may be called “the New City.” 5.152. Since, therefore, its inhabitants stood in need of a covering, the father of the present king, and of the same name with him, Agrippa, began that wall we spoke of; but he left off building it when he had only laid the foundations, out of the fear he was in of Claudius Caesar, lest he should suspect that so strong a wall was built in order to make some innovation in public affairs; 5.153. for the city could no way have been taken if that wall had been finished in the manner it was begun; as its parts were connected together by stones twenty cubits long, and ten cubits broad, which could never have been either easily undermined by any iron tools, or shaken by any engines. 5.154. The wall was, however, ten cubits wide, and it would probably have had a height greater than that, had not his zeal who began it been hindered from exerting itself. 5.155. After this, it was erected with great diligence by the Jews, as high as twenty cubits, above which it had battlements of two cubits, and turrets of three cubits altitude, insomuch that the entire altitude extended as far as twenty-five cubits. 5.159. while the whole compass of the city was thirty-three furlongs. Now the third wall was all of it wonderful; yet was the tower Psephinus elevated above it at the north-west corner, and there Titus pitched his own tent; 5.161. and over against it was the tower Hippicus; and hard by two others were erected by king Herod, in the old wall. These were for largeness, beauty, and strength beyond all that were in the habitable earth; 5.162. for besides the magimity of his nature, and his magnificence towards the city on other occasions, he built these after such an extraordinary manner, to gratify his own private affections, and dedicated these towers to the memory of those three persons who had been dearest to him, and from whom he named them. They were his brother, his friend, and his wife. This wife he had slain, out of his love [and jealousy], as we have already related; the other two he lost in war, as they were courageously fighting. 5.181. There were, moreover, several groves of trees, and long walks through them, with deep canals, and cisterns, that in several parts were filled with brazen statues, through which the water ran out. There were withal many dove-courts of tame pigeons about the canals. 5.184. 1. Now this temple, as I have already said, was built upon a strong hill. At first the plain at the top was hardly sufficient for the holy house and the altar, for the ground about it was very uneven, and like a precipice; 5.185. but when king Solomon, who was the person that built the temple, had built a wall to it on its east side, there was then added one cloister founded on a bank cast up for it, and on the other parts the holy house stood naked. But in future ages the people added new banks, and the hill became a larger plain. 5.186. They then broke down the wall on the north side, and took in as much as sufficed afterward for the compass of the entire temple. 5.187. And when they had built walls onthree sides of the temple round about, from the bottom of the hill, and had performed a work that was greater than could be hoped for (in which work long ages were spent by them, as well as all their sacred treasures were exhausted, which were still replenished by those tributes which were sent to God from the whole habitable earth), they then encompassed their upper courts with cloisters, as well as they [afterward] did the lowest [court of the] temple. 5.188. The lowest part of this was erected to the height of three hundred cubits, and in some places more; yet did not the entire depth of the foundations appear, for they brought earth, and filled up the valleys, as being desirous to make them on a level with the narrow streets of the city; 5.189. wherein they made use of stones of forty cubits in magnitude; for the great plenty of money they then had, and the liberality of the people, made this attempt of theirs to succeed to an incredible degree; and what could not be so much as hoped for as ever to be accomplished, was, by perseverance and length of time, brought to perfection. 5.190. 2. Now, for the works that were above these foundations, these were not unworthy of such foundations; for all the cloisters were double, and the pillars to them belonging were twenty-five cubits in height, and supported the cloisters. These pillars were of one entire stone each of them, and that stone was white marble; 5.191. and the roofs were adorned with cedar, curiously graven. The natural magnificence, and excellent polish, and the harmony of the joints in these cloisters, afforded a prospect that was very remarkable; nor was it on the outside adorned with any work of the painter or engraver. 5.192. The cloisters [of the outmost court] were in breadth thirty cubits, while the entire compass of it was by measure six furlongs, including the tower of Antonia; those entire courts that were exposed to the air were laid with stones of all sorts. 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;” 5.195. and was ascended to by fourteen steps from the first court. This court was foursquare, and had a wall about it peculiar to itself; 5.196. the height of its buildings, although it were on the outside forty cubits, was hidden by the steps, and on the inside that height was but twenty-five cubits; for it being built over against a higher part of the hill with steps, it was no further to be entirely discerned within, being covered by the hill itself. 5.197. Beyond these fourteen steps there was the distance of ten cubits; this was all plain; 5.198. whence there were other steps, each of five cubits a piece, that led to the gates, which gates on the north and south sides were eight, on each of those sides four, and of necessity two on the east. For since there was a partition built for the women on that side, as the proper place wherein they were to worship, there was a necessity for a second gate for them: this gate was cut out of its wall, over against the first gate. 5.199. There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally. 5.200. The western part of this court had no gate at all, but the wall was built entire on that side. But then the cloisters which were betwixt the gates extended from the wall inward, before the chambers; for they were supported by very fine and large pillars. These cloisters were single, and, excepting their magnitude, were no way inferior to those of the lower court. 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. 5.206. Now there were fifteen steps, which led away from the wall of the court of the women to this greater gate; whereas those that led thither from the other gates were five steps shorter. 5.207. 4. As to the holy house itself, which was placed in the midst [of the inmost court], that most sacred part of the temple, it was ascended to by twelve steps; and in front its height and its breadth were equal, and each a hundred cubits, though it was behind forty cubits narrower; for on its front it had what may be styled shoulders on each side, that passed twenty cubits further. 5.208. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place. Its front was covered with gold all over, and through it the first part of the house, that was more inward, did all of it appear; which, as it was very large, so did all the parts about the more inward gate appear to shine to those that saw them; 5.209. but then, as the entire house was divided into two parts within, it was only the first part of it that was open to our view. Its height extended all along to ninety cubits in height, and its length was fifty cubits, and its breadth twenty. 5.210. But that gate which was at this end of the first part of the house was, as we have already observed, all over covered with gold, as was its whole wall about it; it had also golden vines above it, from which clusters of grapes hung as tall as a man’s height. 5.211. But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures. 5.215. 5. When any persons entered into the temple, its floor received them. This part of the temple therefore was in height sixty cubits, and its length the same; whereas its breadth was but twenty cubits: 5.216. but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the candlestick, the table [of shew-bread], and the altar of incense. 5.217. Now, the seven lamps signified the seven planets; for so many there were springing out of the candlestick. Now, the twelve loaves that were upon the table signified the circle of the zodiac and the year; 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use. 5.219. But the inmost part of the temple of all was of twenty cubits. This was also separated from the outer part by a veil. In this there was nothing at all. It was inaccessible and inviolable, and not to be seen by any; and was called the Holy of Holies. 5.220. Now, about the sides of the lower part of the temple, there were little houses, with passages out of one into another; there were a great many of them, and they were of three stories high; there were also entrances on each side into them from the gate of the temple. 5.221. But the superior part of the temple had no such little houses any further, because the temple was there narrower, and forty cubits higher, and of a smaller body than the lower parts of it. Thus we collect that the whole height, including the sixty cubits from the floor, amounted to a hundred cubits. 5.222. 6. Now the outward face of the temple in its front wanted nothing that was likely to surprise either men’s minds or their eyes; for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendor, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun’s own rays. 5.223. But this temple appeared to strangers, when they were coming to it at a distance, like a mountain covered with snow; for as to those parts of it that were not gilt, they were exceeding white. 5.224. On its top it had spikes with sharp points, to prevent any pollution of it by birds sitting upon it. of its stones, some of them were forty-five cubits in length, five in height, and six in breadth. 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests. 5.227. Moreover, those that had the gonorrhea and the leprosy were excluded out of the city entirely; women also, when their courses were upon them, were shut out of the temple; nor when they were free from that impurity, were they allowed to go beyond the limit before-mentioned; men also, that were not thoroughly pure, were prohibited to come into the inner [court of the] temple; nay, the priests themselves that were not pure were prohibited to come into it also. 5.228. 7. Now all those of the stock of the priests that could not minister by reason of some defect in their bodies, came within the partition, together with those that had no such imperfection, and had their share with them by reason of their stock, but still made use of none except their own private garments; for nobody but he that officiated had on his sacred garments; 5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration. 5.230. The high priest did also go up with them; not always indeed, but on the seventh days and new moons, and if any festivals belonging to our nation, which we celebrate every year, happened. 5.231. When he officiated, he had on a pair of breeches that reached beneath his privy parts to his thighs, and had on an inner garment of linen, together with a blue garment, round, without seam, with fringework, and reaching to the feet. There were also golden bells that hung upon the fringes, and pomegranates intermixed among them. The bells signified thunder, and the pomegranates lightning. 5.232. But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also. 5.233. The like embroidery was upon the ephod; but the quantity of gold therein was greater. Its figure was that of a stomacher for the breast. There were upon it two golden buttons like small shields, which buttoned the ephod to the garment; in these buttons were enclosed two very large and very excellent sardonyxes, having the names of the tribes of that nation engraved upon them: 5.234. on the other part there hung twelve stones, three in a row one way, and four in the other; a sardius, a topaz, and an emerald; a carbuncle, a jasper, and a sapphire; an agate, an amethyst, and a ligure; an onyx, a beryl, and a chrysolite; upon every one of which was again engraved one of the forementioned names of the tribes. 5.235. A mitre also of fine linen encompassed his head, which was tied by a blue ribbon, about which there was another golden crown, in which was engraven the sacred name [of God]: it consists of four vowels. 5.236. However, the high priest did not wear these garments at other times, but a more plain habit; he only did it when he went into the most sacred part of the temple, which he did but once in a year, on that day when our custom is for all of us to keep a fast to God. 5.237. And thus much concerning the city and the temple; but for the customs and laws hereto relating, we shall speak more accurately another time; for there remain a great many things thereto relating which have not been here touched upon. 5.247. And this shall suffice at present to have spoken about the city and the walls about it, because I have proposed to myself to make a more accurate description of it elsewhere. 5.389. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about; accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. 5.390. And, to speak in general, we can produce no example wherein our fathers got any success by war, or failed of success when without war they committed themselves to God. When they staid at home, they conquered, as pleased their Judge; but when they went out to fight, they were always disappointed: 5.417. Who could bear to be the first that should set that temple on fire? who could be willing that these things should be no more? and what is there that can better deserve to be preserved? O insensible creatures, and more stupid than are the stones themselves! 5.430. insomuch that children pulled the very morsels that their fathers were eating out of their very mouths, and what was still more to be pitied, so did the mothers do as to their infants; and when those that were most dear were perishing under their hands, they were not ashamed to take from them the very last drops that might preserve their lives: 5.432. for when they saw any house shut up, this was to them a signal that the people within had gotten some food; whereupon they broke open the doors, and ran in, and took pieces of what they were eating almost up out of their very throats, and this by force: 5.433. the old men, who held their food fast, were beaten; and if the women hid what they had within their hands, their hair was torn for so doing; nor was there any commiseration shown either to the aged or to infants, but they lifted up children from the ground as they hung upon the morsels they had gotten, and shook them down upon the floor. 5.440. And he who was utterly despoiled of what he had by Simon was sent back again to John, as of those who had been already plundered by John, Simon got what remained; insomuch that they drank the blood of the populace to one another, and divided the dead bodies of the poor creatures between them; 5.441. o that although, on account of their ambition after dominion, they contended with each other, yet did they very well agree in their wicked practices; for he that did not communicate what he had got by the miseries of others to the other tyrant seemed to be too little guilty, and in one respect only; and he that did not partake of what was so communicated to him grieved at this, as at the loss of what was a valuable thing, that he had no share in such barbarity. 6.98. At these words of his a great sadness and silence were observed among the people. But the tyrant himself cast many reproaches upon Josephus, with imprecations besides; and at last added this withal, that he did never fear the taking of the city, because it was God’s own city. 6.103. But still, John, it is never dishonorable to repent, and amend what hath been done amiss, even at the last extremity. Thou hast an instance before thee in Jechoniah, the king of the Jews, if thou hast a mind to save the city, 6.104. who, when the king of Babylon made war against him, did of his own accord go out of this city before it was taken, and did undergo a voluntary captivity with his family, that the sanctuary might not be delivered up to the enemy, and that he might not see the house of God set on fire; 6.335. And what is our chief favor of all we have given you leave to gather up that tribute which is paid to God with such other gifts that are dedicated to him; nor have we called those that carried these donations to account, nor prohibited them; till at length you became richer than we ourselves, even when you were our enemies; and you made preparations for war against us with our own money; 6.387. 3. But now at this time it was that one of the priests, the son of Thebuthus, whose name was Jesus, upon his having security given him, by the oath of Caesar, that he should be preserved, upon condition that he should deliver to him certain of the precious things that had been reposited in the temple, 6.388. came out of it, and delivered him from the wall of the holy house two candlesticks, like to those that lay in the holy house, with tables, and cisterns, and vials, all made of solid gold, and very heavy. 6.389. He also delivered to him the veils and the garments, with the precious stones, and a great number of other precious vessels that belonged to their sacred worship. 6.390. The treasurer of the temple also, whose name was Phineas, was seized on, and showed Titus the coats and girdles of the priests, with a great quantity of purple and scarlet, which were there reposited for the uses of the veil, as also a great deal of cinnamon and cassia, with a large quantity of other sweet spices, which used to be mixed together, and offered as incense to God every day. 6.391. A great many other treasures were also delivered to him, with sacred ornaments of the temple not a few; which things thus delivered to Titus obtained of him for this man the same pardon that he had allowed to such as deserted of their own accord. 6.423. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice (for it is not lawful for them to feast singly by themselves), and many of us are twenty in a company, 6.424. found the number of sacrifices was two hundred and fifty-six thousand five hundred; 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; 6.438. But he who first built it. Was a potent man among the Canaanites, and is in our own tongue called [Melchisedek], the Righteous King, for such he really was; on which account he was [there] the first priest of God, and first built a temple [there], and called the city Jerusalem, which was formerly called Salem. 7.132. 5. Now it is impossible to describe the multitude of the shows as they deserve, and the magnificence of them all; such indeed as a man could not easily think of as performed, either by the labor of workmen, or the variety of riches, or the rarities of nature; 7.133. for almost all such curiosities as the most happy men ever get by piecemeal were here one heaped on another, and those both admirable and costly in their nature; and all brought together on that day demonstrated the vastness of the dominions of the Romans; 7.134. for there was here to be seen a mighty quantity of silver, and gold, and ivory, contrived into all sorts of things, and did not appear as carried along in pompous show only, but, as a man may say, running along like a river. Some parts were composed of the rarest purple hangings, and so carried along; and others accurately represented to the life what was embroidered by the arts of the Babylonians. 7.135. There were also precious stones that were transparent, some set in crowns of gold, and some in other ouches, as the workmen pleased; and of these such a vast number were brought, that we could not but thence learn how vainly we imagined any of them to be rarities. 7.136. The images of the gods were also carried, being as well wonderful for their largeness, as made very artificially, and with great skill of the workmen; nor were any of these images of any other than very costly materials; and many species of animals were brought, every one in their own natural ornaments. 7.137. The men also who brought every one of these shows were great multitudes, and adorned with purple garments, all over interwoven with gold; those that were chosen for carrying these pompous shows having also about them such magnificent ornaments as were both extraordinary and surprising. 7.138. Besides these, one might see that even the great number of the captives was not unadorned, while the variety that was in their garments, and their fine texture, concealed from the sight the deformity of their bodies. 7.139. But what afforded the greatest surprise of all was the structure of the pageants that were borne along; for indeed he that met them could not but be afraid that the bearers would not be able firmly enough to support them, such was their magnitude; 7.140. for many of them were so made, that they were on three or even four stories, one above another. The magnificence also of their structure afforded one both pleasure and surprise; 7.141. for upon many of them were laid carpets of gold. There was also wrought gold and ivory fastened about them all; 7.142. and many resemblances of the war, and those in several ways, and variety of contrivances, affording a most lively portraiture of itself. 7.143. For there was to be seen a happy country laid waste, and entire squadrons of enemies slain; while some of them ran away, and some were carried into captivity; with walls of great altitude and magnitude overthrown and ruined by machines; with the strongest fortifications taken, and the walls of most populous cities upon the tops of hills seized on, 7.144. and an army pouring itself within the walls; as also every place full of slaughter, and supplications of the enemies, when they were no longer able to lift up their hands in way of opposition. Fire also sent upon temples was here represented, and houses overthrown, and falling upon their owners: 7.145. rivers also, after they came out of a large and melancholy desert, ran down, not into a land cultivated, nor as drink for men, or for cattle, but through a land still on fire upon every side; for the Jews related that such a thing they had undergone during this war. 7.146. Now the workmanship of these representations was so magnificent and lively in the construction of the things, that it exhibited what had been done to such as did not see it, as if they had been there really present. 7.147. On the top of every one of these pageants was placed the commander of the city that was taken, and the manner wherein he was taken. Moreover, there followed those pageants a great number of ships; 7.148. and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; 7.149. for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; 7.150. and the last of all the spoils, was carried the Law of the Jews. 7.151. After these spoils passed by a great many men, carrying the images of Victory, whose structure was entirely either of ivory or of gold. 7.152. After which Vespasian marched in the first place, and Titus followed him; Domitian also rode along with them, and made a glorious appearance, and rode on a horse that was worthy of admiration. 7.153. 6. Now the last part of this pompous show was at the temple of Jupiter Capitolinus, whither when they were come, they stood still; for it was the Romans’ ancient custom to stay till somebody brought the news that the general of the enemy was slain. 7.154. This general was Simon, the son of Gioras, who had then been led in this triumph among the captives; a rope had also been put upon his head, and he had been drawn into a proper place in the forum, and had withal been tormented by those that drew him along; and the law of the Romans required that malefactors condemned to die should be slain there. 7.155. Accordingly, when it was related that there was an end of him, and all the people had sent up a shout for joy, they then began to offer those sacrifices which they had consecrated, in the prayers used in such solemnities; which when they had finished, they went away to the palace. 7.156. And as for some of the spectators, the emperors entertained them at their own feast; and for all the rest there were noble preparations made for their feasting at home; 7.157. for this was a festival day to the city of Rome, as celebrated for the victory obtained by their army over their enemies, for the end that was now put to their civil miseries, and for the commencement of their hopes of future prosperity and happiness. 7.158. 7. After these triumphs were over, and after the affairs of the Romans were settled on the surest foundations, Vespasian resolved to build a temple to Peace, which was finished in so short a time, and in so glorious a manner, as was beyond all human expectation and opinion: 7.159. for he having now by Providence a vast quantity of wealth, besides what he had formerly gained in his other exploits, he had this temple adorned with pictures and statues; 7.160. for in this temple were collected and deposited all such rarities as men aforetime used to wander all over the habitable world to see, when they had a desire to see one of them after another; 7.161. he also laid up therein, as ensigns of his glory, those golden vessels and instruments that were taken out of the Jewish temple. 7.162. But still he gave order that they should lay up their Law, and the purple veils of the holy place, in the royal palace itself, and keep them there. 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; 7.430. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. |
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122. New Testament, Romans, 13.1-13.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elias of jerusalem, bishop Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 250| 13.1. Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν· 13.2. ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται. 13.3. οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ. θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; 13.4. τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς· θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν. ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ· θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι. 13.5. διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν ἀλλὰ καὶ διὰ τὴν συνείδησιν, 13.6. διὰ τοῦτο γὰρ καὶ φόρους τελεῖτε, λειτουργοὶ γὰρ θεοῦ εἰσὶν εἰς αὐτὸ τοῦτο προσκαρτεροῦντες. 13.7. ἀπόδοτε πᾶσι τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν. | 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 13.2. Therefore he who resists the authority, withstands the ordice of God; and those who withstand will receive to themselves judgment. 13.3. For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same, 13.4. for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn't bear the sword in vain; for he is a minister of God, an avenger for wrath to him who does evil. 13.5. Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. 13.6. For this reason you also pay taxes, for they are ministers of God's service, attending continually on this very thing. 13.7. Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor. |
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123. Josephus Flavius, Jewish Antiquities, a b c d\n0 14.93 14.93 14 93\n1 14.92 14.92 14 92\n2 14.102 14.102 14 102\n3 14.346 14.346 14 346\n4 14.347 14.347 14 347\n.. ... ... ... ...\n771 12.143 12.143 12 143\n772 12.144 12.144 12 144\n773 12.141 12.141 12 141\n774 "12.140" "12.140" "12 140"\n775 "11.331" "11.331" "11 331"\n\n[776 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 113| 14.93. πολλοὶ δ' ̓Αριστοβούλῳ τῶν ̓Ιουδαίων κατὰ τὴν παλαιὰν εὔκλειαν προσέρρεον καὶ δὴ καὶ νεωτέροις χαίροντες ἀεὶ πράγμασιν: Πειθόλαος γοῦν τις ὑποστράτηγος ἐν ̔Ιεροσολύμοις ὢν μετὰ χιλίων ηὐτομόλησεν πρὸς αὐτόν: | 14.93. And indeed many of the Jews ran to Aristobulus, on account of his former glory, as also because they should be glad of an innovation. Now there was one Pitholaus, a lieutet at Jerusalem, who deserted to him with a thousand men, although a great number of those that came to him were unarmed; |
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124. New Testament, John, 2.2, 10.22-10.42, 18.13-18.14, 18.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 361; Geljon and Vos, Rituals in Early Christianity: New Perspectives on Tradition and Transformation (2020) 37; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 39; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 250| 2.2. ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 10.22. Ἐγένετο τότε τὰ ἐνκαίνια ἐν τοῖς Ἰεροσολύμοις· χειμὼν ἦν, 10.23. καὶ περιεπάτει [ὁ] Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος. 10.24. ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν παρρησίᾳ. 10.25. ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς Εἶπον ὑμῖν καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ· 10.26. ἀλλὰ ὑμεῖς οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν. 10.27. τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, κἀγὼ γινώσκω αὐτά, καὶ ἀκολουθοῦσίν μοι, 10.28. κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου. 10.29. ὁ πατήρ μου ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός. 10.30. ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. 10.31. Ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν. 10.32. ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς Πολλὰ ἔργα ἔδειξα ὑμῖν καλὰ ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε; 10.33. ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν. 10.34. ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς Οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ὅτι Ἐγὼ εἶπα Θεοί ἐστε; 10.35. εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή, 10.36. ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι Βλασφημεῖς, ὅτι εἶπον Υἱὸς τοῦ θεοῦ εἰμί; 10.37. εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου, μὴ πιστεύετέ μοι· 10.38. εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί. 10.39. Ἐζήτουν [οὖν] αὐτὸν πάλιν πιάσαι· καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν. 10.40. Καὶ ἀπῆλθεν πάλιν πέραν τοῦ Ἰορδάνου εἰς τὸν τόπον ὅπου ἦν Ἰωάνης τὸ πρῶτον βαπτίζων, καὶ ἔμενεν ἐκεῖ. 10.41. καὶ πολλοὶ ἦλθον πρὸς αὐτὸν καὶ ἔλεγον ὅτι Ἰωάνης μὲν σημεῖον ἐποίησεν οὐδέν, πάντα δὲ ὅσα εἶπεν Ἰωάνης περὶ τούτου ἀληθῆ ἦν. 10.42. καὶ πολλοὶ ἐπίστευσαν εἰς αὐτὸν ἐκεῖ. 18.13. καὶ ἤγαγον πρὸς Ἅνναν πρῶτον· ἦν γὰρ πενθερὸς τοῦ Καιάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου· 18.14. ἦν δὲ Καιάφας ὁ συμβουλεύσας τοῖς Ἰουδαίοις ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ. 18.36. ἀπεκρίθη Ἰησοῦς Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· εἰ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται οἱ ἐμοὶ ἠγωνίζοντο ἄν, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις· νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν. | 2.2. Jesus also was invited, with his disciples, to the marriage. 10.22. It was the Feast of the Dedication at Jerusalem. 10.23. It was winter, and Jesus was walking in the temple, in Solomon's porch. 10.24. The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly." 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.26. But you don't believe, because you are not of my sheep, as I told you. 10.27. My sheep hear my voice, and I know them, and they follow me. 10.28. I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 10.29. My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father's hand. 10.30. I and the Father are one." 10.31. Therefore Jews took up stones again to stone him. 10.32. Jesus answered them, "I have shown you many good works from my Father. For which of those works do you stone me?" 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God." 10.34. Jesus answered them, "Isn't it written in your law, 'I said, you are gods?' 10.35. If he called them gods, to whom the word of God came (and the Scripture can't be broken), 10.36. Do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?' 10.37. If I don't do the works of my Father, don't believe me. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father." 10.39. They sought again to seize him, and he went out of their hand. 10.40. He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. 10.41. Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true." 10.42. Many believed in him there. 18.13. and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year. 18.14. Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people. 18.36. Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, then my servants would fight, that I wouldn't be delivered to the Jews. But now my kingdom is not from here." |
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125. New Testament, Luke, 1.1-1.4, 4.44, 18.37, 23.26, 24.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 48, 56, 79; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172| 1.1. ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 1.2. καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 1.3. ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 1.4. ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 4.44. Καὶ ἦν κηρύσσων εἰς τὰς συναγωγὰς τῆς Ἰουδαίας. 18.37. ἀπήγγειλαν δὲ αὐτῷ ὅτι Ἰησοῦς ὁ Ναζωραῖος παρέρχεται. 23.26. Καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι Σίμωνά τινα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ ἐπέθηκαν αὐτῷ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ Ἰησοῦ. 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. | 1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 4.44. He was preaching in the synagogues of Galilee. 18.37. They told him that Jesus of Nazareth was passing by. 23.26. When they led him away, they grabbed one Simon of Cyrene, coming from the country, and laid on him the cross, to carry it after Jesus. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. |
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126. New Testament, Mark, 6.1-6.6, 12.1-12.9, 15.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theodotos inscription, diaspora synagogue in jerusalem •leases, by the jerusalem temple •acts, diaspora jews in jerusalem Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 165; Levine, The Ancient Synagogue, The First Thousand Years (2005) 48, 56| 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. 12.1. Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν Ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 12.2. καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος· 12.3. καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν. 12.4. καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον ἐκεφαλίωσαν καὶ ἠτίμασαν. 12.5. καὶ ἄλλον ἀπέστειλεν· κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, οὓς μὲν δέροντες οὓς δὲ ἀποκτέννυντες. 12.6. ἔτι ἕνα εἶχεν, υἱὸν ἀγαπητόν· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι Ἐντραπήσονται τὸν υἱόν μου. 12.7. ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία. 12.8. καὶ λαβόντες ἀπέκτειναν αὐτόν, καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος. 12.9. τί ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. 15.21. καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. | 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. |
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127. Mishnah, Makkot, 3.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 166| 3.2. הַטָּמֵא שֶׁאָכַל אֶת הַקֹּדֶשׁ, וְהַבָּא אֶל הַמִּקְדָּשׁ טָמֵא, וְהָאוֹכֵל חֵלֶב, וְדָם, וְנוֹתָר, וּפִגּוּל, וְטָמֵא, הַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ, וְהָאוֹכֵל חָמֵץ בְּפֶסַח, וְהָאוֹכֵל וְהָעוֹשֶׂה מְלָאכָה בְּיוֹם הַכִּפּוּרִים, וְהַמְפַטֵּם אֶת הַשֶּׁמֶן, וְהַמְפַטֵּם אֶת הַקְּטֹרֶת, וְהַסָּךְ בְּשֶׁמֶן הַמִּשְׁחָה, וְהָאוֹכֵל נְבֵלוֹת וּטְרֵפוֹת, שְׁקָצִים וּרְמָשִׂים. אָכַל טֶבֶל וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. כַּמָּה יֹאכַל מִן הַטֶּבֶל וִיהֵא חַיָּב, רַבִּי שִׁמְעוֹן אוֹמֵר כָּל שֶׁהוּא, וַחֲכָמִים אוֹמְרִים כַּזַּיִת. אָמַר לָהֶם רַבִּי שִׁמְעוֹן, אֵין אַתֶּם מוֹדִים לִי בְּאוֹכֵל נְמָלָה כָּל שֶׁהוּא חַיָּב. אָמְרוּ לוֹ, מִפְּנֵי שֶׁהִיא כִבְרִיָּתָהּ. אָמַר לָהֶן, אַף חִטָּה אַחַת כִּבְרִיָּתָהּ: | 3.2. An unclean person who ate holy meat (Leviticus 7:20, 12:4); One who entered the sanctuary while unclean (Leviticus 12:4, Numbers 5:3, 19:13); One who ate forbidden fat or blood (Leviticus 3:16, 7:23-27); Or leftover sacrificial meats (Leviticus 19:6-8); Or sacrifices that had been offered up with improper intention (Leviticus 7:18); Or [an offering] that has became unclean (Leviticus 7:19); One who slaughters, or offers up a sacrifice, outside the Temple precincts (Leviticus 17:4); One who ate leavened [bread] during Passover (Exodus 12:15,; One who partakes of food [or drink] or does work on the Day of Atonement (Leviticus 23:27-31); One who puts together the ingredients for the [anointing] oil, or the ingredients for the incense, or anoints with the oil for anointing (Exodus 30:22-28): One who eats an animal that died a natural death (Deuteronomy 14:21); Or was improperly slaughtered (Exodus 22:30); Or any of the [creatures deemed] ‘abominable’ and ‘teeming’ (Leviticus 11:11,. One who eats non-tithed produce, or first-tithe from which heave offering has not been removed, or unredeemed second-tithe, or unredeemed sanctified property. How much untithed produce is one to eat to become liable? Rabbi Shimon says: “Any amount.” The Sages say: “An olive's size.” Rabbi Shimon said to them: “Do you not admit that if one ate the minutest ant that he would be liable? They said to him: “[Only] because it is a whole creature.” He said to them: “Even a grain of wheat is a whole entity.” |
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128. Martial, Epigrams, 12.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77 | 12.15. A COMPLIMENT TO TRAJAN, ON HIS MUNIFICENCE TO THE TEMPLE OF JUPITER: Everything that glittered in the Parrhasian palace has been given to our gods and to the eyes of all. Jupiter wonders at the Scythian radiance of the emeralds set in gold, and is amazed at the objects of imperial magnificence, and at luxuries so oppressive to the nation. Here are cups fit for the Thunderer; there for his Phrygian favourite. We all now rejoice with Jupiter. But very lately (and with shame, yes, with shame I confess it) we were all poor as well as Jupiter. |
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| 129. Quintilian, Institutes of Oratory, 6.3.98 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56 |
130. Tosefta, Megillah, 2.5, 2.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 56, 207| 2.5. מצות מגילה מתחלתה ועד סופה דברי רבי מאיר ר' יהודה אומר מאיש יהודי ר' יוסי אומר (אסתר ג) מאחר הדברים האלה ר\"ש בן [אלעזר] אומר (אסתר ו) מבלילה ההוא אבל הכל מודים [שמצותה לגמור עד סוף]. | |
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131. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 221| 4.6. [כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר]. | 4.6. Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. |
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132. Tosefta, Kippurim, 2.4-2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •acts, diaspora jews in jerusalem •theodotos inscription, diaspora synagogue in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 56| 2.4. [מהו נס שנעשה בהן אמרו כשהיה נקנור מביאו מאלכסנדריא שבמצרים] עמד עליהן נחשול שבים לטבען ונטלו אחד מהן והטילוהו לים [ובקשו להטיל את השני ולא הניחן נקנור אמר להם אם אתם מטילין את השני הטילוני עמו היה מצטער ובא עד שהגיע לנמל של יפו כיון שהגיע לנמילה של יפו היה מבעבע ועולה מתחת הספינה וי\"א אחת מהן חיה שבים בלעה אותה וכיון שהגיע ניקנור לנמילה של יפו פלטתו והטילתו ליבשה ועליהן מפורש בקבלה (שיר השירים א׳:י״ז) קורות בתינו ארזים וגו']. 2.5. של בית גרמו היו בקיאין במעשה לחם הפנים ולא רצו ללמד שלחו חכמים והביאו אומנים מאלכסנדריא [שבמצרים שהיו אופין כיוצא בהן אלא שאין בקיאין לרדותה של בית גרמו היו מסיקין את התנור מבחוץ והיא נירדית מבפנים של אלכסנדרין לא היו עושין כן ויש אומרים זו היתה מתעפשות] וכשידעו חכמים בדבר אמרו [לא ברא המקום את העולם אלא לכבודו] שנאמר (ישעיהו מ״ג:ז׳) כל הנקרא בשמי [וגומ'] שלחו להן ולא באו עד שכפלו להן [שכרן] שנים עשר מנה היו נוטלין בכל יום [חזרו להיות נוטלין ארבעה ועשרים] דברי ר\"מ רבי יהודה אומר [עשרים וארבעה היו נוטלין] בכל יום [חזרו להיות נוטלין] ארבעים ושמונה אמרו להם חכמים מה ראיתם שלא ללמד אמרו יודעין היו בית אבא שבית [המקדש] עתיד ליחרוב [ולא רצו ללמד שלא יהו עושין] לפני עבודת כוכבים כדרך שעושין לפני המקום ובדבר הזה היו מזכירין אותן לשבח [שלא] נמצאת פת נקייה ביד בניהן [וביד בנותיהן מעולם] שלא יאמרו מלחם הפנים [הן] ניזונין לקיים מה שנאמר (במדבר ל״ב:כ״ב) והייתם נקיים מה' ומישראל. | |
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| 133. Quintilian, Institutio Oratoria, 6.3.98 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56 |
| 134. Tosefta, Shekalim, 2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 64 |
| 135. Dio Chrysostom, Orations, 32.101 (1st cent. CE - missingth cent. CE) Tagged with subjects: •malalas, jerusalem Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 470 |
136. Suetonius, Augustus, 31.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures •basilica, jerusalem temple Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 95; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77 | 31.5. Next to the immortal Gods he honoured the memory of the leaders who had raised the estate of the Roman people from obscurity to greatness. Accordingly he restored the works of such men with their original inscriptions, and in the two colonnades of his forum dedicated statues of all of them in triumphal garb, declaring besides in a proclamation: "I have contrived this to lead the citizens to require me, while I live, and the rulers of later times as well, to attain the standard set by those worthies of old." He also moved the statue of Pompey from the hall in which Gaius Caesar had been slain and placed it on a marble arch opposite the grand door of Pompey's theatre. 32 |
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137. Suetonius, Domitianus, 3.1, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77, 283 | 3.1. At the beginning of his reign he used to spend hours in seclusion every day, doing nothing but catch flies and stab them with a keenly-sharpened stylus. Consequently when someone once asked whether anyone was in there with Caesar, Vibius Crispus made the witty reply: "Not even a fly." Then he saluted his wife Domitia as Augusta. He had had a son by her in his second consulship, whom he lost the second year after he became emperor; he divorced her because of her love for the actor Paris, but could not bear the separation and soon took her back, alleging that the people demanded it. 13.2. With no less arrogance he began as follows in issuing a circular letter in the name of his procurators, "Our Master and our God bids that this be done." And so the custom arose of henceforth addressing him in no other way even in writing or in conversation. He suffered no statues to be set up in his honour in the Capitol, except of gold and silver and of a fixed weight. He erected so many and such huge vaulted passage-ways and arches in the various regions of the city, adorned with chariots and triumphal emblems, that on one of them someone wrote in Greek: "It is enough." |
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| 138. Suetonius, Iulius, 47 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 140 |
| 139. Suetonius, Nero, 40.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 678 |
| 140. Tosefta, Shabbat, 16.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theodotos inscription, diaspora synagogue in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 59 |
141. Suetonius, Vespasianus, 16.1-16.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77 | 16.1. The only thing for which he can fairly be censured was his love of money. For not content with reviving the imposts which had been repealed under Galba, he added new and heavy burdens, increasing the amount of tribute paid by the provinces, in some cases actually doubling it, and quite openly carrying on traffic which would be shameful even for a man in private life; for he would buy up certain commodities merely in order to distribute them at a profit. 16.3. Some say that he was naturally covetous and was taunted with it by an old herdsman of his, who on being forced to pay for the freedom for which he earnestly begged Vespasian when he became emperor, cried: "The fox changes his fur, but not his nature." Others on the contrary believe that he was driven by necessity to raise money by spoliation and robbery because of the desperate state of the treasury and the privy purse; to which he bore witness at the very beginning of his reign by declaring that forty thousand millions were needed to set the State upright. This latter view seems the more probable, since he made the best use of his gains, ill-gotten though they were. |
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| 142. Mishnah, Temurah, 7.1-7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 167, 168 |
143. Tacitus, Histories, 2.2-2.3, 2.78.4, 4.12-4.37, 4.54-4.79, 5.8.1, 5.14-5.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 686; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 281 | 2.2. These considerations and others like them made him waver between hope and fear; but hope finally won. Some believed that he turned back because of his passionate longing to see again Queen Berenice; and the young man's heart was not insensible to Berenice, but his feelings towards her proved no obstacle to action. He spent his youth in the delights of self-indulgence, but he showed more restraint in his own reign than in that of his father. So at this time he coasted along the shores of Achaia and Asia, leaving the land on the left, and made for the islands of Rhodes and Cyprus; from Cyprus he struck out boldly for Syria. While he was in Cyprus, he was overtaken by a desire to visit and examine the temple of Paphian Venus, which was famous both among natives and strangers. It may not prove a wearisome digression to discuss briefly the origin of this cult, the temple ritual, and the form under which the goddess is worshipped, for she is not so represented elsewhere. 2.3. The founder of the temple, according to ancient tradition, was King Aerias. Some, however, say that this was the name of the goddess herself. A more recent tradition reports that the temple was consecrated by Cinyras, and that the goddess herself after she sprang from the sea, was wafted hither; but that the science and method of divination were imported from abroad by the Cilician Tamiras, and so it was agreed that the descendants of both Tamiras and Cinyras should preside over the sacred rites. It is also said that in a later time the foreigners gave up the craft that they had introduced, that the royal family might have some prerogative over foreign stock. Only a descendant of Cinyras is now consulted as priest. Such victims are accepted as the individual vows, but male ones are preferred. The greatest confidence is put in the entrails of kids. Blood may not be shed upon the altar, but offering is made only with prayers and pure fire. The altar is never wet by any rain, although it is in the open air. The representation of the goddess is not in human form, but it is a circular mass that is broader at the base and rises like a turning-post to a small circumference at the top. The reason for this is obscure. 4.12. During these same days the citizens received increasing rumours of disasters in Germany with no sign of sorrow: slaughtered armies, the capture of the legions' winter quarters, a revolt of the Gallic provinces men spoke of as though they were not misfortunes. As to that war, I propose to explain its causes somewhat deeply and the extent to which foreign and allied tribes were involved in this conflagration. The Batavians formed part of the Chatti so long as they lived across the Rhine; then, being expelled by a civil war, they occupied the edge of the Gallic bank which was uninhabited, and likewise an island close by, which is washed by the ocean in front but by the Rhine on its rear and sides. Without having their wealth exhausted â a thing which is rare in alliance with a stronger people â they furnished our empire only men and arms. They had long training in our wars with the Germans; then later they increased their renown by service in Britain, whither some cohorts were sent, led according to their ancient custom by the noblest among them. They had also at home a select body of cavalry which excelled in swimming; keeping their arms and horses they crossed the Rhine without breaking their formation. . . . 4.13. Julius Paulus and Julius Civilis were by far the most distinguished among the Batavians, being both of royal stock. On a false charge of revolt, Paulus was executed by Fonteius Capito; Civilis was put in chains and sent to Nero, and although acquitted by Galba, he was again exposed to danger under Vitellius owing to the clamour of the army for his punishment: these were the causes of his anger, his hopes sprang from our misfortunes. Civilis, however, who was cunning beyond the average barbarian, bore himself also like a Sertorius or a Hannibal, since his face was disfigured like theirs; in order to avoid being attacked as an enemy, as he would have been if he had openly revolted from the Romans, he pretended to be a friend of Vespasian and enthusiastic for his party; indeed Primus Antonius had actually written to him directing him to divert the auxiliary troops called up by Vitellius and to hold back the legions on the pretext of a German revolt. Hordeonius Flaccus, who was on the ground, had given him the same suggestion, moved by his own partiality toward Vespasian and by his anxiety for the state, whose ruin was sure if war were renewed and all those thousands of armed men burst into Italy. 4.14. So then Civilis, having determined to revolt, concealed for the time his deeper purpose, and being ready to determine his other plans by the event, began to make trouble in the following way. At the orders of Vitellius a levy of the young Batavians was now being made. This burden, which is naturally grievous, was made the heavier by the greed and licence of those in charge of the levy: they hunted out the old and the weak that they might get a price for letting them off; again they dragged away the children to satisfy their lust, choosing the handsomest â and the Batavian children are generally tall beyond their years. These acts aroused resentment, and the leaders in the conspiracy, on which they were now determined, persuaded the people to refuse the levy. Civilis called the leaders of his tribe and the boldest of the common people into a sacred grove under the pretext of giving a banquet, and when he saw that the night and revelry had fired their spirits, he began to speak of the honour and glory of their tribe, then passed on to count over their wrongs, the extortion practised on them, and all the rest of the misfortunes of slavery. "For," he declared, "we are no longer regarded as allies, as once we were, but as slaves. When does a governor come to us with full commission, even though his suite would be burdensome and insolent if he came? We are handed over to prefects and centurions: after one band is satisfied with murder and spoils, the troops are shifted, and new purses are looked for to be filled and varied pretexts for plundering are sought. We are threatened with a levy which separates children from parents and brothers from brothers, as if in death. Never has the Roman state been in direr straits than now, and there is nothing in their winter camps but booty and old men. Simply lift your eyes and do not fear the empty name of legions. But on our side are our strong infantry and cavalry, our kinsmen the Germans, the Gallic provinces that cherish the same desires as ourselves. Not even the Romans will regard this war with disfavour; if its outcome is uncertain we shall say that it was undertaken for Vespasian; for victory no account is ever rendered." 4.15. His words won great applause, and he bound them all by their national oaths and barbarous rites. Men were despatched to the Canninefates to join them to their plan. The Canninefates live in part of the island; in origin, speech, and courage they are equal to the Batavians, but inferior to them in number. Presently by secret messages they won over to their cause auxiliary troops from Britain and the Batavian cohorts that had been sent into Germany, as I have stated above, and which were at that time stationed at Mogontiacum. There was among the Canninefates a man of brute courage named Brinno, who was of illustrious descent; his father had dared to commit many hostile acts and had shown his scorn for Gaius' absurd expeditions without suffering for it. The very name of his rebellious family therefore made Brinno a favorite; and in accordance with their tribal custom the Batavians set him on a shield and, lifting him on their shoulders, chose him as their leader. He at once called in the Frisians, a tribe living across the Rhine, and assailed by sea the winter camp of two cohorts which were nearest to attack. The Roman troops had not foreseen the assault, and even if they had, they did not have enough strength to keep off the enemy: so the camp was captured and plundered. Then the enemy attacked the Roman foragers and traders who were scattered about the country as if it were a time of peace. At the same time they threatened to destroy the Roman forts, which the prefects of the cohorts burned, for they could not defend them. The Roman ensigns and standards with all the soldiers were concentrated in the upper part of the island under the leadership of Aquilius, a centurion of the first rank; but they had rather the name than the strength of an army: for when Vitellius had withdrawn the effective cohorts, he had gathered a useless crowd from the nearest cantons of the Nervii and Germans and burdened them with arms. 4.16. Thinking it best to proceed by craft, Civilis promptly rebuked the prefects for abandoning their forts, and declared that he would crush the revolt of the Canninefates with the cohort under his command; they were to return each to his winter quarters. It was clear that treachery lay behind his advice and that the cohorts when scattered could be more easily crushed; likewise it was plain that the real leader in this war was not Brinno but Civilis; the proofs of this gradually appeared, for the Germans, who delight in war, did not long conceal the facts. When treachery did not succeed, Civilis turned to force and organized the Canninefates, the Frisians, and the Batavians, each tribe in a troop by itself: the Roman line was drawn up to oppose them not far from the Rhine, and the vessels which had been brought here after the burning of the forts were turned to front the foe. The battle had not lasted long when a cohort of the Tungri transferred its standards to Civilis, and the Roman soldiers, demoralized by this sudden betrayal, were cut down by allies and foes alike. There was the same treachery also on the part of the fleet: some of the rowers, being Batavians, by pretending a lack of skill interfered with the sailors and combatants; presently they began to row in the opposite direction and bring the sterns to the bank on which the enemy stood; finally, they killed such of the helmsmen and centurions as did not take their view, until the entire fleet of twenty-four vessels either went over to the enemy or was captured. 4.17. This victory was glorious for the enemy at the moment and useful for the future. They gained arms and boats which they needed, and were greatly extolled as liberators throughout the German and Gallic provinces. The Germans at once sent delegations offering assistance; the Gallic provinces Civilis tried to win to an alliance by craft and gifts, sending back the captured prefects to their own states and giving the soldiers of the cohorts permission to go or stay as they pleased. Those who stayed were given honourable service in the army, those who left were offered spoils taken from the Romans. At the same time in private conversation he reminded them of the miseries that they had endured so many years while they falsely called their wretched servitude a peace. "The Batavians," he said, "although free from tribute, have taken up arms against our common masters. In the very first engagement the Romans have been routed and defeated. What if the Gallic provinces should throw off the yoke? What forces are there left in Italy? It is by the blood of the provinces that provinces are won. Do not think of Vindex's battle. It was the Batavian cavalry that crushed the Aedui and Averni; among the auxiliary forces of Verginius were Belgians, and if you consider the matter aright you will see that Gaul owed its fall to its own forces. Now all belong to the same party, and we have gained besides all the strength that military training in Roman camps can give; I have with me veteran cohorts before which Otho's legions lately succumbed. Let Syria, Asia, and the East, which is accustomed to kings, play the slave; there are many still alive in Gaul who were born before tribute was known. Surely it was not long ago that slavery was driven from Germany by the killing of Quintilius Varus, and the emperor whom the Germans then challenged was not a Vitellius but a Caesar Augustus. Liberty is a gift which nature has granted even to dumb animals, but courage is the peculiar blessing of man. The gods favour the braver: on, therefore, carefree against the distressed, fresh against the weary. While some favour Vespasian and others Vitellius, the field is open against both." In this way Civilis, turning his attention eagerly toward the Germanies and the Gauls, was preparing, should his plans prove successful, to gain the kingship over the strongest and richest nations. But Hordeonius Flaccus furthered his enterprises at first by affecting to be unaware of them; when, however, terrified messengers brought word of the capture of camps, the destruction of cohorts, and the expulsion of the Roman name from the island of the Batavians, he ordered Munius Lupercus, who commanded the two legions in winter quarters, to take the field against the foe. Lupercus quickly transported to the island all the legionaries that he had, as well as the Ubii from the auxiliaries quartered close by and a body of Treviran cavalry which was not far away. He joined to these forces a squadron of Batavian cavalry, which, although already won over to the other side, still pretended to be faithful, that by betraying the Romans on the very field itself it might win a greater reward for its desertion. Civilis had the standards of the captured cohorts ranged about him that his own troops might have the evidence of their newly-won glory before their eyes and that the enemy might be terrified by the memory of their defeat; he ordered his own mother and his sisters, likewise the wives and little children of all his men, to take their stand behind his troops to encourage them to victory or to shame them if defeated. When the enemy's line re-echoed with the men's singing and the women's cries, the shout with which the legions and cohorts answered was far from equal. Our left had already been exposed by the desertion of the Batavian horse, which at once turned against us. Yet the legionary troops kept their arms and maintained their ranks in spite of the alarming situation. The auxiliary forces made up of the Ubii and Treveri fled disgracefully and wandered in disorder over the country. The Germans made them the object of their attack, and so the legions meanwhile were able to escape to the camp called Vetera. Claudius Labeo, who was in command of the Batavian horse, had been a rival of Civilis in some local matter, and was consequently now removed to the Frisii, that he might not, if killed, excite his fellow-tribesmen to anger, or, if kept with the forces, sow seeds of discord. 4.19. At this time a messenger dispatched by Civilis overtook the cohorts of Batavi and Canninefates which were on their way to Rome in accordance with the orders of Vitellius. They were at once puffed up with pride and insolence: they demanded a gift as a reward for their journey; they insisted on double pay and an increase in the number of cavalry; these things, it is true, had been promised by Vitellius, but the cohorts' real purpose was not to obtain their demands, but to find an excuse for revolt. In fact by granting many of their demands Flaccus accomplished nothing except to make them insist all the more on things which they knew he would refuse. They treated him with scorn and started for Lower Germany to join Civilis. Hordeonius summoned the tribunes and centurions and consulted them as to whether he should check the disobedient troops by force; then, moved by his natural timidity and the terrors of his subordinates, who were distressed by the uncertain temper of the auxiliaries and by the fact that the legions had been filled up from a hasty levy, he decided to keep his soldiers in camp. Next, repenting of his decision and influenced by the very men who had advised it, he wrote, as though purposing to follow himself, to the commander of the First legion, Herennius Gallus, stationed at Bonn, to keep the Batavi from passing; and added that he would press hard on their rear with his troops. Indeed the Batavi might have been crushed if Hordeonius on one side and Gallus on the other had moved their troops from both directions and caught the foe between them. Flaccus abandoned the undertaking and in a second letter warned Gallus not to alarm the Batavians as they withdrew: this gave rise to the suspicion that war was being begun with the approval of the Roman commanders, and that everything that had happened or that men feared would come to pass was due not to the inactivity of the soldiers of the power of the enemy, but to treachery on the part of the generals. 4.20. When the Batavi were approaching the camp at Bonn, they sent a messenger ahead to set forth to Herennius Gallus the demands of the cohorts. This messenger said that they were not making war on the Romans on whose behalf they had often fought, but that they were weary of their long and profitless service and longed for their home and a life of peace. If no one opposed them they would pass without doing any harm; but if armed resistance were offered, they would find a path with the sword. When Gallus hesitated, the soldiers urged him to try the issue of battle. Three thousand legionaries and some cohorts of Belgians, which had been hastily raised, as well as a band of peasants and foragers, unwarlike but bold before they met actual danger, burst out of all the gates at once to surround the Batavi, who were inferior in numbers. But they, being veterans in service, gathered in solid columns, with their ranks closed on every side, secure on front and flanks and rear; so they broke through our thin line. When the Belgians gave way, the legion was driven back and in terror rushed for the rampart and gates of the camp. At these points there were the greatest losses: the ditches were heaped high with bodies and our men died not only by the sword and from wounds, but also from the crush and very many by their own weapons. The victors avoided Cologne and made no other hostile attempt during the rest of their march; they excused the battle at Bonn on the ground that they had asked for peace, and when this was refused, had consulted their own interests. 4.21. The arrival of these veteran cohorts put Civilis in command of a real army, but being still uncertain what course to adopt and reflecting on the power of the Romans, he had all his forces swear allegiance to Vespasian, and sent a delegation to the two legions which after their recent defeat had retired to the camp called Vetera, bidding them take the same oath. They replied: "We do not follow the advice of a traitor or of enemies. Our emperor is Vitellius, for whom we will keep faith and fight to our last breath: no Batavian deserter therefore shall play the arbiter of Rome's destiny, but rather let him expect the punishment his crime deserves." On receiving this reply Civilis, hot with rage, swept the whole Batavian people into arms; the Bructeri and Tencteri joined, and the Germans, summoned by messengers, hurried to share in booty and glory. 4.22. To meet this threatening war that was rising from many quarters the commanders of the legions, Munius Lupercus and Numisius Rufus, began to strengthen the palisade and rampart of their camp. They tore down the buildings that had been erected during the long peace, and which in fact had grown into a town not far from the camp, for they did not wish them to be of service to the foe. But they did not take sufficient care to have supplies collected; they allowed the troops to pillage: so that in a few days the soldiers' recklessness exhausted what would have met their needs for a long time. Civilis took his post in the centre of his army along with the pick of the Batavi, and to make a more frightful appearance, he filled both banks of the Rhine with bands of Germans, while his cavalry ranged the open plains; and at the same time the ships moved up stream. On one side were the standards of the veteran cohorts, on the other the images of wild beasts taken from the woods and groves, which each tribe carries into battle: these emblems, suggesting at once civil and foreign wars, terrified the besieged troops. In addition the besiegers were encouraged by the extent of the Roman ramparts, which had been built for two legions, but which now had barely five thousand armed Romans to defend them; there was, however, also a crowd of sutlers who had gathered there at the first trouble and who assisted in the struggle. 4.23. Part of the camp lay on a gentle slope; part could be approached on level ground. Augustus had believed that these winter quarters could keep the Germanies in hand and indeed in subjection, and had never thought of such a disaster as to have the Germans actually assail our legions; therefore nothing had been done to add to the strength of the position or of the fortifications: the armed force seemed sufficient. The Batavi and the peoples from across the Rhine, to exhibit their individual prowess more clearly, formed each tribe by itself and opened fire first from some distance; but when most of their weapons stuck uselessly in the towers and battlements and they were suffering from the stones shot down on them, with a shout they assailed the ramparts, many raising scaling-ladders, others climbing on a "tortoise" formed by their comrades. Some were already in the act of mounting the walls, when the legionaries threw them down with their swords and shields and buried them under a shower of stakes and javelins. These peoples are always at first too impetuous and easily emboldened by success; but now in their greed for booty they were ready to brave reverses as well, venturing even to use siege machines also, which they are not accustomed to employ. They had no skill in these themselves: deserters and captives taught them how to build of timber a kind of bridge, to put wheels under the structure, and then to push it forward, so that some standing on the top might fight as from a mound and others concealed within might undermine the walls; but stones shot from ballistae broke up the rude structure, and when they began to prepare screens and sheds, the Romans shot blazing darts at these with cross-bows, and threatened the assailants also with fire, until the barbarians, despairing of success by force, changed to a policy of delay, being well aware that the camp had provisions for only a few days and that it contained a great crowd of non-combatants; at the same time they counted on treachery as a result of want, and on the uncertain faith of the slaves and the chances of war. 4.24. Flaccus meanwhile, on hearing that the camp was besieged, sent emissaries through the Gallic provinces to call out auxiliary forces, and entrusted troops picked from his two legions to Dillius Vocula, commander of the Twenty-second legion, with orders to hurry as rapidly as possible along the bank of the Rhine; Flaccus himself went by boat, being in poor health and unpopular with the soldiers; for indeed they murmured against him in no uncertain tone, saying that he had let the Batavian cohorts go from Mogontiacum, had concealed his knowledge of the undertakings of Civilis, and was making allies of the Germans. "Neither Primus Antonius nor Mucianus," they declared, "has contributed more to the strength of Vespasian than Flaccus. Frank hatred and armed action are openly repelled: treachery and deceit are hidden and so cannot be guarded against. Civilis stands before us and forms his battle line; Hordeonius from his chamber and his bed issues orders that are to the enemy's advantage. All these armed companies of the bravest men are dependent on the whim of one sick old man! Rather let us kill the traitor and free our fortune and bravery from this evil omen!" When they had already roused one another by such exhortations, they were further inflamed by a letter from Vespasian, which Flaccus, being unable to conceal it, read aloud before a general assembly, and then sent the men who had brought it in chains to Vitellius. 4.25. In this way the soldiers' anger was appeased and they came to Bonn, the winter quarters of the First legion. There the soldiers were still more threatening and placed the blame for their disaster on Hordeonius: for they declared that it was by his orders that they had given battle to the Batavi, under assurance that the legions were following from Mogontiacum; that by his treachery their comrades had been killed, since no help came to them: that these facts were unknown to the rest of the armies and were not reported to their emperor, although this fresh treachery might have been blocked by a prompt effort on the part of all the provinces. Hordeonius read to the army copies of all the letters that he had dispatched throughout the Gauls, Britain, and the Spains asking for aid. Moreover, he established the worst kind of precedent by turning over all letters to the eagle-bearers of the legions, who read them to the common soldiers before they were disclosed to the commanders. Then he ordered a single one of the mutineers to be arrested, rather to vindicate his authority than because the fault was that of an individual. The army next advanced from Bonn to Cologne, while Gallic auxiliary troops poured in, for the Gauls at first gave vigorous assistance to the Roman cause: later, as the German strength increased, many states took up arms against us, inspired by hope of freedom and by a desire to have an empire of their own, if they once were rid of servitude. The angry temper of the legions increased and the arrest of a single soldier had brought them no fear: indeed this same soldier actually charged the general with being privy to the revolt, claiming that, having been an agent between Civilis and Flaccus, he was now being crushed on a false charge because he could bear witness to the truth. Vocula with admirable courage mounted the tribunal and ordered the soldier to be seized, and, in spite of his cries, directed that he be led away to punishment. While the disloyal were cowed, the best obeyed the order. Then, since the troops uimously demanded Vocula as their general, Flaccus turned over to him the chief command. 4.26. But there were many things that exasperated their rebellious temper: there was a lack of pay and grain, and at the same time the Gallic provinces scornfully refused a levy and tribute; the Rhine hardly floated boats, owing to a drought unprecedented in that climate; reprovisionment was hampered; detachments were posted all along the bank of the Rhine to keep the Germans from fording it, and for the same reason there was less grain while there were more to eat it. The ignorant regarded even the low water as a prodigy, as if the very rivers, the ancient defences of our empire, were failing us: what they would have called in time of peace an act of chance or nature, they then called fate and the wrath of the gods. When our troops entered Novaesium the Sixteenth legion joined them. Vocula now had Herennius Gallus associated with him to share his responsibilities; and not daring to move against the enemy, they pitched camp at a place called Gelduba. There they improved the morale of their soldiers by drilling them in battle formation, by having them erect fortifications and a palisade, and by all other forms of military training; and to fire their bravery by giving them a chance to pillage, Vocula led a force into the nearest cantons of the Cugerni, who had allied themselves with Civilis; part of the troops remained with Herennius Gallus. 4.27. Now it happened that not far from camp the Germans started to drag to their bank a ship loaded with grain which had grounded on a bar. Gallus did not wish to allow this and sent a cohort to rescue the ship: the Germans also were reinforced, and as assistance gradually gathered, the two sides engaged in a pitched battle. The Germans inflicted heavy losses on our men and got the ship away. The defeated Roman troops, as had then become their fashion, did not blame their own lack of energy, but charged their commander with treachery. They dragged him from his tent, tore his clothing and beat him, bidding him tell what bribe he had received and who his accomplices were in betraying his troops. Their anger toward Hordeonius returned: they called him the author and Gallus the tool, until, frightened by their threats to kill him, he himself actually charged Hordeonius with treachery; and then Hordeonius was put in chains and only released on Vocula's arrival. The following day Vocula had the ringleaders in the mutiny put to death, so great was the contrast in this army between unbridled licence and obedient submission. Undoubtedly the common soldiers were faithful to Vitellius, but all the officers inclined to favour Vespasian: hence that alternation of crimes and punishment and that combination of rage with obedience, so that although the troops could be punished they could not be controlled. 4.28. But meanwhile the power of Civilis was being increased by huge reinforcements from all Germany, the alliances being secured by hostages of the highest rank. He ordered the peoples who were nearest to harry the Ubii and Treviri, and directed another force to cross the Meuse to threaten the Menapii and Morini and the borders of the Gallic provinces. Booty was secured from both districts, but they proceeded with greater severity in the case of the Ubii, because, though a tribe of Germanic origin, they had forsworn their native land and taken the Roman name of Agrippinenses. Some of their cohorts had been cut to pieces in the district of Marcodurum, where they were operating carelessly, being far from the bank of the Rhine. Yet the Ubii did not quietly refrain from making plundering raids on Germany, at first with impunity; but later they were cut off, and in fact throughout this entire war their good faith proved superior to their good fortune. After crushing the Ubii, Civilis became more threatening, and, being emboldened by his success, pressed on the siege of the legions, keeping strict guard to see that no secret messenger should get through to report the approach of assistance. He charged the Batavi with the duty of building machines and siege works: the forces from across the Rhine who demanded battle, he told to go and tear down the Romans' rampart, and when they were repulsed, he made them renew the conflict, for the number was more than enough and the loss easy to bear. 4.29. Not even night ended the struggle. The assailants lighted piles of wood about the town, and while they feasted, as man after man became inflamed with wine, they rushed to battle with unavailing recklessness, for their weapons, thrown into the darkness, were of no effect: but the Romans aimed at the barbarians' line, which they could clearly see, and especially at anyone who was marked by his courage or decorations. Civilis, grasping the situation, ordered his men to put out their fires and to add the confusion of darkness to the combat. Then in truth it was all discordant cries, uncertain chances, no one could see to strike or parry: wherever a shout was raised, there they turned and lunged; courage was of no avail, chance made utter confusion, and often the bravest fell under the weapons of cowards. The Germans obeyed only blind fury; the Roman soldiers, being experienced in danger, did not shoot their iron-tipped pikes and heavy stones at random. When the sound showed them that men were climbing up the walls, or the raising of ladders delivered their foes into their hands, they beat them down with the bosses of their shields and followed this action with their javelins; many who scaled the walls they stabbed with daggers. When the night had been thus spent, the day disclosed a new struggle. 4.30. The Batavi had built a tower with two stories. This they pushed toward the praetorian gate, as the ground was most level there, but the Romans thrust out against it strong poles, and with repeated blows of beams broke it down, inflicting heavy loss on those who were on it. Then, while their foes were in disorder, they made a sudden and successful sally upon them; and at the same time the legionaries, who were superior in skill and artifices, devised further means against them. The barbarians were most terrified by a well-balanced machine poised above them, which being suddenly dropped caught up one or more of the enemy before the eyes of their comrades and with a shift of the counterweight threw them into camp. Civilis now gave up hope of capturing the camp by storm and again began an inactive siege, trying meanwhile to shake the confidence of the legions by messages and promises. 4.31. These things took place in Germany before the battle of Cremona, the result of which was learned through a letter from Primus Antonius, to which was added a proclamation issued by Caecina; and a prefect of a cohort from the defeated side, one Alpinius Montanus, acknowledged in person the misfortune of his party. This news aroused different emotions: the Gallic auxiliaries, who felt no party attachment or hatred and who served without enthusiasm, at the instigation of their officers immediately abandoned Vitellius; the veteran soldiers hesitated. But at the command of Hordeonius Flaccus and moved by the appeals of their tribunes, they took an oath which neither their looks nor their wills quite confirmed: and while they repeated the greater part of the usual formula, they hesitated at Vespasian's name, some murmuring it faintly, most passing it over in silence. 4.32. Then some letters of Antonius to Civilis, being read before the assembled troops, roused their suspicions, for they seemed to be addressed to an ally and spoke in hostile fashion of the German army. Presently, when the news reached the Roman camp at Gelduba, it caused the same discussions and the same acts; and Montanus was sent to Civilis with orders bidding him give up the war and cease cloaking hostile acts with a false pretext: he was to say that if Civilis had moved to help Vespasian, his efforts had already been sufficient. To this Civilis at first made a crafty answer: afterwards, when he saw that Montanus was of an impetuous nature and inclined to revolt, he began to complain of the dangers which he had passed through for twenty-five years in the camps of the Romans. "A glorious reward indeed," said he, "have I gained for my labours â my brother's murder, my own chains, and the savage cries of this army here, demanding my punishment; the right of nations warrants me in demanding vengeance for these things. You Treviri likewise and all the rest of you who have the spirits of slaves, what return do you expect for the blood you have so often shed save an ungrateful service in arms, endless tribute, floggings, the axes of the executioner, and all that your masters' wits can devise? See how I, prefect of a single cohort, with the Canninefates and Batavi, a trifling part of all the Gauls, have shown their vast camps to be in vain and have destroyed them or am besetting them and pressing them hard with sword and famine. In short, be bold! Either liberty will follow your daring or we shall all be defeated together." With such words Civilis inflamed Montanus, but he sent him away with orders to make a mild report. So Montanus returned, bearing himself as though he had failed in his embassy, but concealing all that later came to light. 4.33. Civilis retained part of his troops with him, but dispatched the veteran cohorts and the best of the Germans under the leadership of Julius Maximus and Claudius Victor, his own nephew, to attack Vocula and his army. On their march they plundered the winter quarters of a squadron of cavalry at Asciburgium; and they assailed Vocula's camp so unexpectedly that he could not address his soldiers or form his men in line; the only advice that he could give in the confusion was to strengthen the centre with the legionaries: the auxiliary troops were scattered about everywhere. The cavalry charged, but, being received by the enemy in good order, fled back to their own lines. What followed was a massacre, not a battle. The Nervian cohorts also, prompted by fear or treachery, left our flanks unprotected: thus the burden now fell upon the legionaries, and they, having lost their standards, were already being cut down inside the palisade, when suddenly unexpected aid changed the fortune of the battle. Some cohorts of the Vascones which Galba had levied earlier and which had now been sent for, approaching camp and hearing the sound of the struggle, assailed the enemy in the rear while they were absorbed in the contest, and caused a more widespread panic than their numbers warranted, some imagining that all the troops from Novaesium, others that those from Mogontiacum, had arrived. The enemy's mistake inspired the Romans with courage, and while trusting in the strength of others, they recovered their own. All the best of the Batavian infantry were cut down; their horse escaped with the standards and captives that they had seized at the first onset. The number of the killed on our side that day was larger, but was not made up of the bravest; the Germans lost their very best troops. 4.34. The generals on both sides by equal faults deserved their reverses and failed to use their success: had Civilis put more troops in line, he could not have been surrounded by so few cohorts, and after breaking into the Roman camp, he would have destroyed it: Vocula failed to discover the enemy's approach, and therefore the moment that he sallied forth he was beaten; then, lacking confidence in his victory, he wasted some days before advancing against the foe, whereas if he had been prompt to press him hard and to follow up events, he might have raised the siege of the legions at one blow. Meanwhile Civilis had tested the temper of the besieged by pretending that the Roman cause was lost and that his side was victorious: he paraded the Roman ensigns and standards; he even exhibited captives. One of these had the courage to do an heroic deed, shouting out the truth, for which he was at once run through by the Germans: their act inspired the greater confidence in his statement; and at the same time the harried fields and the fires of the burning farm-houses announced the approach of a victorious army. When in sight of camp Vocula ordered the standards to be set up and a ditch and a palisade to be constructed about them, bidding his troops leave their baggage and kits there that they might fight unencumbered. This caused the troops to cry out against their commander and to demand instant battle; and in fact they had grown accustomed to threaten. Without taking time even to form a line, disordered and weary as they were, they engaged the enemy; for Civilis was ready for them, trusting in his opponents' mistakes no less than in the bravery of his own troops. Fortune varied on the Roman side, and the most mutinous proved cowards: some there were who, remembering their recent victory, kept their places, struck at the enemy, exhorted one another and their neighbours as well; reforming the line they held out hands to the besieged, begging them not to lose their opportunity. The latter, who saw everything from the walls, sallied forth from all the gates of their camp. Now at this moment Civilis's horse happened to slip and throw him; whereupon both sides accepted the report that he had been wounded or killed. It was marvellous how this belief terrified his men and inspired their foes with enthusiasm: yet Vocula, neglecting to pursue his flying foes, proceeded to strengthen the palisade and towers of his camp as if he were again threatened with siege, thus by his repeated failure to take advantage of victory giving good ground for the suspicion that he preferred war to peace. 4.35. Nothing distressed our troops so much as the lack of provisions. The legions' baggage train was sent on to Novaesium with the men who were unfit for service to bring provisions from there overland; for the enemy controlled the river. The first convoy went without trouble, since Civilis was not yet strong enough to attack. But when he heard that the sutlers, who had been despatched again to Novaesium, and the cohorts escorting them were proceeding as if in time of peace, that there were few soldiers with the standards, that their arms were being carried in the carts while they all strolled along at will, he drew up his forces and attacked them, sending first some troops to occupy the bridges and narrow parts of the roads. They fought in a long line and indecisively until at last night put an end to the conflict. The cohorts reached Gelduba, where the camp remained in its old condition, being held by a force which had been left there. They had no doubt of the great danger that they would run if they returned with the sutlers heavily loaded and in a state of terror. Vocula reinforced his army with a thousand men picked from the Fifth and Fifteenth legions that had been besieged at Vetera, troops untamed and hostile toward their commanders. More men started than had been ordered to do so, and on the march they began to murmur openly that they would no longer endure hunger or the plots of their commanders; but those who were being left behind complained that they were being abandoned by the withdrawal of part of the legions. So a double mutiny began, some urging Vocula to return, others refusing to go back to camp. 4.36. Meanwhile Civilis besieged Vetera: Vocula withdrew to Gelduba and then to Novaesium. Later he was successful in an engagement with the cavalry not far from Novaesium. But success and failure alike fired the soldiers with a wish to murder their leaders; and when the legionaries had been reinforced by the arrival of the men from the Fifth and Fifteenth, they began to demand the donative, for they had learned that Vitellius had sent the money. Hordeonius did not long delay, but gave them the gift in Vespasian's name, and this act more than anything else fostered the mutiny. The soldiers, abandoning themselves to debauchery, feasts, and meetings by night, revived their old hatred for Hordeonius, and without a legate or tribune daring to oppose them, they actually dragged him from his bed and killed him. They were preparing to treat Vocula in the same way, but he disguised himself in a slave's clothes and escaped in the darkness. 4.37. When this outburst died down, their fears returned; and the troops sent centurions with letters to the Gallic communities to ask for auxiliary troops and contributions: they themselves, for a mob without a leader is always hasty, timid, and without energy, at the approach of Civilis quickly caught up their arms, then immediately dropped them and fled. Adversity bred discord among them, and men from the army of Upper Germany dissociated their cause from that of the rest; still the images of Vitellius were replaced in camp and in the nearest Belgian communities, although he was already dead. Then, repenting their action, the men of the First, Fourth, and Twenty-second legions followed Vocula, who made them take again the oath of allegiance to Vespasian and led them to break the siege of Mogontiacum. But the besiegers, a motley army made up of Chatti, Usipi, and Mattiaci, had already withdrawn, satisfied with their booty; however, they suffered some loss, for our soldiers had fallen on them while they were scattered and unsuspecting. Moreover, the Treviri built a breastwork and palisade along their borders and fought the Germans with great losses on both sides, until presently by their rebellion they sullied the record of their conspicuous services to the Roman people. 4.54. In the meantime the news of the death of Vitellius, spreading through the Gallic and German provinces, had started a second war; for Civilis, now dropping all pretence, openly attacked the Roman people, and the legions of Vitellius preferred to be subject even to foreign domination rather than to obey Vespasian as emperor. The Gauls had plucked up fresh courage, believing that all our armies were everywhere in the same case, for the rumour had spread that our winter quarters in Moesia and Pannonia were being besieged by the Sarmatae and Dacians; similar stories were invented about Britain. But nothing had encouraged them to believe that the end of our rule was at hand so much as the burning of the Capitol. "Once long ago Rome was captured by the Gauls, but since Jove's home was unharmed, the Roman power stood firm: now this fatal conflagration has given a proof from heaven of the divine wrath and presages the passage of the sovereignty of the world to the peoples beyond the Alps." Such were the vain and superstitious prophecies of the Druids. Moreover, the report had gone abroad that the Gallic chiefs, when sent by Otho to oppose Vitellius, had pledged themselves before their departure not to fail the cause of freedom in case an unbroken series of civil wars and internal troubles destroyed the power of the Roman people. 4.56. These statements were approved as soon as made: with regard to the survivors of the army of Vitellius they were in doubt. The majority were for putting them to death on the ground that they were mutinous, untrustworthy, and defiled with the blood of their commanders: the proposal to spare them, however, prevailed since the conspirators feared to provoke an obstinate resistance if they deprived the troops of all hope of mercy: it was argued that these soldiers should rather be won over to alliance. "If we execute only the commanders of the legions," they said, "the general mass of the soldiers will be easily led to join us by their consciousness of guilt and by their hope of escaping punishment." This was in brief the result of their first deliberation; and they sent emissaries through the Gallic provinces to stir up war; the ringleaders feigned submission in order to take Vocula the more off his guard. Yet there was no lack of people to carry the story to Vocula; he, however, did not have force enough to check the conspiracy, for the legions were incomplete and not to be trusted. Between his soldiers whom he suspected and his secret foes, he thought it best for the time to dissemble in his turn and to employ the same methods of attack that were being used against him, and accordingly went down to Cologne. There Claudius Labeo, of whose capture and banishment among the Frisians I have spoken above, fled for refuge, having bribed his guards to let him escape; and now he promised, if he were given a force of men, that he would go among the Batavians and bring the majority of that people back to alliance with Rome. He got a small force of foot and horse, but he did not dare to undertake anything among the Batavians; however, he did induce some of the Nervii and Baetasii to take up arms, and he continuously harried the Canninefates and Marsaci rather by stealth than in open war. 4.57. Vocula, lured on by the artifices of the Gauls, hurried against the enemy; and he was not far from Vetera when Classicus and Tutor, advancing from the main force under the pretext of reconnoitring, concluded their agreement with the German chiefs, and it was then that they first withdrew apart from the legions and fortified their own camp with a separate rampart, although Vocula protested that the Roman state had not yet been so broken by civil war as to be an object of contempt in the eyes of even the Treviri and Lingones. "There are still left faithful provinces," he said; "there still remain victorious armies, the fortune of the empire, and the avenging gods. Thus in former times Sacrovir and the Aeduans, more recently Vindex and all the Gallic provinces, have been crushed in a single battle. Those who break treaties must still face the same divinities, the same fates as before. The deified Julius and the deified Augustus better understood the spirit of the Gauls: Galba's acts and the reduction of the tribute have inspired them with a hostile spirit. Now they are enemies because the burden of their servitude is light; when we have despoiled and stripped them they will be friends." After speaking thus in anger, seeing that Classicus and Tutor persisted in their treachery, Vocula turned and withdrew to Novaesium: the Gauls occupied a position two miles away. There the centurions and soldiers frequently visited them, and attempts were made so to tamper with their loyalty, that, by an unheard-of crime, a Roman army should swear allegiance to foreigners and pledge themselves to this awful sin by killing or arresting their chief officers. Although many advised Vocula to escape, he thought it wise to act boldly, called an assembly, and spoke to this effect. 4.59. The troops received this speech with varied feelings of hope, fear, and shame. Vocula had withdrawn and was preparing to end his life, but his freedmen and slaves prevented him from voluntarily anticipating the most hideous of deaths. Classicus sent Aemilius Longinus, a deserter from the First legion, and so had Vocula quickly despatched; as for the legates, Herennius and Numisius, he was satisfied with putting them into chains. Then he assumed the insignia of a Roman general and entered the camp. Hardened as he was to every crime, he found not a word to utter beyond stating the oath: those who were present swore allegiance to the "Empire of the Gauls." Vocula's assassin he honoured with promotion to a high rank; on the others he bestowed rewards proportionate to their crimes. Then Tutor and Classicus divided the conduct of the war between them. Tutor besieged Cologne with a strong force and compelled its inhabitants and all the soldiers on the upper Rhine to take the same oath of allegiance; at Mainz he killed the tribunes and expelled the prefect of the camp when they refused to swear: Classicus ordered the worst of the men who had surrendered to go to the besieged, and offer them pardon if they would accept the actual situation: otherwise there was no hope; they would suffer famine, sword, and the worst extremities. His messengers emphasized their words by citing their own example. 4.61. Civilis, in accordance with a vow such as these barbarians frequently make, had dyed his hair red and let it grow long from the time he first took up arms against the Romans, but now that the massacre of the legions was finally accomplished, he cut it short; it was also said that he presented his little son with some captives to be targets for the child's arrows and darts. However, he did not bind himself or any Batavian by an oath of allegiance to Gaul, for he relied on the resources of the Germans, and he felt that, if it became necessary to dispute the empire with the Gauls, he would have the advantage of his reputation and his superior power. Munius Lupercus, commander of a legion, was sent, among other gifts, to Veleda. This maiden of the tribe of the Bructeri enjoyed extensive authority, according to the ancient German custom, which regards many women as endowed with prophetic powers and, as the superstition grows, attributes divinity to them. At this time Veleda's influence was at its height, since she had foretold the German success and the destruction of the legions. But Lupercus was killed on the road. A few of the centurions and tribunes of Gallic birth were reserved as hostages to assure the alliance. The winter quarters of the auxiliary infantry and cavalry and of the legions were pulled down and burned, with the sole exception of those at Mainz and Vindonissa. 4.67. In the meantime Julius Sabinus had destroyed all memorials of the alliance with Rome and directed that he should be saluted as Caesar; then he hurried a great and unorganized mob of his countrymen against the Sequani, a people that touched the boundaries of the Lingones and were faithful to us. The Sequani did not refuse battle; fortune favoured the better cause: the Lingones were routed. Sabinus was as prompt to flee in terror from the battle as he had been over-ready to begin it; and to spread a report of his own death he burned the country house to which he had fled for refuge, and it was generally believed that he had perished there by suicide. But I shall later tell in the proper place by what means and in what hiding-places he prolonged his life for nine years, and I shall also describe the fidelity of his friends and the noble example set by his wife Epponina. The success of the Sequani brought the impulse for war to a halt. Gradually the communities came to their senses and began to regard their duty under their treaties; in this movement the Remi took the lead by sending word through the Gallic provinces that envoys should be despatched to debate in their common interest whether the Gallic peoples preferred liberty or peace. 4.68. But at Rome all the news from Gaul was exaggerated for the worse and caused Mucianus anxiety lest even distinguished generals â for he had already selected Gallus Annius and Petilius Cerialis â should not be able to support the whole burden of this great war. He could not leave the city without a head; and he looked with anxiety on the unbridled passions of Domitian, while he suspected, as I have said, Primus Antonius and Varus Arrius. Varus, at the head of the praetorian guard, still had control of an armed force: Mucianus removed him, but, to avoid leaving him with no solace, placed him in charge of the supply of grain. And to pacify Domitian's feelings, which were not unfavourable to Varus, he put in command of the praetorians Arrecinus Clemens, who was connected with Vespasian's house by marriage and beloved by Domitian, dwelling on the fact that Clemens's father had held the same office with distinction under Gaius Caesar, that his name was popular with the soldiers, and that Clemens himself, although of senatorial rank, was equal to the duties of prefect as well as to those of his own class. All the most eminent citizens were enrolled for the expedition, others at their own solicitation. So Domitian and Mucianus were making ready to set out, but with different feelings; Domitian being eager with youthful hope, Mucianus contriving delays to check the other's ardour for fear that, if he once got control of the army, his youthful impetuosity and his evil counsellors would make him a peril to peace and war alike. The victorious legions, the Eighth, Eleventh, Thirteenth, and the Twenty-first, which had been of the Vitellian party, as well as the Second, lately enlisted, were led into Gaul, part over the Pennine and Cottian Alps, part over the Graian; the Fourteenth legion was called from Britain, the Sixth and First were summoned from Spain. So when the news of the approaching army got abroad, the Gallic states that naturally inclined to milder courses assembled among the Remi. A delegation of the Treviri was waiting for them there, led by Julius Valentinus, the most fiery advocate of war. In a studied speech he poured forth all the common charges against great empires, and heaped insults and invectives on the Roman people, being a speaker well fitted to stir up trouble and revolt, and popular with the mass of his hearers for his mad eloquence. 4.70. The result was that neither the Treviri nor the Lingones nor the other rebellious people made efforts at all proportionate to the gravity of the crisis; not even the leaders consulted together, but Civilis ranged the pathless wilds of Belgium in his efforts to capture Claudius Labeo or to drive him out of the country, while Classicus spent most of his time in indolent ease, enjoying his supreme power as if it were already secured; even Tutor made no haste to occupy with troops the Upper Rhine and the passes of the Alps. In the meantime the Twenty-first legion penetrated by way of Vindonissa and Sextilius Felix entered through Raetia with some auxiliary infantry; these troops were joined by the squadron of picked horse that had originally been formed by Vitellius but which had later gone over to Vespasian's side. These were commanded by Julius Briganticus, the son of a sister of Civilis, who was hated by his uncle and who hated his uncle in turn with all the bitter hatred that frequently exists between the closest relatives. Tutor first added to the Treviran troops a fresh levy of Vangiones, Caeracates, and Triboci, and then reinforced these with veteran foot and horse, drawn from the legionaries whom he had either corrupted by hope or overcome with fear; these forces first massacred a cohort despatched in advance by Sextilius Felix; then, when the Roman generals and armies began to draw near, they returned to their allegiance by an honourable desertion, followed by the Triboci, Vangiones, and Caeracates. Tutor, accompanied by the Treviri, avoided Mainz and withdrew to Bingium. He had confidence in this position, for he had destroyed the bridge across the Nava, but he was assailed by some cohorts under Sextilius, whose discovery of a ford exposed him and forced him to flee. This defeat terrified the Treviri, and the common people abandoned their arms and dispersed among the fields: some of the chiefs, in their desire to seem the first to give up war, took refuge in those states that had not abandoned their alliance with Rome. The legions that had been moved from Novaesium and Bonn to the Treviri, as I have stated above, now voluntarily took the oath of allegiance to Vespasian. All this happened during the absence of Valentinus; when he returned, however, he was beside himself and wished to throw everything again into confusion and ruin; whereupon the legions withdrew among the Mediomatrici, an allied people: Valentinus and Tutor swept the Treviri again into arms, and murdered the two commanders Herennius and Numisius to strengthen the bond of their common crime by diminishing their hope of pardon. 4.72. On the next day Cerialis entered the colony of the Treviri. His soldiers were eager to plunder the town and said "This is Classicus's native city, and Tutor's as well; they are the men whose treason has caused our legions to be besieged and massacred. What monstrous crime had Cremona committed? Yet Cremona was torn from the very bosom of Italy because she delayed the victors one single night. This colony stands on the boundaries of Germany, unharmed, and rejoices in the spoils taken from our armies and in the murder of our commanders. The booty may go to the imperial treasury: it is enough for us to set fire to this rebellious colony and to destroy it, for in that way we can compensate for the destruction of so many of our camps." Cerialis feared the disgrace that he would suffer if men were to believe that he imbued his troops with a spirit of licence and cruelty, and he therefore checked their passionate anger: and they obeyed him, for now that they had given up civil war, they were more moderate with reference to foreign foes. Their attention was then attracted by the sad aspect which the legions summoned from among the Mediomatrici presented. These troops stood there, downcast by the consciousness of their own guilt, their eyes fixed on the ground: when the armies met, there was no exchange of greetings; the soldiers made no answer to those who tried to console or to encourage them; they remained hidden in their tents and avoided the very light of day. It was not so much danger and fear as a sense of their shame and disgrace that paralyzed them, while even the victors were struck dumb. The latter did not dare to speak or make entreaty, but by their tears and silence they continued to ask forgiveness for their fellows, until Cerialis at last quieted them by saying that fate was responsible for all that had resulted from the differences between the soldiers and their commanders or from the treachery of their enemies. He urged them to consider this as the first day of their service and of their allegiance, and he declared that neither the emperor nor he remembered their former misdeeds. Then they were taken into the same camp with the rest, and a proclamation was read in each company forbidding any soldier in quarrel or dispute to taunt a comrade with treason or murder. 4.73. Presently Cerialis called an assembly of the Treviri and Lingones and addressed them thus: "I have never practised oratory and the Roman people has ever asserted its merits by arms: but since words have the greatest weight with you and you do not reckon good and evil according to their own nature, but estimate them by the talk of seditious men, I have decided to say a few things which now that the war is over are more useful for you to hear than for me to say. Roman commanders and generals entered your land and the lands of the other Gauls from no desire for gain but because they were invited by your forefathers, who were wearied to death by internal quarrels, while the Germans whom they had invited to help them had enslaved them all, allies and enemies alike. How many battles we have fought against the Cimbri and Teutoni, with what hardships on the part of our armies and with what result we have conducted our wars against the Germans, is perfectly well known. We have occupied the banks of the Rhine not to protect Italy but to prevent a second Ariovistus from gaining the throne of Gaul. Do you believe that you are dearer to Civilis and his Batavians or to the peoples across the Rhine than your grandfathers and fathers were to their ancestors? The Germans always have the same reasons for crossing into the Gallic provinces â lust, avarice, and their longing to change their homes, that they may leave behind their swamps and deserts, and become masters of this most fertile soil and of you yourselves: freedom, however, and specious names are their pretexts; but no man has ever been ambitious to enslave another or to win dominion for himself without using those very same words. 4.74. "There were always kings and wars throughout Gaul until you submitted to our laws. Although often provoked by you, the only use we have made of our rights as victors has been to impose on you the necessary costs of maintaining peace; for you cannot secure tranquillity among nations without armies, nor maintain armies without pay, nor provide pay without taxes: everything else we have in common. You often command our legions; you rule these and other provinces; we claim no privileges, you suffer no exclusion. You enjoy the advantage of the good emperors equally with us, although you dwell far from the capital: the cruel emperors assail those nearest them. You endure barren years, excessive rains, and all other natural evils; in like manner endure the extravagance or greed of your rulers. There will be vices so long as there are men, but these vices are not perpetual and they are compensated for by the coming of better times: unless perchance you hope that you will enjoy a milder rule if Tutor and Classicus reign over you, or that the taxes required to provide armies to keep out the Germans and Britons will be less than now. For, if the Romans are driven out â which Heaven forbid â what will follow except universal war among all peoples? The good fortune and order of eight hundred years have built up this mighty fabric which cannot be destroyed without overwhelming its destroyers: moreover, you are in the greatest danger, for you possess gold and wealth, which are the chief causes of war. Therefore love and cherish peace and the city wherein we, conquerors and conquered alike, enjoy an equal right: be warned by the lessons of fortune both good and bad not to prefer defiance and ruin to obedience and security." With such words Cerialis quieted and encouraged his hearers, who feared severer measures. |
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144. Tacitus, Annals, 2.85 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •acts, diaspora jews in jerusalem •theodotos inscription, diaspora synagogue in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 56| 2.85. Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent. | 2.85. In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list â the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. < 2.85. In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list â the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. |
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145. Valerius Maximus, Memorable Deeds And Sayings, 1.8.12, 8.14.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56, 140 | 8.14.6. Glory is also sought sometimes out of the lowest things. For what was intended by C. Fabius, that most noble statesman? When he painted the walls of the temple of Salus, which C. Junius Bubulcus had consecrated, he inscribed his name upon them. For this was the only distinction lacking in a family most famous for consulships, priesthoods, and triumphs. And though he stooped to a mercenary art, yet he would not have his labours forgotten, however humble they were. In this he followed the example of Phidias, who included his own face upon the shield of Minerva, in such manner, that if it were removed, the whole work would be quite spoiled. |
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146. Anon., Genesis Rabba, 1.3, 33.3, 65.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jerusalem, as heavenly city •acts, diaspora jews in jerusalem •gymnasium, built by hellenizers in jerusalem Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 77; Levine, The Ancient Synagogue, The First Thousand Years (2005) 207; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 204| 1.3. בְּרֵאשִׁית בָּרָא אֱלֹהִים, רַבִּי תַּנְחוּמָא פָּתַח <>(תהלים פו, י)<>: כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, אָמַר רַבִּי תַּנְחוּם הַנּוֹד הַזֶּה אִם יִהְיֶה בּוֹ נֶקֶב כְּחֹד שֶׁל מַחַט, כָּל רוּחוֹ יוֹצֵא מִמֶּנּוּ, וְהָאָדָם עָשׂוּי מְחִלִּים מְחִלִּים, נְקָבִים נְקָבִים, וְאֵין רוּחוֹ יוֹצֵא מִמֶּנּוּ, מִי יַעֲשֶׂה כֵן <>(תהלים פו, י)<>: אַתָּה אֱלֹהִים לְבַדֶּךָ. אֵימָתַי נִבְרְאוּ הַמַּלְאָכִים, רַבִּי יוֹחָנָן אָמַר בַּשֵּׁנִי נִבְרְאוּ הַמַּלְאָכִים, הֲדָא הוּא דִּכְתִיב <>(תהלים קד, ג)<>: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו וגו', וּכְתִיב <>(תהלים קד, ד)<>: עֹשֶׂה מַלְאָכָיו רוּחוֹת, רַבִּי חֲנִינָא אָמַר בַּחֲמִישִׁי נִבְרְאוּ מַלְאָכִים, הֲדָא הוּא דִכְתִיב <>(בראשית א, כ)<>: וְעוֹף יְעוֹפֵף עַל הָאָרֶץ וגו', וּכְתִיב <>(ישעיה ו, ב)<>: וּבִשְׁתַּיִם יְעוֹפֵף, רַבִּי לוּלְיָנָא בַּר טַבְרִין אָמַר בְּשֵׁם רַבִּי יִצְחָק בֵּין עַל דַּעְתֵיהּ דְּרַבִּי חֲנִינָא בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, הַכֹּל מוֹדִים שֶׁלֹא נִבְרָא בְּיוֹם רִאשׁוֹן כְּלוּם, שֶׁלֹא יֹאמְרוּ מִיכָאֵל הָיָה מוֹתֵחַ בִּדְרוֹמוֹ שֶׁל רָקִיעַ, וְגַבְרִיאֵל בִּצְפוֹנוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְמַדֵּד בְּאֶמְצָעוֹ, אֶלָּא <>(ישעיה מד, כד)<>: אָנֹכִי ה' עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי וגו' מֵאִתִּי, מִי אִתִּי כְּתִיב, מִי הָיָה שֻׁתָּף עִמִּי בִּבְרִיָּתוֹ שֶׁל עוֹלָם. דָּבָר אַחֵר כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם מִתְקַלֵּס בַּמְּדִינָה, וּגְדוֹלֵי הַמְּדִינָה מִתְקַלְּסִין עִמּוֹ, שֶׁנּוֹשְׂאִין עִמּוֹ בְּמַשָֹּׂאוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא הוּא לְבַדּוֹ בָּרָא אֶת הָעוֹלָם, הוּא לְבַדּוֹ מִתְקַלֵּס בָּעוֹלָם, הוּא לְבַדּוֹ מִתְהַדֵּר בְּעוֹלָמוֹ. אָמַר רַבִּי תַּנְחוּמָא, כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, לָמָּה, כִּי אַתָּה אֱלֹהִים לְבַדֶּךָ, אַתָּה לְבַדְךָ בָּרָאתָ אֶת הָעוֹלָם. 1.3. בְּרֵאשִׁית בָּרָא אֱלֹהִים, רַבִּי תַּנְחוּמָא פָּתַח (תהלים פו, י): כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, אָמַר רַבִּי תַּנְחוּם הַנּוֹד הַזֶּה אִם יִהְיֶה בּוֹ נֶקֶב כְּחֹד שֶׁל מַחַט, כָּל רוּחוֹ יוֹצֵא מִמֶּנּוּ, וְהָאָדָם עָשׂוּי מְחִלִּים מְחִלִּים, נְקָבִים נְקָבִים, וְאֵין רוּחוֹ יוֹצֵא מִמֶּנּוּ, מִי יַעֲשֶׂה כֵן (תהלים פו, י): אַתָּה אֱלֹהִים לְבַדֶּךָ. אֵימָתַי נִבְרְאוּ הַמַּלְאָכִים, רַבִּי יוֹחָנָן אָמַר בַּשֵּׁנִי נִבְרְאוּ הַמַּלְאָכִים, הֲדָא הוּא דִּכְתִיב (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו וגו', וּכְתִיב (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת, רַבִּי חֲנִינָא אָמַר בַּחֲמִישִׁי נִבְרְאוּ מַלְאָכִים, הֲדָא הוּא דִכְתִיב (בראשית א, כ): וְעוֹף יְעוֹפֵף עַל הָאָרֶץ וגו', וּכְתִיב (ישעיה ו, ב): וּבִשְׁתַּיִם יְעוֹפֵף, רַבִּי לוּלְיָנָא בַּר טַבְרִין אָמַר בְּשֵׁם רַבִּי יִצְחָק בֵּין עַל דַּעְתֵיהּ דְּרַבִּי חֲנִינָא בֵּין עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, הַכֹּל מוֹדִים שֶׁלֹא נִבְרָא בְּיוֹם רִאשׁוֹן כְּלוּם, שֶׁלֹא יֹאמְרוּ מִיכָאֵל הָיָה מוֹתֵחַ בִּדְרוֹמוֹ שֶׁל רָקִיעַ, וְגַבְרִיאֵל בִּצְפוֹנוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְמַדֵּד בְּאֶמְצָעוֹ, אֶלָּא (ישעיה מד, כד): אָנֹכִי ה' עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי וגו' מֵאִתִּי, מִי אִתִּי כְּתִיב, מִי הָיָה שֻׁתָּף עִמִּי בִּבְרִיָּתוֹ שֶׁל עוֹלָם. דָּבָר אַחֵר כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם מִתְקַלֵּס בַּמְּדִינָה, וּגְדוֹלֵי הַמְּדִינָה מִתְקַלְּסִין עִמּוֹ, שֶׁנּוֹשְׂאִין עִמּוֹ בְּמַשָֹּׂאוֹ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא הוּא לְבַדּוֹ בָּרָא אֶת הָעוֹלָם, הוּא לְבַדּוֹ מִתְקַלֵּס בָּעוֹלָם, הוּא לְבַדּוֹ מִתְהַדֵּר בְּעוֹלָמוֹ. אָמַר רַבִּי תַּנְחוּמָא, כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת, לָמָּה, כִּי אַתָּה אֱלֹהִים לְבַדֶּךָ, אַתָּה לְבַדְךָ בָּרָאתָ אֶת הָעוֹלָם. 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו <>(תהלים קמה, ט)<>, אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ <>(תהלים קמה, ח)<>: חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, <>(שמות לד, ו)<>: ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב <>(בראשית ו, ה)<>: וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, <>(בראשית ו, ו)<>: וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם <>(בראשית ו, ז)<>: וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין <>(שמות כב, כז)<>: אֱלֹהִים לֹא תְקַלֵּל, <>(שמות כב, ח)<>: עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב <>(שמות ב, כד)<>: וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' <>(בראשית ל, כב)<>: וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר <>(בראשית ח, כא)<>: וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר <>(בראשית ח, ד)<>: וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר <>(בראשית ח, כב)<>: לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 65.1. וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה <>(בראשית כו, לד)<>, הֲדָא הוּא דִכְתִיב <>(תהלים פ, יד)<>: יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר, רַבִּי פִּינְחָס בְּשֵׁם רַבִּי סִימוֹן, מִכָּל הַנְּבִיאִים לֹא פִּרְסְמוּהָ אֶלָּא שְׁנַיִם, משֶׁה וְאָסָף. משֶׁה אָמַר <>(דברים יד, ח)<>: וְאֶת הַחֲזִיר כִּי מַפְרִיס פַּרְסָה הוּא. אָסָף אָמַר, יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר. לָמָּה הוּא מוֹשְׁלָהּ בַּחֲזִיר, אֶלָּא מָה חֲזִיר הַזֶּה בְּשָׁעָה שֶׁהוּא רוֹבֵץ הוּא מְפַשֵׁט אֶת טְלָפָיו כְּלוֹמַר שֶׁאֲנִי טָהוֹר, כָּךְ מַלְכוּת הַזֹּאת הָרְשָׁעָה גּוֹזֶלֶת וְחוֹמֶסֶת נִרְאֵת כְּאִלּוּ מַצַּעַת אֶת הַבִּימָה. כָּךְ עֵשָׂו כָּל אַרְבָּעִים שָׁנָה צָד נְשֵׁי אֲנָשִׁים וּמְעַנֶּה אוֹתָם, וְכֵיוָן שֶׁהִגִּיעַ לְאַרְבָּעִים שָׁנָה דִּמָּה עַצְמוֹ לְאָבִיו, אָמַר מָה אַבָּא נָשָׂא אִשָּׁה בֶּן אַרְבָּעִים שָׁנָה אַף אֲנִי נוֹשֵׂא אִשָּׁה בֶּן אַרְבָּעִים שָׁנָה, הֲדָא הוּא דִכְתִיב: וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה. 65.1. וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת <>(בראשית כז, א)<>, אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מֵרְאוֹת בְּרָע, מֵרְאוֹת בְּרָעָתוֹ שֶׁל רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיֶה יִצְחָק יוֹצֵא לַשּׁוּק וִיהוֹן בְּרִיָּתָא אָמְרִין דֵּין אֲבוּהּ דְּהַהוּא רַשִׁיעָא, אֶלָּא הֲרֵינִי מַכְּהֶה אֶת עֵינָיו וְהוּא יוֹשֵׁב בְּתוֹךְ בֵּיתוֹ, הֲדָא הוּא דִכְתִיב <>(משלי כח, כח)<>: בְּקוּם רְשָׁעִים יִסָּתֵר אָדָם, מִכָּאן אָמְרוּ כָּל הַמַּעֲמִיד בֵּן רָשָׁע אוֹ תַּלְמִיד רָשָׁע סוֹף שֶׁעֵינָיו כֵּהוֹת. תַּלְמִיד רָשָׁע מֵאֲחִיָּה הַשִּׁילוֹנִי <>(מלכים א יד, ד)<>: וַאֲחִיָּהוּ לֹא יָכֹל לִרְאוֹת כִּי קָמוּ עֵינָיו מִשֵֹּׂיבוֹ, שֶׁהֶעֱמִיד אֶת יָרָבְעָם תַּלְמִיד רָשָׁע. בֵּן רָשָׁע, מִיִּצְחָק, וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו. דָּבָר אַחֵר, מֵרְאֹת, מִכֹּחַ אוֹתָהּ רְאִיָּה, שֶׁבְּשָׁעָה שֶׁעָקַד אַבְרָהָם אָבִינוּ אֶת בְּנוֹ עַל גַּבֵּי הַמִּזְבֵּחַ בָּכוּ מַלְאֲכֵי הַשָּׁרֵת, הֲדָא הוּא דִכְתִיב <>(ישעיה לג, ז)<>: הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה וגו', וְנָשְׁרוּ דְּמָעוֹת מֵעֵינֵיהֶם לְתוֹךְ עֵינָיו, וְהָיוּ רְשׁוּמוֹת בְּתוֹךְ עֵינָיו, וְכֵיוָן שֶׁהִזְקִין כָּהוּ עֵינָיו, הֲדָא הוּא דִכְתִיב: וַיְהִי כִּי זָקֵן יִצְחָק, וגו' דָּבָר אַחֵר, מֵרְאֹת, מִכֹּחַ אוֹתָהּ הָרְאִיָּה, שֶׁבְּשָׁעָה שֶׁעָקַד אַבְרָהָם אָבִינוּ אֶת יִצְחָק בְּנוֹ עַל גַּבֵּי הַמִּזְבֵּחַ, תָּלָה עֵינָיו בַּמָּרוֹם וְהִבִּיט בַּשְּׁכִינָה. מוֹשְׁלִים אוֹתוֹ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁהָיָה מְטַיֵּל בְּפֶתַח פָּלָטִין שֶׁלּוֹ וְתָלָה עֵינָיו וְרָאָה בְּנוֹ שֶׁל אוֹהֲבוֹ מֵצִיץ עָלָיו בְּעַד הַחַלּוֹן, אָמַר אִם הוֹרְגוֹ אֲנִי עַכְשָׁו מַכְרִיעַ אֲנִי אֶת אוֹהֲבִי, אֶלָּא גּוֹזְרַנִי שֶׁיִּסָּתְמוּ חַלּוֹנוֹתָיו. כָּךְ בְּשָׁעָה שֶׁהֶעֱקִיד אַבְרָהָם אָבִינוּ אֶת בְּנוֹ עַל גַּבֵּי הַמִּזְבֵּחַ תָּלָה עֵינָיו וְהִבִּיט בַּשְּׁכִינָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם הוֹרְגוֹ אֲנִי עַכְשָׁו אֲנִי מַכְרִיעַ אֶת אַבְרָהָם אוֹהֲבִי, אֶלָּא גּוֹזֵר אֲנִי שֶׁיִּכְּהוּ עֵינָיו, וְכֵיוָן שֶׁהִזְקִין כָּהוּ עֵינָיו, וַיְהִי כִּי זָקֵן יִצְחָק וגו'. 65.1. וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה (בראשית כו, לד), הֲדָא הוּא דִכְתִיב (תהלים פ, יד): יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר, רַבִּי פִּינְחָס בְּשֵׁם רַבִּי סִימוֹן, מִכָּל הַנְּבִיאִים לֹא פִּרְסְמוּהָ אֶלָּא שְׁנַיִם, משֶׁה וְאָסָף. משֶׁה אָמַר (דברים יד, ח): וְאֶת הַחֲזִיר כִּי מַפְרִיס פַּרְסָה הוּא. אָסָף אָמַר, יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר. לָמָּה הוּא מוֹשְׁלָהּ בַּחֲזִיר, אֶלָּא מָה חֲזִיר הַזֶּה בְּשָׁעָה שֶׁהוּא רוֹבֵץ הוּא מְפַשֵׁט אֶת טְלָפָיו כְּלוֹמַר שֶׁאֲנִי טָהוֹר, כָּךְ מַלְכוּת הַזֹּאת הָרְשָׁעָה גּוֹזֶלֶת וְחוֹמֶסֶת נִרְאֵת כְּאִלּוּ מַצַּעַת אֶת הַבִּימָה. כָּךְ עֵשָׂו כָּל אַרְבָּעִים שָׁנָה צָד נְשֵׁי אֲנָשִׁים וּמְעַנֶּה אוֹתָם, וְכֵיוָן שֶׁהִגִּיעַ לְאַרְבָּעִים שָׁנָה דִּמָּה עַצְמוֹ לְאָבִיו, אָמַר מָה אַבָּא נָשָׂא אִשָּׁה בֶּן אַרְבָּעִים שָׁנָה אַף אֲנִי נוֹשֵׂא אִשָּׁה בֶּן אַרְבָּעִים שָׁנָה, הֲדָא הוּא דִכְתִיב: וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה. 65.1. וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת (בראשית כז, א), אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מֵרְאוֹת בְּרָע, מֵרְאוֹת בְּרָעָתוֹ שֶׁל רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיֶה יִצְחָק יוֹצֵא לַשּׁוּק וִיהוֹן בְּרִיָּתָא אָמְרִין דֵּין אֲבוּהּ דְּהַהוּא רַשִׁיעָא, אֶלָּא הֲרֵינִי מַכְּהֶה אֶת עֵינָיו וְהוּא יוֹשֵׁב בְּתוֹךְ בֵּיתוֹ, הֲדָא הוּא דִכְתִיב (משלי כח, כח): בְּקוּם רְשָׁעִים יִסָּתֵר אָדָם, מִכָּאן אָמְרוּ כָּל הַמַּעֲמִיד בֵּן רָשָׁע אוֹ תַּלְמִיד רָשָׁע סוֹף שֶׁעֵינָיו כֵּהוֹת. תַּלְמִיד רָשָׁע מֵאֲחִיָּה הַשִּׁילוֹנִי (מלכים א יד, ד): וַאֲחִיָּהוּ לֹא יָכֹל לִרְאוֹת כִּי קָמוּ עֵינָיו מִשֵֹּׂיבוֹ, שֶׁהֶעֱמִיד אֶת יָרָבְעָם תַּלְמִיד רָשָׁע. בֵּן רָשָׁע, מִיִּצְחָק, וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו. דָּבָר אַחֵר, מֵרְאֹת, מִכֹּחַ אוֹתָהּ רְאִיָּה, שֶׁבְּשָׁעָה שֶׁעָקַד אַבְרָהָם אָבִינוּ אֶת בְּנוֹ עַל גַּבֵּי הַמִּזְבֵּחַ בָּכוּ מַלְאֲכֵי הַשָּׁרֵת, הֲדָא הוּא דִכְתִיב (ישעיה לג, ז): הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה וגו', וְנָשְׁרוּ דְּמָעוֹת מֵעֵינֵיהֶם לְתוֹךְ עֵינָיו, וְהָיוּ רְשׁוּמוֹת בְּתוֹךְ עֵינָיו, וְכֵיוָן שֶׁהִזְקִין כָּהוּ עֵינָיו, הֲדָא הוּא דִכְתִיב: וַיְהִי כִּי זָקֵן יִצְחָק, וגו' דָּבָר אַחֵר, מֵרְאֹת, מִכֹּחַ אוֹתָהּ הָרְאִיָּה, שֶׁבְּשָׁעָה שֶׁעָקַד אַבְרָהָם אָבִינוּ אֶת יִצְחָק בְּנוֹ עַל גַּבֵּי הַמִּזְבֵּחַ, תָּלָה עֵינָיו בַּמָּרוֹם וְהִבִּיט בַּשְּׁכִינָה. מוֹשְׁלִים אוֹתוֹ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁהָיָה מְטַיֵּל בְּפֶתַח פָּלָטִין שֶׁלּוֹ וְתָלָה עֵינָיו וְרָאָה בְּנוֹ שֶׁל אוֹהֲבוֹ מֵצִיץ עָלָיו בְּעַד הַחַלּוֹן, אָמַר אִם הוֹרְגוֹ אֲנִי עַכְשָׁו מַכְרִיעַ אֲנִי אֶת אוֹהֲבִי, אֶלָּא גּוֹזְרַנִי שֶׁיִּסָּתְמוּ חַלּוֹנוֹתָיו. כָּךְ בְּשָׁעָה שֶׁהֶעֱקִיד אַבְרָהָם אָבִינוּ אֶת בְּנוֹ עַל גַּבֵּי הַמִּזְבֵּחַ תָּלָה עֵינָיו וְהִבִּיט בַּשְּׁכִינָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם הוֹרְגוֹ אֲנִי עַכְשָׁו אֲנִי מַכְרִיעַ אֶת אַבְרָהָם אוֹהֲבִי, אֶלָּא גּוֹזֵר אֲנִי שֶׁיִּכְּהוּ עֵינָיו, וְכֵיוָן שֶׁהִזְקִין כָּהוּ עֵינָיו, וַיְהִי כִּי זָקֵן יִצְחָק וגו'. | 1.3. "\"In the beginning God created...\" Rabbi Tanchuma opened [with the verse (Psalms 86:10),] \"For You are great, and you perform wonders....\" Rabbi Tanchum said: with a pouch, if you puncture a hole in its side with a pin, all its air comes out of it. Whereas the person is made with all kinds of hollows and holes, and his air does not leave his body. Who could make such a thing? \"....You, God, alone.\"[the second half of the verse] When were the angels created? Rabbi Yocha said: the angels were created on the second day. Just as it says (in Psalms 104:4), \"He sets the rafters of the upper chambers in the water...\" [creating the sky in the upper waters which God does on the second day] and then it is written, \"He makes the winds his messengers (or, 'his angels').\" Rabbi Chanina said: the angels were created on the fifth day, where it is written \"and let the bird fly (ye-ofef) across the earth,\" and (in Isaiah 6:2) it is written, \"and with two [wings] he (the Seraphic angel) would fly (ye-ofef).\" Rabbi Luliana bar Tavrin said in the name of Rabbi Yitzchak: whether according to the opinion of Rabbi Chanina, or whether according to the opinion of Rabbi Yocha, all agree that they were not created on the first day - so that they could not say that the angl Michael stretched out the south end of the sky and Gabriel the north end, and the Holy One, Blessed be He, measured out the middle. Rather, (as it says in Isaiah 44:24), \"I am God who makes all, and who alone stretches out the heavens...with only Myself (me-iti)\" 'Mi iti' (who, with me) is written, meaning, \"WHO partnered WITH ME in the creation of the world?!?\" Another interpretation: \"For You are great and You do wonders...\" It is the way of the world that a king of flesh and blood is praised in the land, and the great men of the land are praised with him, for they carry his burden with him. But the Holy One, Blessed be He, is not like this. Rather, He alone created the world. He alone is praised in the world. He alone is glorified in his world. Rabbi Tanchuma said: \"For you are great and You do wonders...\" Why? Because, \"...You, God, alone.\" You, alone, created the world.", 33.3. " |
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| 147. Palestinian Talmud, Taanit, 1.2, 64a, 3.11, 66d, 4.68a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan |
| 148. Palestinian Talmud, Yoma, 7.5, 44b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 149. Irenaeus, Demonstration of The Apostolic Teaching, 12, 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 146 |
| 150. Palestinian Talmud, Sotah, 1.4, 16d (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 151. Palestinian Talmud, Sukkah, 5.1, 55a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 152. Palestinian Talmud, Megillah, 3.2, 74a, 3.1, 73d, 1.1, 70a, 3.4, 4.1, 74c, 74d, 4.5, 75b, 3.74b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 153. Palestinian Talmud, Sanhedrin, 1.1, 10.1, 18a, 28a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 154. Palestinian Talmud, Nazir, 7.1, 56a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
155. Irenaeus, Refutation of All Heresies, 1.5.6, 1.8.5, 1.10, 3.5.3, 3.17.3, 4.25.3, 4.36.1-4.36.2, 5.1.3, 5.36.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 122 | 1.5.6. But they further affirm that the Demiurge himself was ignorant of that offspring of his mother Achamoth, which she brought forth as a consequence of her contemplation of those angels who waited on the Saviour, and which was, like herself, of a spiritual nature. She took advantage of this ignorance to deposit it (her production) in him without his knowledge, in order that, being by his instrumentality infused into that animal soul proceeding from himself, and being thus carried as in a womb in this material body, while it gradually increased in strength, might in course of time become fitted for the reception of perfect rationality. Thus it came to pass, then, according to them, that, without any knowledge on the part of the Demiurge, the man formed by his inspiration was at the same time, through an unspeakable providence, rendered a spiritual man by the simultaneous inspiration received from Sophia. For, as he was ignorant of his mother, so neither did he recognise her offspring. This [offspring] they also declare to be the Ecclesia, an emblem of the Ecclesia which is above. This, then, is the kind of man whom they conceive of: he has his animal soul from the Demiurge, his body from the earth, his fleshy part from matter, and his spiritual man from the mother Achamoth. |
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| 156. Palestinian Talmud, Ketuvot, 12.3, 35a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 157. Palestinian Talmud, Berachot, 3.6a, 5.1, 9a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
| 158. Athenaeus, The Learned Banquet, 5.196a-197c (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem, as imagined in the letter of aristeas Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 56 |
| 159. Anon., Mekhilta Derabbi Yishmael, beshalah 7, pischa 14 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 131 |
| 160. Charax of Pergamum, Fragments, p. 188, p. 190, p. 194, p. 205, p. 260, p. 205-207 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 473 |
161. Cassius Dio, Roman History, 55.10.3, 65.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77, 282 | 55.10.3. that the senate should take its votes there in regard to the granting of triumphs, and that the victors after celebrating them should dedicate to this Mars their sceptre and their crown; that such victors and all others who receive triumphal honours should have their statues in bronze erected in the Forum; |
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| 162. Justin, First Apology, 77 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, as aelia capitolina Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 170 |
| 163. Palestinian Talmud, Shabbat, 6.8a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •acts, diaspora jews in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
| 164. Palestinian Talmud, Bikkurim, 3.3, 65d (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 165. Palestinian Talmud, Sheqalim, 5.6, 7.3, 49b, 50c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
166. Justin, Dialogue With Trypho, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, as aelia capitolina •st. marks monastery (jerusalem) Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 170, 172 | 16. Justin: And God himself proclaimed by Moses, speaking thus: 'And circumcise the hardness of your hearts, and no longer stiffen the neck. For the Lord your God is both Lord of lords, and a great, mighty, and terrible God, who regards not persons, and takes not rewards.' And in Leviticus: 'Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned. Leviticus 26:40-41 For the circumcision according to the flesh, which is from Abraham, was given for a sign; that you may be separated from other nations, and from us; and that you alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire; and that strangers may eat your fruit in your presence, and not one of you may go up to Jerusalem.' For you are not recognised among the rest of men by any other mark than your fleshly circumcision. For none of you, I suppose, will venture to say that God neither did nor does foresee the events, which are future, nor foreordained his deserts for each one. Accordingly, these things have happened to you in fairness and justice, for you have slain the Just One, and His prophets before Him; and now you reject those who hope in Him, and in Him who sent Him- God the Almighty and Maker of all things- cursing in your synagogues those that believe in Christ. For you have not the power to lay hands upon us, on account of those who now have the mastery. But as often as you could, you did so. Wherefore God, by Isaiah, calls to you, saying, 'Behold how the righteous man perished, and no one regards it. For the righteous man is taken away from before iniquity. His grave shall be in peace, he is taken away from the midst. Draw near hither, you lawless children, seed of the adulterers, and children of the whore. Against whom have you sported yourselves, and against whom have you opened the mouth, and against whom have you loosened the tongue?' Isaiah 57:1-4 |
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| 167. Palestinian Talmud, Kilayim, 9.32c, 9.4, 32b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
| 168. Anon., Qohelet Rabba, 7.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •acts, diaspora jews in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
| 169. Herodian, History of The Empire After Marcus, 1.11, 6.2.1-6.2.2, 6.2.5, 6.5.1-6.5.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated •jerusalem, as aelia capitolina Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 160 |
| 170. Gellius, Attic Nights, 9.11.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77 |
| 171. Anon., Lamentations Rabbah, 1.33, 39.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jerusalem, pilgrimage feasts and •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 686; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175 |
172. Anon., Leviticus Rabba, 19.6, 22.4, 26.3, 35.12 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jerusalem, importance of, as viewed by josephus •acts, diaspora jews in jerusalem Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 684; Levine, The Ancient Synagogue, The First Thousand Years (2005) 207| 19.6. דָּבָר אַחֵר, וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ, מִי קִיֵּם מִצְוַת זִיבָה יְכָנְיָהוּ בֶּן יְהוֹיָקִים, אָמְרוּ כֵּיוָן שֶׁעָלָה נְבוּכַדְנֶצַּר לְהַחֲרִיב אֶת יְרוּשָׁלַיִם עָלָה וְיָשַׁב לוֹ בְּדַפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדָה סַנְהֶדְּרֵי גְדוֹלָה לִקְרָאתוֹ אָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת זֶה לִיחָרֵב, אָמַר לָהֶם לָאו, אֶלָּא יְהוֹיָקִים מָרַד בִּי תְּנוּהוּ לִי וְאֵלֵךְ, בָּאוּ אֶצְלוֹ וְאָמְרוּ לוֹ לִיהוֹיָקִים נְבוּכַדְנֶצַּר בָּעֵי לָךְ, אָמַר לָהֶן כָּךְ עוֹשִׂין, דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ, דּוֹחִין נַפְשִׁי וּמְקַיֵּם נַפְשֵׁיכוֹן, כְּתִיב (דברים כג, טז): לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו, אָמְרוּ לוֹ לֹא כָךְ עָשְׂתָה זְקֵנָתְךָ לְשֶׁבַע בֶּן בִּכְרִי, כֵּיוָן שֶׁלֹּא שָׁמַע לָהֶם עָמְדוּ וּנְטָלוּהוּ וְשִׁלְשְׁלוּהוּ לוֹ. וְכֵיצַד שִׁלְשְׁלוּהוּ, רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן, רַבִּי אֱלִיעֶזֶר בֶּן רַבִּי נָתָן אוֹמֵר חַי שִׁלְשְׁלוּ אוֹתוֹ, כְּמָה דְאַתְּ אָמַר (יחזקאל יט, ט): וַיִּתְּנֻהוּ בַסּוּגַר בַּחַחִים, בַּחַיִּים כְּתִיב. רַבִּי שִׁמְעוֹן אוֹמֵר מֵת שִׁלְשְׁלוּ אוֹתוֹ לוֹ, כְּמָה דְאַתְּ אָמַר (יחזקאל יט, ט): לְמַעַן לֹא יִשָּׁמַע קוֹלוֹ עוֹד. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲנִי מְקַיֵּם דִּבְרֵי שְׁנֵיהֶם, חַי שִׁלְשְׁלוּ אוֹתוֹ אֶלָּא שֶׁהָיָה מְפֻנָּק וּמֵת בְּיָדָם. מֶה עָשָׂה לוֹ נְבוּכַדְנֶצַּר, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר נְטָלוֹ וְהֶחֱזִירוּהוּ בְּכָל עָרֵי יְהוּדָה, וְיָשַׁב עָלָיו בְּפָרָדִימוֹס וַהֲרָגוֹ, וְקָרַע אֶת הַחֲמוֹר וְהִכְנִיסוּהוּ לְתוֹכוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, יט): קְבוּרַת חֲמוֹר יִקָּבֵר. רַבִּי נְחֶמְיָה אוֹמֵר נְטָלוֹ וְהֶחֱזִירוֹ בְּכָל עָרֵי יִשְׂרָאֵל וַהֲרָגוֹ וְהָיָה מְחַתֵּךְ מִמֶּנּוּ כְּזֵיתִים וּמַשְׁלִיךְ לַכְּלָבִים, הֲדָא הוּא דִכְתִיב: קְבוּרַת חֲמוֹר יִקָּבֵר, הֵיכָן הִיא קְבוּרַת חֲמוֹר לֹא בִּמְעִי הַכֶּלֶב, הוּא שֶׁהַנָּבִיא מְקַנְתֵּר עָלָיו וְאוֹמֵר (מלכים ב כד, ה): וְיֶתֶר דִּבְרֵי יְהוֹיָקִים וְכָל אֲשֶׁר עָשָׂה, רַבִּי יוֹחָנָן אָמַר תְּלָתָא אֳמוֹרָאִין חַד אָמַר שֶׁהָיָה לָבוּשׁ כִּלְאַיִם, וְחַד אָמַר שֶׁמָּשַׁךְ לוֹ עָרְלָה, וְחַד אָמַר שֶׁנִּמְצֵאת כְּתוֹבַת קַעְקַע חֲקוּקָה עַל בְּשָׂרוֹ. רַבִּי יוֹחָנָן אָמַר עַל יְדֵי שֶׁבָּא עַל אִמּוֹ וְעַל כַּלָּתוֹ וְעַל אֵשֶׁת אָבִיו, דְּאָמַר רַבִּי יוֹחָנָן כְּלָלוֹ שֶׁל דָּבָר בַּפֶּתַח שֶׁיָּצָא בּוֹ נִכְנָס. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל שֶׁהוֹשִׁיב בִּירָנִיּוֹת בִּירוּשָׁלַיִם, מַהוּ בִּירָנִיּוֹת, בָּיְירָן צָיְירָן, שֶׁהָיָה הוֹרֵג אֶת בַּעֲלֵיהֶן וּמְעַנֶּה אֶת נְשֵׁיהֶם וּמַכְנִיס מָמוֹנָם לַטִּמְיוֹן, הֲדָא הוּא דִכְתִיב (יחזקאל יט, ז): וַיֵּדַע אַלְמְנוֹתָיו. כֵּיוָן שֶׁהֲרָגוֹ נְבוּכַדְנֶצַּר הִמְלִיךְ אֶת יְכָנְיָה בְּנוֹ תַּחְתָּיו וְיָרַד לוֹ לְבָבֶל, יָצְאוּ כָּל בְּנֵי בָבֶל לְקַלְּסוֹ, אָמְרוּ לוֹ מֶה עָשִׂיתָ, אָמַר לָהֶם יְהוֹיָקִים מָרַד בִּי וַהֲרַגְתִּיו וְהִמְלַכְתִּי יְכָנְיָה בְּנוֹ תַּחְתָּיו, אָמְרוּ לוֹ מַתְלָא אָמַר גּוּר טַב מִכֶּלֶב בִּישׁ לָא תְרַבֵּי, גּוּר בִּישׁ מִכֶּלֶב בִּישׁ עַל אַחַת כַּמָּה וְכַמָּה. מִיָּד שָׁמַע לָהֶם וְעָלָה וְיָשַׁב בְּדַפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדוּ סַנְהֶדְרֵי גְדוֹלָה לִקְרָאתוֹ וְאָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת זֶה לִיחָרֵב, אָמַר לָהֶם לֹא, אֶלָּא אוֹתוֹ שֶׁהִמְלַכְתִּי תְּנוּהוּ לִי וַאֲנִי הוֹלֵךְ לִי. אָזְלִין אָמְרִין לִיכָנְיָה נְבוּכַדְנֶצַּר בָּעֵי לָךְ, מֶה עָשָׂה עָמַד וְכִנֵּס כָּל מַפְתְּחוֹת בֵּית הַמִּקְדָּשׁ וְעָלָה לְרֹאשׁ הַגַּג וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם הוֹאִיל וְלֹא זָכִינוּ לִהְיוֹת גִּזְבָּרִין לְפָנֶיךָ, עַד עַכְשָׁיו הָיִינוּ בַּעֲלֵי בָּתִּים נֶאֱמָנִים לְפָנֶיךָ, מִכָּאן וָאֵילָךְ הֲרֵי מַפְתְּחוֹתֶיךָ לְפָנֶיךָ. תְּרֵין אֳמוֹרָאִין חַד אָמַר כְּמִין יַד שֶׁל אֵשׁ יָרְדָה וּנְטָלָתַן מִמֶּנּוּ, וְחַד אָמַר מִשָּׁעָה שֶׁזְּרָקָן עוֹד לֹא יָרְדוּ. מָה הָיוּ בַּחוּרֵיהֶן שֶׁל יִשְׂרָאֵל עוֹשִׂין, הָיוּ עוֹלִין לְרֹאשׁ גַּגּוֹתֵיהֶן וְנוֹפְלִים מֵתִים, הֲדָא הוּא דִכְתִיב (ישעיה כב, א): מַשָּׂא גֵיא חִזָּיוֹן מַה לָּךְ אֵפוֹא כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת. מֶה עָשָׂה נְבוּכַדְנֶצַּר, נְטָלוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְכָל מִי שֶׁהָיָה נֶחְבַּשׁ בְּיָמָיו לֹא הָיָה יוֹצֵא מִשָּׁם לְעוֹלָם, עַל שׁוּם (ישעיה יד, יז): אֲסִירָיו לֹא פָתַח בָּיְתָה. גָּלָה יְהוֹיָכִין וְגָלְתָה סַנְהֶדְּרֵי גְדוֹלָה עִמּוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, כח): הַעֶצֶב נִבְזֶה נָפוּץ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כָּעֶצֶם הַזֶּה שֶׁל מֹחַ שֶׁבְּשָׁעָה שֶׁאַתָּה מְנַפְּצוֹ אֵינוֹ יָפֶה לִמְאוּמָה כו', עַד שְׁאַלְתִּיאֵל שָׁאַל הַקָּדוֹשׁ בָּרוּךְ הוּא לְבֵית דִּין שֶׁל מַעְלָה וְהִתִּירוּ לוֹ אֶת נִדְרוֹ, בְּאוֹתָהּ שָׁעָה יָשְׁבָה סַנְהֶדְּרֵי גְדוֹלָה עַל דַּעְתָּהּ וְאָמְרוּ בְּיָמֵינוּ מַלְכוּת בֵּית דָּוִד פּוֹסֶקֶת, אוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים פט, לז): וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי, מַה נַּעֲשֶׂה נֵלֵךְ וּנְפַיֵּס לַגַּדֶּלֶת, וְגַדֶּלֶת לַמַּלְכָּה, וּמַלְכָּה לַמֶּלֶךְ. הָלְכוּ וּפִיְּסוּ לַגַּדֶּלֶת, וְגַדֶּלֶת לַמַּלְכָה, וּמַלְכָּה לַמֶּלֶךְ. מָה הָיָה שֵׁם אִשְׁתּוֹ שֶׁל נְבוּכַדְנֶצַּר, רַב הוּנָא אָמַר שְׁמִירָם שְׁמָהּ, רַבִּי אָבִין אָמַר שְׁמִירָמוֹת שְׁמָהּ, וְרַבָּנָן אָמְרִין שְׁמִירַעַם שְׁמָהּ, עַל יְדֵי שֶׁנּוֹלְדָה בְּרָעַם. כֵּיוָן שֶׁבָּא נְבוּכַדְנֶצַּר לְהִזָּקֵק לָהּ אָמְרָה לוֹ אַתְּ מֶלֶךְ וִיכָנְיָה אֵינוֹ מֶלֶךְ, אַתָּה מְבַקֵּשׁ תַּפְקִידְךָ וִיכָנְיָה אֵינוֹ מְבַקֵּשׁ תַּפְקִידוֹ, מִיָּד גָּזַר וְנָתְנוּ לוֹ אִשְׁתּוֹ, וְכֵיצַד שִׁלְשְׁלוּהָ לוֹ, רַבִּי שַׁבְּתַי אָמַר דֶּרֶךְ קִנְקָלִין שִׁלְשְׁלוּהָ לוֹ, וְרַבָּנָן אָמְרֵי פָּתְחוּ הַמַּעֲזִיבָה וְשִׁלְשְׁלוּהָ לוֹ, כֵּיוָן שֶׁבָּא לְהִזָּקֵק לָהּ אָמְרָה כְּשׁוֹשַׁנָּה אֲדֻמָּה רָאִיתִי, פֵּרַשׁ מִמֶּנָּהּ, מִיָּד הָלְכָה וְסָפְרָה וְטָהֲרָה וְטָבְלָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּירוּשָׁלַיִם לֹא קִיַּמְתֶּם מִצְוַת זִיבָה וְעַתָּה אַתֶּם מְקַיְּמִים, שֶׁנֶּאֱמַר (זכריה ט, יא): גַּם אַתְּ בְּדַם בְּרִיתֵךְ שִׁלַחְתִּי אֲסִירַיִךְ מִבּוֹר, נִזְכַּרְתֶּם אוֹתוֹ הַדָּם שֶׁבְּסִינַי בִּשְׁבִיל כֵּן שִׁלַּחְתִּי אֲסִירַיִךְ, אָמַר רַבִּי שַׁבְּתַי לֹא זָז מִשָּׁם עַד שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל עֲוֹנוֹתָיו, עַל אוֹתָהּ שָׁעָה אָמַר (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ, יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶם (ירמיה ג, כב): שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם. 22.4. דָּבָר אַחֵר, וְיִתְרוֹן אֶרֶץ, עוֹבָדָא הֲוָה בְּחַד גַּבְרָא דַּהֲוָה קָאֵים עַל גַּבֵּי נַהֲרָא וְחָמָא חָדָא אוּרְדְּעָן טָעֲנָא חָדָא עַקְרָב וּמְגִזְתֵּיהּ נַהֲרָא, אָמַר זוֹ מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָא אַגִּיזְתָּא נַהֲרָא וַאֲזָלַת וַעֲבָדַת שְׁלִיחוּתָהּ וַחֲזָרַת יָתָהּ לְאַתְרָהּ, וְנִשְׁמַע קוֹל יְלָלָה בָּעִיר פְּלוֹנִי נְשָׁכוֹ עַקְרָב וָמֵת. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי חָנִין דְּצִפּוֹרִי אָמַר עוֹבָדָא הֲוָה בְּחַד גַּבְרָא דַּהֲוָה קָאֵים וְחָפַר בַּהֲדָא בִּקְעַת בֵּית שׁוֹפָרֵי, חָמָא חַד עֵשֶׂב וְלָקֵיט יָתֵיהּ וְעָבְדָא כְּלִילָא לְרֵאשֵׁיהּ, אָזַל חַד חִוְיָא וּמָחָא יָתֵיהּ וְקָטַל יָתֵיהּ, אָתָא חַד חָבֵר וְקָם לֵיהּ סָקַר בְּהַהוּא חִוְיָא אָמַר תָּמַהּ אֲנָא עַל מַאן דְּקָטַל הֲדָא חִוְיָא, אֲמַר הַהוּא גַבְרָא אֲנָא קְטָלִית יָתֵיהּ, תָּלָה אַפּוֹי וְחָמָא הַהוּא עִשְׂבָּא עָבֵיד בָּהּ כְּלִילָא עַל רֵישֵׁיהּ, אֲמַר לֵיהּ מִן קוּשְׁטָא אֲנָא קְטָלִית יָתֵיהּ, אֲמַר לֵיהּ אַתְּ יָכֵיל מֵרִים הָדֵין עִשְׂבָּא מִן רֵישָׁא, אָמַר לֵיהּ אִין, כֵּיוָן דְּאָרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכֵיל קָרֵב הָדֵין חִוְיָא בְּהָדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דְּקָרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁלוּ אֵבָרָיו. רַבִּי יַנַּאי הֲוָה יָתֵיב מַתְנֵי עַל תְּרַע קַרְתָּא, וְרָאָה נָחָשׁ אֶחָד מַרְתִּיעַ וּבָא וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא וְהוּא חָזַר מִן הָדֵין סִטְרָא, אָמַר זֶה מוּכָן לַעֲשׂוֹת שְׁלִיחוּתוֹ, מִיָּד נָפְלָה הֲבָרָה בָּעִיר אִישׁ פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב וּמְטַיֵּיל בְּבֵית הַכִּסֵּא, אָתָא חַד רוֹמִי וּמְקִים יָתֵיהּ וִיתֵיב, אֲמַר הֲדָא לָא עַל מַגָּן, מִיָּד נָפְקָא חַד חִוְיָא וּמָחָא יָתֵיהּ וְקָטְלֵיהּ, קָרֵי עֲלֵיהּ (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ. רַבִּי אֶלְעָזָר הֲוָה קָאֵים עַל חָדָא שׁוּנִיתָא דְּיַמָּא דְקֵיסָרִין וְרָאָה קוּלְיָא אַחַת שֶׁהָיְתָה מִתְגַּלְגֶּלֶת וּבָאָה וַהֲוָה מַצְנַע לָהּ וְהָא מִתְגַּלְגְּלָא, אָמַר זוֹ מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָא, לְבָתַר יוֹמִין עָבַר חַד בַּלְדָּר, אִתְגַּלְגְּלַת בֵּין רַגְלָיו וְנִכְשַׁל בָּהּ וְנָפַל וּמֵת, אָזְלִין וּפַשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּן יָתֵיהּ טָעַן כְּתָבִין בִּישִׁין עַל יְהוּדָאי דְקֵיסָרִין. רַבִּי שִׁמְעוֹן הֲוָה עַסְקָן בִּדְבָרִים, הֲוָה לֵיהּ חַד פַּרְדֵּס, חַד זְמַן הֲוָה יָתֵיב בֵּיהּ וַהֲוָה בֵּיהּ חַד סַדָּן, חָמָא הֲדָא דוּכִיפַת דְּעָבֵיד לֵיהּ קֵן בְּגַוָּהּ, אֲמַר לֵיהּ מַה בָּעֵי הָדֵין עוֹפָא מְסָאֲבָא בַּהֲדֵין פַּרְדֵּס, אָזַל רַבִּי שִׁמְעוֹן וְסָתְרֵיהּ לְהַהוּא קִנָּא, אָזַל הַהוּא דוּכִיפַת וְתַקְנֵיהּ, מָה עֲבַד רַבִּי שִׁמְעוֹן אָזַל אַיְיתֵי חַד לוּחַ וְיַהֲבָהּ בְּאַפּוֹי דְהַהוּא קִנָּא וִיהַב בֵּיהּ חַד מַסְמֵר. מָה עֲבַד הַהוּא דוּכִיפַת אָזַל אַיְיתֵי חַד עֵשֶׂב וְיַהֲבֵיהּ עַל הַהוּא מַסְמְרָא וְשָׂרְפֵהּ. מָה עֲבַד רַבִּי שִׁמְעוֹן אָמַר טוֹב לְמִגְנְזָא הָדֵין עִשְׂבָּא דְּלָא יֵילְפוּן גַּנָּבַיָא לְמֶעְבַּד כֵּן וְיַחְרְבוּן בְּרִיָּיתָא. חֲמַרְתָּא דְּרַבִּי יַנַּאי אֲכָלַת עִשְׂבָּא וְאִיסְתַּמֵּית וַאֲכָלַת עִשְׂבָּא אָחֳרִי וְאִתְפַּתְּחַת. עוֹבָדָא הֲוָה בִּתְרֵין גַּבְרֵי דַּהֲווֹ עָיְלִין בְּאִילֵין שְׁבִילַיָּא דִּטְבֶרְיָא, חַד סַמְיָא וְחַד מְפַתַּח, וַהֲוָה הַהִיא פְּתִיחָה גָּדֵישׁ לֵיהּ לְהַהוּא סַמְיָא, יָתְבוּן לְמִקַרְטָא בְּאוֹרְחָא וַאֲרָעַת שַׁעְתָּא וְאָכְלִין מִן עִשְׂבָּא, דֵין דַּהֲוָה סַמֵּי אִתְפַּתַּח וְדֵין דַּהֲוָה פָּתִיחַ אִסְתַּמֵּי, וְלָא עָלוּן מִן תַּמָּן עַד דִּגְדַשׁ הַהוּא סַמְיָא לִפְתִיחָא. עוֹבָדָא הֲוָה בְּחַד גַּבְרָא דַּהֲוָה סָלֵיק מִן בָּבֶל, יָתֵיב לְמִקַרְטָא בְּאוֹרְחָא, וְחָמָא תַּרְתֵּין צִפֳּרִין מִתְנַצְיָין חָדָא עִם חָדָא, וְקָטְלַת חָדָא מִנְּהוֹן חֲבֶרְתָּהּ, אָזְלַת הַהִיא אַחְרִיתֵּי וְאַתְיָא עִשְׂבָּא וִיהַב עֲלָהּ וְאַחְיַית יָתָהּ, אֲמַר טַב לִי נְסַב מִן הָדֵין עִשְׂבָּא וְאַחְיֵה בֵּיהּ מֵתַיָא דְאַרְעָא דְיִשְׂרָאֵל, כִּי פָרֵי וְסָלַק חָמָא חַד תַּעֲלָא מִית מִקְלַק בְּאוֹרְחָא, אֲמַר טַב לִי מְנַסְיָא בַּהֲדֵין תַּעֲלָא, וִיהַב עֲלֵיהּ וְאַחְיֵיהּ, וְסָלֵיק עַד שֶׁהִגִּיעַ לְסוּלַמֵּי צוֹר, כֵּיוָן שֶׁהִגִּיעַ לְסוּלַמֵּי צוֹר חָמֵי חַד אֲרִי קְטֵיל וּמִקְלַק בְּאָרְחָא, אֲמַר טַב לִי מְנַסְיָא בַּהֲדֵין אֲרִי, וִיהַב עֲלוֹהִי מִן עִשְׂבָּא וַחֲיָה, וְקָם וַאֲכַל יָתֵיהּ, הוּא דִּבְרִיָּתָא אָמְרֵי טַב לְבִישׁ עֲבַדְתְּ בִּישָׁא עֲבַדְתְּ, טַב לְבִישׁ לָא תַעֲבֵיד וּבִישׁ לָא מָטֵי לָךְ. אָמַר רַבִּי תַּנְחוּמָא אֲפִלּוּ בְּמַיִם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ. מַעֲשֶׂה בְּמֻכֶּה שְׁחִין אֶחָד שֶׁיָּרַד לִטְבֹּל בִּטְבֶרְיָא וַאֲרָעַת שַׁעְתָּא וְטָפַת לְבֵירָא דְמִרְיָם וְאַסְחֵי וְאִתְּסֵי, וְהֵיכָן הִיא בְּאֵרָהּ שֶׁל מִרְיָם אָמַר רַבִּי חִיָּא בַּר אַבָּא כְּתִיב (במדבר כא, כ): וְנִשְׁקָפָה עַל פְּנֵי הַיְשִׁימֹן, שֶׁכָּל מִי שֶׁהוּא עוֹלֶה עַל רֹאשׁ הַר יְשִׁימוֹן וְרוֹאֶה כְּמִין כְּבָרָה קְטַנָּה בְּיַם טְבֶרְיָא, זוֹ הִיא בְּאֵרָהּ שֶׁל מִרְיָם. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי שַׁעֲרוּתָא רַבָּנָן וְהוּא מְכַוְּנָא כָּל קְבֵיל תַּרְעֵי מְצִיעַיָא דִכְנִשְׁתָּא עַתִּיקָא דִטְבֶרְיָא. 35.12. עַד כַּמָּה גְשָׁמִים יוֹרְדִים וְהָאָרֶץ עוֹשָׂה פֵּרוֹת, רַבִּי מֵאִיר אוֹמֵר עַד שְׁנַיִם, רַבִּי יוֹסֵי אוֹמֵר עַד שְׁלשָׁה. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּאָמַר עַד שְׁנַיִם יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּמַרְחֶשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, עַל דַּעְתֵּיהּ דְּרַבִּי יוֹסֵי דְּהוּא אוֹמֵר עַד שְׁלשָׁה, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן וּגְשָׁמִים בָּאֶמְצַע הֲרֵי שְׁלשָׁה. רַבִּי דּוֹסְתָּאי בְּרַבִּי יַנַּאי אָמַר הֲדָא הוּא דִכְתִיב (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם, הֲרֵי שְׁלשָׁה, (איוב לז, ו): מִטְרוֹת, שְׁנַיִם, הֲרֵי חֲמִשָּׁה. וְרַבָּנָן אָמְרִין שִׁבְעָה, אִלּלֵין חַמְשִׁיתָה, יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן, הֲרֵי שִׁבְעָה. אָמַר רַבִּי אַבָּהוּ עָבַר הֲוֵינָא קוֹמֵי כְּנִישְׁתָּא דְּטַרְסַיָּא דְּלוֹד וּשְׁמָעִית קָלֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי יָתֵיב וְדָרֵשׁ רַבָּנִין בְּשֵׁם חִזְקִיָּה אֲמַר בְּשָׁעָה שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא פְּקִידָה אַחַת הוּא פּוֹקֵד הָאָרֶץ וּמִיָּד הִיא עוֹשָׂה, מַה טַּעְמָא (תהלים סה, י): פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ רַבַּת תַּעְשְׁרֶנָּה, שֶׁהִיא עוֹשָׂה לָכֶם אֶחָד לַעֲשָׂרָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַב פַּפֵּי בְּשֵׁם רַבִּי אֶלְעָזָר אָמְרֵי פְּעָמִים שֶׁעוֹשֶׂה בִּזְכוּת אִישׁ אֶחָד, בִּזְכוּת עֵשֶׂב אֶחָד, בִּזְכוּת שָׂדֶה אֶחָת, וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (זכריה י, א): שַׁאֲלוּ מֵה' מָטָר בְּעֵת מַלְקוֹשׁ ה' עֹשֶׂה חֲזִיזִים וּמְטַר גֶּשֶׁם יִתֵּן לָהֶם לְאִישׁ עֵשֶׂב בַּשָּׂדֶה, לְאִישׁ וְלֹא לַאֲנָשִׁים, לְעֵשֶׂב וְלֹא לַעֲשָׂבִים, לְשָׂדֶה וְלֹא לְשָׂדוֹת. (מלאכי ג, י): הָבִיאוּ [את כל] הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וגו' בְּרָכָה עַד בְּלִי דָּי, מַהוּ עַד בְּלִי דָּי, רַבִּי יוֹנָה בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר דָּבָר שֶׁאִי אֶפְשָׁר לוֹמַר עָלָיו דַּי, הוּא בְּרָכָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב, עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם לוֹמַר דַּיֵּנוּ, לְפִי שֶׁבָּעוֹלָם הַזֶּה גְּשָׁמִים טוֹרְדִים לָעוֹלָם יוֹצְאֵי דְרָכִים מְצֵירִין בָּהֶם, מְפָרְשֵׁי יַמִּים מְצֵירִין בָּהֶם, וְדוֹרְכֵי גִתּוֹת וְטָחֵי גַּגּוֹת. אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אוֹתָן בְּרָכָה, מַה טַּעְמָא (יחזקאל לד, כו): וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי בְּרָכָה וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ גִּשְׁמֵי בְרָכָה יִהְיוּ. | |
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173. Tertullian, Against Marcion, 4.8, 4.8.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •st. marks monastery (jerusalem) Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172 | 4.8. The Christ of the Creator had to be called a Nazarene according to prophecy; whence the Jews also designate us, on that very account, Nazerenes after Him. For we are they of whom it is written, Her Nazarites were whiter than snow; Lamentations 4:7 even they who were once defiled with the stains of sin, and darkened with the clouds of ignorance. But to Christ the title Nazarene was destined to become a suitable one, from the hiding-place of His infancy, for which He went down and dwelt at Nazareth, to escape from Archelaus the son of Herod. This fact I have not refrained from mentioning on this account, because it behooved Marcion's Christ to have forborne all connection whatever with the domestic localities of the Creator's Christ, when he had so many towns in Jud a which had not been by the prophets thus assigned to the Creator's Christ. But Christ will be (the Christ) of the prophets, wheresoever He is found in accordance with the prophets. And yet even at Nazareth He is not remarked as having preached anything new, Luke 4:23 while in another verse He is said to have been rejected Luke 4:29 by reason of a simple proverb. Luke 4:24 Here at once, when I observe that they laid their hands on Him, I cannot help drawing a conclusion respecting His bodily substance, which cannot be believed to have been a phantom, since it was capable of being touched and even violently handled, when He was seized and taken and led to the very brink of a precipice. For although He escaped through the midst of them, He had already experienced their rough treatment, and afterwards went His way, no doubt because the crowd (as usually happens) gave way, or was even broken through; but not because it was eluded as by an impalpable disguise, which, if there had been such, would not at all have submitted to any touch. Tangere enim et tangi, nisi corpus, nulla potest res, is even a sentence worthy of a place in the world's wisdom. In short, He did himself touch others, upon whom He laid His hands, which were capable of being felt, and conferred the blessings of healing, Luke 4:40 which were not less true, not less unimaginary, than were the hands wherewith He bestowed them. He was therefore the very Christ of Isaiah, the healer of our sicknesses. Surely, says he, He has borne our griefs and carried our sorrows. Now the Greeks are accustomed to use for carry a word which also signifies to take away. A general promise is enough for me in passing. Whatever were the cures which Jesus effected, He is mine. We will come, however, to the kinds of cures. To liberate men, then, from evil spirits, is a cure of sickness. Accordingly, wicked spirits (just in the manner of our former example) used to go forth with a testimony, exclaiming, You are the Son of God, Luke 4:41 - of what God, is clear enough from the case itself. But they were rebuked, and ordered not to speak; precisely because Christ willed Himself to be proclaimed by men, not by unclean spirits, as the Son of God- even that Christ alone to whom this was befitting, because He had sent beforehand men through whom He might become known, and who were assuredly worthier preachers. It was natural to Him to refuse the proclamation of an unclean spirit, at whose command there was an abundance of saints. He, however, who had never been foretold (if, indeed, he wished to be acknowledged; for if he did not wish so much, his coming was in vain), would not have spurned the testimony of an alien or any sort of substance, who did not happen to have a substance of his own, but had descended in an alien one. And now, too, as the destroyer also of the Creator, he would have desired nothing better than to be acknowledged by His spirits, and to be divulged for the sake of being feared: only that Marcion says that his god is not feared; maintaining that a good being is not an object of fear, but only a judicial being, in whom reside the grounds of fear- anger, severity, judgments, vengeance, condemnation. But it was from fear, undoubtedly, that the evil spirits were cowed. Therefore they confessed that (Christ) was the Son of a God who was to be feared, because they would have an occasion of not submitting if there were none for fearing. Besides, He showed that He was to be feared, because He drove them out, not by persuasion like a good being, but by command and reproof. Or else did he reprove them, because they were making him an object of fear, when all the while he did not want to be feared? And in what manner did he wish them to go forth, when they could not do so except with fear? So that he fell into the dilemma of having to conduct himself contrary to his nature, whereas he might in his simple goodness have at once treated them with leniency. He fell, too, into another false position - of prevarication, when he permitted himself to be feared by the demons as the Son of the Creator, that he might drive them out, not indeed by his own power, but by the authority of the Creator. He departed, and went into a desert place. Luke 4:42 This was, indeed, the Creator's customary region. It was proper that the Word should there appear in body, where He had aforetime, wrought in a cloud. To the gospel also was suitable that condition of place which had once been determined on for the law. Let the wilderness and the solitary place, therefore, be glad and rejoice; so had Isaiah promised. Isaiah 35:1 When stayed by the crowds, He said, I must preach the kingdom of God to other cities also. Luke 4:42-43 Had He displayed His God anywhere yet? I suppose as yet nowhere. But was He speaking of those who knew of another god also? I do not believe so. If, therefore, neither He had preached, nor they had known, any other God but the Creator, He was announcing the kingdom of that God whom He knew to be the only God known to those who were listening to Him. |
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174. Tertullian, Against The Jews, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem, as aelia capitolina Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 170 | 13. Therefore, since the sons of Israel affirm that we err in receiving the Christ, who is already come, let us put in a demurrer against them out of the Scriptures themselves, to the effect that the Christ who was the theme of prediction is come; albeit by the times of Daniel's prediction we have proved that the Christ has come already who was the theme of announcement. Now it behooved Him to be born in Bethlehem of Judah. For thus it is written in the prophet: And you, Bethlehem, are not the least in the leaders of Judah: for out of you shall issue a Leader who shall feed my People Israel. But if hitherto he has not been born, what leader was it who was thus announced as to proceed from the tribe of Judah, out of Bethlehem? For it behooves him to proceed from the tribe of Judah and from Bethlehem. But we perceive that now none of the race of Israel has remained in Bethlehem; and (so it has been) ever since the interdict was issued forbidding any one of the Jews to linger in the confines of the very district, in order that this prophetic utterance also should be perfectly fulfilled: Your land is desert, your cities burnt up by fire,- that is, (he is foretelling) what will have happened to them in time of war your region strangers shall eat up in your sight, and it shall be desert and subverted by alien peoples. And in another place it is thus said through the prophet: The King with His glory you shall see,- that is, Christ, doing deeds of power in the glory of God the Father; and your eyes shall see the land from afar, Isaiah 33:17 - which is what you do, being prohibited, in reward of your deserts, since the storming of Jerusalem, to enter into your land; it is permitted you merely to see it with your eyes from afar: your soul, he says, shall meditate terror, Isaiah 33:18 - namely, at the time when they suffered the ruin of themselves. How, therefore, will a leader be born from Judea, and how far will he proceed from Bethlehem, as the divine volumes of the prophets do plainly announce; since none at all is left there to this day of (the house of) Israel, of whose stock Christ could be born? Now, if (according to the Jews) He is hitherto not come, when He begins to come whence will He be anointed? For the Law enjoined that, in captivity, it was not lawful for the unction of the royal chrism to be compounded. Exodus 30:22-33 But, if there is no longer unction there as Daniel prophesied (for he says, Unction shall be exterminated), it follows that they no longer have it, because neither have they a temple where was the horn from which kings were wont to be anointed. If, then, there is no unction, whence shall be anointed the leader who shall be born in Bethlehem? Or how shall he proceed from Bethlehem, seeing that of the seed of Israel none at all exists in Bethlehem. A second time, in fact, let us show that Christ is already come, (as foretold) through the prophets, and has suffered, and is already received back in the heavens, and thence is to come accordingly as the predictions prophesied. For, after His advent, we read, according to Daniel, that the city itself had to be exterminated; and we recognise that so it has befallen. For the Scripture says thus, that the city and the holy place are simultaneously exterminated together with the leader, Daniel 9:26 - undoubtedly (that Leader) who was to proceed from Bethlehem, and from the tribe of Judah. Whence, again, it is manifest that the city must simultaneously be exterminated at the time when its Leader had to suffer in it, (as foretold) through the Scriptures of the prophets, who say: I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walks in a way not good, but after their own sins. And in the Psalms, David says: They exterminated my hands and feet: they counted all my bones; they themselves, moreover, contemplated and saw me, and in my thirst slaked me with vinegar. These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified. Moreover, the hands and feet, are not exterminated, except His who is suspended on a tree. Whence, again, David said that the Lord would reign from the tree: for elsewhere, too, the prophet predicts the fruit of this tree, saying The earth has given her blessings, - of course that virgin-earth, not yet irrigated with rains, nor fertilized by showers, out of which man was of yore first formed, out of which now Christ through the flesh has been born of a virgin; and the tree, he says, has brought his fruit, - not that tree in paradise which yielded death to the protoplasts, but the tree of the passion of Christ, whence life, hanging, was by you not believed! For this tree in a mystery, it was of yore wherewith Moses sweetened the bitter water; whence the People, which was perishing of thirst in the desert, drank and revived; just as we do, who, drawn out from the calamities of the heathendom in which we were tarrying perishing with thirst (that is, deprived of the divine word), drinking, by the faith which is on Him, the baptismal water of the tree of the passion of Christ, have revived - a faith from which Israel has fallen away, (as foretold) through Jeremiah, who says, Send, and ask exceedingly whether such things have been done, whether nations will change their gods (and these are not gods!). But My People has changed their glory: whence no profit shall accrue to them: the heaven turned pale thereat (and when did it turn pale? Undoubtedly when Christ suffered), and shuddered, he says, most exceedingly; and the sun grew dark at mid-day: (and when did it shudder exceedingly except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder? because these two evils has My People done; Me, He says, they have quite forsaken, the fount of water of life, and they have dug for themselves worn-out tanks, which will not be able to contain water. Undoubtedly, by not receiving Christ, the fount of water of life, they have begun to have worn-out tanks, that is, synagogues for the use of the dispersions of the Gentiles, in which the Holy Spirit no longer lingers, as for the time past He was wont to tarry in the temple before the advent of Christ, who is the true temple of God. For, that they should withal suffer this thirst of the Divine Spirit, the prophet Isaiah had said, saying: Behold, they who serve Me shall eat, but you shall be hungry; they who serve Me shall drink, but you shall thirst, and from general tribulation of spirit shall howl: for you shall transmit your name for a satiety to Mine elect, but you the Lord shall slay; but for them who serve Me shall be named a new name, which shall be blessed in the lands. Again, the mystery of this tree we read as being celebrated even in the Books of the Reigns. For when the sons of the prophets were cutting wood with axes on the bank of the river Jordan, the iron flew off and sank in the stream; and so, on Elisha the prophet's coming up, the sons of the prophets beg of him to extract from the stream the iron which had sunk. And accordingly Elisha, having taken wood, and cast it into that place where the iron had been submerged, immediately it rose and swam on the surface, and the wood sank, which the sons of the prophets recovered. Whence they understood that Elijah's spirit was presently conferred upon him. What is more manifest than the mystery of this wood,- that the obduracy of this world had been sunk in the profundity of error, and is freed in baptism by the wood of Christ, that is, of His passion; in order that what had formerly perished through the tree in Adam, should be restored through the tree in Christ? while we, of course, who have succeeded to, and occupy, the room of the prophets, at the present day sustain in the world that treatment which the prophets always suffered on account of divine religion: for some they stoned, some they banished; more, however, they delivered to mortal slaughter, - a fact which they cannot deny. This wood, again, Isaac the son of Abraham personally carried for his own sacrifice, when God had enjoined that he should be made a victim to Himself. But, because these had been mysteries which were being kept for perfect fulfilment in the times of Christ, Isaac, on the one hand, with his wood, was reserved, the ram being offered which was caught by the horns in the bramble; Christ, on the other hand, in His times, carried His wood on His own shoulders, adhering to the horns of the cross, with a thorny crown encircling His head. For Him it behooved to be made a sacrifice on behalf of all Gentiles, who was led as a sheep for a victim, and, like a lamb voiceless before his shearer, so opened not His mouth (for He, when Pilate interrogated Him, spoke nothing ); for in humility His judgment was taken away: His nativity, moreover, who shall declare? Because no one at all of human beings was conscious of the nativity of Christ at His conception, when as the Virgin Mary was found pregt by the word of God; and because His life was to be taken from the land. Why, accordingly, after His resurrection from the dead, which was effected on the third day, did the heavens receive Him back? It was in accordance with a prophecy of Hosea, uttered on this wise: Before daybreak shall they arise unto Me, saying, Let us go and return unto the Lord our God, because Himself will draw us out and free us. After a space of two days, on the third day - which is His glorious resurrection - He received back into the heavens (whence withal the Spirit Himself had come to the Virgin ) Him whose nativity and passion alike the Jews have failed to acknowledge. Therefore, since the Jews still contend that the Christ is not yet come, whom we have in so many ways approved to be come, let the Jews recognise their own fate - a fate which they were constantly foretold as destined to incur after the advent of the Christ, on account of the impiety with which they despised and slew Him. For first, from the day when, according to the saying of Isaiah, a man cast forth his abominations of gold and silver, which they made to adore with vain and hurtful (rites), - that is, ever since we Gentiles, with our breast doubly enlightened through Christ's truth, cast forth (let the Jews see it) our idols - what follows has likewise been fulfilled. For the Lord of Sabaoth has taken away, among the Jews from Jerusalem, among the other things named, the wise architect too, who builds the church, God's temple, and the holy city, and the house of the Lord. For thenceforth God's grace desisted (from working) among them. And the clouds were commanded not to rain a shower upon the vineyard of Sorek, - the clouds being celestial benefits, which were commanded not to be forthcoming to the house of Israel; for it had borne thorns- whereof that house of Israel had wrought a crown for Christ - and not righteousness, but a clamour,- the clamour whereby it had extorted His surrender to the cross. And thus, the former gifts of grace being withdrawn, the law and the prophets were until John, and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: On your account the name of God is blasphemed among the Gentiles: for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian. And because they had committed these crimes, and had failed to understand that Christ was to be found in the time of their visitation, their land has been made desert, and their cities utterly burnt with fire, while strangers devour their region in their sight: the daughter of Sion is derelict, as a watchtower in a vineyard, or as a shed in a cucumber garden,- ever since the time, to wit, when Israel knew not the Lord, and the People understood Him not; but rather quite forsook, and provoked unto indignation, the Holy One of Israel. So, again, we find a conditional threat of the sword: If you shall have been unwilling, and shall not have been obedient, the glaive shall eat you up. Isaiah 1:20 Whence we prove that the sword was Christ, by not hearing whom they perished; who, again, in the Psalm, demands of the Father their dispersion, saying, Disperse them in Your power; who, withal, again through Isaiah prays for their utter burning. On My account, He says, have these things happened to you; in anxiety shall you sleep. Since, therefore, the Jews were predicted as destined to suffer these calamities on Christ's account, and we find that they have suffered them, and see them sent into dispersion and abiding in it, manifest it is that it is on Christ's account that these things have befallen the Jews, the sense of the Scriptures harmonizing with the issue of events and of the order of the times. Or else, if Christ is not yet come, on whose account they were predicted as destined thus to suffer, when He shall have come it follows that they will thus suffer. And where will then be a daughter of Sion to be derelict, who now has no existence? Where the cities to be exust, which are already exust and in heaps? Where the dispersion of a race which is now in exile? Restore to Judea the condition which Christ is to find; and (then, if you will), contend that some other (Christ) is coming. |
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| 175. Festus Sextus Pompeius, De Verborum Significatione, 228l (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 140 |
| 176. Palestinian Talmud, Peah, 8.21b, 8.9, 21b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
177. Pausanias, Description of Greece, 5.13.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jasom , jerusalem, temple at Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 48| 5.13.9. τοῦ βωμοῦ δὲ τοῦ ἐν Ὀλυμπίᾳ κρηπῖδος μὲν τῆς πρώτης, προθύσεως καλουμένης, πόδες πέντε καὶ εἴκοσι καὶ ἑκατόν ἐστι περίοδος, τοῦ δὲ ἐπὶ τῇ προθύσει περίμετρος ἐπακτοῦ πόδες δύο καὶ τριάκοντα· τὸ δὲ ὕψος τοῦ βωμοῦ τὸ σύμπαν ἐς δύο καὶ εἴκοσιν ἀνήκει πόδας. αὐτὰ μὲν δὴ τὰ ἱερεῖα ἐν μέρει τῷ κάτω, τῇ προθύσει, καθέστηκεν αὐτοῖς θύειν· τοὺς μηροὺς δὲ ἀναφέροντες ἐς τοῦ βωμοῦ τὸ ὑψηλέστατον καθαγίζουσιν ἐνταῦθα. | 5.13.9. The first stage of the altar at Olympia, called prothysis, has a circumference of one hundred and twenty-five feet; the circumference of the stage on the prothysis is thirty-two feet; the total height of the altar reaches to twenty-two feet. The victims themselves it is the custom to sacrifice on the lower stage, the prothysis. But the thighs they carry up to the highest part of the altar and burn them there. |
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| 178. Palestinian Talmud, Sheviit, 9.5, 39a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
179. Tertullian, On The Games, 12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gymnasia, in jerusalem Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 158 | 12. It remains for us to examine the spectacle most noted of all, and in highest favour. It is called a dutiful service (munus), from its being an office, for it bears the name of officium as well as munus. The ancients thought that in this solemnity they rendered offices to the dead; at a later period, with a cruelty more refined, they somewhat modified its character. For formerly, in the belief that the souls of the departed were appeased by human blood, they were in the habit of buying captives or slaves of wicked disposition, and immolating them in their funeral obsequies. Afterwards they thought good to throw the veil of pleasure over their iniquity. Those, therefore, whom they had provided for the combat, and then trained in arms as best they could, only that they might learn to die, they, on the funeral day, killed at the places of sepulture. They alleviated death by murders. Such is the origin of the Munus. But by degrees their refinement came up to their cruelty; for these human wild beasts could not find pleasure exquisite enough, save in the spectacle of men torn to pieces by wild beasts. offerings to propitiate the dead then were regarded as belonging to the class of funeral sacrifices; and these are idolatry: for idolatry, in fact, is a sort of homage to the departed; the one as well as the other is a service to dead men. Moreover, demons have abode in the images of the dead. To refer also to the matter of names, though this sort of exhibition has passed from honours of the dead to honours of the living, I mean, to qu storships and magistracies - to priestly offices of different kinds; yet, since idolatry still cleaves to the dignity's name, whatever is done in its name partakes of its impurity. The same remark will apply to the procession of the Munus, as we look at that in the pomp which is connected with these honours themselves; for the purple robes, the fasces, the fillets, the crowns, the proclamations too, and edicts, the sacred feasts of the day before, are not without the pomp of the devil, without invitation of demons. What need, then, of dwelling on the place of horrors, which is too much even for the tongue of the perjurer? For the amphitheatre is consecrated to names more numerous and more dire than is the Capitol itself, temple of all demons as it is. There are as many unclean spirits there as it holds men. To conclude with a single remark about the arts which have a place in it, we know that its two sorts of amusement have for their patrons Mars and Diana. |
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| 180. Heliodorus, Ethiopian Story, 1.28.1, 1.30.5, 4.18.6, 10.16.7 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •jasom , jerusalem, temple at Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 48, 112 |
181. Babylonian Talmud, Sukkah, 45a, 51b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 95 51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:,| 51b. with flaming torches that they would juggle in their hands, and they would say before them passages of song and praise to God. And the Levites would play on lyres, harps, cymbals, and trumpets, and countless other musical instruments. The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms, i.e., chapters 120–134, and upon which the Levites stand with musical instruments and recite their song.,And this was the ceremony of the Water Libation: Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. When the rooster crowed at dawn, they sounded a tekia, and sounded a terua, and sounded a tekia. When they who would draw the water reached the tenth stair the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia, to indicate that the time to draw water from the Siloam pool had arrived. When they reached the Women’s Courtyard with the basins of water in their hands, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia.,When they reached the ground of the Women’s Courtyard, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. They continued sounding the trumpets until they reached the gate through which one exits to the east, from the Women’s Courtyard to the eastern slope of the Temple Mount. When they reached the gate through which one exits to the east, they turned from facing east to facing west, toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period who did not conduct themselves appropriately, stood “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” (Ezekiel 8:16), and we, our eyes are to God. Rabbi Yehuda says that they would repeat and say: We are to God, and our eyes are to God.,The Sages taught: One who did not see the Celebration of the Place of the Drawing of the Water, never saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructed state, never saw a magnificent structure. The Gemara asks: What is the Temple building to which the Sages refer? Abaye said, and some say that it was Rav Ḥisda who said: This is referring to the magnificent building of Herod, who renovated the Second Temple.,The Gemara asks: With what materials did he construct it? Rava said: It was with stones of green-gray marble and white marble [marmara]. Some say: It was with stones of blue marble and white marble. The rows of stones were set with one row slightly protruded and one row slightly indented, so that the plaster would take better. He thought to plate the Temple with gold, but the Sages said to him: Leave it as is, and do not plate it, as it is better this way, as with the different colors and the staggered arrangement of the rows of stones, it has the appearance of waves of the sea.,It is taught in a baraita that Rabbi Yehuda says: One who did not see the great synagogue [deyofloston] of Alexandria of Egypt never saw the glory of Israel. They said that its structure was like a large basilica [basileki], with a colonnade within a colonnade. At times there were six hundred thousand men and another six hundred thousand men in it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [katedraot], corresponding to the seventy-one members of the Great Sanhedrin, each of which consisted of no less than twenty-one thousand talents of gold. And there was a wooden platform at the center. The sexton of the synagogue would stand on it, with the scarves in his hand. And because the synagogue was so large and the people could not hear the communal prayer, when the prayer leader reached the conclusion of a blessing requiring the people to answer amen, the sexton waved the scarf and all the people would answer amen.,And the members of the various crafts would not sit mingled. Rather, the goldsmiths would sit among themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poor stranger entered there, he would recognize people who plied his craft, and he would turn to join them there. And from there he would secure his livelihood as well as the livelihood of the members of his household, as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that Abaye said: All of the people who congregated in that synagogue were killed by Alexander the Great of Macedonia. The Gemara asks: What is the reason that they were punished and killed? It is due to the fact that they violated the prohibition with regard to Egypt in this verse: “You shall henceforth return no more that way” (Deuteronomy 17:16), and they returned. Since they established their permanent place of residence in Egypt, they were punished.,When Alexander arrived, he found them, and saw that they were reading the verse in the Torah scroll: “The Lord will bring a nation against you from far, from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). He said, referring to himself: Now, since that man sought to come by ship in ten days, and a wind carried it and the ship arrived in only five days, apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, he set upon them and slaughtered them.,§ The mishna continues: At the conclusion of the first Festival day, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: What is this significant repair? Rabbi Elazar said that it is like that which we learned: The walls of the Women’s Courtyard were smooth, without protrusions, initially. Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and surrounded the courtyard with a balcony [gezuztra]. And they instituted that the women should sit above and the men below.,The Sages taught in the Tosefta: Initially, women would stand on the inside of the Women’s Courtyard, closer to the Sanctuary to the west, and the men were on the outside in the courtyard and on the rampart. And they would come to conduct themselves with inappropriate levity in each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages instituted that the women should sit on the outside and the men on the inside, and still they would come to conduct themselves with inappropriate levity. Therefore, they instituted in the interest of complete separation that the women would sit above and the men below.,The Gemara asks: How could one do so, i.e., alter the structure of the Temple? But isn’t it written with regard to the Temple: “All this I give you in writing, as the Lord has made me wise by His hand upon me, even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?,Rav said: They found a verse, and interpreted it homiletically and acted accordingly: | |
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182. Babylonian Talmud, Yevamot, 64b, 65b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 65b. הוא אמר אפלת בגו עשר והיא אמרה לא אפלית א"ר אמי אף בזו היא נאמנת דאם איתא דהפילה נפשה בעקרתה לא מחזקה,הפילה וחזרה והפילה וחזרה והפילה הוחזקה לנפלים הוא אמר אפילה תרי והיא אמרה תלת אמר רבי יצחק בן אלעזר עובדא הוה בי מדרשא ואמרו היא מהימנא דאם איתא דלא אפלה נפשה בניפלי לא מחזקה:,| 65b. The Gemara addresses another case in which the court forces a man to divorce his wife who has not had children after ten years. If he said: You miscarried within the ten years of our marriage, and since less than ten years have elapsed since that time he should not have to divorce her, and she said: I did not miscarry, Rabbi Ami said: Even in this case she is believed, because if it is so that she miscarried she would not establish herself as barren through denying his claim.,If she miscarried, and then miscarried again, and miscarried again, she has been established to be a woman who is prone to miscarriages, and her husband must divorce her so that he can have children with another woman. If he said she miscarried twice, and she said it occurred three times, Rabbi Yitzḥak ben Elazar said: There was an incident of this kind that was adjudicated in the study hall and they said that she is believed, because if it is so that she had not miscarried a third time she would not establish herself as one who is prone to miscarriages.,A man is commanded with regard to the mitzva to be fruitful and multiply, but not a woman. Rabbi Yoḥa ben Beroka says that a woman is also commanded, as the verse states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” (Genesis 1:28).,From where are these matters derived, that a woman is not obligated in the mitzva to be fruitful and multiply? Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: The verse states: “Be fruitful and multiply, and fill the land and conquer it” (Genesis 1:28). It is the manner of a man to conquer and it is not the manner of a woman to conquer. Consequently, it is evident that the entire command, including the mitzva to be fruitful and multiply, was given only to men and not to women.,The Gemara raises a difficulty. On the contrary, the plural term: “And conquer it [vekhivshuha],” indicates that the two of them are included. Rav Naḥman bar Yitzḥak said: It is written in the Torah without the letter vav, so that it can be read: And conquer it [vekhivsha], in the singular. Rav Yosef said: The proof is from here: “And God said to him: I am God Almighty, be fruitful and multiply [perei urvei]” (Genesis 35:11), which is in singular, and it does not state: Be fruitful and multiply [peru urvu] in the plural.,The Gemara cites other statements made by Rabbi Ile’a in the name of Rabbi Elazar, son of Rabbi Shimon. And Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: Just as it is a mitzva for a person to say that which will be heeded, so is it a mitzva for a person not to say that which will not be heeded. One should not rebuke those who will be unreceptive to his message. Rabbi Abba says: It is obligatory for him to refrain from speaking, as it is stated: “Do not reprove a scorner lest he hate you; reprove a wise man and he will love you” (Proverbs 9:8).,And Rabbi Ile’a further said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart from the truth in a matter that will bring peace, as it is stated: “Your father commanded before he died, saying: So you shall say to Joseph: Please pardon your brothers’ crime, etc.” (Genesis 50:16–17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph.,Rabbi Natan says: It is a mitzva to depart from the truth in order to preserve peace, as it is stated: “And Samuel said: How can I go, and Saul will hear and kill me” (I Samuel 16:2). God responded in the next verse that Samuel should say he went to sacrifice an offering, indicating that God commands one to lie in order to preserve peace.,It was taught in the school of Rabbi Yishmael: Great is peace, as even the Holy One, Blessed be He, departed from the truth for it. As, initially it is written that Sarah said of Abraham: “And my lord is old” (Genesis 18:12), and in the end it is written that God told Abraham that Sarah said: “And I am old” (Genesis 18:13). God adjusted Sarah’s words in order to spare Abraham hurt feelings that might lead Abraham and Sarah to quarrel.,§ It is taught in the mishna that Rabbi Yoḥa ben Beroka says that women are also included in the mitzva to be fruitful and multiply. It was stated that two amora’im, Rabbi Yoḥa and Rabbi Yehoshua ben Levi, disagreed concerning this matter. One said that the halakha is in accordance with the opinion of Rabbi Yoḥa ben Beroka, and one said that the halakha is not in accordance with the opinion of Rabbi Yoḥa ben Beroka.,The Gemara comments: Conclude that it was Rabbi Yoḥa who said that the halakha is not in accordance with the opinion of Rabbi Yoḥa ben Beroka, as Rabbi Abbahu sat and said in the name of Rabbi Yoḥa that the halakha is in accordance with the opinion of Rabbi Yoḥa ben Beroka, and Rabbi Ami and Rabbi Asi, who were sitting across from him, turned their faces as an indication that they disagreed with this report of Rabbi Yoḥa’s opinion, but did not want to explicitly contradict Rabbi Abbahu’s statement out of respect for him.,And some say a different version of the incident, that it was Rabbi Ḥiyya bar Abba who said this statement, and Rabbi Ami and Rabbi Asi turned their faces. Rav Pappa said: Granted, according to the one who said that Rabbi Abbahu said it, it makes sense that due to the honor of Caesar’s court, where Rabbi Abbahu maintained close ties, Rabbi Ami and Rabbi Asi did not say anything to him and merely hinted at their disagreement. However, according to the one who said that Rabbi Ḥiyya bar Abba said it, let them say to him explicitly: Rabbi Yoḥa did not say this. In any event, it is clear that according to Rabbi Ami and Rabbi Asi, Rabbi Yoḥa disagreed with the opinion of Rabbi Yoḥa ben Beroka.,The Gemara asks: What conclusion was reached about this issue? The Gemara suggests: Come and hear, as Rabbi Aḥa bar Ḥanina said that Rabbi Abbahu said that Rabbi Asi said: There was an incident that came before Rabbi Yoḥa in the synagogue of Caesarea involving a woman who wanted a divorce from her husband after ten years of childless marriage, and he said that the husband must divorce her and give her the payment for her marriage contract. If it enters your mind to say that she is not commanded to be fruitful and multiply, what is payment for a marriage contract doing here? Why does she have a right to demand to be divorced and to receive the payment for her marriage contract?,The Gemara responds: Perhaps that was in a case when she came to demand a divorce due to another claim, i.e., she wanted children for a reason other than the fulfillment of the mitzva to be fruitful and multiply. Since this claim has merit, her husband must divorce her and pay her marriage contract.,This is like the case of a certain woman who came before Rabbi Ami and requested a divorce due to her husband’s inability to father children. She said to him: Give me the payment for my marriage contract. He said to her: Go away, as you are not commanded to be fruitful and multiply and have no right to demand a divorce. She said to him: In her old age, what will be with this woman, i.e., if I have no children, who will take care of me when I grow old? Rabbi Ami said: In a situation such as this, we certainly force the husband to divorce and her and pay her marriage contract.,The Gemara relates a similar incident: A certain woman came before Rav Naḥman and requested a divorce due to her husband’s inability to father children. He said to her: You are not commanded to be fruitful and multiply. She said to him: Does this woman not require a staff for her hand and a hoe for her burial? In other words, the woman said that she wanted children so that they could care for her in her old age and bury her when she would die. Rav Naḥman said: In a case such as this, we certainly force the husband to divorce her.,The Gemara relates that Rabbi Ḥiyya’s sons, Yehuda and Ḥizkiyya, were twins, but one of them was fully developed after nine months of pregcy and one was fully developed at the beginning of the seventh month, and they were born two months apart. Yehudit, the wife of Rabbi Ḥiyya, had acute birthing pain from these unusual deliveries. She changed her clothes to prevent Rabbi Ḥiyya from recognizing her and came before Rabbi Ḥiyya to ask him a halakhic question. She said: Is a woman commanded to be fruitful and multiply? He said to her: No. She went and drank an infertility potion.,Eventually the matter was revealed, and Rabbi Ḥiyya found out about what Yehudit had done. He said to her: If only you had given birth to one more belly for me, i.e., another set of twins. As the Master said: Yehuda and Ḥizkiyya were twin brothers and became prominent Torah scholars, and Pazi and Tavi, Rabbi Ḥiyya’s daughters, | |
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| 183. Porphyry, Philosophy From Oracles, 114, 112 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 112 |
184. Babylonian Talmud, Taanit, 10a, 27b, 16a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 679| 16a. למתבייש מאחרים והיכא מנח להו אמר רבי יצחק במקום תפילין שנאמר (ישעיהו סא, ג) לשום לאבילי ציון לתת להם פאר תחת אפר:,רחוב תיבה ושקים אפר אפר קבורה ומוריה סימן: למה יוצאין לרחוב ר' חייא בר אבא אמר לומר זעקנו בצנעא ולא נענינו נבזה עצמנו בפרהסיא,ריש לקיש אמר גלינו גלותינו מכפרת עלינו מאי בינייהו איכא בינייהו דגלי מבי כנישתא לבי כנישתא,ולמה מוציאין את התיבה לרחובה של עיר אמר ר' יהושע בן לוי לומר כלי צנוע היה לנו ונתבזה בעוונינו,ולמה מתכסין בשקים אמר ר' חייא בר אבא לומר הרי אנו חשובין כבהמה ולמה נותנין אפר מקלה על גבי תיבה אמר רבי יהודה בן פזי כלומר (תהלים צא, טו) עמו אנכי בצרה ריש לקיש אמר (ישעיהו סג, ט) בכל צרתם לו צר אמר ר' זירא מריש כי הוה חזינא להו לרבנן דיהבי אפר מקלה על גבי תיבה מזדעזע לי כוליה גופאי,ולמה נותנין אפר בראש כל אחד ואחד פליגי בה ר' לוי בר חמא ור' חנינא חד אמר הרי אנו חשובין לפניך כאפר וחד אמר כדי שיזכור לנו אפרו של יצחק מאי בינייהו איכא בינייהו עפר סתם,למה יוצאין לבית הקברות פליגי בה ר' לוי בר חמא ור' חנינא חד אמר הרי אנו חשובין לפניך כמתים וחד אמר כדי שיבקשו עלינו מתים רחמים מאי בינייהו איכא בינייהו קברי עכו"ם,מאי (דברי הימים ב ג, א) הר המוריה פליגי בה ר' לוי בר חמא ור' חנינא חד אמר הר שיצא ממנו הוראה לישראל וחד אמר הר שיצא ממנו מורא לעובדי כוכבים:,הזקן שבהן אומר לפניהן דברי כבושין: ת"ר אם יש זקן אומר זקן ואם לאו אומר חכם ואם לאו אומר אדם של צורה אטו זקן דקאמרי אף על גב דלאו חכם הוא אמר אביי הכי קאמר אם יש זקן והוא חכם אומר זקן והוא חכם ואם לאו אומר חכם ואם לאו אומר אדם של צורה,אחינו לא שק ותענית גורמים אלא תשובה ומעשים טובים גורמים שכן מצינו באנשי נינוה שלא נאמר בהם וירא האלהים את שקם ואת תעניתם אלא (יונה ג, י) וירא האלהים את מעשיהם כי שבו מדרכם הרעה,(יונה ג, ח) ויתכסו שקים האדם והבהמה מאי הוו עבדי אסרא הבהמות לחוד ואת הוולדות לחוד אמרו לפניו רבונו של עולם אם אין אתה מרחם עלינו אין אנו מרחמים על אלו,(יונה ג, ח) ויקראו אל אלהים בחזקה מאי אמור אמרו לפניו רבונו של עולם עלוב ושאינו עלוב צדיק ורשע מי נדחה מפני מי,(יונה ג, ח) וישובו איש מדרכו הרעה ומן החמס אשר בכפיהם מאי ומן החמס אשר בכפיהם אמר שמואל אפילו גזל מריש ובנאו בבירה מקעקע כל הבירה כולה ומחזיר מריש לבעליו,אמר רב אדא בר אהבה אדם שיש בידו עבירה ומתודה ואינו חוזר בה למה הוא דומה לאדם שתופס שרץ בידו שאפי' טובל בכל מימות שבעולם לא עלתה לו טבילה זרקו מידו כיון שטבל בארבעים סאה מיד עלתה לו טבילה,שנאמר (משלי כח, יג) ומודה ועוזב ירוחם ואומר (איכה ג, מא) נשא לבבינו אל כפים אל אל בשמים:,עמדו בתפלה מורידין לפני התיבה זקן כו': תנו רבנן עמדו בתפלה אע"פ שיש שם זקן וחכם אין מורידין לפני התיבה אלא אדם הרגיל (איזהו רגיל) ר' יהודה אומר מטופל ואין לו ויש לו יגיעה בשדה וביתו ריקם,ופרקו נאה ושפל ברך ומרוצה לעם ויש לו נעימה וקולו ערב ובקי לקרות בתורה ובנביאים ובכתובים ולשנות במדרש בהלכות ובאגדות ובקי בכל הברכות כולן ויהבו ביה רבנן עינייהו בר' יצחק בר אמי | 16a. one who is humiliated by others. Accordingly, ashes are placed on the heads of the leaders of the community by others, to increase the appearance of their suffering. The Gemara asks: And where exactly are the ashes placed upon their heads? Rabbi Yitzḥak said: On the place of the phylacteries of the head, as it is stated: “To appoint to those who mourn in Zion, to give to them an ornament [pe’er] instead of ashes” (Isaiah 61:3). This verse likens the placement of ashes on one’s head to an ornament, and the term pe’er is traditionally interpreted as a reference to phylacteries.,§ The Gemara provides a mnemonic device for the forthcoming statements. Square; ark; and sackcloth; ashes; ashes; cemetery; and Moriah. The Gemara asks: Why do they go out to the square? Rabbi Ḥiyya bar Abba said: This is a symbolic action, as though to say: We cried out in private inside the synagogue and we were not answered. We will therefore disgrace ourselves in public, so that our prayers will be heard.,Reish Lakish said that the move into the square symbolizes exile, as though they are saying: We have been exiled; may our exile atone for us. The Gemara asks: What is the practical difference between these two explanations? The Gemara answers that the practical difference between them is in a case where they are exiled, i.e., they move, from one synagogue to another synagogue. According to the opinion of Reish Lakish, they have exiled themselves, and therefore this ceremony is adequate. Conversely, Rabbi Ḥiyya bar Abba maintains that as the ritual is performed in private, it is insufficient.,The Gemara asks another question concerning the meaning of the ritual. And why do they remove the ark to the city square? Rabbi Yehoshua ben Levi said: This is done as though to say: We had a modest vessel, which was always kept concealed, but it has been publicly exposed due to our transgressions.,The Gemara further asks: And why do they cover themselves in sackcloth? Rabbi Ḥiyya bar Abba said: This is as though to say: We are considered before You like animals, which are likewise covered with hide. And why do they place burnt ashes on top of the ark? Rabbi Yehuda ben Pazi said: This is as though to say in God’s name: “I will be with him in trouble” (Psalms 91:15). Reish Lakish said that the same idea can be derived from a different verse: “In all their affliction, He was afflicted” (Isaiah 63:9). By placing burnt ash on the ark, which is the symbol of the Divine Presence, it is as though God Himself joins the Jews in their pain. Rabbi Zeira said: At first, when I saw the Sages place burnt ashes upon the ark, my entire body trembled from the intensity of the event.,And why do they place ashes upon the head of each and every individual? Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this matter. One said that this is as though to say: We are considered like ashes before You. And one said that these ashes are placed in order to remind God of the ashes of our forefather Isaac, on our behalf. The Gemara asks: What is the practical difference between these two explanations? The Gemara answers that the practical difference between them is in a case where one placed ordinary earth upon the heads of the individuals instead of ashes. Although earth does symbolize self-nullification and may be used according to the first explanation, it has no connection to the sacrifice of Isaac, and therefore it does not satisfy the second explanation.,The Gemara further asks: And why do they go out to the cemetery on a fast day? Again, Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this matter. One said this is as though to say: We are like the dead before You. And one said that one goes out to the cemetery in order that the deceased will request mercy on our behalf. The Gemara asks: What is the practical difference between them? The Gemara answers that the practical difference between them concerns graves of gentiles. If the purpose of going to graves is to say that they stand before God like the dead, graves of gentiles would suffice. However, if they go to the cemetery for the deceased to ask for mercy on their behalf, they should visit specifically Jewish graves.,§ Apropos disputes between Rabbi Levi bar Ḥama and Rabbi Ḥanina, the Gemara mentions another dispute between them. What is the meaning of the name Mount [Har] Moriah, the Temple Mount? Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this matter. One said that the name alludes to the Great Sanhedrin that convened there, as it is the mountain from which instruction [hora’a] went out to the Jewish people. And one said that it is the mountain from which fear [mora] went out to the nations of the world, as this place signifies God’s choice of the Jewish people.,§ The mishna taught: The eldest of the community says to them statements of reproof. The Sages taught in a baraita: If there is an elder, then the elder says the admonition, and if not, a Sage says the admonition. And if not, a person of imposing appearance says it. The Gemara asks: Is that to say that the elder of whom we spoke is preferred to a scholar simply by virtue of his age, even though he is not a scholar? Abaye said that this is what the mishna is saying: If there is an elder, and he is also a scholar, this elder scholar says the admonition. And if not, even a young scholar says the reproof. And if there is no scholar of any kind available, a person of imposing appearance says it.,What does he say? Our brothers, it is not sackcloth and fasting that cause atonement for our sins. Rather, repentance and good deeds will cause our atonement. This is as we find with regard to the people of Nineveh, that it is not stated about them: And God saw their sackcloth and their fasting. Rather, the verse states: “And God saw their deeds, that they had turned from their evil way” (Jonah 3:10).,§ Apropos the repentance of the inhabitants of Nineveh, the Gemara discusses their behavior further. The verse states: “But let them be covered with sackcloth, both man and beast” (Jonah 3:8). What did they do? They confined the female animals alone, and their young alone, in a different place. They then said before God: Master of the Universe, if You do not have mercy on us, we will not have mercy on these animals. Even if we are not worthy of Your mercy, these animals have not sinned.,It is further stated with regard to the people of Nineveh: “And let them cry mightily to God” (Jonah 3:8). The Gemara asks: What did they say that could be described as calling out “mightily”? The Gemara explains that they said before God: Master of the Universe, if there is a dispute between a submissive one and an intractable one, or between a righteous one and a wicked one, who must yield before whom? Certainly the righteous forgives the wicked. Likewise, You must have mercy on us.,The verse states: “And let them turn, every one from his evil way, and from the violence that is in their hands” (Jonah 3:8). What is the meaning of the phrase “and from the violence that is in their hands”? Shmuel said that the king of Nineveh proclaimed: Even if one stole a beam and built it into his building, he must tear down the entire building and return the beam to its owner. Although the Sages decreed that one need only pay ficial compensation in a case of this kind, these people wanted to repent completely by removing any remt of stolen property from their possession.,§ Similarly, Rav Adda bar Ahava said: A person who has a transgression in his hand, and he confesses but does not repent for his sin, to what is he comparable? To a person who holds in his hand a dead creeping animal, which renders one ritually impure by contact. As in this situation, even if he immerses in all the waters of the world, his immersion is ineffective for him, as long as the source of ritual impurity remains in his hand. However, if he has thrown the animal from his hand, once he has immersed in a ritual bath of forty se’a, the immersion is immediately effective for him.,As it is stated: “He who covers his transgressions shall not prosper, but whoever confesses and forsakes them shall obtain mercy” (Proverbs 28:13). That is, confession alone is futile, but one who also abandons his transgressions will receive mercy. And it states elsewhere: “Let us lift up our heart with our hands to God in Heaven” (Lamentations 3:41), which likewise indicates that it is not enough to lift one’s hands in prayer; rather, one must also raise his heart and return to God.,§ The mishna teaches: They stood for prayer, and the congregation appoints an elder. The Sages taught in a baraita: They stood for prayer, and even if there is a man there who is elderly and a scholar, they appoint to descend before the ark as prayer leader only a person who is accustomed to lead in prayer. Who is considered an accustomed prayer leader in this sense? Rabbi Yehuda says: One who has ficially dependent children but he does not have the means to support them, and he has no choice but to toil in the field, and whose house is empty, and who will therefore pray for rain with great devotion.,Rabbi Yehuda continues with his depiction of the worthy prayer leader. And his youth was becoming, and he is humble and accepted by the people, as he is likable. And furthermore, he must be familiar with songs and his voice pleasant, and he is expert in reading the Torah, the Prophets, and the Writings, and he knows how to study midrash, halakha, and aggada. And finally, he must be expert in all of the blessings. Clearly, it is hard to find someone with all these qualities. And the Gemara relates that when this worthy person was described, those Sages present turned their eyes toward Rav Yitzḥak bar Ami, who possessed all of these virtues. |
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| 185. Antonino De Placentia, Itinerarium, 1c, 22, 23, 24, 25, 27, 16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 150 |
| 186. Babylonian Talmud, Gittin, 57a, 95b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 384 |
187. Babylonian Talmud, Sanhedrin, 103a, 43a, 107a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172| 107a. אוכל לחמי הגדיל עלי עקב,אמר רב יהודה אמר רב לעולם אל יביא אדם עצמו לידי נסיון שהרי דוד מלך ישראל הביא עצמו לידי נסיון ונכשל אמר לפניו רבש"ע מפני מה אומרים אלהי אברהם אלהי יצחק ואלהי יעקב ואין אומרים אלהי דוד אמר אינהו מינסו לי ואת לא מינסית לי אמר לפניו רבש"ע בחנני ונסני שנאמר (תהלים כו, ב) בחנני ה' ונסני וגו',אמר מינסנא לך ועבידנא מילתא בהדך דלדידהו לא הודעתינהו ואילו אנא קא מודענא לך דמנסינא לך בדבר ערוה מיד (שמואל ב יא, ב) ויהי לעת הערב ויקם דוד מעל משכבו וגו',אמר רב יהודה שהפך משכבו של לילה למשכבו של יום ונתעלמה ממנו הלכה אבר קטן יש באדם משביעו רעב ומרעיבו שבע,(שמואל ב יא, ב) ויתהלך על גג בית המלך וירא אשה רוחצת מעל הגג והאשה טובת מראה מאד בת שבע הוה קא חייפא רישא תותי חלתא אתא שטן אידמי ליה כציפרתא פתק ביה גירא פתקה לחלתא איגליה וחזייה,מיד (שמואל ב יא, ג) וישלח דוד וידרוש לאשה ויאמר הלא זאת בת שבע בת אליעם אשת אוריה החתי וישלח דוד מלאכים ויקחה ותבא אליו וישכב עמה והיא מתקדשת מטומאתה ותשב אל ביתה והיינו דכתיב (תהלים יז, ג) בחנת לבי פקדת לילה צרפתני בל תמצא זמותי בל יעבר פי אמר איכו זממא נפל בפומיה דמאן דסני לי ולא אמר כי הא מילתא,דרש רבא מאי דכתיב (תהלים יא, א) למנצח לדוד בה' חסיתי איך תאמרו לנפשי נודי הרכם צפור אמר דוד לפני הקב"ה רבש"ע מחול לי על אותו עון שלא יאמרו הר שבכם צפור נדדתו,דרש רבא מאי דכתיב (תהלים נא, ו) לך לבדך חטאתי והרע בעיניך עשיתי למען תצדק בדברך תזכה בשפטך אמר דוד לפני הקב"ה גליא וידיעא קמך דאי בעיא למכפייה ליצרי הוה כייפינא אלא אמינא דלא לימרו עבדא זכי למריה,דרש רבא מאי דכתיב (תהלים לח, יח) כי אני לצלע נכון ומכאובי נגדי תמיד ראויה היתה בת שבע בת אליעם לדוד מששת ימי בראשית אלא שבאה אליו במכאוב וכן תנא דבי רבי ישמעאל ראויה היתה לדוד בת שבע בת אליעם אלא שאכלה פגה,דרש רבא מאי דכתיב (תהלים לה, טו) ובצלעי שמחו ונאספו נאספו עלי נכים [ולא ידעתי] קרעו ולא דמו אמר דוד לפני הקב"ה רבש"ע גלוי וידוע לפניך שאם היו קורעין בשרי לא היה דמי שותת,ולא עוד אלא בשעה שהם עוסקין בארבע מיתות ב"ד פוסקין ממשנתן ואומרים לי דוד הבא על אשת איש מיתתו במה אמרתי להם הבא על אשת איש מיתתו בחנק ויש לו חלק לעוה"ב אבל המלבין פני חבירו ברבים אין לו חלק לעולם הבא,אמר רב יהודה אמר רב אפילו בשעת חליו של דוד קיים שמנה עשרה עונות שנאמר (תהלים ו, ז) יגעתי באנחתי אשחה בכל לילה מטתי בדמעתי ערשי אמסה ואמר רב יהודה אמר רב בקש דוד לעבוד ע"ז שנאמר (שמואל ב טו, לב) ויהי דוד בא עד הראש אשר ישתחוה שם לאלהים ואין ראש אלא ע"ז שנאמר (דניאל ב, לב) והוא צלמא רישיה די דהב טב,(שמואל ב טו, לב) והנה לקראתו חושי הארכי קרוע כתנתו ואדמה על ראשו אמר לו לדוד יאמרו מלך שכמותך יעבוד ע"ז אמר לו מלך שכמותי יהרגנו בנו מוטב יעבוד ע"ז ואל יתחלל שם שמים בפרהסיא,אמר מאי טעמא קנסיבת יפת תואר א"ל יפת תואר רחמנא שרייה א"ל לא דרשת סמוכין דסמיך ליה (דברים כא, יח) כי יהיה לאיש בן סורר ומורה כל הנושא יפת תואר יש לו בן סורר ומורה,דרש ר' דוסתאי דמן בירי למה דוד דומה לסוחר כותי אמר דוד לפני הקב"ה רבש"ע (תהלים יט, יג) שגיאות מי יבין [א"ל] שביקי לך ומנסתרות נקני שביקי לך גם מזדים חשוך עבדך שביקי לך אל ימשלו בי אז איתם דלא לישתעו בי רבנן שביקי לך,ונקיתי מפשע רב שלא יכתב סרחוני אמר לו א"א ומה יו"ד שנטלתי משרי עומד וצווח כמה שנים עד שבא יהושע והוספתי לו שנאמר (במדבר יג, טז) ויקרא משה להושע בן נון יהושע כל הפרשה כולה עאכ"ו,ונקיתי מפשע רב אמר לפניו רבש"ע מחול לי על אותו עון כולו אמר כבר עתיד שלמה בנך לומר בחכמתו (משלי ו, כז) היחתה איש אש בחיקו ובגדיו לא תשרפנה אם יהלך איש על הגחלים ורגליו לא תכוינה כן הבא על אשת רעהו לא ינקה כל הנוגע בה א"ל כל הכי נטרד ההוא גברא א"ל קבל עליך יסורין קבל עליו,אמר רב יהודה אמר רב ששה חדשים נצטרע דוד ונסתלקה הימנו שכינה ופירשו ממנו סנהדרין נצטרע דכתיב (תהלים נא, ט) תחטאני באזוב ואטהר תכבסני ומשלג אלבין נסתלקה הימנו שכינה דכתיב (תהלים נא, יד) השיבה לי ששון ישעך ורוח נדיבה תסמכני ופרשו ממנו סנהדרין דכתי' (תהלים קיט, עט) ישובו לי יראיך וגו' ששה חדשים מנלן דכתי' (מלכים א ב, יא) והימים אשר מלך דוד על ישראל ארבעים שנה | 107a. who did eat of my bread, has lifted his heel against me” (Psalms 41:10). Bread is a metaphor for Torah knowledge.,§ Apropos Ahithophel, the Gemara relates the events that led to his death. Rav Yehuda says that Rav says: A person should never bring himself to undergo an ordeal, as David, king of Israel, brought himself to undergo an ordeal and failed. David said before God: Master of the Universe, for what reason does one say in prayer: God of Abraham, God of Isaac, and God of Jacob, and one does not say: God of David? God said to David: They have undergone ordeals before Me, and you have not undergone an ordeal before Me. David said before Him: Examine me and subject me to an ordeal, as it is stated: “Examine me, Lord, and subject me to an ordeal; try my kidneys and my heart” (Psalms 26:2).,God said to him: I will subject you to an ordeal, and I will perform a matter for you that I did not perform for the Patriarchs, as for them, I did not inform them of the nature of the ordeal, while I am informing you that I will subject you to an ordeal involving a matter of a married woman, with whom relations are forbidden. Immediately, it is written: “And it came to pass one evening that David rose from his bed” (II Samuel 11:2).,Rav Yehuda says: Once David heard the nature of his ordeal, he sought to prevent himself from experiencing lust. He transformed his nighttime bed into his daytime bed, i.e., he engaged in intercourse with his wives during the day, in an attempt to quell his lust. But a halakha, i.e., a Torah statement, escaped him: There is a small limb in man that he employs in sexual intercourse. If he starves the limb, and does not overindulge, it is satiated; but if he satiates the limb and overindulges in sexual intercourse, it is starving, and desires more. Therefore, his plan had the opposite effect.,The verse states: “And he walked upon the roof of the king’s house; from the roof he saw a woman bathing, and the woman was very fair to look upon” (II Samuel 11:2). Bathsheba was shampooing her head behind a beehive, which concealed her from sight. Satan came and appeared to David as a bird. David shot an arrow at the bird, the arrow severed the beehive, Bathsheba was exposed, and David saw her.,Immediately, it is written: “And David sent and inquired after the woman. And one said: Is not this Bathsheba, daughter of Eliam, the wife of Uriah the Hittite? And David sent messengers, and took her, and she came to him, and he lay with her, for she was purified from her impurity, and then she returned to her house” (II Samuel 11:3–4). And that is the meaning of that which is written: “You have proved my heart; You have visited me in the night: You have tried me, but You find nothing; let no presumptuous thought pass my lips” (Psalms 17:3). David said: Oh, that a muzzle would have fallen upon the mouth of the one who hates me, a euphemism for his own mouth, and I would not have said anything like that and I would have withstood the ordeal.,Rava taught: What is the meaning of that which is written: “To the leader, of David. In the Lord I put my trust; how can you say to my soul: Flee like a bird to your mountain” (Psalms 11:1)? David said before the Holy One, Blessed be He: Master of the Universe, pardon me for that sin with Bathsheba so that the wicked people will not say: The mountain that is among you, i.e., the luminary of the generation, David, was driven from the world due to a bird that led to his transgression.,Rava taught: What is the meaning of that which is written: “Against You, only You, have I sinned, and done what is evil in Your eyes; that You are justified when You speak, and right when You judge” (Psalms 51:6)? David said before the Holy One, Blessed be He: It is revealed and known before You that if I sought to suppress my evil inclination, I would have suppressed it; but I said: I will sin, so that they will not say a servant overcame his master and withstood the ordeal even though God said that he would not.,Rava taught: What is the meaning of that which is written: “For I am ready to stumble [letzela] and my pain is always before me” (Psalms 38:18)? Bathsheba, daughter of Eliam, was designated as fit for David from the six days of Creation. Rava interprets that the term letzela is referring to Eve, who was taken from the side [tzela] of Adam, the first man, and explains that she was destined for him, just as Eve was destined for Adam. But she came to him through pain. And likewise, the school of Rabbi Yishmael taught: Bathsheba, daughter of Eliam, was designated as fit for David, but he partook of her unripe, before the appointed time. David would have ultimately married her in a permitted manner after the death of Uriah.,Rava taught: What is the meaning of that which is written: “And when I limped they rejoiced and gathered, the wretched gather themselves together against me, and those whom I know not; they tore and did not cease [dammu]” (Psalms 35:15)? David said before the Holy One, Blessed be He: Master of the Universe. It is revealed and known before you that if my enemies were to tear my flesh, my blood [dami] would not flow to the ground, due to excessive fasting (see II Samuel 12:16–17).,David continued: Moreover, my enemies torment me to the extent that at the time when they are engaged in the public study of the halakhot of the four court-imposed death penalties they interrupt their study and say to me: David, concerning one who engages in intercourse with a married woman, his death is effected with what form of execution? And I said to them: Concerning one who engages in intercourse with a married woman before witnesses and with forewarning, his death is by strangulation, and he has a share in the World-to-Come. But one who humiliates another before the multitudes has no share in the World-to-Come. The transgression of those who humiliated David is clearly more severe than the transgression of David himself.,Rav Yehuda says that Rav says: Even during the time of his illness he fulfilled the mitzva of conjugal rights for eighteen wives, as it is stated: “I am weary with my groaning; every night I speak in my bed; I melt away my couch with tears” (Psalms 6:7). Even when he was weary and groaning he still spoke in his bed, a euphemism for sexual intercourse. And Rav Yehuda says that Rav says: David sought to engage in idol worship during Absalom’s coup, as it is stated: “And it came to pass when David was at the top [rosh] of the ascent, where he would bow to God” (II Samuel 15:32), and rosh means nothing other than idol worship, as it is stated: “As for that image, its head [reishei] was of fine gold” (Daniel 2:32).,It is written: “Behold Hushai the Archite came to meet him with his coat rent and earth upon his head” (II Samuel 15:32). Hushai said to David: Shall they say a king like you will engage in idol worship? David said to him: Is it preferable that they say with regard to a king like me, known to be righteous, that his son will kill him? David continued, referring to himself in third person: It is preferable that he shall engage in idol worship and the name of Heaven shall not be desecrated in public through the murder of a righteous king in this manner.,Hushai said to him: What is the reason that you married a beautiful woman, the mother of Absalom? David said to him: With regard to a beautiful woman, the Merciful One permitted marrying her. Hushai said to him: But you did not interpret the juxtaposed verses, as juxtaposed to the portion of the beautiful woman is the portion beginning: “If a man has a stubborn and rebellious son” (Deuteronomy 21:18). From that juxtaposition it is derived: Anyone who marries a beautiful woman has a stubborn and rebellious son. Therefore, even if Absalom kills you, there will be no desecration of God’s name, as the people will attribute his actions to his mother.,Rabbi Dostai from Biri taught: To what is David comparable? He is comparable to a Samaritan merchant, who incrementally lowers the price until the buyer agrees to purchase the merchandise. David said before the Holy One, Blessed be He: Master of the Universe: “Who can discern his errors” (Psalms 19:13), i.e., forgive me for the unwitting sins that I committed. God said to him: They are forgiven for you. David asked more: “Cleanse me from hidden faults” (Psalms 19:13), i.e., pardon me for transgressions that I committed in private, even if I performed them intentionally. God said to him: They are forgiven for you. David requested: “Keep back your servant also from intentional sins” (Psalms 19:14). God said to him: They are forgiven for you. David requested: “Let them not have dominion over me, then I shall be faultless” (Psalms 19:14), and I further request that the Sages will not speak of me and condemn me. God said to him: They are forgiven for you.,David requested: “And I shall be clear from great transgression” (Psalms 19:14), meaning that my transgression with Bathsheba and Uriah will not be written in the Bible. God said to him: That is impossible. And just as the letter yod that I removed from the name of Sarai, wife of Abraham, when I changed her name to Sarah, was standing and screaming several years over its omission from the Bible until Joshua came and I added the yod to his name, as it is stated: “And Moses called Hosea, son of Nun, Joshua [Yehoshua]” (Numbers 13:16); the entire portion of your transgression, which is fit to be included in the Bible, all the more so it cannot be omitted.,The verse states: “And I shall be clear from great transgression” (Psalms 19:14). David said before God: Master of the Universe, pardon me for that entire sin. God said to him: Your son Solomon is already destined to say with his wisdom: “Can a man take fire in his lap and his garments not be burned? Can one walk on hot coals and his feet not be scorched? So too one who lies with his neighbor’s wife; anyone who touches her shall not go unpunished” (Proverbs 6:27–29). David said to Him: Will that man, David, be expelled for that entire transgression, with no remedy? God said to David: Accept upon yourself afflictions, and that will atone for your sins. He accepted afflictions upon himself.,Rav Yehuda says that Rav says: For six months David was afflicted with leprosy and the Divine Presence abandoned him and the members of the Sanhedrin dissociated themselves from him. He was afflicted with leprosy, as it is stated: “Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow” (Psalms 51:9), indicating that he required purification like a leper. The Divine Presence abandoned him, as it is stated: “Restore me to joy of Your salvation; and uphold me with a willing spirit” (Psalms 51:14). And the members of the Sanhedrin dissociated themselves from him, as it is stated: “Let those who fear You turn to me, and those who have known Your testimonies” (Psalms 119:79). From where do we derive that this lasted for six months? It is derived as it is written: “And the days that David reigned over Israel were forty years; |
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| 188. Babylonian Talmud, Nazir, 53a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •acts, diaspora jews in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
| 189. Babylonian Talmud, Megillah, 10a, 26a, 6a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 686 |
| 190. Babylonian Talmud, Hulin, 97a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •acts, diaspora jews in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
191. Babylonian Talmud, Bava Batra, 4a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •basilica, jerusalem temple Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 95| 4a. אהדר ליה כלילא דיילי נקרינהו לעיניה יומא חד אתא ויתיב קמיה אמר חזי מר האי עבדא בישא מאי קא עביד אמר ליה מאי אעביד ליה אמר ליה נלטייה מר אמר ליה [כתיב] (קהלת י, כ) גם במדעך מלך אל תקלל אמר ליה האי לאו מלך הוא אמר ליה וליהוי עשיר בעלמא וכתיב (קהלת י, כ) ובחדרי משכבך אל תקלל עשיר ולא יהא אלא נשיא וכתיב (שמות כב, כז) ונשיא בעמך לא תאור,אמר ליה בעושה מעשה עמך והאי לאו עושה מעשה עמך אמר ליה מסתפינא מיניה אמר ליה ליכא איניש דאזיל דלימא ליה דאנא ואת יתיבנא אמר ליה כתיב (קהלת י, כ) כי עוף השמים יוליך את הקול ובעל כנפים יגיד דבר,אמר ליה אנא הוא אי הואי ידענא דזהרי רבנן כולי האי לא הוה קטילנא להו השתא מאי תקנתיה דההוא גברא אמר ליה הוא כבה אורו של עולם דכתיב (משלי ו, כג) כי נר מצוה ותורה אור ילך ויעסוק באורו של עולם דכתיב (ישעיהו ב, ב) ונהרו אליו כל הגוים איכא דאמרי הכי אמר ליה הוא סימא עינו של עולם דכתיב (במדבר טו, כד) והיה אם מעיני העדה ילך ויתעסק בעינו של עולם דכתיב (יחזקאל כד, כא) הנני מחלל את מקדשי גאון עוזכם מחמד עיניכם,אמר ליה מסתפינא ממלכותא אמר ליה שדר שליחא וליזיל שתא וליעכב שתא ולהדר שתא אדהכי והכי סתרית [ליה] ובניית [ליה] עבד הכי שלחו ליה אם לא סתרתה אל תסתור ואם סתרתה אל תבני ואם סתרתה ובנית עבדי בישא בתר דעבדין מתמלכין אם זיינך עלך ספרך כאן לא רכא ולא בר רכא הורדוס [עבדא] קלניא מתעביד,מאי רכא מלכותא דכתיב (שמואל ב ג, לט) אנכי היום רך ומשוח מלך ואי בעית אימא מהכא (בראשית מא, מג) ויקראו לפניו אברך,אמרי מי שלא ראה בנין הורדוס לא ראה בנין נאה [מימיו] במאי בנייה אמר רבה באבני שישא ומרמרא איכא דאמרי באבני כוחלא שישא ומרמרא אפיק שפה ועייל שפה כי היכי דנקביל סידא סבר למשעייה בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיחזי כי אידוותא דימא,ובבא בר בוטא היכי עבד הכי והאמר רב יהודה אמר רב ואיתימא ר' יהושע בן לוי מפני מה נענש דניאל מפני שהשיא עצה לנבוכדנצר שנאמר (דניאל ד, כד) להן מלכא מלכי ישפר עלך וחטאיך בצדקה פרוק ועויתך במיחן עניין הן תהוי ארכא לשלותך וגו' וכתיב (דניאל ד, כה) כולא מטא על נבוכדנצר מלכא וכתיב ולקצת ירחין תרי עשר וגו',איבעית אימא שאני עבדא דאיחייב במצות ואיבעית אימא שאני בית המקדש דאי לא מלכות לא מתבני,ודניאל מנלן דאיענש אילימא משום דכתיב (אסתר ד, ה) ותקרא אסתר להתך ואמר רב התך זה דניאל הניחא למ"ד שחתכוהו מגדולתו אלא למ"ד שכל דברי מלכות נחתכין על פיו מאי איכא למימר דשדיוהו לגובא דארייוותא:,הכל כמנהג המדינה: הכל לאתויי מאי לאתויי אתרא דנהיגי בהוצא ודפנא:,לפיכך אם נפל הכותל המקום והאבנים של שניהם: פשיטא לא צריכא דנפל לרשותא דחד מינייהו אי נמי דפנינהו חד לרשותא דידיה מהו דתימא ניהוי אידך המוציא מחבירו עליו הראיה קמ"ל:,וכן בגינה מקום שנהגו לגדור מחייבין אותו: הא גופא קשיא אמרת וכן בגינה מקום שנהגו לגדור מחייבין אותו הא סתמא אין מחייבין אותו,אימא סיפא אבל בקעה מקום שנהגו שלא לגדור אין מחייבין אותו הא סתמא מחייבין אותו השתא סתם גינה אמרת לא סתם בקעה מיבעיא,אמר אביי הכי קאמר וכן סתם גינה ובמקום שנהגו לגדור בבקעה מחייבין אותו אמר ליה רבא אם כן מאי אבל אלא אמר רבא הכי קתני וכן סתם גינה כמקום שנהגו לגדור דמי ומחייבין אותו אבל סתם בקעה כמקום שלא נהגו דמי ואין מחייבין אותו:,אלא אם רצה כונס לתוך שלו ובונה ועושה חזית: מאי חזית אמר רב הונא אכפיה ליה לקרנא לבר ונעביד מלגיו עביד חבריה נמי מלבר ואמר דידי ודידיה הוא אי הכי השתא נמי גייז ליה חבריה ואמר דידי ודידיה הוא גיזוזא מידע ידיע,איכא דאמרי אמר רב הונא מיכפא לקרנא מלגיו ונעבד מלבר גייז ליה חבריה ואמר דידי ודידיה הוא אי הכי השתא נמי לייף ליה חבריה ואמר דידי ודידיה הוא ליפופא מידע ידיע והא מבחוץ קתני קשיא,רבי יוחנן אמר | 4a. Herod placed a garland made of porcupine hide on Bava ben Buta’s head, which pricked his eyes out. One day Herod came and sat before him without identifying himself in order to test him. He, Herod, said: See, Master, what this evil slave Herod is doing. Bava ben Buta said to him: What should I do to him? Herod said to him: The Master should curse him. Bava ben Buta said to him: But it is written: “Do not curse the king, not even in your thoughts” (Ecclesiastes 10:20). Herod said to him: He is not a king, since he rules illegally. Bava ben Buta said to him: And even if he were merely a rich man I would not curse him, as it is written: “And do not curse a rich person in your bedchamber” (Ecclesiastes 10:20). And even were he only a leader I would not curse him, as it is written: “And you shall not curse a leader among your people” (Exodus 22:27).,Herod said to him: That halakha stated with regard to “a leader among your people,” that is, to a fit Jew who acts as a member of your people, i.e., in accordance with Torah law, and this one does not do the deeds of your people. Bava ben Buta said to him: Nevertheless, I am afraid of him. Herod said to him: There is nobody who will go and tell him, since you and I are sitting here alone. Bava ben Buta said to him: Nevertheless, it is written: “For a bird of the sky shall carry the sound, and that which has wings shall tell the matter” (Ecclesiastes 10:20).,Herod said to him: I am he. Had I known that the Sages were so cautious I would not have killed them. Now, what is that man’s remedy, i.e., what can I do to repent for my sinful actions? Bava ben Buta said to him: He who extinguished the light of the world by killing the Torah Sages, as it is written: “For the mitzva is a lamp, and the Torah is light” (Proverbs 6:23), should go and occupy himself with the light of the world, the Temple, as it is written with regard to the Temple: “And all the nations shall flow [venaharu] unto it” (Isaiah 2:2), the word venaharu alluding to light [nehora]. There are those who say that this is what he said to him: He who blinded the eye of the world, as it is written in reference to the Sages: “And if it be committed through ignorance by the eyes of the congregation” (Numbers 15:24), should go and occupy himself with the eye of the world, the Temple, as it is written: “I will desecrate my Temple, the pride of your strength, the delight of your eyes” (Ezekiel 24:21).,Herod said to him: I am afraid of the Roman government, that they will not permit me to make changes in the Temple. Bava ben Buta said to him: Send a messenger who will travel there for a year, and remain there for another year, and take yet another year to return. In the meantime, you can demolish the Temple and rebuild it. He did so. Eventually, they sent a message to Herod from Rome: If you have not yet demolished it, do not demolish it; and if you have already demolished it, do not rebuild it; and if you have demolished it and already rebuilt it, you shall be counted among those who act wickedly, seeking counsel only after they have already acted. Even if you are armed and in command of a military force, your book, i.e., your genealogical record, is here. You are neither a king [reikha] nor the son of a king, but rather Herod the slave who has made himself a freeman [kelonya].,The Gemara explains: What is the meaning of the word reikha? It denotes royalty, as it is written: “I am today a tender [rakh] and anointed king” (II Samuel 3:39). And if you wish, say that the meaning of the word is learned from here, from the term describing Joseph after he was appointed viceroy to the king: “And they cried before him, Avrekh” (Genesis 41:43).,The Sages say: One who has not seen Herod’s building has never seen a beautiful building in his life. The Gemara asks: With what did he build it? Rabba said: With stones of white and green marble [umarmara]. There are those who say that he built it with stones of blue, white, and green marble. Alternate rows of stones sent out an edge a bit and drew in an edge a bit, so that they would better receive and hold the plaster. He considered covering it with gold, but the Rabbis said to him: Leave it, and do not cover it, since it is more beautiful this way, as it looks like the waves of the sea.,The Gemara asks: And how did Bava ben Buta do this, i.e., give advice to Herod the wicked? But doesn’t Rav Yehuda say that Rav says, and some say it was Rabbi Yehoshua ben Levi who says: For what reason was Daniel punished? Because he offered advice to Nebuchadnezzar, as after sharing a harsh prophecy with him, it is stated: “Therefore, O king, let my counsel be acceptable to you, redeem your sins with charity and your iniquities with graciousness to the poor, that there may be a lengthening of your prosperity” (Daniel 4:24). And it is written: “All this came upon King Nebuchadnezzar” (Daniel 4:25). And it is written: “And at the end of twelve months” (Daniel 4:26). Only after a year was the prophecy fulfilled but not before that, apparently because Nebuchadnezzar heeded Daniel’s advice.,The Gemara answers: If you wish, say that a slave like Herod is different since he is obligated in the mitzvot, and therefore Bava ben Buta had to help him repent. And if you wish, say the Temple is different, as without the help of the government it would not have been built.,The Gemara asks: And from where do we derive that Daniel was punished? If we say we know this because it is written: “And Esther called for Hatach, one of the king’s chamberlains, whom he had appointed to attend upon her” (Esther 4:5), and Rav said: Hatach is Daniel. This works out well according to the one who says Daniel was called Hatach because they cut him down [ḥatakh] from his greatness and turned him into a minor attendant. But according to the one who says he was called Hatach because all governmental matters were determined [ḥatakh] according to his word, what is there to say? What punishment did he receive? The Gemara answers: His punishment was that they threw him into the den of lions.,§ The mishna teaches: In a place where it is customary to build a wall of non-chiseled stone, or chiseled stone, or small bricks, or large bricks, they must build the partition with that material. Everything is in accordance with the regional custom. The Gemara asks: What does the word everything serve to add? The Gemara answers: It serves to add a place where it is customary to build a partition out of palm and laurel branches. In such a place, the partition is built from those materials.,The mishna teaches: Therefore, if the wall later falls, the assumption is that the space where the wall stood and the stones belong to both of them, to be divided equally. The Gemara questions the need for this ruling: Isn’t it obvious that this is the case, since both neighbors participated in the construction of the wall? The Gemara answers: No, it is necessary to teach this halakha for a case where the entire wall fell into the domain of one of them. Alternatively, it is necessary in a case where one of them already cleared all the stones into his own domain. Lest you say that the other party should be governed by the principle that the burden of proof rests upon the claimant, that is, if the other party should have to prove that he had been a partner in the construction of the wall, the mishna teaches us that they are presumed to have been partners in the building of the wall, and neither requires further proof.,§ The mishna continues: And similarly with regard to a garden, in a place where it is customary to build a partition in the middle of a garden jointly owned by two people, and one of them wishes to build such a partition, the court obligates his neighbor to join in building the partition. The Gemara comments: This matter itself is difficult. On the one hand, you said: And similarly with regard to a garden, in a place where it is customary to build a partition in the middle of a garden jointly owned by two people, and one of them wishes to build such a partition, the court obligates his neighbor to join in building the partition. One can infer that ordinarily, where there is no custom, the court does not obligate him to build a partition.,But say the latter clause of the mishna: But with regard to an expanse of fields, in a place where it is customary not to build a partition between two people’s fields, and one person wishes to build a partition between his field and that of his neighbor, the court does not obligate his neighbor to build such a partition. One can infer that ordinarily, where there is no custom, the court obligates him to build a partition. The Gemara explains the difficulty: Now that you said by inference that in an ordinary garden the court does not obligate him to build a partition, is it necessary to say that the court does not obligate him to build a partition in an ordinary field? Clearly in a field there is less of a need for a partition, as there is less damage caused by exposure to the gaze of others.,Abaye said that this is what the tanna is saying: And similarly with regard to an ordinary garden, and also in a place where it is customary to build a partition in an expanse of fields, the court obligates him to build a partition. Rava said to him: If so, what is the point of the word: But, mentioned afterward in connection with an expanse of fields, which seems to indicate that the issue of fields had not yet been addressed? Rather, Rava said that this is what the tanna is teaching: And similarly an ordinary garden is treated like a place where it is customary to build a partition, and therefore the court obligates him to build a partition. But an ordinary expanse of fields is treated like a place where it is customary not to build a partition, and therefore the court does not obligate him to build one.,§ The mishna teaches: Rather, if one person wishes to erect a partition, he must withdraw into his own field and build the partition there. And he makes a border mark on the outer side of the barrier facing his neighbor’s property, indicating that he built the entire structure of his own materials and on his own land. The Gemara asks: What is the meaning of a border mark? Rav Huna said: He bends the edge of the wall toward the outside. The Gemara suggests: Let him make it on the inside. The Gemara explains: In that case, his neighbor might also make a mark on the outside, that is, on the side facing his own property, and say: The wall is both mine and his. The Gemara responds: If so, that is, there is a concern about such deception, now also when the person who builds the wall makes a border mark on the outer side of the wall, his neighbor might cut it off and say: The wall is both mine and his. The Gemara answers: Such a cut is noticeable and the deception will not work.,There are those who say that in answer to the question: What is the meaning of a border mark, Rav Huna said: He bends the edge of the wall toward the inside. The Gemara suggests: Let him make it on the outside. The Gemara explains: In that case, his neighbor might cut it off and say: The wall is both mine and his. The Gemara asks: If so, that is, there is a concern for such deception, now also when the person who builds the wall makes a border mark toward the inside, his neighbor might add a border mark on his own side and say: The wall is both mine and his. The Gemara answers: An addition is noticeable and the deception will not work. The Gemara asks: But doesn’t the mishna teach that he makes the border mark on the outside and not on the inside? The Gemara comments: This is a difficulty.,Rabbi Yoḥa said: |
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192. Obsequens, De Prodigiis, 57 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 76 | 57. L. Scipio, C. Norbanus consuls [A.U.C. 671] In the time of Sulla, between Capua and Vulturnum a huge sound of standards and weapons was heard accompanied by a terrifying noise, so that it seemed that two battle lines had met for several days. For those who observed the miraculous event more intently traces of horses and men and freshly trampled grass and bushes were seen and this portended the burden of a huge war. In Etruria at Clusium a mother of a family gave birth to a live serpent, which, on the orders of the haruspices, was thrown into the flowing water and swam across. After five years, L. Sulla returned to Italy as victor and caused great fear amongst his enemies. By the crime of a temple keeper the Capitol burnt down in one night. Because of Sulla’s cruelty, there was a cruel proscription of leading citizens. One hundred thousand men are said to have been killed in the Italian and civil war. |
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| 193. Anon., Protevangelium of James, 24.1-24.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •stephen, anti-jewish symbol, reasons for jerusalem as cult site Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 11 |
| 194. Papyri, Papyri Graecae Magicae, 4.2708-4.2784, 13.1-13.343 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmas of jerusalem Found in books: DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 223 |
195. Babylonian Talmud, Shabbat, 29b, 139a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207| 139a. הלכה ברורה ומשנה ברורה במקום אחד:,תניא רבי יוסי בן אלישע אומר אם ראית דור שצרות רבות באות עליו צא ובדוק בדייני ישראל שכל פורענות שבאה לעולם לא באה אלא בשביל דייני ישראל שנאמר (מיכה ג, ט) שמעו נא זאת ראשי בית יעקב וקציני בית ישראל המתעבים משפט ואת כל הישרה יעקשו בונה ציון בדמים וירושלים בעולה ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה' ישענו וגו',רשעים הן אלא שתלו בטחונם במי שאמר והיה העולם לפיכך מביא הקב"ה עליהן ג' פורעניות כנגד ג' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער,ואין הקב"ה משרה שכינתו על ישראל עד שיכלו שופטים ושוטרים רעים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סגיך ואסירה כל בדיליך ואשיבה שופטיך כבראשונה ויועציך כבתחלה וגו',אמר עולא אין ירושלים נפדה אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה,אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי,אי בטלי יהירי בטלי אמגושי דכתיב ואצרוף כבור סגיך,אי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה' משפטיך פנה אויבך,אמר רבי מלאי משום ר"א בר' שמעון מ"ד (ישעיהו יד, ה) שבר ה' מטה רשעים שבט מושלים שבר ה' מטה רשעים אלו הדיינין שנעשו מקל לחזניהם שבט מושלים אלו ת"ח שבמשפחות הדיינין מר זוטרא אמר אלו תלמידי חכמים שמלמדים הלכות ציבור לדייני בור,אמר ר"א בן מלאי משום ר"ל מאי דכתיב (ישעיהו נט, ג) כי כפיכם נגואלו בדם ואצבעותיכם בעון שפתותיכם דברו שקר לשונכם עולה תהגה,כי כפיכם נגואלו בדם אלו הדיינין ואצבעותיכם בעון אלו סופרי הדיינין שפתותיכם דברו שקר אלו עורכי הדיינין לשונכם עולה תהגה אלו בעלי דינין,ואמר רבי מלאי משום ר' יצחק מגדלאה מיום שפירש יוסף מאחיו לא טעם טעם יין דכתיב (בראשית מט, כו) ולקדקד נזיר אחיו,ר' יוסי בר' חנינא אמר אף הן לא טעמו טעם יין דכתיב (בראשית מג, לד) וישתו וישכרו עמו מכלל דעד האידנא לא (הוה שיכרות) ואידך שיכרות הוא דלא הוה שתיה מיהא הוה,ואמר רבי מלאי בשכר (שמות ד, יד) וראך ושמח בלבו זכה לחשן המשפט על לבו:,שלחו ליה בני בשכר ללוי כילה מהו כשותא בכרמא מהו מת בי"ט מהו,אדאזיל נח נפשיה דלוי אמר שמואל לרב מנשיא אי חכימת שלח להו שלח להו כילה חזרנו על כל צידי כילה ולא מצינו לה צד היתר,ולישלח להו כדרמי בר יחזקאל לפי שאינן בני תורה,כשותא בכרמא עירבובא ולישלח להו כדר"ט דתניא כישות ר' טרפון אומר אין כלאים בכרם וחכמים אומרים כלאים בכרם וקי"ל כל המיקל בארץ הלכה כמותו בחו"ל לפי שאינן בני תורה,מכריז רב האי מאן דבעי למיזרע כשותא בכרמא ליזרע רב עמרם חסידא מנגיד עילויה,רב משרשיא יהיב ליה פרוטה לתינוק נכרי וזרע ליה וליתן ליה לתינוק ישראל אתי למיסרך וליתן ליה לגדול נכרי אתי לאיחלופי בישראל,מת שלח להו מת לא יתעסקו ביה לא יהודאין ולא ארמאין לא ביום טוב ראשון ולא ביום טוב שני,איני והאמר רבי יהודה בר שילת אמר רבי אסי עובדא הוה בבי כנישתא דמעון ביום טוב הסמוך לשבת | 139a. clear halakha and clear teaching together, but rather there will be disputes among the Sages.,It was taught in a baraita that Rabbi Yosei ben Elisha says: If you see a generation that many troubles are befalling it, go and examine the judges of Israel. Perhaps their sins are the cause, as any calamity that comes to the world comes due to the judges of Israel acting corruptly, as it is stated: “Please hear this, heads of the house of Jacob, and officers of the house of Israel, who abhor justice and pervert all equity, who build up Zion with blood, and Jerusalem with iniquity. Their heads they judge for bribes, and their priests teach for hire, and their prophets divine for money; yet they lean upon the Lord, saying: Is not the Lord in our midst? No evil shall befall us” (Micah 3:9–11).,The Gemara comments: They are wicked, but they placed their trust in the One Who spoke and the world came into being, the Almighty. Therefore, the Holy One, Blessed be He, brings upon them three calamities corresponding to the three transgressions for which they are responsible, as it is stated in the following verse: “Therefore, because of you, Zion shall be plowed as a field, and Jerusalem shall become heaps, and the Temple Mount as the high places of a forest” (Micah 3:12).,And the Holy One, Blessed be He, will not rest His Divine Presence on the Jewish people until evil judges and officers shall be eliminated from the Jewish people, as it is stated: “And I will turn My hand upon you, and I will purge away your dross as with lye, and I will remove all your alloy. And I will restore your judges as at first, and your counselors as at the beginning; afterward you shall be called the city of righteousness, a faithful city” (Isaiah 1:25–26).,Ulla said: Jerusalem will be redeemed only through righteousness, as it is stated: “Zion will be redeemed with justice and those who return to her with righteousness” (Isaiah 1:27).,Rav Pappa said: If the arrogant will cease to exist, the Persian fire priests will cease to exist as well. If the deceitful judges will cease to exist, the royal officers [gazirpatei] and taskmasters will cease to exist.,He explains: If the arrogant will cease, the Persian fire priests will cease, as it is written: “And I will purge away your dross [sigayikh] as with lye, and I will remove all your alloy [bedilayikh].” This teaches that when the conceited and haughty [sigim] are purged, the priests of fire, who are separated [muvdalim] from the fear of God, will also cease.,He said: If the deceitful judges cease, the royal officers and taskmasters will cease, as it is written: “The Lord has removed your judgment, cast out your enemy” (Zephaniah 3:15).,Rabbi Mallai said in the name of Rabbi Elazar, son of Rabbi Shimon: What is the meaning of that which is written: “The Lord has broken the staff of the wicked, the rod of the rulers” (Isaiah 14:5)? He explains: “The Lord has broken the staff of the wicked”; these are the judges who have become staffs for their attendants. The attendants abuse people, and the judges provide the attendants with legal backing and moral support. “The rod of the rulers”; these are the Torah scholars who are members of the families of the judges. These Torah scholars assist their relatives, the judges, conceal their faults. Mar Zutra said: These are the Torah scholars who teach communal halakhot to ignorant judges. They teach ignorant judges just enough Torah and modes of conduct to prevent the people from realizing how ignorant they are, enabling them to maintain their positions.,Rabbi Eliezer ben Mallai said in the name of Reish Lakish: What is the meaning of that which is written: “For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue utters wickedness” (Isaiah 59:3)?,He explains: “For your hands are defiled with blood”; these are the judges who take bribes in their hands. “And your fingers with iniquity”; these are the scribes of the judges, who write falsehood with their fingers. “Your lips have spoken lies”; these are the legal advisors. “Your tongue utters wickedness”; these are the litigants themselves.,And Rabbi Mallai said in the name of Rabbi Yitzḥak from Migdal: From the day that Joseph took leave from his brothers, he did not sample a taste of wine, as it is written: “They shall be on the head of Joseph, and on the crown of the head of he who was separated [nezir] from his brothers” (Genesis 49:26). The language of the verse alludes to the fact that Joseph conducted himself like a nazirite and abstained from wine.,Rabbi Yosei, son of Rabbi Ḥanina, said: Joseph’s brothers too did not sample the taste of wine during the intervening period, due to their remorse, as it is written: “And they drank and became drunk with him” (Genesis 43:34). By inference: Until now there was no drunkenness, as they abstained from drinking. And the other Sage, Rabbi Mallai, holds: It was drunkenness of which there was none; however, there was drinking on the part of the brothers during the intervening years.,And Rabbi Mallai said: It is stated in the verse: “And the anger of the Lord was kindled against Moses, and He said: Is there not Aaron your brother the Levite, I know that he can surely speak, and also behold, he is coming out to greet you, and he will see you and be glad in his heart” (Exodus 4:14). Rabbi Mallai taught that as reward for Aaron’s lack of jealousy at seeing his brother Moses rise to greatness, as it is stated: “And he will see you and be glad in his heart,” he merited to become the High Priest, and for the breastplate of judgment to rest on his heart.,The Gemara returns to the laws of a canopy. The inhabitants of the town of Bashkar sent to Levi: What is the halakha with regard to spreading a canopy on Shabbat? Additionally, what is the halakha with regard to hops in a vineyard? Do they constitute a prohibited mixture of diverse kinds? Finally, what is the halakha with regard to one who died on a Festival? How can the people attend to his burial?,As the messenger was going with the question, Levi died. Shmuel said to Rav Menashya: If you are wise and able to respond, send them answers to their questions. He sent them: With regard to a canopy, we reviewed all aspects of the matter of the canopy, and we did not find any permissible aspect.,The Gemara asks: And let him send them that it can be permitted in accordance with the opinion of Rami bar Yeḥezkel. The Gemara answers: He did not want to reveal that leniency to them, because they are not well versed in Torah, and they would not distinguish between permitted and prohibited methods of spreading the canopy.,He also told them: Hops in a vineyard are a forbidden mixture of diverse kinds. The Gemara asks: And let him send them the message that it is permitted in accordance with the opinion of Rabbi Tarfon, as it was taught in the Tosefta: With regard to hops, Rabbi Tarfon says: They do not constitute a prohibited mixture of food crops in a vineyard, and the Rabbis say: They constitute a forbidden mixture of food crops in a vineyard. And we maintain that anyone who is lenient with regard to the halakhot of diverse kinds in Eretz Yisrael, even if the halakha is not ruled in accordance with his opinion, the halakha is ruled in accordance with his opinion outside of Eretz Yisrael, where the halakhot of diverse kinds apply only by rabbinic law. The Gemara explains: He did not reveal this leniency to them, because they were not well versed in Torah.,With regard to the matter of hops in a vineyard, the Gemara relates that Rav would announce: One who seeks to sow hops in a vineyard, let him sow. In contrast, Rav Amram Ḥasida would administer lashes for sowing hops in a vineyard.,The Gemara relates that Rav Mesharshiya would give a peruta to a gentile child, and the child would sow hops for him. The Gemara asks: And let him give the peruta to a Jewish child, who is also not obligated in mitzva observance. The Gemara answers: He may come to continue this habit and violate the prohibition as an adult. The Gemara asks: And let him give the peruta to an adult gentile. The Gemara answers: He may come to confuse him with a Jew.,With regard to a person who died on a Festival, he sent them in response: If a person died on a Festival, neither Jews nor Arameans, i.e., gentiles, should attend to his burial, neither on the first day of a Festival, nor on the second day of a Festival observed in the Diaspora.,The Gemara asks: Is that so? Didn’t Rabbi Yehuda bar Sheilat say that Rabbi Asi said: There was an incident in the synagogue of the settlement of Maon on a Festival adjacent to Shabbat. A person died, |
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| 196. Babylonian Talmud, Zevahim, 118b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •acts, diaspora jews in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
197. Babylonian Talmud, Berachot, 17b, 62b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 679| 62b. תניא בן עזאי אומר על כל משכב שכב חוץ מן הקרקע על כל מושב שב חוץ מן הקורה אמר שמואל שינה בעמוד השחר כאסטמא לפרזלא יציאה בעמוד השחר כאסטמא לפרזלא,בר קפרא הוה מזבן מילי בדינרי עד דכפנת אכול עד דצחית שתי עד דרתחא קדרך שפוך קרנא קריא ברומי בר מזבין תאני תאני דאבוך זבין,אמר להו אביי לרבנן כי עייליתו בשבילי דמחוזא למיפק ביה בחקלא לא תחזו לא להך גיסא ולא להך גיסא דלמא יתבי נשי ולאו אורח ארעא לאסתכולי בהו,רב ספרא על לבית הכסא אתא רבי אבא נחר ליה אבבא אמר ליה ליעול מר בתר דנפק אמר ליה עד השתא לא עיילת לשעיר וגמרת לך מילי דשעיר לאו הכי תנן מדורה היתה שם ובית הכסא של כבוד וזה היה כבודו מצאו נעול בידוע שיש שם אדם מצאו פתוח בידוע שאין שם אדם אלמא לאו אורח ארעא הוא,והוא סבר מסוכן הוא דתניא רבן שמעון בן גמליאל אומר עמוד החוזר מביא את האדם לידי הדרוקן סילון החוזר מביא את האדם לידי ירקון,רבי אלעזר על לבית הכסא אתא ההוא פרסאה דחקיה קם ר' אלעזר ונפק אתא דרקונא שמטיה לכרכשיה קרי עליה רבי אלעזר (ישעיהו מג, ד) ואתן אדם תחתיך אל תקרי אדם אלא אדום:,(שמואל א כד, יא) ואמר להרגך ותחס עליך,ואמר ואמרתי מיבעי ליה ותחס וחסתי מיבעי ליה אמר רבי אלעזר אמר לו דוד לשאול מן התורה בן הריגה אתה שהרי רודף אתה והתורה אמרה בא להרגך השכם להרגו אלא צניעות שהיתה בך היא חסה עליך,ומאי היא דכתיב (שמואל א כד, ד) ויבא אל גדרות הצאן על הדרך ושם מערה ויבא שאול להסך את רגליו תנא גדר לפנים מן גדר ומערה לפנים ממערה להסך אמר ר' אלעזר מלמד שסכך עצמו כסוכה:,(שמואל א כד, ה) ויקם דוד ויכרת את כנף המעיל אשר לשאול בלט אמר ר' יוסי בר' חנינא כל המבזה את הבגדים סוף אינו נהנה מהם שנאמר (מלכים א א, א) והמלך דוד זקן בא בימים ויכסוהו בבגדים ולא יחם לו:,(שמואל א כו, יט) אם ה' הסיתך בי ירח מנחה אמר רבי אלעזר אמר ליה הקב"ה לדוד מסית קרית לי הרי אני מכשילך בדבר שאפי' תינוקות של בית רבן יודעים אותו דכתיב (שמות ל, יב) כי תשא את ראש בני ישראל לפקודיהם ונתנו איש כפר נפשו וגו' מיד (דברי הימים א כא, א) ויעמוד שטן על ישראל וכתיב (שמואל ב כד, א) ויסת את דוד בהם לאמר לך מנה את ישראל וכיון דמנינהו לא שקל מינייהו כופר דכתיב (שמואל ב כד, טו) ויתן ה' דבר בישראל מהבקר ועד עת מועד,מאי עת מועד אמר שמואל סבא חתניה דרבי חנינא משמיה דרבי חנינא משעת שחיטת התמיד עד שעת זריקתו רבי יוחנן אמר עד חצות ממש:,(שמואל ב כד, טז) ויאמר למלאך המשחית בעם רב אמר רבי אלעזר אמר ליה הקב"ה למלאך טול לי רב שבהם שיש בו ליפרע מהם כמה חובות באותה שעה מת אבישי בן צרויה ששקול כרובה של סנהדרין:,(דברי הימים א כא, טו) ובהשחית ראה ה' וינחם מאי ראה,אמר רב ראה יעקב אבינו דכתיב (בראשית לב, ג) ויאמר יעקב כאשר ראם ושמואל אמר אפרו של יצחק ראה שנאמר (בראשית כב, ח) אלהים יראה לו השה,רבי יצחק נפחא אמר כסף כפורים ראה שנאמר (שמות ל, טז) ולקחת את כסף הכפורים מאת בני ישראל וגו' רבי יוחנן אמר בית המקדש ראה דכתיב (בראשית כב, יד) בהר ה' יראה,פליגי בה ר' יעקב בר אידי ורבי שמואל בר נחמני חד אמר כסף הכפורים ראה וחד אמר בית המקדש ראה ומסתברא כמאן דאמר בית המקדש ראה שנאמר (בראשית כב, יד) אשר יאמר היום בהר ה' יראה:,לא יכנס אדם להר הבית במקלו וכו': מאי קפנדריא אמר רבא קפנדריא כשמה ורב חנא בר אדא משמיה דרב סמא בריה דרב מרי אמר כמאן דאמר אינש אדמקיפנא אדרי איעול בהא אמר רב נחמן אמר רבה בר אבוה הנכנס לבית הכנסת על מנת שלא לעשותו קפנדריא מותר לעשותו קפנדריא,רבי אבהו אמר אם היה שביל מעיקרו מותר אמר ר' חלבו אמר רב הונא הנכנס לבית הכנסת להתפלל מותר לעשותו קפנדריא שנאמר (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים וגו':,ורקיקה מקל וחומר: אמר רב ביבי אמר ר' יהושע בן לוי כל הרוקק בהר הבית בזמן הזה כאילו רוקק בבת עינו שנאמר (מלכים א ט, ג) והיה עיני ולבי שם כל הימים,אמר רבא רקיקה בבית הכנסת שריא מידי דהוה אמנעל מה מנעל בהר הבית אסור בבית הכנסת מותר אף רקיקה בהר הבית הוא דאסור בבית הכנסת שרי,אמר ליה רב פפא לרבא ואמרי לה רבינא לרבא ואמרי לה רב אדא בר מתנא לרבא אדיליף ממנעל נילף מקפנדריא,אמר ליה תנא יליף ממנעל ואת אמרת מקפנדריא מאי היא דתניא לא יכנס אדם להר הבית לא במקלו שבידו ולא במנעלו שברגלו ולא במעות הצרורים לו בסדינו ובפונדתו מופשלת לאחוריו ולא יעשנה קפנדריא ורקיקה מקל וחומר ממנעל ומה מנעל שאין בו דרך בזיון אמרה תורה (שמות ג, ה) של נעליך מעל רגליך רקיקה שהיא דרך בזיון לא כל שכן,רבי יוסי בר יהודה אומר אינו צריך הרי הוא אומר (אסתר ד, ב) כי אין לבא אל שער המלך בלבוש שק והלא דברים קל וחומר ומה שק שאינו מאוס לפני בשר ודם כך רקיקה שהיא מאוסה לפני מלך מלכי המלכים לא כל שכן,אמר ליה אנא הכי קאמינא נימא הכא לחומרא והכא לחומרא | 62b. Continuing with the subject of health, it was taught in a baraita: Ben Azzai says: On all beds, lie, except for the ground. On all seats, sit, except for a beam, lest you fall off. Shmuel said: Sleeping at dawn is as effective as forging [istema] is to iron. A bowel movement at dawn is as beneficial as forging is to iron.,Similarly, the Gemara relates: Bar Kappara would sell sayings for dinars; he would express his ideas in brief maxims. For example: If you are hungry, eat; do not delay eating, as the hunger may pass and your food will be of no benefit. So too, if you are thirsty, drink; while the pot is still boiling, pour it out before it cools off. This is a metaphor for relieving oneself. Bar Kappara also said: When the horn is sounded in Rome, signifying that there is demand for figs in the Roman market, son of a fig seller, sell your father’s figs, even without his permission, so as not to miss the opportunity.,Abaye said to the Sages: When you enter the paths of the city of Meḥoza in order to go out and defecate in a field, look neither to one side nor to the other, as perhaps women are sitting there and it is improper to look at them.,The Gemara relates: Rav Safra once entered a bathroom, when Rabbi Abba came along. To determine if he could enter, Rabbi Abba coughed next to the door. Rav Safra said to him: Enter, master. When he came out, Rabbi Abba said to him: Until now, you never entered Seir, the land of the Edomites, who are not strict in their practice of modesty, and yet you already learned the customs of Seir? Didn’t we learn in the mishna concerning the Temple: There was a fire next to the ritual bath, and a bathroom of honor. And this was its honor: If one found it locked, it was known that someone was inside; if he found it open, it was known that no one was inside. Speaking in the bathroom is not a desired mode of behavior.,The Gemara explains the opinion of Rav Safra, who told Rabbi Abba that he could enter while in the bathroom: Rav Safra held that it was dangerous for Rabbi Abba. If he waited and was uncertain whether or not he could enter, he would endanger himself. As it was taught in a baraita: Rabbi Shimon ben Gamliel says: A column of feces that is held back because one cannot relieve himself causes dropsy [hidrokan]. A stream [silon] of urine that is held back causes jaundice.,The Gemara relates that Rabbi Elazar entered a bathroom. This Roman came and pushed him away. Rabbi Elazar stood and left, and a serpent came and ripped out the intestines of the Roman. Rabbi Elazar recited the following verse about the Roman: “Therefore I will give man [adam] for you” (Isaiah 43:4); do not read it as adam, but rather read it as Edom, meaning a Roman.,With regard to modesty in a bathroom, the Gemara cites an additional biblical allusion. When David found Saul in the cave and spared him, tearing the corner of his coat, he said to him: “Behold this day, your eyes have seen how the Lord has delivered you today into my hand in the cave, and he said to kill you; and you spared you” (I Samuel 24:10).,The Gemara asks: Why does the verse say: And he said? It should say: And I said. Why does the verse say: And you spared? It should say: And I spared. Rather, Rabbi Elazar said: David said to Saul: By Torah law, you should be killed, as you are a pursuer who seeks to kill me, and the Torah says: If one comes to kill you, kill him first. But it was the modesty that you displayed that spared you.,And what is this modesty? As it is written: “And he came to the sheepcotes by the way, where there was a cave, and Saul went in to cover his feet, to defecate. Now David and his men were sitting in the innermost parts of the cave” (I Samuel 24:3). It was taught that the Sages said: There was a fence within a fence, and a cave within a cave, and Saul entered to defecate in the interest of modesty. With regard to the use of the term, to cover his feet, Rabbi Elazar said: This teaches that, even there, he covered himself with his garment like a sukka.,The Gemara continues with a homiletic interpretation of the verse: “Then David arose, and cut off the corner of Saul’s robe privily” (I Samuel 24:4). Rabbi Yosei, son of Rabbi Ḥanina, said: Anyone who treats clothing with contempt, like David who tore Saul’s robe for no reason, will be punished in that ultimately he will not benefit from his garments, as it is stated: “Now King David was old and stricken in years; and they covered him with clothes, but he could get no heat” (I Kings 1:1).,As for David’s statement to Saul: “If it be the Lord that has incited you against me, let Him accept an offering” (I Samuel 26:19), Rabbi Elazar said that the Holy One, Blessed be He, said to David: Do you call Me an inciter? In retribution, I will cause you to fail in a matter that even schoolchildren know, as it is written: “When you take the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the Lord, when you number them; that there be no plague among them, when you number them” (Exodus 30:12). Immediately after God said this to David, “Satan stood up against Israel and incited David to number Israel” (I Chronicles 21:1). Moreover, it is written: “And again the anger of the Lord was kindled against Israel, and He incited David against them, saying: Go, number Israel and Judea” (II Samuel 24:1). The proportional response to David’s calling God an inciter was that He incited David. And when he counted them, he did not take a ransom from them, and he was punished, as it is written: “So the Lord sent a pestilence upon Israel from the morning even to the appointed time” (II Samuel 24:15).,The Gemara asks: What is the meaning of the appointed time? Shmuel the elder, father-in-law of Rabbi Ḥanina, said in the name of Rabbi Ḥanina: It means from when the daily offering is slaughtered until when its blood is sprinkled. Rabbi Yoḥa said: It means precisely until noon.,It is also stated there: “The Lord repented Him of the evil and said to the angel that destroyed the many [rav] people: It is enough; now stay your hand” (II Samuel 24:16). Explaining the meaning of the word rav, Rabbi Elazar said that the Holy One, Blessed be He, said to the angel: Take for me a great one [rav] from among them, who is worthy of defraying several of Israel’s debts. As a result, at that moment Avishai ben Tzeruya, who was equivalent to the majority of the Sanhedrin, died. His death atoned for the entire nation.,On a parallel note, it is said: “The Lord beheld, and He repented him of the evil” (I Chronicles 21:15). The Gemara asks: What did the Lord behold?,Rav said: He saw and remembered the patriarch, Jacob, about whom the term seeing is used: “And Jacob said when he saw them [ra’am]: This is God’s camp” (Genesis 32:3). And Shmuel said: He saw and remembered Isaac’s ashes, as it is said in the portion of the binding of Isaac: “God will provide [yireh] Himself the lamb for a burnt-offering” (Genesis 22:8).,Rabbi Yitzḥak Nappaḥa said: He saw the money of atonement that Israel gave when they were counted during the Exodus from Egypt, as it is stated: “And you shall take the atonement money from the children of Israel, and shall appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the Lord, to make atonement for your souls” (Exodus 30:16). Rabbi Yoḥa said: He saw the Temple, as it is written: “On the mount where the Lord is seen [yera’e]” (Genesis 22:14).,Additional amora’im, Rabbi Ya’akov bar Idi and Rabbi Shmuel bar Naḥmani, differed in their opinions of what God saw. One said: He saw the money of atonement, and one said: He saw the Temple. And it stands to reason like the one who says that he saw the Temple, as it is stated: “And Abraham called the name of that place: The Lord will see; as it is said to this day: On the mount where the Lord is seen” (Genesis 22:14); generations later, they will recall the initial revelation on Mount Moria, as the angel also appeared to David on this mountain.,We learned in the mishna that, in deference to the Temple, a person may not enter the Temple Mount with his staff and his shoes. He may not make it a kappandarya. The Gemara asks: What is the meaning of kappandarya? Rava said: Kappandarya, as its name implies; a shortcut. Rav Ḥana bar Adda in the name of Rav Sama, son of Rav Mari, said: One may interpret this as an acrostic, as people say: Instead of circumventing the rows of houses [ademakifna adarei], I will enter this [ei’ol beha] one. Rav Naḥman said that Rabba bar Avuh said: This halakha applies in a synagogue as well. However, one who enters a synagogue not intending to make it a shortcut is permitted to make it a shortcut if he later changed his mind.,Similarly, Rabbi Abbahu said: If it was originally a path that passed through the site where the synagogue was erected, one is permitted to pass through, as the public right of passage is not negated by the construction of a synagogue. Rabbi Ḥelbo said that Rav Huna said: One who enters a synagogue to pray is permitted to make it a shortcut, as it is stated: “But 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 worship shall go forth by the way of the south gate” (Ezekiel 46:9).,We learned in the mishna that spitting on the Temple Mount is prohibited through an a fortiori inference. Rav Beivai said that Rabbi Yehoshua ben Levi said: Anyone who spits on the Temple Mount, even today, it is as if he spit in the pupil of God’s eye, as it is stated: “And My eyes and My heart shall be there perpetually” (I Kings 9:3).,Rava said: Spitting in a synagogue is permitted, just as in the case of shoes. Just as wearing shoes is prohibited on the Temple Mount but permitted in a synagogue, so, too, spitting is prohibited on the Temple Mount but permitted in a synagogue.,Rav Pappa said to Rava, and some say that Ravina said to Rava, and some say that Rav Adda bar Mattana said to Rava: Instead of deriving this from the case of wearing a shoe, derive it from the case of a shortcut. Just as a shortcut through a synagogue is prohibited, so too is spitting prohibited.,Rava said to him: The tanna derives the prohibition of spitting from the case of a shoe, and you say that it should be derived from the case of a shortcut? The Gemara elaborates: What is this derivation from the case of a shoe? As it was taught in a baraita: One may neither enter the Temple Mount with his staff in his hand, nor with his shoes on his feet, nor with money tied in his cloth and with his money-belt slung behind him, nor should one make it a shortcut. All the more so, spitting is prohibited a fortiori from the halakha with regard to wearing a shoe. Just as with regard to a shoe, which is generally not considered contemptuous, the Torah said: “Put off your shoes from off your feet, for the place upon which you stand is holy ground” (Exodus 3:5), all the more so spitting, which is considered contemptuous, should be prohibited.,Rabbi Yosei bar Yehuda, says: This a fortiori inference is unnecessary. It could be otherwise derived. It says: “For none may enter within the king’s gate clothed with sackcloth” (Esther 4:2). This matter can be inferred a fortiori: Just as sackcloth, which is generally not considered repulsive before one who is flesh and blood, is forbidden within the king’s gate, all the more so spitting, which is repulsive, should be forbidden before the King of Kings.,The one who challenged him, Rav Pappa or Ravina, said to Rava: I intended to say the following: Let us say, be stringent here, with regard to the Temple Mount, and be stringent here, with regard to the synagogue, |
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198. Eusebius of Caesarea, Ecclesiastical History, 4.6, 10.4.3, 10.4.14-10.4.16, 10.4.20, 10.4.28-10.4.32, 10.4.46-10.4.55, 10.4.70 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jerusalem, as aelia capitolina •holy sepulchre, jerusalem, celestial jerusalem, viewed by eusebius as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 503; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 170 | 4.6. As the rebellion of the Jews at this time grew much more serious, Rufus, governor of Judea, after an auxiliary force had been sent him by the emperor, using their madness as a pretext, proceeded against them without mercy, and destroyed indiscriminately thousands of men and women and children, and in accordance with the laws of war reduced their country to a state of complete subjection.,The leader of the Jews at this time was a man by the name of Barcocheba (which signifies a star), who possessed the character of a robber and a murderer, but nevertheless, relying upon his name, boasted to them, as if they were slaves, that he possessed wonderful powers; and he pretended that he was a star that had come down to them out of heaven to bring them light in the midst of their misfortunes.,The war raged most fiercely in the eighteenth year of Hadrian, at the city of Bithara, which was a very secure fortress, situated not far from Jerusalem. When the siege had lasted a long time, and the rebels had been driven to the last extremity by hunger and thirst, and the instigator of the rebellion had suffered his just punishment, the whole nation was prohibited from this time on by a decree, and by the commands of Hadrian, from ever going up to the country about Jerusalem. For the emperor gave orders that they should not even see from a distance the land of their fathers. Such is the account of Aristo of Pella.,And thus, when the city had been emptied of the Jewish nation and had suffered the total destruction of its ancient inhabitants, it was colonized by a different race, and the Roman city which subsequently arose changed its name and was called Aelia, in honor of the emperor Aelius Hadrian. And as the church there was now composed of Gentiles, the first one to assume the government of it after the bishops of the circumcision was Marcus. 10.4.3. one might call you a new Beseleel, the architect of a divine tabernacle, or Solomon, king of a new and much better Jerusalem, or also a new Zerubabel, who added a much greater glory than the former to the temple of God; — 10.4.14. But when maligt envy and the evil-loving demon nearly burst with anger at such grace and kindness, and turned against us all his death-dealing forces, and when, at first, like a dog gone mad which gnashes his teeth at the stones thrown at him, and pours out his rage against his assailants upon the iimate missiles, he leveled his ferocious madness at the stones of the sanctuaries and at the lifeless material of the houses, and desolated the churches, — at least as he supposed — and then emitted terrible hissings and snake-like sounds, now by the threats of impious tyrants, and again by the blasphemous edicts of profane rulers, vomiting forth death, moreover, and infecting with his deleterious and soul-destroying poisons the souls captured by him, and almost slaying them by his death-fraught sacrifices of dead idols, and causing every beast in the form of man and every kind of savage to assault us — then, indeed, the 'Angel of the great Council,' the great Captain of God after the mightiest soldiers of his kingdom had displayed sufficient exercise through patience and endurance in everything, suddenly appeared anew, and blotted out and annihilated his enemies and foes, so that they seemed never to have had even a name. 10.4.15. But his friends and relatives he raised to the highest glory, in the presence not only of all men, but also of celestial powers, of sun and moon and stars, and of the whole heaven and earth, so that now, as has never happened before, the supreme rulers, conscious of the honor which they have received from him, spit upon the faces of dead idols, trample upon the unhallowed rites of demons, make sport of the ancient delusion handed down from their fathers, and acknowledge only one God, the common benefactor of all, themselves included. 10.4.16. And they confess Christ, the Son of God, universal King of all, and proclaim him Saviour on monuments, imperishably recording in imperial letters, in the midst of the city which rules over the earth, his righteous deeds and his victories over the impious. Thus Jesus Christ our Saviour is the only one from all eternity who has been acknowledged, even by those highest in the earth, not as a common king among men, but as a trite son of the universal God, and who has been worshipped as very God, and that rightly. 10.4.20. What king prevails to such an extent, and even after death leads on his soldiers, and sets up trophies over his enemies, and fills every place, country and city, Greek and barbarian, with his royal dwellings, even divine temples with their consecrated oblations, like this very temple with its superb adornments and votive offerings, which are themselves so truly great and majestic, worthy of wonder and admiration, and clear signs of the sovereignty of our Saviour? For now, too, 'he spoke, and they were made; he commanded, and they were created.' For what was there to resist the nod of the universal King and Governor and Word of God himself? 10.4.28. For when the Great Shepherd had driven away the wild animals and wolves and every cruel and savage beast, and, as the divine oracles say, 'had broken the jaws of the lions,' he thought good to collect again her children in the same place, and in the most righteous manner he set up the fold of her flock, 'to put to shame the enemy and avenger,' and to refute the impious daring of the enemies of God. 10.4.29. And now they are not — the haters of God — for they never were. After they had troubled and been troubled for a little time, they suffered the fitting punishment, and brought themselves and their friends and their relatives to total destruction, so that the declarations inscribed of old in sacred records have been proved true by facts. In these declarations the divine word truly says among other things the following concerning them: 10.4.30. 'The wicked have drawn out the sword, they have bent their bow, to slay the righteous in heart; let their sword enter into their own heart and their bows be broken.' And again: 'Their memorial is perished with a sound' and 'their name have you blotted out forever and ever'; for when they also were in trouble they 'cried out and there was none to save: unto the Lord, and he heard them not.' But 'their feet were bound together, and they fell, but we have arisen and stand upright.' And that which was announced beforehand in these words — 'O Lord, in your city you shall set at naught their image,' — has been shown to be true to the eyes of all. 10.4.31. But having waged war like the giants against God, they died in this way. But she that was desolate and rejected by men received the consummation which we behold in consequence of her patience toward God, so that the prophecy of Isaiah was spoken of her: 10.4.32. 'Rejoice, thirsty desert, let the desert rejoice and blossom as the lily, and the desert places shall blossom and be glad.' 'Be strengthened, you weak hands and feeble knees. Be of good courage, you feeble-hearted, in your minds; be strong, fear not. Behold our God recompenses judgment and will recompense, he will come and save us.' 'For,' he says, 'in the wilderness water has broken out, and a pool in thirsty ground, and the dry land shall be watered meadows, and in the thirsty ground there shall be springs of water.' 10.4.46. For it was necessary and fitting that as her shepherd and Lord had once tasted death for her, and after his suffering had changed that vile body which he assumed in her behalf into a splendid and glorious body, leading the very flesh which had been delivered from corruption to incorruption, she too should enjoy the dispensations of the Saviour. For having received from him the promise of much greater things than these, she desires to share uninterruptedly throughout eternity with the choir of the angels of light, in the far greater glory of regeneration, in the resurrection of an incorruptible body, in the palace of God beyond the heavens, with Christ Jesus himself, the universal Benefactor and Saviour. 10.4.47. But for the present, she that was formerly widowed and desolate is clothed by the grace of God with these flowers, and has become truly like a lily, as the prophecy says, and having received the bridal garment and the crown of beauty, she is taught by Isaiah to dance, and to present her thank-offerings unto God the King in reverent words. 10.4.48. Let us hear her saying, 'My soul shall rejoice in the Lord; for he has clothed me with a garment of salvation and with a robe of gladness; he has bedecked me like a bridegroom with a garland, and he has adorned me like a bride with jewels; and like the earth which brings forth her bud, and like a garden which causes the things that are sown in it to spring forth, thus the Lord God has caused righteousness and praise to spring forth before all the nations.' 10.4.49. In these words she exults. And in similar words the heavenly bridegroom, the Word Jesus Christ himself, answers her. Hear the Lord saying, 'Fear not because you have been put to shame, neither be confounded because you have been rebuked; for you shall forget the former shame, and the reproach of your widowhood shall you remember no more.' 'Not as a woman deserted and faint-hearted has the Lord called you, nor as a woman hated from her youth, says your God. For a small moment have I forsaken you, but with great mercy will I have mercy upon you; in a little wrath I hid my face from you, but with everlasting mercy will I have mercy upon you, says the Lord that has redeemed you.' 10.4.50. 'Awake, awake, you who have drunk at the hand of the Lord the cup of his fury; for you have drunk the cup of ruin, the vessel of my wrath, and have drained it. And there was none to console you of all your sons whom you brought forth, and there was none to take you by the hand.' 'Behold, I have taken out of your hand the cup of ruin, the vessel of my fury, and you shall no longer drink it. And I will put it into the hands of them that have treated you unjustly and have humbled you.' 10.4.51. 'Awake, awake, put on your strength, put on your glory. Shake off the dust and arise. Sit down, loose the bands of your neck.' 'Lift up your eyes round about and behold your children gathered together; behold they are gathered together and have come to you. As I live, says the Lord, you shall clothe yourself with them all as with an ornament, and gird yourself with them as with the ornaments of a bride. For your waste and corrupted and ruined places shall now be too narrow by reason of those that inhabit you, and they that swallow you up shall be far from you. 10.4.52. For your sons whom you have lost shall say in your ears, The place is too narrow for me, give me a place that I may dwell. Then shall you say in your heart, Who has begotten me these? I am childless and a widow, and who has brought up these for me? I was left alone, and these, where were they for me?' 10.4.53. These are the things which Isaiah foretold; and which were anciently recorded concerning us in sacred books and it was necessary that we should sometime learn their truthfulness by their fulfillment. 10.4.54. For when the bridegroom, the Word, addressed such language to his own bride, the sacred and holy Church, this bridesman, — when she was desolate and lying like a corpse, bereft of hope in the eyes of men — in accordance with the united prayers of all of you, as was proper, stretched out your hands and aroused and raised her up at the command of God, the universal King, and at the manifestation of the power of Jesus Christ; and having raised her he established her as he had learned from the description given in the sacred oracles. 10.4.55. This is indeed a very great wonder, passing all admiration, especially to those who attend only to the outward appearance; but more wonderful than wonders are the archetypes and their mental prototypes and divine models; I mean the reproductions of the inspired and rational building in our souls. 10.4.70. But the region above the heavens, with the models of earthly things which are there, and the so-called Jerusalem above, and the heavenly Mount of Zion, and the supramundane city of the living God, in which innumerable choirs of angels and the Church of the first born, whose names are written in heaven, praise their Maker and the Supreme Ruler of the universe with hymns of praise unutterable and incomprehensible to us — who that is mortal is able worthily to celebrate this? 'For eye has not seen nor ear heard, neither have entered into the heart of men those things which God has prepared for them that love him.' |
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| 199. Eusebius of Caesarea, De Laudibus Constantini, 1.27 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •churches in jerusalem and its vicinity\n, church of the ascension (eleona) Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 13 |
200. Eusebius of Caesarea, Life of Constantine, 1.21-1.43, 1.21.2-1.21.3, 4.58-4.60 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •churches in jerusalem and its vicinity\n, church of the ascension (eleona) •elias of jerusalem, bishop •peter, as cephas, and jerusalem shrine Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 13, 16, 165; Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 41 | 1.26. While, therefore, he regarded the entire world as one immense body, and perceived that the head of it all, the royal city of the Roman empire, was bowed down by the weight of a tyrannous oppression; at first he had left the task of liberation to those who governed the other divisions of the empire, as being his superiors in point of age. But when none of these proved able to afford relief, and those who had attempted it had experienced a disastrous termination of their enterprise, he said that life was without enjoyment to him as long as he saw the imperial city thus afflicted, and prepared himself for the overthrowal of the tyranny. 1.27. Being convinced, however, that he needed some more powerful aid than his military forces could afford him, on account of the wicked and magical enchantments which were so diligently practiced by the tyrant, he sought Divine assistance, deeming the possession of arms and a numerous soldiery of secondary importance, but believing the co-operating power of Deity invincible and not to be shaken. He considered, therefore, on what God he might rely for protection and assistance. While engaged in this enquiry, the thought occurred to him, that, of the many emperors who had preceded him, those who had rested their hopes in a multitude of gods, and served them with sacrifices and offerings, had in the first place been deceived by flattering predictions, and oracles which promised them all prosperity, and at last had met with an unhappy end, while not one of their gods had stood by to warn them of the impending wrath of heaven; while one alone who had pursued an entirely opposite course, who had condemned their error, and honored the one Supreme God during his whole life, had found him to be the Saviour and Protector of his empire, and the Giver of every good thing. Reflecting on this, and well weighing the fact that they who had trusted in many gods had also fallen by manifold forms of death, without leaving behind them either family or offspring, stock, name, or memorial among men: while the God of his father had given to him, on the other hand, manifestations of his power and very many tokens: and considering farther that those who had already taken arms against the tyrant, and had marched to the battlefield under the protection of a multitude of gods, had met with a dishonorable end (for one of them had shamefully retreated from the contest without a blow, and the other, being slain in the midst of his own troops, became, as it were, the mere sport of death ); reviewing, I say, all these considerations, he judged it to be folly indeed to join in the idle worship of those who were no gods, and, after such convincing evidence, to err from the truth; and therefore felt it incumbent on him to honor his father's God alone. 1.28. Accordingly he called on him with earnest prayer and supplications that he would reveal to him who he was, and stretch forth his right hand to help him in his present difficulties. And while he was thus praying with fervent entreaty, a most marvelous sign appeared to him from heaven, the account of which it might have been hard to believe had it been related by any other person. But since the victorious emperor himself long afterwards declared it to the writer of this history, when he was honored with his acquaintance and society, and confirmed his statement by an oath, who could hesitate to accredit the relation, especially since the testimony of after-time has established its truth? He said that about noon, when the day was already beginning to decline, he saw with his own eyes the trophy of a cross of light in the heavens, above the sun, and bearing the inscription, Conquer by this . At this sight he himself was struck with amazement, and his whole army also, which followed him on this expedition, and witnessed the miracle. intensest reality the vision of the words, so that for the moment he was living in the intensest reality of such a vision. His mind had just that intense activity to which such a thing is possible or actual. It is like Goethe's famous meeting of his own self. It is that genius power for the realistic representation of ideal things. This is not the same exactly as "hallucination," or even "imagination." The hallucination probably came later when Constantine gradually represented to himself and finally to Eusebius the vivid idea with its slight ground, as an objective reality,—a common phenomenon. When the emperor went to sleep, his brain molecules vibrating to the forms of his late intense thought, he inevitably dreamed, and dreaming naturally confirmed his thought. This does not say that the suggestive form seen, or the idea itself, and the direction of the dream itself, were not providential and the work of the Holy Spirit, for they were, and were special in character, and so miraculous (or why do ideas come?); but it is to be feared that Constantine's own spirit or something else furnished some of the later details. There is a slight difference of authority as to when and where the vision took place. The panegyrist seems to make it before leaving Gaul, and Malalas is inaccurate as usual in having it happen in a war against the barbarians. For farther discussion of the subject see monographs under Literature in the Prolegomena, especially under the names: Baring, Du Voisin, Fabricius, Girault, Heumann, Jacutius Mamachi, Molinet, St. Victor, Suhr, Toderini, Weidener, Wernsdorf, Woltereck. The most concise, clear, and admirable supporter of the account of Eusebius, or rather Constantine, as it stands, is Newman, Miracles (Lond. 1875), 271-286.}-- 1.29. He said, moreover, that he doubted within himself what the import of this apparition could be. And while he continued to ponder and reason on its meaning, night suddenly came on; then in his sleep the Christ of God appeared to him with the same sign which he had seen in the heavens, and commanded him to make a likeness of that sign which he had seen in the heavens, and to use it as a safeguard in all engagements with his enemies. 1.30. At dawn of day he arose, and communicated the marvel to his friends: and then, calling together the workers in gold and precious stones, he sat in the midst of them, and described to them the figure of the sign he had seen, bidding them represent it in gold and precious stones. And this representation I myself have had an opportunity of seeing. 1.31. Now it was made in the following manner. A long spear, overlaid with gold, formed the figure of the cross by means of a transverse bar laid over it. On the top of the whole was fixed a wreath of gold and precious stones; and within this, the symbol of the Saviour's name, two letters indicating the name of Christ by means of its initial characters, the letter P being intersected by X in its centre: and these letters the emperor was in the habit of wearing on his helmet at a later period. From the cross-bar of the spear was suspended a cloth, a royal piece, covered with a profuse embroidery of most brilliant precious stones; and which, being also richly interlaced with gold, presented an indescribable degree of beauty to the beholder. This banner was of a square form, and the upright staff, whose lower section was of great length, bore a golden half-length portrait of the pious emperor and his children on its upper part, beneath the trophy of the cross, and immediately above the embroidered banner. The emperor constantly made use of this sign of salvation as a safeguard against every adverse and hostile power, and commanded that others similar to it should be carried at the head of all his armies. 1.32. These things were done shortly afterwards. But at the time above specified, being struck with amazement at the extraordinary vision, and resolving to worship no other God save Him who had appeared to him, he sent for those who were acquainted with the mysteries of His doctrines, and enquired who that God was, and what was intended by the sign of the vision he had seen. They affirmed that He was God, the only begotten Son of the one and only God: that the sign which had appeared was the symbol of immortality, and the trophy of that victory over death which He had gained in time past when sojourning on earth. They taught him also the causes of His advent, and explained to him the true account of His incarnation. Thus he was instructed in these matters, and was impressed with wonder at the divine manifestation which had been presented to his sight. Comparing, therefore, the heavenly vision with the interpretation given, he found his judgment confirmed; and, in the persuasion that the knowledge of these things had been imparted to him by Divine teaching, he determined thenceforth to devote himself to the reading of the Inspired writings. Moreover, he made the priests of God his counselors, and deemed it incumbent on him to honor the God who had appeared to him with all devotion. And after this, being fortified by well-grounded hopes in Him, he hastened to quench the threatening fire of tyranny. 1.33. For he who had tyrannically possessed himself of the imperial city, had proceeded to great lengths in impiety and wickedness, so as to venture without hesitation on every vile and impure action. For example: he would separate women from their husbands, and after a time send them back to them again, and these insults he offered not to men of mean or obscure condition, but to those who held the first places in the Roman senate. Moreover, though he shamefully dishonored almost numberless free women, he was unable to satisfy his ungoverned and intemperate desires. But when he assayed to corrupt Christian women also, he could no longer secure success to his designs, since they chose rather to submit their lives to death than yield their persons to be defiled by him. 1.38. And already he was approaching very near Rome itself, when, to save him from the necessity of fighting with all the Romans for the tyrant's sake, God himself drew the tyrant, as it were by secret cords, a long way outside the gates. And now those miracles recorded in Holy Writ, which God of old wrought against the ungodly (discredited by most as fables, yet believed by the faithful), did he in every deed confirm to all alike, believers and unbelievers, who were eye-witnesses of the wonders. For as once in the days of Moses and the Hebrew nation, who were worshipers of God, Pharaoh's chariots and his host has he cast into the sea and his chosen chariot-captains are drowned in the Red Sea, - so at this time Maxentius, and the soldiers and guards with him, went down into the depths like stone, Exodus 15:5 when, in his flight before the divinely-aided forces of Constantine, he essayed to cross the river which lay in his way, over which, making a strong bridge of boats, he had framed an engine of destruction, really against himself, but in the hope of ensnaring thereby him who was beloved by God. For his God stood by the one to protect him, while the other, godless, proved to be the miserable contriver of these secret devices to his own ruin. So that one might well say, He has made a pit, and dug it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violence shall come down upon his own pate. Thus, in the present instance, under divine direction, the machine erected on the bridge, with the ambuscade concealed therein, giving way unexpectedly before the appointed time, the bridge began to sink, and the boats with the men in them went bodily to the bottom. And first the wretch himself, then his armed attendants and guards, even as the sacred oracles had before described, sank as lead in the mighty waters. Exodus 15:10 So that they who thus obtained victory from God might well, if not in the same words, yet in fact in the same spirit as the people of his great servant Moses, sing and speak as they did concerning the impious tyrant of old: Let us sing unto the Lord, for he has been glorified exceedingly: the horse and his rider has he thrown into the sea. He has become my helper and my shield unto salvation. And again, Who is like you, O Lord, among the gods? Who is like you, glorious in holiness, marvelous in praises, doing wonders? 1.40. Moreover, by loud proclamation and monumental inscriptions he made known to all men the salutary symbol, setting up this great trophy of victory over his enemies in the midst of the imperial city, and expressly causing it to be engraven in indelible characters, that the salutary symbol was the safeguard of the Roman government and of the entire empire. Accordingly, he immediately ordered a lofty spear in the figure of a cross to be placed beneath the hand of a statue representing himself, in the most frequented part of Rome, and the following inscription to be engraved on it in the Latin language: by virtue of this salutary sign, which is the true test of valor, I have preserved and liberated your city from the yoke of tyranny. I have also set at liberty the roman senate and people, and restored them to their ancient distinction and splendor . |
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| 201. Augustine, Against Julian, 6.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cosmas of jerusalem Found in books: DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 223 |
| 202. Scriptores Historiae Augustae, Maximinus, 12.10-12.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 140 |
| 203. Leo I Pope, Letters, 114, 126 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 245 |
| 204. John Chrysostom, Against The Jews, 1.3.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 221 |
| 205. Itinerarium Hierosolymitanum, Itinerarium Burdigalense, 595, 598-599, 594 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 13 |
| 206. Scriptores Historiae Augustae, Al. Sev., 25.9, 26.4, 26.8, 28.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77 |
| 207. Leo I Pope, Letters, 114, 126 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 245 |
| 208. Anon., Numbers Rabba, 12.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •acts, diaspora jews in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
| 209. Servius, Commentary On The Aeneid, 6.230 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77 |
| 210. Leo I Pope, Letters, 114, 126 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 245 |
| 211. Anon., Arsenius, isaiah 505 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, lebanon as epithet for •temple in jerusalem, towers as epithet for Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 125, 131, 132 |
212. Anon., Exodus Rabbah, 23.5 (4th cent. CE - 9th cent. CE) Tagged with subjects: •temple in jerusalem, lebanon as epithet for Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 132| 23.5. דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִכְתִיב (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה, אָמַר רַבִּי לֵוִי בְּנֹהַג שֶׁבָּעוֹלָם כַּלָּה מְקַשְּׁטִין וּמְבַשְֹּׂמִין אוֹתָהּ וְאַחַר כָּךְ מַכְנִיסִין אוֹתָהּ לַחֻפָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה כֵן אֶלָּא אָמַר לִכְנֶסֶת יִשְׂרָאֵל: אִתִּי מִלְּבָנוֹן כַּלָּה, מִטִּיט וּלְבֵנִים לְקַחְתִּיךְ וַעֲשִׂיתִיךְ כַּלָּה. לָמָּה שְׁנֵי פְּעָמִים אִתִּי מִלְּבָנוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִתִּי גְלִיתֶם מִבֵּית הַמִּקְדָּשׁ שֶׁנִּקְרָא לְבָנוֹן, שֶׁנֶּאֱמַר (ישעיה לז, כד): אֲנִי עָלִיתִי מְרוֹם הָרִים יַרְכְּתֵי לְבָנוֹן, וּמִנַּיִן שֶׁהָלְכָה שְׁכִינָה עִם יִשְׂרָאֵל בַּגּוֹלָה, שֶׁנֶּאֱמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָּה, וְאוֹמֵר (יחזקאל א, ג): הָיֹה הָיָה דְבַר ה' אֶל יְחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן, וְכֵן דָּנִיֵּאל אוֹמֵר (דניאל י, ד): וַאֲנִי הָיִיתִי עַל יַד הַנָּהָר הַגָּדוֹל הוּא חִדָּקֶל, וְכֵן משֶׁה אוֹמֵר (ויקרא כו, מד): וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם וגו', אֵינִי יָכוֹל לְהַנִּיחָם כִּי אֲנִי ה' אֱלֹהֵיהֶם, מִפְּנֵי קְדֻשַּׁת שְׁמִי עָשִׂיתִי, וְעִמִּי אַתֶּם חוֹזְרִים, הֲדָא הוּא דִכְתִיב (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי, מִן הַמַּלְכֻיּוֹת שֶׁנִּקְרְאוּ לְבָנוֹן, שֶׁנֶּאֱמַר (יחזקאל לא, ג): הִנֵּה אַשּׁוּר אֶרֶז בַּלְּבָנוֹן, וְכֵן הוּא אוֹמֵר (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה' בְּרֹאשָׁם. (שיר השירים ד, ח): תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, אָמַר רַבִּי יוּסְטָא הַר הוּא וּשְׁמוֹ אֲמָנָה, עַד אוֹתוֹ הָהָר אֶרֶץ יִשְׂרָאֵל מִמֶּנּוּ וּלְהַלָּן חוּצָה לָאָרֶץ. אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי יוֹסֵי כְּשֶׁיַּגִּיעוּ הַגָּלֻיּוֹת לְשָׁם יִהְיוּ אוֹמְרִים שִׁירָה, לְכָךְ נֶאֱמַר: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. דָּבָר אַחֵר, תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, עֲתִידִין יִשְׂרָאֵל לוֹמַר שִׁירָה לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה, וּבְאֵיזֶה זְכוּת אוֹמְרִים יִשְׂרָאֵל שִׁירָה, בִּזְכוּת אַבְרָהָם שֶׁהֶאֱמִין בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית טו, ו): וְהֶאֱמִן בַּה', הִיא הָאֱמוּנָה שֶׁיִּשְׂרָאֵל נוֹחֲלִין בָּהּ, וְעָלָיו הַכָּתוּב אוֹמֵר (חבקוק ב, ד): וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה, הֱוֵי: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. מֵרֹאשׁ שְׂנִיר, בִּזְכוּת יִצְחָק, (חבקוק ב, ד): וְחֶרְמוֹן, בִּזְכוּת יַעֲקֹב, (חבקוק ב, ד): מִמְּעֹנוֹת אֲרָיוֹת, גָּלוּת בָּבֶל וּמָדָי. (חבקוק ב, ד): מֵהַרְרֵי נְמֵרִים, זוֹ אֱדוֹם. דָּבָר אַחֵר, תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, אָמַר רַבִּי נְחֶמְיָה, לֹא זָכוּ יִשְׂרָאֵל לוֹמַר שִׁירָה עַל הַיָּם אֶלָּא בִּזְכוּת אֲמָנָה, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם, וּכְתִיב (שמות יד, לא): וַיַּאֲמִינוּ בַּה', אָמַר רַבִּי יִצְחָק הָיוּ רוֹאִין כָּל אוֹתָן נִסִּים שֶׁנַּעֲשׂוּ לָהֶם וְלֹא הָיָה לָהֶם לְהַאֲמִין, אֶלָּא אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא, בִּשְׁבִיל הָאֲמָנָה שֶׁהֶאֱמִין אַבְרָהָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וְהֶאֱמִן בַּה', מִמֶּנָּה זָכוּ יִשְׂרָאֵל לוֹמַר שִׁירָה עַל הַיָּם, שֶׁנֶּאֱמַר: אָז יָשִׁיר משֶׁה, הֱוֵי: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. | |
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| 213. Libanius, Orations, 11.103, 11.122 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gymnasium, built by hellenizers in jerusalem •malalas, jerusalem Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 470; Feldman, Judaism and Hellenism Reconsidered (2006) 26 |
| 214. Synesius of Cyrene, Hymni, 6.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jasom , jerusalem, temple at Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 112 |
| 215. Jerome, Amos, 1.1.11-1.1.12 (5th cent. CE - 5th cent. CE) Tagged with subjects: •st. marks monastery (jerusalem) Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 172 |
| 216. Jerome, Commentaria In Danielem, a b c d\n0 "11.14" "11.14" "11 14" (5th cent. CE - 5th cent. CE) Tagged with subjects: •antiochos iv epiphanes, his assault on jerusalem •gymnasion (in jerusalem) Found in books: Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 5, 385 |
| 217. John Rufus, Life of Peter The Iberian, 38 (5th cent. CE - 5th cent. CE) Tagged with subjects: •churches in jerusalem and its vicinity\n, church of the ascension (eleona) Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 100 |
| 218. Marcellinus Comes, Chronicon, s.a. 514-515 (5th cent. CE - 6th cent. CE) Tagged with subjects: •elias of jerusalem, bishop Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 249 |
| 219. Ammonius Hermiae, In Aristotelis Categorias Commentarius, 100-122, 15-16, 308-311, 42, 46-50, 83-84, 86-99, 85 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 23, 57 |
| 220. Cassiodorus, Expositio In Psalterium, 50 (5th cent. CE - 6th cent. CE) Tagged with subjects: •churches in jerusalem and its vicinity\n, church of the ascension (eleona) Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 100 |
| 221. Evagrius Scholasticus, Ecclesiastical History, 1.2-1.9, 1.20-1.23 (6th cent. CE - 6th cent. CE) Tagged with subjects: •anastasius of jerusalem, bishop •elias of jerusalem, bishop Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 245, 247, 248, 249, 251, 253 |
| 222. Procopius, On Buildings, 1.2 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 165, 169, 170 |
| 223. John Malalas, History, 11.2, 11.26 (6th cent. CE - 6th cent. CE) Tagged with subjects: •churches in jerusalem and its vicinity\n, church of the ascension (eleona) •elias of jerusalem, bishop Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 100, 249 |
| 224. Maximus The Confessor, Quaestiones Ad Thalassium , 1.1.674 (6th cent. CE - 7th cent. CE) Tagged with subjects: •jerusalem, as a consumer city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 45 |
| 225. Procopius, De Bellis, 4.9.5-4.9.8, 5.12.42, 5.15.8 (6th cent. CE - 6th cent. CE) Tagged with subjects: •jerusalem, temple treasures repatriated •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56, 278, 280 |
| 226. Liberatus Carthaginiensis, Breviarium, 11.228 (6th cent. CE - 6th cent. CE) Tagged with subjects: •elias of jerusalem, bishop Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 248 |
| 227. Ps.-Zacharias Rhetor, Ecclesiastical History, 1.2, 1.20, 1.23 Tagged with subjects: •anastasius of jerusalem, bishop •elias of jerusalem, bishop Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 245, 247, 248, 249 |
| 228. Antoninus Placentinus, Itinerarium, 30 Tagged with subjects: •anastasis (jerusalem) Found in books: Geljon and Vos, Rituals in Early Christianity: New Perspectives on Tradition and Transformation (2020) 37 |
| 229. Theodosius, De Situ Terrae Sanctae, 7b, 8b, 9, 6 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 150 |
| 230. Egeria (Eucheria), Itinerarium, 21.2-21.6, 21.21, 31.2 Tagged with subjects: •nan Found in books: Geljon and Vos, Rituals in Early Christianity: New Perspectives on Tradition and Transformation (2020) 37; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 147 |
| 231. Ps.-Nonnus, Scholia Mythologica, 43.7 Tagged with subjects: •cosmas of jerusalem Found in books: Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 368 |
| 232. Hecataeus of Abdera, Ap. Diodorus, Bibliotheca Historica, 40.3.3 Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 677, 678 |
| 233. Septuagint, 1 Maccabees 24,, 1.14-1.15, 1.52 Tagged with subjects: •gymnasium, built by hellenizers in jerusalem •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 26, 678 |
| 234. Pseudo-Hecataeus, Ap. Josephus, Ap., 1.196-1.199 Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 677 |
| 235. Dios, Ap. Josephus, Ant., 8.148 Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 678 |
| 236. Artapanus, Apud Eusebius, 9.23.1-9.23.4 Tagged with subjects: •jews, diaspora, content to live away from jerusalem and judea Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 115 |
| 237. Cosmas Hierosolymitanus, Commentarii In Gregorii Nazianzeni Carmina, 274 Tagged with subjects: •cosmas of jerusalem Found in books: Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 368 |
| 238. John of Nicou, Pg, 81.29-81.70 Tagged with subjects: •elias of jerusalem, bishop Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 248 |
| 239. Dios, Ap. Josephus, Ap., 1.120 Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 678 |
| 240. Menander of Ephesus, Ap. Josephus, Ant., 8.146 Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 678 |
| 241. Menander of Ephesus, Ap. Josephus, Ap., 1.120 Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 678 |
| 242. Anon., Song of Songs Zuta, 4.8 Tagged with subjects: •temple in jerusalem, lebanon as epithet for Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 131 |
| 243. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 22.4, 26.3, 35.12 Tagged with subjects: •acts, diaspora jews in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
| 244. Pseudo-Hecataeus, Apud Josephus Againt Apion, 2.165 Tagged with subjects: •jerusalem, as a greek polis Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 24 |
| 245. Anon., Leges Publicae, 1.33, 39.1 Tagged with subjects: •jerusalem, pilgrimage feasts and •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 686; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175 |
| 248. Anon., Midrash On Song of Songs, 1.49 Tagged with subjects: •jerusalem, pilgrimage feasts and Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 175 |
| 249. Solinus C. Julius, Collectanea Rerum Memorabilium, 1.21-1.26 Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77 |
| 250. Kallixeinos, Fgrhist 627, f2, 34 Tagged with subjects: •nan Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 48 |
| 251. Pseudo-Callisthenes, Romance of Alexander, 1.31 Tagged with subjects: •jerusalem, as a greek polis Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 25 |
| 252. Megasthenes, Frag. Apud Diodorus, Historical Library, 2.35-2.42 Tagged with subjects: •jerusalem, as a greek polis Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 24 |
| 253. Papyri, Austin, 256 Tagged with subjects: •jerusalem, as a greek polis Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 19 |
| 255. Anon., Midrash On Samuel, 6 Tagged with subjects: •acts, diaspora jews in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
| 256. Anon., Pesiqta De Rav Kahana, 18.5 Tagged with subjects: •acts, diaspora jews in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
| 257. Anon., Liber Hermetis, 16, 1 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 232 |
| 258. Paulus Alexandrinus, Introduction, 23 Tagged with subjects: •cosmas of jerusalem Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 296 |
| 259. Suidas Thessalius, Fragments, s.v. ἄβαρις Tagged with subjects: •cosmas of jerusalem Found in books: Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 368 |
| 260. Manilius, Astronomica, 3.176-3.200 Tagged with subjects: •cosmas of jerusalem Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 296 |
| 261. Papyri, P.Yadin, 16.16 Tagged with subjects: •jerusalem, as aelia capitolina Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 160 |
| 262. Papyri, P.Tebt., 703 Tagged with subjects: •jerusalem, as a greek polis Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 19 |
| 263. Papyri, P.Oxy., 4245, 4277, 4280, 4283-4285 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 234 |
| 264. Pamphilus, Capita Diversa, 127.2-127.9, 235.1-235.4, 241.153-241.158 Tagged with subjects: •leontius of jerusalem, contra monophysitas •christological handbooks, leontius of jerusalem, contra monophysitas Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 627, 637, 638 |
| 265. Cosmas of Jerusalem, Commentarii In Gregorii Nazianzeni Carmina, 52 Tagged with subjects: •cosmas of jerusalem Found in books: DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 223 |
| 266. Cyril of Scythopolis, Life of Saba, 30, 51-57, 60, 70-74, 78, 50 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 30, 248, 254 |
| 267. Anon., Yalqut Shimoni, isaiah 505 Tagged with subjects: •temple in jerusalem, lebanon as epithet for •temple in jerusalem, towers as epithet for Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 125, 131, 132 |
| 268. Theophanes Confessor, Chron., am 5991, am 6003, am 6004, am 6005, am 6006 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 249 |
| 269. Anon., Canones Conciliorum Oecumenicorum, nic. 7 Tagged with subjects: •churches in jerusalem and its vicinity\n, church of the ascension (eleona) Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 13 |
270. Anon., Letter of Aristeas, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-173, 18, 182, 19, 193, 20, 209, 21-23, 237-238, 24, 241, 245, 248, 25-26, 267-268, 27, 271-272, 274-276, 279, 28, 280-289, 29, 290-294, 3, 30, 301-309, 31, 310-311, 318, 32, 34-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 33 Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 240, 241; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 54; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 91 | 33. When this memorial had been presented, the king ordered a letter to be written to Eleazar on the matter, giving also an account of the emancipation of the Jewish captives. And he gave fifty talents weight of gold and seventy talents of silver and a large quantity of precious stones to make bowls and vials and a table and libation cups. He also gave orders to those who had the custody of his coffers to allow the artificers to make a selection of any materials they might require for the purpose, and that a hundred talents in money should be sent to provide sacrifices for the temple and 33. When this memorial had been presented, the king ordered a letter to be written to Eleazar on the matter, giving also an account of the emancipation of the Jewish captives. And he gave fifty talents weight of gold and seventy talents of silver and a large quantity of precious stones to make bowls and vials and a table and libation cups. He also gave orders to those who had the custody of his coffers to allow the artificers to make a selection of any materials they might require for the purpose, and that a hundred talents in money should be sent to provide sacrifices for the temple and 34 for other needs. I shall give you a full account of the workmanship after I have set before you copies of the letters. The letter of the king ran as follows: |
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| 271. Epigraphy, Jameson, Jordan, Kotansky, A Lex Sacra From Selinous (1993), a9-13 Tagged with subjects: •jasom , jerusalem, temple at Found in books: Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 235 |
| 272. Theodore of Petra, Life of Theodosius, 24 Tagged with subjects: •elias of jerusalem, bishop Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 32 |
| 273. Zacharias of Mytilene, Life of Severus, 102-103 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 248 |
| 274. Papyri, Cpj, 1.128.2-1.128.19, 1.128.43-1.128.44 Tagged with subjects: •jerusalem, as polis •motifs (thematic), jerusalem as greek polis Found in books: Schwartz, 2 Maccabees (2008) 51 |
| 275. Anon., Chronicon Paschale, p. 585 Tagged with subjects: •churches in jerusalem and its vicinity\n, church of the ascension (eleona) Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 100 |
| 276. Hesychius of Jerusalem, Hom., 9 Tagged with subjects: •peter, as cephas, and jerusalem shrine Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 150 |
| 277. Anon., Collectio Sabbaitica, 28, 30 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 250 |
| 278. Simplicius, Epistula Ad Acacium, 121.25-121.30 Tagged with subjects: •anastasius of jerusalem, bishop Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 245 |
| 279. John Rufus, On The Death of Theodosius of Jerusalem, 2-3 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 150 |
280. Anon., Joseph And Aseneth, 7.1, 13.11, 20.9-20.10, 29.3-29.6 Tagged with subjects: •jerusalem, hasmonaean Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 109 | 7.1. And Joseph came into Pentephres's house and sat down on a seat; and he washed his feet, and he placed a table in front of him separately, because he would not eat with the Egyptians, for this was an abomination to him. 13.11. For what man ever was so handsome and who else is as wise and strong as Joseph? But to thee, my Lord, do I entrust him; for I love him more than mine own soul. 29.3. And as he was about to strike Pharaoh's son, Levi rushed up and seized him by the hand and said, "No brother, you must not do this, for we are men who worship God, and it is not right for a man who worships God to repay evil for evil, or to trample upon a man who has already fallen, or to harry his enemy to death. |
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| 281. Cyril of Scythopolis, Life of Euthymius, 27, 30, 32, 35, 37, 40, 45, 49, 42 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 156 |
| 282. Cyril of Scythopolis, Life of Theognius, 1, 5 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 156 |
| 284. David, De Sectis, pg. 86.1233b-c, pg. 86.1260-68, pg. 86.1237c, pg. 86.1236d-37a, pg. 86.1236d, pg. 86.1252c, pg. 86.1252b, pg. 86.1237c-d, pg. 86.1193-1200, pg. 86.1200-33, pg. 86.1233a, pg. 86.1205b-d, pg. 86.1233-60, pg. 86.1252d Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 634 |
| 285. Hebrew Bible, Nehemiah 2, 7.1-7.4 Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 682 |
| 286. Anon., Patmos Lexicon, s.v. εἰρεσιώνη Tagged with subjects: •cosmas of jerusalem Found in books: Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 368 |
| 287. Ptolemy, Tgrf, 119 Tagged with subjects: •jerusalem, and gymnasium Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 202 |
| 288. Anon., Pesiqta Rabbati, Supplement B Tagged with subjects: •acts, diaspora jews in jerusalem Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 207 |
| 290. Palestinian Talmud, Rosh Hashanah 1.6, 57B,, 1.6 Tagged with subjects: •case stories, pre-destruction jerusalem Found in books: Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 180 |
| 291. Agatharchides, Ap. Josephus, Antiquities, 12.6 Tagged with subjects: •jerusalem, importance of, as viewed by josephus Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 677 |
| 299. Mishnah, ŠabuʿOt, 6.5 Tagged with subjects: •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 166 |
