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14 results for "jerusalem"

1. Dead Sea Scrolls, Damascus Covenant, 18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 47

2. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 47

3. Tosefta, Menachot, 13.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 145

4. Tosefta, Oholot, 7.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210

5. Josephus Flavius, Jewish Antiquities, 14.339, 15.32, 15.41, 17.166, 19.297, 19.313, 19.342, 20.16, 20.220-20.221 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 42, 145, 234, 238

14.339. Φασάηλος μὲν οὖν τὸ τεῖχος ἐφύλασσεν, ̔Ηρώδης δὲ λόχον ἔχων ἐπέξεισιν τοῖς πολεμίοις κατὰ τὸ προάστειον, καὶ καρτερῶς μαχεσάμενος πολλάς τε μυριάδας τρέπει, τῶν μὲν εἰς τὴν πόλιν φευγόντων, τῶν δ' εἰς τὸ ἱερόν, ἔστιν δ' ὧν εἰς τὸ ἔξω χαράκωμα: ἦν γάρ τι αὐτόθι: παρεβοήθει δὲ καὶ Φασάηλος. 15.32. κρύφα τε ἐπιβουλεῦσαι λέγων τῇ βασιλείᾳ καὶ διὰ τῆς Κλεοπάτρας πράττειν, ὅπως αὐτὸς μὲν ἀφαιρεθῇ τὴν ἀρχήν, τὸ δὲ μειράκιον ἀντ' αὐτοῦ παραλάβῃ τὰ πράγματα δι' ̓Αντωνίου. 15.32. Σίμων ἦν ̔Ιεροσολυμίτης υἱὸς Βοηθοῦ τινος ̓Αλεξανδρέως, ἱερεὺς ἐν τοῖς γνωρίμοις, εἶχεν δὲ θυγατέρα καλλίστην τῶν τότε νομιζομένην. 15.41. ἀλλὰ πρῶτος μὲν ̓Αντίοχος ὁ ̓Επιφανὴς ἔλυσε τὸν νόμον ἀφελόμενος μὲν ̓Ιησοῦν, καταστήσας δὲ τὸν ἀδελφὸν ̓Ονίαν, δεύτερος δὲ ̓Αριστόβουλος ̔Υρκανὸν ἀφείλετο τὸν ἀδελφόν, ̔Ηρώδης δὲ τρίτος ἀντιπαρέδωκεν τὴν ἀρχὴν ̓Αριστοβούλῳ τῷ παιδί. 15.41. ̓Εν δὲ τοῖς ἑσπερίοις μέρεσιν τοῦ περιβόλου πύλαι τέτταρες ἐφέστασαν, ἡ μὲν εἰς τὰ βασίλεια τείνουσα τῆς ἐν μέσῳ φάραγγος εἰς δίοδον ἀπειλημμένης, αἱ δύο δὲ εἰς τὸ προάστειον, ἡ λοιπὴ δ' εἰς τὴν ἄλλην πόλιν βαθμίσιν πολλαῖς κάτω τε εἰς τὴν φάραγγα διειλημμένη καὶ ἀπὸ ταύτης ἄνω πάλιν ἐπὶ τὴν πρόσβασιν: ἄντικρυς γὰρ ἡ πόλις ἔκειτο τοῦ ἱεροῦ θεατροειδὴς οὖσα περιεχομένη βαθείᾳ φάραγγι κατὰ πᾶν τὸ νότιον κλίμα. 17.166. αἰτία δ' ἐστὶν ἥδε: ὁ Ματθίας ἱερώμενος ἐν νυκτὶ τῇ φερούσῃ εἰς ἡμέραν, ᾗ ἡ νηστεία ἐνίστατο, ἔδοξεν ἐν ὀνείρατι ὡμιληκέναι γυναικί, καὶ διὰ τόδε οὐ δυναμένου ἱερουργεῖν ̓Ιώσηπος ὁ τοῦ ̓Ελλήμου συνιεράσατο αὐτῷ συγγενὴς ὤν. 19.297. ̓Εντελῶς δ' οὖν θρησκεύσας τὸν θεὸν ̓Αγρίππας Θεόφιλον μὲν τὸν ̓Ανάνου τῆς ἀρχιερωσύνης μετέστησεν, τῷ δὲ Βοηθοῦ Σίμωνι, τούτῳ Κανθηρᾶς ἐπίκλησις ἦν, τὴν ἐκείνου προσένειμε τιμήν. δύο δ' ἦσαν ἀδελφοὶ τῷ Σίμωνι καὶ πατὴρ Βοηθός, οὗ τῇ θυγατρὶ βασιλεὺς συνῴκησεν ̔Ηρώδης, ὡς ἀνωτέρω δεδήλωται. 19.313. ̓Αγρίππας δὲ ὁ βασιλεὺς ἀφείλετο μὲν τὴν ἀρχιερωσύνην τὸν Κανθηρᾶν Σίμωνα, ̓Ιωνάθην δὲ πάλιν ἐπ' αὐτὴν ἦγεν τὸν ̓Ανάνου τοῦτον ἀξιώτερον τῆς τιμῆς ὁμολογῶν εἶναι. τῷ δὲ οὐκ ἀσμενιστὸν ἐφάνη τὴν τοσαύτην ἀπολαβεῖν τιμήν, παρῃτεῖτο δ' οὖν ταῦτα λέγων: 19.342. ταῦτα ̓Αγρίππας ἀνιαρῶς ἐξεδέχετο: καὶ Μάρσῳ μὲν ἐκ τούτου διαφόρως ἔσχεν, τὴν ἀρχιερωσύνην δὲ Ματθίαν ἀφελόμενος ἀντ' αὐτοῦ κατέστησεν ἀρχιερέα ̓Ελιωναῖον τὸν τοῦ Κιθαίρου παῖδα. 20.16. ἐξ ἐκείνου τε πᾶσι τοῖς ἀπογόνοις αὐτοῦ παρέμεινεν ἡ ἐξουσία μέχρι τῆς τοῦ πολέμου τελευτῆς. καὶ δὴ ὁ ̔Ηρώδης μεθίστησιν τῆς ἀρχιερωσύνης τὸν ἐπικαλούμενον Κανθήραν ̓Ιωσήπῳ τῷ Καμεὶ ἀντ' ἐκείνου τὴν διαδοχὴν τῆς τιμῆς παρασχόμενος. 20.16. Τὰ δὲ κατὰ τὴν ̓Ιουδαίαν πράγματα πρὸς τὸ χεῖρον ἀεὶ τὴν ἐπίδοσιν ἐλάμβανεν: λῃστηρίων γὰρ ἡ χώρα πάλιν ἀνεπλήσθη καὶ γοήτων ἀνθρώπων, οἳ τὸν ὄχλον ἠπάτων. 20.221. ἦν δὲ ἡ στοὰ τοῦ μὲν ἔξωθεν ἱεροῦ, κειμένη δ' ἐν φάραγγι βαθείᾳ τετρακοσίων πηχῶν τοὺς τοίχους ἔχουσα ἐκ λίθου τετραγώνου κατεσκεύαστο καὶ λευκοῦ πάνυ, τὸ μὲν μῆκος ἑκάστου λίθου πήχεις εἴκοσι, τὸ δὲ ὕψος ἕξ, ἔργον Σολόμωνος τοῦ βασιλέως πρώτου δειμαμένου τὸ σύμπαν ἱερόν.

14.339. and Phasaelus had the charge of the wall, while Herod, with a body of his men, sallied out upon the enemy, who lay in the suburbs, and fought courageously, and put many ten thousands to flight, some flying into the city, and some into the temple, and some into the outer fortifications, for some such fortifications there were in that place. Phasaelus came also to his assistance; 15.32. privately conspired against his royal authority, and endeavored, by the means of Cleopatra, so to bring it about, that he might be deprived of the government, and that by Antony’s means this youth might have the management of public affairs in his stead; 15.32. There was one Simon, a citizen of Jerusalem, the son of one Boethus, a citizen of Alexandria, and a priest of great note there; this man had a daughter, who was esteemed the most beautiful woman of that time; 15.41. 5. Now in the western quarters of the enclosure of the temple there were four gates; the first led to the king’s palace, and went to a passage over the intermediate valley; two more led to the suburbs of the city; and the last led to the other city, where the road descended down into the valley by a great number of steps, and thence up again by the ascent for the city lay over against the temple in the manner of a theater, and was encompassed with a deep valley along the entire south quarter; 15.41. It was Antiochus Epiphanes who first brake that law, and deprived Jesus, and made his brother Onias high priest in his stead. Aristobulus was the second that did so, and took that dignity from his brother [Hyrcanus]; and this Herod was the third, who took that high office away [from Arianflus], and gave it to this young man, Aristobulus, in his stead. 17.166. The occasion was this: This Matthias the high priest, on the night before that day when the fast was to be celebrated, seemed, in a dream, to have conversation with his wife; and because he could not officiate himself on that account, Joseph, the son of Ellemus, his kinsman, assisted him in that sacred office. 19.297. 2. And when Agrippa had entirely finished all the duties of the divine worship, he removed Theophilus, the son of Aus, from the high priesthood, and bestowed that honor of his on Simon the son of Boethus, whose name was also Cantheras whose daughter king Herod married, as I have related above. 19.313. And now king Agrippa took the [high] priesthood away from Simon Cantheras, and put Jonathan, the son of Aus, into it again, and owned that he was more worthy of that dignity than the other. But this was not a thing acceptable to him, to recover that his former dignity. So he refused it, and said, 19.342. This was very ill taken by Agrippa, who after that became his enemy. And now he took the high priesthood away from Matthias, and made Elioneus, the son of Cantheras, high priest in his stead. 20.16. So that after that time this authority continued among all his descendants till the end of the war. Accordingly, Herod removed the last high priest, called Cantheras, and bestowed that dignity on his successor Joseph, the son of Camus. 20.220. and while they were unwilling to keep by them the treasures that were there deposited, out of fear of [their being carried away by] the Romans; and while they had a regard to the making provision for the workmen; they had a mind to expend these treasures upon them; for if any one of them did but labor for a single hour, he received his pay immediately; so they persuaded him to rebuild the eastern cloisters. 20.221. These cloisters belonged to the outer court, and were situated in a deep valley, and had walls that reached four hundred cubits [in length], and were built of square and very white stones, the length of each of which stones was twenty cubits, and their height six cubits. This was the work of king Solomon, who first of all built the entire temple.

6. Josephus Flavius, Jewish War, 2.12, 2.44, 2.53, 2.426-2.429, 2.529-2.530, 4.318-4.325, 5.149-5.151, 5.246, 5.252-5.253, 5.331, 5.424-5.441, 5.506 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 42, 45, 47, 234, 239

2.12. ἔπειθ' οἱ μὲν ὡς μηδενὸς δεινοῦ γεγονότος ἐτρέποντο πρὸς θυσίαν: οὐ μὴν ̓Αρχελάῳ δίχα φόνου καθεκτὸν ἔτι τὸ πλῆθος ἐφαίνετο, τὴν δὲ στρατιὰν ἐπαφίησιν αὐτοῖς ὅλην, τοὺς μὲν πεζοὺς διὰ τῆς πόλεως ἀθρόους, τοὺς δὲ ἱππεῖς ἀνὰ τὸ πεδίον: 2.12. οὗτοι τὰς μὲν ἡδονὰς ὡς κακίαν ἀποστρέφονται, τὴν δὲ ἐγκράτειαν καὶ τὸ μὴ τοῖς πάθεσιν ὑποπίπτειν ἀρετὴν ὑπολαμβάνουσιν. καὶ γάμου μὲν παρ' αὐτοῖς ὑπεροψία, τοὺς δ' ἀλλοτρίους παῖδας ἐκλαμβάνοντες ἁπαλοὺς ἔτι πρὸς τὰ μαθήματα συγγενεῖς ἡγοῦνται καὶ τοῖς ἤθεσιν αὐτῶν ἐντυποῦσι, 2.44. διανείμαντες δὲ σφᾶς αὐτοὺς εἰς τρία μέρη τριχῆ στρατοπεδεύονται, πρός τε τῷ βορείῳ τοῦ ἱεροῦ κλίματι καὶ πρὸς τῷ μεσημβρινῷ κατὰ τὸν ἱππόδρομον, ἡ δὲ τρίτη μοῖρα πρὸς τοῖς βασιλείοις κατὰ δύσιν. περικαθεζόμενοι δὲ πανταχόθεν τοὺς ̔Ρωμαίους ἐπολιόρκουν. 2.44. οἱ δὲ περὶ τὸν Μανάημον εἰσπεσόντες ὅθεν οἱ στρατιῶται διέφυγον ὅσους τε αὐτῶν κατελάμβανον μὴ φθάσαντας ἐκδραμεῖν διέφθειραν, καὶ τὰς ἀποσκευὰς διαρπάσαντες ἐνέπρησαν τὸ στρατόπεδον. ταῦτα μὲν οὖν ἕκτῃ Γορπιαίου μηνὸς ἐπράχθη. 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. 2.426. 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. 4.318. οὐκ ἂν ἁμάρτοιμι δ' εἰπὼν ἁλώσεως ἄρξαι τῇ πόλει τὸν ̓Ανάνου θάνατον, καὶ ἀπ' ἐκείνης τῆς ἡμέρας ἀνατραπῆναι τὸ τεῖχος καὶ διαφθαρῆναι τὰ πράγματα ̓Ιουδαίοις, ἐν ᾗ τὸν ἀρχιερέα καὶ ἡγεμόνα τῆς ἰδίας σωτηρίας αὐτῶν ἐπὶ μέσης τῆς πόλεως εἶδον ἀπεσφαγμένον. 4.319. ἦν γὰρ δὴ τά τε ἄλλα σεμνὸς ἁνὴρ καὶ δικαιότατος. καὶ παρὰ τὸν ὄγκον τῆς τε εὐγενείας καὶ τῆς ἀξίας καὶ ἧς εἶχε τιμῆς ἠγαπηκὼς τὸ ἰσότιμον καὶ πρὸς τοὺς ταπεινοτάτους, φιλελεύθερός τε ἐκτόπως καὶ δημοκρατίας ἐραστής, 4.321. καθόλου δ' εἰπεῖν, ζῶντος ̓Ανάνου πάντως ἂν διελύθησαν: δεινὸς γὰρ ἦν εἰπεῖν τε καὶ πεῖσαι τὸν δῆμον, ἤδη δὲ ἐχειροῦτο καὶ τοὺς ἐμποδίζοντας: ἢ πολεμοῦντες πλείστην ἂν τριβὴν ̔Ρωμαίοις παρέσχον ὑπὸ τοιούτῳ στρατηγῷ. 4.322. παρέζευκτο δ' αὐτῷ καὶ ὁ ̓Ιησοῦς, αὐτοῦ μὲν λειπόμενος κατὰ σύγκρισιν, προύχων δὲ τῶν ἄλλων. 4.323. ἀλλ' οἶμαι κατακρίνας ὁ θεὸς ὡς μεμιασμένης τῆς πόλεως ἀπώλειαν καὶ πυρὶ βουλόμενος ἐκκαθαρθῆναι τὰ ἅγια τοὺς ἀντεχομένους αὐτῶν καὶ φιλοστοργοῦντας περιέκοπτεν. 4.324. οἱ δὲ πρὸ ὀλίγου τὴν ἱερὰν ἐσθῆτα περικείμενοι καὶ τῆς κοσμικῆς θρησκείας κατάρχοντες προσκυνούμενοί τε τοῖς ἐκ τῆς οἰκουμένης παραβάλλουσιν εἰς τὴν πόλιν, ἐρριμμένοι γυμνοὶ βορὰ κυνῶν καὶ θηρίων ἐβλέποντο. 4.325. αὐτὴν ἐπ' ἐκείνοις στενάξαι τοῖς ἀνδράσι δοκῶ τὴν ἀρετήν, ὀλοφυρομένην ὅτι τοσοῦτον ἥττητο τῆς κακίας. ἀλλὰ [γὰρ] τὸ μὲν ̓Ανάνου καὶ ̓Ιησοῦ τέλος τοιοῦτον ἀπέβη. 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. 5.246. ἡ Βεζαθὰ δὲ λόφος διῄρητο μέν, ὡς ἔφην, ἀπὸ τῆς ̓Αντωνίας, πάντων δ' ὑψηλότατος ὢν μέρει τῆς καινῆς πόλεως προσῴκιστο. 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. 5.506. μεθ' ἣν ἀναβαίνων κατὰ τὸ ̓Ανάνου τοῦ ἀρχιερέως μνημεῖον καὶ διαλαβὼν τὸ ὄρος, ἔνθα Πομπήιος ἐστρατοπεδεύσατο, πρὸς κλίμα βόρειον ἐπέστρεφε,

2.12. After which they betook themselves to their sacrifices, as if they had done no mischief; nor did it appear to Archelaus that the multitude could be restrained without bloodshed; so he sent his whole army upon them, the footmen in great multitudes, by the way of the city, and the horsemen by the way of the plain, 2.44. So they distributed themselves into three parts, and pitched their camps in three places; one at the north side of the temple, another at the south side, by the Hippodrome, and the third part were at the palace on the west. So they lay round about the Romans on every side, and besieged them. 2.53. 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. 2.426. 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. 4.318. I should not mistake if I said that the death of Aus was the beginning of the destruction of the city, and that from this very day may be dated the overthrow of her wall, and the ruin of her affairs, whereon they saw their high priest, and the procurer of their preservation, slain in the midst of their city. 4.319. He was on other accounts also a venerable, and a very just man; and besides the grandeur of that nobility, and dignity, and honor of which he was possessed, he had been a lover of a kind of parity, even with regard to the meanest of the people; 4.320. he was a prodigious lover of liberty, and an admirer of a democracy in government; and did ever prefer the public welfare before his own advantage, and preferred peace above all things; for he was thoroughly sensible that the Romans were not to be conquered. He also foresaw that of necessity a war would follow, and that unless the Jews made up matters with them very dexterously, they would be destroyed; 4.321. to say all in a word, if Aus had survived, they had certainly compounded matters; for he was a shrewd man in speaking and persuading the people, and had already gotten the mastery of those that opposed his designs, or were for the war. And the Jews had then put abundance of delays in the way of the Romans, if they had had such a general as he was. 4.322. Jesus was also joined with him; and although he was inferior to him upon the comparison, he was superior to the rest; 4.323. and I cannot but think that it was because God had doomed this city to destruction, as a polluted city, and was resolved to purge his sanctuary by fire, that he cut off these their great defenders and wellwishers, 4.324. while those that a little before had worn the sacred garments, and had presided over the public worship; and had been esteemed venerable by those that dwelt on the whole habitable earth when they came into our city, were cast out naked, and seen to be the food of dogs and wild beasts. 4.325. And I cannot but imagine that virtue itself groaned at these men’s case, and lamented that she was here so terribly conquered by wickedness. And this at last was the end of Aus and Jesus. 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.” 5.246. but for the hill Bezetha, it was divided from the tower of Antonia, as we have already told you; and as that hill on which the tower of Antonia stood was the highest of these three, so did it adjoin to the new city, and was the only place that hindered the sight of the temple on the north. 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. 5.506. beyond which it went up again at the monument of Aus the high priest, and encompassing that mountain where Pompey had formerly pitched his camp,

7. Mishnah, Eduyot, 7.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210

8. Mishnah, Parah, 3.3, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 145, 210

3.3. בָּאוּ לְהַר הַבַּיִת וְיָרְדוּ. הַר הַבַּיִת וְהָעֲזָרוֹת, תַּחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּבְפֶתַח הָעֲזָרָה הָיָה מְתֻקָּן קָלָל שֶׁל חַטָּאת, וּמְבִיאִין זָכָר שֶׁל רְחֵלִים וְקוֹשְׁרִים חֶבֶל בֵּין קַרְנָיו, וְקוֹשְׁרִים מַקֵּל וּמְסַבֵּךְ בְּרֹאשׁוֹ שֶׁל חֶבֶל, וְזוֹרְקוֹ לְתוֹךְ הַקָּלָל, וּמַכֶּה אֶת הַזָּכָר וְנִרְתָּע לַאֲחוֹרָיו, וְנוֹטֵל וּמְקַדֵּשׁ, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמָּיִם. רַבִּי יוֹסֵי אוֹמֵר, אַל תִּתְּנוּ מָקוֹם לַצְּדוֹקִים לִרְדּוֹת, אֶלָּא הוּא נוֹטֵל וּמְקַדֵּשׁ: 3.5. לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת:

3.3. They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it. 3.5. If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.

9. New Testament, Acts, 3.11, 5.12-5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 238

3.11. Κρατοῦντος δὲ αὐτοῦ τὸν Πέτρον καὶ τὸν Ἰωάνην συνέδραμεν πᾶς ὁ λαὸς πρὸς αὐτοὺς ἐπὶ τῇ στοᾷ τῇ καλουμένῃ Σολομῶντος ἔκθαμβοι. 5.12. Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος· 5.13. τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς·

3.11. As the lame man who was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them.

10. New Testament, John, 2.1-2.12, 10.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 210, 238

2.1. Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.2. ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 2.3. καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν Οἶνον οὐκ ἔχουσιν. 2.4. καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. 2.5. λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις Ὅτι ἂν λέγῃ ὑμῖν ποιήσατε. 2.6. ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.7. λέγει αὐτοῖς ὁ Ἰησοῦς Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. 2.8. καὶ λέγει αὐτοῖς Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν. 2.9. ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος 2.10. καὶ λέγει αὐτῷ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. 2.11. Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. 2.12. ΜΕΤΑ ΤΟΥΤΟ κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. 10.23. καὶ περιεπάτει [ὁ] Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος.

2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine." 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come." 2.5. His mother said to the servants, "Whatever he says to you, do it." 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom, 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!" 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 10.23. It was winter, and Jesus was walking in the temple, in Solomon's porch.

11. Babylonian Talmud, Pesahim, 57a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 145

57a. נימא תלתא תנאי הוו לא תרי תנאי הוו ותנא קמא דר' שמעון היינו ר' יוסי ותנא קמא דר' יוסי היינו ר' שמעון ומאי אף אקמייתא,ת"ר בן בוהיין נתן פיאה לירק ובא אביו ומצאן לעניים שהיו טעונין ירק ועומדין על פתח הגינה אמר להם בני השליכו מעליכם ואני נותן לכם כפליים במעושר לא מפני שעיני צרה אלא מפני שאמרו חכמים אין נותנין פיאה לירק,למה ליה למימרא להו לא מפני שעיני צרה כי היכי דלא לימרו דחויי קא מדחי לן,ת"ר בראשונה היו מניחין עורות קדשים בלשכת בית הפרוה לערב היו מחלקין אותן לאנשי בית אב והיו בעלי זרועות נוטלין אותן בזרוע התקינו שיהיו מחלקין אותן מערב שבת לע"ש דאתיין כולהו משמרות ושקלן בהדדי,ועדיין היו גדולי כהונה נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,אמרו לא היו ימים מועטים עד שחיפו את ההיכל כולו בטבלאות של זהב שהן אמה על אמה כעובי דינר זהב ולרגל היו מקפלין אותן ומניחין אותן על גב מעלה בהר הבית כדי שיהו עולי רגלים רואין שמלאכתם נאה ואין בה דלם,תנא אבא שאול אומר קורות של שקמה היו ביריחו והיו בעלי זרועות נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,עליהם ועל כיוצא בהם אמר אבא שאול בן בטנית משום אבא יוסף בן חנין אוי לי מבית בייתוס אוי לי מאלתן אוי לי מבית חנין אוי לי מלחישתן אוי לי מבית קתרוס אוי לי מקולמוסן אוי לי מבית ישמעאל בן פיאכי אוי לי מאגרופן שהם כהנים גדולים ובניהן גיזברין וחתניהם אמרכלין ועבדיהן חובטין את העם במקלות,תנו רבנן ארבע צווחות צוחה עזרה ראשונה צאו מכאן בני עלי שטימאו היכל ה' ועוד צווחה צא מיכן יששכר איש כפר ברקאי שמכבד את עצמו ומחלל קדשי שמים דהוה כריך ידיה בשיראי ועביד עבודה,ועוד צווחה העזרה שאו שערים ראשיכם ויכנס ישמעאל בן פיאכי תלמידו של פנחס וישמש בכהונה גדולה ועוד צווחה העזרה שאו שערים ראשיכם ויכנס יוחנן בן נרבאי תלמידו של פנקאי וימלא כריסו מקדשי שמים,אמרו עליו על יוחנן בן נרבאי שהיה אוכל ג' מאות עגלים ושותה ג' מאות גרבי יין ואוכל ארבעים סאה גוזלות בקינוח סעודה אמרו כל ימיו של יוחנן בן נרבאי לא נמצא נותר במקדש מאי סלקא ביה ביששכר איש כפר ברקאי אמרי מלכא ומלכתא הוו יתבי מלכא אמר גדיא יאי ומלכתא אמרה אימרא יאי אמרו מאן מוכח כהן גדול דקא מסיק קרבנות כל יומא אתא איהו

57a. Let us say that there are three tanna’im who dispute this point: The two unattributed opinions, each of which is referring to two vegetables, and the opinion common to Rabbi Yosei and Rabbi Shimon that includes all three vegetables. The Gemara rejects this: No, there are only two tanna’im who dispute the point, and the first tanna whose opinion appears before the opinion of Rabbi Shimon is Rabbi Yosei. And the first tanna whose opinion appears before the opinion of Rabbi Yosei is Rabbi Shimon. And what is the meaning of the word even in both their statements? They agree with regard to the first vegetable, turnips; however, they disagree with regard to the second, and replace it with another vegetable.,The Gemara cites an episode from the Tosefta. The Sages taught: The son of a man named Bohayan designated for the poor the produce in the corner in a garden of vegetables, and his father Bohayan found the poor laden with vegetables and standing at the opening of the garden on their way out. He said to them: My sons, cast the vegetables that you have gathered from upon yourselves and I will give you twice the amount in tithed produce, and you will be no worse off. Not because I begrudge you what you have taken. Rather, it is because the Sages say: One does not designate for the poor the produce in the corner in a garden of vegetables. Therefore, the vegetables that you took require tithing.,The Gemara asks: Why was it necessary for him to say to them: Not because I begrudge you what you have taken? It would have been sufficient to offer them tithed produce. The Gemara answers that he said it so they would not say: He is putting us off, taking what we collected now, but later he will not fulfill his commitment.,Apropos the people of Jericho, the Gemara relates that powerful people would steal wood from them. The Sages taught: Initially, the priests would place the hides that were flayed from animals consecrated as offerings of the most sacred order, which were given to the priests, in the Parva chamber. In the evening, they would distribute them to the members of the family of priests serving in the Temple that day. And the powerful priests among them would take them by force before they could be distributed. The Rabbis decreed that they would distribute them each Shabbat eve, because then all the families of both priestly watches came and took their part together. All the families from both the watch that was beginning its service and the one ending its service were together when they divided the hides. The powerful priests were unable to take the hides by force.,Yet still the prominent priests by virtue of their lineage would take them by force. Due to their prominence, the members of the rest of the watch dared not challenge them. When they realized that there was no equitable distribution, the owners of the sacrifices (Me’iri) arose and consecrated the hides to Heaven so the priests could not take them.,The Sages said: Not a few days passed before they had plated the entire sanctuary with golden tablets with the proceeds from the redemption and sale of the hides. These plates were one cubit by one cubit and as thick as a golden dinar. And when the people assembled for the Festival pilgrimage they would remove the tablets and place them on a stair of the Temple Mount so that the pilgrims would see that the craftsmanship of the tablets was beautiful and without flaw [dalam]. Afterward they replaced the tablets in the Sanctuary.,It was similarly taught that Abba Shaul says: There were sycamore tree trunks in Jericho, and powerful people would take them from their owners by force. The owners stood and consecrated these trunks to Heaven. It was with regard to these trunks and the branches that grew from them that the residents of Jericho acted against the will of the Sages.,With regard to the prominent priests and those like them, Abba Shaul ben Batnit said in the name of Abba Yosef ben Ḥanin: Woe is me due to the High Priests of the house of Baitos, woe is me due to their clubs. Woe is me due to the High Priests of the house of Ḥanin; woe is me due to their whispers and the rumors they spread. Woe is me due to the High Priests of the house of Katros; woe is me due to their pens that they use to write lies. Woe is me due to the servants of the High Priests of the house of Yishmael ben Piakhi; woe is me due to their fists. The power of these households stemmed from the fact that the fathers were High Priests, and their sons were the Temple treasurers, and their sons-in-law were Temple overseers [amarkalin]. And their servants strike the people with clubs, and otherwise act inappropriately.,Apropos the critique of several prominent priests, the Gemara relates that the Sages taught: The people in the Temple courtyard all cried four cries, as they were in agreement over various issues (Pardes Rimonim). The first cry was: Leave here, sons of Eli, who defiled God’s Sanctuary (see I Samuel 2:22). Subsequently the priesthood was transferred to the house of Zadok. And an additional cry: Leave here, Yissakhar of Kfar Barkai, who honors himself and desecrates the items consecrated to Heaven. Due to his delicate nature and his disrespect for the Temple service, he would wrap his hands in silk [shirai] and perform the service. This would invalidate the service because the silk was an interposition between his hands and the Temple vessels. Furthermore, his conduct demeaned the Temple service, as he demonstrated that he was unwilling to dirty his hands for it.,And the people in the Temple courtyard cried additionally: Lift your heads, O gates, and let the righteous Yishmael ben Piakhi, the student of Pinehas ben Elazar the priest, enter and serve as High Priest, although the members of this family were violent. And the people in the Temple courtyard cried additionally: Lift your heads, O gates, and let Yoḥa ben Narbbai, the student of Pinkai, enter and fill his belly with meat of offerings consecrated to Heaven, as he is worthy to eat offerings.,They said about Yoḥa ben Narbbai that he and his household would eat three hundred calves, and drink three hundred jugs of wine, and eat forty se’a of doves for dessert. They said: Throughout all the days of Yoḥa ben Narbbai there was no leftover sacrificial meat in the Temple, as he would make certain that someone ate it. The Gemara asks: What ultimately happened to Yissakhar of Kfar Barkai? They said: The king and the queen were sitting and talking. The king said that goat meat is better food, and the queen said lamb meat is better food. They said: Who can prove which one of us is correct? The High Priest can, as he offers sacrifices all day and tastes their meat. The High Priest had the right to take a portion from any sacrifice offered in the Temple, and therefore was well acquainted with the tastes of different meat. Yissakhar of Kfar Barkai came, and when they asked him this question,

12. Maximus The Confessor, Quaestiones Ad Thalassium , 1.1.32, 1.1.76, 1.1.137-1.1.138, 1.1.183, 1.1.259-1.1.260, 1.1.268, 1.1.297, 1.1.335, 1.1.366-1.1.372, 1.1.518, 1.1.530, 1.1.674 (6th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 45, 234, 240

13. Epigraphy, Cij, 1221, 1317, 1411 Tagged with subjects: •nan Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 234

14. Epigraphy, Seg, 27.545 Tagged with subjects: •jerusalem, upper city Found in books: Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 148

Tiresias: The Ancient Mediterranean Religions Source Database