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subject book bibliographic info
josephus Alexander (2013), Gender and Timebound Commandments in Judaism. 174
Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9, 10, 22, 44, 78, 79, 90, 143, 144, 234
Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 340
Amsler (2023), Knowledge Construction in Late Antiquity, 265
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244, 246, 255
Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 187
Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194, 195, 196, 215
Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 148, 172, 223
Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 276, 287, 291
Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 38, 53
Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 5, 6, 24, 75, 91, 92, 94, 98, 127
Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 513, 856, 859
Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 86, 98
Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 246, 247, 248, 250
Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 306
Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 278, 287, 288, 289, 303
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 59
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 177, 189
Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 254
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 137
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75, 78, 89, 90, 91, 133, 148, 149, 170, 171, 190, 299
Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 209
Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 4, 5, 6, 11, 70, 71, 76, 80, 88, 125, 175, 182
Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 130, 131, 256, 297
Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 56, 58
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 311
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 15, 168, 237, 258, 260, 262, 349
Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 13, 19, 33, 43, 46, 50, 72, 101, 169
Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 27, 93, 108, 115, 133, 151, 152, 158, 166, 172, 175, 190, 193, 194, 202, 206, 236, 239, 240, 256
Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 94, 96, 105, 132, 196, 223, 226, 232, 242
Gera (2014), Judith, 11, 12, 40, 360, 361, 415, 444
Goodman (2006), Judaism in the Roman World: Collected Essays, 22, 35, 36, 37, 38, 39, 41, 42, 45, 47, 48, 52, 55, 60, 61, 63, 66, 77, 80, 85, 89, 92, 93, 97, 98, 100, 101, 103, 107, 110, 114, 117, 118, 119, 120, 124, 127, 128, 132, 133, 134, 135, 139, 140, 141, 151, 154, 155, 158, 163, 164, 170, 187, 188, 189, 190, 191, 197, 198, 199, 200, 202, 208, 210, 211, 220, 223, 226, 240
Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 291, 401, 402, 403, 404, 405, 406, 407, 426
Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 24, 45, 49, 58, 59, 60, 61, 72, 75, 77, 101, 102, 122, 130, 133
Gruen (2020), Ethnicity in the Ancient World - Did it matter, 35, 38, 39, 40, 41, 126, 129, 147, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 197, 198
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21, 31, 243, 244
Hachlili (2005), Jewish Funerary Customs, Practices And Rites In The Second Temple Period, 36, 40, 478, 479, 482, 484
Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 306
Hayes (2022), The Literature of the Sages: A Re-Visioning, 33, 68, 277, 330
Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 49, 71, 81
Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 13
Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 364, 370, 381, 382, 383, 384, 385, 388, 389, 391, 393, 402, 407, 408, 414
Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 33, 39, 42, 44, 70, 77, 92
Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 107
Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 68, 232
Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 153, 159, 160, 161, 162, 164, 220, 230
Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 15, 37, 40, 59, 81, 138, 153
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 341
Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 13
Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 45, 103, 114, 115, 116, 119, 121, 124, 125, 142, 159, 160, 161, 162, 165, 166, 169, 171, 180, 181, 186, 196, 197, 201, 227
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 131, 363
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 131, 363
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 14
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 19
Legaspi (2018), Wisdom in Classical and Biblical Tradition, 162, 163, 217
Levine Allison and Crossan (2006), The Historical Jesus in Context, 10, 11, 15, 16, 17, 20, 21, 22, 23, 24, 25, 26, 35, 50, 56, 57, 58, 59, 75, 127, 149, 247, 299, 300, 317, 342, 361
Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 120, 121, 122, 124, 129, 215, 219, 221, 223, 224, 225, 258
Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 29
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 18, 79, 100
Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 7
McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 58, 85
Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 4, 30, 63, 177
Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 37, 38, 44, 176, 177
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 132
Nasrallah (2019), Archaeology and the Letters of Paul, 188, 197, 246
Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 43, 101
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 37, 242, 244, 245
Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 25, 271
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 29, 30, 41, 101, 108, 110, 176
O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 293, 294
Osborne (2001), Irenaeus of Lyons, 151
Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75, 105, 134, 158, 160, 171, 182, 189
Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 108, 112, 113, 133
Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 247
Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 107, 117, 134, 142, 143, 156, 222, 223, 224, 225, 239, 260, 270
Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 134
Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 6, 29, 45, 107, 134, 332
Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 2, 31, 61, 63, 64, 69, 72, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 100, 101, 115, 119, 120, 121, 122, 126, 137, 139, 154, 159, 160, 182, 183, 184, 185, 196, 197, 205, 213, 217, 247, 270, 294, 296
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 277, 278, 279, 280, 281
Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 3, 4, 89, 109, 163, 166, 167, 170, 264, 355, 356, 357, 358, 359, 360, 361, 362
Schiffman (1983), Testimony and the Penal Code, 13, 18, 24, 61, 63, 64, 70, 75, 84, 104, 121, 132, 137, 138, 139, 146, 149, 156, 163, 168, 192, 193, 203, 204, 205
Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 5, 22, 57, 61, 154, 157, 165, 183, 191, 192, 193, 194, 195, 230, 250, 281, 283, 284
Schwartz (2008), 2 Maccabees, 36, 86, 87, 172, 187, 194, 195, 257, 258, 282, 283, 339, 355, 375, 381, 395, 399, 468, 539
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 41, 47
Spielman (2020), Jews and Entertainment in the Ancient World. 2, 3, 12, 15, 19, 28, 29, 30, 31, 32, 36, 37, 38, 39, 51, 56, 57, 71, 91, 130, 151, 158, 170, 226
Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 5, 6, 8, 10, 17, 30, 37, 38, 39, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 161
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 3, 4, 5, 8, 21, 30, 37, 47, 55, 70, 181, 185, 193, 199, 200, 206, 233, 235, 240, 253, 291, 303, 304, 323, 326, 330, 342, 343
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 13, 16, 24, 71, 74, 76, 79, 83, 87, 103, 104, 108, 109, 112, 114, 115, 145, 146, 147, 158, 160, 175, 179, 187, 188, 194, 200, 202, 203, 207, 208, 211, 213, 214, 223, 224, 229, 254, 266, 272, 286, 288, 289, 290, 319, 321, 340, 343, 378, 382, 417, 420, 428, 436, 437, 440, 474, 548, 550, 552, 554, 555, 556, 571, 572, 574, 575, 576, 581, 584, 586, 598, 600, 604, 605, 606, 607, 609, 611, 613, 614, 615, 618, 628, 644, 650, 656, 659
Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 54, 55, 57, 58, 59, 60, 61, 62, 63, 64, 65, 162, 169, 170, 171
Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 24, 26, 27, 28, 30, 31
Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 9, 67, 189
Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 6, 15, 18, 21, 30, 33, 34, 35, 36, 40, 102, 103, 110, 121, 124, 125, 126, 127, 130, 139, 140, 142, 143, 154, 157, 158, 160, 166, 167, 170, 171, 178, 179, 184, 185, 189, 190, 191, 192, 193, 197, 198, 199, 203, 206, 209, 210, 212, 215, 217, 220, 221, 229, 231, 232, 233, 239, 248, 264, 269, 284, 296, 315, 316, 317, 318, 325, 337, 349, 350, 351, 426, 434, 440, 441, 442, 444, 449, 452, 454
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 132, 197, 212
josephus, a disciple of balaam, bannus Feldman (2006), Judaism and Hellenism Reconsidered, 314
josephus, abraham as astrologer Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 90
josephus, abraham, god’s promise to, according to Feldman (2006), Judaism and Hellenism Reconsidered, 456, 457, 458
josephus, abraham’s call in ur Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 200
josephus, abridges text of greek, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 840, 841, 844, 857
josephus, accounts of in war and in antiquities of babylonian promise not to harm the temple Feldman (2006), Judaism and Hellenism Reconsidered, 354, 355
josephus, accounts of in war and in antiquities of elisha throwing salt into the water in jericho Feldman (2006), Judaism and Hellenism Reconsidered, 354, 355
josephus, accounts of in war and in antiquities of resistance of jews to babylonians Feldman (2006), Judaism and Hellenism Reconsidered, 356
josephus, accounts of in war and in antiquities of ultimatum given to king hezekiah Feldman (2006), Judaism and Hellenism Reconsidered, 353, 354
josephus, acquaintance of with bible Feldman (2006), Judaism and Hellenism Reconsidered, 357, 358
josephus, additions to and subtractions from scripture by Feldman (2006), Judaism and Hellenism Reconsidered, 110, 111
josephus, aeschylus, influence of on Feldman (2006), Judaism and Hellenism Reconsidered, 417, 418
josephus, affiliation with the pharisees Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 213, 214, 215, 216, 217, 218
josephus, ag. ap. source, ps.-hecataeus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 162
josephus, against anti-semites, against apion, defense by Feldman (2006), Judaism and Hellenism Reconsidered, 333
josephus, against apion Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 37
josephus, against apion by, lack of interest in Feldman (2006), Judaism and Hellenism Reconsidered, 169
josephus, against apion, dreams, in greek and latin literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
josephus, allusions to russian world, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 853, 854, 857
josephus, ancestral laws Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 138, 139, 140, 141, 142, 143, 144, 145
josephus, ancestral traditions in Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 21
josephus, ancient synagogue, pharisees/rabbis as leaders of passages indicative of in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 274, 275
josephus, and herem Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 182, 183
josephus, and judaisms three schools of law Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 49, 50, 51, 52, 53, 54, 55, 56, 57, 63, 64, 85, 88, 89, 90, 91, 96, 102, 110, 123, 130, 176
josephus, and mss. of greek, josephus, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 834, 835, 836, 837, 838, 840, 841, 842, 843, 844, 845, 846, 847, 848, 849, 850, 851, 852, 853, 854, 855, 856, 857, 858, 859, 861, 863, 864, 865, 866, 867, 868, 869, 871, 872, 873, 874, 875, 877, 886, 887, 888, 889, 890, 894, 895, 896, 897, 898, 899, 900, 901, 903, 905, 906, 907, 908, 909, 910, 911, 912, 913, 914, 915, 916, 920, 921, 922, 923, 924, 925, 926, 929, 930, 932, 933, 934, 935, 936, 937, 938
josephus, and oracular character of jewish writings Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 104, 105, 106
josephus, and philos hypothetica Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 39, 40, 96, 97, 100
josephus, and religious benefaction by foreign regimes Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 128, 129, 175
josephus, and the fourth philosophy Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 96, 123, 176
josephus, and the horia of the jerusalem temple Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 164, 165, 180, 228
josephus, and the jewish revolt against rome Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 49, 51, 55, 59, 63, 85, 96
josephus, and the land of the leontopolis temple Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 146, 227
josephus, and the pharisees Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 164, 168, 169
josephus, and, rome/roman Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 159, 164
josephus, antiquities Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 244, 245
josephus, antiquities of antiquity, distinctive characteristics of Feldman (2006), Judaism and Hellenism Reconsidered, 158
josephus, appointed by general in galilee Feldman (2006), Judaism and Hellenism Reconsidered, 314
josephus, approached historiography as a follower of polybius rather than of livy Feldman (2006), Judaism and Hellenism Reconsidered, 211
josephus, approaches to in scholarship Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 13, 15
josephus, aramaic word in Feldman (2006), Judaism and Hellenism Reconsidered, 328
josephus, aristocracy, best form of government, according to Feldman (2006), Judaism and Hellenism Reconsidered, 644, 647, 648, 649, 650, 651, 652, 653, 654, 655, 656, 657, 658, 659, 660, 661, 662, 663, 664, 665, 666, 667, 668, 669, 670, 671, 672, 677, 678, 679, 680, 681, 682, 683, 684, 685, 686, 687, 688, 689, 690, 691, 692, 693, 695, 696, 697, 698, 699, 700, 701, 702, 703, 704, 705, 706, 707, 708, 709, 710, 711, 712, 713, 714, 715, 716, 717, 718, 719, 720, 721, 723, 724, 725, 726, 727, 728, 729, 730, 731, 732, 733, 734, 735, 736, 737, 738, 739, 740, 741, 742, 743, 744, 745, 746, 747, 748, 749, 750, 751, 752, 753, 754, 755, 756, 757, 758, 764, 765, 767, 768, 770, 771, 772, 773, 774, 775, 776, 777, 778, 779, 780, 785, 786, 788, 789, 790, 791, 792, 793, 794, 795, 796, 797, 798, 799, 800, 801, 802, 803, 891, 892
josephus, as a source for antiquities, war Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 3, 16, 86, 87, 88, 89, 92, 198, 199
josephus, as character Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 207, 208, 209, 210, 211, 212, 213, 225, 226
josephus, as pharisees Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 98
josephus, as propagandistic tract, antiquities of Feldman (2006), Judaism and Hellenism Reconsidered, 244
josephus, attacks other historians of the war against the romans Feldman (2006), Judaism and Hellenism Reconsidered, 209
josephus, attitude towards the hasmonean dynasty Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 197, 198, 199
josephus, attitude towards the pharisees Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 217, 218
josephus, attitude towards, conversion, conversion/adherence in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 199, 200, 201, 202
josephus, audience Spielman (2020), Jews and Entertainment in the Ancient World. 28, 29
josephus, audience of antiquities of Feldman (2006), Judaism and Hellenism Reconsidered, 150, 151
josephus, augustine, bishop of hippo, understanding of Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 192
josephus, avoids jacob’s deceit in identifying himself as esau Feldman (2006), Judaism and Hellenism Reconsidered, 300
josephus, avoids propaganzing for proselytism Feldman (2006), Judaism and Hellenism Reconsidered, 297
josephus, babylonian talmud, bt, reliance on Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 12, 13
josephus, balaam, prophecy of according to Feldman (2006), Judaism and Hellenism Reconsidered, 463, 492, 503, 504, 518, 519, 587, 588, 589, 590, 591, 592, 593
josephus, balaam, role of as viewed by Feldman (2006), Judaism and Hellenism Reconsidered, 616, 617, 618, 619, 620, 621
josephus, balsam, opobalsam, in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 230, 312, 331
josephus, bearing on roman-jewish relations, documents in Feldman (2006), Judaism and Hellenism Reconsidered, 326, 327
josephus, bellum judaicum Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 129, 132
josephus, benefaction, religious, by foreign regimes in Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 128, 129, 175
josephus, berossus, babylonian historian, used by Feldman (2006), Judaism and Hellenism Reconsidered, 324
josephus, biblical allusions Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 24, 43, 44, 53
josephus, biblical allusions and language, removal by Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 23, 24, 40, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 212
josephus, binding of isaac, in Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 150
josephus, callirhoe [kallirrhoë], in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 306
josephus, christian additions, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 846, 847, 848, 849, 850, 851, 852, 853, 854, 855, 856, 857, 858, 859
josephus, christian convert Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 119, 120, 121, 155
josephus, chronologies, biblical, chart mt, lxx Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 18
josephus, citing letters, from antony to hyrcanus about embassy Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 110
josephus, citing letters, to people of tyre ordering restoration of captured land Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 110
josephus, citizenship, roman, of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 150
josephus, clearchus of soli Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 783
josephus, comparison to 1 maccabees, antiquities Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52
josephus, comparison to antiquities, war Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 19, 20, 69, 86, 87, 89, 124, 125, 126, 132, 141, 163, 167, 198, 207, 213, 214, 215, 217
josephus, comparison to war, antiquities Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 19, 20, 69, 86, 87, 89, 124, 125, 126, 132, 141, 163, 167, 198, 207, 213, 214, 215, 217
josephus, confirmation of terminology in Feldman (2006), Judaism and Hellenism Reconsidered, 328
josephus, contradictions wihin Feldman (2006), Judaism and Hellenism Reconsidered, 121
josephus, conversion, conversion/adherence in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 205, 206, 207, 208
josephus, credibility of building inner wall of wood, masada, collective suicide described in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 143, 144
josephus, credibility of for population figures Feldman (2006), Judaism and Hellenism Reconsidered, 209, 210, 211, 212, 213
josephus, critical of martyrdom and suicide Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 144, 145, 146, 147, 148, 149, 150
josephus, criticism of greek historians by Feldman (2006), Judaism and Hellenism Reconsidered, 122, 213
josephus, criticism of martyrdom Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 144
josephus, cross-references in Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 20
josephus, cyrus, king of persia, role of in rebuilding of the temple heightened by Feldman (2006), Judaism and Hellenism Reconsidered, 754, 755, 756, 757
josephus, damnatio memoriae, implicit criticism of by Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 158, 159
josephus, daniel Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 140, 143
josephus, date of composition of jewish war, history by Feldman (2006), Judaism and Hellenism Reconsidered, 317, 318
josephus, david, efforts of to avoid dissension, according to Feldman (2006), Judaism and Hellenism Reconsidered, 482, 483, 484
josephus, david, king, per Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 186
josephus, david, revolutionary ideals of according to Feldman (2006), Judaism and Hellenism Reconsidered, 469
josephus, dead sea area, balsam groves in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 225, 234
josephus, dead sea area, bassus conquest of machaerus Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 228, 229
josephus, dead sea area, hasmonean expansion in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 225
josephus, dead sea area, healing resources/medicinal plants Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 227, 228, 229, 230, 306, 315, 316, 318, 320, 336
josephus, dead sea area, location of essenes and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 245
josephus, dead sea area, sources used Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 336
josephus, decrees in Feldman (2006), Judaism and Hellenism Reconsidered, 327
josephus, defends himself against his rival historian justus of tiberias Feldman (2006), Judaism and Hellenism Reconsidered, 209, 210
josephus, defense of jews Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 722
josephus, dependence on Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 18
josephus, dependence on byzantine authors, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 858, 859
josephus, dependence on church fathers, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 851, 852, 853, 855
josephus, dependence on new testament, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 853, 854
josephus, describes, rome, forum of peace Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
josephus, description of asphaltites/asphaltitis, lake Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 227, 231, 283
josephus, description of herodian temple Ganzel and Holtz (2020), Contextualizing Jewish Temples, 141, 150, 151
josephus, description of jerusalem Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 86
josephus, description of mss., slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 834, 835, 836
josephus, description of solomons temple Ganzel and Holtz (2020), Contextualizing Jewish Temples, 141
josephus, description, bannus Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 178
josephus, different historiographical approach as compared with that in the war, antiquities of Feldman (2006), Judaism and Hellenism Reconsidered, 323
josephus, discrepancies on figures of tax revenues in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 182, 183, 184, 185, 186, 187, 188, 189
josephus, discrepancies with war, life, autobiography by Feldman (2006), Judaism and Hellenism Reconsidered, 332
josephus, disparagement, of jewish rebels by Gruen (2020), Ethnicity in the Ancient World - Did it matter, 180
josephus, distinction, conversion, conversion/adherence in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 189, 190, 198, 199
josephus, diurnal prayer in Alexander (2013), Gender and Timebound Commandments in Judaism. 163, 165, 166
josephus, diurnal prayer, in Alexander (2013), Gender and Timebound Commandments in Judaism. 163, 165, 166
josephus, divergences from Schwartz (2008), 2 Maccabees, 535
josephus, divergences from bible much greater in jewish war than in antiquities Feldman (2006), Judaism and Hellenism Reconsidered, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360
josephus, divine visits Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 449, 450
josephus, domains of exempted from taxation by domitian Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 150
josephus, dramatic and tragic motifs in Feldman (2006), Judaism and Hellenism Reconsidered, 418, 419, 420, 421, 422, 423, 424
josephus, dreams and visions, examples Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 156, 157, 158, 448, 449, 450, 451
josephus, early aramaic or hebrew version of war Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 11
josephus, education, παιδεία, of Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 8
josephus, eglon, rehabilitation of by Feldman (2006), Judaism and Hellenism Reconsidered, 504, 593, 594, 595
josephus, en gedi, in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 229, 230, 312
josephus, essenes Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 10, 16, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 130, 131, 159, 192, 270, 306, 307
josephus, essenes in Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 58, 59
josephus, essenes, admission and lifestyle Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76, 77, 82, 97, 99, 100, 101, 103, 159, 193, 196, 197
josephus, essenes, ancient writings, interest in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 301, 302, 306, 307
josephus, essenes, and agriculture Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 99, 100, 196, 198
josephus, essenes, and celibacy Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 68, 69, 70, 71, 72, 73, 101, 103, 197
josephus, essenes, and clothing Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 84, 85, 193, 198
josephus, essenes, and destiny Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 88, 91, 92, 94, 95, 159, 186
josephus, essenes, and majority opinion Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 79, 80
josephus, essenes, and menahems prediction Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 93, 94, 99, 192, 193
josephus, essenes, and the judaean revolt, c. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 96, 111, 168, 175, 176, 226, 228
josephus, essenes, and toilet habits Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 80, 81, 82, 84, 86, 198, 259
josephus, essenes, and women Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 65, 66, 67, 68, 70, 72, 75, 83, 84, 97, 98, 100, 101, 103, 197, 198
josephus, essenes, appearance of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 74, 84
josephus, essenes, as paradigm of jewishness Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 54, 67, 99, 109
josephus, essenes, as prophets/dream interpreters Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 60, 61, 62, 83, 89, 91, 92, 93, 94, 95, 102
josephus, essenes, dacians, linkage with Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 101, 102, 162, 193
josephus, essenes, daily routine and meals Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 74, 75, 77, 80, 84, 103, 115, 197, 198
josephus, essenes, death and afterlife beliefs Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 82, 83
josephus, essenes, descriptive terms used by Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 49, 50, 51, 63
josephus, essenes, gifts and favours from herod Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 128, 192, 193, 200, 270
josephus, essenes, group election and membership Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 74, 101
josephus, essenes, judaism of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 49, 50, 51, 56, 60, 64, 86, 87, 88, 89, 97, 98, 99, 102, 103, 115, 128, 200
josephus, essenes, judas, portrayal of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 60, 61, 62, 63, 92
josephus, essenes, leadership and rulers Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 78, 103, 198
josephus, essenes, legal system Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 77, 78, 79, 103, 114, 165, 197, 301
josephus, essenes, location of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 245, 246
josephus, essenes, marriage and children Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 65, 66, 67, 68, 69, 70, 71, 72, 83, 84, 103, 133, 197
josephus, essenes, medicines and healing Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76, 103, 200, 271, 306, 307, 336
josephus, essenes, name of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 57, 58, 59, 63, 85, 90, 92, 96, 171, 172, 188, 196
josephus, essenes, number of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 100, 196, 301, 302
josephus, essenes, oaths of commitment Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 75, 76, 77, 197
josephus, essenes, origin of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 90, 91
josephus, essenes, priestliness of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 103, 198
josephus, essenes, purity and purification rituals Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 72, 74, 81, 82, 83, 84, 85, 97, 98, 99, 103, 115, 176, 179, 197, 198, 199, 322
josephus, essenes, rhetoric, use of in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 67, 68, 71, 72, 86
josephus, essenes, sabbath observance of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 80, 81
josephus, essenes, sacrifices, performing of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 97, 98, 99
josephus, essenes, synagogues and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 80, 293
josephus, essenes, temple practices Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 96, 97, 98, 99, 100, 103, 128, 196
josephus, essenes, use of in ancient sources Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 104, 105, 106, 107, 108
josephus, essenes, virtue of virtus Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 61, 64, 68, 102, 103
josephus, essenes, wealth and communality Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 73, 75, 100, 101, 103, 186, 197
josephus, ethnos/ethne, in Gruen (2020), Ethnicity in the Ancient World - Did it matter, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 183
josephus, euripides, influence of on Feldman (2006), Judaism and Hellenism Reconsidered, 425, 426, 427
josephus, evidence for purchase and sales taxes in writings of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 160, 175, 176, 177
josephus, exekiel, jewish tragedian, influence of on Feldman (2006), Judaism and Hellenism Reconsidered, 425
josephus, exile, concept of in Feldman (2006), Judaism and Hellenism Reconsidered, 695
josephus, family and life of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 49, 54, 102, 142
josephus, family members of Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 12
josephus, favorable to, agrippa i Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 201, 202
josephus, favoring, priests, pro-priestly revisions in Feldman (2006), Judaism and Hellenism Reconsidered, 649
josephus, flavius Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 22, 52, 53, 54, 55, 115, 131, 132, 133, 136, 140, 141, 142, 147
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 234, 235
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 99, 111, 113, 142, 159, 160
Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 89
Huttner (2013), Early Christianity in the Lycus Valley, 67, 68, 70, 72, 73, 74, 218
Isaac (2004), The invention of racism in classical antiquity, 205
Merz and Tieleman (2012), Ambrosiaster's Political Theology, 3, 20, 21, 22, 29, 52, 132, 211
Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 143
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 152, 153
Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 70, 132
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55, 57
Van Nuffelen (2012), Orosius and the Rhetoric of History, 189
Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 10, 12, 14, 63, 64, 65, 66, 74, 214, 215, 216, 217, 218, 219, 220, 221, 258, 276, 377, 410
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 161
josephus, flavius, antiquities Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 114
Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 118
josephus, flavius, contemporary historians Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 118
josephus, flavius, etrog pelting Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 118
josephus, flavius, historiographical methodology in Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 79
josephus, flavius, jewish historian Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8, 58, 178
Rizzi (2010), Hadrian and the Christians, 90, 101, 123
josephus, flavius, letter of aristeas in Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 1, 2
josephus, flavius, on alexandrian jews Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 100
josephus, flavius, on greek quotations about jews Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 60
josephus, for apologetic reasons, halakhah, jewish law, changes in Feldman (2006), Judaism and Hellenism Reconsidered, 325, 326
josephus, fourth philosophy Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53, 216, 378, 565, 566, 572, 573, 574, 577, 578, 606
josephus, gaius, roman emperor, depiction in Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 137, 138, 139, 141, 142, 144, 145, 146, 148, 149, 158, 159
josephus, generally ignored by pagan writers Feldman (2006), Judaism and Hellenism Reconsidered, 168
josephus, genos/gene/gens/genus, in Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167, 168, 169, 170, 171, 172, 176, 180, 181, 182, 183
josephus, granted roman citizenship by vespasian Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 150
josephus, great plain in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70
josephus, greek text on which translation based, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 836, 837, 838
josephus, had an assistant for greek, thackeray, theory of that Feldman (2006), Judaism and Hellenism Reconsidered, 428, 429
josephus, halakhah, jewish law, compared with Feldman (2006), Judaism and Hellenism Reconsidered, 324, 325, 326
josephus, has knowledge of the prophets Feldman (2006), Judaism and Hellenism Reconsidered, 749, 750
josephus, has presented his history to vespasian, titus, and agrippa Feldman (2006), Judaism and Hellenism Reconsidered, 210
josephus, healing, medicines and the essenes, in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76, 103, 200, 271, 306, 307, 336
josephus, help of assistants in writing, war Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 17
josephus, heracles Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 659, 660
josephus, herod the great in Spielman (2020), Jews and Entertainment in the Ancient World. 29, 30, 31, 32
josephus, high priests of jerusalem, in Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 35, 36, 37, 38, 39, 40, 41
josephus, historian Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 66, 111, 123, 124, 125, 126, 167, 184
josephus, historians, non-jewish, have misrepresented jewish history, according to Feldman (2006), Judaism and Hellenism Reconsidered, 94
josephus, historiography, and aims of Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 15
josephus, history, in Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 161, 162
josephus, identical stories, rabbinic accounts, identification of parallels in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 156
josephus, immersion, not known to Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 208
josephus, implausibility of roman delay in attacking, masada, collective suicide described in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 144
josephus, impossibility of accuracy of account, masada, collective suicide described in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 146, 147
josephus, in against apion, conversion, conversion/adherence in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 203, 204, 205
josephus, in jewish antiquities, conversion, conversion/adherence in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 196, 197, 198, 199, 200, 201, 202, 203
josephus, in jewish war, conversion, conversion/adherence in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 194, 195, 196
josephus, in rabbinic tradition, rearrangement of narrative, in Feldman (2006), Judaism and Hellenism Reconsidered, 639, 640
josephus, inclusion of speech by eleazar, masada, collective suicide described in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 144, 145
josephus, incongruences in antiquities Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 20
josephus, influence of Feldman (2006), Judaism and Hellenism Reconsidered, 340
josephus, influence of influence of tragedy on Feldman (2006), Judaism and Hellenism Reconsidered, 417, 418, 419, 420, 421, 422, 423, 424
josephus, innate capacity as determining ethnicity, largely absent in Gruen (2020), Ethnicity in the Ancient World - Did it matter, 39, 40, 41, 175, 176
josephus, insertions, antiquities Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 16, 32, 85, 86, 87, 124, 126, 128, 140, 142, 145, 155, 163, 166, 167, 195, 199, 213, 216
josephus, integration of pharisaic legends Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 193, 194, 218
josephus, intentional omissions, antiquities Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 39, 43, 44, 49, 126, 127, 184, 197, 212
josephus, iosephos Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 43, 95, 238, 253, 254
josephus, irony, in Feldman (2006), Judaism and Hellenism Reconsidered, 422, 423
josephus, jacob, god’s blessing of according to Feldman (2006), Judaism and Hellenism Reconsidered, 460, 461
josephus, jerusalem, importance of as viewed by Feldman (2006), Judaism and Hellenism Reconsidered, 677, 678, 679, 680, 681, 682, 683, 684, 685, 686, 687, 688, 689, 690, 691, 692, 693
josephus, jesus christ, in Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 230
josephus, jesus, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 854, 855, 856, 859
josephus, jewish antiquities Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 37
josephus, jewish antiquities, adherence, distinction in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 198, 199
josephus, jewish antiquities, dreams, in greek and latin literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110, 111
josephus, jewish antiquities, sebomenoi, in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 197
josephus, jewish identity in war Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 17
josephus, jewish nature of antiquities Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 16, 17, 218
josephus, jewish traditions in Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 19, 20, 22, 23
josephus, jewish war Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 245
josephus, jewish war, ioudaizein in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 196
josephus, jews/judeans/ioudaioi, and ethnic vocabulary in Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183
josephus, john the baptist, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 853, 855
josephus, joseph, genesis patriarch, parallels with biography of Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 70, 71, 128, 129
josephus, joseph, loyalty of according to Feldman (2006), Judaism and Hellenism Reconsidered, 491
josephus, josephus, dead sea area Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 225, 226, 227, 228, 229, 230, 231, 232, 233, 236, 240, 242, 304
josephus, joy in face of martyrdom, in Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 140, 141, 142, 150, 371
josephus, jubilees, book of Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 98, 102, 104, 105, 128, 132, 143, 144, 145, 217, 349, 352, 353
josephus, judas the essene, predictive art of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 60, 61, 92, 199
josephus, justus of tiberias, author of history in greek of the jewish war against the romans, attacked by his rival historian Feldman (2006), Judaism and Hellenism Reconsidered, 209, 210, 332, 472
josephus, latin tradition Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 2, 20, 50, 51
josephus, law, as understood by Feldman (2006), Judaism and Hellenism Reconsidered, 495
josephus, letter of aristeas, paraphrased at length by Feldman (2006), Judaism and Hellenism Reconsidered, 244
josephus, levites, in Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183, 184
josephus, life of Feldman (2006), Judaism and Hellenism Reconsidered, 313, 314, 315, 316, 317
josephus, likelihood of some basis in fact, masada, collective suicide described in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 147, 148, 149
josephus, likely historical events, masada, collective suicide described in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 149, 150, 151
josephus, lineage and genealogy as identity marker, in Gruen (2020), Ethnicity in the Ancient World - Did it matter, 167, 168, 171, 172, 175, 183
josephus, major additions to greek, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 844, 845
josephus, manuscripts of Feldman (2006), Judaism and Hellenism Reconsidered, 335
josephus, masada, collective suicide described in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 141
josephus, mentions converts Feldman (2006), Judaism and Hellenism Reconsidered, 241
josephus, mezuzah, in Alexander (2013), Gender and Timebound Commandments in Judaism. 165
josephus, mindfulness, in Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 55, 56, 57, 58
josephus, minor additions to greek, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 841, 842, 843
josephus, misogyny of Feldman (2006), Judaism and Hellenism Reconsidered, 612, 613, 614, 615
josephus, mistake Feldman (2006), Judaism and Hellenism Reconsidered, 316
josephus, names, change of according to Feldman (2006), Judaism and Hellenism Reconsidered, 562
josephus, nature of works, compared to rabbinic literature Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 5, 6, 7, 8, 9, 25
josephus, nehemiah, loyalty of to persian king, according to Feldman (2006), Judaism and Hellenism Reconsidered, 493, 494
josephus, nicolaus of damascus, adviser of herod, source for Feldman (2006), Judaism and Hellenism Reconsidered, 326
josephus, non-jewish rulers, rehabilitation of by Feldman (2006), Judaism and Hellenism Reconsidered, 579, 580, 581, 582, 583, 584, 585, 586, 587, 588, 589, 590, 591, 592, 593, 594, 595, 596, 597, 598, 599, 600, 601, 602, 603, 604, 605
josephus, notes importance of rearrangment of material, diodorus siculus, like Feldman (2006), Judaism and Hellenism Reconsidered, 363, 364
josephus, of story, alexander jannaeus, parallel in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 157
josephus, of tiberias Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 133, 134
josephus, omits condition that hivvite males be circumcised Feldman (2006), Judaism and Hellenism Reconsidered, 294
josephus, on administrative districts of judaea Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 28
josephus, on agrippa i Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 188, 189
josephus, on agrippa i, and house tax Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 177, 178, 179, 180
josephus, on agrippa i, contrasted with herod Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 202, 203
josephus, on agrippa ii Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 201
josephus, on alexander ‘the alabarch’ Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277
josephus, on alexanders revolts Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 24, 25
josephus, on alexandria’s jewish quarter Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 20
josephus, on ancestral laws Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 138, 139, 140, 141, 142, 143, 144, 145
josephus, on angareia Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 82, 83
josephus, on antipater Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 134, 135
josephus, on apion Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 298, 352
Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 149, 257
josephus, on archelaus Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 156
josephus, on archelaus acts of remission Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 135, 136
josephus, on aristokratia Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 16, 17
josephus, on augustus and revenues from herod Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 153, 181
josephus, on caligula’s plundering of greece Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 51, 52
josephus, on cassius in syria Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 101, 102, 105, 106, 107, 108, 109
josephus, on census of quirinius Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 213, 214, 215
josephus, on cestius gallus asking chief priests for census Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 211
josephus, on diaspora judaism Spielman (2020), Jews and Entertainment in the Ancient World. 77, 78
josephus, on egyptian jews Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 306, 314, 331, 337, 351, 353, 355, 356, 357, 358, 359, 360, 361, 362
josephus, on exaction of crassus Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 27
josephus, on hecataeus of abdera Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 166
josephus, on herod Spielman (2020), Jews and Entertainment in the Ancient World. 29, 30, 32, 65
Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 113, 114, 115, 116, 117, 198, 199, 200
josephus, on herod, building projects of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 193
josephus, on herod, contrasted with agrippa i Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 202
josephus, on herod, estate of inconsistencies in amounts of money in relation to Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 181, 182, 183, 184, 185
josephus, on herod, events after death of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 176, 177, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206
josephus, on herod, gift of perea to pheroras by Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 183, 184
josephus, on herod, revenues from, and augustus Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 153, 154, 155, 156, 157, 158, 159, 160, 162, 163, 164, 165, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181
josephus, on herod, trial of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 136
josephus, on jerusalem Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38
josephus, on jew-hatred Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 190
josephus, on jewish captives Spielman (2020), Jews and Entertainment in the Ancient World. 75, 76, 77
josephus, on jewish custom Spielman (2020), Jews and Entertainment in the Ancient World. 32, 36, 37, 38, 39, 47
josephus, on jewish devotion to law Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 41, 42
josephus, on jewish martyrdom Spielman (2020), Jews and Entertainment in the Ancient World. 76
josephus, on jewish state, as tributary to rome Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 9, 22, 23, 24, 25, 26, 27, 28, 29
josephus, on jewish state, decrees of caesar concerning Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 32, 33
josephus, on jewish state, defeat of by pompey Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 27, 28
josephus, on jewish state, grants to, by caesar Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 94, 95, 96, 97, 98, 99
josephus, on joppa Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 23
josephus, on joy in martyrdom Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 140, 141, 142, 150, 371
josephus, on judea, as not client kingdom Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 127, 128, 129
josephus, on judea, collection of taxes in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 229, 239, 240
josephus, on judea, tributum soli in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 221, 222, 223
josephus, on leadership of high priests Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 126, 127
josephus, on leontopolis Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 329
josephus, on molestation Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 87, 88
josephus, on mount gerizim Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 187
josephus, on noble death Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 7, 139
josephus, on onias iv Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 110
josephus, on philip Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 153, 154, 155, 156, 157, 158, 159
josephus, on poleis in syria Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 33
josephus, on roman sport Spielman (2020), Jews and Entertainment in the Ancient World. 47, 49, 50, 51, 164, 264
josephus, on sparta Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 79
josephus, on suicide Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 144, 145, 146, 147, 148, 149, 150
josephus, on taxation by judaean elites Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 129
josephus, on taxation, and herod Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 116, 117, 198, 199, 200
josephus, on taxation, in batanea, history of Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 145, 146, 147, 148
josephus, on territorial grants Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74
josephus, on the burning of archives Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 102
josephus, on the city of alexandria Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 5, 11, 21, 23
josephus, on the construction of the jerusalem temple Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 39
josephus, on the essenes Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 158
josephus, on the herodian games Spielman (2020), Jews and Entertainment in the Ancient World. 17, 20, 21, 28, 31, 32, 38, 39, 46, 47, 54, 104, 164, 165
josephus, on the letter of aristeas Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 224
josephus, on the nile Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 204, 205, 206
josephus, on the roman triumph Spielman (2020), Jews and Entertainment in the Ancient World. 71, 72
josephus, on tithes Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 247, 248, 255, 256, 257, 258
josephus, on toparchies of judea Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 29, 30
josephus, on tribute for city of jerusalem and city of joppa Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51
josephus, on tribute to romans Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 9, 28, 29, 120, 121, 122
josephus, on tributum capitis Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 237, 238
josephus, on unity of temple and universality of god Ganzel and Holtz (2020), Contextualizing Jewish Temples, 173
josephus, on vespasian reserving jewish palestine as his property Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 21
josephus, on, agrippa i, parallels between rabbinic literture and Feldman (2006), Judaism and Hellenism Reconsidered, 768, 770
josephus, on, barbarians/barbarity Gruen (2020), Ethnicity in the Ancient World - Did it matter, 38, 39, 40, 41
josephus, on, proselytes to judaism, views of Feldman (2006), Judaism and Hellenism Reconsidered, 512, 513, 514, 515, 516
josephus, orderliness of the constitution, importance of according to Feldman (2006), Judaism and Hellenism Reconsidered, 640, 641, 642, 643
josephus, origin slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 856, 857, 858, 859
josephus, papyrus fragment of Feldman (2006), Judaism and Hellenism Reconsidered, 335
josephus, parallel accounts in his war and in his antiquities Feldman (2006), Judaism and Hellenism Reconsidered, 326
josephus, parallel to euripides’ iphigenia, isaac, depiction of in Feldman (2006), Judaism and Hellenism Reconsidered, 426
josephus, parallels with rabbinic literature Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 9, 10, 11, 12, 13, 17, 18, 19
josephus, parallels with the babylonian talmud Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 24, 25, 26, 86, 88, 153, 154, 164, 168, 169
josephus, parallels with, josephus, dependence on Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 9, 10, 11, 12, 13, 17, 18, 19
josephus, passages in war referring to passages in bible Feldman (2006), Judaism and Hellenism Reconsidered, 349, 350, 351
josephus, pharaoh, in abraham narrative, defended by Feldman (2006), Judaism and Hellenism Reconsidered, 495, 496, 579, 580
josephus, pharaoh, of the joseph narrative, admired by Feldman (2006), Judaism and Hellenism Reconsidered, 500, 579, 580
josephus, pharisees, and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 54, 55, 56, 57, 92, 111, 112, 113, 114, 123, 130, 185
josephus, pharisees, in Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 41, 50, 51, 52
Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 164, 168, 169
josephus, pharisees, relationship with Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 54, 55
josephus, philo of alexandria, as source for Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 144, 145, 146, 147, 148, 149, 154, 155, 156, 157
josephus, piety, importance of stressed by Feldman (2006), Judaism and Hellenism Reconsidered, 563
josephus, pilate, pontius, procurator, title of in Feldman (2006), Judaism and Hellenism Reconsidered, 328
josephus, political philosophy, of Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 109, 110, 111, 159
josephus, polybius, author of monograph on numantine war, influence of on Feldman (2006), Judaism and Hellenism Reconsidered, 358, 359
josephus, portrayal of role of god Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 148
josephus, predictive abilities of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 60, 61, 95
josephus, priestly temple genre in dependence on Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 188, 189, 190
josephus, principles of in rearranging material in narrative portion of the pentateuch Feldman (2006), Judaism and Hellenism Reconsidered, 408, 410
josephus, promises in antiquities not to add to or subtract from the pentateuch Feldman (2006), Judaism and Hellenism Reconsidered, 343
josephus, proposed works by Feldman (2006), Judaism and Hellenism Reconsidered, 333
josephus, purity and purification rituals, in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 72, 74, 81, 82, 83, 84, 85, 97, 98, 99, 103, 115, 176, 179, 197, 198, 199
josephus, purpose of in writing antiquities Feldman (2006), Judaism and Hellenism Reconsidered, 445, 446
josephus, rabbinic accounts, identification of parallels in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 156, 157, 158
josephus, rabbinic literature, compared to Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 5, 6, 7, 8, 9, 25
josephus, readjustment of biblical order in Feldman (2006), Judaism and Hellenism Reconsidered, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 410
josephus, rearrangement of narrative, in Feldman (2006), Judaism and Hellenism Reconsidered, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 410, 637, 638, 639, 640
josephus, recurring patterns in Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 21
josephus, referencing oral traditions Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 21
josephus, rehoboam, praised by Feldman (2006), Judaism and Hellenism Reconsidered, 486
josephus, removal of biblical allusions, antiquities Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 23, 24, 40, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 212
josephus, restoration of jews from babylonian captivity, according to Feldman (2006), Judaism and Hellenism Reconsidered, 723, 724, 725, 726, 727, 728, 729, 730, 731, 732, 733, 734, 735, 736, 737, 738, 739, 740, 741, 742, 743, 744, 745, 746, 747, 748, 749, 750, 751, 752, 753, 754, 755, 756, 757, 758
josephus, romantic motifs, in Feldman (2006), Judaism and Hellenism Reconsidered, 651, 652, 653, 654
josephus, rome/romans, and Gruen (2020), Ethnicity in the Ancient World - Did it matter, 38, 39, 40, 169, 175, 176, 180
josephus, samuel, tolerance of according to Feldman (2006), Judaism and Hellenism Reconsidered, 510
josephus, shared events and people, rabbinic accounts, identification of parallels in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 156, 157
josephus, shared isolated motif, rabbinic accounts, identification of parallels in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 157, 158
josephus, shared structure, rabbinic accounts, identification of parallels in Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 157
josephus, shared traditions in rabbinic texts, historical memory Hayes (2022), The Literature of the Sages: A Re-Visioning, 297, 298, 299
josephus, shared traditions with rabbinic literature Hayes (2022), The Literature of the Sages: A Re-Visioning, 297, 298, 299
josephus, shema rituals, in Alexander (2013), Gender and Timebound Commandments in Judaism. 163, 165, 166
josephus, significance of depiction of hasmoneans Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 135
josephus, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 664, 764, 786, 840, 841, 842, 843, 844, 845, 846, 847, 848, 849, 850, 851, 852, 853, 854, 855, 856, 857, 858, 859
Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 262
josephus, sodom and gomorra, in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 230, 231, 232, 237, 245, 248
josephus, sophoclean and thucydidean phrases in Feldman (2006), Judaism and Hellenism Reconsidered, 327
josephus, sophocles, influence of on Feldman (2006), Judaism and Hellenism Reconsidered, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436, 437, 438, 439, 440, 441, 442
josephus, source alteration Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 39, 40, 52
josephus, sources Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 15, 16, 17
Spielman (2020), Jews and Entertainment in the Ancient World. 30, 31, 50
josephus, sources used in war Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 16, 39
josephus, special formulas in Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 22
josephus, spiritual initiation of Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 6, 7
josephus, spurious works ascribed to Feldman (2006), Judaism and Hellenism Reconsidered, 333
josephus, steeped in sophocles’ view of solomon, assistant to Feldman (2006), Judaism and Hellenism Reconsidered, 504, 505, 506, 507
josephus, suicides, treatment of in Feldman (2006), Judaism and Hellenism Reconsidered, 428, 429
josephus, suspense, heightened in Feldman (2006), Judaism and Hellenism Reconsidered, 419, 420
josephus, suspicion that he arranged lots in surrending to romans at jotapata Feldman (2006), Judaism and Hellenism Reconsidered, 315
josephus, syriac version of war of Feldman (2006), Judaism and Hellenism Reconsidered, 337
josephus, t., flavius Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 175, 177, 180, 182, 188, 190, 194, 196, 198, 201, 209, 210, 211, 212, 213, 214, 270, 279, 281
josephus, tacitus, parallels to Feldman (2006), Judaism and Hellenism Reconsidered, 327
josephus, tefillin in Alexander (2013), Gender and Timebound Commandments in Judaism. 165
josephus, temple mount Levine (2005), The Ancient Synagogue, The First Thousand Years, 61
josephus, temple of solomon, as described by Ganzel and Holtz (2020), Contextualizing Jewish Temples, 141
josephus, temple, as cosmos, in Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 114, 115, 116, 142
josephus, testimonium flavianum in Feldman (2006), Judaism and Hellenism Reconsidered, 328
josephus, tithe, in second temple period, in Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 247, 248, 255, 256, 257, 258
josephus, to, diaspora, attitude of Feldman (2006), Judaism and Hellenism Reconsidered, 687, 688, 689, 690, 720, 721
josephus, to, etymologies of biblical names, additions of Feldman (2006), Judaism and Hellenism Reconsidered, 608, 609, 610, 611
josephus, to, exile, positive attitude of Feldman (2006), Judaism and Hellenism Reconsidered, 698, 699, 700, 701, 702, 703, 704, 705, 706, 707, 708, 709, 710, 724, 725
josephus, tolerance toward non-jews, stressed by Feldman (2006), Judaism and Hellenism Reconsidered, 495, 496, 497, 498, 499, 500, 501, 502, 503, 504, 505, 506, 507, 508, 509
josephus, torah, in Spielman (2020), Jews and Entertainment in the Ancient World. 36, 76, 77
josephus, toward in war and in antiquities, miracles, difference in attitude of Feldman (2006), Judaism and Hellenism Reconsidered, 355
josephus, toward loss of jerusalem, attitude of Feldman (2006), Judaism and Hellenism Reconsidered, 683, 684, 685
josephus, toward, esau, ambivalence of Feldman (2006), Judaism and Hellenism Reconsidered, 496, 497, 498, 499, 500
josephus, toward, jonah, attitude of Feldman (2006), Judaism and Hellenism Reconsidered, 515
josephus, toward, tyrannies, attitude of Feldman (2006), Judaism and Hellenism Reconsidered, 468, 469
josephus, translation of into latin under direction of cassiodorus Feldman (2006), Judaism and Hellenism Reconsidered, 337
josephus, translation, as understood by lxx, philo, and Feldman (2006), Judaism and Hellenism Reconsidered, 345
josephus, use of aramaic chronicles, dependence on Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 187
josephus, use of the priestly temple legends Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 188, 189, 190
josephus, use of theodicean legends Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 195
josephus, use of titles of officials by Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 57, 169, 170, 207
josephus, use, septuagint Bickerman and Tropper (2007), Studies in Jewish and Christian History, 146, 147
josephus, value of as source for jewish war against romans Feldman (2006), Judaism and Hellenism Reconsidered, 165
josephus, values/character as identity marker, for Gruen (2020), Ethnicity in the Ancient World - Did it matter, 169, 179
josephus, vocabulary of in josephus, restoration of jews from babylonian captivity, according to Feldman (2006), Judaism and Hellenism Reconsidered, 725, 726, 727, 728, 729, 730
josephus, vs. greek, slavonic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 834, 835, 836, 837, 838, 840, 841, 842, 843, 844, 845
josephus, war Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 5, 8, 9, 15, 40, 60, 126, 140
josephus, works, rabbinic accounts, relationship to Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 155, 156
josephus, worship/ritual/cult as identity markers, for jews in Gruen (2020), Ethnicity in the Ancient World - Did it matter, 178, 179, 183
josephus, writings of non-judean women, adopting judean practices Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 181, 183, 221, 222, 223
josephus, writings, hippolytus, use/modification of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 104, 105, 106, 107, 108
josephus, writings, medicinal plants, in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 228, 229, 315, 316, 323
josephus, writings, porphyry, use of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 107
josephus’, abhorrence of cities, civil strife Feldman (2006), Judaism and Hellenism Reconsidered, 479, 480, 481, 482, 483, 484, 485, 486, 487, 488, 489, 490, 646, 647
josephus’, account of Feldman (2006), Judaism and Hellenism Reconsidered, 324
josephus’, account of accession claudius, roman emperor, of sources of Feldman (2006), Judaism and Hellenism Reconsidered, 330
josephus’, account of anilaeus and asinaeus, robber-barons, aramaic source of Feldman (2006), Judaism and Hellenism Reconsidered, 328
josephus’, account of assassination caesarea, of sources of Feldman (2006), Judaism and Hellenism Reconsidered, 330
josephus’, account of ezra Feldman (2006), Judaism and Hellenism Reconsidered, 708, 709, 732, 733, 734, 735, 736, 737, 738, 739, 740
josephus’, account of joseph, influence of greek tragedy on Feldman (2006), Judaism and Hellenism Reconsidered, 419
josephus’, account of suicide at masada, validity of Feldman (2006), Judaism and Hellenism Reconsidered, 319, 320, 321
josephus’, account of temple, destruction of validity of Feldman (2006), Judaism and Hellenism Reconsidered, 319
josephus’, account, yadin yigael, excavations of at masada, discrepancies between findings of and Feldman (2006), Judaism and Hellenism Reconsidered, 320, 321
josephus’, accounts in capture of israelites’ ark by philistines, differences in war, and in antiquities Feldman (2006), Judaism and Hellenism Reconsidered, 353
josephus’, accounts in war and in antiquities, exodus, differences in Feldman (2006), Judaism and Hellenism Reconsidered, 352, 353
josephus’, accounts in war and in antiquities, melchizedek, differences in Feldman (2006), Judaism and Hellenism Reconsidered, 352
josephus’, admiration for, moses, efforts of to avoid dissension Feldman (2006), Judaism and Hellenism Reconsidered, 481
josephus’, ambiguity with regard to, romans Feldman (2006), Judaism and Hellenism Reconsidered, 716, 717, 718, 719, 720
josephus’, ambivalence towards, divine law Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 111, 112, 115, 116, 118, 119, 120
josephus’, answer to charge of dual loyalty Feldman (2006), Judaism and Hellenism Reconsidered, 465, 490, 491, 492, 493, 494, 495
josephus’, attachment to, temple Feldman (2006), Judaism and Hellenism Reconsidered, 682, 683, 684, 685
josephus’, attitude hyrcanus i, toward, conversion of idumeans by Feldman (2006), Judaism and Hellenism Reconsidered, 240
josephus’, attitude to, daniel Feldman (2006), Judaism and Hellenism Reconsidered, 465, 466, 508, 509
josephus’, attitude to, gedaliah Feldman (2006), Judaism and Hellenism Reconsidered, 455, 456, 470, 471, 472, 473
josephus’, attitude to, gideon Feldman (2006), Judaism and Hellenism Reconsidered, 481, 482, 622, 623, 624, 625, 626, 627, 628, 629, 630, 631, 632, 633, 634
josephus’, attitude to, jehoshaphat Feldman (2006), Judaism and Hellenism Reconsidered, 464, 487, 488, 489, 511
josephus’, attitude to, jeroboam Feldman (2006), Judaism and Hellenism Reconsidered, 484, 485
josephus’, attitude to, suicide Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 144, 145, 146, 147, 148, 149, 150
josephus’, attitude toward, ahasuerus Feldman (2006), Judaism and Hellenism Reconsidered, 509, 599, 600, 601, 602, 603
josephus’, attitude toward, asa, king of judah Feldman (2006), Judaism and Hellenism Reconsidered, 510, 511
josephus’, attitude toward, darius, persian king Feldman (2006), Judaism and Hellenism Reconsidered, 509, 598, 599
josephus’, attitude toward, deceit of leaders Feldman (2006), Judaism and Hellenism Reconsidered, 473, 474
josephus’, attitude toward, elijah Feldman (2006), Judaism and Hellenism Reconsidered, 470
josephus’, attitude toward, elisha Feldman (2006), Judaism and Hellenism Reconsidered, 470
josephus’, attitude toward, envy Feldman (2006), Judaism and Hellenism Reconsidered, 475, 476, 477, 478, 479
josephus’, attitude toward, greed of leaders Feldman (2006), Judaism and Hellenism Reconsidered, 474, 475
josephus’, attitude toward, hypocrisy of leaders Feldman (2006), Judaism and Hellenism Reconsidered, 473, 474
josephus’, attitude toward, images Feldman (2006), Judaism and Hellenism Reconsidered, 326
josephus’, attitude toward, ishmael son of nethaniel Feldman (2006), Judaism and Hellenism Reconsidered, 471
josephus’, attitude toward, jehoiachin king of judea Feldman (2006), Judaism and Hellenism Reconsidered, 455, 684, 685, 706, 707
josephus’, attitude toward, joab Feldman (2006), Judaism and Hellenism Reconsidered, 473, 474, 475, 476, 477, 478, 482, 483
josephus’, attitude toward, john of gischala, revolutionary Feldman (2006), Judaism and Hellenism Reconsidered, 471, 472
josephus’, attitude toward, levites Feldman (2006), Judaism and Hellenism Reconsidered, 648, 649, 650, 651
josephus’, attitude toward, messiah, belief in Feldman (2006), Judaism and Hellenism Reconsidered, 456, 457, 458, 459, 460, 461, 462, 463, 464, 465, 466, 719, 720
josephus’, attitude toward, miracles Feldman (2006), Judaism and Hellenism Reconsidered, 323
josephus’, attitude toward, nebuchadnezzar Feldman (2006), Judaism and Hellenism Reconsidered, 509, 595, 596, 597, 598
josephus’, biblical text in antiquities of josephus Feldman (2006), Judaism and Hellenism Reconsidered, 322, 323
josephus’, contempt for, egyptians Feldman (2006), Judaism and Hellenism Reconsidered, 500, 501
josephus’, contempt for, masses Feldman (2006), Judaism and Hellenism Reconsidered, 448, 449, 450, 451, 452
josephus’, contempt for, revolutionaries Feldman (2006), Judaism and Hellenism Reconsidered, 467, 468, 469, 470, 471, 472, 473
josephus’, depiction of absalom Feldman (2006), Judaism and Hellenism Reconsidered, 453
josephus’, depiction of sennacherib, assyrian king Feldman (2006), Judaism and Hellenism Reconsidered, 507, 508
josephus’, description, sadducees and debates with pharisees Hayes (2022), The Literature of the Sages: A Re-Visioning, 26, 330
josephus’, disdain for, deceit of leaders, josephus’, attitude toward, demagogues Feldman (2006), Judaism and Hellenism Reconsidered, 452, 453, 454
josephus’, divergences in from the bible, antiquities of josephus, explanation of Feldman (2006), Judaism and Hellenism Reconsidered, 322
josephus’, dramatic treatment of abraham Feldman (2006), Judaism and Hellenism Reconsidered, 420
josephus’, dramatic treatment of daniel Feldman (2006), Judaism and Hellenism Reconsidered, 421
josephus’, dramatic treatment of david, according to josephus Feldman (2006), Judaism and Hellenism Reconsidered, 421
josephus’, dramatic treatment of encounter with, amalek Feldman (2006), Judaism and Hellenism Reconsidered, 420
josephus’, dramatic treatment of josephus, joshua Feldman (2006), Judaism and Hellenism Reconsidered, 420
josephus’, dramatic treatment of satan, in bible, saul Feldman (2006), Judaism and Hellenism Reconsidered, 421
josephus’, eagle narrative, dialogue during martyrdom Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 140
josephus’, exposition of compared with philo’s hypothetica, halakhah, jewish law Feldman (2006), Judaism and Hellenism Reconsidered, 324, 325
josephus’, favorable view of pharaoh, of the exodus Feldman (2006), Judaism and Hellenism Reconsidered, 500, 579, 580, 581, 582, 583, 584
josephus’, handling of daniel Feldman (2006), Judaism and Hellenism Reconsidered, 719, 720
josephus’, indebtedness to, dionysius of halicarnassus Feldman (2006), Judaism and Hellenism Reconsidered, 362, 363, 547, 548, 549
josephus’, interpretation of benjaminite affair of the concubine Feldman (2006), Judaism and Hellenism Reconsidered, 637, 638, 639, 640, 641, 642, 643, 644, 645, 646, 647, 648, 649, 650, 651, 652, 653, 654, 655, 656, 657, 658, 659, 660, 661, 662, 663, 664, 665, 666, 667, 668, 669, 670, 671, 672
josephus’, interpretation of episode of spies Feldman (2006), Judaism and Hellenism Reconsidered, 557, 558, 559, 560, 561, 562, 563, 564, 565, 566, 567, 568, 569, 570, 571, 572, 573, 574, 575, 576
josephus’, knowledge of isaac, isaiah Feldman (2006), Judaism and Hellenism Reconsidered, 750, 751
josephus’, knowledge of jeremiah Feldman (2006), Judaism and Hellenism Reconsidered, 752
josephus’, regard for, superpowers Feldman (2006), Judaism and Hellenism Reconsidered, 454
josephus’, rehabilitation of zedekiah Feldman (2006), Judaism and Hellenism Reconsidered, 685, 707
josephus’, respect for concept of just war Feldman (2006), Judaism and Hellenism Reconsidered, 447, 448
josephus’, sensitivity about, circumcision Feldman (2006), Judaism and Hellenism Reconsidered, 294, 295, 296
josephus’, sensitivity in dealing with, jethro Feldman (2006), Judaism and Hellenism Reconsidered, 298, 502, 503, 513, 514, 584, 585, 586, 587
josephus’, silence about her conversion to judaism, ruth Feldman (2006), Judaism and Hellenism Reconsidered, 298, 514, 515
josephus’, version of aqedah Feldman (2006), Judaism and Hellenism Reconsidered, 272, 458, 459
josephus’, version of biblical text of jehoash, king of judea, radical change in Feldman (2006), Judaism and Hellenism Reconsidered, 112
josephus’, version of biblical text of jehoiachin king of judea, radical change in Feldman (2006), Judaism and Hellenism Reconsidered, 111
josephus’, version of book of that ninevites believed in god, jonah, omission in Feldman (2006), Judaism and Hellenism Reconsidered, 299
josephus’, version of diaspora Feldman (2006), Judaism and Hellenism Reconsidered, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302
josephus’, version of esther, book of influence of greek tragedy on Feldman (2006), Judaism and Hellenism Reconsidered, 419, 420, 421, 422
josephus’, version of hagar, god’s promise to Feldman (2006), Judaism and Hellenism Reconsidered, 458, 459
josephus’, version of jacob, blessing of by isaac Feldman (2006), Judaism and Hellenism Reconsidered, 459, 460
josephus’, version of john the baptist, authenticity of Feldman (2006), Judaism and Hellenism Reconsidered, 330
josephus’, version with talmud, with antiquities of josephus, relation of philo, and with pseudo-philo Feldman (2006), Judaism and Hellenism Reconsidered, 322
josephus’, view of as punishment, exile Feldman (2006), Judaism and Hellenism Reconsidered, 710, 711, 712, 713
josephus’, view of dead sea scrolls Feldman (2006), Judaism and Hellenism Reconsidered, 612, 613, 614, 615, 616, 617, 618, 619, 620, 621
josephus’, view of hesiod, parallels of with near east, hiram, king of tyre Feldman (2006), Judaism and Hellenism Reconsidered, 504, 505, 506
josephus’, view of jehu Feldman (2006), Judaism and Hellenism Reconsidered, 489, 490
josephus’, view of loyalty of egyptian jews to temple in jerusalem, loyalty to rulers Feldman (2006), Judaism and Hellenism Reconsidered, 490, 491, 492, 493, 494, 495
josephus’, view of nehemiah Feldman (2006), Judaism and Hellenism Reconsidered, 709, 740, 741, 742, 743, 744, 745, 746, 747
josephus’, view of tobiads, tolerance toward non-jewish religions Feldman (2006), Judaism and Hellenism Reconsidered, 510, 511, 512
josephus’, view that gentiles do not hate jews, anti-semitism Feldman (2006), Judaism and Hellenism Reconsidered, 517, 518, 519
josephus’, views on, intermarriage Feldman (2006), Judaism and Hellenism Reconsidered, 512
josephus’, views on, korah, rebellion of Feldman (2006), Judaism and Hellenism Reconsidered, 480, 481
josephus’, war by, hegesippus, free reworking of Feldman (2006), Judaism and Hellenism Reconsidered, 337
josephus’, works as, apologetic Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 21, 22, 23, 192
josephus’, works, domitian, and date and audience of Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 4, 10, 11, 12
schools, josephus, three schools, jewish law/legal Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 50, 51, 52, 53, 54, 55, 56, 57, 63, 88, 89, 90, 91, 170, 175
tsedukim/tseduqim, josephus, portrayal of sadducees Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 54, 55, 56, 88, 89, 91, 92, 96, 100, 113, 115, 123, 130, 176

List of validated texts:
162 validated results for "josephus"
1. Septuagint, Tobit, 4.12 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Josephus • Josephus, on Jewish custom • Torah, in Josephus

 Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126; Spielman (2020), Jews and Entertainment in the Ancient World. 36

sup>
4.12 Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land.'' None
2. Hebrew Bible, Deuteronomy, 1.39, 4.2, 4.15-4.19, 5.21-5.22, 6.4-6.9, 7.13, 12.2-12.3, 12.31, 16.18, 17.3, 17.11, 17.15, 18.18, 23.13-23.15, 27.4, 28.15-28.68, 30.19, 34.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Agrippa I, parallels between rabbinic literture and Josephus on • Antiquities (Josephus), insertions • Balaam, prophecy of, according to Josephus • Balaam, role of, as viewed by Josephus • Berossus, Babylonian historian, used by Josephus • Flavius Josephus • Flavius Josephus, T. • Josephus • Josephus (historian) • Josephus Essenes • Josephus Essenes, Sabbath observance of • Josephus Essenes, Temple practices • Josephus Essenes, admission and lifestyle • Josephus Essenes, ancient writings, interest in • Josephus Essenes, and agriculture • Josephus Essenes, and majority opinion • Josephus Essenes, and toilet habits • Josephus Essenes, and women • Josephus Essenes, daily routine and meals • Josephus Essenes, death and afterlife beliefs • Josephus Essenes, medicines and healing • Josephus Essenes, number of • Josephus Essenes, purity and purification rituals • Josephus Essenes, synagogues and • Josephus Essenes, wealth and communality • Josephus, • Josephus, Deuteronomy • Josephus, Flavius • Josephus, Titus Flavius • Josephus, and Philos Hypothetica • Josephus, antimonarchism • Josephus, diurnal prayer in • Josephus, on monarchy • Josephus, on tithes • Monarchy, Josephus on • Rule of law, Josephus on • Sadducees (Tsedukim/Tseduqim),Josephus portrayal of • Shema rituals, in Josephus • Slavonic Josephus, and Mss. of Greek Josephus • diurnal prayer, in Josephus • healing, medicines and the Essenes, in Josephus • high priests of Jerusalem, in Josephus • purity and purification rituals, in Josephus • tithe, in Second Temple period, in Josephus

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 163, 174; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 195; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 897, 920; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 252; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 35; Feldman (2006), Judaism and Hellenism Reconsidered, 324, 588, 616, 770; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 89; Flatto (2021), The Crown and the Courts, 83, 208; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 56; Goodman (2006), Judaism in the Roman World: Collected Essays, 103, 210; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 393; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 160; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 201; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188; Levine Allison and Crossan (2006), The Historical Jesus in Context, 56, 58; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 224, 225; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 101; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 85; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 66; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 175; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 115; Schiffman (1983), Testimony and the Penal Code, 70, 137, 149; Schwartz (2008), 2 Maccabees, 375; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 80, 81, 82, 100, 307; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 258; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 74, 377; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 26; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296, 444

sup>
1.39 וְטַפְּכֶם אֲשֶׁר אֲמַרְתֶּם לָבַז יִהְיֶה וּבְנֵיכֶם אֲשֶׁר לֹא־יָדְעוּ הַיּוֹם טוֹב וָרָע הֵמָּה יָבֹאוּ שָׁמָּה וְלָהֶם אֶתְּנֶנָּה וְהֵם יִירָשׁוּהָּ׃
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׃
4.15
וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃ 4.16 פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃ 4.17 תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃ 4.18 תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 4.19 וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃
5.21
וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 5.22 וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃
6.4
שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃
7.13
וַאֲהֵבְךָ וּבֵרַכְךָ וְהִרְבֶּךָ וּבֵרַךְ פְּרִי־בִטְנְךָ וּפְרִי־אַדְמָתֶךָ דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ שְׁגַר־אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ׃
12.2
אַבֵּד תְּאַבְּדוּן אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ־שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת־אֱלֹהֵיהֶם עַל־הֶהָרִים הָרָמִים וְעַל־הַגְּבָעוֹת וְתַחַת כָּל־עֵץ רַעֲנָן׃
12.2
כִּי־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבוּלְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְאָמַרְתָּ אֹכְלָה בָשָׂר כִּי־תְאַוֶּה נַפְשְׁךָ לֶאֱכֹל בָּשָׂר בְּכָל־אַוַּת נַפְשְׁךָ תֹּאכַל בָּשָׂר׃ 12.3 הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃ 12.3 וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא׃
12.31
לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃
16.18
שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃
17.3
וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃
17.11
עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃
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׃
18.18
נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃
23.13
וְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ׃ 23.14 וְיָתֵד תִּהְיֶה לְךָ עַל־אֲזֵנֶךָ וְהָיָה בְּשִׁבְתְּךָ חוּץ וְחָפַרְתָּה בָהּ וְשַׁבְתָּ וְכִסִּיתָ אֶת־צֵאָתֶךָ׃ 23.15 כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃
27.4
וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃
28.15
וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ 28.16 אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃ 28.17 אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃ 28.18 אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃ 28.19 אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃' '28.21 יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.22 יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃ 28.23 וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃ 28.24 יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.25 יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃ 28.26 וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 28.27 יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים וּבַטְּחֹרִים וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃ 28.28 יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ 28.29 וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃ 28.31 שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃ 28.32 בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃ 28.33 פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃ 28.34 וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.35 יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃ 28.36 יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃ 28.37 וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃ 28.38 זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃ 28.39 כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃ 28.41 בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃ 28.42 כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃ 28.43 הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃ 28.44 הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃ 28.45 וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃ 28.46 וְהָיוּ בְךָ לְאוֹת וּלְמוֹפֵת וּבְזַרְעֲךָ עַד־עוֹלָם׃ 28.47 תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־יְהוָה אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃ 28.48 וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.49 יִשָּׂא יְהוָה עָלֶיךָ גּוֹי מֵרָחוֹק מִקְצֵה הָאָרֶץ כַּאֲשֶׁר יִדְאֶה הַנָּשֶׁר גּוֹי אֲשֶׁר לֹא־תִשְׁמַע לְשֹׁנוֹ׃ 28.51 וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃ 28.52 וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ עַד רֶדֶת חֹמֹתֶיךָ הַגְּבֹהוֹת וְהַבְּצֻרוֹת אֲשֶׁר אַתָּה בֹּטֵחַ בָּהֵן בְּכָל־אַרְצֶךָ וְהֵצַר לְךָ בְּכָל־שְׁעָרֶיךָ בְּכָל־אַרְצְךָ אֲשֶׁר נָתַן יְהוָה אֱלֹהֶיךָ לָךְ׃ 28.53 וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃ 28.54 הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃ 28.55 מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃ 28.56 הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃ 28.57 וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃ 28.58 אִם־לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת הַכְּתוּבִים בַּסֵּפֶר הַזֶּה לְיִרְאָה אֶת־הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת יְהוָה אֱלֹהֶיךָ׃ 28.59 וְהִפְלָא יְהוָה אֶת־מַכֹּתְךָ וְאֵת מַכּוֹת זַרְעֶךָ מַכּוֹת גְּדֹלוֹת וְנֶאֱמָנוֹת וָחֳלָיִם רָעִים וְנֶאֱמָנִים׃ 28.61 גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.62 וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃ 28.63 וְהָיָה כַּאֲשֶׁר־שָׂשׂ יְהוָה עֲלֵיכֶם לְהֵיטִיב אֶתְכֶם וּלְהַרְבּוֹת אֶתְכֶם כֵּן יָשִׂישׂ יְהוָה עֲלֵיכֶם לְהַאֲבִיד אֶתְכֶם וּלְהַשְׁמִיד אֶתְכֶם וְנִסַּחְתֶּם מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.64 וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃ 28.65 וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃ 28.66 וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃ 28.67 בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.68 וֶהֱשִׁיבְךָ יְהוָה מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא־תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה׃
30.19
הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃'' None
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1.39 Moreover your little ones, that ye said should be a prey, and your children, that this day have no knowledge of good or evil, they shall go in thither, and unto them will I give it, and they shall possess it.
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.
4.15
Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire— 4.16 lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female, 4.17 the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven, 4.18 the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; . 4.19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
5.21
and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth. 5.22 Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die.
6.4
HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates.
7.13
and He will love thee, and bless thee, and multiply thee; He will also bless the fruit of thy body and the fruit of thy land, thy corn and thy wine and thine oil, the increase of thy kine and the young of thy flock, in the land which He swore unto thy fathers to give thee.
12.2
Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree. 12.3 And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place.
12.31
Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.
16.18
Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.
17.3
and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;
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.
17.15
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.
18.18
I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.
23.13
Thou shalt have a place also without the camp, whither thou shalt go forth abroad. 23.14 And thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee. 23.15 For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee.
27.4
And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster.
28.15
But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee. 28.16 Cursed shalt thou be in the city, and cursed shalt thou be in the field. 28.17 Cursed shall be thy basket and thy kneading-trough. 28.18 Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock. 28.19 Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 28.20 The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me. 28.21 The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it. 28.22 The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish. 28.23 And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. 28.24 The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed. 28.25 The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth. 28.26 And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away. 28.27 The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. 28.28 The LORD will smite thee with madness, and with blindness, and with astonishment of heart. 28.29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee. 28.30 Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof. 28.31 Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee. 28.32 Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand. 28.33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away: 28.34 o that thou shalt be mad for the sight of thine eyes which thou shalt see. 28.35 The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head. 28.36 The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone. 28.37 And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away. 28.38 Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it. 28.39 Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them. 28.40 Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off. 28.41 Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity. 28.42 All thy trees and the fruit of thy land shall the locust possess. 28.43 The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower. 28.44 He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail. 28.45 And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee. 28.46 And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever; 28.47 because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; 28.48 therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 28.49 The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand; 28.50 a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young. 28.51 And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish. 28.52 And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee. 28.53 And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee. 28.54 The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining; 28.55 o that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates. 28.56 The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter; 28.57 and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates. 28.58 If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God; 28.59 then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. 28.60 And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee. 28.61 Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed. 28.62 And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God. 28.63 And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it. 28.64 And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone. 28.65 And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul. 28.66 And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life. 28.67 In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see. 28.68 And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you.
30.19
I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;
34.10
And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;'' None
3. Hebrew Bible, Esther, 2.16, 8.17 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Ahasuerus, Josephus’ attitude toward • Josephus • Josephus, on Egyptian Jews • Josephus, on Jew-hatred • Josephus, on Jewish state, grants to, by Caesar • Josephus, on angareia

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 601; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 190, 359; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 146; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 82, 83

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2.16 וַתִּלָּקַח אֶסְתֵּר אֶל־הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶל־בֵּית מַלְכוּתוֹ בַּחֹדֶשׁ הָעֲשִׂירִי הוּא־חֹדֶשׁ טֵבֵת בִּשְׁנַת־שֶׁבַע לְמַלְכוּתוֹ׃
8.17
וּבְכָל־מְדִינָה וּמְדִינָה וּבְכָל־עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי־נָפַל פַּחַד־הַיְּהוּדִים עֲלֵיהֶם׃' ' None
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2.16 So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign.
8.17
And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them.' ' None
4. Hebrew Bible, Exodus, 2.11-2.12, 15.26, 18.21, 18.24, 19.10, 20.3-20.4, 20.7, 22.27, 22.29, 25.8, 26.31-26.33, 27.1, 29.40, 34.19-34.20, 34.22, 40.34 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Asa, king of Judah, Josephus’ attitude toward • Benjaminite affair of the concubine, Josephus’ interpretation of • Berossus, Babylonian historian, used by Josephus • Flavius Josephus • Josephus • Josephus Essenes • Josephus Essenes, ancient writings, interest in • Josephus Essenes, and the Judaean Revolt (c. • Josephus Essenes, medicines and healing • Josephus, • Josephus, The Jewish War • Josephus, and herem • Josephus, description of Herodian Temple • Josephus, description of Solomons Temple • Josephus, on Jewish state, grants to, by Caesar • Levites, in Josephus • Slavonic Josephus, and Mss. of Greek Josephus • Temple of Solomon, as described by Josephus • healing, medicines and the Essenes, in Josephus • temple, as cosmos, in Josephus

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 897, 920; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 30; Feldman (2006), Judaism and Hellenism Reconsidered, 324, 510, 639; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 141; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 223; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 183; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 160; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 184; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 153; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 215, 221, 224; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 142; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 332; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 69, 120, 139; Schwartz (2008), 2 Maccabees, 339; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 168, 307; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114, 382, 611; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 90; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 215, 217; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 185, 198, 199, 206, 210, 221, 296

sup>
2.11 וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃ 2.12 וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃
15.26
וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃
18.21
וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃
18.24
וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר׃' 20.3 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ
20.7
לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃
22.27
אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃
22.29
כֵּן־תַּעֲשֶׂה לְשֹׁרְךָ לְצֹאנֶךָ שִׁבְעַת יָמִים יִהְיֶה עִם־אִמּוֹ בַּיּוֹם הַשְּׁמִינִי תִּתְּנוֹ־לִי׃
25.8
וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃
26.31
וְעָשִׂיתָ פָרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב יַעֲשֶׂה אֹתָהּ כְּרֻבִים׃ 26.32 וְנָתַתָּה אֹתָהּ עַל־אַרְבָּעָה עַמּוּדֵי שִׁטִּים מְצֻפִּים זָהָב וָוֵיהֶם זָהָב עַל־אַרְבָּעָה אַדְנֵי־כָסֶף׃ 26.33 וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃
27.1
וְעַמֻּדָיו עֶשְׂרִים וְאַדְנֵיהֶם עֶשְׂרִים נְחֹשֶׁת וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּסֶף׃
27.1
וְעָשִׂיתָ אֶת־הַמִּזְבֵּחַ עֲצֵי שִׁטִּים חָמֵשׁ אַמּוֹת אֹרֶךְ וְחָמֵשׁ אַמּוֹת רֹחַב רָבוּעַ יִהְיֶה הַמִּזְבֵּחַ וְשָׁלֹשׁ אַמּוֹת קֹמָתוֹ׃
34.19
כָּל־פֶּטֶר רֶחֶם לִי וְכָל־מִקְנְךָ תִּזָּכָר פֶּטֶר שׁוֹר וָשֶׂה׃
34.22
וְחַג שָׁבֻעֹת תַּעֲשֶׂה לְךָ בִּכּוּרֵי קְצִיר חִטִּים וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה׃
40.34
וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃'' None
sup>
2.11 And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren. 2.12 And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand.
15.26
and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’
18.21
Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
18.24
So Moses hearkened to the voice of his father-in-law, and did all that he had said.
19.10
And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments,
20.3
Thou shalt have no other gods before Me. 20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;
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.
22.27
Thou shalt not revile God, nor curse a ruler of thy people.
22.29
Likewise shalt thou do with thine oxen, and with thy sheep; seven days it shall be with its dam; on the eighth day thou shalt give it Me.
25.8
And let them make Me a sanctuary, that I may dwell among them.
26.31
And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen; with cherubim the work of the skilful workman shall it be made. 26.32 And thou shalt hang it upon four pillars of acacia overlaid with gold, their hooks being of gold, upon four sockets of silver. 26.33 And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy.
27.1
And thou shalt make the altar of acacia-wood, five cubits long, and five cubits broad; the altar shall be four-square; and the height thereof shall be three cubits.
29.40
And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering.
34.19
All that openeth the womb is Mine; and of all thy cattle thou shalt sanctify the males, the firstlings of ox and sheep. 34.20 And the firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck. All the first-born of thy sons thou shalt redeem. And none shall appear before Me empty.
34.22
And thou shalt observe the feast of weeks, even of the first-fruits of wheat harvest, and the feast of ingathering at the turn of the year.
40.34
Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.' ' None
5. Hebrew Bible, Genesis, 4.2, 6.1-6.4, 9.20, 9.22, 15.2, 15.5, 15.7, 15.10, 15.13-15.16, 15.18, 17.1, 19.4-19.11, 28.13-28.15, 31.13, 32.25, 32.28, 49.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Abraham, God’s promise to, according to Josephus • Aqedah, Josephus’ version of • Balaam, prophecy of, according to Josephus • Benjaminite affair of the concubine, Josephus’ interpretation of • Chronologies, biblical, chart MT, LXX, Josephus • Divine visits, Josephus • Dreams and visions, examples, Josephus • En Gedi, in Josephus • High Priest, in Josephus, in Philo • Josephus • Josephus Dead Sea area, healing resources/medicinal plants • Josephus Essenes • Josephus Essenes, Judaism of • Josephus Essenes, Judas, portrayal of • Josephus Essenes, Temple practices • Josephus Essenes, as prophets/dream interpreters • Josephus Essenes, gifts and favours from Herod • Josephus Essenes, medicines and healing • Josephus, Flavius • Josephus, and Judaisms three schools of law • Josephus, on Egyptian Jews • Josephus, on the Nile • Josephus,Josephus Dead Sea area • Pharisees, and Josephus • Sadducees (Tsedukim/Tseduqim),Josephus portrayal of • Slavonic Josephus • Slavonic Josephus, Christian additions • Slavonic Josephus, and Mss. of Greek Josephus • Slavonic Josephus, dependence on Church Fathers • Sodom and Gomorra,in Josephus • balsam (opobalsam), in Josephus • healing, medicines and the Essenes, in Josephus

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 664, 850, 851, 852; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 98; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 234; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164; Feldman (2006), Judaism and Hellenism Reconsidered, 457, 458, 492, 638, 655, 657; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 27, 93, 108, 115, 133, 151, 152, 158, 166, 172, 175, 190, 193, 194, 202, 206, 236, 239, 240, 256; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 94; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 33; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 119, 121; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 449, 450; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 157; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 18; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 107, 117, 156, 222, 223, 224, 225; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 205, 356; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 62, 128, 130, 200, 230, 331; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 437; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 96

sup>
4.2 וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃
4.2
וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃
6.1
וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1
וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃' 9.22 וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ׃
15.2
וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃
15.2
וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃
15.5
וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃
15.7
וַיֹּאמֶר אֵלָיו אֲנִי יְהוָה אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת־הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ׃
15.13
וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃ 15.14 וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל׃ 15.15 וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃ 15.16 וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃
15.18
בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃
17.1
וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃
17.1
זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃
19.4
טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל־הַבַּיִת מִנַּעַר וְעַד־זָקֵן כָּל־הָעָם מִקָּצֶה׃ 19.5 וַיִּקְרְאוּ אֶל־לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר־בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם׃ 19.6 וַיֵּצֵא אֲלֵהֶם לוֹט הַפֶּתְחָה וְהַדֶּלֶת סָגַר אַחֲרָיו׃ 19.7 וַיֹּאמַר אַל־נָא אַחַי תָּרֵעוּ׃ 19.8 הִנֵּה־נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹא־יָדְעוּ אִישׁ אוֹצִיאָה־נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָאֲנָשִׁים הָאֵל אַל־תַּעֲשׂוּ דָבָר כִּי־עַל־כֵּן בָּאוּ בְּצֵל קֹרָתִי׃ 19.9 וַיֹּאמְרוּ גֶּשׁ־הָלְאָה וַיֹּאמְרוּ הָאֶחָד בָּא־לָגוּר וַיִּשְׁפֹּט שָׁפוֹט עַתָּה נָרַע לְךָ מֵהֶם וַיִּפְצְרוּ בָאִישׁ בְּלוֹט מְאֹד וַיִּגְּשׁוּ לִשְׁבֹּר הַדָּלֶת׃ 19.11 וְאֶת־הָאֲנָשִׁים אֲשֶׁר־פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים מִקָּטֹן וְעַד־גָּדוֹל וַיִּלְאוּ לִמְצֹא הַפָּתַח׃
28.13
וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 28.14 וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃ 28.15 וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃
31.13
אָנֹכִי הָאֵל בֵּית־אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן־הָאָרֶץ הַזֹּאת וְשׁוּב אֶל־אֶרֶץ מוֹלַדְתֶּךָ׃
32.25
וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃
32.28
וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃'' None
sup>
4.2 And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
6.1
And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
9.20
And Noah, the man of the land, began and planted a vineyard.
9.22
And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.
15.2
And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’
15.5
And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’
15.7
And He said unto him: ‘I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’
15.10
And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not.
15.13
And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 15.14 and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance. 15.15 But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 15.16 And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’
15.18
In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;
17.1
And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.
19.4
But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter. 19.5 And they called unto Lot, and said unto him: ‘Where are the men that came in to thee this night? bring them out unto us, that we may know them.’ 19.6 And Lot went out unto them to the door, and shut the door after him. 19.7 And he said: ‘I pray you, my brethren, do not so wickedly. 19.8 Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.’ 19.9 And they said: ‘Stand back.’ And they said: ‘This one fellow came in to sojourn, and he will needs play the judge; now will we deal worse with thee, than with them.’ And they pressed sore upon the man, even Lot, and drew near to break the door. 19.10 But the men put forth their hand, and brought Lot into the house to them, and the door they shut. 19.11 And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.
28.13
And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. 28.14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed. 28.15 And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’
31.13
I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’
32.25
And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
32.28
And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’
49.10
The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.' ' None
6. Hebrew Bible, Joel, 3.1, 3.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Josephus

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 209; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 224, 440

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3.1 וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃
3.5
וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃'' None
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3.1 And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions;
3.5
And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call.'' None
7. Hebrew Bible, Leviticus, 15.18, 18.3, 18.13, 18.19, 19.4, 19.18, 22.32, 23.40, 24.16 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Berossus, Babylonian historian, used by Josephus • Dreams and visions, examples, Josephus • Flavius Josephus • Josephus • Josephus Essenes • Josephus Essenes, Sabbath observance of • Josephus Essenes, and majority opinion • Josephus Essenes, and toilet habits • Josephus Essenes, daily routine and meals • Josephus Essenes, synagogues and • Josephus, • Josephus, and herem • Josephus, and the horia of the Jerusalem temple • Josephus, on Alexander ‘the Alabarch’ • Josephus, on Egyptian Jews • Josephus, on Jewish custom • Josephus, on Roman sport • Josephus, on the Herodian games • Josephus, on tithes • Pharisees, Josephus as • Slavonic Josephus, and Mss. of Greek Josephus • tithe, in Second Temple period, in Josephus

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 920; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 133; Feldman (2006), Judaism and Hellenism Reconsidered, 324; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 101; Gera (2014), Judith, 444; Goodman (2006), Judaism in the Roman World: Collected Essays, 211; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 180, 183, 228; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 220; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 98; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 225; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 157; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 63, 74, 75, 76, 78, 82, 101, 115, 154, 182, 183, 196, 197, 205; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 262, 359; Schiffman (1983), Testimony and the Penal Code, 70; Spielman (2020), Jews and Entertainment in the Ancient World. 47, 151; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 80; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 112; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 248; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 74, 377; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28

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15.18 וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ שִׁכְבַת־זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד־הָעָרֶב׃
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׃
18.13
עֶרְוַת אֲחוֹת־אִמְּךָ לֹא תְגַלֵּה כִּי־שְׁאֵר אִמְּךָ הִוא׃
18.19
וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃
19.4
אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.18
לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃
22.32
וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃' 24.16 וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃'' None
sup>
15.18 The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even.
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.
18.13
Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman.
18.19
And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.
19.4
Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.
19.18
Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
22.32
And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you,
23.40
And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days.
24.16
And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.' ' None
8. Hebrew Bible, Malachi, 2.16 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Josephus

 Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 59, 317; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 74, 79, 87

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2.16 כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃'' None
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2.16 For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously.'' None
9. Hebrew Bible, Numbers, 5.15, 5.21-5.22, 5.27, 22.8, 22.12-22.13, 23.8-23.10, 24.7, 24.17, 25.8-25.9, 25.11-25.13, 27.8-27.11, 35.10, 35.14 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Balaam, prophecy of, according to Josephus • Divine visits, Josephus • Dreams and visions, examples, Josephus • Flavius Josephus • Flavius Josephus, • Flavius Josephus, T. • Josephus • Josephus, and religious benefaction by foreign regimes • Josephus, on Apion • Josephus, on Egyptian Jews • Slavonic Josephus, and Mss. of Greek Josephus • benefaction, religious, by foreign regimes in Josephus • high priests of Jerusalem, in Josephus

 Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 54; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 872; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 35; Feldman (2006), Judaism and Hellenism Reconsidered, 463, 503, 504, 518, 589, 590; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 223; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 175; Huttner (2013), Early Christianity in the Lycus Valley, 218; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 223; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 449; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 175; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 352, 355, 358, 362; Schiffman (1983), Testimony and the Penal Code, 146, 149; Schwartz (2008), 2 Maccabees, 194; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 474; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 189

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5.15 וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃
5.21
וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃ 5.22 וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃
5.27
וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃
22.8
וַיֹּאמֶר אֲלֵיהֶם לִינוּ פֹה הַלַּיְלָה וַהֲשִׁבֹתִי אֶתְכֶם דָּבָר כַּאֲשֶׁר יְדַבֵּר יְהוָה אֵלָי וַיֵּשְׁבוּ שָׂרֵי־מוֹאָב עִם־בִּלְעָם׃
22.12
וַיֹּאמֶר אֱלֹהִים אֶל־בִּלְעָם לֹא תֵלֵךְ עִמָּהֶם לֹא תָאֹר אֶת־הָעָם כִּי בָרוּךְ הוּא׃ 22.13 וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיֹּאמֶר אֶל־שָׂרֵי בָלָק לְכוּ אֶל־אַרְצְכֶם כִּי מֵאֵן יְהוָה לְתִתִּי לַהֲלֹךְ עִמָּכֶם׃
23.8
מָה אֶקֹּב לֹא קַבֹּה אֵל וּמָה אֶזְעֹם לֹא זָעַם יְהוָה׃ 23.9 כִּי־מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ הֶן־עָם לְבָדָד יִשְׁכֹּן וּבַגּוֹיִם לֹא יִתְחַשָּׁב׃' 24.7 יִזַּל־מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ׃
24.17
אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃
25.8
וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃ 25.9 וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃
25.11
פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃ 25.12 לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13 וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃
27.8
וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃ 27.9 וְאִם־אֵין לוֹ בַּת וּנְתַתֶּם אֶת־נַחֲלָתוֹ לְאֶחָיו׃ 27.11 וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃
35.14
אֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ מֵעֵבֶר לַיַּרְדֵּן וְאֵת שְׁלֹשׁ הֶעָרִים תִּתְּנוּ בְּאֶרֶץ כְּנָעַן עָרֵי מִקְלָט תִּהְיֶינָה׃'' None
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5.15 then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.
5.21
then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell; 5.22 and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’
5.27
And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people.
22.8
And he said unto them: ‘Lodge here this night, and I will bring you back word, as the LORD may speak unto me’; and the princes of Moab abode with Balaam.
22.12
And God said unto Balaam: ‘Thou shalt not go with them; thou shalt not curse the people; for they are blessed.’ 22.13 And Balaam rose up in the morning, and said unto the princes of Balak: ‘Get you into your land; for the LORD refuseth to give me leave to go with you.’
23.8
How shall I curse, whom God hath not cursed? And how shall I execrate, whom the LORD hath not execrated? 23.9 For from the top of the rocks I see him, And from the hills I behold him: Lo, it is a people that shall dwell alone, And shall not be reckoned among the nations. 23.10 Who hath counted the dust of Jacob, Or numbered the stock of Israel? Let me die the death of the righteous, And let mine end be like his!
24.7
Water shall flow from his branches, And his seed shall be in many waters; And his king shall be higher than Agag, And his kingdom shall be exalted.
24.17
I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.
25.8
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. 25.9 And those that died by the plague were twenty and four thousand.
25.11
’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. 25.12 Wherefore say: Behold, I give unto him My covet of peace; 25.13 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.’
27.8
And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. 27.9 And if he have no daughter, then ye shall give his inheritance unto his brethren. 27.10 And if he have no brethren, then ye shall give his inheritance unto his father’s brethren. 27.11 And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’
35.10
’Speak unto the children of Israel, and say unto them: When ye pass over the Jordan into the land of Canaan,
35.14
Ye shall give three cities beyond the Jordan, and three cities shall ye give in the land of Canaan; they shall be cities of refuge.'' None
10. Hebrew Bible, 1 Kings, 7.25, 7.50, 8.43, 12.25-12.30, 18.42, 18.45-18.46, 21.1 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Antiquities (Josephus), comparison to 1 Maccabees • Antiquities (Josephus), intentional omissions • Antiquities (Josephus), removal of biblical allusions • Flavius Josephus • Josephus • Josephus (historian) • Josephus, • Josephus, description of Herodian Temple • Josephus, description of Solomons Temple • Josephus, on Jewish state, grants to, by Caesar • Josephus, on territorial grants • Temple of Solomon, as described by Josephus • biblical allusions and language, removal by Josephus • conversion, conversion/adherence in Josephus, attitude towards • conversion, conversion/adherence in Josephus, in Jewish Antiquities • great plain, in Josephus

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 200; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 141; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 125; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 49; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 167; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 332; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 78; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 62; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 216

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7.25 עֹמֵד עַל־שְׁנֵי עָשָׂר בָּקָר שְׁלֹשָׁה פֹנִים צָפוֹנָה וּשְׁלֹשָׁה פֹנִים יָמָּה וּשְׁלֹשָׁה פֹּנִים נֶגְבָּה וּשְׁלֹשָׁה פֹּנִים מִזְרָחָה וְהַיָּם עֲלֵיהֶם מִלְמָעְלָה וְכָל־אֲחֹרֵיהֶם בָּיְתָה׃
8.43
אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃
12.25
וַיִּבֶן יָרָבְעָם אֶת־שְׁכֶם בְּהַר אֶפְרַיִם וַיֵּשֶׁב בָּהּ וַיֵּצֵא מִשָּׁם וַיִּבֶן אֶת־פְּנוּאֵל׃ 12.26 וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ עַתָּה תָּשׁוּב הַמַּמְלָכָה לְבֵית דָּוִד׃ 12.27 אִם־יַעֲלֶה הָעָם הַזֶּה לַעֲשׂוֹת זְבָחִים בְּבֵית־יְהוָה בִּירוּשָׁלִַם וְשָׁב לֵב הָעָם הַזֶּה אֶל־אֲדֹנֵיהֶם אֶל־רְחַבְעָם מֶלֶךְ יְהוּדָה וַהֲרָגֻנִי וְשָׁבוּ אֶל־רְחַבְעָם מֶלֶךְ־יְהוּדָה׃ 12.28 וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ שְׁנֵי עֶגְלֵי זָהָב וַיֹּאמֶר אֲלֵהֶם רַב־לָכֶם מֵעֲלוֹת יְרוּשָׁלִַם הִנֵּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 12.29 וַיָּשֶׂם אֶת־הָאֶחָד בְּבֵית־אֵל וְאֶת־הָאֶחָד נָתַן בְּדָן׃' 18.42 וַיַּעֲלֶה אַחְאָב לֶאֱכֹל וְלִשְׁתּוֹת וְאֵלִיָּהוּ עָלָה אֶל־רֹאשׁ הַכַּרְמֶל וַיִּגְהַר אַרְצָה וַיָּשֶׂם פָּנָיו בֵּין ברכו בִּרְכָּיו׃
18.45
וַיְהִי עַד־כֹּה וְעַד־כֹּה וְהַשָּׁמַיִם הִתְקַדְּרוּ עָבִים וְרוּחַ וַיְהִי גֶּשֶׁם גָּדוֹל וַיִּרְכַּב אַחְאָב וַיֵּלֶךְ יִזְרְעֶאלָה׃'' None
sup>
7.25 It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set upon them above, and all their hinder parts were inward.
8.43
hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built.
12.25
Then Jeroboam built Shechem in the hill-country of Ephraim, and dwelt therein; and he went out from thence, and built Penuel. 12.26 And Jeroboam said in his heart: ‘Now will the kingdom return to the house of David. 12.27 If this people go up to offer sacrifices in the house of the LORD at Jerusalem, then will the heart of this people turn back unto their lord, even unto Rehoboam king of Judah; and they will kill me, and return to Rehoboam king of Judah.’ 12.28 Whereupon the king took counsel, and made two calves of gold; and he said unto them: ‘Ye have gone up long enough to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt.’ 12.29 And he set the one in Beth-el, and the other put he in Dan. 12.30 And this thing became a sin; for the people went to worship before the one, even unto Dan.
18.42
So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he bowed himself down upon the earth, and put his face between his knees.
18.45
And it came to pass in a little while, that the heaven grew black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.' ' None
11. Hebrew Bible, 1 Samuel, 14.21-14.22, 18.1, 28.10 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Antiquities (Josephus), comparison to 1 Maccabees • Antiquities (Josephus), removal of biblical allusions • Benjaminite affair of the concubine, Josephus’ interpretation of • Divine visits, Josephus • Dreams and visions, examples, Josephus • Jews/Judeans/Ioudaioi, and ethnic vocabulary in Josephus • Josephus • Rome/Romans, and Josephus • Slavonic Josephus, and Mss. of Greek Josephus • biblical allusions and language, removal by Josephus • ethnos/ethne, in Josephus • genos/gene/gens/genus, in Josephus • innate capacity as determining ethnicity, largely absent in Josephus

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 888; Feldman (2006), Judaism and Hellenism Reconsidered, 656; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 176; Levine Allison and Crossan (2006), The Historical Jesus in Context, 11; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 449; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 46, 47

sup>
14.21 וְהָעִבְרִים הָיוּ לַפְּלִשְׁתִּים כְּאֶתְמוֹל שִׁלְשׁוֹם אֲשֶׁר עָלוּ עִמָּם בַּמַּחֲנֶה סָבִיב וְגַם־הֵמָּה לִהְיוֹת עִם־יִשְׂרָאֵל אֲשֶׁר עִם־שָׁאוּל וְיוֹנָתָן׃ 14.22 וְכֹל אִישׁ יִשְׂרָאֵל הַמִּתְחַבְּאִים בְּהַר־אֶפְרַיִם שָׁמְעוּ כִּי־נָסוּ פְּלִשְׁתִּים וַיַּדְבְּקוּ גַם־הֵמָּה אַחֲרֵיהֶם בַּמִּלְחָמָה׃
18.1
וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר אֶל־שָׁאוּל וְנֶפֶשׁ יְהוֹנָתָן נִקְשְׁרָה בְּנֶפֶשׁ דָּוִד ויאהבו וַיֶּאֱהָבֵהוּ יְהוֹנָתָן כְּנַפְשׁוֹ׃
18.1
וַיְהִי מִמָּחֳרָת וַתִּצְלַח רוּחַ אֱלֹהִים רָעָה אֶל־שָׁאוּל וַיִּתְנַבֵּא בְתוֹךְ־הַבַּיִת וְדָוִד מְנַגֵּן בְּיָדוֹ כְּיוֹם בְּיוֹם וְהַחֲנִית בְּיַד־שָׁאוּל׃' ' None
sup>
14.21 Moreover the Hebrews that were with the Pelishtim before that time, who went up with them into the camp from the country round about, they also turned to be with the men of Yisra᾽el that were with Sha᾽ul and Yonatan. 14.22 Likewise all the men of Yisra᾽el who had hid themselves in mount Efrayim, when they heard that the Pelishtim fled, they also pursued them closely in the battle.
18.1
And it came to pass, when he had made an end of speaking to Sha᾽ul, that the soul of Yehonatan was knit with the soul of David, and Yehonatan loved him as his own soul.
28.10
And Sha᾽ul swore to her by the Lord, saying, As the Lord lives, no punishment shall befall thee for this thing.' ' None
12. Hebrew Bible, 2 Kings, 6.23 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Divine visits, Josephus • Dreams and visions, examples, Josephus • Josephus

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 449; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147

sup>
6.23 וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אֲדֹנֵיהֶם וְלֹא־יָסְפוּ עוֹד גְּדוּדֵי אֲרָם לָבוֹא בְּאֶרֶץ יִשְׂרָאֵל׃'' None
sup>
6.23 And he prepared great provision for them; and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Aram came no more into the land of Israel.'' None
13. Hebrew Bible, 2 Samuel, 7.10-7.14 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Divine visits, Josephus • Dreams and visions, examples, Josephus • Josephus • Josephus Essenes, Judaism of • Josephus Essenes, Temple practices • Josephus Essenes, gifts and favours from Herod

 Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 162; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 449; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 128; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 199

sup>7.11 וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13 הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃' ' Nonesup>
7.10 Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning, 7.11 and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. 7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13 He shall build a house for my name, and I will make firm the throne of his kingdom for ever. 7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:'' None
14. Hebrew Bible, Isaiah, 1.26, 8.6, 11.2, 11.15, 19.16-19.25, 30.27-30.28, 40.3, 45.1-45.2, 45.4, 56.7, 63.11 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Balaam, prophecy of, according to Josephus • Flavius Josephus • Josephus • Josephus, • Josephus, on Egyptian Jews • Josephus, on Onias IV

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 44; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 6, 91, 92, 94, 98; Feldman (2006), Judaism and Hellenism Reconsidered, 463; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 262, 349; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 77, 130; Levine Allison and Crossan (2006), The Historical Jesus in Context, 56, 58, 59, 247; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 29; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 119; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 4, 110, 353, 356, 357, 362; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147, 223; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 276

sup>
1.26 וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃
8.6
יַעַן כִּי מָאַס הָעָם הַזֶּה אֵת מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט וּמְשׂוֹשׂ אֶת־רְצִין וּבֶן־רְמַלְיָהוּ׃
11.2
וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃
11.15
וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם־מִצְרַיִם וְהֵנִיף יָדוֹ עַל־הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים׃
19.16
בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃ 19.17 וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃ 19.18 בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19 בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃' '19.21 וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.22 וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 19.23 בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃ 19.24 בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃ 19.25 אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃
30.27
הִנֵּה שֵׁם־יְהוָה בָּא מִמֶּרְחָק בֹּעֵר אַפּוֹ וְכֹבֶד מַשָּׂאָה שְׂפָתָיו מָלְאוּ זַעַם וּלְשׁוֹנוֹ כְּאֵשׁ אֹכָלֶת׃ 30.28 וְרוּחוֹ כְּנַחַל שׁוֹטֵף עַד־צַוָּאר יֶחֱצֶה לַהֲנָפָה גוֹיִם בְּנָפַת שָׁוְא וְרֶסֶן מַתְעֶה עַל לְחָיֵי עַמִּים׃
40.3
וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃
40.3
קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃
45.1
הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃
45.1
כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃ 45.2 אֲנִי לְפָנֶיךָ אֵלֵךְ וַהֲדוּרִים אושר אֲיַשֵּׁר דַּלְתוֹת נְחוּשָׁה אֲשַׁבֵּר וּבְרִיחֵי בַרְזֶל אֲגַדֵּעַ׃ 45.2 הִקָּבְצוּ וָבֹאוּ הִתְנַגְּשׁוּ יַחְדָּו פְּלִיטֵי הַגּוֹיִם לֹא יָדְעוּ הַנֹּשְׂאִים אֶת־עֵץ פִּסְלָם וּמִתְפַּלְלִים אֶל־אֵל לֹא יוֹשִׁיעַ׃
45.4
לְמַעַן עַבְדִּי יַעֲקֹב וְיִשְׂרָאֵל בְּחִירִי וָאֶקְרָא לְךָ בִּשְׁמֶךָ אֲכַנְּךָ וְלֹא יְדַעְתָּנִי׃
56.7
וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃
63.11
וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃'' None
sup>
1.26 And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.
8.6
Forasmuch as this people hath refused The waters of Shiloah that go softly, And rejoiceth with Rezin and Remaliah’s son;
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.
11.15
And the LORD will utterly destroy the tongue of the Egyptian sea; And with His scorching wind will He shake His hand over the River, And will smite it into seven streams, And cause men to march over dry-shod.
19.16
In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it. 19.17 And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it. 19.18 In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction. 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. 19.20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them. 19.21 And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it. 19.22 And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them. 19.23 In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians. 19.24 In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth; 19.25 for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’
30.27
Behold, the name of the LORD cometh from far, With His anger burning, and in thick uplifting of smoke; His lips are full of indignation, And His tongue is as a devouring fire; 30.28 And His breath is as an overflowing stream, That divideth even unto the neck, To sift the nations with the sieve of destruction; And a bridle that causeth to err shall be in the jaws of the peoples.
40.3
Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.
45.1
Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut: 45.2 I will go before thee, and make the crooked places straight; I will break in pieces the doors of brass, and cut in sunder the bars of iron;
45.4
For the sake of Jacob My servant, and Israel Mine elect, I have called thee by thy name, I have surnamed thee, though thou hast not known Me.
56.7
Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.
63.11
Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?' ' None
15. Hebrew Bible, Jeremiah, 29.10 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Josephus

 Found in books: Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 101; Schiffman (1983), Testimony and the Penal Code, 70

sup>
29.10 For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place.'' None
16. Hebrew Bible, Judges, 3.18-3.23, 4.4, 4.22, 5.31, 8.28, 11.31, 11.34-11.40, 13.2-13.7, 21.18, 21.25 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Antiquities (Josephus), comparison to 1 Maccabees • Antiquities (Josephus), removal of biblical allusions • Balaam, role of, as viewed by Josephus • Benjaminite affair of the concubine, Josephus’ interpretation of • Divine visits, Josephus • Dreams and visions, examples, Josephus • Jewish law/legal schools,Josephus three schools • Josephus • Josephus Essenes • Josephus, Judges • Josephus, Moses’s successors • Josephus, Samuel • Josephus, and Judaisms three schools of law • Josephus, biblical exegesis shaped by a legal-political philosophy • Josephus, critical of martyrdom and suicide • Josephus, legal-political philosophy • Josephus, on joy in martyrdom • Josephus, on monarchy • Josephus, on suicide • Kingship, Josephus on • Monarchy, Josephus on • Slavonic Josephus, and Mss. of Greek Josephus • biblical allusions and language, removal by Josephus • binding of Isaac, in Josephus • joy in face of martyrdom, in Josephus • suicide, Josephus’ attitude to

 Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 150; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 890; Feldman (2006), Judaism and Hellenism Reconsidered, 616, 620, 621, 638, 639, 664, 665, 669, 672; Flatto (2021), The Crown and the Courts, 89, 90, 91; Gera (2014), Judith, 361, 415; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 40; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 449, 450; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 50; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 53

sup>3.19 וְהוּא שָׁב מִן־הַפְּסִילִים אֲשֶׁר אֶת־הַגִּלְגָּל וַיֹּאמֶר דְּבַר־סֵתֶר לִי אֵלֶיךָ הַמֶּלֶךְ וַיֹּאמֶר הָס וַיֵּצְאוּ מֵעָלָיו כָּל־הָעֹמְדִים עָלָיו׃' '3.21 וַיִּשְׁלַח אֵהוּד אֶת־יַד שְׂמֹאלוֹ וַיִּקַּח אֶת־הַחֶרֶב מֵעַל יֶרֶךְ יְמִינוֹ וַיִּתְקָעֶהָ בְּבִטְנוֹ׃ 3.22 וַיָּבֹא גַם־הַנִּצָּב אַחַר הַלַּהַב וַיִּסְגֹּר הַחֵלֶב בְּעַד הַלַּהַב כִּי לֹא שָׁלַף הַחֶרֶב מִבִּטְנוֹ וַיֵּצֵא הַפַּרְשְׁדֹנָה׃ 3.23 וַיֵּצֵא אֵהוּד הַמִּסְדְּרוֹנָה וַיִּסְגֹּר דַּלְתוֹת הָעַלִיָּה בַּעֲדוֹ וְנָעָל׃
4.4
וּדְבוֹרָה אִשָּׁה נְבִיאָה אֵשֶׁת לַפִּידוֹת הִיא שֹׁפְטָה אֶת־יִשְׂרָאֵל בָּעֵת הַהִיא׃
4.22
וְהִנֵּה בָרָק רֹדֵף אֶת־סִיסְרָא וַתֵּצֵא יָעֵל לִקְרָאתוֹ וַתֹּאמֶר לוֹ לֵךְ וְאַרְאֶךָּ אֶת־הָאִישׁ אֲשֶׁר־אַתָּה מְבַקֵּשׁ וַיָּבֹא אֵלֶיהָ וְהִנֵּה סִיסְרָא נֹפֵל מֵת וְהַיָּתֵד בְּרַקָּתוֹ׃
5.31
כֵּן יֹאבְדוּ כָל־אוֹיְבֶיךָ יְהוָה וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה׃
8.28
וַיִּכָּנַע מִדְיָן לִפְנֵי בְּנֵי יִשְׂרָאֵל וְלֹא יָסְפוּ לָשֵׂאת רֹאשָׁם וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה בִּימֵי גִדְעוֹן׃
11.31
וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי לִקְרָאתִי בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן וְהָיָה לַיהוָה וְהַעֲלִיתִהוּ עוֹלָה׃
11.34
וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת׃ 11.35 וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת־בְּגָדָיו וַיֹּאמֶר אֲהָהּ בִּתִּי הַכְרֵעַ הִכְרַעְתִּנִי וְאַתְּ הָיִיתְ בְּעֹכְרָי וְאָנֹכִי פָּצִיתִי־פִי אֶל־יְהוָה וְלֹא אוּכַל לָשׁוּב׃ 11.36 וַתֹּאמֶר אֵלָיו אָבִי פָּצִיתָה אֶת־פִּיךָ אֶל־יְהוָה עֲשֵׂה לִי כַּאֲשֶׁר יָצָא מִפִּיךָ אַחֲרֵי אֲשֶׁר עָשָׂה לְךָ יְהוָה נְקָמוֹת מֵאֹיְבֶיךָ מִבְּנֵי עַמּוֹן׃ 11.37 וַתֹּאמֶר אֶל־אָבִיהָ יֵעָשֶׂה לִּי הַדָּבָר הַזֶּה הַרְפֵּה מִמֶּנִּי שְׁנַיִם חֳדָשִׁים וְאֵלְכָה וְיָרַדְתִּי עַל־הֶהָרִים וְאֶבְכֶּה עַל־בְּתוּלַי אָנֹכִי ורעיתי וְרֵעוֹתָי׃ 11.38 וַיֹּאמֶר לֵכִי וַיִּשְׁלַח אוֹתָהּ שְׁנֵי חֳדָשִׁים וַתֵּלֶךְ הִיא וְרֵעוֹתֶיהָ וַתֵּבְךְּ עַל־בְּתוּלֶיהָ עַל־הֶהָרִים׃ 11.39 וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃
13.2
וַיְהִי אִישׁ אֶחָד מִצָּרְעָה מִמִּשְׁפַּחַת הַדָּנִי וּשְׁמוֹ מָנוֹחַ וְאִשְׁתּוֹ עֲקָרָה וְלֹא יָלָדָה׃
13.2
וַיְהִי בַעֲלוֹת הַלַּהַב מֵעַל הַמִּזְבֵּחַ הַשָּׁמַיְמָה וַיַּעַל מַלְאַךְ־יְהוָה בְּלַהַב הַמִּזְבֵּחַ וּמָנוֹחַ וְאִשְׁתּוֹ רֹאִים וַיִּפְּלוּ עַל־פְּנֵיהֶם אָרְצָה׃ 13.3 וַיֵּרָא מַלְאַךְ־יְהוָה אֶל־הָאִשָּׁה וַיֹּאמֶר אֵלֶיהָ הִנֵּה־נָא אַתְּ־עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן׃ 13.4 וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃ 13.5 כִּי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבָּטֶן וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים׃ 13.6 וַתָּבֹא הָאִשָּׁה וַתֹּאמֶר לְאִישָׁהּ לֵאמֹר אִישׁ הָאֱלֹהִים בָּא אֵלַי וּמַרְאֵהוּ כְּמַרְאֵה מַלְאַךְ הָאֱלֹהִים נוֹרָא מְאֹד וְלֹא שְׁאִלְתִּיהוּ אֵי־מִזֶּה הוּא וְאֶת־שְׁמוֹ לֹא־הִגִּיד לִי׃ 13.7 וַיֹּאמֶר לִי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְעַתָּה אַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טֻמְאָה כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבֶּטֶן עַד־יוֹם מוֹתוֹ׃
21.18
וַאֲנַחְנוּ לֹא נוּכַל לָתֵת־לָהֶם נָשִׁים מִבְּנוֹתֵינוּ כִּי־נִשְׁבְּעוּ בְנֵי־יִשְׂרָאֵל לֵאמֹר אָרוּר נֹתֵן אִשָּׁה לְבִנְיָמִן׃
21.25
בַּיָּמִים הָהֵם אֵין מֶלֶךְ בְּיִשְׂרָאֵל אִישׁ הַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה׃'' None
sup>3.19 But he himself turned back after reaching the carved stones that were by Gilgal, and said, I have a secret errand to thee, O king. The latter said, Keep silence, and all that stood by him went out from him. 3.20 And Ehud came to him; and he was sitting in a cool upper chamber, which he had for himself alone. And Ehud said, I have a message from God to thee. So he arose out of his seat. 3.21 And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his belly: 3.22 and the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. 3.23 Then Ehud went out to the vestibule, and shut the doors of the chamber upon him, and locked them.
4.4
And Devora, a prophetess, the wife of Lappidot, she judged Yisra᾽el at that time.
4.22
And, behold, as Baraq pursued Sisera, Ya᾽el came out to meet him, and said to him, Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the peg in his temple.
5.31
So let all Thy enemies perish, O Lord: but let them that love him be as the sun when it comes out in its might. And the land was quiet for forty years.
8.28
Thus was Midyan subdued before the children of Yisra᾽el, so that they lifted up their heads no more. And the country was in quietness for forty years in the days of Gid῾on.
11.31
then whatever comes out of the doors of my house to meet me, when I return in peace from the children of ῾Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering.
11.34
And Yiftaĥ came to Miżpe to his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter. 11.35 And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou hast become the cause of trouble to me: for I have opened my mouth to the Lord, and I cannot go back. 11.36 And she said to him, My father, if thou hast opened thy mouth to the Lord, do to me according to that which has proceeded out of thy mouth; seeing that the Lord has taken vengeance for thee of thy enemies, of the children of ῾Ammon. 11.37 And she said to her father, Let this thing be done for me: let me alone two months, that I may go and wander down the mountain sides, and bewail my virginity, I and my friends. 11.38 And he said, Go. And he sent her away for two months: and she went with her companions, and wept for her virginity upon the mountains. 11.39 And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el, 11.40 that the daughters of Yisra᾽el went yearly to lament the daughter of Yiftaĥ, the Gil῾adite four days in the year.
13.2
And there was a certain man of Żor῾a, of the family of the Dani, whose name was Manoaĥ; and his wife was barren, and bore not. 13.3 And the angel of the Lord appeared to the woman, and said to her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. 13.4 Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing: 13.5 for, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazir to God from the womb: and he shall begin to deliver Yisra᾽el out of the hand of the Pelishtim. 13.6 Then the woman came and told her husband, saying, A man of God came to me, and his appearance was like the appearance of an angel of God, very terrible: but I asked him not from where he was, neither did he tell me his name: 13.7 but he said to me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazir to God from the womb to the day of his death.
21.18
Yet we may not give them wives of our daughters: for the children of Yisra᾽el have sworn, saying, Cursed be he that gives a wife to Binyamin.
21.25
In those days there was no king in Yisra᾽el: every man did that which was right in his own eyes.' ' None
17. None, None, nan (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Josephus • Josephus,

 Found in books: Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 56, 58; Levine Allison and Crossan (2006), The Historical Jesus in Context, 56

18. Hebrew Bible, Ezekiel, 44.18 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Josephus • Josephus, Flavius • Josephus, description of Herodian Temple • Josephus, description of Solomons Temple • Levites, in Josephus • Temple of Solomon, as described by Josephus

 Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 141; Goodman (2006), Judaism in the Roman World: Collected Essays, 52; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 183; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 198

sup>
44.18 פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃' ' None
sup>
44.18 They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.' ' None
19. Hebrew Bible, 2 Chronicles, 19.11 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Benjaminite affair of the concubine, Josephus’ interpretation of • Josephus

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 649; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 45

sup>
19.11 וְהִנֵּה אֲמַרְיָהוּ כֹהֵן הָרֹאשׁ עֲלֵיכֶם לְכֹל דְּבַר־יְהוָה וּזְבַדְיָהוּ בֶן־יִשְׁמָעֵאל הַנָּגִיד לְבֵית־יְהוּדָה לְכֹל דְּבַר־הַמֶּלֶךְ וְשֹׁטְרִים הַלְוִיִּם לִפְנֵיכֶם חִזְקוּ וַעֲשׂוּ וִיהִי יְהוָה עִם־הַטּוֹב׃'' None
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19.11 And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters; also the officers of the Levites before you. Deal courageously, and the LORD be with the good.’'' None
20. Hebrew Bible, Nehemiah, 8.1, 10.31-10.33, 12.12, 13.28-13.29 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Jerusalem, Josephus on • Josephus • Josephus, • Josephus, and the land of the Leontopolis temple • Josephus, on Jerusalem • Josephus, on Jewish state, grants to, by Caesar • Josephus, on Mount Gerizim • Josephus, on tithes • tithe, in Second Temple period, in Josephus

 Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 112; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 7; Goodman (2006), Judaism in the Roman World: Collected Essays, 85, 220; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 227; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 79, 100, 120, 205, 217; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 170; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 187; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 89, 256, 257; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 170

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8.1 וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃
8.1
וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃
10.31
וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃ 10.32 וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃ 10.33 וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃
12.12
וּבִימֵי יוֹיָקִים הָיוּ כֹהֲנִים רָאשֵׁי הָאָבוֹת לִשְׂרָיָה מְרָיָה לְיִרְמְיָה חֲנַנְיָה׃
13.28
וּמִבְּנֵי יוֹיָדָע בֶּן־אֶלְיָשִׁיב הַכֹּהֵן הַגָּדוֹל חָתָן לְסַנְבַלַּט הַחֹרֹנִי וָאַבְרִיחֵהוּ מֵעָלָי׃ 13.29 זָכְרָה לָהֶם אֱלֹהָי עַל גָּאֳלֵי הַכְּהֻנָּה וּבְרִית הַכְּהֻנָּה וְהַלְוִיִּם׃' ' None
sup>
8.1 all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.
10.31
and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons; 10.32 and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt. 10.33 Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;
12.12
And in the days of Joiakim were priests, heads of fathers’houses: of Seraiah, Meraiah; of Jeremiah, Haiah;
13.28
And one of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to Sanballat the Horonite; therefore I chased him from me. 13.29 Remember them, O my God, because they have defiled the priesthood, and the covet of the priesthood, and of the Levites.' ' None
21. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Benjaminite affair of the concubine, Josephus’ interpretation of • Josephus

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 660; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 163

22. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Josephus • Josephus, on Mount Gerizim

 Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 170; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 187; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 146

23. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Josephus • Josephus,

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 143, 144; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 130; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 31, 74, 100, 121, 159

24. Anon., 1 Enoch, 6 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Josephus

 Found in books: Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 101; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 225

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6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.'' None
25. Anon., Jubilees, 1.21, 2.23, 6.29-6.38, 8.19, 10.10-10.14, 12.17, 20.2-20.4, 33.16, 50.12-50.13 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Flavius Josephus, T. • Josephus • Josephus (historian) • Josephus Essenes • Josephus Essenes, admission and lifestyle • Josephus Essenes, medicines and healing • Josephus Essenes, oaths of commitment • Josephus Flavius • Josephus, • Josephus, Abraham’s call in Ur • Josephus, Jubilees, book of • Josephus, portrayal of role of God • Pharisees, Josephus as • healing, medicines and the Essenes, in Josephus

 Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 7; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 262; Gera (2014), Judith, 361; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 31; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 104, 105, 352, 353; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 148; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 125; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 98; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 120, 124; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 126; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 200; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 175; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 134; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 153; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 126; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266

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1.21 and I shall gather them from amongst all the Gentiles, and they will seek Me, so that I shall be found of them,
2.23
And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth.
6.29
And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: 6.30 one day in the year in this month they shall celebrate the festival. 6.31 For it is the feast of weeks and the feast of first-fruits: 6.32 this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33 For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, 6.34 and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35 And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36 These are written and ordained as a testimony for ever. 6.37 And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38 And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth.
8.19
and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth
10.10
And the Lord our God bade us to bind all. 10.11 And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12 for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13 for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men." 10.14 And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation."
12.17
And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains,
20.2
And he commanded them that they should observe the way of the Lord; that they should work righteousness, and love each his neighbour, and act on this manner amongst all men; that they should each so walk with regard to them as to do judgment and righteousness on the earth. 20.3 That they should circumcise their sons, according to the covet which He had made with them, and not deviate to the right hand or the left of all the paths which the Lord had commanded us; and that we should keep ourselves from all fornication and uncleanness, and renounce from amongst us all fornication and uncleanness. 20.4 And if any woman or maid commit fornication amongst you, burn her with fire, and let them not commit fornication with her after their eyes and their heart;
33.16
For until that time there had not been revealed the ordice and judgment and law in its completeness for all,
50.12
and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13 For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths.'' None
26. Hebrew Bible, Daniel, 1.8-1.16, 3.1, 3.29, 5.12, 6.4, 6.7, 6.9, 6.11, 6.16, 6.24, 9.25, 9.27 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Ahasuerus, Josephus’ attitude toward • Antiquities (Josephus), comparison to 1 Maccabees • Antiquities (Josephus), removal of biblical allusions • Divine visits, Josephus • Dreams and visions, examples, Josephus • Josephus • Josephus, • Josephus, on Daniel • Josephus, on Egyptian Jews • Josephus, on Jewish state, grants to, by Caesar • Josephus, on territorial grants • Slavonic Josephus • Slavonic Josephus, Christian additions • Slavonic Josephus, John the Baptist • Slavonic Josephus, allusions to Russian world • Slavonic Josephus, and Mss. of Greek Josephus • Slavonic Josephus, dependence on Church Fathers • Slavonic Josephus, dependence on New Testament • biblical allusions and language, removal by Josephus • great plain, in Josephus

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 143; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 850, 851, 852, 853; Feldman (2006), Judaism and Hellenism Reconsidered, 509, 599; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 262; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 92; Goodman (2006), Judaism in the Roman World: Collected Essays, 197, 202; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 101; Levine Allison and Crossan (2006), The Historical Jesus in Context, 361; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 85; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 38; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 449; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 48; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 362; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 64

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1.8 וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9 וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃' '1.11 וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.12 נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃ 1.13 וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃ 1.14 וַיִּשְׁמַע לָהֶם לַדָּבָר הַזֶּה וַיְנַסֵּם יָמִים עֲשָׂרָה׃ 1.15 וּמִקְצָת יָמִים עֲשָׂרָה נִרְאָה מַרְאֵיהֶם טוֹב וּבְרִיאֵי בָּשָׂר מִן־כָּל־הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ׃ 1.16 וַיְהִי הַמֶּלְצַר נֹשֵׂא אֶת־פַּתְבָּגָם וְיֵין מִשְׁתֵּיהֶם וְנֹתֵן לָהֶם זֵרְעֹנִים׃
3.1
אנתה אַנְתְּ מַלְכָּא שָׂמְתָּ טְּעֵם דִּי כָל־אֱנָשׁ דִּי־יִשְׁמַע קָל קַרְנָא מַשְׁרֹקִיתָא קיתרס קַתְרוֹס שַׂבְּכָא פְסַנְתֵּרִין וסיפניה וְסוּפֹּנְיָה וְכֹל זְנֵי זְמָרָא יִפֵּל וְיִסְגֻּד לְצֶלֶם דַּהֲבָא׃
3.1
נְבוּכַדְנֶצַּר מַלְכָּא עֲבַד צְלֵם דִּי־דְהַב רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁת אֲקִימֵהּ בְּבִקְעַת דּוּרָא בִּמְדִינַת בָּבֶל׃
3.29
וּמִנִּי שִׂים טְעֵם דִּי כָל־עַם אֻמָּה וְלִשָּׁן דִּי־יֵאמַר שלה שָׁלוּ עַל אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹא הַדָּמִין יִתְעֲבֵד וּבַיְתֵהּ נְוָלִי יִשְׁתַּוֵּה כָּל־קֳבֵל דִּי לָא אִיתַי אֱלָה אָחֳרָן דִּי־יִכֻּל לְהַצָּלָה כִּדְנָה׃
5.12
כָּל־קֳבֵל דִּי רוּחַ יַתִּירָה וּמַנְדַּע וְשָׂכְלְתָנוּ מְפַשַּׁר חֶלְמִין וַאַחֲוָיַת אֲחִידָן וּמְשָׁרֵא קִטְרִין הִשְׁתְּכַחַת בֵּהּ בְּדָנִיֵּאל דִּי־מַלְכָּא שָׂם־שְׁמֵהּ בֵּלְטְשַׁאצַּר כְּעַן דָּנִיֵּאל יִתְקְרֵי וּפִשְׁרָה יְהַחֲוֵה׃
6.4
אֱדַיִן דָּנִיֵּאל דְּנָה הֲוָא מִתְנַצַּח עַל־סָרְכַיָּא וַאֲחַשְׁדַּרְפְּנַיָּא כָּל־קֳבֵל דִּי רוּחַ יַתִּירָא בֵּהּ וּמַלְכָּא עֲשִׁית לַהֲקָמוּתֵהּ עַל־כָּל־מַלְכוּתָא׃
6.7
אֱדַיִן סָרְכַיָּא וַאֲחַשְׁדַּרְפְּנַיָּא אִלֵּן הַרְגִּשׁוּ עַל־מַלְכָּא וְכֵן אָמְרִין לֵהּ דָּרְיָוֶשׁ מַלְכָּא לְעָלְמִין חֱיִי׃
6.9
כְּעַן מַלְכָּא תְּקִים אֱסָרָא וְתִרְשֻׁם כְּתָבָא דִּי לָא לְהַשְׁנָיָה כְּדָת־מָדַי וּפָרַס דִּי־לָא תֶעְדֵּא׃
6.11
וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃
6.16
בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הַרְגִּשׁוּ עַל־מַלְכָּא וְאָמְרִין לְמַלְכָּא דַּע מַלְכָּא דִּי־דָת לְמָדַי וּפָרַס דִּי־כָל־אֱסָר וּקְיָם דִּי־מַלְכָּא יְהָקֵים לָא לְהַשְׁנָיָה׃
6.24
בֵּאדַיִן מַלְכָּא שַׂגִּיא טְאֵב עֲלוֹהִי וּלְדָנִיֵּאל אֲמַר לְהַנְסָקָה מִן־גֻּבָּא וְהֻסַּק דָּנִיֵּאל מִן־גֻּבָּא וְכָל־חֲבָל לָא־הִשְׁתְּכַח בֵּהּ דִּי הֵימִן בֵּאלָהֵהּ׃
9.25
וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃
9.27
וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃'' None
sup>
1.8 But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself. 1.9 And God granted Daniel mercy and compassion in the sight of the chief of the officers. 1.10 And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’ 1.11 Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah: 1.12 ’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 1.13 Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’ 1.14 So he hearkened unto them in this matter, and tried them ten days. 1.15 And at the end of ten days their counteces appeared fairer, and they were fatter in flesh, than all the youths that did eat of the king’s food. 1.16 So the steward took away their food, and the wine that they should drink, and gave them pulse.
3.1
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits; he set it up in the plain of Dura, in the province of Babylon.
3.29
Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.’
5.12
forasmuch as a surpassing spirit, and knowledge, and understanding, interpreting of dreams, and declaring of riddles, and loosing of knots, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will declare the interpretation.’
6.4
Then this Daniel distinguished himself above the presidents and the satraps, because a surpassing spirit was in him; and the king thought to set him over the whole realm.
6.7
Then these presidents and satraps came tumultuously to the king, and said thus unto him: ‘King Darius, live for ever!
6.9
Now, O king, establish the interdict, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.’
6.11
And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
6.16
Then these men came tumultuously unto the king, and said unto the king: ‘Know, O king, that it is a law of the Medes and Persians, that no interdict nor statute which the king establisheth may be changed.’
6.24
Then was the king exceeding glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he had trusted in his God.
9.25
Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.
9.27
And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’' ' None
27. Septuagint, 3 Maccabees, 3.4, 7.22 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Josephus • Josephus, on Egyptian Jews • Josephus, on Jew-hatred

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 68; Levine Allison and Crossan (2006), The Historical Jesus in Context, 361; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 3, 4, 170, 190, 358; Schwartz (2008), 2 Maccabees, 87; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 103, 139

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3.4 but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some;
7.22
Besides they all recovered all of their property, in accordance with the registration, so that those who held any restored it to them with extreme fear. So the supreme God perfectly performed great deeds for their deliverance.' ' None
28. Septuagint, 1 Maccabees, 1.47, 2.1, 2.29-2.41, 2.45, 3.16-3.19, 3.24, 4.28-4.29, 4.45-4.46, 6.30, 7.4, 7.13, 9.5-9.6, 9.9, 9.27, 9.50-9.52, 10.26-10.45, 14.5 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Antiquities (Josephus), comparison to 1 Maccabees • Antiquities (Josephus), insertions • Antiquities (Josephus), intentional omissions • Antiquities (Josephus), removal of biblical allusions • Flavius Josephus, • Jewish law/legal schools,Josephus three schools • Josephus • Josephus Essenes • Josephus Essenes, and Destiny • Josephus Essenes, as prophets/dream interpreters • Josephus Essenes, origin of • Josephus, Divergences from • Josephus, and Judaisms three schools of law • Josephus, and the horia of the Jerusalem temple • Josephus, and the land of the Leontopolis temple • Josephus, attitude towards the Hasmonean dynasty • Josephus, biblical allusions • Josephus, on Egyptian Jews • Josephus, on Jewish state, as tributary to Rome • Josephus, on Jewish state, grants to, by Caesar • Josephus, on Joppa • Josephus, on angareia • Josephus, on molestation • Josephus, on territorial grants • Josephus, on tribute for city of Jerusalem and city of Joppa • Sadducees (Tsedukim/Tseduqim),Josephus portrayal of • War (Josephus), as a source for Antiquities • biblical allusions and language, removal by Josephus • biographical narrative, Josephus • high priests of Jerusalem, in Josephus • rabbinic accounts, relationship to Josephus works

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 155; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 36; Gera (2014), Judith, 40, 361; Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 223; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 146, 164, 180, 227, 228; Huttner (2013), Early Christianity in the Lycus Valley, 218; Levine Allison and Crossan (2006), The Historical Jesus in Context, 58; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 258; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 43, 47, 199; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 359; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 194; Schwartz (2008), 2 Maccabees, 36, 86, 282, 339, 355, 375, 395, 468, 535; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 5, 91; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 575; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 23, 49, 72, 73, 81, 83, 84, 87, 88; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 232

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1.47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals,
2.1
In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein.
2.29
Then many who were seeking righteousness and justice went down to the wilderness to dwell there, 2.30 they, their sons, their wives, and their cattle, because evils pressed heavily upon them. 2.31 And it was reported to the kings officers, and to the troops in Jerusalem the city of David, that men who had rejected the kings command had gone down to the hiding places in the wilderness. 2.32 Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 2.33 And they said to them, "Enough of this! Come out and do what the king commands, and you will live." 2.34 But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day." 2.35 Then the enemy hastened to attack them. 2.36 But they did not answer them or hurl a stone at them or block up their hiding places, 2.37 for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly." 2.38 So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons. 2.39 When Mattathias and his friends learned of it, they mourned for them deeply. 2.40 And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth." 2.41 So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places."
2.45
And Mattathias and his friends went about and tore down the altars;
3.16
When he approached the ascent of Beth-horon, Judas went out to meet him with a small company. 3.17 But when they saw the army coming to meet them, they said to Judas, "How can we, few as we are, fight against so great and strong a multitude? And we are faint, for we have eaten nothing today." 3.18 Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19 It is not on the size of the army that victory in battle depends, but strength comes from Heaven.
3.24
They pursued them down the descent of Beth-horon to the plain; eight hundred of them fell, and the rest fled into the land of the Philistines.
4.28
But the next year he mustered sixty thousand picked infantrymen and five thousand cavalry to subdue them. 4.29 They came into Idumea and encamped at Beth-zur, and Judas met them with ten thousand men.
4.45
And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar, 4.46 and stored the stones in a convenient place on the temple hill until there should come a prophet to tell what to do with them.
6.30
The number of his forces was a hundred thousand foot soldiers, twenty thousand horsemen, and thirty-two elephants accustomed to war.
7.4
So the army killed them, and Demetrius took his seat upon the throne of his kingdom.
7.13
The Hasideans were first among the sons of Israel to seek peace from them,
9.5
Now Judas was encamped in Elasa, and with him were three thousand picked men. 9.6 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.
9.9
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."
9.27
Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them.

9.50
Bacchides then returned to Jerusalem and built strong cities in Judea: the fortress in Jericho, and Emmaus, and Beth-horon, and Bethel, and Timnath, and Pharathon, and Tephon, with high walls and gates and bars.
9.51
And he placed garrisons in them to harass Israel.
9.52
He also fortified the city of Beth-zur, and Gazara, and the citadel, and in them he put troops and stores of food.
10.26
Since you have kept your agreement with us and have continued your friendship with us, and have not sided with our enemies, we have heard of it and rejoiced. 10.27 And now continue still to keep faith with us, and we will repay you with good for what you do for us. 10.28 We will grant you many immunities and give you gifts. 10.29 And now I free you and exempt all the Jews from payment of tribute and salt tax and crown levies, 10.30 and instead of collecting the third of the grain and the half of the fruit of the trees that I should receive, I release them from this day and henceforth. I will not collect them from the land of Judah or from the three districts added to it from Samaria and Galilee, from this day and for all time. 10.31 And let Jerusalem and her environs, her tithes and her revenues, be holy and free from tax. 10.32 I release also my control of the citadel in Jerusalem and give it to the high priest, that he may station in it men of his own choice to guard it. 10.33 And every one of the Jews taken as a captive from the land of Judah into any part of my kingdom, I set free without payment; and let all officials cancel also the taxes on their cattle. 10.34 And all the feasts and sabbaths and new moons and appointed days, and the three days before a feast and the three after a feast -- let them all be days of immunity and release for all the Jews who are in my kingdom. 10.35 No one shall have authority to exact anything from them or annoy any of them about any matter. 10.36 Let Jews be enrolled in the kings forces to the number of thirty thousand men, and let the maintece be given them that is due to all the forces of the king. 10.37 Let some of them be stationed in the great strongholds of the king, and let some of them be put in positions of trust in the kingdom. Let their officers and leaders be of their own number, and let them live by their own laws, just as the king has commanded in the land of Judah. 10.38 As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest. 10.39 Ptolemais and the land adjoining it I have given as a gift to the sanctuary in Jerusalem, to meet the necessary expenses of the sanctuary. 10.40 I also grant fifteen thousand shekels of silver yearly out of the kings revenues from appropriate places. 10.41 And all the additional funds which the government officials have not paid as they did in the first years, they shall give from now on for the service of the temple. 10.42 Moreover, the five thousand shekels of silver which my officials have received every year from the income of the services of the temple, this too is canceled, because it belongs to the priests who minister there. 10.43 And whoever takes refuge at the temple in Jerusalem, or in any of its precincts, because he owes money to the king or has any debt, let him be released and receive back all his property in my kingdom. 10.44 Let the cost of rebuilding and restoring the structures of the sanctuary be paid from the revenues of the king. 10.45 And let the cost of rebuilding the walls of Jerusalem and fortifying it round about, and the cost of rebuilding the walls in Judea, also be paid from the revenues of the king."
14.5
To crown all his honors he took Joppa for a harbor,and opened a way to the isles of the sea.' ' None
29. Septuagint, 2 Maccabees, 1.18, 4.2, 4.7-4.9, 4.12-4.14, 4.16-4.17, 4.24, 9.7, 9.17, 10.5, 14.13, 14.15, 14.33-14.34, 14.37, 15.27-15.28, 15.36 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Antiquities (Josephus), insertions • Antiquities (Josephus), intentional omissions • Flavius Josephus • Flavius Josephus, T. • Josephus • Josephus, • Josephus, Flavius • Josephus, on Egyptian Jews • Josephus, on Jerusalem • Josephus, on Jewish state, grants to, by Caesar • Josephus, source alteration • War (Josephus), sources used in • rabbinic accounts, relationship to Josephus works

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 155; Goodman (2006), Judaism in the Roman World: Collected Essays, 92; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 407; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 180; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 258; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 32, 39; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 182; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 212; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 61, 182; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 55; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 359; Schwartz (2008), 2 Maccabees, 172, 195, 258, 282, 283, 355, 375, 399, 468; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 207, 211; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 84; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 74; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 103, 121, 215

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1.18 Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices.'" "
4.2
He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his fellow countrymen, and a zealot for the laws.'" "
4.7
When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" "4.8 promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "4.9 In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.'" "
4.12
For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.'" "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,'" "4.14 that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,'" "
4.16
For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.'" '4.17 For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear."' "

4.24
But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.'" "
9.7
Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.'" 9.17 and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God."' "
10.5
It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "
14.13
with orders to kill Judas and scatter his men, and to set up Alcimus as high priest of the greatest temple.'" "
14.15
When the Jews heard of Nicanor's coming and the gathering of the Gentiles, they sprinkled dust upon their heads and prayed to him who established his own people for ever and always upholds his own heritage by manifesting himself.'" "
14.33
he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.'" "14.34 Having said this, he went away. Then the priests stretched forth their hands toward heaven and called upon the constant Defender of our nation, in these words:'" "
14.37
A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.'" "
15.27
So, fighting with their hands and praying to God in their hearts, they laid low no less than thirty-five thousand men, and were greatly gladdened by God's manifestation.'" "15.28 When the action was over and they were returning with joy, they recognized Nicanor, lying dead, in full armor.'" "
15.36
And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.'" " None
30. Septuagint, Ecclesiasticus (Siracides), 31.12-32.13, 50.1, 50.2, 50.3, 50.4, 50.5 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Josephus • Josephus,

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 101; Schiffman (1983), Testimony and the Penal Code, 205; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 191; Schwartz (2008), 2 Maccabees, 187; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 198

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50.1 The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple.
50.1
like an olive tree putting forth its fruit,and like a cypress towering in the clouds.
50.2
He laid the foundations for the high double walls,the high retaining walls for the temple enclosure.
50.2
Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name;
50.3
In his days a cistern for water was quarried out,a reservoir like the sea in circumference.
50.4
He considered how to save his people from ruin,and fortified the city to withstand a seige.
50.5
How glorious he was when the people gathered round him as he came out of the inner sanctuary!' ' None
31. Septuagint, Judith, 10.5, 12.1-12.4, 12.7-12.8, 14.2, 15.2 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: • Josephus • Josephus, on Jewish state, grants to, by Caesar • Josephus, on territorial grants • great plain, in Josephus

 Found in books: Gera (2014), Judith, 11, 12, 40, 360; Goodman (2006), Judaism in the Roman World: Collected Essays, 199; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 169; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 65; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 440

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10.5 And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry.
12.1
Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine. 12.2 But Judith said, "I cannot eat it, lest it be an offense; but I will be provided from the things I have brought with me." 12.3 Holofernes said to her, "If your supply runs out, where can we get more like it for you? For none of your people is here with us." 12.4 Judith replied, "As your soul lives, my lord, your servant will not use up the things I have with me before the Lord carries out by my hand what he has determined to do."
12.7
So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp. 12.8 When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people.
14.2
And as soon as morning comes and the sun rises, let every valiant man take his weapons and go out of the city, and set a captain over them, as if you were going down to the plain against the Assyrian outpost; only do not go down.
15.2
Fear and trembling came over them, so that they did not wait for one another, but with one impulse all rushed out and fled by every path across the plain and through the hill country. '' None
32. Septuagint, Wisdom of Solomon, 7.22, 19.14 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Josephus • balsam (opobalsam), in Josephus

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 262; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 101; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 182; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331

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7.22 for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible,
19.14
Others had refused to receive strangers when they came to them,but these made slaves of guests who were their benefactors.'' None
33. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Flavius Josephus, • Flavius Josephus, T. • Josephus • Josephus, on Jewish state, grants to, by Caesar

 Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 70; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 180, 198; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 628; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 91, 96, 98

34. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Josephus • Josephus, Jubilees, book of

 Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 102; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165; Schiffman (1983), Testimony and the Penal Code, 63, 138, 139, 205; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158, 179, 436, 437

35. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Josephus • Josephus, Jubilees, book of

 Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 102; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158

36. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Antiquities (Josephus), comparison to 1 Maccabees • Antiquities (Josephus), intentional omissions • Antiquities (Josephus), removal of biblical allusions • Josephus • Josephus, biblical allusions • biblical allusions and language, removal by Josephus

 Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 44

37. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Josephus • Josephus, on tithes • tithe, in Second Temple period, in Josephus

 Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 160; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 255

38. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Josephus • Josephus Flavius

 Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 153

39. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Josephus • Josephus Essenes, ancient writings, interest in • Josephus Essenes, number of

 Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 194, 196; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 60, 61; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 402; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 165; Levine Allison and Crossan (2006), The Historical Jesus in Context, 361; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 58; Schiffman (1983), Testimony and the Penal Code, 63; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 302; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158, 229, 417, 436

40. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Josephus

 Found in books: Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 102; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109

41. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Josephus

 Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 166; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 27

42. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Josephus • Josephus,

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 78; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 142

43. Anon., Sibylline Oracles, 3.591-3.593 (1st cent. BCE - 5th cent. CE)
 Tagged with subjects: • Josephus

 Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 169; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 109; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 440

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3.591 But when from Italy shall come a man, 3.592 A spoiler, then, Laodicea, thou, 3.593 Beautiful city of the Carian'' None
44. Philo of Alexandria, On The Life of Abraham, 181 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Josephus • Rome/Romans, and Josephus • barbarians/barbarity, Josephus on

 Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 38; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 101

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181 And also that barbarous nations have for many ages practised the sacrifice of their children as if it were a holy work and one looked upon with favour by God, whose wickedness is mentioned by the holy Moses. For he, blaming them for this pollution, says, that, "They burn their sons and their daughters to their Gods." '' None
45. Philo of Alexandria, On The Decalogue, 45, 65, 76-80, 133 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Josephus • Josephus, and the land of the Leontopolis temple • Slavonic Josephus, and Mss. of Greek Josephus

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 920; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 98; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 255; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 240; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 127; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 219; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28

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45 And the people stood by, having kept themselves clean from all connection with women, and having abstained from all pleasures, except those which arise from a participation in necessary food, having been purifying themselves with baths and ablutions for three days, and having washed their garments and being all clothed in the purest white robes, and standing on tiptoe and pricking up their ears, in compliance with the exhortations of Moses, who had forewarned them to prepare for the solemn assembly; for he knew that such would take place, when he, having been summoned up alone, gave forth the prophetic commands of God.
65
Let us, therefore, fix deeply in ourselves this first commandment as the most sacred of all commandments, to think that there is but one God, the most highest, and to honour him alone; and let not the polytheistical doctrine ever even touch the ears of any man who is accustomed to seek for the truth, with purity and sincerity of heart;
76
Let no one therefore of those beings who are endowed with souls, worship any thing that is devoid of a soul; for it would be one of the most absurd things possible for the works of nature to be diverted to the service of those things which are made by hand; and against Egypt, not only is that common accusation brought, to which the whole country is liable, but another charge also, which is of a more special character, and with great fitness; for besides falling down to statues, and images they have also introduced irrational animals, to the honours due to the gods, such as bulls, and rams, and goats, inventing some prodigious fiction with regard to each of them; 77 and as to these particular animals, they have indeed some reason for what they do, for they are the most domestic, and the most useful to life. The bull, as a plougher, draws furrows for the reception of the seed, and is again the most powerful of all animals to thresh the corn out when it is necessary to purify it of the chaff; the ram gives us the most beautiful garments for the coverings of our persons; for if our bodies were naked, they would easily be destroyed either through heat, or though intense cold, caused at one time by the blaze of the sun, and at another by the cooling of the air. 78 But as it is they go beyond these animals, and select the most fierce, and untameable of all wild animals, honouring lions, and crocodiles, and of reptiles the poisonous asp, with temples, and sacred precincts, and sacrifices, and assemblies in their honour, and solemn processions, and things of that kind. For if they were to seek out in both elements, among all the things given to man for his use by God, searching through earth and water, they would never find any animal on the land more savage than the lion, or any aquatic animal more fierce than the crocodile, both which creatures they honour and worship; 79 they have also deified many other animals, dogs, ichneumons, wolves, birds, ibises, and hawks, and even fish, taking sometimes the whole, and sometimes only a part; and what can be more ridiculous than this Conduct? 80 And, accordingly, the first foreigners who arrived in Egypt were quite worn out with laughing at and ridiculing these superstitions, till their minds had become impregnated with the conceit of the natives; but all those who have tasted of right instruction, are amazed and struck with consternation, at their system of ennobling things which are not noble, and pity those who give into it, thinking the men, as is very natural, more miserable than even the objects which they honour, since they in their souls are changed into those very animals, so as to appear to be merely brutes in human form, now returning to their original nature. ' ' None
46. Philo of Alexandria, On Flight And Finding, 90 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Josephus • Josephus, on Egyptian Jews

 Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 219; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 358

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90 Either, therefore, it is for this reason alone, or perhaps for this other also, that the Levitical tribe of the persons set apart for the service of the temple ran up, and at one onset slew those who had made a god of the golden calf, the pride of Egypt, killing all who had arrived at the age of puberty, being inflamed with righteous danger, combined with enthusiasm, and a certain heaven-sent inspiration: "And every one slew his brother, and his neighbour, and him that was nearest to Him." The body being the brother of the soul, and the irrational part the neighbour of the rational, and the uttered speech that which is nearest to the mind. '' None
47. Philo of Alexandria, On The Migration of Abraham, 48, 89-91 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Josephus • Josephus, Flavius

 Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 234; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 252; Goodman (2006), Judaism in the Roman World: Collected Essays, 97; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 321; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 284

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48 But there are passages where he distinguishes between what is heard and what is seen, and between the sense of seeing and that of hearing, as where he says, "Ye have heard the sound of the words, but ye saw no similitude, only ye heard a Voice;" speaking here with excessive precision; for the discourse which was divided into nouns and verbs, and in short into all the different parts of speech, he has very appropriately spoken of as something to be heard; for in fact that is examined by the sense of hearing; but that which has nothing to do with either with nouns or verbs, but is the voice of God, and seen by the eye of the soul, he very properly represents as visible; 89 For there are some men, who, looking upon written laws as symbols of things appreciable by the intellect, have studied some things with superfluous accuracy, and have treated others with neglectful indifference; whom I should blame for their levity; for they ought to attend to both classes of things, applying themselves both to an accurate investigation of invisible things, and also to an irreproachable observance of those laws which are notorious. 90 But now men living solitarily by themselves as if they were in a desert, or else as if they were mere souls unconnected with the body, and as if they had no knowledge of any city, or village, or house, or in short of any company of men whatever, overlook what appears to the many to be true, and seek for plain naked truth by itself, whom the sacred scripture teaches not to neglect a good reputation, and not to break through any established customs which divine men of greater wisdom than any in our time have enacted or established. 91 For although the seventh day is a lesson to teach us the power which exists in the uncreated God, and also that the creature is entitled to rest from his labours, it does not follow that on that account we may abrogate the laws which are established respecting it, so as to light a fire, or till land, or carry burdens, or bring accusations, or conduct suits at law, or demand a restoration of a deposit, or exact the repayment of a debt, or do any other of the things which are usually permitted at times which are not days of festival. ' None
48. Philo of Alexandria, On The Creation of The World, 3, 158 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Iosephos (Josephus) • Josephus

 Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 133; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 238; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28

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3 And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.
158
And the man devoted to pleasure is free form none of the aforementioned evils; for it is with difficulty that he can raise his head, being weighed down and dragged down, since intemperance trips him up and keeps him down. And he feeds, not on heavenly food, which wisdom offers to contemplative men by means of discourses and opinions; but on that which is put forth by the earth in the varying seasons of the year, from which arise drunkenness and voracity, and licentiousness, breaking through and inflaming the appetites of the belly, and enslaving them in subjection to gluttony, by which they strengthen the impetuous passions, the seat of which is beneath the belly; and make them break forth. And they lick up the result of the labours of cooks and tavern-keepers; and at times some of them in ecstasy with the flavour of the delicious food, moves about his head and reaches forward, being desirous to participate in the sight. And when he sees an expensively furnished table, he throws himself bodily upon the delicacies which are abundantly prepared, and devotes himself to them, wishing to be filled with them all together, and so to depart, having no other end in view than that he should allow nothing of such a sumptuous preparation to be wasted. Owing to which conduct, he too, carries about poison in his teeth, no less than the serpent does; '' None
49. Philo of Alexandria, On Curses, 165 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Josephus • Josephus, on Egyptian Jews

 Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 35; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 362

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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; "" None
50. Philo of Alexandria, On The Sacrifices of Cain And Abel, 17 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Josephus

 Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 132; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28

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17 for having introduced Esau, who bears the name of folly, as the elder in point of time, he gives the birthright and chief honour to the younger, who, from his practice of virtue, was called Jacob. And he is not seen to obtain this pre-eminence before (as is the case in athletic contests) his adversary renounces the combat, putting down his hands from weakness, and yielding up the decision and the crown to him who has carried on a truceless and irreconcilable war against the passions; for, says Moses, "He sold his birthright to Jacob," '' None
51. Philo of Alexandria, On The Special Laws, 1.53, 1.66, 1.69, 1.76-1.78, 1.97, 1.269-1.272, 2.166-2.167, 3.32, 3.124-3.125, 3.163 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Berossus, Babylonian historian, used by Josephus • High Priest, in Josephus, in Philo • Josephus • Josephus Essenes • Josephus Essenes, and celibacy • Josephus Essenes, and women • Josephus Essenes, marriage and children • Josephus Essenes, rhetoric, use of in • Josephus Essenes, virtue of (virtus) • Josephus, • Josephus, and the horia of the Jerusalem temple • Josephus, on Egyptian Jews • Josephus, on Jewish state, grants to, by Caesar • Josephus, on Moses • Josephus, on violence against pagan cult • Moses, Josephus on • Rome/Romans, and Josephus • barbarians/barbarity, Josephus on

 Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 100; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 98; Feldman (2006), Judaism and Hellenism Reconsidered, 324; Goodman (2006), Judaism in the Roman World: Collected Essays, 61; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 228; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 38, 147; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 119, 121, 196; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 221, 223, 224; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 18; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 156; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 184; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 358; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 30, 68; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 112; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 91, 94, 98; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 28; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 203

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1.53 Moreover, he also enjoins his people that, after they have given the proselytes an equal share in all their laws, and privileges, and immunities, on their forsaking the pride of their fathers and forefathers, they must not give a license to their jealous language and unbridled tongues, blaspheming those beings whom the other body looks upon as gods, lest the proselytes should be exasperated at such treatment, and in return utter impious language against the true and holy God; for from ignorance of the difference between them, and by reason of their having from their infancy learnt to look upon what was false as if it had been true, and having been bred up with it, they would be likely to err.
1.66
We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit.
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,
1.76
But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world. 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.
1.97
There is also a third symbol contained in this sacred dress, which it is important not to pass over in silence. For the priests of other deities are accustomed to offer up prayers and sacrifices solely for their own relations, and friends, and fellow citizens. But the high priest of the Jews offers them up not only on behalf of the whole race of mankind, but also on behalf of the different parts of nature, of the earth, of water, of air, and of fire; and pours forth his prayers and thanksgivings for them all, looking upon the world (as indeed it really i
1.269
And what figurative meanings he conceals under these orders as symbols, we have accurately explained in another treatise, in which we have discussed the allegories. It is necessary, therefore, for those who are about to go into the temple to partake of the sacrifice, to be cleansed as to their bodies and as to their souls before their bodies. For the soul is the mistress and the queen, and is superior in every thing, as having received a more divine nature. And the things which cleanse the mind are wisdom and the doctrines of wisdom, which lead to the contemplation of the world and the things in it; and the sacred chorus of the rest of the virtues, and honourable and very praiseworthy actions in accordance with the virtues. 1.270 Let the man, therefore, who is adorned with these qualities go forth in cheerful confidence to the temple which most nearly belongs to him, the most excellent of all abodes to offer himself as a sacrifice. But let him in whom covetousness and a desire of unjust things dwell and display themselves, cover his head and be silent, checking his shameless folly and his excessive impudence, in those matters in which caution is profitable; for the temple of the truly living God may not be approached by unholy sacrifices. 1.271 I should say to such a man: My good man, God is not pleased even though a man bring hecatombs to his altar; for he possesses all things as his own, and stands in need of nothing. But he delights in minds which love God, and in men who practise holiness, from whom he gladly receives cakes and barley, and the very cheapest things, as if they were the most valuable in preference to such as are most costly. 1.272 And even if they bring nothing else, still when they bring themselves, the most perfect completeness of virtue and excellence, they are offering the most excellent of all sacrifices, honouring God, their Benefactor and Saviour, with hymns and thanksgivings; the former uttered by the organs of the voice, and the latter without the agency of the tongue or mouth, the worshippers making their exclamations and invocations with their soul alone, and only appreciable by the intellect, and there is but one ear, namely, that of the Deity which hears them. For the hearing of men does not extend so far as to be sensible of them.LI.
2.166
Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence. 2.167 For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered.
3.32
And there are particular periods affecting the health of the woman when a man may not touch her, but during that time he must abstain from all connection with her, respecting the laws of nature. And, at the same time, he must learn not to waste his vigour in the pursuit of an unseemly and barbarous pleasure; for such conduct would be like that of a husbandman who, out of drunkenness or sudden insanity, should sow wheat or barley in lakes or flooded torrents, instead of over the fertile plains; for it is proper to cast seed upon fields when they are dry, in order that it may bear abundant fruit. 3.125 For when the prophet, after having been called up to the loftiest and most sacred of all the mountains in that district, was divinely instructed in the generic outlines of all the special laws, {10}{' None
52. Philo of Alexandria, On The Contemplative Life, 13, 22-23, 25, 80 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Josephus • Josephus Essenes • Josephus Essenes, Dacians, linkage with • Josephus Essenes, admission and lifestyle • Josephus Essenes, and celibacy • Josephus Essenes, and women • Josephus Essenes, daily routine and meals • Josephus Essenes, group election and membership • Josephus Essenes, location of • Josephus Essenes, oaths of commitment • Josephus Essenes, wealth and communality • Josephus, on the Essenes • non-Judean women, adopting Judean practices, Josephus, writings of

 Found in books: Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 246; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 181, 183, 221, 222, 223; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 158; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 158; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 75, 101, 246; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 296

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13 Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. 22 and from all quarters those who are the best of these therapeutae proceed on their pilgrimage to some most suitable place as if it were their country, which is beyond the Mareotic lake, lying in a somewhat level plain a little raised above the rest, being suitable for their purpose by reason of its safety and also of the fine temperature of the air. 23 For the houses built in the fields and the villages which surround it on all sides give it safety; and the admirable temperature of the air proceeds from the continual breezes which come from the lake which falls into the sea, and also from the sea itself in the neighbourhood, the breezes from the sea being light, and those which proceed from the lake which falls into the sea being heavy, the mixture of which produces a most healthy atmosphere.
25
And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection.
80
and then some one rising up sings a hymn which has been made in honour of God, either such as he has composed himself, or some ancient one of some old poet, for they have left behind them many poems and songs in trimetre iambics, and in psalms of thanksgiving and in hymns, and songs at the time of libation, and at the altar, and in regular order, and in choruses, admirably measured out in various and well diversified strophes. And after him then others also arise in their ranks, in becoming order, while every one else listens in decent silence, except when it is proper for them to take up the burden of the song, and to join in at the end; for then they all, both men and women, join in the hymn. ' None
53. Philo of Alexandria, On The Life of Moses, 1.23, 1.112-1.133, 1.142, 2.17-2.44, 2.47-2.48, 2.88, 2.91, 2.106-2.108, 2.135, 2.139, 2.141, 2.149, 2.192, 2.205, 2.213-2.216, 2.224-2.225, 2.232 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Berossus, Babylonian historian, used by Josephus • Flavius Josephus, T. • Greco-Roman culture, Josephus straddling boundaries between Judaism and • High Priest, in Josephus, in Philo • Jewish culture, Josephus straddling boundaries between Roman culture and • Josephus • Josephus, Flavius, historiographical methodology in • Josephus, Titus Flavius • Josephus, on Moses • Josephus, on the Nile • Josephus, on violence against pagan cult • Josephus, parallels with the Babylonian Talmud • Moses, Josephus on • Slavonic Josephus, and Mss. of Greek Josephus • conversion, conversion/adherence in Josephus, in Against Apion • temple, as cosmos, in Josephus

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 148; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 100; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 872; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143, 144; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 204; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 278; Feldman (2006), Judaism and Hellenism Reconsidered, 324; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 223; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 21; Goodman (2006), Judaism in the Roman World: Collected Essays, 93; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 35; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21; Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 79; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 160; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 86; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116, 119; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 188; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 215, 219, 221, 223, 224; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 158; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 133; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 177; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 206; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 57; Schwartz (2008), 2 Maccabees, 339; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 30; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 58; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 6

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1.23 Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans.
1.112
for what can be more insignificant than a louse? And yet it was so powerful that all Egypt fainted under the host of them, and was compelled to cry out, that "this is the anger of God." For all the earth put together, from one end to the other, could not withstand the hand of God, no nor all the universe. 1.113 Such then were the chastisements which were inflicted by the agency of the brother of Moses. But those in which Moses himself was the minister, and from what parts of nature they were derived, must be next considered. Now next after the earth and the water, the air and the heaven, which are the purest portions of the essences of the universe, succeeded them as the medium of the correction of the Egyptians: and of this correction Moses was the minister; 1.114 and first of all he began to operate upon the air. For Egypt almost alone, if you except those countries which lie to the south of the equator, never is subject to that one of the seasons of the year which is called winter, perhaps, as some say, from the fact of its not being at any great distance from the torrid zone, since the essence of fire flows from that quarter in an invisible manner, and scorches everything all around, or perhaps it is because the river overflows at the time of the summer solstice, and so consumes all the clouds before they can collect for winter; 1.115 for the river begins to rise at the beginning of the summer, and to fall towards the end of summer; during which period the etesian gales increase in violence blowing from a direction opposite to the mouths of the Nile, and by which it is prevented from flowing freely into the sea, and by the violence of which winds, the sea itself is also raised to a considerable height, and erects vast waves like a long wall, and so the river is agitated within the country. And then when the two streams meet together, the river descending from its sources above, and the waters which ought to escape abroad being turned back by the beating of the sea, and not being able to extend their breadth, for the banks on each side of the river confine its streams, the river, as is natural, rises to a height, and breaks its bounds; 1.116 perhaps also it does so because it was superfluous for winter to occur in Egypt; for the object for which showers of rain are usually serviceable, is in this instance provided for by the river which overflows the fields, and turns them into one vast lake, to make them productive of the annual crops; 1.117 but nature does not expend her powers to no purpose when they are not wanted, so as to provide rain for a land which does not require it, but it rejoices in the variety and diversity of scientific operations, and arranges the harmony of the universe from a number of opposite qualities. And for this reason it supplies the benefits which are derivable from water, to some countries, by bestowing it on them from above, namely from heaven, and to others it gives it from below by means of springs and rivers; 1.118 though then the land was thus arranged, and enjoyed spring during the winter solstice, and since it is only the parts along the seacoasts that are ever moistened with a few drops of rain, and since the country beyond Memphis, where the palace of the king of Egypt is, does never even see snow at all; now, on the contrary, the air suddenly assumed a new appearance, so that all the things which are seen in the most stormy and wintry countries, come upon it all together; abundance of rain, and torrents of dense and ceaseless hail, and heavy winds met together and beat against one another with violence; and the clouds burst, and there were incessant lightnings, and thunders, and continued roarings, and flashes which made a most wonderful and fearful appearance. For though the lightning and the thunderbolts penetrated and descended through the hail, being quite a contrary substance, still they did not melt it, nor were the flashes extinguished by it, but they remained as they were before, and ran up and down in long lines, and even preserved the hail. 1.119 And not only did the excessive violence of the storm drive all the inhabitants to excessive despair, but the unprecedented character of the visitation tended likewise to the same point. For they believed, as was indeed the case, that all these novel and fearful calamities were caused by the divine anger, the air having assumed a novel appearance, such as it had never worn before, to the destruction and overthrow of all trees and fruits, by which also great numbers of animals were destroyed, some in consequence of the exceeding cold, others though the weight of the hail which fell upon them, as if they had been stoned, while some again were destroyed by the fire of the lightning. And some remained half consumed, bearing the marks of the wounds caused by the thunderbolts, for the admonition and warning of all who saw them. 1.120 And when this evil had abated, and when the king and his court had again resumed their confidence, Moses stretched forth his rod into the air, at the command of God. And then a south wind of an uncommon violence set in, which increased in intensity and vehemence the whole of that day and night, being of itself a very great affliction; for it is a drying wind, causing headaches, and terrible to bear, calculated to cause grief, and terror, and perplexity in Egypt above all countries, inasmuch as it lies to the south, in which part of the heaven the revolutions of the light-giving stars take place, so that whenever that wind is set in motion, the light of the sun and its fire is driven in that direction and scorches up every thing. 1.121 And with this wind a countless number of animals was brought over the land, animals destroying all plants, locusts, which devoured every thing incessantly like a stream, consuming all that the thunderstorms and the hail had left, so that there was not a green shoot seen any longer in all that vast country. 1.122 And then at length the men in authority came, though late, to an accurate perception of the evils that had come upon them, and came and said to the king, "How long wilt thou refuse to permit the men to depart? Dost thou not understand, from what has already taken place, that Egypt is destroyed?" And he agreed to all they said, yielding as far as appearances went at least; but again, when the evil was abated at the prayer of Moses, the wind came from the sea side, and took up the locusts and scattered them. ' "1.123 And when they had been completely dispersed, and when the king was again obstinate respecting the allowing the nation to depart, a greater evil than the former ones was descended upon him. For while it was bright daylight, on a sudden, a thick darkness overspread the land, as if an eclipse of the sun more complete than any common one had taken place. And it continued with a long series of clouds and impenetrable density, all the course of the sun's rays being cut off by the massive thickness of the veil which was interposed, so that day did not at all differ from night. For what indeed did it resemble, but one very long night equal in length to three days and an equal number of nights? " '1.124 And at this time they say that some persons threw themselves on their beds, and did not venture to rise up, and that some, when any of the necessities of nature overtook them, could only move with difficulty by feeling their way along the walls or whatever else they could lay hold of, like so many blind men; for even the light of the fire lit for necessary uses was either extinguished by the violence of the storm, or else it was made invisible and overwhelmed by the density of the darkness, so that that most indispensable of all the external senses, namely, sight, though unimpaired, was deprived of its office, not being able to discern any thing, and all the other senses were overthrown like subjects, the leader having fallen down. 1.125 For neither was any one able to speak or to hear, nor could any one venture to take food, but they lay themselves down in quiet and hunger, not exercising any of the outward senses, but being wholly overwhelmed by the affliction, till Moses again had compassion on them, and besought God in their behalf. And he restored fine weather, and produced light instead of darkness, and day instead of night. 1.126 Such, they say, were the punishments inflicted by the agency of Moses alone, the plague, namely, of hail and thunderstorms, the plague of locusts, and the plague of darkness, which rejected every imaginable description of light. Then he himself and his brother brought on one together, which I shall proceed to relate. 1.127 At the command of God they both took up ashes from the furnace in their hands, which Moses on his part sprinkled in the air. Then a dust arose on a sudden, and produced a terrible, and most painful, and incurable ulceration over the whole skin both of man and of the brute beasts; and immediately their bodies became swollen with the pustules, having blisters all over them full of matter which any one might have supposed were burning underneath and ready to burst; 1.128 and the men were, as was natural, oppressed with pain and excessive agony from the ulceration and inflammation, and they suffered in their souls even more than in their bodies, being wholly exhausted with anguish. For there was one vast uninterrupted sore to be seen from head to foot, those which covered any particular part of any separate limb spreading so as to become confused into one huge ulcer; until again, at the supplication of the lawgiver, which he made on behalf of the sufferers, the disease became more tolerable. 1.129 Therefore, in this instance the two brothers afforded the Egyptians this warning in unison, and very properly; the brother of Moses acting by means of the dust which rose up, since to him had been committed the superintendence of the things which proceeded from the earth; and Moses, by means of the air which was thus changed for the affliction of the inhabitants, and his ministrations were assigned to the afflictions to be cause by the air and by the heaven. 1.130 The remaining punishments are three in number, and they were inflicted by God himself without any agency or ministration of man, each of which I will now proceed to relate as well I can. The first is that which was inflicted by means of that animal which is the boldest in all nature, namely, the dog-fly (kynomuia 1.131 And so the dog-fly, having derived boldness from both these animals, is a biting and treacherous creature; for it shoots in from a distance with a whizzing sound like an arrow; and when it has reached its mark it sticks very closely with great force. 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. 1.133 And after the dog-fly there followed another punishment unconnected with any human agency, namely, the mortality among the cattle; for all the herds of oxen, and flocks of goats, and vast flocks of sheep, and all the beasts of burden, and all other domestic animals of every kind died in one day in a body, as if by some agreement or at some given signal; foreshowing the destruction of human beings which was about to take place a short time afterwards as in a pestilential disease; for the sudden destruction of irrational animals is said to be an ordinary prelude to pestilential diseases.
1.142
So they now prospered in both particulars: whether in that they received wages as it in price, which they now exacted from unwilling paymasters, who for a long period had not paid them at all; and, also, as if they were at war, they looked upon it as fitting to carry off the treasures of the enemy, according to the laws of conquerors; for it was the Egyptians who had set the example of acts of injustice, having, as I said before, enslaved foreigners and suppliants, as if they had been prisoners taken in war. And so they now, when an opportunity offered, avenged themselves without any preparation of arms, justice itself holding a shield over them, and stretching forth its hand to help them.
2.17
But this is not so entirely wonderful, although it may fairly by itself be considered a thing of great intrinsic importance, that his laws were kept securely and immutably from all time; but this is more wonderful by far, as it seems, that not only the Jews, but that also almost every other nation, and especially those who make the greatest account of virtue, have dedicated themselves to embrace and honour them, for they have received this especial honour above all other codes of laws, which is not given to any other code. 2.18 And a proof of this is to be found in the fact that of all the cities in Greece and in the territory of the barbarians, if one may so say, speaking generally, there is not one single city which pays any respect to the laws of another state. In fact, a city scarcely adheres to its own laws with any constancy for ever, but continually modifies them, and adapts them to the changes of times and circumstances. 2.19 The Athenians rejected the customs and laws of the Lacedaemonians, and so did the Lacedaemonians repudiate the laws of the Athenians. Nor, again, in the countries of the barbarians do the Egyptians keep the laws of the Scythians, nor do the Scythians keep the laws of the Egyptians; nor, in short, do those who live in Asia attend to the laws which obtain in Europe, nor do the inhabitants of Europe respect the laws of the Asiatic nations. And, in short, it is very nearly an universal rule, from the rising of the sun to its extreme west, that every country, and nation, and city, is alienated from the laws and customs of foreign nations and states, and that they think that they are adding to the estimation in which they hold their own laws by despising those in use among other nations. 2.20 But this is not the case with our laws which Moses has given to us; for they lead after them and influence all nations, barbarians, and Greeks, the inhabitants of continents and islands, the eastern nations and the western, Europe and Asia; in short, the whole habitable world from one extremity to the other. 2.21 For what man is there who does not honour that sacred seventh day, granting in consequence a relief and relaxation from labour, for himself and for all those who are near to him, and that not to free men only, but also to slaves, and even to beasts of burden; 2.22 for the holiday extends even to every description of animal, and to every beast whatever which performs service to man, like slaves obeying their natural master, and it affects even every species of plant and tree; for there is no shoot, and no branch, and no leaf even which it is allowed to cut or to pluck on that day, nor any fruit which it is lawful to gather; but everything is at liberty and in safety on that day, and enjoys, as it were, perfect freedom, no one ever touching them, in obedience to a universal proclamation. 2.23 Again, who is there who does not pay all due respect and honour to that which is called "the fast," and especially to that great yearly one which is of a more austere and venerable character than the ordinary solemnity at the full moon? on which, indeed, much pure wine is drunk, and costly entertainments are provided, and everything which relates to eating and drinking is supplied in the most unlimited profusion, by which the insatiable pleasures of the belly are inflamed and increased. 2.24 But on this fast it is not lawful to take any food or any drink, in order that no bodily passion may at all disturb or hinder the pure operations of the mind; but these passions are wont to be generated by fulness and satiety, so that at this time men feast, propitiating the Father of the universe with holy prayers, by which they are accustomed to solicit pardon for their former sins, and the acquisition and enjoyment of new blessings. 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.
2.47
Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.48 for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words.
2.88
Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosing materials equal in number to the elements of which the world was made, and having a direct relation to them; the elements being the earth and the water, and the air and the fire. For the fine flax is produced from the earth, and the purple from the water, and the hyacinth colour is compared to the air (for, by nature, it is black
2.91
And the situation was as follows. In the middle was placed a tent, being in length thirty cubits and in width ten cubits, including the depth of the pillars. And it was distant from the centre space by three intervals of equal distance, two being at the sides and one along the back chamber. And the interval between was by measurement twenty cubits. But along the vestibule, as was natural, by reason of the number of those who entered, the distance between them was increased and extended to fifty cubits and more; for in this way the hundred pillars of the hall were intended to be made up, twenty being along the chamber behind, and those which the tent contained, thirty in number, being included in the same calculation with the fifty at the entrances;
2.106
But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of him who offered them; 2.107 for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108 But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world.
2.135
perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity
2.139
Let him remember, says he, let him who is about to be sprinkled with the water of purification from this laver, remember that the materials of which this vessel was composed were mirrors, that he himself may look into his own mind as into a mirror; and if there is perceptible in it any deformity arising from some agitation unconnected with reason or from any pleasure which would excite us, and raise us up in hostility to reason, or from any pain which might mislead us and turn us from our purpose of proceeding by the straight road, or from any desire alluring us and even dragging us by force to the pursuit of present pleasures, he seeks to relieve and cure that, desiring only that beauty which is genuine and unadulterated.
2.141
And when he had been taught the patterns of the sacred tabernacle, and had in turn himself taught those who were gifted with acute comprehension, and well-qualified by nature for the comprehension and execution of those works, which it was indispensably necessary should be made; then, as was natural, when the temple had been built and finished, it was fitting also, that most suitable persons should be appointed as priests, and should be instructed in what manner it was proper for them to offer up their sacrifices, and perform their sacred ministrations.
2.149
The other ram he employed for the complete accomplishment of the purification of the priests, which he appropriately called the ram of perfection, since the priests were intended to exercise their office in teaching proper and convenient rites and ceremonies to the servants and ministers of God.
2.192
And we must here begin with the promise. There are four places where the oracles are given by way of question and answer, being contained in the exposition of the law, and having a mixed character. For, first, the prophet feels inspiration and asks questions, and then the father prophesies to him, giving him a share of his discourse and replies. And the first case where this occurs is one which would have irritated, not only Moses, who was the most holy and pious man that ever lived, but even any one who had only had a slight taste of piety.
2.205
But, as it seems, he is not now speaking of that God who was the first being who had any existence, and the Father of the universe, but of those who are accounted gods in the different cities; and they are falsely called gods, being only made by the arts of painters and sculptors, for the whole inhabited world is full of statues and images, and erections of that kind, of whom it is necessary however to abstain from speaking ill, in order that no one of the disciples of Moses may ever become accustomed at all to treat the appellation of God with disrespect; for that name is always most deserving to obtain the victory, and is especially worthy of love.
2.213
Now some one disregarding this injunction, even while he yet had the sacred words of God respecting the holy seventh day still ringing in his ears, which God had uttered without the intervention of the prophet, and, what is the most wonderful thing of all, by a visible voice which affected the eyes of those who were present even more than their ears, went forth through the middle of the camp to pick up sticks, well knowing that all the people in the camp were perfectly quiet and doing nothing, and even while he was committing the iniquity was seen and detected, all disguise being impossible; 2.214 for some persons, having gone forth out of the gates to some quiet spot, that they might pray in some retired and peaceful place, seeing a most unholy spectacle, namely this man carrying a faggot of sticks, and being very indigt, were about to put him to death; but reasoning with themselves they restrained the violence of their wrath, that they might not appear, as they were only private persons, to chastise any one rather than the magistrates, and that too uncondemned; though indeed in other respects the transgression was manifest and undeniable, wishing also that no pollution arising from an execution, even though most righteously inflicted, should defile the sacred day. But they apprehended him, and led him away to the magistrate, with whom the priests were sitting as assessors; and the whole multitude collected together to hear the trial; 2.215 for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216 in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?
2.224
Accordingly, in this month, about the fourteenth day of the month, when the orb of the moon is usually about to become full, the public universal feast of the passover is celebrated, which in the Chaldaic language is called pascha; at which festival not only do private individuals bring victims to the altar and the priests sacrifice them, but also, by a particular ordice of this law, the whole nation is consecrated and officiates in offering sacrifice; every separate individual on this occasion bringing forward and offering up with his own hands the sacrifice due on his own behalf. 2.225 Therefore all the rest of the people rejoiced and was of joyful countece, every one thinking that he himself was honoured by this participation in the priesthood. But the others passed the time of the festival amid tears and groans, their own relations having lately died, whom they were now mourning for, and were overwhelmed with a two fold sorrow, having, in addition to their grief for their relations who were slain, the pain also which arose from being deprived of the pleasure and honour which accrue from the offering up of sacrifice, as they were not purified or cleansed on that day, inasmuch as their mourning had not yet lasted beyond the appointed and legitimate period of lamentation.
2.232
Also, let the same regulations be observed with respect to those who are hindered, not by mourning, but by a distant journey, from offering up their sacrifice in common with and at the same time with the whole nation. "For those who are travelling in a foreign land, or dwelling in some other country, do no wrong, so as to deserve to be deprived of equal honour with the rest, especially since one country will not contain the entire nation by reason of its great numbers, but has sent out colonies in every direction."'' None
54. Philo of Alexandria, Against Flaccus, 17, 26, 28-29, 41, 43 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Josephus • Josephus, on Apion • Josephus, on Egyptian Jews • Josephus, on Jew-hatred • Slavonic Josephus, and Mss. of Greek Josephus

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 920; Goodman (2006), Judaism in the Roman World: Collected Essays, 226; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109, 190, 356; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 149, 250; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 37

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17 But when a magistrate begins to despair of his power of exerting authority, it follows inevitably, that his subjects must quickly become disobedient, especially those who are naturally, at every trivial or common occurrence, inclined to show insubordination, and, among people of such a disposition, the Egyptian nation is pre-eminent, being constantly in the habit of exciting great seditions from very small sparks. 26 And when he was about to set out to take possession of his kingdom, Gaius advised him to avoid the voyage from Brundusium to Syria, which was a long and troublesome one, and rather to take the shorter one by Alexandria, and to wait for the periodical winds; for he said that the merchant vessels which set forth from that harbour were fast sailers, and that the pilots were most experienced men, who guided their ships like skilful coachmen guide their horses, keeping them straight in the proper course. And he took his advice, looking upon him both as his master and also as a giver of good counsel.
28
With so much modesty then did this man arrive, wishing if it were possible to enter without being perceived by any one in the city. For he had not come to see Alexandria, since he had sojourned in it before, when he was preparing to take his voyage to Rome to see Tiberius, but he desired at this time to take the quickest road, so as to arrive at his destination with the smallest possible delay. ' "29 But the men of Alexandria being ready to burst with envy and ill-will (for the Egyptian disposition is by nature a most jealous and envious one and inclined to look on the good fortune of others as adversity to itself), and being at the same time filled with an ancient and what I may in a manner call an innate enmity towards the Jews, were indigt at any one's becoming a king of the Jews, no less than if each individual among them had been deprived of an ancestral kingdom of his own inheritance. " 41 And when the multitude perceived this, I do not mean the ordinary and well-regulated population of the city, but the mob which, out of its restlessness and love of an unquiet and disorderly life, was always filling every place with tumult and confusion, and who, because of their habitual idleness and laziness, were full of treachery and revolutionary plans, they, flocking to the theatre the first thing in the morning, having already purchased Flaccus for a miserable price, which he with his mad desire for glory and with his slavish disposition, condescended to take to the injury not only of himself, but also of the safety of the commonwealth, all cried out, as if at a signal given, to erect images in the synagogues,
43
what then did the governor of the country do? Knowing that the city had two classes of inhabitants, our own nation and the people of the country, and that the whole of Egypt was inhabited in the same manner, and that Jews who inhabited Alexandria and the rest of the country from the Catabathmos on the side of Libya to the boundaries of Ethiopia were not less than a million of men; and that the attempts which were being made were directed against the whole nation, and that it was a most mischievous thing to distress the ancient hereditary customs of the land; he, disregarding all these considerations, permitted the mob to proceed with the erection of the statues, though he might have given them a vast number of admonitory precepts instead of any such permission, either commanding them as their governor, or advising them as their friend. VII. ' None
55. Philo of Alexandria, On The Embassy To Gaius, 8, 24, 32, 66-79, 83, 87, 90-93, 99, 115-116, 120, 132, 156, 166-168, 170, 185-186, 199-203, 206, 211, 215-216, 240, 260, 266-329, 355-367 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Agrippa I, parallels between rabbinic literture and Josephus on • Flavius Josephus • Gaius (Roman emperor), depiction in Josephus • Josephus • Josephus, Flavius • Josephus, Heracles • Josephus, on Apion • Josephus, on Egyptian Jews • Josephus, on Herod, revenues from, and Augustus • Josephus, on Jew-hatred • Josephus, on Jewish state, grants to, by Caesar • Josephus, on Judea, collection of taxes in • Josephus, on Philip • Josephus, on leadership of high priests • Philo of Alexandria, as source for Josephus • Rome/Romans, and Josephus • barbarians/barbarity, Josephus on

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 223; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 142, 159; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 139, 144, 145, 146, 148, 154, 155, 156; Feldman (2006), Judaism and Hellenism Reconsidered, 768; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 35, 38; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 15; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 660; Nasrallah (2019), Archaeology and the Letters of Paul, 188; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 190, 295, 296, 351; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 22, 149, 250; Schwartz (2008), 2 Maccabees, 375; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 30; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 224, 340; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 91, 94, 96, 126, 157, 240; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 410

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8 For who-when he saw Gaius, after the death of Tiberius Caesar, assuming the sovereignty of the whole world in a condition free from all sedition, and regulated by and obedient to admirable laws, and adapted to uimity and harmony in all its parts, east and west, south and north; the barbarian nations being in harmony with the Greeks, and the Greeks with the barbarians, and the soldiers with the body of private citizens, and the citizens with the military; so that they all partook of and enjoyed one common universal peace-could fail to marvel at and be amazed at his extraordinary and unspeakable good fortune,
24
And, as some person say, if Tiberius had lived a short time longer, Gaius would have been made away with, as he began to be looked upon by him with unalterable suspicion, and the genuine grandson of Tiberius would have been named the future emperor, and the inheritor of his paternal kingdom.
32
But when this first and greatest undertaking had been accomplished by Gaius, there being no longer left any one who had any connexion with the supreme authority, to whom any one who bore him ill-will, and who was suspected by him, could possibly turn his eyes; he now, in the second place, proceeded to compass the death of Macro, a man who had co-operated with him in every thing relating to the empire, not only after he had been appointed emperor, for it is a characteristic of flattery to court those who are in a state of prosperity, but who had previously assisted him in his measures for securing that authority. 67 and then again, by a sudden change (for the multitude is very unstable in everything, in intentions, and words, and actions), men, disbelieving that one who but a little while before was merciful and humane could have become altered so entirely, for Gaius had been looked upon as affable, and sociable, and friendly, began to seek for excuses for him, and after some search they found such, saying with regard to his cousin and co-heir in the kingdom things such as these: 6
8
"The unchangeable law of nature has ordained that there should be no partnership in the sovereign power, and it has established by its own unalterable principles what this man must inevitably have suffered at the hands of his more powerful coheir. The one who was the more powerful has chastised the other. This is not murder. Perhaps, indeed, the putting that youth to death was done providentially for the advantage of the whole human race, since if one portion had been assigned as subjects to the one, and another portion to the other, there would have arisen troubles and confusion, and civil and foreign war. And what is better than peace? and peace is caused by good government on sound principles. And no government can be good but that which is free from all contentions and from all disputes, and then everything else is made right by it." 7
8
For he began at first to liken himself to those beings who are called demigods, such as Bacchus, and Hercules, and the twins of Lacedaemon; turning into utter ridicule Trophonius, and Amphiaraus, and Amphilochus, and others of the same kind, with all their oracles and secret ceremonies, in comparison of his own power. ' "79 In the next place, like an actor in a theatre, he was continually wearing different dresses at different times, taking at one time a lion's skin and a club, both gilded over; being then dressed in the character of Hercules; at another time he would wear a felt hat upon his head, when he was disguised in imitation of the Spartan twins, Castor and Pollux; sometimes he also adorned himself with ivy, and a thyrsus, and skins of fawns, so as to appear in the guise of Bacchus. "
83
And individually it renders each man better, and alters populous families and households, leading them from a squalid and laborious life of vexation to a course of relaxation and cheerful happiness, and causing to every city on earth, both Grecian and barbarian, incessant festivity, and mirth, and entertainment, and revelry; for of all these things is good wine the cause.
90
But I suppose you imitated Hercules in your unwearied labours and your incessant displays of valour and virtue; you, O most wretched of men! having filled every continent and every island with good laws, and principles of justice, and wealth, and comfort, and prosperity, and abundance of other blessings, you, wretched man, full of all cowardice and iniquity, who have emptied every city of all the things which can conduce to stability and prosperity, and have made them full of everything which leads to trouble and confusion, and the most utter misery and desolation. 91 Tell me then, O Gaius! do you, after having made all these contributions to universal destruction, do you, I say, seek to acquire immortality in order to make the calamities which you have heaped upon mankind, not of brief duration and short-lived, but imperishable and everlasting? But I think, on the contrary, that even if you had previously appeared to be a god, you would beyond all question have been changed on account of your evil practices into an ordinary nature, resembling that of common perishable mortals; for if virtues can make their possessors immortal, then beyond all doubt vices can make them mortal. 92 Do not, therefore, inscribe your name by the side of that of the twin sons of Jupiter, those most affectionate of deities, you who have been the murderer and destruction of your brethren, nor claim a share in the honours of Hercules or Bacchus, who have benefited human life. You have been the undoer and destroyer of those good effects which they produced. XIII.
115
for he regarded the Jews with most especial suspicion, as if they were the only persons who cherished wishes opposed to his, and who had been taught in a manner from their very swaddling-clothes by their parents, and teachers, and instructors, and even before that by their holy laws, and also by their unwritten maxims and customs, to believe that there was but one God, their Father and the Creator of the world; ' 116 for all others, all men, all women, all cities, all nations, every country and region of the earth, I had almost said the whole of the inhabited world, although groaning over what was taking place, did nevertheless flatter him, dignifying him above measure, and helping to increase his pride and arrogance; and some of them even introduced the barbaric custom into Italy of falling down in adoration before him, adulterating their native feelings of Roman liberty.
120
And the mixed and promiscuous multitude of the Alexandrians perceiving this, attacked us, looking upon it as a most favourable opportunity for doing so, and displayed all the arrogance which had been smouldering for a long period, disturbing everything, and causing universal confusion, 1
32
But as the governor of the country, who by himself could, if he had chosen to do so, have put down the violence of the multitude in a single hour, pretended not to see what he did see, and not to hear what he did hear, but allowed the mob to carry on the war against our people without any restraint, and threw our former state of tranquillity into confusion, the populace being excited still more, proceeded onwards to still more shameless and more audacious designs and treachery, and, arraying very numerous companies, cut down some of the synagogues (and there are a great many in every section of the city), and some they razed to the very foundations, and into some they threw fire and burnt them, in their insane madness and frenzy, without caring for the neighbouring houses; for there is nothing more rapid than fire, when it lays hold of fuel.
156
Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices. 1
66
The greater portion of these men ere Egyptians, wicked, worthless men, who had imprinted the venom and evil disposition of their native asps and crocodiles on their own souls, and gave a faithful representation of them there. And the leader of the whole Egyptian troops, like the coryphaeus of a chorus, was a man of the name of Helicon, an accursed and infamous slave, who had been introduced into the imperial household to its ruin; for he had acquired a slight smattering of the encyclical sciences, by imitation of and rivalry with his former master, who gave him to Tiberius Caesar. 167 And at that time he had no especial privilege, since Tiberius had a perfect hatred of all youthful sallies of wit for the mere purposes of amusement, as he, from almost his earliest youth, was of a solemn and austere disposition. 16
8
But when Tiberius was dead, and Gaius succeeded to the empire, he then, following a new master, who invited him to every description of relaxation and luxury, such as could delight every one of his outward senses, said to himself: "Rise up, O Helicon! now is your opportunity. You have now an auditor, and a spectator, who is of all men in the world the best calculated to receive the exhibition of your talents favourably. You are a man of very attractive natural talents. You are able to joke graceful, and to say witty, things beyond any one else. You are skilful in all kinds of amusements, and trifling, and fashionable sports. And you are equally accomplished in those branches of the encyclical education which are not so ordinarily met with. Moreover, you have a readiness of speech and repartee which is far from unpleasing.
170
And do not seek for any more abundant causes; for you have a sufficient foundation with respect to the customs of the Jews and the national laws of that people, in which you yourself were bred up, and in which you have been instructed from your very earliest childhood, not by one man only, but by that most chattering and vexatious portion of the city of Alexandria. So now, make an exhibition of your learning." XXVII. 1
85
For we had come from Rome to Dicaearchia attending upon Gaius; and he had gone down to the seaside and was remaining near the gulf, having left for a while his own palaces, which were numerous and superbly furnished. 1
86
And while we were anxiously considering his intentions, for we were continually expecting to be summoned, a man arrived, with blood-shot eyes, and looking very much troubled, out of breath and palpitating, and leading us away to a little distance from the rest (for there were several persons near), he said, "Have you heard the news?" And then when he was about to tell us what it was he stopped, because of the abundance of tears that rose up to choke his utterance. 200 and a circumstance which we will now mention, has given him some pretext for carrying out his design.40,200 "There is a city called Jamnia; one of the most populous cities in all Judaea, which is inhabited by a promiscuous multitude, the greatest number of whom are Jews; but there are also some persons of other tribes from the neighbouring nations who have settled there to their own destruction, who are in a manner sojourners among the original native citizens, and who cause them a great deal of trouble, and who do them a great deal of injury, as they are continually violating some of the ancestral national customs of the Jews. 201 These men hearing from travellers who visit the city how exceedingly eager and earnest Gaius is about his own deification, and how disposed he is to look unfavourably upon the whole race of Judaea, thinking that they have now an admirable opportunity for attacking them themselves, have erected an extemporaneous altar of the most contemptible materials, having made clay into bricks for the sole purpose of plotting against their fellow citizens; for they knew well that they would never endure to see their customs transgressed; as was indeed the case. 202 "For when the Jews saw what they had done, and were very indigt at the holiness and sanctity and beauty of the sacred place being thus obscured and defaced, they collected together and destroyed the altar; so the sojourners immediately went to Capito who was in reality the contriver of the whole affair; and he, thinking that he had made a most lucky hit, which he had been seeking for a long time, writes to Gaius dilating on the matter and exaggerating it enormously;
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When we heard this we were wounded in our souls at every word he said and at every name he mentioned; but those admirable advisers of admirable actions a little while afterwards met with the fit reward of their impiety, the one being bound by Gaius with iron chains for other causes, and being put to the torture and to the rack after periods of relief, as is the case with people affected with intermittent diseases; and Helicon was put to death by Claudius Germanicus Caesar, for other wicked actions, that, like a madman as he was, he had committed; but there occurrences took place at a later date. XXXI.
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and secondly, as they continually behold the visible shapes and forms of them, they admire and venerate them in their minds and they admit such foreigners as are disposed to honour and worship them, to do so no less than their own native fellow citizens. But all who attempt to violate their laws, or to turn them into ridicule, they detest as their bitterest enemies, and they look upon each separate one of the commandments with such awe and reverence that, whether one ought to call it the invariable good fortune or the happiness of the nation, they have never been guilty of the violation of even the most insignificant of them;
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Was it not, then, a most perilous undertaking to draw upon himself such innumerable multitudes of enemies? And was there not danger of allies and friends from all quarters arriving to their assistance? It would be a result of very formidable danger and difficulty, besides the fact that the inhabitants of Judaea are infinite in numbers, and a nation of great stature and personal strength, and of great courage and spirit, and men who are willing to die in defence of their national customs and laws with unshrinking bravery, so that some of those who calumniate them say that their courage (as indeed is perfectly true) is beyond that of any barbarian nation, being the spirit of free and nobly born men. 216 And the state of all the nations which lie beyond the Euphrates added to his alarm; for he was aware that Babylon and many others of the satrapies of the east were occupied by the Jews, knowing this not merely by report but likewise by personal experience; for every year sacred messengers are sent to convey large amounts of gold and silver to the temple, which has been collected from all the subordinate governments, travelling over rugged, and difficult, and almost impassable roads, which they look upon as level and easy inasmuch as they serve to conduct them to piety.

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Perhaps in our embassy we may find some argument or other to persuade him, either by bringing before him all the considerations respecting the honour of God, or the preservation of our indestructible and unalterable laws, or by urging upon him that we ought not to be subjected to a worse fate than all the nations even in the very most remote extremities of the earth, who have been allowed to preserve their national customs; with reference to which his grandfather and great-grandfather came to a righteous decision when they confirmed and set the seal to our customs with all care.
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Therefore, being very civil to him in words and in his letters, he concealed his anger till a favourable opportunity, though he was very much exasperated; but at the end of the letter, after having mentioned every other subject, he desired him not to be so anxious about anything as about the speedy erection and dedication of the statue, for that by this time the harvest must have been able to be got in, whether the excuse was originally an honest and true or only a plausible one. XXXV. 2
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And when he was about to add other charges against them Agrippa fell into such a state of grief that he changed into all sorts of colours, becoming at the same moment bloodshot, and pale, and livid, 267 for he was all over agitation and trembling from the top of his head down to his feet, and a quivering and shaking seized upon and disordered all his limbs and every member of his body, all his sinews, and muscles, and nerves being relaxed and enfeebled, so that he fainted away, and would have fallen down if some of the bystanders had not supported him. And they being commanded to carry him home, bore him to his palace, where he lay for some time in a state of torpor without any one understanding what sudden misfortune had brought him into this state. 26
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Therefore Gaius was exasperated still more against our nation, and cherished a more furious anger against us than before, "For," said he, "if Agrippa, who is my most intimate and dearest friend, and one bound to me by so many benefits, is to completely under the influence of his national customs that he cannot bear even to hear a word against them, but faints away to such a degree as to be near dying, what must one expect will be the feelings of others who have no motive or influence to draw them the other way?" 269 Agrippa, then, during all that day and the greater portion of the next day, lay in a state of profound stupor, being completely unconscious of everything that passed; but about evening he raised his head a little, and for a short time opened, though with difficulty, his languid eyes, and with dim and indistinct vision looked upon the people who surrounded him, though he was not as yet able to distinguish clearly between their several forms and features; 270 and then again relapsing into sleep, he became tranquil, getting into a better condition than at first, as those about him could conjecture from his breathing and from the state of his body. 271 And afterwards, when he awoke again, and rose up, by asked, "Where now am I? Am I with Gaius? Is my lord himself here?" And they replied, "Be of good cheer; you are by yourself in your own palace. 272 Gaius is not here. You have now had a sufficient tranquil sleep, but now turn and raise yourself, and rest upon your elbow, and recognise those who are about you; they are all your own people, those of your friends, and freedmen, and domestics, who honour you above all others, and who are honoured by you in return." ' "273 And he, for he was now beginning to recover from his state of stupefaction, saw feelings of sympathy in every one's face, and when his physicians ordered most of them to leave the room, that they might refresh his body with anointing and seasonable food, " '274 "Go," said he, "for you must by all means take care that I may have a more carefully regulated way of life, for it is not sufficient for me, unfortunate man that I am, to ward off hunger by a bare, and scanty, and economical, and precise use of necessary food; nor should I have attended to any such matters if it had not been my object to provide my miserable nation with the last resource which my mind suggests to me by way of assisting it." 275 Accordingly, he, shedding abundance of tears, and eating just what was necessary without any sauce or seasoning, and drinking no mixed wine but only tasting water, soon left off eating. "My miserable stomach," said he, "recoils from the things which it demanded; and now what ought I do to but address myself to Gaius with respect to existing circumstances?" XXXVI. 276 And having taken tablets, he writes to him in the following manner: "O master, fear and shame have taken from me all courage to come into your presence to address you; since fear teaches me to dread your threats; and shame, out of respect for the greatness of your power and dignity, keeps me silent. But a writing will show my request, which I now here offer to you as my earnest petition. 277 In all men, O emperor! a love of their country is innate, and an eagerness for their national customs and laws. And concerning these matters there is no need that I should give you information, since you have a heart-felt love of your own country, and a deeply-seated respect for your national customs. And what belongs to themselves appears beautiful to every one, even if it is not so in reality; for they judge of these things not more by reason than by the feelings of affection. 27
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And I am, as you know, a Jew; and Jerusalem is my country, in which there is erected the holy temple of the most high God. And I have kings for my grandfathers and for my ancestors, the greater part of whom have been called high priests, looking upon their royal power as inferior to their office as priests; and thinking that the high priesthood is as much superior to the power of a king, as God is superior to man; for that the one is occupied in rendering service to God, and the other has only the care of governing them. 279 Accordingly I, being one of this nation, and being attached to this country and to such a temple, address to you this petition on behalf of them all; on behalf of the nation, that it may not be looked upon by you in a light contrary to the true one; since it is a most pious and holy nation, and one from the beginning most loyally disposed to your family. 2
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"For in all the particulars in which men are enjoined by the laws, and in which they have it in their power to show their piety and loyalty, my nation is inferior to none whatever in Asia or in Europe, whether it be in respect of prayers, or of the supply of sacred offerings, or in the abundance of its sacrifices, not merely of such as are offered on occasions of the public festivals, but in those which are continually offered day after day; by which means they show their loyalty and fidelity more surely than by their mouth and tongue, proving it by the designs of their honest hearts, not indeed saying that they are friends to Caesar, but being so in reality. 2
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"Concerning the holy city I must now say what is necessary. It, as I have already stated, is my native country, and the metropolis, not only of the one country of Judaea, but also of many, by reason of the colonies which it has sent out from time to time into the bordering districts of Egypt, Phoenicia, Syria in general, and especially that part of it which is called Coelo-Syria, and also with those more distant regions of Pamphylia, Cilicia, the greater part of Asia Minor as far as Bithynia, and the furthermost corners of Pontus. And in the same manner into Europe, into Thessaly, and Boeotia, and Macedonia, and Aetolia, and Attica, and Argos, and Corinth and all the most fertile and wealthiest districts of Peloponnesus. 2
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And not only are the continents full of Jewish colonies, but also all the most celebrated islands are so too; such as Euboea, and Cyprus, and Crete. "I say nothing of the countries beyond the Euphrates, for all of them except a very small portion, and Babylon, and all the satrapies around, which have any advantages whatever of soil or climate, have Jews settled in them. 2

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So that if my native land is, as it reasonably may be, looked upon as entitled to a share in your favour, it is not one city only that would then be benefited by you, but ten thousand of them in every region of the habitable world, in Europe, in Asia, and in Africa, on the continent, in the islands, on the coasts, and in the inland parts. 2
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And it corresponds well to the greatness of your good fortune, that, by conferring benefits on one city, you should also benefit ten thousand others, so that your renown may be celebrated in every part of the habitable world, and many praises of you may be combined with thanksgiving. 2
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"You have thought the native countries of some of your friends worthy of being admitted to share all the privileges of the Roman constitution; and those who but a little while ago were slaves, became the masters of others who also enjoyed your favour in a higher, or at all events not in a lower degree, and they were delighted too at the causes of your beneficence. 2
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And I indeed am perfectly aware that I belong to the class which is in subjection to a lord and master, and also that I am admitted to the honour of being one of your companions, being inferior to you in respect of my birthright and natural rank, and inferior to no one whomsoever, not to say the most eminent of all men, in good will and loyalty towards you, 2

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both because that is my natural disposition, and also in consequence of the number of benefits with which you have enriched me; so that if I in consequence had felt confidence to implore you myself on behalf of my country, if not to grant to it the Roman constitution, at least to confer freedom and a remission of taxes on it, I should not have thought that I had any reason to fear your displeasure for preferring such a petition to you, and for requesting that most desirable of all things, your favour, which it can do you no harm to grant, and which is the most advantageous of all things for my country to receive. 2
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"For what can possibly be a more desirable blessing for a subject nation than the good will of its sovereign? It was at Jerusalem, O emperor! that your most desirable succession to the empire was first announced; and the news of your advancement spread from the holy city all over the continent on each side, and was received with great gladness. And on this account that city deserves to meet with favour at your hands; 2
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for, as in families the eldest children receive the highest honours as their birthright, because they were the first to give the name of father and mother to their parents, so, in like manner, since this is first of all the cities in the east to salute you as emperor, it ought to receive greater benefit from you than any other; or if not greater, at all events as great as any other city. 2
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"Having now advanced these pleas on the ground of justice, and made these petitions on behalf of my native country, I now come at last to my supplication on behalf of the temple. O my lord and master, Gaius! this temple has never, from the time of its original foundation until now, admitted any form made by hands, because it has been the abode of God. Now, pictures and images are only imitations of those gods who are perceptible to the outward senses; but it was not considered by our ancestors to be consistent with the reverence due to God to make any image or representation of the invisible God. 291 Agrippa, when he came to the temple, did honour to it, and he was thy grandfather; and so did Augustus, when by his letters he commanded all first fruits from all quarters to be sent thither; and by the continual sacrifice. And thy great grandmother ...( 292) "On which account, no one, whether Greek or barbarian, satrap, or king, or implacable enemy; no sedition, no war, no capture, no destruction, no occurrence that has ever taken place, has ever threatened this temple with such innovation as to place in it any image, or statue, or any work of any kind made with hands; 293 for, though enemies have displayed their hostility to the inhabitants of the country, still, either reverence or fear has possessed them sufficiently to prevent them from abrogating any of the laws which were established at the beginning, as tending to the honour of the Creator and Father of the universe; for they knew that it is these and similar actions which bring after them the irremediable calamities of heavensent afflictions. On which account they have been careful not to sow an impious seed, fearing lest they should be compelled to reap its natural harvest, in a fruit bearing utter destruction. XXXVII. 294 "But why need I invoke the assistance of foreign witnesses when I have plenty with whom I can furnish you from among your own countrymen and friends? Marcus Agrippa, your own grandfather on the mother\'s side, the moment that he arrived in Judaea, when Herod, my grandfather, was king of the country, thought fit to go up from the sea-coast to the metropolis, which was inland. 295 And when he had beheld the temple, and the decorations of the priests, and the piety and holiness of the people of the country, he marvelled, looking upon the whole matter as one of great solemnity and entitled to great respect, and thinking that he had beheld what was too magnificent to be described. And he could talk of nothing else to his companions but the magnificence of the temple and every thing connected with it. 296 "Therefore, every day that he remained in the city, by reason of his friendship for Herod, he went to that sacred place, being delighted with the spectacle of the building, and of the sacrifices, and all the ceremonies connected with the worship of God, and the regularity which was observed, and the dignity and honour paid to the high priest, and his grandeur when arrayed in his sacred vestments and when about to begin the sacrifices. 297 And after he had adorned the temple with all the offerings in his power to contribute, and had conferred many benefits on the inhabitants, doing them many important services, and having said to Herod many friendly things, and having been replied to in corresponding terms, he was conducted back again to the sea coast, and to the harbour, and that not by one city only but by the whole country, having branches strewed in his road, and being greatly admired and respected for his piety. 29
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"What again did your other grandfather, Tiberius Caesar, do? does not he appear to have adopted an exactly similar line of conduct? At all events, during the three and twenty years that he was emperor, he preserved the form of worship in the temple as it had been handed down from the earliest times, without abrogating or altering the slightest particular of it. XXXVIII. 2
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"Moreover, I have it in my power to relate one act of ambition on his part, though I suffered an infinite number of evils when he was alive; but nevertheless the truth is considered dear, and much to be honoured by you. Pilate was one of the emperor\'s lieutets, having been appointed governor of Judaea. He, not more with the object of doing honour to Tiberius than with that of vexing the multitude, dedicated some gilt shields in the palace of Herod, in the holy city; which had no form nor any other forbidden thing represented on them except some necessary inscription, which mentioned these two facts, the name of the person who had placed them there, and the person in whose honour they were so placed there. 300 But when the multitude heard what had been done, and when the circumstance became notorious, then the people, putting forward the four sons of the king, who were in no respect inferior to the kings themselves, in fortune or in rank, and his other descendants, and those magistrates who were among them at the time, entreated him to alter and to rectify the innovation which he had committed in respect of the shields; and not to make any alteration in their national customs, which had hitherto been preserved without any interruption, without being in the least degree changed by any king of emperor. 301 "But when he steadfastly refused this petition (for he was a man of a very inflexible disposition, and very merciless as well as very obstinate), they cried out: \'Do not cause a sedition; do not make war upon us; do not destroy the peace which exists. The honour of the emperor is not identical with dishonour to the ancient laws; let it not be to you a pretence for heaping insult on our nation. Tiberius is not desirous that any of our laws or customs shall be destroyed. And if you yourself say that he is, show us either some command from him, or some letter, or something of the kind, that we, who have been sent to you as ambassadors, may cease to trouble you, and may address our supplications to your master.\ '302 "But this last sentence exasperated him in the greatest possible degree, as he feared least they might in reality go on an embassy to the emperor, and might impeach him with respect to other particulars of his government, in respect of his corruption, and his acts of insolence, and his rapine, and his habit of insulting people, and his cruelty, and his continual murders of people untried and uncondemned, and his never ending, and gratuitous, and most grievous inhumanity. 303 Therefore, being exceedingly angry, and being at all times a man of most ferocious passions, he was in great perplexity, neither venturing to take down what he had once set up, nor wishing to do any thing which could be acceptable to his subjects, and at the same time being sufficiently acquainted with the firmness of Tiberius on these points. And those who were in power in our nation, seeing this, and perceiving that he was inclined to change his mind as to what he had done, but that he was not willing to be thought to do so, wrote a most supplicatory letter to Tiberius. 304 And he, when he had read it, what did he say of Pilate, and what threats did he utter against him! But it is beside our purpose at present to relate to you how very angry he was, although he was not very liable to sudden anger; since the facts speak for themselves; 305 for immediately, without putting any thing off till the next day, he wrote a letter, reproaching and reviling him in the most bitter manner for his act of unprecedented audacity and wickedness, and commanding him immediately to take down the shields and to convey them away from the metropolis of Judaea to Caesarea, on the sea which had been named Caesarea Augusta, after his grandfather, in order that they might be set up in the temple of Augustus. And accordingly, they were set up in that edifice. And in this way he provided for two matters: both for the honour due to the emperor, and for the preservation of the ancient customs of the city. XXXIX. 306 "Now the things set up on that occasion were shields, on which there was no representation of any living thing whatever engraved. But now the thing proposed to be erected is a colossal statue. Moreover, then the erection was in the dwelling-house of the governor; but they say, that which is now contemplated is to be in the inmost part of the temple, in the very holy of holies itself, into which, once in the year, the high priest enters, on the day called the great fast, to offer incense, and on no other day, being then about in accordance with our national law also to offer up prayers for a fertile and ample supply of blessings, and for peace of all mankind. 307 And if any one else, I will not say of the Jews, but even of the priests, and those not of the lowest order, but even those who are in the rank next to the first, should go in there, either with him or after him, or even if the very high priest himself should enter in thither on two days in the year, or three or four times on the same day, he is subjected to inevitable death for his impiety, 30
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so great are the precautions taken by our lawgiver with respect to the holy of holies, as he determined to preserve it alone inaccessible to and untouched by any human being. "How many deaths then do you not suppose that the people, who have been taught to regard this place with such holy reverence, would willingly endure rather than see a statue introduced into it? I verily believe that they would rather slay all their whole families, with their wives and children, and themselves last of all, in the ruins of their houses and families, and Tiberius knew this well. 309 And what did your great-grandfather, the most excellent of all emperors that ever lived upon the earth, he who was the first to have the appellation of Augustus given him, on account of his virtue and good fortune; he who diffused peace in every direction over earth and sea, to the very furthest extremities of the world? ' "310 Did not he, when he had heard a report of the peculiar characteristics of our temple, and that there is in it no image or representation made by hands, no visible likeness of Him who is invisible, no attempt at any imitation of his nature, did not he, I say, marvel at and honour it? for as he was imbued with something more than a mere smattering of philosophy, inasmuch as he had deeply feasted on it, and continued to feast on it every day, he partly retraced in his recollection all the precepts of philosophy which his mind had previously learnt, and partly also he kept his learning alive by the conversation of the literary men who were always about him; for at his banquets and entertainments, the greatest part of the time was devoted to learned conversation, in order that not only his friends' bodies but their minds also might be nourished. XL. " '311 "And though I might be able to establish this fact, and demonstrate to you the feelings of Augustus, your great grandfather, by an abundance of proofs, I will be content with two; for, in the first place, he sent commandments to all the governors of the different provinces throughout Asia, because he heard that the sacred first fruits were neglected, enjoining them to permit the Jews alone to assemble together in the synagogues, 312 for that these assemblies were not revels, which from drunkenness and intoxication proceeded to violence, so as to disturb the peaceful condition of the country, but were rather schools of temperance and justice, as the men who met in them were studiers of virtue, and contributed the first fruits every year, sending commissioners to convey the holy things to the temple in Jerusalem. 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; 314 and I subjoin one letter, in order to bring conviction to you who are our mater, what Gaius Norbanus Flaccus wrote, in which he details what had been written to him by Caesar, and the superscription of the letter is as follows: 315 - CAIUS NORBANUS FLACCUS, PROCONSUL, TO THE GOVERNORS OF THE EPHESIANS, GREETING."\'Caesar has written word to me, that the Jews, wherever they are, are accustomed to assemble together, in compliance with a peculiar ancient custom of their nation, to contribute money which they send to Jerusalem; and he does not choose that they should have any hindrance offered to them, to prevent them from doing this; therefore I have written to you, that you may know that I command that they shall be allowed to do these things.\ '316 "Is not this a most convincing proof, O emperor, of the intention of Caesar respecting the honours paid to our temple which he had adopted, not considering it right that because of some general rule, with respect to meetings, the assemblies of the Jews, in one place should be put down, which they held for the sake of offering the first fruits, and for other pious objects? 317 "There is also another piece of evidence, in no respect inferior to this one, and which is the most undeniable proof of the will of Augustus, for he commanded perfect sacrifices of whole burnt offerings to be offered up to the most high God every day, out of his own revenues, which are performed up to the present time, and the victims are two sheep and a bull, with which Caesar honoured the altar of God, well knowing that there is in the temple no image erected, either in open sight or in any secret part of it. 31
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But that great ruler, who was inferior to no one in philosophy, considered within himself, that it is necessary in terrestrial things, that an especial holy place should be set apart for the invisible God, who will not permit any visible representation of himself to be made, by which to arrive at a participation in favourable hopes and the enjoyment of perfect blessings. 319 "And your grandmother, Julia Augusta, following the example of so great a guide in the paths of piety, did also adorn the temple with some golden vials and censers, and with a great number of other offerings, of the most costly and magnificent description; and what was her object in doing this, when there is no statue erected within the temple? for the minds of women are, in some degree, weaker than those of men, and are not so well able to comprehend a thing which is appreciable only by the intellect, without any aid of objects addressed to the outward senses;
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but she, as she surpassed all her sex in other particulars, so also was she superior to them in this, by reason of the pure learning and wisdom which had been implanted in her, both by nature and by study; so that, having a masculine intellect, she was so sharpsighted and profound, that she comprehended what is appreciable only by the intellect, even more than those things which are perceptible by the outward senses, and looked upon the latter as only shadows of the former. XLI.
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"Therefore, O master, having all these examples most nearly connected with yourself and your family, of our purposes and customs, derived from those from whom you are sprung, of whom you are born, and by whom you have been brought up, I implore you to preserve those principles which each of those persons whom I have mentioned did preserve;
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they who were themselves possessed of imperial power do, by their laws, exhort you, the emperor; they who were august, speak to you who are also Augustus; your grandfathers and ancestors speak to their descendant; numbers of authorities address one individual, all but saying, in express words: Do not you destroy those things in our councils which remain, and which have been preserved as permanent laws to this very day; for even if no mischief were to ensue from the abrogation of them, still, at all events, the result would be a feeling of uncertainty respecting the future, and such uncertainty is full of fear, even to the most sanguine and confident, if they are not despisers of divine things.
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"If I were to enumerate the benefits which I myself have received at your hands, the day would be too short for me; besides the fact that it is not proper for one who has undertaken to speak on one subject to branch off to a digression about some other matter. And even if I should be silent, the facts themselves speak and utter a distinct voice. 3
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You released me when I was bound in chains and iron. Who is there who is ignorant of this? But do not, after having done so, O emperor! bind me in bonds of still greater bitterness: for the chains from which you released me surrounded a part of my body, but those which I am now anticipating are the chains of the soul, which are likely to oppress it wholly and in every part;
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you abated from me a fear of death, continually suspended over my head; you received me when I was almost dead through fear; you raised me up as it were from the dead. Continue your favour, O master, that your Agrippa may not be driven wholly to forsake life; for I shall appear (if you do not do so) to have been released from bondage, not for the purpose of being saved, but for that of being made to perish in a more conspicuous manner.
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"You have given me the greatest and most glorious inheritance among mankind, the rank and power of a king, at first over one district, then over another and a more important one, adding to my kingdom the district called Trachonitis and Galilee. Do not then, O master! after having loaded me with means of superfluity, deprive me of what is actually necessary. Do not, after you have raised me up to the most brilliant light, cast me down again from my eminence to the most profound darkness.
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I am willing to descend from this splendid position in which you have placed me; I do not deprecate a return to the condition in which I was a short time ago; I will give up everything; I look upon everything as of less importance than the one point of preserving the ancient customs and laws of my nation unaltered; for if they are violated, what could I say, either to my fellow countrymen or to any other men? It would follow of necessity that I must be looked upon as one of two things, either as a betrayer of my people, or as one who is no longer accounted a friend by you. And what could be a greater misery than either of these two things?
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For if I am still reckoned among the company of your friends, I shall then receive the imputation of treason against my own nation, if neither my country is preserved free from all misfortune, nor even the temple left inviolate. For you, great men, preserve the property of your companions and of those who take refuge in your protection by your imperial splendour and magnificence.
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And if you have any secret grief or vexation in your mind, do not throw me into prison, like Tiberius, but deliver me from any anticipation of being thrown into prison at any future time; command me at once to be put out of the way. For what advantage would it be to me to live, who place my whole hopes of safety and happiness in your friendship and favour?" XLII.
355
And while he was triumphing in these super-human appellations, the sycophant Isidorus, seeing the temper in which he was, said, "O master, you will hate with still juster vehemence these men whom you see before you and their fellow countrymen, if you are made acquainted with their disaffection and disloyalty towards yourself; for when all other men were offering up sacrifices of thanksgiving for your safety, these men alone refused to offer any sacrifice at all; and when I say, \'these men,\' I comprehend all the rest of the Jews." 356 And when we all cried out with one accord, "O Lord Gaius, we are falsely accused; for we did sacrifice, and we offered up entire hecatombs, the blood of which we poured in a libation upon the altar, and the flesh we did not carry to our homes to make a feast and banquet upon it, as it is the custom of some people to do, but we committed the victims entire to the sacred flame as a burnt offering: and we have done this three times already, and not once only; on the first occasion when you succeeded to the empire, and the second time when you recovered from that terrible disease with which all the habitable world was afflicted at the same time, and the third time we sacrificed in hope of your victory over the Germans." 357 "Grant," said he, "that all this is true, and that you did sacrifice; nevertheless you sacrificed to another god and not for my sake; and then what good did you do me? Moreover you did not sacrifice to me." Immediately a profound shuddering came upon us the first moment that we heard this expression, similar to that which overwhelmed us when we first came into his presence. 35
8
And while he was saying this he entered into the outer buildings, examining the chambers of the men and the chambers of the women, and the rooms on the ground floor, and all the apartments in the upper story, and blaming some points of their preparation as defective, and planning alterations and suggesting designs, and giving orders himself to make them more costly 359 and then we being driven about in this way followed him up and down through the whole place, being mocked and ridiculed by our adversaries like people at a play in the theatre; for indeed the whole matter was a kind of farce: the judge assumed the part of an accuser, and the accusers the part of an unjust judge, who look upon the defendants with an eye of hostility, and act in accordance with the nature of truth. ' "360 And when a judge invested with such mighty power begins to reproach the person who is on his trial before him it is necessary to be silent; for it is possible even to defend one's self in silence, and especially for people who are able to make no reply on any of the subjects which he was not investigating and desiring to understand, inasmuch as our laws and our customs restrained our tongues, and shut and sewed up our mouths. " '361 But when he had given some of his orders about the buildings, he then asked a very important and solemn question; "why is it that you abstain from eating pig\'s flesh?" And then again at this question such a violent laughter was raised by our adversaries, partly because they were really delighted, and partly as they wished to court the emperor out of flattery, and therefore wished to make it appear that this question was dictated by wit and uttered with grace, that some of the servants who were following him were indigt at their appearing to treat the emperor with so little respect, since it was not safe for his most intimate friends to do so much as smile at his words. 362 And when we made answer that, "different nations have different laws, and there are some things of which the use of forbidden both to us and to our adversaries;" and when some one said, "there are also many people who do not eat lamb\'s flesh which is the most tender of all meat," he laughed and said, "they are quite right, for it is not nice." 363 Being joked with and trifled with and ridiculed in this manner, we were in great perplexity; and at last he said in a rapid and peremptory manner, "I desire to know what principles of justice you recognise with regard to your constitution." 364 And when we began to reply to him and to explain it, he, as soon as he had a taste of our pleading on the principles of justice, and as soon as he perceived that our arguments were not contemptible, before we could bring forward the more important things which we had to say, cut us short and ran forward and burst into the principal building, and as soon as he had entered he commanded the windows which were around it to be filled up with the transparent pebbles very much resembling white crystal which do not hinder the light, but which keep out the wind and the heat of the sun. 365 Then proceeding on deliberately he asked in a more moderate tone, "What are you saying?" And when we began to connect our reply with what we had said before, he again ran on and went into another house, in which he had commanded some ancient and admirable pictures to be placed. 3
66
But when our pleadings on behalf of justice were thus broken up, and cut short, and interrupted, and crushed as one may almost say, we, being wearied and exhausted, and having no strength left in us, but being in continual expectation of nothing else than death, could not longer keep our hearts as they had been, but in our agony we took refuge in supplications to the one true God, praying him to check the wrath of this falsely called god. 367 And he took compassion on us, and turned his mind to pity. And he becoming pacified merely said, "These men do not appear to me to be wicked so much as unfortunate and foolish, in not believing that I have been endowed with the nature of God;" and so he dismissed us, and commanded us to depart. XLVI. ' None
56. Philo of Alexandria, That God Is Unchangeable, 12 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Josephus

 Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 206; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 132

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12 and this is the constitution of the number seven, that is to say, of the soul that rests in God, and which no longer concerns itself about any mortal employment, when it has quitted the number six which it allotted to those who were not able to attain to the first rank, but who of necessity contented themselves with arriving at the second. '' None
57. Philo of Alexandria, That Every Good Person Is Free, 75-91, 94-96, 98-104 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Jewish law/legal schools,Josephus three schools • Josephus • Josephus Essenes • Josephus Essenes, Judaism of • Josephus Essenes, Temple practices • Josephus Essenes, admission and lifestyle • Josephus Essenes, ancient writings, interest in • Josephus Essenes, and Destiny • Josephus Essenes, and agriculture • Josephus Essenes, and celibacy • Josephus Essenes, and clothing • Josephus Essenes, and toilet habits • Josephus Essenes, and women • Josephus Essenes, appearance of • Josephus Essenes, daily routine and meals • Josephus Essenes, descriptive terms used by • Josephus Essenes, gifts and favours from Herod • Josephus Essenes, group election and membership • Josephus Essenes, leadership and rulers • Josephus Essenes, legal system • Josephus Essenes, marriage and children • Josephus Essenes, medicines and healing • Josephus Essenes, name of • Josephus Essenes, number of • Josephus Essenes, oaths of commitment • Josephus Essenes, priestliness of • Josephus Essenes, purity and purification rituals • Josephus Essenes, wealth and communality • Josephus, Heracles • Josephus, and Judaisms three schools of law • Josephus, and Philos Hypothetica • Josephus, and the Jewish revolt against Rome • Josephus, on the Essenes • Judas the Essene, predictive art of (Josephus) • Pharisees, and Josephus • Rome/Romans, and Josephus • Sadducees (Tsedukim/Tseduqim),Josephus portrayal of • barbarians/barbarity, Josephus on • healing, medicines and the Essenes, in Josephus • purity and purification rituals, in Josephus

 Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 59, 61; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 35, 38; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 660; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 89; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 158; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 38, 39, 40, 51, 73, 74, 77, 100, 114, 115, 159, 165, 171, 179, 188, 196, 197, 198, 199, 200, 301, 302, 307; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147, 340

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75 Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. 76 These men, in the first place, live in villages, avoiding all cities on account of the habitual lawlessness of those who inhabit them, well knowing that such a moral disease is contracted from associations with wicked men, just as a real disease might be from an impure atmosphere, and that this would stamp an incurable evil on their souls. of these men, some cultivating the earth, and others devoting themselves to those arts which are the result of peace, benefit both themselves and all those who come in contact with them, not storing up treasures of silver and of gold, nor acquiring vast sections of the earth out of a desire for ample revenues, but providing all things which are requisite for the natural purposes of life; 77 for they alone of almost all men having been originally poor and destitute, and that too rather from their own habits and ways of life than from any real deficiency of good fortune, are nevertheless accounted very rich, judging contentment and frugality to be great abundance, as in truth they are. 78 Among those men you will find no makers of arrows, or javelins, or swords, or helmets, or breastplates, or shields; no makers of arms or of military engines; no one, in short, attending to any employment whatever connected with war, or even to any of those occupations even in peace which are easily perverted to wicked purposes; for they are utterly ignorant of all traffic, and of all commercial dealings, and of all navigation, but they repudiate and keep aloof from everything which can possibly afford any inducement to covetousness; 79 and there is not a single slave among them, but they are all free, aiding one another with a reciprocal interchange of good offices; and they condemn masters, not only as unjust, inasmuch as they corrupt the very principle of equality, but likewise as impious, because they destroy the ordices of nature, which generated them all equally, and brought them up like a mother, as if they were all legitimate brethren, not in name only, but in reality and truth. But in their view this natural relationship of all men to one another has been thrown into disorder by designing covetousness, continually wishing to surpass others in good fortune, and which has therefore engendered alienation instead of affection, and hatred instead of friendship; 80 and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for the human mind to devise without divine inspiration. 81 Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. 82 Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; 83 and thus the people are taught piety, and holiness, and justice, and economy, and the science of regulating the state, and the knowledge of such things as are naturally good, or bad, or indifferent, and to choose what is right and to avoid what is wrong, using a threefold variety of definitions, and rules, and criteria, namely, the love of God, and the love of virtue, and the love of mankind. 84 Accordingly, the sacred volumes present an infinite number of instances of the disposition devoted to the love of God, and of a continued and uninterrupted purity throughout the whole of life, of a careful avoidance of oaths and of falsehood, and of a strict adherence to the principle of looking on the Deity as the cause of everything which is good and of nothing which is evil. They also furnish us with many proofs of a love of virtue, such as abstinence from all covetousness of money, from ambition, from indulgence in pleasures, temperance, endurance, and also moderation, simplicity, good temper, the absence of pride, obedience to the laws, steadiness, and everything of that kind; and, lastly, they bring forward as proofs of the love of mankind, goodwill, equality beyond all power of description, and fellowship, about which it is not unreasonable to say a few words. 85 In the first place, then, there is no one who has a house so absolutely his own private property, that it does not in some sense also belong to every one: for besides that they all dwell together in companies, the house is open to all those of the same notions, who come to them from other quarters; 86 then there is one magazine among them all; their expenses are all in common; their garments belong to them all in common; their food is common, since they all eat in messes; for there is no other people among which you can find a common use of the same house, a common adoption of one mode of living, and a common use of the same table more thoroughly established in fact than among this tribe: and is not this very natural? For whatever they, after having been working during the day, receive for their wages, that they do not retain as their own, but bring it into the common stock, and give any advantage that is to be derived from it to all who desire to avail themselves of it; 87 and those who are sick are not neglected because they are unable to contribute to the common stock, inasmuch as the tribe have in their public stock a means of supplying their necessities and aiding their weakness, so that from their ample means they support them liberally and abundantly; and they cherish respect for their elders, and honour them and care for them, just as parents are honoured and cared for by their lawful children: being supported by them in all abundance both by their personal exertions, and by innumerable contrivances. XIII. 88 Such diligent practisers of virtue does philosophy, unconnected with any superfluous care of examining into Greek names render men, proposing to them as necessary exercises to train them towards its attainment, all praiseworthy actions by which a freedom, which can never be enslaved, is firmly established. 89 And a proof of this is that, though at different times a great number of chiefs of every variety of disposition and character, have occupied their country, some of whom have endeavoured to surpass even ferocious wild beasts in cruelty, leaving no sort of inhumanity unpractised, and have never ceased to murder their subjects in whole troops, and have even torn them to pieces while living, like cooks cutting them limb from limb, till they themselves, being overtaken by the vengeance of divine justice, have at last experienced the same miseries in their turn: 90 others again having converted their barbarous frenzy into another kind of wickedness, practising an ineffable degree of savageness, talking with the people quietly, but through the hypocrisy of a more gentle voice, betraying the ferocity of their real disposition, fawning upon their victims like treacherous dogs, and becoming the causes of irremediable miseries to them, have left in all their cities monuments of their impiety, and hatred of all mankind, in the never to be forgotten miseries endured by those whom they oppressed: 91 and yet no one, not even of those immoderately cruel tyrants, nor of the more treacherous and hypocritical oppressors was ever able to bring any real accusation against the multitude of those called Essenes or Holy. But everyone being subdued by the virtue of these men, looked up to them as free by nature, and not subject to the frown of any human being, and have celebrated their manner of messing together, and their fellowship with one another beyond all description in respect of its mutual good faith, which is an ample proof of a perfect and very happy life. XIV.
94
accordingly, Alexander, the king of the Macedonians, wishing to exhibit to Greece the wisdom that was to be found in the territories of the barbarians, as being a sort of faithful copy and representation of an archetypal model, in the first instance invited Calanus to quit his home, and come and take up his abode with him, by which means he said he would acquire the greatest imaginable glory throughout all Asia and all Europe; 95 and when he could not persuade him by fair means, he said to him, "You shall be compelled to follow me." And he replied with great felicity of expression and in a noble spirit; "What then shall I be worth, O Alexander, when you exhibit me to the Greeks, after I have been compelled to do what I do not like?" Now is not this speech, or rather is not this idea, full of real freedom? And moreover in his writings also, which are more durable than his expressions, he has erected, as if on a pillar, indelible signs of his indomitably free disposition; 96 and this is proved by the letter which he sent to the king. CALANUS TO ALEXANDER, GREETING "Your friends are endeavouring to persuade you to apply force and compulsion to the philosophers of the Indians, though not even in their sleep have they beheld our actions; for you will be able indeed to transport our bodies from place to place, but you will not be able to compel our souls to do what they do not like, any more than you would be able to make bricks or timber utter words; we can cause the greatest troubles and the greatest destruction to living bodies; now we are superior to this power; we are burnt even while living, there is no king nor ruler who will ever succeed in compelling us to do what we do not choose to do; and we are in no respect like unto the philosophers of the Greeks, who study speeches to deliver to a public assembly; but our actions do always correspond to our words, and our speeches which are short have a power different from that of our actions, and secure for us freedom and happiness."
98
Moreover, both poets and historians are witnesses to the real freedom of virtuous men, in whose doctrines both Greeks and barbarians are equally bred up almost from their very cradles, and by which they are improved in their dispositions, changing everything in their souls which is adulterated by a blameable way of bringing up and of living, into good coinage; 99 accordingly just see what Hercules says in Euripides. "Yes, burn and scorch my flesh, and glut your hate, Drinking my life-warm blood; for heaven\'s stars Shall quit their place, and darken \'neath the earth, And earth rise up and take the place of heaven, Before you wring from me a word of flattery." For in real truth flattery, and adulation, and hypocrisy, in which what is uttered is at variance with the sentiments which are really felt, are the most slavish of things. But without any disguise, and in a genuine honest spirit of truth to speak with freedom what is dictated by a clear conscience, is a line of conduct suited to those who are nobly born. 100 Again, do not you see this same virtuous man himself, that even when he is sold he does not appear to be a servant, but he strikes all who behold him with awe, as not being merely free, but as even being about to prove the master of him who has purchased him? '101 At all events, Mercury replies to a man who inquires whether he is worthless-- "By no means worthless, on the contrary, In every part most venerable: never Low, nor of no account, as though a slave. But as to raiment brilliant to behold, And with the club he bears most energetic. But no one willingly becomes the buyer of one who soon the master will become of him and all his house. And every one Who sees thee, fears thee, for your eye is fire Like that of any bull prepared for war Gainst Afric Lions." Then, again, he speaks in conclusion of his disposition-- "I now do blame you for your stubborn silence, As if you were not subject to a master, But sought to govern rather than be governed." 102 But when, after Syleus had bought him, he was sent into the fields, he showed by his actions the indomitable freedom of his nature; for having sacrificed the choicest of the bulls which were there to Jupiter, he made a pretence of a feast, and having drunk a vast quantity of wine at one meal, he lay down very contentedly to digest it; 103 and when Syleus came, and got angry both at the loss and also at the easy indifference of his servant, and at his preposterous contempt for his master, he never changed colour, nor made any difference in his conduct, but said with the most perfect confidence-- "Sit down and drink, and thus you shall At once appreciate my character, And learn to be my master in reality." 104 Shall we then say that he is the slave, or rather the master of his master, when he dares in this manner not only to accost him with such freedom, but even to impose injunctions on him who has purchased him, as if he would beat and insult him if he were to be stubborn and disobedient, and, if he introduced any one to assist him, as if he would destroy them all to a man? Therefore the writings which were delivered respecting this purchase must have been an utter absurdity and a mere joke, since they would be trampled upon by the more effectual power of the slave bought under them, being the less value than unwritten covets, and being likely to be utterly destroyed by moths, or time, or mould and rust. XVI. ' None
58. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Josephus • Josephus, on the city of Alexandria

 Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 211; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 162; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 21

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

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 24; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 250

60. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Hippolytus, use/modification of Josephus writings • Jewish law/legal schools,Josephus three schools • Josephus • Josephus Essenes • Josephus Essenes, Judaism of • Josephus Essenes, Temple practices • Josephus Essenes, admission and lifestyle • Josephus Essenes, ancient writings, interest in • Josephus Essenes, and agriculture • Josephus Essenes, and celibacy • Josephus Essenes, and majority opinion • Josephus Essenes, and women • Josephus Essenes, daily routine and meals • Josephus Essenes, legal system • Josephus Essenes, marriage and children • Josephus Essenes, name of • Josephus Essenes, number of • Josephus Essenes, oaths of commitment • Josephus Essenes, origin of • Josephus Essenes, purity and purification rituals • Josephus Essenes, sacrifices, performing of • Josephus Essenes, use of in ancient sources • Josephus Essenes, wealth and communality • Josephus, and Judaisms three schools of law • Josephus, and Philos Hypothetica • Porphyry, use of Josephus writings • Sadducees (Tsedukim/Tseduqim),Josephus portrayal of • purity and purification rituals, in Josephus

 Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 39, 40, 79, 90, 97, 100, 107, 188, 196, 197, 301, 302; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 436, 437

61. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Flavius Josephus, T. • Josephus

 Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 220; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 180, 214

62. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Flavius Josephus, T. • Josephus

 Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 177; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211

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

 Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 93; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 96

64. Anon., Didache, 8.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Josephus • Pharisees, and Josephus

 Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 185; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266

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8.1 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. '' None
65. Josephus Flavius, Jewish Antiquities, 1.1-1.21, 1.23-1.26, 1.39, 1.58, 1.60, 1.69, 1.72-1.73, 1.75, 1.77, 1.82-1.83, 1.95-1.98, 1.104-1.107, 1.109, 1.120-1.139, 1.141-1.148, 1.154-1.156, 1.158, 1.183, 1.185, 1.191-1.193, 1.203, 1.214, 1.221, 1.223-1.236, 1.239-1.241, 1.248, 1.253, 1.281, 1.288, 2.15, 2.65, 2.72, 2.74, 2.78, 2.88, 2.94, 2.177, 2.179, 2.181, 2.202, 2.213, 2.216-2.217, 2.246, 2.249, 2.252-2.253, 2.268, 2.284-2.285, 2.327, 2.346, 3.11-3.12, 3.23, 3.49, 3.63-3.65, 3.67, 3.78, 3.83-3.84, 3.86-3.88, 3.90-3.91, 3.93, 3.100, 3.102-3.103, 3.105, 3.107, 3.113, 3.115, 3.122-3.125, 3.128, 3.134-3.139, 3.141-3.149, 3.151, 3.159-3.189, 3.191-3.192, 3.194-3.198, 3.202-3.203, 3.206, 3.209-3.218, 3.222-3.224, 3.226, 3.228, 3.231-3.232, 3.236, 3.240, 3.242-3.248, 3.253, 3.258, 3.262-3.263, 3.265, 3.276, 3.310, 3.317-3.319, 3.322, 4.14, 4.100, 4.114-4.116, 4.127-4.128, 4.152, 4.158, 4.180, 4.184, 4.193-4.194, 4.196-4.198, 4.201, 4.203-4.204, 4.207, 4.209-4.212, 4.214-4.219, 4.223-4.234, 4.236, 4.239, 4.244, 4.246-4.249, 4.253, 4.260-4.263, 4.265-4.266, 4.269, 4.275, 4.285, 4.287-4.288, 4.290, 4.292, 4.296-4.297, 4.300, 4.302-4.304, 4.307-4.309, 4.312, 4.320, 4.328-4.331, 5.56, 5.132, 5.134-5.166, 5.168-5.170, 5.172-5.180, 5.182, 5.185-5.198, 5.200, 5.202-5.204, 5.208-5.209, 5.215-5.216, 5.218, 5.234, 5.252, 5.255, 5.257, 5.263-5.266, 5.276, 5.282, 5.286, 5.291, 5.294, 5.302, 5.314-5.329, 5.331-5.337, 5.339, 5.342, 6.19, 6.33-6.36, 6.40, 6.60-6.61, 6.84-6.85, 6.89, 6.268, 6.343, 7.330, 7.380, 7.391, 8.45-8.49, 8.61, 8.71, 8.73, 8.75-8.76, 8.79, 8.88, 8.90, 8.92, 8.94-8.98, 8.100, 8.116-8.117, 8.194, 9.1, 9.60, 9.87, 9.211, 9.288, 9.291, 10.79, 10.190-10.192, 10.194, 10.210, 10.237, 10.277-10.278, 10.280, 11.3, 11.17, 11.32, 11.77-11.78, 11.87-11.88, 11.97, 11.102, 11.111-11.114, 11.123, 11.128, 11.180-11.186, 11.190-11.194, 11.198, 11.202-11.203, 11.207, 11.209, 11.211-11.213, 11.215-11.217, 11.221, 11.224-11.225, 11.227-11.229, 11.236, 11.241, 11.246, 11.248, 11.250, 11.252, 11.261-11.262, 11.265-11.266, 11.269-11.271, 11.275-11.281, 11.283, 11.285-11.286, 11.288-11.297, 11.299, 11.302-11.319, 11.321-11.347, 12.3-12.29, 12.31-12.59, 12.61-12.69, 12.71-12.79, 12.81-12.120, 12.125-12.127, 12.142-12.143, 12.154, 12.156, 12.160-12.169, 12.171-12.179, 12.181-12.189, 12.191-12.195, 12.210, 12.213-12.214, 12.246, 12.248-12.255, 12.257, 12.260-12.261, 12.263, 12.265, 12.274-12.277, 12.290-12.291, 12.357-12.359, 12.385, 12.387, 12.389, 12.403, 13.1, 13.16, 13.48, 13.51, 13.55-13.56, 13.62-13.79, 13.127, 13.171-13.173, 13.236-13.247, 13.249, 13.251-13.252, 13.255, 13.257-13.258, 13.266, 13.278, 13.282-13.283, 13.287-13.301, 13.310-13.311, 13.318-13.319, 13.322, 13.357-13.364, 13.371-13.374, 13.377-13.378, 13.380, 13.382, 13.397-13.404, 13.408, 13.432, 14.8-14.9, 14.18-14.19, 14.22-14.24, 14.30, 14.36, 14.41, 14.54, 14.58, 14.68, 14.74-14.78, 14.88, 14.91, 14.100, 14.107, 14.110-14.114, 14.116-14.117, 14.120, 14.127-14.137, 14.140, 14.143-14.148, 14.164-14.166, 14.168-14.184, 14.186, 14.190-14.229, 14.231-14.265, 14.267, 14.304, 14.306-14.307, 14.320, 14.323, 14.340-14.341, 14.343, 14.347, 14.365-14.367, 14.377, 14.385, 14.387-14.388, 14.403, 14.429-14.430, 14.440-14.442, 14.445, 14.451, 14.462, 14.487-14.491, 15.3-15.4, 15.13, 15.22, 15.37, 15.39, 15.50, 15.53-15.56, 15.72, 15.76, 15.79, 15.96, 15.121, 15.189, 15.194-15.201, 15.217, 15.220, 15.254, 15.257, 15.259, 15.264, 15.266-15.268, 15.274-15.277, 15.281-15.283, 15.287, 15.292-15.296, 15.298-15.300, 15.303-15.316, 15.328-15.330, 15.333, 15.362, 15.367-15.389, 15.391-15.425, 16.28, 16.36, 16.38, 16.42-16.43, 16.56, 16.61, 16.136-16.137, 16.145-16.155, 16.157-16.160, 16.162, 16.164, 16.167-16.168, 16.172-16.173, 16.179-16.182, 16.187, 16.225, 17.25, 17.41-17.45, 17.149-17.159, 17.161-17.163, 17.165-17.166, 17.169, 17.173-17.176, 17.190, 17.198, 17.204-17.205, 17.214, 17.223, 17.227, 17.229, 17.254, 17.289, 17.300, 17.323-17.324, 17.327, 17.330, 17.339-17.340, 17.342-17.348, 18.1-18.31, 18.55-18.59, 18.63-18.64, 18.66-18.79, 18.81-18.84, 18.90-18.95, 18.116-18.119, 18.121-18.122, 18.145, 18.156, 18.158-18.161, 18.164-18.165, 18.167, 18.177-18.199, 18.201-18.204, 18.221, 18.228-18.229, 18.240, 18.252-18.255, 18.257-18.260, 18.269, 18.273-18.275, 18.286, 18.288-18.313, 18.342-18.343, 19.173, 19.275-19.289, 19.291, 19.299-19.303, 19.305, 19.328-19.330, 19.332-19.336, 19.338-19.342, 19.345-19.346, 19.355, 19.357, 20.11, 20.17-20.29, 20.31-20.59, 20.61-20.69, 20.71-20.79, 20.81-20.98, 20.100-20.103, 20.106, 20.112, 20.115, 20.118-20.126, 20.136, 20.139, 20.141-20.147, 20.158-20.159, 20.163, 20.165-20.173, 20.179-20.181, 20.189, 20.191-20.203, 20.205-20.207, 20.211, 20.213-20.222, 20.224-20.238, 20.241-20.245, 20.247-20.252, 20.261-20.264, 20.267 (1st cent. CE - 1st cent. CE)
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