1. Hebrew Bible, Exodus, 12.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •josephus, as character Found in books: Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 212 12.16. וּבַיּוֹם הָרִאשׁוֹן מִקְרָא־קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלָאכָה לֹא־יֵעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵאָכֵל לְכָל־נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם׃ | 12.16. And in the first day there shall be to you a holy convocation, and in the seventh day a holy convocation; no manner of work shall be done in them, save that which every man must eat, that only may be done by you. |
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2. Hebrew Bible, Genesis, 8.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •josephus, as character Found in books: Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 226 | 8.20. And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. |
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3. Hebrew Bible, Hosea, 9.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •josephus, as character Found in books: Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 212 |
4. Hebrew Bible, Job, 12.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •josephus, as character Found in books: Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 211 |
5. Hebrew Bible, 1 Kings, 18.39 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •josephus, as character Found in books: Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 225 18.39. וַיַּרְא כָּל־הָעָם וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ יְהוָה הוּא הָאֱלֹהִים יְהוָה הוּא הָאֱלֹהִים׃ | 18.39. And when all the people saw it, they fell on their faces; and they said: ‘The LORD, He is God; the LORD, He is God.’ |
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6. Hebrew Bible, Jeremiah, 27.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •josephus, as character Found in books: Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 211 27.5. אָנֹכִי עָשִׂיתִי אֶת־הָאָרֶץ אֶת־הָאָדָם וְאֶת־הַבְּהֵמָה אֲשֶׁר עַל־פְּנֵי הָאָרֶץ בְּכֹחִי הַגָּדוֹל וּבִזְרוֹעִי הַנְּטוּיָה וּנְתַתִּיהָ לַאֲשֶׁר יָשַׁר בְּעֵינָי׃ | 27.5. I have made the earth, the man and the beast that are upon the face of the earth, by My great power and by My outstretched arm; and I give it unto whom it seemeth right unto Me. |
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7. Hebrew Bible, Daniel, 2.21, 2.37-2.38 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 211, 212 2.21. וְהוּא מְהַשְׁנֵא עִדָּנַיָּא וְזִמְנַיָּא מְהַעְדֵּה מַלְכִין וּמְהָקֵים מַלְכִין יָהֵב חָכְמְתָא לְחַכִּימִין וּמַנְדְּעָא לְיָדְעֵי בִינָה׃ 2.37. אַנְתְּה מַלְכָּא מֶלֶךְ מַלְכַיָּא דִּי אֱלָהּ שְׁמַיָּא מַלְכוּתָא חִסְנָא וְתָקְפָּא וִיקָרָא יְהַב־לָךְ׃ 2.38. וּבְכָל־דִּי דארין [דָיְרִין] בְּנֵי־אֲנָשָׁא חֵיוַת בָּרָא וְעוֹף־שְׁמַיָּא יְהַב בִּידָךְ וְהַשְׁלְטָךְ בְּכָלְּהוֹן אַנְתְּה־הוּא רֵאשָׁה דִּי דַהֲבָא׃ | 2.21. And He changeth the times and the seasons; He removeth kings, and setteth up kings; He giveth wisdom unto the wise, And knowledge to them that know understanding; 2.37. Thou, O king, king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory; 2.38. and wheresoever the children of men, the beasts of the field, and the fowls of the heaven dwell, hath He given them into thy hand, and hath made thee to rule over them all; thou art the head of gold. |
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8. Polybius, Histories, 1.86.7, 2.4.3, 36.17.1, 38.18.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •josephus, as character Found in books: Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 211 2.4.3. τῆς τύχης ὥσπερ ἐπίτηδες καὶ τοῖς ἄλλοις ἀνθρώποις ἐπὶ τῶν ἐκείνοις συμβαινόντων ἐνδεικνυμένης τὴν αὑτῆς δύναμιν. | 2.4.3. It seemed as if what had befallen this people was designed by Fortune to display her might to men in general. < |
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9. Josephus Flavius, Jewish Antiquities, 1.14, 1.20, 1.58, 1.96-1.98, 1.220, 2.32, 2.300, 3.22-3.23, 3.310, 4.48, 4.114-4.115, 4.192, 4.262, 4.290, 5.59, 5.90, 5.93, 5.98, 5.120, 5.302, 6.36, 6.61, 6.87, 6.146, 6.342, 7.6, 7.61, 7.330, 7.357, 7.380-7.381, 8.120, 8.200, 8.343, 8.352-8.354, 9.28-9.94, 9.178-9.183, 10.64, 11.302, 11.309, 12.23, 12.142, 12.381-12.382, 12.385, 12.419, 13.1, 13.212, 13.243, 13.255, 13.299, 13.432, 14.117, 14.140, 14.196, 14.199, 14.325, 15.159, 15.179, 15.257, 16.36, 16.175-16.176, 17.200, 18.1, 18.4, 18.128, 18.177, 19.284-19.285, 20.90, 20.238, 20.243-20.244, 20.251 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 169, 179; Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 207, 213, 225, 226 1.14. τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ: καθ' ὅσον δ' ἂν ἀποστῶσι τῆς τούτων ἀκριβοῦς ἐπιμελείας, ἄπορα μὲν γίνεται τὰ πόριμα, τρέπεται δὲ εἰς συμφορὰς ἀνηκέστους ὅ τι ποτ' ἂν ὡς ἀγαθὸν δρᾶν σπουδάσωσιν, 1.14. Νῶχος μετὰ τὴν ἐπομβρίαν τῆς γῆς κατασταθείσης εἰς τὴν αὐτῆς φύσιν ἐπ' ἔργα χωρεῖ καὶ καταφυτεύσας αὐτὴν ἀμπέλοις, ἡνίκα τοῦ καρποῦ τελεσφορηθέντος καθ' ὥραν ἐτρύγησε καὶ παρῆν εἰς χρῆσιν ὁ οἶνος, θύσας ἐν εὐωχίαις ἦν. 1.58. τῆς μὲν οὖν ἐπὶ τῷ φόνῳ τιμωρίας αὐτὸν ἠφίει θυσίαν ἐπιτελέσαντα καὶ δι' αὐτῆς ἱκετεύσαντα μὴ λαβεῖν ὀργὴν αὐτῷ χαλεπωτέραν, ἐπάρατον δ' αὐτὸν ἐτίθει καὶ τοὺς ἐγγόνους αὐτοῦ τιμωρήσεσθαι κατὰ τὴν ἑβδόμην ἠπείλησε γενεάν, καὶ τῆς γῆς αὐτὸν ἐκείνης ἐκβάλλει σὺν τῇ γυναικί. 1.96. Νῶχος δὲ φοβούμενος, μὴ καθ' ἕκαστον ἔτος ἐπικλύζῃ τὴν γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφ' οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν ζῴων γένος, ἀλλὰ τετιμωρημένον τοὺς πονηροὺς φειδὼ ποιεῖσθαι τῶν διὰ χρηστότητα περιλειφθέντων καὶ τὸ δεινὸν διαφυγεῖν κεκριμένων: 1.97. κακοδαιμονεστέρους γὰρ ἐκείνων ἔσεσθαι καὶ χείρω κακίαν καταδικασθέντας, εἰ μὴ πρὸς τὸ παντελὲς εἶεν σεσωσμένοι, τηρηθεῖεν δ' ἑτέρῳ κατακλυσμῷ, τοῦ μὲν πρώτου τὸν φόβον καὶ τὴν ἱστορίαν μαθόντες τοῦ δευτέρου δὲ τὴν ἀπώλειαν. 1.98. εὐμενῶς τε οὖν αὐτὸν προσδέχεσθαι τὴν θυσίαν παρεκάλει καὶ μηδεμίαν ὀργὴν ἐπὶ τὴν γῆν ὁμοίαν βαλεῖν, ὅπως ἔργοις τε τοῖς ταύτης προσλιπαροῦντες καὶ πόλεις ἀναστήσαντες εὐδαιμόνως ζῆν ἔχοιεν καὶ μηδενὸς ὧν καὶ πρὸ τῆς ἐπομβρίας ἀπέλαυον ὑστερῶσιν ἀγαθῶν, εἰς μακρὸν αὐτῶν γῆρας καὶ βίου μῆκος ὅμοιον τοῖς τάχιον ἐπερχομένων. 2.32. ̓Ιούδας δὲ καὶ αὐτὸς ὢν τῶν ̓Ιακώβου παίδων ἐμπόρους ἰδὼν ̓́Αραβας τοῦ ̓Ισμαηλιτῶν γένους ἀρώματα καὶ Σύρα φορτία κομίζοντας Αἰγυπτίοις ἐκ τῆς Γαλαδηνῆς μετὰ τὴν ἀναχώρησιν τὴν ̔Ρουβήλου τοῖς ἀδελφοῖς συνεβούλευεν ἀνιμήσασι τὸν ̓Ιώσηπον ἀπεμπολῆσαι τοῖς ̓́Αραψιν: 2.32. Αἰγύπτιοι δ' ἐπὶ τοῖς ̔Εβραίοις ἐξελθοῦσι μετενόουν καὶ τοῦ βασιλέως δεινῶς φέροντος ὡς κατὰ γοητείαν τὴν Μωυσέος τούτων γεγονότων ἐπ' αὐτοὺς ἐγνώκεσαν ἀπιέναι. καὶ λαβόντες ὅπλα καὶ παρασκευὴν ἐδίωκον ὡς ἐπανάξοντες αὐτοὺς εἰ καταλάβοιεν: καὶ γὰρ οὐκέτ' αὐτοὺς ἐνέχεσθαι τῷ θεῷ: τὴν γὰρ ἔξοδον αὐτοῖς γεγονέναι: 3.23. ἐν αὐτῷ γὰρ εἶναι τὴν σωτηρίαν αὐτοῦ καὶ οὐκ ἐν ἄλλῳ: συγγινώσκειν δὲ τοῖς νῦν ὑπὸ τῆς ἀνάγκης ὑπὸ τοῦ λαοῦ πραττομένοις φύσει δυσαρέστου καὶ φιλαιτίου τοῦ τῶν ἀνθρώπων ἐν οἷς ἂν ἀτυχῇ γένους ὄντος. ὁ θεὸς δὲ προνοήσειν τε ἐπαγγέλλεται καὶ παρέξειν ἀφορμὴν ἣν ποθοῦσι. 3.23. Θύουσι δὲ καὶ ὑπὲρ ἁμαρτάδων καὶ ὁμοίως τῷ προειρημένῳ τὸ περὶ τῶν ἁμαρτάδων τῆς ἱερουργίας τρόπῳ γίνεται. οἱ δὲ ἀδύνατοι πορίζειν τὰ τέλεια θύματα περιστερὰς ἢ τρυγόνας δύο, ὧν τὸ μὲν ὁλοκαυτεῖται τῷ θεῷ, τὸ δὲ τοῖς ἱερεῦσιν εἰς βρῶσιν διδόασιν. ἀκριβέστερον δὲ περὶ τῆς θυσίας τῶνδε τῶν ζῴων ἐν τοῖς περὶ θυσιῶν ἐροῦμεν. 4.48. ποιήσεις δὲ φανερὰν τὴν ἐπ' αὐτοῖς δίκην οὕτως μεμηνότων κατὰ τῆς σῆς δόξης, μὴ κοινῶς ἐκ τοῦ ζῆν αὐτοὺς μεταστήσας μηδ' ὡς ἀποθανόντας κατ' ἀνθρώπινον ἐξεληλυθότας τοῦ βίου φανέντας νόμον, ἀλλὰ χάνοι περὶ αὐτοὺς ἅμα τῇ γενεᾷ καὶ τοῖς ὑπάρχουσιν ἣν πατοῦσι γῆν: 4.114. ὡς τρόπον εἶδε σημαινομένην, “ὁ λεώς, φησίν, οὗτος εὐδαίμων, ᾧ ὁ θεὸς δίδωσι μυρίων κτῆσιν ἀγαθῶν καὶ σύμμαχον εἰς ἅπαντα καὶ ἡγεμόνα τὴν ἑαυτοῦ πρόνοιαν ἐπένευσεν. ὡς οὐδέν ἐστιν ἀνθρώπινον γένος, οὗ μὴ κατ' ἀρετὴν καὶ ζήλωσιν ἐπιτηδευμάτων ἀρίστων καὶ καθαρῶν πονηρίας ὑμεῖς ἀμείνους κριθήσεσθε καὶ παισὶ βελτίοσιν αὐτῶν ταῦτα καταλείψετε, θεοῦ μόνους ὑμᾶς ἀνθρώπους ἐφορῶντος καὶ ὅθεν ἂν γένοισθε πάντων εὐδαιμονέστεροι τῶν ὑπὸ τὸν ἥλιον ἐκπορίζοντος. 4.115. γῆν τε οὖν ἐφ' ἣν ὑμᾶς αὐτὸς ἔστειλε καθέξετε δουλεύσουσαν αἰεὶ παισὶν ὑμετέροις καὶ τοῦ περὶ αὐτῶν κλέους ἐμπλησθήσεται πᾶσα ἡ γῆ καὶ θάλασσα, ἀρκέσετε δὲ τῷ κόσμῳ παρασχεῖν ἑκάστῃ γῇ τῶν ἀφ' ὑμετέρου γένους οἰκήτορας. 4.262. νῦν δέ, συγγνώμην γὰρ χρὴ νέμειν ἐφ' ἁμαρτήμασι νέων, ἀπόχρη σοι ὅσα τῆς εἰς ἡμᾶς τιμῆς ὠλιγώρησας, καὶ μεταβαλοῦ πρὸς τὸ σωφρονέστερον λογισάμενος καὶ τὸν θεὸν ἐπὶ τοῖς εἰς πατέρας τολμωμένοις χαλεπῶς ἔχειν, ὅτι καὶ αὐτὸς πατὴρ τοῦ παντὸς ἀνθρώπων γένους ἐστὶ καὶ συνατιμοῦσθαι δοκεῖ τοῖς τὴν αὐτὴν αὐτῷ προσηγορίαν ἔχουσιν οὐχ ὧν προσῆκεν αὐτοῖς παρὰ τῶν παίδων τυγχανόντων, καὶ νόμος κολαστὴς γίνεται τῶν τοιούτων ἀπαραίτητος, οὗ σὺ μὴ πειραθείης.” 5.93. Μετὰ δὲ ταῦτα συναγαγὼν εἰς ἐκκλησίαν τὸν στρατὸν τοῖς ὑπὲρ τὸν ̓Ιόρδανον κατὰ τὴν ̓Αμορραίαν ἱδρυμένοις, συνεστράτευον δ' αὐτοῖς πεντακισμύριοι ὁπλῖται, ἔλεξε τάδε: “ἐπεὶ ὁ θεός, πατὴρ καὶ δεσπότης τοῦ ̔Εβραίων γένους, γῆν τε κτήσασθαι ταύτην ἔδωκε καὶ κτηθεῖσαν εἰς ἅπαν ἡμετέραν φυλάξειν ὑπείσχηται, 5.302. δίψους δ' αὐτὸν ἰσχυροῦ κατασχόντος κατανοῶν ὡς οὐδέν ἐστιν ἀνθρώπειος ἀρετὴ τῷ θεῷ πάντα προσεμαρτύρει καὶ καθικέτευε μηδὲν τῶν εἰρημένων πρὸς ὀργὴν λαβόντα τοῖς πολεμίοις αὐτὸν ἐγχειρίσαι, παρασχεῖν δὲ βοήθειαν πρὸς τὸ δεινὸν καὶ ῥύσασθαι τοῦ κακοῦ. 6.36. ἐλύπησαν δὲ σφόδρα τὸν Σαμουῆλον οἱ λόγοι διὰ τὴν σύμφυτον δικαιοσύνην καὶ τὸ πρὸς τοὺς βασιλέας μῖσος: ἥττητο γὰρ δεινῶς τῆς ἀριστοκρατίας ὡς θείας καὶ μακαρίους ποιούσης τοὺς χρωμένους αὐτῆς τῇ πολιτείᾳ. 6.36. τοῦ δ' ἀρχιερέως διώκειν κελεύσαντος ἐκπηδήσας μετὰ τῶν ἑξακοσίων ὁπλιτῶν εἵπετο τοῖς πολεμίοις: παραγενόμενος δ' ἐπί τινα χειμάρρουν Βάσελον λεγόμενον καὶ πλανωμένῳ τινὶ περιπεσὼν Αἰγυπτίῳ μὲν τὸ γένος ὑπ' ἐνδείας δὲ καὶ λιμοῦ παρειμένῳ, τρισὶ γὰρ ἡμέραις ἐν τῇ ἐρημίᾳ πλανώμενος ἄσιτος διεκαρτέρησε, πρῶτον αὐτὸν ποτῷ καὶ τροφῇ παραστησάμενος καὶ ἀναλαβὼν ἐπύθετο, τίς τε εἴη καὶ πόθεν. 6.61. θεὸς δὲ πάντων ἄριστος, αἱροῦνται δ' ἔχειν ἄνθρωπον βασιλέα, ὃς ὡς κτήματι τοῖς ὑποτεταγμένοις κατὰ βούλησιν καὶ ἐπιθυμίαν καὶ τῶν ἄλλων παθῶν ὁρμὴν χρήσεται τῆς ἐξουσίας ἀφειδῶς ἐμφορούμενος, ἀλλ' οὐχ ὡς ἴδιον ἔργον καὶ κατασκεύασμα τὸ τῶν ἀνθρώπων γένος οὕτως διατηρῆσαι σπουδάσει, ὁ θεὸς δὲ κατὰ ταύτην τὴν αἰτίαν κήδοιτο. “ἀλλ' ἐπεὶ δέδοκται ταῦτα ὑμῖν καὶ κεκράτηκεν ἡ πρὸς τὸν θεὸν ὕβρις, τάχθητε πάντες κατὰ φυλάς τε καὶ σκῆπτρα καὶ κλήρους βάλετε.” 7.61. Τῶν δὲ κατοικούντων τὴν πόλιν ̓Ιεβουσαίων, γένος δ' εἰσὶν οὗτοι Χαναναίων, ἀποκλεισάντων αὐτῷ τὰς πύλας καὶ τοὺς πεπηρωμένους τὰς ὄψεις καὶ τὰς βάσεις καὶ πᾶν τὸ λελωβημένον στησάντων ἐπὶ χλεύῃ τοῦ βασιλέως ἐπὶ τοῦ τείχους καὶ λεγόντων κωλύσειν αὐτὸν εἰσελθεῖν τοὺς ἀναπήρους, ταῦτα δ' ἔπραττον καταφρονοῦντες τῇ τῶν τειχῶν ὀχυρότητι, ὀργισθεὶς πολιορκεῖν ἤρξατο τὰ ̔Ιεροσόλυμα. 7.381. ἐπὶ τούτοις εὐξάμενος τῷ τε παντὶ λαῷ τὰ ἀγαθὰ καὶ τῷ παιδὶ Σολόμωνι διάνοιαν ὑγιῆ καὶ δικαίαν καὶ πᾶσι τοῖς τῆς ἀρετῆς μέρεσιν ἐρρωμένην ἐκέλευσε καὶ τὸ πλῆθος εὐλογεῖν τὸν θεόν. καὶ οἱ μὲν πεσόντες ἐπὶ τὴν γῆν προσεκύνησαν, εὐχαρίστησαν δὲ καὶ Δαυίδῃ περὶ πάντων ὧν αὐτοῦ τὴν βασιλείαν παραλαβόντος ἀπέλαυσαν. 8.343. Οἱ δ' ̓Ισραηλῖται τοῦτ' ἰδόντες ἔπεσον ἐπὶ τῆς γῆς καὶ προσεκύνουν ἕνα θεὸν καὶ μέγιστον καὶ ἀληθῆ μόνον ἀποκαλοῦντες, τοὺς δ' ἄλλους ὀνόματι ὑπὸ φαύλης καὶ ἀνοήτου δόξης πεποιημένους: συλλαβόντες δ' αὐτῶν καὶ τοὺς προφήτας ἀπέκτειναν ̓Ηλία παραινέσαντος. ἔφη δὲ καὶ τῷ βασιλεῖ πορεύεσθαι πρὸς ἄριστον μηδὲν ἔτι φροντίσαντα: μετ' ὀλίγον γὰρ ὄψεσθαι τὸν θεὸν ὕοντα. 8.352. καὶ γενομένης ἡσυχίας φωνὴ θεία μὴ ταράττεσθαι τοῖς γινομένοις αὐτὸν παρακελεύεται, κρατήσειν γὰρ οὐδένα τῶν ἐχθρῶν αὐτοῦ, προσέταξέ τε ὑποστρέψαντα εἰς τὴν οἰκείαν ἀποδεῖξαι τοῦ πλήθους βασιλέα ̓Ιηοῦν τὸν Νεμεσαίου παῖδα, ἐκ Δαμασκοῦ δὲ τῶν Σύρων ̓Αζάηλον: ἀντ' αὐτοῦ δὲ προφήτην ̓Ελισσαῖον ὑπ' αὐτοῦ γενήσεσθαι ἐκ πόλεως ̓Αβέλας: 9.28. ἦν δὲ τἆλλα δραστήριος. κατ' ἐκεῖνον δὲ τὸν καιρὸν ̓Ηλίας ἐξ ἀνθρώπων ἠφανίσθη καὶ οὐδεὶς ἔγνω μέχρι τῆς σήμερον αὐτοῦ τὴν τελευτήν: μαθητὴν δὲ ̓Ελισσαῖον κατέλιπεν, ὡς καὶ πρότερον ἐδηλώσαμεν. περὶ μέντοι γε ̓Ηλία καὶ ̓Ενώχου τοῦ γενομένου πρὸ τῆς ἐπομβρίας ἐν ταῖς ἱεραῖς ἀναγέγραπται βίβλοις, ὅτι γεγόνασιν ἀφανεῖς, θάνατον δ' αὐτῶν οὐδεὶς οἶδεν. 9.28. μετῴκησαν οὖν αἱ δέκα φυλαὶ τῶν ̓Ισραηλιτῶν ἐκ τῆς ̓Ιουδαίας μετὰ ἐτῶν ἀριθμὸν ἐνακοσίων τεσσαρακονταεπτά, ἀφ' οὗ χρόνου τὴν Αἴγυπτον ἐξῆλθον αὐτῶν οἱ πρόγονοι, ὃν δὲ κατέσχον τὴν χώραν ταύτην στρατηγοῦντος ̓Ιησοῦ ἔστιν ἐτῶν ὀκτακοσίων: ἀφ' οὗ δ' ἀποστάντες ἀπὸ ̔Ροβοάμου τοῦ Δαυίδου υἱωνοῦ τὴν βασιλείαν ̔Ιεροβοάμῳ παρέδοσαν, ὥς μοι καὶ πρότερον δεδήλωται, ἔτη ἐστὶ διακόσια τεσσαράκοντα μῆνες ἑπτὰ ἡμέραι ἑπτά. 9.29. Παραλαβὼν δὲ τὴν βασιλείαν ̓Ιώραμος ἐπὶ τὸν Μωαβιτῶν ἔγνω στρατεύειν βασιλέα Μεισὰν ὄνομα: τοῦ γὰρ ἀδελφοῦ αὐτοῦ, καθὼς προείπαμεν, ἔτυχεν ἀποστὰς φόρους τελῶν ̓Αχάβῳ τῷ πατρὶ αὐτοῦ μυριάδας εἴκοσι προβάτων σὺν τοῖς πόκοις. 9.29. πέμψαντός τε τὰ νόμιμα καὶ τὴν περὶ τὸν θεὸν τοῦτον ὁσίαν διδαχθέντες ἐθρήσκευον αὐτὸν φιλοτίμως καὶ τοῦ λοιμοῦ παραχρῆμα ἐπαύσαντο. χρώμενοί τε τοῖς αὐτοῖς ἔτι καὶ νῦν ἔθεσι διατελοῦσιν οἱ κατὰ μὲν τὴν ̔Εβραίων γλῶτταν Χουθαῖοι, κατὰ δὲ τὴν ̔Ελλήνων Σαμαρεῖται, 9.31. ̓Ιώραμος δὲ τοιούτων αὐτῷ τῶν παρὰ ̓Ιωσαφάτου περὶ τῆς συμμαχίας κομισθέντων ἀναλαβὼν αὑτοῦ τὴν στρατιὰν ἧκεν εἰς ̔Ιεροσόλυμα, καὶ ξενισθεὶς λαμπρῶς ὑπὸ τοῦ βασιλέως τῶν ̔Ιεροσολυμιτῶν, δόξαν αὐτοὺς διὰ τῆς ἐρήμου τῆς ̓Ιδουμαίας ποιήσασθαι τὴν πορείαν ἐπὶ τοὺς πολεμίους, οὐ γὰρ προσδοκήσειν αὐτοὺς ταύτῃ ποιήσεσθαι τὴν ἔφοδον, ὥρμησαν οἱ τρεῖς βασιλεῖς ἐκ τῶν ̔Ιεροσολύμων, ὅ τε τούτων αὐτῶν καὶ ὁ τῶν ̓Ισραηλιτῶν καὶ ὁ τῆς ̓Ιδουμαίας, 9.32. καὶ κυκλεύσαντες ἑπτὰ ἡμερῶν ὁδὸν εἰς ἀπορίαν ὕδατος τοῖς τε κτήνεσι καὶ τῇ στρατιᾷ περιέστησαν πλανηθέντων τὰς ὁδοὺς αὐτοῖς τῶν ἡγουμένων, ὡς ἀγωνιᾶν μὲν ἅπαντας, μάλιστα δὲ τὸν ̓Ιώραμον καὶ ὑπὸ λύπης ἐκβοῆσαι πρὸς τὸν θεόν, τί κακὸν αἰτιασάμενος ἀγάγοι τοὺς τρεῖς βασιλεῖς ἀμαχητὶ παραδώσοντας ἑαυτοὺς τῷ Μωαβιτῶν βασιλεῖ; 9.33. παρεθάρρυνε δ' αὐτὸν ὁ ̓Ιωσαφάτης δίκαιος ὢν καὶ πέμψαντα εἰς τὸ στρατόπεδον ἐκέλευσε γνῶναι, εἴ τις αὐτοῖς τοῦ θεοῦ προφήτης συνελήλυθεν, “ἵνα δι' αὐτοῦ μάθωμεν παρὰ τοῦ θεοῦ, τί ποιητέον ἡμῖν.” οἰκέτου δέ τινος φήσαντος τῶν ̓Ιωράμου ἰδεῖν αὐτόθι τὸν ̓Ηλία μαθητὴν ̓Ελισσαῖον Σαφάτου παῖδα πρὸς αὐτὸν ἀπίασιν οἱ τρεῖς βασιλεῖς ̓Ιωσαφάτου παραινέσαντος. 9.34. ἐλθόντες δ' ἐπὶ τὴν σκηνὴν τοῦ προφήτου, ἔτυχε δ' ἔξω τῆς παρεμβολῆς κατεσκηνωκώς, ἐπηρώτων τὸ μέλλον ἐπὶ τῆς στρατιᾶς, μάλιστα δὲ ὁ ̓Ιώραμος. τοῦ δὲ μὴ διοχλεῖν αὐτῷ φράσαντος ἀλλὰ πρὸς τοὺς τοῦ πατρὸς αὐτοῦ καὶ τῆς μητρὸς βαδίζειν προφήτας, εἶναι γὰρ ἐκείνους ἀληθεῖς, ἐδεῖτο προφητεύειν καὶ σώζειν αὐτούς. 9.35. ὁ δὲ ὀμόσας τὸν θεὸν οὐκ ἂν ἀποκριθῆναι αὐτῷ, εἰ μὴ διὰ ̓Ιωσαφάτην ὅσιον ὄντα καὶ δίκαιον, ἀχθέντος ἀνθρώπου τινὸς ψάλλειν εἰδότος, ἐπεζήτησε γὰρ αὐτός, πρὸς τὸν ψαλμὸν ἔνθεος γενόμενος προσέταξε τοῖς βασιλεῦσιν ἐν τῷ χειμάρρῳ πολλοὺς ὀρύξαι βόθρους: 9.36. “οὔτε γὰρ νέφους οὔτε πνεύματος γενομένου οὔτε ὑετοῦ καταρραγέντος ὄψεσθε πλήρη τὸν ποταμὸν ὕδατος, ὡς ἂν καὶ τὸν στρατὸν καὶ τὰ ὑποζύγια διασωθῆναι ὑμῖν ἀπὸ τοῦ ποτοῦ. ἔσται δὲ ὑμῖν οὐ τοῦτο μόνον παρὰ θεοῦ, ἀλλὰ καὶ κρατήσετε τῶν ἐχθρῶν καὶ καλλίστας καὶ ὀχυρωτάτας πόλεις λήψεσθε τῶν Μωαβιτῶν, καὶ δένδρα μὲν αὐτῶν ἥμερα κόψετε, τὴν δὲ χώραν δῃώσετε, πηγὰς δὲ καὶ ποταμοὺς ἐμφράξετε.” 9.37. Ταῦτα εἰπόντος τοῦ προφήτου τῇ ἐπιούσῃ πρὶν ἥλιον ἀνασχεῖν ὁ χειμάρρους πολὺς ἐρρύη, σφοδρῶς γὰρ ἀπὸ τριῶν ἡμερῶν ὁδοῦ ἐν τῇ ̓Ιδουμαίᾳ τὸν θεὸν ὗσαι συνέπεσεν, ὥστε εὑρεῖν τὴν στρατιὰν καὶ τὰ ὑποζύγια ποτὸν ἄφθονον. 9.38. ὡς δὲ ἤκουσαν οἱ Μωαβῖται τοὺς τρεῖς βασιλέας ἐπ' αὐτοὺς βαδίζοντας καὶ διὰ τῆς ἐρήμου ποιουμένους τὴν ἔφοδον, ὁ βασιλεὺς αὐτῶν εὐθὺς συλλέξας στρατιὰν ἐκέλευσεν ἐπὶ τῶν ὅρων βάλλεσθαι τὸ στρατόπεδον, ἵνα αὐτοὺς μὴ λάθωσιν εἰς τὴν χώραν ἐμβαλόντες οἱ πολέμιοι. 9.39. θεασάμενοι δὲ ὑπὸ τὴν ἀνατολὴν ἡλίου τὸ ἐν τῷ χειμάρρῳ ὕδωρ, καὶ γὰρ οὐδὲ μακρὰν ἦν τῆς Μωαβίτιδος, αἵματι τὴν χροὰν ὅμοιον, τότε γὰρ μάλιστα πρὸς τὴν αὐγὴν τὸ ὕδωρ ἐρυθραίνεται, ψευδῆ δόξαν περὶ τῶν πολεμίων ἐλάμβανον ὡς ἀπεκτονότων ἑαυτοὺς διὰ δίψος καὶ τοῦ ποταμοῦ αἷμα αὐτοῖς ῥέοντος. 9.41. ἐμβαλόντες δὲ εἰς τὴν Μωαβιτῶν οἱ βασιλεῖς τάς τε πόλεις κατεστρέψαντο τὰς ἐν αὐτῇ καὶ τοὺς ἀγροὺς αὐτῶν διήρπασαν καὶ ἠφάνισαν πληροῦντες τῶν ἐκ τῶν χειμάρρων λίθων, καὶ τὰ κάλλιστα τῶν δένδρων ἔκοψαν, καὶ τὰς πηγὰς ἐνέφραξαν τῶν ὑδάτων, καὶ τὰ τείχη καθεῖλον ἕως ἐδάφους. 9.42. ὁ δὲ βασιλεὺς τῶν Μωαβιτῶν συνδιωκόμενος τῇ πολιορκίᾳ καὶ τὴν πόλιν ὁρῶν κινδυνεύουσαν αἱρεθῆναι κατὰ κράτος ὥρμησε μεθ' ἑπτακοσίων ἐξελθὼν διὰ τοῦ τῶν πολεμίων ἐξιππάσασθαι στρατοπέδου, καθ' ὃ μέρος ἐνόμιζεν αὐτοὺς τὰς φυλακὰς ἀνεῖσθαι. καὶ πειραθεὶς οὐκ ἠδυνήθη φυγεῖν: ἐπιτυγχάνει γὰρ ἐπιμελῶς φρουρουμένῳ τῷ τόπῳ. 9.43. ὑποστρέψας δὲ εἰς τὴν πόλιν ἔργον ἀπογνώσεως καὶ δεινῆς ἀνάγκης διεπράξατο: τῶν υἱῶν τὸν πρεσβύτατον, ὃς μετ' αὐτὸν βασιλεύειν ἤμελλεν, ἀναγαγὼν ἐπὶ τὸ τεῖχος ὥστε ἅπασι φανερὸν γενέσθαι τοῖς πολεμίοις ἱερούργησεν εἰς ὁλοκαύτωσιν τῷ θεῷ. θεασάμενοι δ' αὐτὸν οἱ βασιλεῖς κατῴκτειραν τῆς ἀνάγκης καὶ παθόντες ἀνθρώπινόν τι καὶ ἐλεεινὸν διέλυσαν τὴν πολιορκίαν καὶ ἕκαστος εἰς τὴν οἰκείαν ἀνέστρεψαν. 9.53. φήσαντος δέ τινος τῶν παρόντων ψευδοδοξεῖν αὐτόν, μηδὲ ὑπονοεῖν αὐτὸν ὡς πρὸς τὸν ἐχθρὸν αὐτοῦ κατειρηκότας τὴν ἔκπεμψιν τῶν ἀναιρησόντων αὐτούς, ἀλλὰ γινώσκειν ὅτι ̓Ελισσαῖός ἐστιν ὁ προφήτης ὁ πάντα μηνύων αὐτῷ καὶ φανερὰ ποιῶν τὰ ὑπ' αὐτοῦ βουλευόμενα, προσέταξε πέμψας μαθεῖν ἐν τίνι πόλει τυγχάνει διατρίβων ̓Ελισσαῖος. 9.61. καὶ στρατεύει μετὰ μεγάλης δυνάμεως ἐπὶ τὸν ̓Ιώραμον, ὃς οὐχ ἡγούμενος αὑτὸν ἀξιόμαχον εἶναι τοῖς Σύροις ἐνέκλεισεν αὑτὸν εἰς τὴν Σαμάρειαν θαρρῶν τῇ τῶν τειχῶν ὀχυρότητι. ̓́Αδερ δὲ λογισάμενος αἱρήσειν τὴν πόλιν, εἰ καὶ μὴ τοῖς μηχανήμασι, λιμῷ μέντοι καὶ σπάνει τῶν ἐπιτηδείων παραστήσεσθαι τοὺς Σαμαρεῖς, προσβαλὼν ἐπολιόρκει τὴν πόλιν. 9.62. οὕτω δὲ ἐπέλιπε τὸν ̓Ιώραμον ἡ τῶν ἀναγκαίων εὐπορία, ὡς δι' ὑπερβολὴν τῆς ἐνδείας ἐν τῇ Σαμαρείᾳ πραθῆναι ὀγδοήκοντα μὲν ἀργυρῶν νομίσματος κεφαλὴν ὄνου, πέντε δὲ ἀργυρῶν νομίσματος ξέστην κόπρου περιστερῶν ἀντὶ ἁλῶν ὠνεῖσθαι τοὺς ̔Εβραίους. 9.63. ἦν δ' ἐν φόβῳ μὴ διὰ τὸν λιμὸν προδῷ τις τοῖς ἐχθροῖς τὴν πόλιν ὁ ̓Ιώραμος καὶ καθ' ἑκάστην ἡμέραν ἐκπεριήρχετο τὰ τείχη καὶ τοὺς φύλακας, μή τις ἔνδον εἴη παρ' αὐτῶν σκεπτόμενος καὶ τῷ βλέπεσθαι καὶ φροντίζειν ἀφαιρούμενος καὶ τὸ βούλεσθαί τι τοιοῦτον καὶ τὸ ἔργον, εἰ ταύτην τις τὴν γνώμην ἤδη λαμβάνειν ἔφθασεν. 9.64. ἀνακραγούσης δέ τινος γυναικός “δέσποτα ἐλέησον” νομίσας αἰτεῖν τι μέλλειν αὐτὴν τῶν πρὸς τροφὴν ὀργισθεὶς ἐπηράσατο αὐτῇ τὸν θεὸν καὶ μήτε ἅλως αὐτῷ μήτε ληνοὺς ὑπάρχειν ἔλεγεν, ὅθεν τι καὶ παράσχοι ἂν αὐτῇ δεομένῃ. 9.65. τῆς δ' οὐδενὸς μὲν τούτων χρῄζειν εἰπούσης οὐδ' ἐνοχλεῖν τροφῆς ἕνεκα, κριθῆναι δὲ ἀξιούσης πρὸς ἄλλην γυναῖκα, κελεύσαντος λέγειν καὶ διδάσκειν περὶ ὧν ἐπιζητεῖ συνθήκας ἔφη ποιήσασθαι μετὰ τῆς ἑτέρας γυναικὸς γειτνιώσης καὶ φίλης αὐτῇ τυγχανούσης, ὅπως ἐπεὶ τὰ τοῦ λιμοῦ καὶ τῆς ἐνδείας ἦν ἀμήχανα διαχρησάμενοι τὰ τέκνα, ἦν δὲ ἄρρεν ἑκατέρᾳ παιδίον, ἀνὰ μίαν ἡμέραν θρέψωμεν ἀλλήλας. 9.66. “κἀγὼ μέν, φησί, πρώτη τοὐμὸν κατέσφαξα καὶ τὴν παρελθοῦσαν ἡμέραν τοὐμὸν ἐτράφημεν ἀμφότεραι: νῦν δ' οὐ βούλεται ταὐτὸ ποιεῖν, ἀλλὰ παραβαίνει τὴν συνθήκην καὶ τὸν υἱὸν ἀφανῆ πεποίηκε.” 9.67. τοῦτ' ἐλύπησε σφοδρῶς ̓Ιώραμον ἀκούσαντα, καὶ περιρρηξάμενος τὴν ἐσθῆτα καὶ δεινὸν ἐκβοήσας ἔπειτα ὀργῆς ἐπὶ τὸν προφήτην ̓Ελισσαῖον πληρωθεὶς ἀνελεῖν αὐτὸν ὥρμησεν, ὅτι μὴ δεῖται τοῦ θεοῦ πόρον τ' αὐτοῖς καὶ διαφυγὴν τῶν περιεχόντων κακῶν δοῦναι: τόν τε ἀποτεμοῦντα αὐτοῦ τὴν κεφαλὴν εὐθὺς ἐξέπεμψε. 9.68. καὶ ὁ μὲν ἐπὶ τὴν ἀναίρεσιν ἠπείγετο τοῦ προφήτου: τὸν δ' ̓Ελισσαῖον οὐκ ἔλαθεν ἡ τοῦ βασιλέως ὀργή, καθεζόμενος δὲ οἴκαδε παρ' αὑτῷ σὺν τοῖς μαθηταῖς ἐμήνυσεν αὐτοῖς, ὅτι ̓Ιώραμος ὁ τοῦ φονέως υἱὸς πέμψειε τὸν ἀφαιρήσοντα αὐτοῦ τὴν κεφαλήν. 9.69. “ἀλλ' ὑμεῖς, φησίν, ὅταν ὁ τοῦτο προσταχθεὶς ἀφίκηται, παραφυλάξαντες εἰσιέναι μέλλοντα προσαποθλίψατε τῇ θύρᾳ καὶ κατάσχετε: ἀκολουθήσει γὰρ αὐτῷ πρός με παραγινόμενος ὁ βασιλεὺς μεταβεβουλευμένος.” καὶ οἱ μὲν τὸ κελευσθὲν ὡς ἧκεν ὁ πεμφθεὶς ὑπὸ τοῦ βασιλέως ἐπὶ τὴν ἀναίρεσιν τὴν ̓Ελισσαίου ἐποίησαν: 9.71. ̓Ελισσαῖος δὲ εἰς τὴν ἐπιοῦσαν ἐπηγγέλλετο κατ' ἐκείνην τὴν ὥραν, καθ' ἣν ὁ βασιλεὺς ἀφίκετο πρὸς αὐτόν, ἔσεσθαι πολλὴν εὐπορίαν τροφῆς καὶ πραθήσεσθαι μὲν ἐν τῇ ἀγορᾷ σίκλου δύο κριθῆς σάτα, ὠνήσεσθαι δὲ σεμιδάλεως σάτον σίκλου. 9.72. ταῦτα τόν τε ̓Ιώραμον καὶ τοὺς παρόντας εἰς χαρὰν περιέτρεψε: πιστεύειν γὰρ τῷ προφήτῃ διὰ τὴν ἐπὶ τοῖς προπεπειραμένοις ἀλήθειαν οὐκ ὤκνουν, ἀλλὰ καὶ τὸ ἐπ' ἐκείνης ἐνδεὲς τῆς ἡμέρας καὶ ταλαίπωρον ἡ προσδοκωμένη κοῦφον αὐτοῖς ἐποίει. 9.73. ὁ δὲ τῆς τρίτης μοίρας ἡγεμὼν τῷ βασιλεῖ φίλος ὢν καὶ τότε φέρων αὐτὸν ἐπερηρεισμένον “ἄπιστα, εἶπε, λέγεις, ὦ προφῆτα: καὶ ὥσπερ ἀδύνατον ἐκχέαι τὸν θεὸν ἐξ οὐρανοῦ καταρράκτας κριθῆς ἢ σεμιδάλεως, οὕτως ἀμήχανον καὶ τὰ ὑπὸ σοῦ νῦν εἰρημένα γενέσθαι.” καὶ ὁ προφήτης πρὸς αὐτόν “ταῦτα μέν, εἶπεν, ὄψει τοῦτο λαμβάνοντα τὸ τέλος, οὐ μεταλήψῃ δ' οὐδενὸς τῶν ὑπαρξόντων.” 9.74. ̓Εξέβη τοίνυν τοῦτον τὸν τρόπον τὰ ὑπὸ ̓Ελισσαίου προειρημένα: νόμος ἦν ἐν Σαμαρείᾳ τοὺς λέπραν ἔχοντας καὶ μὴ καθαροὺς ἀπὸ τῶν τοιούτων τὰ σώματα μένειν ἔξω τῆς πόλεως. ἄνδρες οὖν τὸν ἀριθμὸν τέσσαρες διὰ ταύτην τὴν αἰτίαν πρὸ τῶν πυλῶν μένοντες μηκέτι μηδενὸς αὐτοῖς διὰ τὴν ὑπερβολὴν τοῦ λιμοῦ 9.75. τροφὴν ἐκφέροντος εἰσελθεῖν μὲν εἰς τὴν πόλιν διὰ τὸν νόμον κεκωλυμένοι, κἂν ἐπιτραπῇ δ' αὐτοῖς διαφθαρήσεσθαι κακῶς ὑπὸ τοῦ λιμοῦ λογισάμενοι, τοῦτο δὲ πείσεσθαι κἂν αὐτόθι μείνωσιν ἀπορίᾳ τροφῆς, παραδοῦναι τοῖς πολεμίοις αὑτοὺς ἔκριναν ὡς εἰ μὲν φείσαιντο αὐτῶν ζησόμενοι, εἰ δ' ἀναιρεθεῖεν εὐθανατήσοντες. 9.76. ταύτην κυρώσαντες τὴν βουλὴν νυκτὸς ἧκον εἰς τὸ στρατόπεδον τῶν πολεμίων. ἤρχετο δ' ἤδη τοὺς Σύρους ἐκφοβεῖν καὶ ταράττειν ὁ θεὸς καὶ κτύπον ἁρμάτων καὶ ἵππων ὡς ἐπερχομένης στρατιᾶς ταῖς ἀκοαῖς αὐτῶν ἐνηχεῖν καὶ ταύτην ἐγγυτέρω προσφέρειν αὐτοῖς τὴν ὑπόνοιαν. 9.77. ἀμέλει τοῦτον τὸν τρόπον ὑπ' αὐτῆς διετέθησαν, ὥστε τὰς σκηνὰς ἐκλιπόντες συνέδραμον πρὸς τὸν ̓́Αδερα λέγοντες, ὡς ̓Ιώραμος ὁ τῶν ̓Ισραηλιτῶν μισθωσάμενος συμμάχους τόν τε τῶν Αἰγυπτίων βασιλέα καὶ τὸν τῶν νήσων ἐπ' αὐτοὺς ἄγει: προσιόντων γὰρ αὐτῶν ἐπακούειν τοῦ κτύπου. 9.78. ταῦτα λέγουσιν ὁ ̓́Αδερ, καὶ γὰρ αὐτὸς περιεψοφεῖτο ἤδη τὰς ἀκοὰς ὁμοίως τῷ πλήθει, προσέσχε καὶ μετὰ πολλῆς ἀταξίας καὶ θορύβου καταλιπόντες ἐν τῇ παρεμβολῇ τοὺς ἵππους καὶ τὰ ὑποζύγια καὶ πλοῦτον ἄφθονον εἰς φυγὴν ἐχώρησαν. 9.79. οἱ λεπροὶ δὲ οἱ ἐκ τῆς Σαμαρείας ἀναχωρήσαντες εἰς τὸ τῶν Σύρων στρατόπεδον, ὧν μικρὸν ἔμπροσθεν ἐπεμνήσθημεν, ὡς γενόμενοι πρὸς τῇ παρεμβολῇ πολλὴν ἡσυχίαν καὶ ἀφωνίαν ἔβλεπον οὖσαν καὶ παρελθόντες δὲ εἴσω καὶ ὁρμήσαντες εἰς μίαν σκηνὴν οὐδένα ἑώρων, ἐμφαγόντες καὶ πιόντες ἐβάστασαν ἐσθῆτα καὶ πολὺν χρυσὸν κομίσαντες ἔξω τῆς παρεμβολῆς ἔκρυψαν: 9.81. καὶ οἱ μὲν ἐλθόντες πρὸς τὸ τῆς Σαμαρείας τεῖχος καὶ ἀναβοήσαντες πρὸς τοὺς φύλακας ἐμήνυον αὐτοῖς τὰ περὶ τοὺς πολεμίους, ἐκεῖνοι δὲ ταῦτ' ἀπήγγειλαν τοῖς τοῦ βασιλέως φύλαξι, παρ' ὧν μαθὼν ̓Ιώραμος μεταπέμπεται τοὺς φίλους καὶ τοὺς ἡγεμόνας. 9.82. πρὸς οὓς ἐλθόντας ἐνέδραν καὶ τέχνην ὑπονοεῖν ἔλεγε τὴν ἀναχώρησιν τοῦ τῶν Σύρων βασιλέως ἀπογνόντος ἡμᾶς τῷ λιμῷ διαφθαρήσεσθαι, ἵνα ὡς πεφευγότων εἰς διαρπαγὴν ἐξελθόντων τῆς παρεμβολῆς αἰφνιδίως ἐπιπέσῃ καὶ κτείνῃ μὲν αὐτούς, ἀμαχητὶ δὲ ἕλῃ τὴν πόλιν: ὅθεν ὑμῖν παραινῶ διὰ φυλακῆς ἔχειν αὐτὴν μὴ καταφρονήσαντας τῷ τοὺς πολεμίους ἀνακεχωρηκέναι: 9.83. φήσαντος δέ τινος, ὡς ἄριστα μὲν καὶ συνετώτατα ὑπονοήσειε, πέμψαι γε μὴν συμβουλεύσαντος δύο τῶν ἱππέων τοὺς τὴν ἄχρι ̓Ιορδάνου πᾶσαν ἐξερευνήσοντας, ἵν' εἰ ληφθέντες ὑπὸ λοχώντων τῶν πολεμίων διαφθαρεῖεν φυλακὴ τῇ στρατιᾷ γένωνται τοῦ μηδὲν ὅμοιον παθεῖν αὐτὴν ἀνυπόπτως προελθοῦσαν: “προσαριθμήσεις δέ, φησί, τοῖς ὑπὸ τοῦ λιμοῦ τεθνηκόσι τοὺς ἱππεῖς, κἂν ὑπὸ τῶν ἐχθρῶν ληφθέντες ἀπόλωνται.” 9.84. ἀρεσθεὶς δὲ τῇ γνώμῃ τότε τοὺς κατοψομένους ἐξέπεμψεν: οἱ δὲ κενὴν μὲν πολεμίων τὴν ὁδὸν ἤνυσαν, μεστὴν δὲ σιτίων καὶ ὅπλων εὗρον, ἃ διὰ τὸ κοῦφοι πρὸς τὸ φεύγειν εἶναι ῥίπτοντες κατέλιπον. ταῦτ' ἀκούσας ὁ βασιλεὺς ἐπὶ διαρπαγὴν τῶν ἐν τῷ στρατοπέδῳ τὸ πλῆθος ἐξαφῆκεν. 9.85. εὐτελὲς δὲ οὐδὲν οὐδ' ὀλίγον ὠφελοῦντο, ἀλλὰ πολὺν μὲν χρυσόν, πολὺν δὲ ἄργυρον, ἀγέλας δὲ παντοδαπῶν κτηνῶν, ἔτι γε μὴν σίτου μυριάσι καὶ κριθῆς αἷς οὐδ' ὄναρ ἤλπισαν ἐπιτυχόντες τῶν μὲν προτέρων κακῶν ἀπηλλάγησαν, ἀφθονίαν δ' εἶχον, ὡς ὠνεῖσθαι δύο μὲν σάτα κριθῆς σίκλου σεμιδάλεως δὲ σάτον σίκλου κατὰ τὴν ̓Ελισσαίου προφητείαν: ἰσχύει δὲ τὸ σάτον μόδιον καὶ ἥμισυ ̓Ιταλικόν. 9.86. μόνος δὲ τούτων οὐκ ὤνατο τῶν ἀγαθῶν ὁ τῆς τρίτης μοίρας ἡγεμών: κατασταθεὶς γὰρ ἐπὶ τῆς πύλης ὑπὸ τοῦ βασιλέως, ἵνα τὸ πλῆθος ἐπέχῃ τῆς πολλῆς ὁρμῆς καὶ μὴ κινδυνεύσωσιν ὑπ' ἀλλήλων ὠθούμενοι συμπατηθέντες ἀπολέσθαι, τοῦτ' αὐτὸς ἔπαθε καὶ τοῦτον ἀποθνήσκει τὸν τρόπον τὴν τελευτὴν αὐτῷ προφητεύσαντος ̓Ελισσαίου, ὅτε τοῖς ὑπ' αὐτοῦ περὶ τῆς ἐσομένης εὐπορίας τῶν ἐπιτηδείων λεγομένοις μόνος ἐξ ἁπάντων οὐκ ἐπίστευσεν. 9.87. ̔Ο δὲ τῶν Σύρων βασιλεὺς ̓́Αδερος διασωθεὶς εἰς Δαμασκὸν καὶ μαθών, ὅτι τὸ θεῖον αὐτόν τε καὶ τὴν στρατιὰν αὐτοῦ πᾶσαν εἰς τὸ δέος καὶ τὴν ταραχὴν ἐκείνην ἐνέβαλεν, ἀλλ' οὐκ ἐξ ἐφόδου πολεμίων ἐγένετο, σφόδρα τῷ δυσμενῆ τὸν θεὸν ἔχειν ἀθυμήσας εἰς νόσον κατέπεσεν. 10.64. οἱ δὲ προθύμως τ' ἐπῄνεσαν καὶ τὰ παραινεθέντα ὑπὸ τοῦ βασιλέως ποιήσειν ὑπέστησαν θύοντές τε παραχρῆμα καὶ καλλιεροῦντες ἤδη τὸν θεὸν ἱκέτευον εὐμενῆ καὶ ἵλεων αὐτοῖς ὑπάρχειν. 11.302. Καταστρέψαντος δὲ τοῦ ̓Ιωάννου τὸν βίον διαδέχεται τὴν ἀρχιερωσύνην ὁ υἱὸς αὐτοῦ ̓Ιαδδοῦς. ἦν δὲ καὶ τούτῳ ἀδελφὸς Μανασσῆς ὄνομα, ᾧ Σαναβαλλέτης ὁ πεμφθεὶς εἰς Σαμάρειαν ὑπὸ Δαρείου τοῦ τελευταίου βασιλέως σατράπης Χουθαῖος τὸ γένος, ἐξ ὧν καὶ οἱ Σαμαρεῖς εἰσιν, 11.309. τοῦ δ' ἀρχιερέως τῷ λαῷ συναγανακτοῦντος καὶ εἴργοντος τὸν ἀδελφὸν τοῦ βωμοῦ, παραγενόμενος ὁ Μανασσῆς πρὸς τὸν πενθερὸν Σαναβαλλέτην στέργειν μὲν ἔλεγεν αὐτοῦ τὴν θυγατέρα Νικασώ, τῆς μέντοι γε ἱερατικῆς τιμῆς μεγίστης οὔσης ἐν τῷ ἔθνει καὶ τῷ γένει παραμενούσης οὐ βούλεσθαι δι' αὐτὴν στέρεσθαι. 12.23. ἴσθι μέντοι γε, ὦ βασιλεῦ, ὡς οὔτε γένει προσήκων αὐτοῖς οὔτε ὁμόφυλος ὢν ταῦτα περὶ αὐτῶν ἀξιῶ, πάντων δὲ ἀνθρώπων δημιούργημα ὄντων τοῦ θεοῦ: καὶ δὴ γιγνώσκων αὐτὸν ἡδόμενον τοῖς εὖ ποιοῦσιν ἐπὶ τοῦτο καὶ σὲ παρακαλῶ.” 12.23. ᾠκοδόμησεν δὲ βᾶριν ἰσχυρὰν ἐκ λίθου λευκοῦ κατασκευάσας πᾶσαν μέχρι καὶ τῆς στέγης ἐγγλύψας ζῷα παμμεγεθέστατα, περιήγαγεν δ' αὐτῇ εὔριπον μέγαν καὶ βαθύν. 12.142. πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων. 12.381. καὶ ὡς δοκεῖ πολὺ κρεῖττον εἶναι σπονδὰς ποιησαμένους πρὸς τοὺς πολιορκουμένους καὶ φιλίαν πρὸς ὅλον αὐτῶν τὸ ἔθνος ἐπιτρέψαντας αὐτοῖς χρῆσθαι τοῖς πατρίοις νόμοις, ὧν ἀφαιρεθέντες νῦν ἐξεπολεμώθησαν, χωρεῖν ἐπὶ τὰ οἰκεῖα. ταῦτα τοῦ Λυσίου φήσαντος ἠρέσθη τό τε στράτευμα καὶ οἱ ἡγεμόνες τῇ γνώμῃ. 12.382. Καὶ πέμψας ὁ βασιλεὺς πρὸς τὸν ̓Ιούδαν καὶ τοὺς σὺν αὐτῷ πολιορκουμένους εἰρήνην τε ἐπηγγείλατο καὶ συγχωρεῖν τοῖς πατρίοις νόμοις χρωμένους ζῆν. οἱ δὲ ἀσμένως δεξάμενοι τοὺς λόγους λαβόντες ὅρκους τε καὶ πίστεις ἐξῆλθον ἐκ τοῦ ἱεροῦ. 12.385. πέμψας οὖν τὸν Μενέλαον ὁ βασιλεὺς εἰς Βέροιαν τῆς Συρίας διέφθειρεν ἀρχιερατεύσαντα μὲν ἔτη δέκα, πονηρὸν δὲ γενόμενον καὶ ἀσεβῆ καὶ ἵνα αὐτὸς ἄρχῃ τὸ ἔθνος ἀναγκάσαντα τοὺς ἰδίους παραβῆναι νόμους. ἀρχιερεὺς δὲ ἐγένετο μετὰ τὸν Μενελάου θάνατον ̓́Αλκιμος ὁ καὶ ̓Ιάκιμος κληθείς. 12.419. ἐγράφη τὸ δόγμα ὑπὸ Εὐπολέμου τοῦ ̓Ιωάννου παιδὸς καὶ ὑπὸ ̓Ιάσονος τοῦ ̓Ελεαζάρου ἐπ' ἀρχιερέως μὲν τοῦ ἔθνους ̓Ιούδα, στρατηγοῦ δὲ Σίμωνος τοῦ ἀδελφοῦ αὐτοῦ.” καὶ τὴν μὲν πρώτην ̔Ρωμαίοις πρὸς ̓Ιουδαίους φιλίαν καὶ συμμαχίαν οὕτως συνέβη γενέσθαι. 13.1. Τίνα μὲν οὖν τρόπον τὸ τῶν ̓Ιουδαίων ἔθνος καταδουλωσαμένων αὐτὸ τῶν Μακεδόνων ἀνεκτήσατο τὴν ἐλευθερίαν καὶ δι' ὅσων καὶ πηλίκων ἀγώνων ὁ στρατηγὸς αὐτῶν ἐλθὼν ̓Ιούδας ἀπέθανεν ὑπὲρ αὐτῶν μαχόμενος, ἐν τῇ πρὸ ταύτης βίβλῳ δεδηλώκαμεν. 13.1. ̓Ιωνάθης δὲ γνοὺς τὸν Βακχίδην ἐπ' αὐτὸν ἥκοντα πέμπει τὸν ἀδελφὸν ̓Ιωάννην τὸν καὶ Γάδδειν λεγόμενον πρὸς τοὺς Ναβαταίους ̓́Αραβας, ἵνα παρ' αὐτοῖς ἀποθῆται τὴν ἀποσκευὴν ἕως οὗ πολεμήσουσι πρὸς Βακχίδην: ἦσαν γὰρ φίλοι. 13.1. ἀπέσχετο δ' οὐδὲ τοῦ Δαγῶνος ἱεροῦ, ἀλλὰ καὶ τοῦτ' ἐνέπρησεν καὶ τοὺς εἰς αὐτὸ συμφυγόντας διέφθειρεν. τὸ δὲ πᾶν πλῆθος τῶν ἐν τῇ μάχῃ πεσόντων καὶ καταφλεγέντων ἐν τῷ ἱερῷ τῶν πολεμίων ἦσαν ὀκτακισχίλιοι. 13.243. καὶ τὴν μὲν θυσίαν δεξάμενοι παρὰ τῶν κομιζόντων οἱ πρὸς ταῖς πύλαις ὄντες ἄγουσιν εἰς τὸ ἱερόν, ̓Αντίοχος δὲ τὴν στρατιὰν εἱστία, πλεῖστον ̓Αντιόχου τοῦ ̓Επιφανοῦς διενέγκας, ὃς τὴν πόλιν ἑλὼν ὗς μὲν κατέθυσεν ἐπὶ τὸν βωμόν, τὸν νεὼν δὲ τῷ ζωμῷ τούτων περιέρρανε συγχέας τὰ ̓Ιουδαίων νόμιμα καὶ τὴν πάτριον αὐτῶν εὐσέβειαν, ἐφ' οἷς ἐξεπολεμώθη τὸ ἔθνος καὶ ἀκαταλλάκτως εἶχεν. 13.255. Μήδαβαν μὲν οὖν πολλὰ τῆς στρατιᾶς αὐτῷ ταλαιπωρηθείσης ἕκτῳ μηνὶ εἷλεν, ἔπειτα καὶ Σαμόγαν καὶ τὰ πλησίον εὐθὺς αἱρεῖ Σίκιμά τε πρὸς τούτοις καὶ Γαριζεὶν τό τε Κουθαίων γένος, 13.299. ̔Υρκανὸς δὲ παύσας τὴν στάσιν καὶ μετ' αὐτὴν βιώσας εὐδαιμόνως καὶ τὴν ἀρχὴν διοικησάμενος ἄριστον τρόπον ἔτεσιν ἑνὶ καὶ τριάκοντα τελευτᾷ καταλιπὼν υἱοὺς πέντε, τριῶν τῶν μεγίστων ἄξιος ὑπὸ τοῦ θεοῦ κριθείς, ἀρχῆς τοῦ ἔθνους καὶ τῆς ἀρχιερατικῆς τιμῆς καὶ προφητείας: 13.432. εἰς γοῦν τοῦτο τῷ οἴκῳ ἀτυχίας τὰ πράγματα περιέστησεν, ὥσθ' ἣν μετὰ πλείστων κινδύνων καὶ ταλαιπωρίας περιεκτήσατο δυναστείαν ἐπιθυμίᾳ τῶν μὴ προσηκόντων γυναικὶ χρόνοις οὐ πολλοῖς ὕστερον ἀφαιρεθῆναι, τοῖς μὲν δυσμενῶς ἔχουσιν πρὸς τὸ γένος αὐτῶν τὴν αὐτὴν γνώμην προσθεῖσα, τὴν δὲ ἀρχὴν ἔρημον τῶν προκηδομένων ποιησαμένη. 14.117. ἐν γοῦν Αἰγύπτῳ κατοικία τῶν ̓Ιουδαίων ἐστὶν ἀποδεδειγμένη χωρὶς καὶ τῆς ̓Αλεξανδρέων πόλεως ἀφώρισται μέγα μέρος τῷ ἔθνει τούτῳ. καθίσταται δὲ καὶ ἐθνάρχης αὐτῶν, ὃς διοικεῖ τε τὸ ἔθνος καὶ διαιτᾷ κρίσεις καὶ συμβολαίων ἐπιμελεῖται καὶ προσταγμάτων, ὡς ἂν πολιτείας ἄρχων αὐτοτελοῦς. 14.196. Γαί̈ου Καίσαρος αὐτοκράτορος ὑπάτου δεδομένα συγκεχωρημένα προσκεκριμένα ἐστὶν οὕτως ἔχοντα. ὅπως τὰ τέκνα αὐτοῦ τοῦ ̓Ιουδαίων ἔθνους ἄρχῃ, καὶ τοὺς δεδομένους τόπους καρπίζωνται, καὶ ὁ ἀρχιερεὺς αὐτὸς καὶ ἐθνάρχης τῶν ̓Ιουδαίων προϊστῆται τῶν ἀδικουμένων. 14.199. Γάιος Καῖσαρ αὐτοκράτωρ δικτάτωρ ὕπατος τιμῆς καὶ ἀρετῆς καὶ φιλανθρωπίας ἕνεκεν συνεχώρησεν ἐπὶ συμφέροντι καὶ τῇ συγκλήτῳ καὶ τῷ δήμῳ τῶν ̔Ρωμαίων ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ τέκνα αὐτοῦ ἀρχιερεῖς τε καὶ ἱερεῖς ̔Ιεροσολύμων καὶ τοῦ ἔθνους εἶναι ἐπὶ τοῖς δικαίοις, οἷς καὶ οἱ πρόγονοι αὐτῶν τὴν ἀρχιερωσύνην διακατέσχον. 14.325. ἀντέλεγεν δὲ αὐτοῖς Μεσσάλας ὑπὲρ τῶν νεανίσκων παρόντος καὶ ̔Υρκανοῦ, ὃς κηδεστὴς ἐτύγχανεν ἤδη γεγενημένος. ἀκροασάμενος δὲ ἀμφοτέρων ̓Αντώνιος ἐπὶ Δάφνης πυνθάνεται ̔Υρκανοῦ, πότεροι τοῦ ἔθνους ἄμεινον προί̈στανται: 15.179. Τοῦτο μὲν τὸ τέλος ̔Υρκανῷ συνέπεσεν τοῦ βίου ποικίλαις καὶ πολυτρόποις χρησαμένῳ ταῖς ἐν τῷ ζῆν τύχαις: εὐθὺς μὲν γὰρ ἐν ἀρχῇ βασιλευούσης αὐτῷ τῆς μητρὸς ̓Αλεξάνδρας ἀρχιερεὺς καταστὰς τοῦ ̓Ιουδαίων ἔθνους ἔτεσιν ἐννέα τὴν τιμὴν κατέσχεν. 15.257. ἔπραττεν δὲ ταῦτα τῇ Κλεοπάτρᾳ μὲν οὐδέν τι μᾶλλον εἰς τὴν ἀρχὴν ἀρεσκόμενος, εἰ δὲ παραιρεθείη τῶν πλειόνων ̔Ηρώδης, εὐεπιχείρητον ἤδη νομίζων καὶ κατ' αὐτὸν ἄρξαι τοῦ τῶν ̓Ιδουμαίων γένους καὶ μεῖζον πράξειν: ἐπιδιέβαινεν γὰρ ταῖς ἐλπίσιν οὐκ ὀλίγας ἀφορμὰς ἔχων γένους καὶ χρημάτων, ἃ μετὰ διηνεκοῦς αἰσχροκερδείας ἐπεπόριστο, καὶ μικρὸν οὐδὲν ἐπενόει. 16.36. καὶ γὰρ τοὺς πολέμους οἱ πολλοὶ διὰ ταῦτα αἱροῦνται φυλαττόμενοι μὴ παραβαίνειν αὐτά, καὶ τὴν εὐδαιμονίαν, ἣν νῦν τὸ σύμπαν τῶν ἀνθρώπων γένος δι' ὑμᾶς ἔχει, τούτῳ μετροῦμεν τῷ ἐξεῖναι κατὰ χώραν ἑκάστοις τὰ οἰκεῖα τιμῶσιν αὔξειν καὶ διαζῆν. 16.36. διέπεμπεν οὖν ὅσους ἐδόκει καλεῖν εἰς τὸ συνέδριον ̓Αρχελάου χωρίς: ἐκεῖνον δὲ δι' ἔχθος οὐκ ἠξίου παρατυγχάνειν ἢ καὶ τῇ προαιρέσει νομίζων ἐμποδὼν ἔσεσθαι. 16.175. ποιοῦμαι δὲ πολλάκις αὐτῶν τὴν μνήμην ἐπιδιαλλάττων τὰ γένη καὶ τὰς ἐμπεφυκυίας τοῖς ἀλογίστοις ἡμῶν τε κἀκείνων μίσους αἰτίας ὑπεξαιρούμενος. 16.176. ἔθεσιν μὲν γὰρ οὐδέν ἐστιν γένος ὃ τοῖς αὐτοῖς ἀεὶ χρῆται καὶ κατὰ πόλεις ἔσθ' ὅπη πολλῆς ἐγγιγνομένης τῆς διαφορᾶς: τὸ δίκαιον δὲ πᾶσιν ἀνθρώποις ὁμοίως ἐπιτηδεύοντες λυσιτελέστατον ὂν ̔́Ελλησίν τε καὶ βαρβάροις, 18.1. Κυρίνιος δὲ τῶν εἰς τὴν βουλὴν συναγομένων ἀνὴρ τάς τε ἄλλας ἀρχὰς ἐπιτετελεκὼς καὶ διὰ πασῶν ὁδεύσας ὕπατος γενέσθαι τά τε ἄλλα ἀξιώματι μέγας σὺν ὀλίγοις ἐπὶ Συρίας παρῆν, ὑπὸ Καίσαρος δικαιοδότης τοῦ ἔθνους ἀπεσταλμένος καὶ τιμητὴς τῶν οὐσιῶν γενησόμενος, 18.1. περὶ ἧς ὀλίγα βούλομαι διελθεῖν, ἄλλως τε ἐπεὶ καὶ τῷ κατ' αὐτῶν σπουδασθέντι τοῖς νεωτέροις ὁ φθόρος τοῖς πράγμασι συνέτυχε. 18.1. καὶ νομίζων καὶ ὁπόσον αὐτῷ καθαρῶς συνειστήκει καὶ τόδε ἤτοι ἐφθαρμένον ἐπὶ δόλῳ τὴν εὔνοιαν προσποιεῖσθαι ἢ πείρας αὐτῷ γενομένης μετατάξεσθαι πρὸς τοὺς προαφεστηκότας, εἴς τι τῶν ἄνω σατραπειῶν ἔσωζεν αὑτόν. καὶ πολλὴν μετὰ ταῦτα στρατιὰν ἀθροίσας Δαῶν τε καὶ Σακῶν καὶ πολεμήσας τοὺς ἀνθεστηκότας κατέσχε τὴν ἀρχήν. 18.4. ̓Ιούδας δὲ Γαυλανίτης ἀνὴρ ἐκ πόλεως ὄνομα Γάμαλα Σάδδωκον Φαρισαῖον προσλαβόμενος ἠπείγετο ἐπὶ ἀποστάσει, τήν τε ἀποτίμησιν οὐδὲν ἄλλο ἢ ἄντικρυς δουλείαν ἐπιφέρειν λέγοντες καὶ τῆς ἐλευθερίας ἐπ' ἀντιλήψει παρακαλοῦντες τὸ ἔθνος: 18.4. Φραάτης παίδων αὐτῷ γενομένων γνησίων ̓Ιταλικῆς παιδίσκης * ὄνομα αὐτῇ Θεσμοῦσα. ταύτῃ ὑπὸ ̓Ιουλίου Καίσαρος μετ' ἄλλων δωρεῶν ἀπεσταλμένῃ τὸ μὲν πρῶτον παλλακίδι ἐχρῆτο, καταπλαγεὶς δὲ τῷ πολλῷ τῆς εὐμορφίας προϊόντος τοῦ χρόνου καὶ παιδὸς αὐτῇ τοῦ Φραατάκου γενομένου γαμετήν τε τὴν ἄνθρωπον ἀποφαίνεται καὶ τιμίαν ἦγεν. 18.128. εἴ γε ἐντὸς ἑκατὸν ἐτῶν ἐξόδου συνέβη πλὴν ὀλίγων, πολλοὶ δ' ἦσαν, διαφθαρῆναι τοὺς ̔Ηρώδου ἀπογόνους: φέροι δ' ἄν τι κἀπὶ σωφρονισμῷ τοῦ ἀνθρωπείου γένους τὸ τὴν δυστυχίαν αὐτῶν μαθεῖν, 18.177. μαρτυρήσει δέ μου τῷ λόγῳ περὶ τῆς ἐπὶ τοιούτοις φύσεως Τιβερίου τὸ ἔργον αὐτό: ἔτη γὰρ δύο πρὸς τοῖς εἴκοσιν αὐτοκράτωρ γενόμενος δύο τοὺς πάντας ̓Ιουδαίοις ἐξέπεμψεν διοικήσοντας τὸ ἔθνος, Γρᾶτον τε καὶ Πιλᾶτον, ὃς αὐτῷ διεδέξατο τὴν ἡγεμονίαν. 19.284. ̓Αλεξανδρεῖς δὲ ἐπαρθῆναι κατὰ τῶν παρ' αὐτοῖς ̓Ιουδαίων ἐπὶ τῶν Γαί̈ου Καίσαρος χρόνων τοῦ διὰ τὴν πολλὴν ἀπόνοιαν καὶ παραφροσύνην, ὅτι μὴ παραβῆναι ἠθέλησεν τὸ ̓Ιουδαίων ἔθνος τὴν πάτριον θρησκείαν καὶ θεὸν προσαγορεύειν αὐτόν, ταπεινώσαντος αὐτούς: 19.285. βούλομαι μηδὲν διὰ τὴν Γαί̈ου παραφροσύνην τῶν δικαίων τῷ ̓Ιουδαίων ἔθνει παραπεπτωκέναι, φυλάσσεσθαι δ' αὐτοῖς καὶ τὰ πρότερον δικαιώματα ἐμμένουσι τοῖς ἰδίοις ἔθεσιν, ἀμφοτέροις τε διακελεύομαι τοῖς μέρεσι πλείστην ποιήσασθαι πρόνοιαν, ὅπως μηδεμία ταραχὴ γένηται μετὰ τὸ προτεθῆναί μου τὸ διάταγμα.” 20.238. πάλιν δὲ οἱ τῶν ̓Ασαμωναίου παίδων ἔγγονοι τὴν προστασίαν τοῦ ἔθνους πιστευθέντες καὶ πολεμήσαντες Μακεδόσιν ̓Ιωνάθην ἀρχιερέα καθιστᾶσιν, ὃς ἦρξεν ἐνιαυτοὺς ἑπτά. 20.243. μετὰ γὰρ τὸν θάνατον αὐτῆς πολεμήσας πρὸς αὐτὸν ὁ ἀδελφὸς ̓Αριστόβουλος καὶ νικήσας ἀφαιρεῖται μὲν ἐκεῖνον τὴν ἀρχήν, αὐτὸς δ' ἐβασίλευέ τε καὶ ἀρχιεράτευεν τοῦ ἔθνους. 20.244. ἔτει δὲ τρίτῳ τῆς βασιλείας καὶ πρὸς μησὶν τοῖς ἴσοις Πομπήιος ἐλθὼν καὶ τὴν τῶν ̔Ιεροσολυμιτῶν πόλιν κατὰ κράτος ἑλὼν αὐτὸν μὲν εἰς ̔Ρώμην μετὰ τῶν τέκνων δήσας ἔπεμψεν, τῷ δ' ̔Υρκανῷ πάλιν τὴν ἀρχιερωσύνην ἀποδοὺς τὴν μὲν τοῦ ἔθνους προστασίαν ἐπέτρεψεν, διάδημα δὲ φορεῖν ἐκώλυσεν. 20.251. καὶ τινὲς μὲν αὐτῶν ἐπολιτεύσαντο ἐπί τε ̔Ηρώδου βασιλεύοντος καὶ ἐπὶ ̓Αρχελάου τοῦ παιδὸς αὐτοῦ, μετὰ δὲ τὴν τούτων τελευτὴν ἀριστοκρατία μὲν ἦν ἡ πολιτεία, τὴν δὲ προστασίαν τοῦ ἔθνους οἱ ἀρχιερεῖς ἐπεπίστευντο. περὶ μὲν οὖν τῶν ἀρχιερέων ἱκανὰ ταῦτα. | 1.14. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity. 1.14. 3. Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted, 1.20. neither could the legislator himself have a right mind without such a contemplation; nor would any thing he should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God is the Father and Lord of all things, and sees all things, and that thence he bestows a happy life upon those that follow him; but plunges such as do not walk in the paths of virtue into inevitable miseries. 1.58. God therefore did not inflict the punishment [of death] upon him, on account of his offering sacrifice, and thereby making supplication to him not to be extreme in his wrath to him; but he made him accursed, and threatened his posterity in the seventh generation. He also cast him, together with his wife, out of that land. 1.96. 7. But as for Noah, he was afraid, since God had determined to destroy mankind, lest he should drown the earth every year; so he offered burnt-offerings, and besought God that nature might hereafter go on in its former orderly course, and that he would not bring on so great a judgment any more, by which the whole race of creatures might be in danger of destruction: but that, having now punished the wicked, he would of his goodness spare the remainder, and such as he had hitherto judged fit to be delivered from so severe a calamity; 1.97. for that otherwise these last must be more miserable than the first, and that they must be condemned to a worse condition than the others, unless they be suffered to escape entirely; that is, if they be reserved for another deluge; while they must be afflicted with the terror and sight of the first deluge, and must also be destroyed by a second. 1.98. He also entreated God to accept of his sacrifice, and to grant that the earth might never again undergo the like effects of ‘his wrath; that men might be permitted to go on cheerfully in cultivating the same; to build cities, and live happily in them; and that they might not be deprived of any of those good things which they enjoyed before the Flood; but might attain to the like length of days, and old age, which the ancient people had arrived at before. 2.32. 3. But Judas, being one of Jacob’s sons also, seeing some Arabians, of the posterity of Ismael, carrying spices and Syrian wares out of the land of Gilead to the Egyptians, after Rubel was gone, advised his brethren to draw Joseph out of the pit, and sell him to the Arabians; 2.300. 3. Accordingly, God punished his falseness with another plague, added to the former; for there arose out of the bodies of the Egyptians an innumerable quantity of lice, by which, wicked as they were, they miserably perished, as not able to destroy this sort of vermin either with washes or with ointments. 3.23. and some way of deliverance from the want they were in, because in him, and in him alone, was their hope of salvation; and he desired that he would forgive what necessity had forced the people to do, since such was the nature of mankind, hard to please, and very complaining under adversities. Accordingly God promised he would take care of them, and afford them the succor they were desirous of. 3.310. Thus did these two exhort them, and endeavor to pacify the rage they were in. But Moses and Aaron fell on the ground, and besought God, not for their own deliverance, but that he would put a stop to what the people were unwarily doing, and would bring their minds to a quiet temper, which were now disordered by their present passion. The cloud also did now appear, and stood over the tabernacle, and declared to them the presence of God to be there. 4.48. This wilt thou do by inflicting such an open punishment on these men who so madly fly in the face of thy glory, as will take them out of the world, not in an ordinary manner, but so that it may appear they do not die after the manner of other men: let that ground which they tread upon open about them and consume them, with their families and goods. 4.114. Then said he, “Happy is this people, on whom God bestows the possession of innumerable good things, and grants them his own providence to be their assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wickedness, and will leave those rules to your excellent children; and this out of the regard that God bears to you, and the provision of such things for you as may render you happier than any other people under the sun. 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.262. And now, since it is reasonable to forgive the sins of those that are young, let it suffice thee to have given so many indications of thy contempt of us; reform thyself, and act more wisely for the time to come; considering that God is displeased with those that are insolent towards their parents, because he is himself the Father of the whole race of mankind, and seems to bear part of that dishonor which falls upon those that have the same name, when they do not meet with dire returns from their children. And on such the law inflicts inexorable punishment; of which punishment mayst thou never have the experience.” 4.290. 40. Let those that have made themselves eunuchs be had in detestation; and do you avoid any conversation with them who have deprived themselves of their manhood, and of that fruit of generation which God has given to men for the increase of their kind: let such be driven away, as if they had killed their children, since they beforehand have lost what should procure them; 5.93. 25. After this was over, he gathered the army together to a congregation, and spake thus to those tribes that had their settlement in the land of the Amorites beyond Jordan,—for fifty thousand of them had armed themselves, and had gone to the war along with them:—“Since that God, who is the Father and Lord of the Hebrew nation, has now given us this land for a possession, and promised to preserve us in the enjoyment of it as our own for ever; 5.302. but when a great thirst came upon him, he considered that human courage is nothing, and bare his testimony that all is to be ascribed to God, and besought him that he would not be angry at any thing he had said, nor give him up into the hands of his enemies, but afford him help under his affliction, and deliver him from the misfortune he was under. 6.36. o they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition; 6.61. for God is the best of beings, and they chose to have a man for their king; while kings will use their subjects as beasts, according to the violence of their own wills and inclinations, and other passions, as wholly carried away with the lust of power, but will not endeavor so to preserve the race of mankind as his own workmanship and creation, which, for that very reason, God would take cake of. “But since you have come to a fixed resolution, and this injurious treatment of God has quite prevailed over you, dispose yourselves by your tribes and scepters, and cast lots.” 7.61. 1. Now the Jebusites, who were the inhabitants of Jerusalem, and were by extraction Canaanites, shut their gates, and placed the blind, and the lame, and all their maimed persons, upon the wall, in way of derision of the king, and said that the very lame themselves would hinder his entrance into it. This they did out of contempt of his power, and as depending on the strength of their walls. David was hereby enraged, and began the siege of Jerusalem, and employed his utmost diligence and alacrity therein, 7.330. Now Araunah was thrashing wheat; and when he saw the king and all his servants coming to him, he ran before, and came to him and worshipped him: he was by his lineage a Jebusite, but a particular friend of David’s; and for that cause it was that, when he overthrew the city, he did him no harm, as we informed the reader a little before. 7.380. 10. Upon this occasion all the people rejoiced, as in particular did David, when he saw the zeal and forward ambition of the rulers, and the priests, and of all the rest; and he began to bless God with a loud voice, calling him the Father and Parent of the universe, and the Author of human and divine things, with which he had adorned Solomon, the patron and guardian of the Hebrew nation, and of its happiness, and of that kingdom which he hath given his son. 7.381. Besides this, he prayed for happiness to all the people; and to Solomon his son, a sound and a righteous mind, and confirmed in all sorts of virtue; and then he commanded the multitude to bless God; upon which they all fell down upon the ground and worshipped him. They also gave thanks to David, on account of all the blessings which they had received ever since he had taken the kingdom. 8.343. 6. Now when the Israelites saw this, they fell down upon the ground, and worshipped one God, and called him The great and the only true God; but they called the others mere names, framed by the evil and vile opinions of men. So they caught their prophets, and, at the command of Elijah, slew them. Elijah also said to the king, that he should go to dinner without any further concern, for that in a little time he would see God send them rain. 8.352. and after a silence made, a divine voice exhorted him not to be disturbed with the circumstances he was in, for that none of his enemies should have power over him. The voice also commanded him to return home, and to ordain Jehu, the son of Nimshi, to be king over their own multitude; and Hazael, of Damascus, to be over the Syrians; and Elisha, of the city Abel, to be a prophet in his stead; and that of the impious multitude, some should be slain by Hazael, and others by Jehu. 9.28. Now at this time it was that Elijah disappeared from among men, and no one knows of his death to this very day; but he left behind him his disciple Elisha, as we have formerly declared. And indeed, as to Elijah, and as to Enoch, who was before the deluge, it is written in the sacred books that they disappeared, but so that nobody knew that they died. 9.28. So the ten tribes of the Israelites were removed out of Judea nine hundred and forty-seven years after their forefathers were come out of the land of Egypt, and possessed themselves of the country, but eight hundred years after Joshua had been their leader, and, as I have already observed, two hundred and forty years, seven months, and seven days after they had revolted from Rehoboam, the grandson of David, and had given the kingdom to Jeroboam. 9.29. And when he thereupon sent them, and the people were by them taught the laws, and the holy worship of God, they worshipped him in a respectful manner, and the plague ceased immediately; and indeed they continue to make use of the very same customs to this very time, and are called in the Hebrew tongue Cutlans, but in the Greek tongue Samaritans. 9.29. 1. When Joram had taken upon him the kingdom, he determined to make an expedition against the king of Moab, whose name was Mesha; for, as we told you before, he was departed from his obedience to his brother [Ahaziah], while he paid to his father Ahab two hundred thousand sheep, with their fleeces of wool. 9.30. When therefore he had gathered his own army together, he sent also to Jehoshaphat, and entreated him, that since he had from the beginning been a friend to his father, he would assist him in the war that he was entering into against the Moabites, who had departed from their obedience, who not only himself promised to assist him, but would also oblige the king of Edom, who was under his authority, to make the same expedition also. 9.31. When Joram had received these assurances of assistance from Jehoshaphat, he took his army with him, and came to Jerusalem; and when he had been sumptuously entertained by the king of Jerusalem, it was resolved upon by them to take their march against their enemies through the wilderness of Edom. 9.32. And when they had taken a compass of seven days’ journey, they were in distress for want of water for the cattle, and for the army, from the mistake of their roads by the guides that conducted them, insomuch that they were all in an agony, especially Joram; and cried to God, by reason of their sorrow, and [desired to know] what wickedness had been committed by them that induced him to deliver three kings together, without fighting, unto the king of Moab. 9.33. But Jehoshaphat, who was a righteous man, encouraged him, and bade him send to the camp, and know whether any prophet of God was come along with them, that we might by him learn from God what we should do. And when one of the servants of Joram said that he had seen there Elisha, the son of Shaphat, the disciple of Elijah, the three kings went to him, at the entreaty of Jehoshaphat; 9.34. and when they were come at the prophet’s tent, which tent was pitched out of the camp, they asked him what would become of the army? and Joram was particularly very pressing with him about it. And when he replied to him, that he should not trouble him, but go to his father’s and mother’s prophets, for they [to be sure] were true prophets, he still desired him to prophesy, and to save them. 9.35. So he swore by God that he would not answer him, unless it were on account of Jehoshaphat, who was a holy and righteous man; and when, at his desire, they brought him a man that could play on the psaltery, the Divine Spirit came upon him as the music played, and he commanded them to dig many trenches in the valley; 9.36. for, said he, “though there appear neither cloud, nor wind, nor storm of rain, ye shall see this river full of water, till the army and the cattle be saved for you by drinking of it. Nor will this be all the favor that you shall receive from God, but you shall also overcome your enemies, and take the best and strongest cities of the Moabites, and you shall cut down their fruit trees, and lay waste their country, and stop up their fountains and rivers.” 9.37. 2. When the prophet had said this, the next day, before the sun-rising, a great torrent ran strongly; for God had caused it to rain very plentifully at the distance of three days’ journey into Edom, so that the army and the cattle found water to drink in abundance. 9.38. But when the Moabites heard that the three kings were coming upon them, and made their approach through the wilderness, the king of Moab gathered his army together presently, and commanded them to pitch their camp upon the mountains, that when the enemies should attempt to enter their country, they might not be concealed from them. 9.39. But when at the rising of the sun they saw the water in the torrent, for it was not far from the land of Moab, and that it was of the color of blood, for at such a time the water especially looks red, by the shining of the sun upon it, they formed a false notion of the state of their enemies, as if they had slain one another for thirst; and that the river ran with their blood. 9.40. However, supposing that this was the case, they desired their king would send them out to spoil their enemies; whereupon they all went in haste, as to an advantage already gained, and came to the enemy’s camp, as supposing them destroyed already. But their hope deceived them; for as their enemies stood round about them, some of them were cut to pieces, and others of them were dispersed, and fled to their own country. 9.41. And when the kings fell into the land of Moab, they overthrew the cities that were in it, and spoiled their fields, and marred them, filling them with stones out of the brooks, and cut down the best of their trees, and stopped up their fountains of water, and overthrew their walls to their foundations. 9.42. But the king of Moab, when he was pursued, endured a siege; and seeing his city in danger of being overthrown by force, made a sally, and went out with seven hundred men, in order to break through the enemy’s camp with his horsemen, on that side where the watch seemed to be kept most negligently; and when, upon trial, he could not get away, for he lighted upon a place that was carefully watched, he returned into the city, and did a thing that showed despair and the utmost distress; 9.43. for he took his eldest son, who was to reign after him, and lifting him up upon the wall, that he might be visible to all the enemies, he offered him as a whole burnt-offering to God, whom, when the kings saw, they commiserated the distress that was the occasion of it, and were so affected, in way of humanity and pity, that they raised the siege, and every one returned to his own house. 9.53. And one that was present said that he should not mistake himself, nor suspect that they had discovered to his enemy his sending men to kill him, but that he ought to know that it was Elisha the prophet who discovered all to him, and laid open all his counsels. So he gave order that they should send some to learn in what city Elisha dwelt. 9.60. 4. Now when these men were come back, and had showed Benhadad how strange an accident had befallen them, and what an appearance and power they had experienced of the God of Israel, he wondered at it, as also at that prophet with whom God was so evidently present; so he determined to make no more secret attempts upon the king of Israel, out of fear of Elisha, but resolved to make open war with them, as supposing he could be too hard for his enemies by the multitude of his army and power. 9.61. So he made an expedition with a great army against Joram, who, not thinking himself a match for him, shut himself up in Samaria, and depended on the strength of its walls; but Benhadad supposed he should take the city, if not by his engines of war, yet that he should overcome the Samaritans by famine, and the want of necessaries, and brought his army upon them, and besieged the city; 9.62. and the plenty of necessaries was brought so low with Joram, that from the extremity of want an ass’s head was sold in Samaria for fourscore pieces of silver, and the Hebrews bought a sextary of dore’s dung, instead of salt, for five pieces of silver. 9.63. Now Joram was in fear lest somebody should betray the city to the enemy, by reason of the famine, and went every day round the walls and the guards to see whether any such were concealed among them; and by being thus seen, and taking such care, he deprived them of the opportunity of contriving any such thing; and if they had a mind to do it, he, by this means, prevented them: 9.64. but upon a certain woman’s crying out, “Have pity on me, my lord,” while he thought that she was about to ask for somewhat to eat, he imprecated God’s curse upon her, and said he had neither thrashing-floor nor wine-press, whence he might give her any thing at her petition. 9.65. Upon which she said she did not desire his aid in any such thing, nor trouble him about food, but desired that he would do her justice as to another woman. And when he bade her say on, and let him know what she desired, she said she had made an agreement with the other woman who was her neighbor and her friend, that because the famine and want was intolerable, they should kill their children, each of them having a son of their own, “and we will live upon them ourselves for two days, the one day upon one son, and the other day upon the other; and,” said she, 9.66. “I have killed my son the first day, and we lived upon my son yesterday; but this other woman will not do the same thing, but hath broken her agreement, and hath hid her son.” 9.67. This story mightily grieved Joram when he heard it; so he rent his garment, and cried out with a loud voice, and conceived great wrath against Elisha the prophet, and set himself eagerly to have him slain, because he did not pray to God to provide them some exit and way of escape out of the miseries with which they were surrounded; and sent one away immediately to cut off his head, 9.68. who made haste to kill the prophet. But Elisha was not unacquainted with the wrath of the king against him; for as he sat in his house by himself, with none but his disciples about him, he told them that Joram, who was the son of a murderer, had sent one to take away his head; 9.69. “but,” said he, “when he that is commanded to do this comes, take care that you do not let him come in, but press the door against him, and hold him fast there, for the king himself will follow him, and come to me, having altered his mind.” Accordingly, they did as they were bidden, when he that was sent by the king to kill Elisha came. 9.70. But Joram repented of his wrath against the prophet; and for fear he that was commanded to kill him should have done it before he came, he made haste to hinder his slaughter, and to save the prophet: and when he came to him, he accused him that he did not pray to God for their deliverance from the miseries they now lay under, but saw them so sadly destroyed by them. 9.71. Hereupon Elisha promised, that the very next day, at the very same hour in which the king came to him, they should have great plenty of food, and that two seahs of barley should be sold in the market for a shekel, and a seah of fine flour should be sold for a shekel. 9.72. This prediction made Joram, and those that were present, very joyful, for they did not scruple believing what the prophet said, on account of the experience they had of the truth of his former predictions; and the expectation of plenty made the want they were in that day, with the uneasiness that accompanied it, appear a light thing to them: 9.73. but the captain of the third band, who was a friend of the king, and on whose hand the king leaned, said, “Thou talkest of incredible things, O prophet! for as it is impossible for God to pour down torrents of barley, or fine flour, out of heaven, so is it impossible that what thou sayest should come to pass.” To which the prophet made this reply,” Thou shalt see these things come to pass, but thou shalt not be in the least a partaker of them.” 9.74. 5. Now what Elisha had thus foretold came to pass in the manner following: There was a law at Samaria that those that had the leprosy, and whose bodies were not cleansed from it, should abide without the city: and there were four men that on this account abode before the gates, while nobody gave them any food, by reason of the extremity of the famine; 9.75. and as they were prohibited from entering into the city by the law, and they considered that if they were permitted to enter, they should miserably perish by the famine; as also, that if they staid where they were, they should suffer in the same manner,—they resolved to deliver themselves up to the enemy, that in case they should spare them, they should live; but if they should be killed, that would be an easy death. 9.76. So when they had confirmed this their resolution, they came by night to the enemy’s camp. Now God had begun to affright and disturb the Syrians, and to bring the noise of chariots and armor to their ears, as though an army were coming upon them, and had made them suspect that it was coming nearer and nearer to them. 9.77. In short, they were in such a dread of this army, that they left their tents, and ran together to Benhadad, and said that Joram the king of Israel had hired for auxiliaries both the king of Egypt and the king of the Islands, and led them against them for they heard the noise of them as they were coming. 9.78. And Benhadad believed what they said (for there came the same noise to his ears as well as it did to theirs); so they fell into a mighty disorder and tumult, and left their horses and beasts in their camp, with immense riches also, and betook themselves to flight. 9.79. And those lepers who had departed from Samaria, and were gone to the camp of the Syrians, of whom we made mention a little before, when they were in the camp, saw nothing but great quietness and silence: accordingly they entered into it, and went hastily into one of their tents; and when they saw nobody there, they eat and drank, and carried garments, and a great quantity of gold, and hid it out of the camp; 9.80. after which they went into another tent, and carried off what was in it, as they did at the former, and this did they for several times, without the least interruption from any body. So they gathered thereby that the enemies were departed; whereupon they reproached themselves that they did not inform Joram and the citizens of it. 9.81. So they came to the walls of Samaria, and called aloud to the watchmen, and told them in what state the enemies were, as did these tell the king’s guards, by whose means Joram came to know of it; who then sent for his friends, and the captains of his host, 9.82. and said to them, that he suspected that this departure of the king of Syria was by way of ambush and treachery, and that, “out of despair of ruining you by famine, when you imagine them to be fled away, you may come out of the city to spoil their camp, and he may then fall upon you on a sudden, and may both kill you, and take the city without fighting; whence it is that I exhort you to guard the city carefully, and by no means to go out of it, or proudly to despise your enemies, as though they were really gone away.” 9.83. And when a certain person said that he did very well and wisely to admit such a suspicion, but that he still advised him to send a couple of horsemen to search all the country as far as Jordan, that “if they were seized by an ambush of the enemy, they might be a security to your army, that they may not go out as if they suspected nothing, nor undergo the like misfortune; and,” said he, “those horsemen may be numbered among those that have died by the famine, supposing they be caught and destroyed by the enemy.” 9.84. So the king was pleased with this opinion, and sent such as might search out the truth, who performed their journey over a road that was without any enemies, but found it full of provisions, and of weapons, that they had therefore thrown away, and left behind them, in order to their being light and expeditious in their flight. When the king heard this, he sent out the multitude to take the spoils of the camp; 9.85. which gains of theirs were not of things of small value, but they took a great quantity of gold, and a great quantity of silver, and flocks of all kinds of cattle. They also possessed themselves of [so many] ten thousand measures of wheat and barley, as they never in the least dreamed of; and were not only freed from their former miseries, but had such plenty, that two seahs of barley were bought for a shekel, and a seah of fine flour for a shekel, according to the prophecy of Elisha. Now a seah is equal to an Italian modius and a half. 9.86. The captain of the third band was the only man that received no benefit by this plenty; for as he was appointed by the king to oversee the gate, that lm might prevent the too great crowd of the multitude, and they might not endanger one another to perish, by treading on one another in the press, he suffered himself in that very way, and died in that very manner, as Elisha had foretold such his death, when he alone of them all disbelieved what he said concerning that plenty of provisions which they should soon have. 9.87. 6. Hereupon, when Benhadad, the king of Syria, had escaped to Damascus, and understood that it was God himself that cast all his army into this fear and disorder, and that it did not arise from the invasion of enemies, he was mightily cast down at his having God so greatly for his enemy, and fell into a distemper. 10.64. Accordingly, they gave their assent willingly, and undertook to do what the king had recommended to them. So they immediately offered sacrifices, and that after an acceptable manner, and besought God to be gracious and merciful to them. 11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.309. the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. 12.23. And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.” 12.23. He also erected a strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude engraven upon it. He also drew round it a great and deep canal of water. 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.381. and that it was much better to make a league with the besieged, and to become friends to their whole nation, by permitting them to observe the laws of their fathers, while they broke out into this war only because they were deprived of them, and so to depart home. When Lysias had discoursed thus to them, both the army and the officers were pleased with this resolution. 12.382. 7. Accordingly the king sent to Judas, and to those that were besieged with them, and promised to give them peace, and to permit them to make use of, and live according to, the laws of their fathers; and they gladly received his proposals; and when they had gained security upon oath for their performance, they went out of the temple. 12.385. So the king sent Menelaus to Berea, a city of Syria, and there had him put to death, when he had been high priest ten years. He had been a wicked and an impious man; and, in order to get the government to himself, had compelled his nation to transgress their own laws. After the death of Menelaus, Alcimus, who was also called Jacimus, was made high priest. 12.419. This decree was written by Eupolemus the son of John, and by Jason the son of Eleazar, when Judas was high priest of the nation, and Simon his brother was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner. 13.1. 1. By what means the nation of the Jews recovered their freedom when they had been brought into slavery by the Macedonians, and what struggles, and how many great battles, Judas, the general of their army, ran through, till he was slain as he was fighting for them, hath been related in the foregoing book; 13.243. So those that were at the gates received the sacrifices from those that brought them, and led them to the temple, Antiochus the mean while feasting his army, which was a quite different conduct from Antiochus Epiphanes, who, when he had taken the city, offered swine upon the altar, and sprinkled the temple with the broth of their flesh, in order to violate the laws of the Jews, and the religion they derived from their forefathers; for which reason our nation made war with him, and would never be reconciled to him; 13.255. However, it was not till the sixth month that he took Medaba, and that not without the greatest distress of his army. After this he took Samega, and the neighboring places; and besides these, Shechem and Gerizzim, and the nation of the Cutheans, 13.299. 7. But when Hyrcanus had put an end to this sedition, he after that lived happily, and administered the government in the best manner for thirty-one years, and then died, leaving behind him five sons. He was esteemed by God worthy of the three privileges,—the government of his nation, the dignity of the high priesthood, and prophecy; 13.432. and, indeed, her management during her administration while she was alive, was such as filled the palace after her death with calamities and disturbance. However, although this had been her way of governing, she preserved the nation in peace. And this is the conclusion of the affairs of, Alexandra. 14.117. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic. 14.196. 3. “The decrees of Caius Caesar, consul, containing what hath been granted and determined, are as follows: That Hyrcanus and his children bear rule over the nation of the Jews, and have the profits of the places to them bequeathed; and that he, as himself the high priest and ethnarch of the Jews, defend those that are injured; 14.199. 4. “Caius Caesar, imperator, dictator, consul, hath granted, That out of regard to the honor, and virtue, and kindness of the man, and for the advantage of the senate, and of the people of Rome, Hyrcanus, the son of Alexander, both he and his children, be high priests and priests of Jerusalem, and of the Jewish nation, by the same right, and according to the same laws, by which their progenitors have held the priesthood.” 14.325. But Messala contradicted them, on behalf of the young men, and all this in the presence of Hyrcanus, who was Herod’s father-in-law already. When Antony had heard both sides at Daphne, he asked Hyrcanus who they were that governed the nation best. He replied, Herod and his friends. 15.179. 4. And this was the fate of Hyrcanus; and thus did he end his life, after he had endured various and manifold turns of fortune in his lifetime. For he was made high priest of the Jewish nation in the beginning of his mother Alexandra’s reign, who held the government nine years; 15.257. and this he did, not because he was better pleased to be under Cleopatra’s government, but because he thought that, upon the diminution of Herod’s power, it would not be difficult for him to obtain himself the entire government over the Idumeans, and somewhat more also; for he raised his hopes still higher, as having no small pretenses, both by his birth and by these riches which he had gotten by his constant attention to filthy lucre; and accordingly it was not a small matter that he aimed at. 16.36. for a great many of them have rather chosen to go to war on that account, as very solicitous not to transgress in those matters. And indeed we take an estimate of that happiness which all mankind do now enjoy by your means from this very thing, that we are allowed every one to worship as our own institutions require, and yet to live [in peace]; 16.36. he therefore sent and called as many as he thought fit to this assembly, excepting Archelaus; for as for him, he either hated him, so that he would not invite him, or he thought he would be an obstacle to his designs. 16.175. and I frequently make mention of these decrees, in order to reconcile other people to us, and to take away the causes of that hatred which unreasonable men bear to us. 16.176. As for our customs there is no nation which always makes use of the same, and in every city almost we meet with them different from one another; 17.200. 4. Now Archelaus paid him so much respect, as to continue his mourning till the seventh day; for so many days are appointed for it by the law of our fathers. And when he had given a treat to the multitude, and left off his motoring, he went up into the temple; he had also acclamations and praises given him, which way soever he went, every one striving with the rest who should appear to use the loudest acclamations. 18.1. 1. Now Cyrenius, a Roman senator, and one who had gone through other magistracies, and had passed through them till he had been consul, and one who, on other accounts, was of great dignity, came at this time into Syria, with a few others, being sent by Caesar to be a judge of that nation, and to take an account of their substance. 18.4. Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; 18.128. for it happened, that, within the revolution of a hundred years, the posterity of Herod, which were a great many in number, were, excepting a few, utterly destroyed. One may well apply this for the instruction of mankind, and learn thence how unhappy they were: 18.177. And, as a further attestation to what I say of the dilatory nature of Tiberius, I appeal to this his practice itself; for although he was emperor twenty-two years, he sent in all but two procurators to govern the nation of the Jews, Gratus, and his successor in the government, Pilate. 19.284. but that, in the time of Caius, the Alexandrians became insolent towards the Jews that were among them, which Caius, out of his great madness and want of understanding, reduced the nation of the Jews very low, because they would not transgress the religious worship of their country, and call him a god: 19.285. I will therefore that the nation of the Jews be not deprived of their rights and privileges, on account of the madness of Caius; but that those rights and privileges which they formerly enjoyed be preserved to them, and that they may continue in their own customs. And I charge both parties to take very great care that no troubles may arise after the promulgation of this edict.” 20.90. “O Lord and Governor, if I have not in vain committed myself to thy goodness, but have justly determined that thou only art the Lord and principal of all beings, come now to my assistance, and defend me from my enemies, not only on my own account, but on account of their insolent behavior with regard to thy power, while they have not feared to lift up their proud and arrogant tongue against thee.” 20.238. But then the posterity of the sons of Asamoneus, who had the government of the nation conferred upon them, when they had beaten the Macedonians in war, appointed Jonathan to be their high priest, who ruled over them seven years. 20.243. for after her death his brother Aristobulus fought against him, and beat him, and deprived him of his principality; and he did himself both reign, and perform the office of high priest to God. 20.244. But when he had reigned three years, and as many months, Pompey came upon him, and not only took the city of Jerusalem by force, but put him and his children in bonds, and sent them to Rome. He also restored the high priesthood to Hyrcanus, and made him governor of the nation, but forbade him to wear a diadem. 20.251. Some of these were the political governors of the people under the reign of Herod, and under the reign of Archelaus his son, although, after their death, the government became an aristocracy, and the high priests were intrusted with a dominion over the nation. And thus much may suffice to be said concerning our high priests. |
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10. Josephus Flavius, Jewish War, 1.63, 1.68, 1.123, 1.385, 2.80, 2.160, 2.360-2.361, 2.368, 2.373, 2.387, 2.390, 2.409-2.417, 2.654, 3.6, 3.340-3.354, 3.361-3.392, 3.400, 3.402, 3.472, 4.386-4.388, 4.462-4.464, 4.535, 4.626, 5.2, 5.228, 5.362-5.419, 5.460, 6.310, 6.399-6.400, 7.78, 7.259-7.274, 7.359 (1st cent. CE - 1st cent. CE) Tagged with subjects: •values/character as identity marker, for josephus •josephus, as character Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 169, 179; Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 207, 208, 209, 210, 211, 212, 213, 225, 226 1.63. Μεδάβην μὲν οὖν καὶ Σαμαγὰν ἅμα ταῖς πλησίον, ἔτι δὲ Σίκιμα καὶ ̓Αργαρίζειν αὐτὸς αἱρεῖ, πρὸς αἷς τὸ Χουθαίων γένος, οἳ περιῴκουν τὸ εἰκασθὲν τῷ ἐν ̔Ιεροσολύμοις ἱερῷ. αἱρεῖ δὲ καὶ τῆς ̓Ιδουμαίας ἄλλας τε οὐκ ὀλίγας καὶ ̓Αδωρεὸν καὶ Μάρισαν. 1.63. “σύ, πάτερ, ὑπὲρ ἐμοῦ πεποίηκας τὴν ἀπολογίαν: πῶς γὰρ ἐγὼ πατροκτόνος, ὃν ὁμολογεῖς φύλακα διὰ παντὸς ἐσχηκέναι; τερατείαν δέ μου καὶ ὑπόκρισιν λέγεις τὴν εὐσέβειαν. πῶς ὁ πανοῦργος ἐν τοῖς ἄλλοις οὕτως ἄφρων ἐγενόμην, ὡς μὴ νοεῖν, ὅτι λαθεῖν οὐδ' ἀνθρώπους ῥᾴδιον τηλικοῦτον μύσος ἐνσκευαζόμενον, τὸν δ' ἀπ' οὐρανοῦ δικαστὴν ἀμήχανον, ὃς ἐφορᾷ πάντα καὶ πανταχοῦ πάρεστιν; 1.68. τὸ λοιπὸν δ' ἐπιβιοὺς ἐν εὐδαιμονίᾳ ̓Ιωάννης καὶ τὰ κατὰ τὴν ἀρχὴν κάλλιστα διοικήσας ἐν τρισὶν ὅλοις καὶ τριάκοντα ἔτεσιν ἐπὶ πέντε υἱοῖς τελευτᾷ, μακαριστὸς ὄντως καὶ κατὰ μηδὲν ἐάσας ἐφ' ἑαυτῷ μεμφθῆναι τὴν τύχην. τρία γοῦν τὰ κρατιστεύοντα μόνος εἶχεν, τήν τε ἀρχὴν τοῦ ἔθνους καὶ τὴν ἀρχιερωσύνην καὶ προφητείαν: 1.123. Δέος δὲ τοῖς τε ἄλλοις τῶν ̓Αριστοβούλου διαφόρων ἐμπίπτει παρ' ἐλπίδα κρατήσαντος καὶ μάλιστα ̓Αντιπάτρῳ πάλαι διαμισουμένῳ. γένος δ' ἦν ̓Ιδουμαῖος προγόνων τε ἕνεκα καὶ πλούτου καὶ τῆς ἄλλης ἰσχύος πρωτεύων τοῦ ἔθνους. 1.385. τηλικαύτῃ πληγῇ τὴν ̓Αραβίαν ἀμυνάμενος καὶ σβέσας τῶν ἀνδρῶν τὰ φρονήματα προύκοψεν ὥστε καὶ προστάτης ὑπὸ τοῦ ἔθνους αἱρεθῆναι. 2.361. ἄλλα τε ἔθνη μυρία πλείονος γέμοντα πρὸς ἐλευθερίαν παρρησίας εἴκει: μόνοι δ' ὑμεῖς ἀδοξεῖτε δουλεύειν οἷς ὑποτέτακται τὰ πάντα. ποίᾳ στρατιᾷ ποίοις πεποιθότες ὅπλοις; ποῦ μὲν ὁ στόλος ὑμῖν διαληψόμενος τὰς ̔Ρωμαίων θαλάσσας; ποῦ δ' οἱ ταῖς ἐπιβολαῖς ἐξαρκέσοντες θησαυροί; 2.368. πόσα Βιθυνία καὶ Καππαδοκία καὶ τὸ Παμφύλιον ἔθνος Λύκιοί τε καὶ Κίλικες ὑπὲρ ἐλευθερίας ἔχοντες εἰπεῖν χωρὶς ὅπλων φορολογοῦνται; τί δαί; Θρᾷκες οἱ πέντε μὲν εὖρος ἑπτὰ δὲ μῆκος ἡμερῶν χώραν διειληφότες, τραχυτέραν τε καὶ πολλῷ τῆς ὑμετέρας ὀχυρωτέραν καὶ βαθεῖ κρυμῷ τοὺς ἐπιστρατεύσοντας ἀνακόπτουσαν, οὐχὶ δισχιλίοις ̔Ρωμαίων ὑπακούουσιν φρουροῖς; 2.373. καὶ τοῦθ' ὑπομένουσιν οὐ διὰ φρονημάτων μαλακίαν οὐδὲ δι' ἀγένειαν, οἵ γε διήνεγκαν ὀγδοήκοντα ἔτη πόλεμον ὑπὲρ τῆς ἐλευθερίας, ἀλλὰ μετὰ τῆς δυνάμεως ̔Ρωμαίων καὶ τὴν τύχην καταπλαγέντες, ἥτις αὐτοῖς κατορθοῖ πλείονα τῶν ὅπλων. τοιγαροῦν ὑπὸ χιλίοις καὶ διακοσίοις στρατιώταις δουλεύουσιν, ὧν ὀλίγου δεῖν πλείους ἔχουσι πόλεις. 2.387. ἀλλ' οὐδὲν τούτων ἰσχυρότερον εὑρέθη τῆς ̔Ρωμαίων τύχης, δύο δ' ἐγκαθήμενα τῇ πόλει τάγματα τὴν βαθεῖαν Αἴγυπτον ἅμα τῇ Μακεδόνων εὐγενείᾳ χαλινοῖ. 2.409. ἅμα δὲ καὶ κατὰ τὸ ἱερὸν ̓Ελεάζαρος υἱὸς ̓Ανανία τοῦ ἀρχιερέως, νεανίας θρασύτατος, στρατηγῶν τότε τοὺς κατὰ τὴν λατρείαν λειτουργοῦντας ἀναπείθει μηδενὸς ἀλλοτρίου δῶρον ἢ θυσίαν προσδέχεσθαι. τοῦτο δ' ἦν τοῦ πρὸς ̔Ρωμαίους πολέμου καταβολή: τὴν γὰρ ὑπὲρ τούτων θυσίαν Καίσαρος ἀπέρριψαν. 2.411. Συνελθόντες γοῦν οἱ δυνατοὶ τοῖς ἀρχιερεῦσιν εἰς ταὐτὸ καὶ τοῖς τῶν Φαρισαίων γνωρίμοις ὡς ἐπ' ἀνηκέστοις ἤδη συμφοραῖς ἐβουλεύοντο περὶ τῶν ὅλων: καὶ δόξαν ἀποπειραθῆναι τῶν στασιαστῶν λόγοις πρὸ τῆς χαλκῆς πύλης ἀθροίζουσι τὸν δῆμον, ἥτις ἦν τοῦ ἔνδον ἱεροῦ τετραμμένη πρὸς ἀνατολὰς ἡλίου. 2.412. καὶ πρῶτον αὐτῶν πολλὰ πρὸς τὴν τόλμαν τῆς ἀποστάσεως χαλεπήναντες καὶ τὸ τηλικοῦτον ἐπισείειν τῇ πατρίδι πόλεμον, ἔπειτα τὸ τῆς προφάσεως ἄλογον διήλεγχον, φάμενοι τοὺς μὲν προγόνους αὐτῶν κεκοσμηκέναι τὸν ναὸν ἐκ τῶν ἀλλοφύλων τὸ πλέον ἀεὶ προσδεχομένους τὰς ἀπὸ τῶν ἔξωθεν ἐθνῶν δωρεάς, 2.413. καὶ οὐ μόνον οὐ διακεκωλυκέναι θυσίας τινῶν, τοῦτο μὲν γὰρ ἀσεβέστατον, ἀλλὰ καὶ τὰ βλεπόμενα καὶ τὰ παραμένοντα τοσοῦτον χρόνον ἀναθήματα περὶ τῷ ἱερῷ καθιδρυκέναι. 2.414. αὐτοὺς δὲ νῦν ἐρεθίζοντας τὰ ̔Ρωμαίων ὅπλα καὶ μνηστευομένους τὸν ἀπ' ἐκείνων πόλεμον καινοτομεῖν θρησκείαν ξένην καὶ μετὰ τοῦ κινδύνου καταψηφίσασθαι τῆς πόλεως ἀσέβειαν, εἰ παρὰ μόνοις ̓Ιουδαίοις οὔτε θύσει τις ἀλλότριος οὔτε προσκυνήσει. 2.415. κἂν μὲν ἐπὶ ἰδιώτου τις ἑνὸς τοῦτον εἰσφέρῃ τὸν νόμον, ἀγανακτεῖν ὡς ὁριζομένης ἀπανθρωπίας, περιορᾶν δ' ὅτε ̔Ρωμαῖοι καὶ ὁ Καῖσαρ ἔκσπονδος γίνεται. 2.416. δεδοικέναι μέντοι, μὴ τὰς ὑπὲρ ἐκείνων ἀπορρίψαντες θυσίας κωλυθῶσι θύειν καὶ τὰς ὑπὲρ ἑαυτῶν γένηταί τε ἔκσπονδος τῆς ἡγεμονίας ἡ πόλις, εἰ μὴ ταχέως σωφρονήσαντες ἀποδώσουσιν τὰς θυσίας καὶ πρὶν ἐξελθεῖν ἐφ' οὓς ὑβρίκασιν τὴν φήμην διορθώσονται τὴν ὕβριν. 2.417. ̔́Αμα ταῦτα λέγοντες παρῆγον τοὺς ἐμπείρους τῶν πατρίων ἱερεῖς ἀφηγουμένους, ὅτι πάντες οἱ πρόγονοι τὰς παρὰ τῶν ἀλλογενῶν θυσίας ἀπεδέχοντο. προσεῖχεν δὲ οὐδεὶς τῶν νεωτεριζόντων, ἀλλ' οὐδὲ προσίεσαν οἱ λῃστρικοὶ καὶ τὴν τοῦ πολέμου καταβολὴν ἐνσκευαζόμενοι. 2.654. ὥστε τοὺς ἄρχοντας τοῦ ἔθνους διὰ τὸ πλῆθος τῶν φονευομένων καὶ τὰς συνεχεῖς ἁρπαγὰς στρατιὰν ἀθροίσαντας ἐμφρούρους τὰς κώμας ἔχειν. καὶ τὰ μὲν κατὰ τὴν ̓Ιδουμαίαν ἐν τούτοις ἦν. 3.6. Ταῦτά τε δὴ προκλῃδονιζόμενος καὶ σταθερὰν μετ' ἐμπειρίας τὴν ἡλικίαν ὁρῶν, μέγα δὲ πίστεως αὐτοῦ τοὺς υἱοὺς ὅμηρον καὶ τὰς τούτων ἀκμὰς χεῖρα τῆς πατρῴας συνέσεως, τάχα τι καὶ περὶ τῶν ὅλων ἤδη τοῦ θεοῦ προοικονομουμένου, 3.6. προϊόντες δὲ ἑκατέρωθεν συνεχῶς καὶ τὰ πέριξ τῆς χώρας κατατρέχοντες μεγάλα τοὺς περὶ τὸν ̓Ιώσηπον ἐκάκουν ἀτρεμοῦντα τάς τε πόλεις ἔξωθεν λῃζόμενοι καὶ προθέοντας ὁπότε θαρρήσειαν ἀνακόπτοντες. 3.341. ὁ δὲ τῆς πόλεως ἁλισκομένης δαιμονίῳ τινὶ συνεργίᾳ χρησάμενος μέσον μὲν ἑαυτὸν ἐκκλέπτει τῶν πολεμίων, καθάλλεται δὲ εἴς τινα βαθὺν λάκκον, ᾧ πλατὺ σπήλαιον διέζευκτο κατὰ πλευρὰν τοῖς ἄνωθεν ἀόρατον. 3.342. ἔνθα τεσσαράκοντα μὲν τῶν ἐπισήμων ἄνδρας καταλαμβάνει λανθάνοντας, παρασκευὴν δ' ἐπιτηδείων οὐκ ὀλίγαις ἡμέραις διαρκεῖν δυναμένην. 3.343. μεθ' ἡμέραν μὲν οὖν ὑπεστέλλετο τῶν πολεμίων πάντα διειληφότων, νυκτὸς δ' ἀνιὼν ἐζήτει δρασμοῦ διάδυσιν καὶ τὰς φυλακὰς κατεσκέπτετο. φρουρουμένων δὲ πανταχόθεν πάντων δι' αὐτὸν ὡς λαθεῖν οὐκ ἦν, αὖθις εἰς τὸ σπήλαιον κατῄει. 3.344. δύο μὲν οὖν ἡμέραις διαλανθάνει, τῇ δὲ τρίτῃ γυναικὸς ἁλούσης τῶν ἅμα αὐτοῖς μηνύεται, καὶ Οὐεσπασιανὸς αὐτίκα μετὰ σπουδῆς πέμπει δύο χιλιάρχους Παυλῖνον καὶ Γαλλικανόν, δεξιάς τε τῷ ̓Ιωσήπῳ δοῦναι κελεύσας καὶ προτρεψομένους ἀνελθεῖν. 3.345. ̓Αφικόμενοι γοῦν παρεκάλουν οὗτοι τὸν ἄνδρα καὶ πίστεις περὶ σωτηρίας ἐδίδοσαν, οὐ μὴν ἔπειθον: 3.346. ἐκ γὰρ ὧν εἰκὸς ἦν τοσαῦτα δράσαντα παθεῖν, οὐκ ἐκ τοῦ φύσει τῶν παρακαλούντων ἡμέρου τὰς ὑποψίας συνέλεγεν ἐδεδίει τε ὡς ἐπὶ τιμωρίαν προκαλουμένους, ἕως Οὐεσπασιανὸς τρίτον ἐπιπέμπει χιλίαρχον Νικάνορα γνώριμον τῷ ̓Ιωσήπῳ καὶ συνήθη πάλαι. 3.347. παρελθὼν δ' οὗτος τό τε φύσει ̔Ρωμαίων χρηστὸν πρὸς οὓς ἂν ἅπαξ ἕλωσι διεξῄει, καὶ ὡς δι' ἀρετὴν αὐτὸς θαυμάζοιτο μᾶλλον ἢ μισοῖτο πρὸς τῶν ἡγεμόνων, 3.348. σπουδάζειν τε τὸν στρατηγὸν οὐκ ἐπὶ τιμωρίαν ἀναγαγεῖν αὐτόν, εἶναι γὰρ ταύτην καὶ παρὰ μὴ προϊόντος λαβεῖν, ἀλλὰ σῶσαι προαιρούμενον ἄνδρα γενναῖον. 3.349. προσετίθει δ' ὡς οὔτ' ἂν Οὐεσπασιανὸς ἐνεδρεύων φίλον ἔπεμπεν, ἵνα τοῦ κακίστου πράγματος προστήσηται τὸ κάλλιστον, ἀπιστίας φιλίαν, οὐδ' ἂν αὐτὸς ἀπατήσων ἄνδρα φίλον ὑπήκουσεν ἐλθεῖν. 3.351. ὡς δ' ὅ τε Νικάνωρ προσέκειτο λιπαρῶν καὶ τὰς ἀπειλὰς τοῦ πολεμίου πλήθους ὁ ̓Ιώσηπος ἔμαθεν, ἀνάμνησις αὐτὸν τῶν διὰ νυκτὸς ὀνείρων εἰσέρχεται, δι' ὧν ὁ θεὸς τάς τε μελλούσας αὐτῷ συμφορὰς προεσήμαινεν ̓Ιουδαίων καὶ τὰ περὶ τοὺς ̔Ρωμαίων βασιλεῖς ἐσόμενα. 3.352. ἦν δὲ καὶ περὶ κρίσεις ὀνείρων ἱκανὸς συμβαλεῖν τὰ ἀμφιβόλως ὑπὸ τοῦ θείου λεγόμενα, τῶν γε μὴν ἱερῶν βίβλων οὐκ ἠγνόει τὰς προφητείας ὡς ἂν αὐτός τε ὢν ἱερεὺς καὶ ἱερέων ἔγγονος: 3.353. ὧν ἐπὶ τῆς τότε ὥρας ἔνθους γενόμενος καὶ τὰ φρικώδη τῶν προσφάτων ὀνείρων σπάσας φαντάσματα προσφέρει τῷ θεῷ λεληθυῖαν εὐχήν, 3.354. κἀπειδὴ τὸ ̓Ιουδαίων, ἔφη, φῦλον ὀκλάσαι δοκεῖ σοι τῷ κτίσαντι, μετέβη δὲ πρὸς ̔Ρωμαίους ἡ τύχη πᾶσα, καὶ τὴν ἐμὴν ψυχὴν ἐπελέξω τὰ μέλλοντα εἰπεῖν, δίδωμι μὲν ̔Ρωμαίοις τὰς χεῖρας ἑκὼν καὶ ζῶ, μαρτύρομαι δὲ ὡς οὐ προδότης, ἀλλὰ σὸς εἶμι διάκονος.” 3.361. Δείσας δὲ τὴν ἔφοδον ὁ ̓Ιώσηπος καὶ προδοσίαν ἡγούμενος εἶναι τῶν τοῦ θεοῦ προσταγμάτων, εἰ προαποθάνοι τῆς διαγγελίας, ἤρχετο πρὸς αὐτοὺς φιλοσοφεῖν ἐπὶ τῆς ἀνάγκης: 3.362. “τί γὰρ τοσοῦτον, ἔφη, σφῶν αὐτῶν, ἑταῖροι, φονῶμεν; ἢ τί τὰ φίλτατα διαστασιάζομεν, σῶμα καὶ ψυχήν; ἠλλάχθαι τις ἐμέ φησιν. 3.363. ἀλλ' οἴδασιν ̔Ρωμαῖοι τοῦτό γε. καλὸν ἐν πολέμῳ θνήσκειν, ἀλλὰ πολέμου νόμῳ, τουτέστιν ὑπὸ τῶν κρατούντων. 3.364. εἰ μὲν οὖν τὸν ̔Ρωμαίων ἀποστρέφομαι σίδηρον, ἄξιος ἀληθῶς εἰμι τοὐμοῦ ξίφους καὶ χειρὸς τῆς ἐμῆς: εἰ δ' ἐκείνους εἰσέρχεται φειδὼ πολεμίου, πόσῳ δικαιότερον ἂν ἡμᾶς ἡμῶν αὐτῶν εἰσέλθοι; καὶ γὰρ ἠλίθιον ταῦτα δρᾶν σφᾶς αὐτούς, περὶ ὧν πρὸς ἐκείνους διιστάμεθα. 3.365. καλὸν γὰρ ὑπὲρ τῆς ἐλευθερίας ἀποθνήσκειν: φημὶ κἀγώ, μαχομένους μέντοι, καὶ ὑπὸ τῶν ἀφαιρουμένων αὐτήν. νῦν δ' οὔτ' εἰς μάχην ἀντιάζουσιν ἡμῖν οὔτ' ἀναιροῦσιν ἡμᾶς: δειλὸς δὲ ὁμοίως ὅ τε μὴ βουλόμενος θνήσκειν ὅταν δέῃ καὶ ὁ βουλόμενος, ὅταν μὴ δέῃ. 3.366. τί δὲ καὶ δεδοικότες πρὸς ̔Ρωμαίους οὐκ ἄνιμεν; 3.367. ἆρ' οὐχὶ θάνατον; εἶθ' ὃν δεδοίκαμεν ἐκ τῶν ἐχθρῶν ὑποπτευόμενον ἑαυτοῖς βέβαιον ἐπιστήσομεν; ἀλλὰ δουλείαν, ἐρεῖ τις. πάνυ γοῦν νῦν ἐσμὲν ἐλεύθεροι. 3.368. γενναῖον γὰρ ἀνελεῖν ἑαυτόν, φήσει τις. οὐ μὲν οὖν, ἀλλ' ἀγενέστατον, ὡς ἔγωγε καὶ κυβερνήτην ἡγοῦμαι δειλότατον, ὅστις χειμῶνα δεδοικὼς πρὸ τῆς θυέλλης ἐβάπτισεν ἑκὼν τὸ σκάφος. 3.369. ἀλλὰ μὴν ἡ αὐτοχειρία καὶ τῆς κοινῆς ἁπάντων ζῴων φύσεως ἀλλότριον καὶ πρὸς τὸν κτίσαντα θεὸν ἡμᾶς ἐστιν ἀσέβεια. 3.371. τὸν δὲ θεὸν οὐκ οἴεσθε ἀγανακτεῖν, ὅταν ἄνθρωπος αὐτοῦ τὸ δῶρον ὑβρίζῃ; καὶ γὰρ εἰλήφαμεν παρ' ἐκείνου τὸ εἶναι καὶ τὸ μηκέτι εἶναι πάλιν ἐκείνῳ δίδομεν. 3.372. τὰ μέν γε σώματα θνητὰ πᾶσιν καὶ ἐκ φθαρτῆς ὕλης δεδημιούργηται, ψυχὴ δὲ ἀθάνατος ἀεὶ καὶ θεοῦ μοῖρα τοῖς σώμασιν ἐνοικίζεται: εἶτ' ἐὰν μὲν ἀφανίσῃ τις ἀνθρώπου παρακαταθήκην ἢ διαθῆται κακῶς, πονηρὸς εἶναι δοκεῖ καὶ ἄπιστος, εἰ δέ τις τοῦ σφετέρου σώματος ἐκβάλλει τὴν παρακαταθήκην τοῦ θεοῦ, λεληθέναι δοκεῖ τὸν ἀδικούμενον; 3.373. καὶ κολάζειν μὲν τοὺς ἀποδράντας οἰκέτας δίκαιον νενόμισται κἂν πονηροὺς καταλείπωσι δεσπότας, αὐτοὶ δὲ κάλλιστον δεσπότην ἀποδιδράσκοντες τὸν θεὸν οὐ δοκοῦμεν ἀσεβεῖν; 3.374. ἆρ' οὐκ ἴστε ὅτι τῶν μὲν ἐξιόντων τοῦ βίου κατὰ τὸν τῆς φύσεως νόμον καὶ τὸ ληφθὲν παρὰ τοῦ θεοῦ χρέος ἐκτινύντων, ὅταν ὁ δοὺς κομίσασθαι θέλῃ, κλέος μὲν αἰώνιον, οἶκοι δὲ καὶ γενεαὶ βέβαιοι, καθαραὶ δὲ καὶ ἐπήκοοι μένουσιν αἱ ψυχαί, χῶρον οὐράνιον λαχοῦσαι τὸν ἁγιώτατον, ἔνθεν ἐκ περιτροπῆς αἰώνων ἁγνοῖς πάλιν ἀντενοικίζονται σώμασιν: 3.375. ὅσοις δὲ καθ' ἑαυτῶν ἐμάνησαν αἱ χεῖρες, τούτων ᾅδης μὲν δέχεται τὰς ψυχὰς σκοτεινότερος, ὁ δὲ τούτων πατὴρ θεὸς εἰς ἐγγόνους τιμωρεῖται τοὺς τῶν πατέρων ὑβριστάς. 3.376. διὰ τοῦτο μεμίσηται παρὰ θεῷ τοῦτο καὶ παρὰ τῷ σοφωτάτῳ κολάζεται νομοθέτῃ: 3.377. τοὺς γοῦν ἀναιροῦντας ἑαυτοὺς παρὰ μὲν ἡμῖν μέχρις ἡλίου δύσεως ἀτάφους ἐκρίπτειν ἔκριναν καίτοι καὶ πολεμίους θάπτειν θεμιτὸν ἡγούμενοι, 3.378. παρ' ἑτέροις δὲ καὶ τὰς δεξιὰς τῶν τοιούτων νεκρῶν ἀποκόπτειν ἐκέλευσαν, αἷς ἐστρατεύσαντο καθ' ἑαυτῶν, ἡγούμενοι καθάπερ τὸ σῶμα τῆς ψυχῆς ἀλλότριον, οὕτως καὶ τὴν χεῖρα τοῦ σώματος. 3.379. καλὸν οὖν, ἑταῖροι, δίκαια φρονεῖν καὶ μὴ ταῖς ἀνθρωπίναις συμφοραῖς προσθεῖναι τὴν εἰς τὸν κτίσαντα ἡμᾶς δυσσέβειαν. 3.381. οὐ μεταβήσομαι δ' ἐγὼ εἰς τὴν τῶν πολεμίων τάξιν, ἵν' ἐμαυτοῦ προδότης γένωμαι: καὶ γὰρ ἂν εἴην πολὺ τῶν αὐτομολούντων πρὸς τοὺς πολεμίους ἠλιθιώτερος, εἴ γ' ἐκεῖνοι μὲν ἐπὶ σωτηρίᾳ τοῦτο πράττουσιν, ἐγὼ δὲ ἐπὶ ἀπωλείᾳ, καί γε τῇ ἐμαυτοῦ. 3.382. τὴν μέντοι ̔Ρωμαίων ἐνέδραν εὔχομαι: μετὰ γὰρ δεξιὰν ἀναιρούμενος ὑπ' αὐτῶν εὔθυμος τεθνήξομαι, τὴν τῶν ψευσαμένων ἀπιστίαν νίκης μείζονα ἀποφέρων παραμυθίαν.” 3.383. ̔Ο μὲν οὖν ̓Ιώσηπος πολλὰ τοιαῦτα πρὸς ἀποτροπὴν τῆς αὐτοχειρίας ἔλεγεν: 3.384. οἱ δὲ πεφραγμένας ἀπογνώσει τὰς ἀκοὰς ἔχοντες ὡς ἂν πάλαι καθοσιώσαντες ἑαυτοὺς τῷ θανάτῳ παρωξύνοντο πρὸς αὐτόν, καὶ προστρέχων ἄλλος ἄλλοθεν ξιφήρεις ἐκάκιζόν τε εἰς ἀνανδρίαν καὶ ὡς ἕκαστος αὐτίκα πλήξων δῆλος ἦν. 3.385. ὁ δὲ τὸν μὲν ὀνομαστὶ καλῶν, τῷ δὲ στρατηγικώτερον ἐμβλέπων, τοῦ δὲ δρασσόμενος τῆς δεξιᾶς, ὃν δὲ δεήσει δυσωπῶν, καὶ ποικίλοις διαιρούμενος πάθεσιν ἐπὶ τῆς ἀνάγκης εἶργεν ἀπὸ τῆς σφαγῆς πάντων τὸν σίδηρον, ὥσπερ τὰ κυκλωθέντα τῶν θηρίων ἀεὶ πρὸς τὸν καθαπτόμενον ἀντιστρεφόμενος. 3.386. τῶν δὲ καὶ παρὰ τὰς ἐσχάτας συμφορὰς ἔτι τὸν στρατηγὸν αἰδουμένων παρελύοντο μὲν αἱ δεξιαί, περιωλίσθανεν δὲ τὰ ξίφη, καὶ πολλοὶ τὰς ῥομφαίας ἐπιφέροντες αὐτομάτως παρεῖσαν. 3.387. ̔Ο δ' ἐν ταῖς ἀμηχανίαις οὐκ ἠπόρησεν ἐπινοίας, ἀλλὰ πιστεύων τῷ κηδεμόνι θεῷ τὴν σωτηρίαν παραβάλλεται, 3.388. κἀπεὶ δέδοκται τὸ θνήσκειν, ἔφη, φέρε κλήρῳ τὰς ἀλλήλων σφαγὰς ἐπιτρέψωμεν, 3.389. ὁ λαχὼν δ' ὑπὸ τοῦ μετ' αὐτὸν πιπτέτω, καὶ διοδεύσει πάντων οὕτως ἡ τύχη, μηδ' ἐπὶ τῆς ἰδίας κείσθω δεξιᾶς ἕκαστος: ἄδικον γὰρ οἰχομένων τινὰ τῶν ἄλλων μετανοήσαντα σωθῆναι.” πιστὸς ἔδοξεν ταῦτα εἰπὼν καὶ συνεκληροῦτο πείσας. 3.391. καταλείπεται δ' οὗτος εἴτε ὑπὸ τύχης χρὴ λέγειν, εἴτε ὑπὸ θεοῦ προνοίας σὺν ἑτέρῳ, καὶ σπουδάζων μήθ' ὑπὸ τοῦ κλήρου καταδικασθῆναι μήτε, εἰ τελευταῖος λείποιτο, μιᾶναι τὴν δεξιὰν ὁμοφύλῳ φόνῳ πείθει κἀκεῖνον ἐπὶ πίστει ζῆν. 3.392. ̔Ο μὲν οὖν οὕτως τόν τε ̔Ρωμαίων καὶ τὸν οἰκείων διαφυγὼν πόλεμον ἐπὶ Οὐεσπασιανὸν ἤγετο ὑπὸ [τοῦ] Νικάνορος. 3.402. δέσμει δέ με νῦν ἀσφαλέστερον, καὶ τήρει σεαυτῷ: δεσπότης μὲν γὰρ οὐ μόνον ἐμοῦ σὺ Καῖσαρ, ἀλλὰ καὶ γῆς καὶ θαλάττης καὶ παντὸς ἀνθρώπων γένους, ἐγὼ δὲ ἐπὶ τιμωρίαν δέομαι φρουρᾶς μείζονος, 3.472. “ἄνδρες, ἔφη, ̔Ρωμαῖοι, καλὸν γὰρ ἐν ἀρχῇ τῶν λόγων ὑπομνῆσαι τοῦ γένους ὑμᾶς, ἵν' εἰδῆτε, τίνες ὄντες πρὸς τίνας μάχεσθαι μέλλομεν. 4.386. κατεπατεῖτο μὲν οὖν πᾶς αὐτοῖς θεσμὸς ἀνθρώπων, ἐγελᾶτο δὲ τὰ θεῖα, καὶ τοὺς τῶν προφητῶν χρησμοὺς ὥσπερ ἀγυρτικὰς λογοποιίας ἐχλεύαζον. 4.387. πολλὰ δ' οὗτοι περὶ ἀρετῆς καὶ κακίας προεθέσπισαν, ἃ παραβάντες οἱ ζηλωταὶ καὶ τὴν κατὰ τῆς πατρίδος προφητείαν τέλους ἠξίωσαν. 4.388. ἦν γὰρ δή τις παλαιὸς λόγος ἀνδρῶν † ἔνθα τότε τὴν πόλιν ἁλώσεσθαι καὶ καταφλέξεσθαι τὸ ἁγιώτατον νόμῳ πολέμου, στάσις ἐὰν κατασκήψῃ καὶ χεῖρες οἰκεῖαι προμιάνωσι τὸ τοῦ θεοῦ τέμενος: οἷς οὐκ ἀπιστήσαντες οἱ ζηλωταὶ διακόνους αὑτοὺς ἐπέδοσαν. 4.462. προελθὼν γὰρ ἐπὶ τὴν πηγὴν καὶ καταβαλὼν εἰς τὸ ῥεῦμα πλῆρες ἁλῶν ἀγγεῖον κεράμου, ἔπειτα εἰς οὐρανὸν δεξιὰν ἀνατείνας δικαίαν κἀπὶ γῆς σπονδὰς μειλικτηρίους χεόμενος, τὴν μὲν ᾐτεῖτο μαλάξαι τὸ ῥεῦμα καὶ γλυκυτέρας φλέβας ἀνοῖξαι, 4.463. τὸν δὲ ἐγκεράσασθαι τῷ ῥεύματι γονιμωτέρους [τε] ἀέρας δοῦναί τε ἅμα καὶ καρπῶν εὐθηνίαν τοῖς ἐπιχωρίοις καὶ τέκνων διαδοχήν, μηδ' ἐπιλιπεῖν αὐτοῖς τὸ τούτων γεννητικὸν ὕδωρ, ἕως μένουσι δίκαιοι. 4.464. ταύταις ταῖς εὐχαῖς πολλὰ προσχειρουργήσας ἐξ ἐπιστήμης ἔτρεψε τὴν πηγήν, καὶ τὸ πρὶν ὀρφανίας αὐτοῖς καὶ λιμοῦ παραίτιον ὕδωρ ἔκτοτε εὐτεκνίας καὶ κόρου χορηγὸν κατέστη. 4.535. προσῆν δὲ ταῖς χρείαις ὠμότης τε αὐτοῦ καὶ πρὸς τὸ γένος ὀργή, δι' ἃ μᾶλλον ἐξερημοῦσθαι συνέβαινε τὴν ̓Ιδουμαίαν. 4.626. “αἰσχρὸν οὖν, ἔφη, τὸν προθεσπίσαντά μοι τὴν ἀρχὴν καὶ διάκονον τῆς τοῦ θεοῦ φωνῆς ἔτι αἰχμαλώτου τάξιν ἢ δεσμώτου τύχην ὑπομένειν” καὶ καλέσας τὸν ̓Ιώσηπον λυθῆναι κελεύει. 5.2. ἔτι δ' αὐτοῦ κατὰ τὴν ̓Αλεξάνδρειαν συγκαθισταμένου τῷ πατρὶ τὴν ἡγεμονίαν νέον αὐτοῖς ἐγκεχειρισμένην ὑπὸ τοῦ θεοῦ συνέβη καὶ τὴν ἐν [τοῖς] ̔Ιεροσολύμοις στάσιν ἀνακμάσασαν τριμερῆ γενέσθαι καὶ καθ' αὑτοῦ θάτερον ἐπιστρέψαι μέρος, ὅπερ ἄν τις ὡς ἐν κακοῖς ἀγαθὸν εἴποι καὶ δίκης ἔργον. 5.2. ἀλλὰ καθεκτέον γὰρ καὶ τὰ πάθη τῷ νόμῳ τῆς γραφῆς, ὡς οὐκ ὀλοφυρμῶν οἰκείων ὁ καιρός, ἀλλ' ἀφηγήσεως πραγμάτων. δίειμι δὲ τὰ ἑξῆς ἔργα τῆς στάσεως. 5.2. τὸ δὲ πρὸς δύσιν μέρος οὐκ εἶχε πύλην, ἀλλὰ διηνεκὲς ἐδεδόμητο ταύτῃ τὸ τεῖχος. αἱ στοαὶ δὲ μεταξὺ τῶν πυλῶν ἀπὸ τοῦ τείχους ἔνδον ἐστραμμέναι πρὸ τῶν γαζοφυλακίων σφόδρα μὲν καλοῖς καὶ μεγάλοις ἀνείχοντο κίοσιν, ἦσαν δ' ἁπλαῖ, καὶ πλὴν τοῦ μεγέθους τῶν κάτω κατ' οὐδὲν ἀπελείποντο. 5.228. Τῶν δ' ἀπὸ γένους ἱερέων ὅσοι διὰ πήρωσιν οὐκ ἐλειτούργουν παρῆσάν τε ἅμα τοῖς ὁλοκλήροις ἐνδοτέρω τοῦ γεισίου καὶ τὰς ἀπὸ τοῦ γένους ἐλάμβανον μερίδας, ταῖς γε μὴν ἐσθῆσιν ἰδιωτικαῖς ἐχρῶντο: τὴν γὰρ ἱερὰν ὁ λειτουργῶν ἠμφιέννυτο μόνος. 5.362. Οὗτος περιιὼν τὸ τεῖχος καὶ πειρώμενος ἔξω τε βέλους εἶναι καὶ ἐν ἐπηκόῳ, πολλὰ κατηντιβόλει φείσασθαι μὲν αὑτῶν καὶ τοῦ δήμου, φείσασθαι δὲ τῆς πατρίδος καὶ τοῦ ἱεροῦ μηδὲ γενέσθαι πρὸς ταῦτα τῶν ἀλλοφύλων ἀπαθεστέρους. 5.363. ̔Ρωμαίους μέν γε τοὺς μὴ μετέχοντας ἐντρέπεσθαι τὰ τῶν πολεμίων ἅγια καὶ μέχρι νῦν τὰς χεῖρας ἐπέχειν, τοὺς δ' ἐντραφέντας αὐτοῖς κἂν περισωθῇ μόνους ἕξοντας ὡρμῆσθαι πρὸς ἀπώλειαν αὐτῶν. 5.364. ἦ μὴν τὰ καρτερώτερα μὲν αὐτῶν ὁρᾶν τείχη πεπτωκότα, λειπόμενον δὲ τὸ τῶν ἑαλωκότων ἀσθενέστερον: γινώσκειν δὲ τὴν ̔Ρωμαίων ἰσχὺν ἀνυπόστατον καὶ τὸ δουλεύειν τούτοις οὐκ ἀπείρατον αὐτοῖς. 5.365. εἰ γὰρ δὴ καὶ πολεμεῖν ὑπὲρ ἐλευθερίας καλόν, χρῆναι τὸ πρῶτον: τὸ δ' ἅπαξ ὑποπεσόντας καὶ μακροῖς εἴξαντας χρόνοις ἔπειτα ἀποσείεσθαι τὸν ζυγὸν δυσθανατούντων, οὐ φιλελευθέρων εἶναι. 5.366. δεῖν μέντοι καὶ δεσπότας ἀδοξεῖν ταπεινοτέρους, οὐχ οἷς ὑποχείρια τὰ πάντα. τί γὰρ ̔Ρωμαίους διαπεφευγέναι, πλὴν εἰ μή τι διὰ θάλπος ἢ κρύος ἄχρηστον; 5.367. μεταβῆναι γὰρ πρὸς αὐτοὺς πάντοθεν τὴν τύχην, καὶ κατὰ ἔθνος τὸν θεὸν ἐμπεριάγοντα τὴν ἀρχὴν νῦν ἐπὶ τῆς ̓Ιταλίας εἶναι. νόμον γε μὴν ὡρίσθαι καὶ παρὰ θηρσὶν ἰσχυρότατον καὶ παρὰ ἀνθρώποις, εἴκειν τοῖς δυνατωτέροις καὶ τὸ κρατεῖν παρ' οἷς ἀκμὴ τῶν ὅπλων εἶναι. 5.368. διὰ τοῦτο καὶ τοὺς προγόνους αὐτῶν καὶ ταῖς ψυχαῖς καὶ τοῖς σώμασιν ἔτι δὲ καὶ ταῖς ἄλλαις ἀφορμαῖς ἀμείνους ὄντας εἶξαι ̔Ρωμαίοις, οὐκ ἂν εἰ μὴ τὸν θεὸν ᾔδεσαν σὺν αὐτοῖς τοῦθ' ὑπομείναντας. 5.369. αὐτοὺς δὲ τίνι καὶ πεποιθότας ἀντέχειν, ἑαλωκυίας μὲν ἐκ πλείστου τῆς πόλεως μέρους, τῶν δ' ἔνδον, εἰ καὶ τὰ τείχη παρέμενεν, ἁλώσεως χεῖρον διακειμένων; 5.371. εἰ γὰρ δὴ καὶ παύσαιντο ̔Ρωμαῖοι τῆς πολιορκίας μηδ' ἐπιπίπτοιεν τῇ πόλει ξιφήρεις, αὐτοῖς γε τὸν ἄμαχον πόλεμον ἔνδον παρακαθῆσθαι καθ' ἑκάστην ὥραν τρεφόμενον, εἰ μὴ καὶ πρὸς τὸν λιμὸν ἆραι τὰ ὅπλα καὶ μάχεσθαι δύνανται μόνοι τε καὶ παθῶν ἐπικρατεῖν. 5.372. προσετίθει δὲ ὡς καλὸν πρὸ ἀνηκέστου συμφορᾶς μεταβαλέσθαι καὶ πρὸς τὸ σωτήριον ἕως ἔξεστι ῥέψαι: καὶ γὰρ οὐδὲ μνησικακήσειν αὐτοῖς ̔Ρωμαίους τῶν γεγενημένων, εἰ μὴ μέχρι τέλους ἀπαυθαδίσαιντο: φύσει τε γὰρ ἐν τῷ κρατεῖν ἡμέρους εἶναι καὶ πρὸ τῶν θυμῶν θήσεσθαι τὸ συμφέρον. 5.373. τοῦτο δ' εἶναι μήτε τὴν πόλιν ἀνδρῶν κενὴν μήτε τὴν χώραν ἔρημον ἔχειν. διὸ καὶ νῦν Καίσαρα βούλεσθαι δεξιὰν αὐτοῖς παρασχεῖν: οὐ γὰρ ἂν σῶσαί τινα βίᾳ λαβόντα τὴν πόλιν, καὶ μάλιστα μηδ' ἐν ἐσχάταις συμφοραῖς ὑπακουσάντων παρακαλοῦντι. 5.374. τοῦ γε μὴν ταχέως τὸ τρίτον τεῖχος ἁλώσεσθαι τὰ προεαλωκότα πίστιν εἶναι: κἂν ἄρρηκτον δὲ ᾖ τὸ ἔρυμα, τὸν λιμὸν ὑπὲρ ̔Ρωμαίων αὐτοῖς μαχεῖσθαι. 5.375. Ταῦτα τὸν ̓Ιώσηπον παραινοῦντα πολλοὶ μὲν ἔσκωπτον ἀπὸ τοῦ τείχους, πολλοὶ δ' ἐβλασφήμουν, ἔνιοι δ' ἔβαλλον. ὁ δ' ὡς ταῖς φανεραῖς οὐκ ἔπειθε συμβουλίαις, ἐπὶ τὰς ὁμοφύλους μετέβαινεν ἱστορίας “ἆ δειλοί, 5.376. βοῶν, καὶ τῶν ἰδίων ἀμνήμονες συμμάχων, ὅπλοις καὶ χερσὶ πολεμεῖτε ̔Ρωμαίοις; τίνα γὰρ ἄλλον οὕτως ἐνικήσαμεν; 5.377. πότε δ' οὐ θεὸς ὁ κτίσας ἂν ἀδικῶνται ̓Ιουδαίων ἔκδικος; οὐκ ἐπιστραφέντες ὄψεσθε πόθεν ὁρμώμενοι μάχεσθε καὶ πηλίκον ἐμιάνατε σύμμαχον; οὐκ ἀναμνήσεσθε πατέρων ἔργα δαιμόνια, καὶ τὸν ἅγιον τόνδε χῶρον ἡλίκους ἡμῖν πάλαι πολέμους καθεῖλεν; 5.378. ἐγὼ μὲν φρίττω τὰ ἔργα τοῦ θεοῦ λέγων εἰς ἀναξίους ἀκοάς: ἀκούετε δ' ὅμως, ἵνα γνῶτε μὴ μόνον ̔Ρωμαίοις πολεμοῦντες ἀλλὰ καὶ τῷ θεῷ. 5.379. βασιλεὺς ὁ τότε Νεχαὼς Αἰγυπτίων, ὁ δ' αὐτὸς ἐκαλεῖτο καὶ Φαραώ, μυρίᾳ χειρὶ καταβὰς ἥρπασε Σάρραν βασιλίδα, τὴν μητέρα τοῦ γένους ἡμῶν. 5.381. οὐ μετὰ μίαν ἑσπέραν ἄχραντος μὲν ἡ βασίλισσα ἀνεπέμφθη πρὸς τὸν ἄνδρα, προσκυνῶν δὲ τὸν ὑφ' ὑμῶν αἱμαχθέντα χῶρον ὁμοφύλῳ φόνῳ καὶ τρέμων ἀπὸ τῶν ἐν νυκτὶ φαντασμάτων ἔφευγεν ὁ Αἰγύπτιος, ἀργύρῳ δὲ καὶ χρυσῷ τοὺς θεοφιλεῖς ̔Εβραίους ἐδωρεῖτο; 5.382. εἴπω τὴν εἰς Αἴγυπτον μετοικίαν τῶν πατέρων; οὐ τυραννούμενοι καὶ βασιλεῦσιν ἀλλοφύλοις ὑποπεπτωκότες τετρακοσίοις ἔτεσι παρὸν ὅπλοις ἀμύνεσθαι καὶ χερσὶ σφᾶς αὐτοὺς ἐπέτρεψαν τῷ θεῷ; 5.383. τίς οὐκ οἶδεν τὴν παντὸς θηρίου καταπλησθεῖσαν Αἴγυπτον καὶ πάσῃ φθαρεῖσαν νόσῳ, τὴν ἄκαρπον [γῆν], τὸν ἐπιλείποντα Νεῖλον, τὰς ἐπαλλήλους δέκα πληγάς, τοὺς διὰ ταῦτα μετὰ φρουρᾶς προπεμπομένους πατέρας ἡμῶν ἀναιμάκτους ἀκινδύνους, οὓς ὁ θεὸς αὑτῷ νεωκόρους ἦγεν; 5.384. ἀλλὰ τὴν ὑπὸ Σύρων ἁρπαγεῖσαν ἁγίαν ἡμῖν λάρνακα οὐκ ἐστέναξε μὲν ἡ Παλαιστίνη καὶ Δαγὼν τὸ ξόανον, ἐστέναξε δὲ πᾶν τὸ τῶν ἁρπασαμένων ἔθνος, 5.385. σηπόμενοι δὲ τὰ κρυπτὰ τοῦ σώματος καὶ δι' αὐτῶν τὰ σπλάγχνα μετὰ τῶν σιτίων καταφέροντες, χερσὶ ταῖς λῃσαμέναις ἀνεκόμισαν κυμβάλων καὶ τυμπάνων ἤχῳ καὶ πᾶσι μειλικτηρίοις ἱλασκόμενοι τὸ ἅγιον; 5.386. θεὸς ἦν ὁ ταῦτα πατράσιν ἡμετέροις στρατηγῶν, ὅτι τὰς χεῖρας καὶ τὰ ὅπλα παρέντες αὐτῷ κρῖναι τὸ ἔργον ἐπέτρεψαν. 5.387. βασιλεὺς ̓Ασσυρίων Σενναχηρεὶμ ὅτε πᾶσαν τὴν ̓Ασίαν ἐπισυρόμενος τήνδε περιεστρατοπεδεύσατο τὴν πόλιν, ἆρα χερσὶν ἀνθρωπίναις ἔπεσεν; 5.388. οὐχ αἱ μὲν ἀπὸ τῶν ὅπλων ἠρεμοῦσαι ἐν προσευχαῖς ἦσαν, ἄγγελος δὲ τοῦ θεοῦ μιᾷ νυκτὶ τὴν ἄπειρον στρατιὰν ἐλυμήνατο, καὶ μεθ' ἡμέραν ἀναστὰς ὁ ̓Ασσύριος ὀκτωκαίδεκα μυριάδας ἐπὶ πεντακισχιλίοις νεκρῶν εὗρε, μετὰ δὲ τῶν καταλειπομένων ἀνόπλους καὶ μὴ διώκοντας ̔Εβραίους ἔφυγεν; 5.389. ἴστε καὶ τὴν ἐν Βαβυλῶνι δουλείαν, ἔνθα μετανάστης ὁ λαὸς ὢν ἔτεσιν ἑβδομήκοντα οὐ πρότερον εἰς ἐλευθερίαν ἀνεχαίτισεν ἢ Κῦρον τοῦτο χαρίσασθαι τῷ θεῷ: προυπέμφθησαν γοῦν ὑπ' αὐτοῦ, καὶ πάλιν τὸν αὑτῶν σύμμαχον ἐνεωκόρουν. 5.391. τοῦτο μέν, ἡνίκα βασιλεὺς Βαβυλωνίων ἐπολιόρκει ταύτην τὴν πόλιν, συμβαλὼν Σεδεκίας ὁ ἡμέτερος βασιλεὺς παρὰ τὰς ̔Ιερεμίου προφητείας αὐτός τε ἑάλω καὶ τὸ ἄστυ μετὰ τοῦ ναοῦ κατασκαπτόμενον εἶδε: καίτοι πόσῳ μετριώτερος ὁ μὲν βασιλεὺς ἐκεῖνος τῶν ὑμετέρων ἡγεμόνων ἦν, ὁ δ' ὑπ' αὐτῷ λαὸς ὑμῶν. 5.392. βοῶντα γοῦν τὸν ̔Ιερεμίαν, ὡς ἀπέχθοιντο μὲν τῷ θεῷ διὰ τὰς εἰς αὐτὸν πλημμελείας, ἁλώσοιντο δ' εἰ μὴ παραδοῖεν τὴν πόλιν, οὔθ' ὁ βασιλεὺς οὔθ' ὁ δῆμος ἀνεῖλεν. 5.393. ἀλλ' ὑμεῖς, ἵν' ἐάσω τἄνδον, οὐ γὰρ ἂν ἑρμηνεῦσαι δυναίμην τὰς παρανομίας ὑμῶν ἀξίως, ἐμὲ τὸν παρακαλοῦντα πρὸς σωτηρίαν ὑμᾶς βλασφημεῖτε καὶ βάλλετε, παροξυνόμενοι πρὸς τὰς ὑπομνήσεις τῶν ἁμαρτημάτων καὶ μηδὲ τοὺς λόγους φέροντες ὧν τἆργα δρᾶτε καθ' ἡμέραν. 5.394. τοῦτο δ', ἡνίκα ̓Αντιόχου τοῦ κληθέντος ̓Επιφανοῦς προσκαθεζομένου τῇ πόλει πολλὰ πρὸς τὸ θεῖον ἐξυβρικότος, οἱ πρόγονοι μετὰ τῶν ὅπλων προῆλθον, αὐτοὶ μὲν ἀπεσφάγησαν ἐν τῇ μάχῃ, διηρπάγη δὲ τὸ ἄστυ τοῖς πολεμίοις, ἠρημώθη δ' ἔτη τρία καὶ μῆνας ἓξ τὸ ἅγιον. καὶ τί δεῖ τἆλλα λέγειν; 5.395. ἀλλὰ ̔Ρωμαίους τίς ἐστρατολόγησε κατὰ τοῦ ἔθνους; οὐχ ἡ τῶν ἐπιχωρίων ἀσέβεια; πόθεν δ' ἠρξάμεθα δουλείας; 5.396. ἆρ' οὐχὶ ἐκ στάσεως τῶν προγόνων, ὅτε ἡ ̓Αριστοβούλου καὶ ̔Υρκανοῦ μανία καὶ πρὸς ἀλλήλους ἔρις Πομπήιον ἐπήγαγεν τῇ πόλει καὶ ̔Ρωμαίοις ὑπέταξεν ὁ θεὸς τοὺς οὐκ ἀξίους ἐλευθερίας; 5.397. τρισὶ γοῦν μησὶ πολιορκηθέντες ἑαυτοὺς παρέδοσαν, οὔθ' ἁμαρτόντες εἰς τὰ ἅγια καὶ τοὺς νόμους ἡλίκα ὑμεῖς καὶ πολὺ μείζοσιν ἀφορμαῖς πρὸς τὸν πόλεμον χρώμενοι. 5.398. τὸ δ' ̓Αντιγόνου τέλος τοῦ ̓Αριστοβούλου παιδὸς οὐκ ἴσμεν, οὗ βασιλεύοντος ὁ θεὸς ἁλώσει πάλιν τὸν λαὸν ἤλαυνε πλημμελοῦντα, καὶ ̔Ηρώδης μὲν ὁ ̓Αντιπάτρου Σόσσιον, Σόσσιος δὲ ̔Ρωμαίων στρατιὰν ἤγαγεν, περισχεθέντες δ' ἐπὶ μῆνας ἓξ ἐπολιορκοῦντο, μέχρι δίκας τῶν ἁμαρτιῶν δόντες ἑάλωσαν καὶ διηρπάγη τοῖς πολεμίοις ἡ πόλις; 5.399. οὕτως οὐδέποτε τῷ ἔθνει τὰ ὅπλα δέδοται, τῷ δὲ πολεμεῖσθαι καὶ τὸ ἁλώσεσθαι πάντως πρόσεστι. 5.401. ὑμῖν δὲ τί τῶν εὐλογηθέντων ὑπὸ τοῦ νομοθέτου πέπρακται; τί δὲ τῶν ὑπ' ἐκείνου κατηραμένων παραλέλειπται; πόσῳ δ' ἐστὲ τῶν τάχιον ἁλόντων ἀσεβέστεροι; 5.402. οὐ τὰ κρυπτὰ μὲν τῶν ἁμαρτημάτων ἠδοξήκατε, κλοπὰς λέγω καὶ ἐνέδρας καὶ μοιχείας, ἁρπαγαῖς δ' ἐρίζετε καὶ φόνοις καὶ ξένας καινοτομεῖτε κακίας ὁδούς, ἐκδοχεῖον δὲ πάντων τὸ ἱερὸν γέγονεν καὶ χερσὶν ἐμφυλίοις ὁ θεῖος μεμίανται χῶρος, ὃν καὶ ̔Ρωμαῖοι πόρρωθεν προσεκύνουν, πολλὰ τῶν ἰδίων ἐθῶν εἰς τὸν ὑμέτερον παραλύοντες νόμον. 5.403. εἶτ' ἐπὶ τούτοις τὸν ἀσεβηθέντα σύμμαχον προσδοκᾶτε; πάνυ γοῦν ἐστὲ δίκαιοι ἱκέται καὶ χερσὶ καθαραῖς τὸν βοηθὸν ὑμῶν παρακαλεῖτε. 5.404. τοιαύταις ὁ βασιλεὺς ἡμῶν ἱκέτευσεν ἐπὶ τὸν ̓Ασσύριον, ὅτε τὸν μέγαν ἐκεῖνον στρατὸν μιᾷ νυκτὶ κατέστρωσεν ὁ θεός; ὅμοια δὲ τῷ ̓Ασσυρίῳ ̔Ρωμαῖοι δρῶσιν, ἵνα καὶ ἄμυναν ὑμεῖς ὁμοίαν ἐλπίσητε; 5.405. οὐχ ὁ μὲν χρήματα παρὰ τοῦ βασιλέως ἡμῶν λαβὼν ἐφ' ᾧ μὴ πορθήσει τὴν πόλιν κατέβη παρὰ τοὺς ὅρκους ἐμπρῆσαι τὸν ναόν, ̔Ρωμαῖοι δὲ τὸν συνήθη δασμὸν αἰτοῦσιν, ὃν οἱ πατέρες ἡμῶν τοῖς ἐκείνων πατράσι παρέσχον; 5.406. καὶ τούτου τυχόντες οὔτε πορθοῦσι τὴν πόλιν οὔτε ψαύουσι τῶν ἁγίων, διδόασι δὲ ὑμῖν τὰ ἄλλα, γενεάς τ' ἐλευθέρας καὶ κτήσεις τὰς ἑαυτῶν νέμεσθαι καὶ τοὺς ἱεροὺς νόμους σώζουσι. 5.407. μανία δὴ τὸν θεὸν προσδοκᾶν ἐπὶ δικαίοις οἷος ἐπ' ἀδίκοις ἐφάνη. καὶ παραχρῆμα δὲ ἀμύνειν οἶδεν ὅταν δέῃ: τοὺς γοῦν ̓Ασσυρίους κατὰ νύκτα τὴν πρώτην παραστρατοπεδευσαμένους ἔκλασεν: 5.408. ὥστ' εἰ καὶ τὴν ἡμετέραν γενεὰν ἐλευθερίας ἢ ̔Ρωμαίους κολάσεως ἀξίους ἔκρινε, κἂν παραχρῆμα καθάπερ τοῖς ̓Ασσυρίοις ἐνέσκηψεν, ὅτε τοῦ ἔθνους ἥπτετο Πομπήιος, ὅτε μετ' αὐτὸν ἀνῄει Σόσσιος, ὅτε Οὐεσπασιανὸς ἐπόρθει τὴν Γαλιλαίαν, τὰ τελευταῖα νῦν, ὅτε ἤγγιζε Τίτος τῇ πόλει. 5.409. καίτοι Μάγνος μὲν καὶ Σόσσιος πρὸς τῷ μηδὲν παθεῖν καὶ ἀνὰ κράτος ἔλαβον τὴν πόλιν, Οὐεσπασιανὸς δ' ἐκ τοῦ πρὸς ἡμᾶς πολέμου καὶ βασιλείας ἤρξατο: Τίτῳ μὲν γὰρ καὶ πηγαὶ πλουσιώτεραι ῥέουσιν αἱ ξηρανθεῖσαι πρότερον ὑμῖν: 5.411. τό γε μὴν τέρας τοῦτο πεπείραται καὶ πρότερον ἐφ' ἁλώσει τῆς πόλεως γεγενημένον, ὅτε ὁ προειρημένος Βαβυλώνιος ἐπεστράτευσεν, ὃς τήν τε πόλιν ἑλὼν ἐνέπρησε καὶ τὸν ναόν, οὐδὲν οἶμαι τῶν τότε ἠσεβηκότων τηλικοῦτον ἡλίκα ὑμεῖς: 5.412. ὥστε ἐγὼ πεφευγέναι μὲν ἐκ τῶν ἁγίων οἶμαι τὸ θεῖον, ἑστάναι δὲ παρ' οἷς πολεμεῖτε νῦν. 5.413. ἀλλ' ἀνὴρ μὲν ἀγαθὸς οἰκίαν ἀσελγῆ φεύξεται καὶ τοὺς ἐν αὐτῇ στυγήσει, τὸν δὲ θεὸν ἔτι πείθεσθε τοῖς οἰκείοις κακοῖς παραμένειν, ὃς τά τε κρυπτὰ πάντα ἐφορᾷ καὶ τῶν σιγωμένων ἀκούει; 5.414. τί δὲ σιγᾶται παρ' ὑμῖν ἢ τί κρύπτεται; τί δ' οὐχὶ καὶ τοῖς ἐχθροῖς φανερὸν γέγονε; πομπεύετε γὰρ παρανομοῦντες καὶ καθ' ἡμέραν ἐρίζετε, τίς χείρων γένηται, τῆς ἀδικίας ὥσπερ ἀρετῆς ἐπίδειξιν ποιούμενοι. 5.415. καταλείπεται δὲ ὅμως ἔτι σωτηρίας ὁδός, ἐὰν θέλητε, καὶ τὸ θεῖον εὐδιάλλακτον ἐξομολογουμένοις καὶ μετανοοῦσιν. 5.416. ὦ σιδήρειοι, ῥίψατε τὰς πανοπλίας, λάβετε ἤδη κατερειπομένης αἰδῶ πατρίδος, ἐπιστράφητε καὶ θεάσασθε τὸ κάλλος ἧς προδίδοτε, οἷον ἄστυ, οἷον ἱερόν, ὅσων ἐθνῶν δῶρα. 5.417. ἐπὶ ταῦτά τις ὁδηγεῖ φλόγα; ταῦτά τις μηκέτ' εἶναι θέλει; καὶ τί σώζεσθαι τούτων ἀξιώτερον, ἄτεγκτοι καὶ λίθων ἀπαθέστεροι. 5.418. καὶ εἰ μὴ ταῦτα γνησίοις ὄμμασιν βλέπετε, γενεὰς γοῦν ὑμετέρας οἰκτείρατε, καὶ πρὸ ὀφθαλμῶν ἑκάστῳ γενέσθω τέκνα καὶ γυνὴ καὶ γονεῖς, οὓς ἀναλώσει μετὰ μικρὸν ἢ λιμὸς ἢ πόλεμος. 5.419. οἶδ' ὅτι μοι συγκινδυνεύει μήτηρ καὶ γυνὴ καὶ γένος οὐκ ἄσημον καὶ πάλαι λαμπρὸς οἶκος, καὶ τάχα δοκῶ διὰ ταῦτα συμβουλεύειν. ἀποκτείνατε αὐτούς, λάβετε μισθὸν τῆς ἑαυτῶν σωτηρίας τὸ ἐμὸν αἷμα: κἀγὼ θνήσκειν ἕτοιμος, εἰ μετ' ἐμὲ σωφρονεῖν μέλλετε.” 7.78. ἔπειτα δὲ καὶ μῖσος τὸ πρὸς τοὺς κρατοῦντας, ἐπεὶ μόνοις ἴσασι ̔Ρωμαίοις τὸ γένος αὐτῶν δουλεύειν βεβιασμένον. οὐ μὴν ἀλλὰ μάλιστά γε πάντων ὁ καιρὸς αὐτοῖς θάρσος ἐνεποίησεν: 7.259. ἐγένετο γάρ πως ὁ χρόνος ἐκεῖνος παντοδαπῆς ἐν τοῖς ̓Ιουδαίοις πονηρίας πολύφορος, ὡς μηδὲν κακίας ἔργον ἄπρακτον καταλιπεῖν, μηδ' εἴ τι ἐπίνοια διαπλάττειν ἐθελήσειεν, ἔχειν ἄν τι καινότερον ἐξευρεῖν. 7.261. ἦν γὰρ ἐκείνοις μὲν ἐπιθυμία τοῦ τυραννεῖν, τοῖς δὲ τοῦ βιάζεσθαι καὶ τὰ τῶν εὐπόρων διαρπάζειν. 7.262. πρῶτον οὖν οἱ σικάριοι τῆς παρανομίας καὶ τῆς πρὸς τοὺς συγγενεῖς ἤρξαντο ὠμότητος, μήτε λόγον ἄρρητον εἰς ὕβριν μήτ' ἔργον ἀπείρατον εἰς ὄλεθρον τῶν ἐπιβουλευθέντων παραλιπόντες. 7.263. ἀλλὰ καὶ τούτους ̓Ιωάννης ἀπέδειξεν αὐτοῦ μετριωτέρους: οὐ γὰρ μόνον ἀνῄρει πάντας ὅσοι τὰ δίκαια καὶ συμφέροντα συνεβούλευον, καθάπερ ἐχθίστοις μάλιστα δὴ τῶν πολιτῶν τοῖς τοιούτοις προσφερόμενος, ἀλλὰ καὶ κοινῇ τὴν πατρίδα μυρίων ἐνέπλησε κακῶν, οἷα πράξειν ἔμελλεν ἄνθρωπος ἤδη καὶ τὸν θεὸν ἀσεβεῖν τετολμηκώς: 7.264. τράπεζάν τε γὰρ ἄθεσμον παρετίθετο καὶ τὴν νενομισμένην καὶ πάτριον ἐξεδιῄτησεν ἁγνείαν, ἵν' ᾖ μηκέτι θαυμαστόν, εἰ τὴν πρὸς ἀνθρώπους ἡμερότητα καὶ κοινωνίαν οὐκ ἐτήρησεν ὁ τῆς πρὸς θεὸν εὐσεβείας οὕτω καταμανείς. 7.265. πάλιν τοίνυν ὁ Γιώρα Σίμων τί κακὸν οὐκ ἔδρασεν; ἢ ποίας ὕβρεως ἐλευθέρων ἀπέσχοντο σωμάτων οἳ τοῦτον ἀνέδειξαν τύραννον; 7.266. ποία δὲ αὐτοὺς φιλία, ποία δὲ συγγένεια πρὸς τοὺς ἐφ' ἑκάστης ἡμέρας φόνους οὐχὶ θρασυτέρους ἐποίησε; τὸ μὲν γὰρ τοὺς ἀλλοτρίους κακῶς ποιεῖν ἀγεννοῦς ἔργον πονηρίας [εἶναι] ὑπελάμβανον, λαμπρὰν δὲ φέρειν ἐπίδειξιν ἡγοῦντο τὴν ἐν τοῖς οἰκειοτάτοις ὠμότητα. 7.267. παρημιλλήσατο δὲ καὶ τὴν τούτων ἀπόνοιαν ἡ τῶν ̓Ιδουμαίων μανία: ἐκεῖνοι γὰρ οἱ μιαρώτατοι τοὺς ἀρχιερέας κατασφάξαντες, ὅπως μηδὲ μέρος τι τῆς πρὸς τὸν θεὸν εὐσεβείας διαφυλάττηται, πᾶν ὅσον ἦν λείψανον ἔτι πολιτικοῦ σχήματος ἐξέκοψαν, 7.268. καὶ τὴν τελεωτάτην εἰσήγαγον διὰ πάντων ἀνομίαν, ἐν ᾗ τὸ τῶν ζηλωτῶν κληθέντων γένος ἤκμασεν, οἳ τὴν προσηγορίαν τοῖς ἔργοις ἐπηλήθευσαν: 7.269. πᾶν γὰρ κακίας ἔργον ἐξεμιμήσαντο, μηδ' εἴ τι πρότερον προϋπάρχον ἡ μνήμη παραδέδωκεν αὐτοὶ παραλιπόντες ἀζήλωτον. 7.271. τοιγαροῦν προσῆκον ἕκαστοι τὸ τέλος εὕροντο τοῦ θεοῦ τὴν ἀξίαν ἐπὶ πᾶσιν αὐτοῖς τιμωρίαν βραβεύσαντος: 7.272. ὅσας γὰρ ἀνθρώπου δύναται φύσις κολάσεις ὑπομεῖναι, πᾶσαι κατέσκηψαν εἰς αὐτοὺς μέχρι καὶ τῆς ἐσχάτης τοῦ βίου τελευτῆς, ἣν ὑπέμειναν ἐν πολυτρόποις αἰκίαις ἀποθανόντες. 7.273. οὐ μὴν ἀλλὰ φαίη τις ἂν αὐτοὺς ἐλάττω παθεῖν ὧν ἔδρασαν: τὸ γὰρ δικαίως ἐπ' αὐτῶν οὐ προσῆν. 7.274. τοὺς δὲ ταῖς ἐκείνων ὠμότησι περιπεσόντας οὐ τοῦ παρόντος ἂν εἴη καιροῦ κατὰ τὴν ἀξίαν ὀδύρεσθαι: πάλιν οὖν ἐπάνειμι πρὸς τὸ καταλειπόμενον μέρος τῆς διηγήσεως. 7.359. πάλαι γάρ, ὡς ἔοικε, κατὰ τοῦ κοινοῦ παντὸς ̓Ιουδαίων γένους ταύτην ἔθετο τὴν ψῆφον ὁ θεός, ὥσθ' ἡμᾶς τοῦ ζῆν ἀπηλλάχθαι μὴ μέλλοντας αὐτῷ χρῆσθαι κατὰ τρόπον. | 1.63. So he took Medaba and Samea, with the towns in their neighborhood, as also Shechem, and Gerizzim; and besides these, [he subdued] the nation of the Cutheans, who dwelt round about that temple which was built in imitation of the temple at Jerusalem; he also took a great many other cities of Idumea, with Adoreon and Marissa. 1.68. So John lived the rest of his life very happily, and administered the government after a most extraordinary manner, and this for thirty-three entire years together. He died, leaving five sons behind him. He was certainly a very happy man, and afforded no occasion to have any complaint made of fortune on his account. He it was who alone had three of the most desirable things in the world,—the government of his nation, and the high priesthood, and the gift of prophecy. 1.123. 2. Now, those other people which were at variance with Aristobulus were afraid upon his unexpected obtaining the government; and especially this concerned Antipater whom Aristobulus hated of old. He was by birth an Idumean, and one of the principal of that nation, on account of his ancestors and riches, and other authority to him belonging: 1.385. insomuch that he punished Arabia so severely, and so far extinguished the spirits of the men, that he was chosen by the nation for their ruler. 2.80. 1. But now came another accusation from the Jews against Archelaus at Rome, which he was to answer to. It was made by those ambassadors who, before the revolt, had come, by Varus’s permission, to plead for the liberty of their country; those that came were fifty in number, but there were more than eight thousand of the Jews at Rome who supported them. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.360. These Macedonians, also, who still fancy what great men their Philip and Alexander were, and see that the latter had promised them the empire over the world, these bear so great a change, and pay their obedience to those whom fortune hath advanced in their stead. 2.361. Moreover, ten thousand other nations there are who had greater reason than we to claim their entire liberty, and yet do submit. You are the only people who think it a disgrace to be servants to those to whom all the world hath submitted. What sort of an army do you rely on? What are the arms you depend on? Where is your fleet, that may seize upon the Roman seas? and where are those treasures which may be sufficient for your undertakings? 2.368. How strong a plea may Bithynia, and Cappadocia, and the people of Pamphylia, the Lycians, and Cilicians, put in for liberty! But they are made tributary without an army. What are the circumstances of the Thracians, whose country extends in breadth five days’ journey, and in length seven, and is of a much more harsh constitution, and much more defensible, than yours, and by the rigor of its cold sufficient to keep off armies from attacking them? do not they submit to two thousand men of the Roman garrisons? 2.373. and they undergo this, not because they are of effeminate minds, or because they are of an ignoble stock, as having borne a war of eighty years in order to preserve their liberty; but by reason of the great regard they have to the power of the Romans, and their good fortune, which is of greater efficacy than their arms. These Gauls, therefore, are kept in servitude by twelve hundred soldiers, which are hardly so many as are their cities; 2.387. yet have none of these things been found too strong for the Roman good fortune; however, two legions that lie in that city are a bridle both for the remoter parts of Egypt, and for the parts inhabited by the more noble Macedonians. 2.390. What remains, therefore, is this, that you have recourse to Divine assistance; but this is already on the side of the Romans; for it is impossible that so vast an empire should be settled without God’s providence. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.410. and when many of the high priests and principal men besought them not to omit the sacrifice, which it was customary for them to offer for their princes, they would not be prevailed upon. These relied much upon their multitude, for the most flourishing part of the innovators assisted them; but they had the chief regard to Eleazar, the governor of the temple. 2.411. 3. Hereupon the men of power got together, and conferred with the high priests, as did also the principal of the Pharisees; and thinking all was at stake, and that their calamities were becoming incurable, took counsel what was to be done. Accordingly, they determined to try what they could do with the seditious by words, and assembled the people before the brazen gate, which was the gate of the inner temple [court of the priests] which looked towards the sunrising. 2.412. And, in the first place, they showed the great indignation they had at this attempt for a revolt, and for their bringing so great a war upon their country; after which they confuted their pretense as unjustifiable, and told them that their forefathers had adorned their temple in great part with donations bestowed on them by foreigners, and had always received what had been presented to them from foreign nations; 2.413. and that they had been so far from rejecting any person’s sacrifice (which would be the highest instance of impiety), that they had themselves placed those donations about the temple which were still visible, and had remained there so long a time; 2.414. that they did now irritate the Romans to take up arms against them, and invited them to make war upon them, and brought up novel rules of a strange Divine worship, and determined to run the hazard of having their city condemned for impiety, while they would not allow any foreigner, but Jews only, either to sacrifice or to worship therein. 2.415. And if such a law should ever be introduced in the case of a single private person only, he would have indignation at it, as an instance of inhumanity determined against him; while they have no regard to the Romans or to Caesar, and forbade even their oblations to be received also; 2.416. that however they cannot but fear, lest, by thus rejecting their sacrifices, they shall not be allowed to offer their own; and that this city will lose its principality, unless they grow wiser quickly, and restore the sacrifices as formerly, and indeed amend the injury [they have offered to foreigners] before the report of it comes to the ears of those that have been injured. 2.417. 4. And as they said these things, they produced those priests that were skillful in the customs of their country, who made the report that all their forefathers had received the sacrifices from foreign nations. But still not one of the innovators would hearken to what was said; nay, those that ministered about the temple would not attend their Divine service, but were preparing matters for beginning the war. 2.654. and until the rulers of that country were so afflicted with the multitude of those that were slain, and with the continual ravage of what they had, that they raised an army, and put garrisons into the villages, to secure them from those insults. And in this state were the affairs of Judea at that time. 3.6. 3. So Nero esteemed these circumstances as favorable omens, and saw that Vespasian’s age gave him sure experience, and great skill, and that he had his sons as hostages for his fidelity to himself, and that the flourishing age they were in would make them fit instruments under their father’s prudence. Perhaps also there was some interposition of Providence, which was paving the way for Vespasian’s being himself emperor afterwards. 3.340. 1. And now the Romans searched for Josephus, both out of the hatred they bore him, and because their general was very desirous to have him taken; for he reckoned that if he were once taken, the greatest part of the war would be over. They then searched among the dead, and looked into the most concealed recesses of the city; 3.341. but as the city was first taken, he was assisted by a certain supernatural providence; for he withdrew himself from the enemy when he was in the midst of them, and leaped into a certain deep pit, whereto there adjoined a large den at one side of it, which den could not be seen by those that were above ground; 3.342. and there he met with forty persons of eminency that had concealed themselves, and with provisions enough to satisfy them for not a few days. 3.343. So in the daytime he hid himself from the enemy, who had seized upon all places, and in the nighttime he got up out of the den and looked about for some way of escaping, and took exact notice of the watch; but as all places were guarded everywhere on his account, that there was no way of getting off unseen, he went down again into the den. 3.344. Thus he concealed himself two days; but on the third day, when they had taken a woman who had been with them, he was discovered. Whereupon Vespasian sent immediately and zealously two tribunes, Paulinus and Gallicanus, and ordered them to give Josephus their right hands as a security for his life, and to exhort him to come up. 3.345. 2. So they came and invited the man to come up, and gave him assurances that his life should be preserved: but they did not prevail with him; 3.346. for he gathered suspicions from the probability there was that one who had done so many things against the Romans must suffer for it, though not from the mild temper of those that invited him. However, he was afraid that he was invited to come up in order to be punished, until Vespasian sent besides these a third tribune, Nicanor, to him; he was one that was well known to Josephus, and had been his familiar acquaintance in old time. 3.347. When he was come, he enlarged upon the natural mildness of the Romans towards those they have once conquered; and told him that he had behaved himself so valiantly, that the commanders rather admired than hated him; 3.348. that the general was very desirous to have him brought to him, not in order to punish him, for that he could do though he should not come voluntarily, but that he was determined to preserve a man of his courage. 3.349. He moreover added this, that Vespasian, had he been resolved to impose upon him, would not have sent to him a friend of his own, nor put the fairest color upon the vilest action, by pretending friendship and meaning perfidiousness; nor would he have himself acquiesced, or come to him, had it been to deceive him. 3.350. 3. Now, as Josephus began to hesitate with himself about Nicanor’s proposal, the soldiery were so angry, that they ran hastily to set fire to the den; but the tribune would not permit them so to do, as being very desirous to take the man alive. 3.351. And now, as Nicanor lay hard at Josephus to comply, and he understood how the multitude of the enemies threatened him, he called to mind the dreams which he had dreamed in the nighttime, whereby God had signified to him beforehand both the future calamities of the Jews, and the events that concerned the Roman emperors. 3.352. Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: 3.353. and just then was he in an ecstasy; and setting before him the tremendous images of the dreams he had lately had, he put up a secret prayer to God, 3.354. and said, “Since it pleaseth thee, who hast created the Jewish nation, to depress the same, and since all their good fortune is gone over to the Romans, and since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter, I willingly give them my hands, and am content to live. And I protest openly that I do not go over to the Romans as a deserter of the Jews, but as a minister from thee.” 3.361. 5. Upon this Josephus was afraid of their attacking him, and yet thought he should be a betrayer of the commands of God, if he died before they were delivered. So he began to talk like a philosopher to them in the distress he was then in, 3.362. when he said thus to them:—“O my friends, why are we so earnest to kill ourselves? and why do we set our soul and body, which are such dear companions, at such variance? 3.363. Can anyone pretend that I am not the man I was formerly? Nay, the Romans are sensible how that matter stands well enough. It is a brave thing to die in war; but so that it be according to the law of war, by the hand of conquerors. 3.364. If, therefore, I avoid death from the sword of the Romans, I am truly worthy to be killed by my own sword, and my own hand; but if they admit of mercy, and would spare their enemy, how much more ought we to have mercy upon ourselves, and to spare ourselves? For it is certainly a foolish thing to do that to ourselves which we quarrel with them for doing to us. 3.365. I confess freely that it is a brave thing to die for liberty; but still so that it be in war, and done by those who take that liberty from us; but in the present case our enemies do neither meet us in battle, nor do they kill us. Now, he is equally a coward who will not die when he is obliged to die, and he who will die when he is not obliged so to do. 3.366. What are we afraid of, when we will not go up to the Romans? Is it death? 3.367. If so, what we are afraid of, when we but suspect our enemies will inflict it on us, shall we inflict it on ourselves for certain? But it may be said we must be slaves. 3.368. And are we then in a clear state of liberty at present? It may also be said that it is a manly act for one to kill himself. No, certainly, but a most unmanly one; as I should esteem that pilot to be an arrant coward, who, out of fear of a storm, should sink his ship of his own accord. 3.369. Now, self-murder is a crime most remote from the common nature of all animals, and an instance of impiety against God our Creator; 3.370. nor indeed is there any animal that dies by its own contrivance, or by its own means, for the desire of life is a law engraven in them all; on which account we deem those that openly take it away from us to be our enemies, and those that do it by treachery are punished for so doing. 3.371. And do not you think that God is very angry when a man does injury to what he hath bestowed on him? For from him it is that we have received our being, and we ought to leave it to his disposal to take that being away from us. 3.372. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if anyone destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if anyone cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it. 3.373. Moreover, our law justly ordains that slaves which run away from their masters shall be punished, though the masters they run away from may have been wicked masters to them. And shall we endeavor to run away from God, who is the best of all masters, and not think ourselves highly guilty of impiety? 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies; 3.375. while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? 3.376. for which reason God hates such doings, and the crime is punished by our most wise legislator. 3.377. Accordingly, our laws determine that the bodies of such as kill themselves should be exposed till the sun be set, without burial, although at the same time it be allowed by them to be lawful to bury our enemies [sooner]. 3.378. The laws of other nations also enjoin such men’s hands to be cut off when they are dead, which had been made use of in destroying themselves when alive, while they reckoned that as the body is alien from the soul, so is the hand alien from the body. 3.379. It is therefore, my friends, a right thing to reason justly, and not add to the calamities which men bring upon us impiety towards our Creator. 3.380. If we have a mind to preserve ourselves, let us do it; for to be preserved by those our enemies, to whom we have given so many demonstrations of our courage, is no way inglorious; but if we have a mind to die, it is good to die by the hand of those that have conquered us. 3.381. For my part, I will not run over to our enemies’ quarters, in order to be a traitor to myself; for certainly I should then be much more foolish than those that deserted to the enemy, since they did it in order to save themselves, and I should do it for destruction, for my own destruction. 3.382. However, I heartily wish the Romans may prove treacherous in this matter; for if, after their offer of their right hand for security, I be slain by them, I shall die cheerfully, and carry away with me the sense of their perfidiousness, as a consolation greater than victory itself.” 3.383. 6. Now these and many the like motives did Josephus use to these men to prevent their murdering themselves; 3.384. but desperation had shut their ears, as having long ago devoted themselves to die, and they were irritated at Josephus. They then ran upon him with their swords in their hands, one from one quarter, and another from another, and called him a coward, and everyone of them appeared openly as if he were ready to smite him; 3.385. but he calling to one of them by name, and looking like a general to another, and taking a third by the hand, and making a fourth ashamed of himself, by praying him to forbear, and being in this condition distracted with various passions (as he well might in the great distress he was then in), he kept off every one of their swords from killing him, and was forced to do like such wild beasts as are encompassed about on every side, who always turn themselves against those that last touched them. 3.386. Nay, some of their right hands were debilitated by the reverence they bare to their general in these his fatal calamities, and their swords dropped out of their hands; and not a few of them there were, who, when they aimed to smite him with their swords, were not thoroughly either willing or able to do it. 3.387. 7. However, in this extreme distress, he was not destitute of his usual sagacity; but trusting himself to the providence of God, he put his life into hazard [in the manner following]: 3.388. “And now,” said he, “since it is resolved among you that you will die, come on, let us commit our mutual deaths to determination by lot. He whom the lot falls to first, let him be killed by him that hath the second lot, 3.389. and thus fortune shall make its progress through us all; nor shall any of us perish by his own right hand, for it would be unfair if, when the rest are gone, somebody should repent and save himself.” This proposal appeared to them to be very just; 3.390. and when he had prevailed with them to determine this matter by lots, he drew one of the lots for himself also. He who had the first lot laid his neck bare to him that had the next, as supposing that the general would die among them immediately; for they thought death, if Josephus might but die with them, was sweeter than life; 3.391. yet was he with another left to the last, whether we must say it happened so by chance, or whether by the providence of God. And as he was very desirous neither to be condemned by the lot, nor, if he had been left to the last, to imbrue his right hand in the blood of his countrymen, he persuaded him to trust his fidelity to him, and to live as well as himself. 3.392. 8. Thus Josephus escaped in the war with the Romans, and in this his own war with his friends, and was led by Nicanor to Vespasian. 3.400. “Thou, O Vespasian, thinkest no more than that thou hast taken Josephus himself captive; but I come to thee as a messenger of greater tidings; for had not I been sent by God to thee, I knew what was the law of the Jews in this case? and how it becomes generals to die. 3.402. Bind me now still faster, and keep me for thyself, for thou, O Caesar, are not only lord over me, but over the land and the sea, and all mankind; and certainly I deserve to be kept in closer custody than I now am in, in order to be punished, if I rashly affirm anything of God.” 3.472. “My brave Romans! for it is right for me to put you in mind of what nation you are, in the beginning of my speech, that so you may not be ignorant who you are, and who they are against whom we are going to fight. 4.386. These men, therefore, trampled upon all the laws of men, and laughed at the laws of God; and for the oracles of the prophets, they ridiculed them as the tricks of jugglers; 4.387. yet did these prophets foretell many things concerning [the rewards of] virtue, and [punishments of] vice, which when these zealots violated, they occasioned the fulfilling of those very prophecies belonging to their own country: 4.388. for there was a certain ancient oracle of those men, that the city should then be taken and the sanctuary burnt, by right of war, when a sedition should invade the Jews, and their own hand should pollute the temple of God. Now, while these zealots did not [quite] disbelieve these predictions, they made themselves the instruments of their accomplishment. 4.462. for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication,—That the current might be mollified, and that the veins of fresh water might be opened; 4.463. that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. 4.464. To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. 4.535. Now, besides this want of provisions that he was in, he was of a barbarous disposition, and bore great anger at this nation, by which means it came to pass that Idumea was greatly depopulated; 4.626. “It is a shameful thing (said he) that this man, who hath foretold my coming to the empire beforehand, and been the minister of a Divine message to me, should still be retained in the condition of a captive or prisoner.” So he called for Josephus, and commanded that he should be set at liberty; 5.2. Nay, indeed, while he was assisting his father at Alexandria, in settling that government which had been newly conferred upon them by God, it so happened that the sedition at Jerusalem was revived, and parted into three factions, and that one faction fought against the other; which partition in such evil cases may be said to be a good thing, and the effect of Divine justice. 5.228. 7. Now all those of the stock of the priests that could not minister by reason of some defect in their bodies, came within the partition, together with those that had no such imperfection, and had their share with them by reason of their stock, but still made use of none except their own private garments; for nobody but he that officiated had on his sacred garments; 5.362. 3. So Josephus went round about the wall, and tried to find a place that was out of the reach of their darts, and yet within their hearing, and besought them, in many words, to spare themselves, to spare their country and their temple, and not to be more obdurate in these cases than foreigners themselves; 5.363. for that the Romans, who had no relation to those things, had a reverence for their sacred rites and places, although they belonged to their enemies, and had till now kept their hands off from meddling with them; while such as were brought up under them, and, if they be preserved, will be the only people that will reap the benefit of them, hurry on to have them destroyed. 5.364. That certainly they have seen their strongest walls demolished, and that the wall still remaining was weaker than those that were already taken. That they must know the Roman power was invincible, and that they had been used to serve them; 5.365. for, that in case it be allowed a right thing to fight for liberty, that ought to have been done at first; but for them that have once fallen under the power of the Romans, and have now submitted to them for so many long years, to pretend to shake off that yoke afterward, was the work of such as had a mind to die miserably, not of such as were lovers of liberty. 5.366. Besides, men may well enough grudge at the dishonor of owning ignoble masters over them, but ought not to do so to those who have all things under their command; for what part of the world is there that hath escaped the Romans, unless it be such as are of no use for violent heat, or for violent cold? 5.367. And evident it is that fortune is on all hands gone over to them; and that God, when he had gone round the nations with this dominion, is now settled in Italy. That, moreover, it is a strong and fixed law, even among brute beasts, as well as among men, to yield to those that are too strong for them; and to suffer those to have dominion who are too hard 5.368. for the rest in war; for which reason it was that their forefathers, who were far superior to them, both in their souls and bodies, and other advantages, did yet submit to the Romans, which they would not have suffered, had they not known that God was with them. 5.369. As for themselves, what can they depend on in this their opposition, when the greatest part of their city is already taken? and when those that are within it are under greater miseries than if they were taken, although their walls be still standing? 5.370. For that the Romans are not unacquainted with that famine which is in the city, whereby the people are already consumed, and the fighting men will in a little time be so too; 5.371. for although the Romans should leave off the siege, and not fall upon the city with their swords in their hands, yet was there an insuperable war that beset them within, and was augmented every hour, unless they were able to wage war with famine, and fight against it, or could alone conquer their natural appetites. 5.372. He added this further, how right a thing it was to change their conduct before their calamities were become incurable, and to have recourse to such advice as might preserve them, while opportunity was offered them for so doing; for that the Romans would not be mindful of their past actions to their disadvantage, unless they persevered in their insolent behavior to the end; because they were naturally mild in their conquests, and preferred what was profitable, before what their passions dictated to them; 5.373. which profit of theirs lay not in leaving the city empty of inhabitants, nor the country a desert; on which account Caesar did now offer them his right hand for their security. Whereas, if he took the city by force, he would not save anyone of them, and this especially, if they rejected his offers in these their utmost distresses; 5.374. for the walls that were already taken could not but assure them that the third wall would quickly be taken also. And though their fortifications should prove too strong for the Romans to break through them, yet would the famine fight for the Romans against them. 5.375. 4. While Josephus was making this exhortation to the Jews, many of them jested upon him from the wall, and many reproached him; nay, some threw their darts at him: but when he could not himself persuade them by such open good advice, he betook himself to the histories belonging to their own nation, 5.376. and cried out aloud, “O miserable creatures! are you so unmindful of those that used to assist you, that you will fight by your weapons and by your hands against the Romans? When did we ever conquer any other nation by such means? 5.377. and when was it that God, who is the Creator of the Jewish people, did not avenge them when they had been injured? Will not you turn again, and look back, and consider whence it is that you fight with such violence, and how great a Supporter you have profanely abused? Will not you recall to mind the prodigious things done for your forefathers and this holy place, and how great enemies of yours were by him subdued under you? 5.378. I even tremble myself in declaring the works of God before your ears, that are unworthy to hear them; however, hearken to me, that you may be informed how you fight not only against the Romans, but against God himself. 5.379. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. 5.380. What did Abraham our progenitor then do? Did he defend himself from this injurious person by war, although he had three hundred and eighteen captains under him, and an immense army under each of them? Indeed he deemed them to be no number at all without God’s assistance, and only spread out his hands towards this holy place, which you have now polluted, and reckoned upon him as upon his invincible supporter, instead of his own army. 5.381. Was not our queen sent back, without any defilement, to her husband, the very next evening?—while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God. 5.382. Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God? 5.383. Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another? and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants? 5.384. Moreover, did not Palestine groan under the ravage the Assyrians made, when they carried away our sacred ark? asdid their idol Dagon, and as also did that entire nation of those that carried it away, 5.385. how they were smitten with a loathsome distemper in the secret parts of their bodies, when their very bowels came down together with what they had eaten, till those hands that stole it away were obliged to bring it back again, and that with the sound of cymbals and timbrels, and other oblations, in order to appease the anger of God for their violation of his holy ark. 5.386. It was God who then became our General, and accomplished these great things for our fathers, and this because they did not meddle with war and fighting, but committed it to him to judge about their affairs. 5.387. When Sennacherib, king of Assyria, brought along with him all Asia, and encompassed this city round with his army, did he fall by the hands of men? 5.388. were not those hands lifted up to God in prayers, without meddling with their arms, when an angel of God destroyed that prodigious army in one night? when the Assyrian king, as he rose the next day, found a hundred fourscore and five thousand dead bodies, and when he, with the remainder of his army, fled away from the Hebrews, though they were unarmed, and did not pursue them. 5.389. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about; accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. 5.390. And, to speak in general, we can produce no example wherein our fathers got any success by war, or failed of success when without war they committed themselves to God. When they staid at home, they conquered, as pleased their Judge; but when they went out to fight, they were always disappointed: 5.391. for example, when the king of Babylon besieged this very city, and our king Zedekiah fought against him, contrary to what predictions were made to him by Jeremiah the prophet, he was at once taken prisoner, and saw the city and the temple demolished. Yet how much greater was the moderation of that king, than is that of your present governors, and that of the people then under him, than is that of you at this time! 5.392. for when Jeremiah cried out aloud, how very angry God was at them, because of their transgressions, and told them that they should be taken prisoners, unless they would surrender up their city, neither did the king nor the people put him to death; 5.393. but for you (to pass over what you have done within the city, which I am not able to describe as your wickedness deserves) you abuse me, and throw darts at me, who only exhort you to save yourselves, as being provoked when you are put in mind of your sins, and cannot bear the very mention of those crimes which you every day perpetrate. 5.394. For another example, when Antiochus, who was called Epiphanes, lay before this city, and had been guilty of many indignities against God, and our forefathers met him in arms, they then were slain in the battle, this city was plundered by our enemies, and our sanctuary made desolate for three years and six months. And what need I bring any more examples? 5.395. Indeed what can it be that hath stirred up an army of the Romans against our nation? Is it not the impiety of the inhabitants? Whence did our servitude commence? 5.396. Was it not derived from the seditions that were among our forefathers, when the madness of Aristobulus and Hyrcanus, and our mutual quarrels, brought Pompey upon this city, and when God reduced those under subjection to the Romans who were unworthy of the liberty they had enjoyed? 5.397. After a siege, therefore, of three months, they were forced to surrender themselves, although they had not been guilty of such offenses, with regard to our sanctuary and our laws, as you have; and this while they had much greater advantages to go to war than you have. 5.398. Do not we know what end Antigonus, the son of Aristobulus, came to, under whose reign God provided that this city should be taken again upon account of the people’s offenses? When Herod, the son of Antipater, brought upon us Sosius, and Sosius brought upon us the Roman army, they were then encompassed and besieged for six months, till, as a punishment for their sins, they were taken, and the city was plundered by the enemy. 5.399. Thus it appears that arms were never given to our nation, but that we are always given up to be fought against, and to be taken; 5.400. for I suppose that such as inhabit this holy place ought to commit the disposal of all things to God, and then only to disregard the assistance of men when they resign themselves up to their Arbitrator, who is above. 5.401. As for you, what have you done of those things that are recommended by our legislator? and what have you not done of those things that he hath condemned? How much more impious are you than those who were so quickly taken! 5.402. You have not avoided so much as those sins that are usually done in secret; I mean thefts, and treacherous plots against men, and adulteries. You are quarreling about rapines and murders, and invent strange ways of wickedness. Nay, the temple itself is become the receptacle of all, and this Divine place is polluted by the hands of those of our own country; which place hath yet been reverenced by the Romans when it was at a distance from them, when they have suffered many of their own customs to give place to our law. 5.403. And, after all this, do you expect Him whom you have so impiously abused to be your supporter? To be sure then you have a right to be petitioners, and to call upon Him to assist you, so pure are your hands! 5.404. Did your king [Hezekiah] lift up such hands in prayer to God against the king of Assyria, when he destroyed that great army in one night? And do the Romans commit such wickedness as did the king of Assyria, that you may have reason to hope for the like vengeance upon them? 5.405. Did not that king accept of money from our king on this condition, that he should not destroy the city, and yet, contrary to the oath he had taken, he came down to burn the temple? while the Romans do demand no more than that accustomed tribute which our fathers paid to their fathers; 5.406. and if they may but once obtain that, they neither aim to destroy this city, nor to touch this sanctuary; nay, they will grant you besides, that your posterity shall be free, and your possessions secured to you, and will preserve your holy laws inviolate to you. 5.407. And it is plain madness to expect that God should appear as well disposed towards the wicked as towards the righteous, since he knows when it is proper to punish men for their sins immediately; accordingly he brake the power of the Assyrians the very first night that they pitched their camp. 5.408. Wherefore, had he judged that our nation was worthy of freedom, or the Romans of punishment, he had immediately inflicted punishment upon those Romans, as he did upon the Assyrians, when Pompey began to meddle with our nation, or when after him Sosius came up against us, or when Vespasian laid waste Galilee, or, lastly, when Titus came first of all near to the city; 5.409. although Magnus and Sosius did not only suffer nothing, but took the city by force; as did Vespasian go from the war he made against you to receive the empire; and as for Titus, those springs that were formerly almost dried up when they were under your power since he is come, run more plentifully than they did before; 5.410. accordingly, you know that Siloam, as well as all the other springs that were without the city, did so far fail, that water was sold by distinct measures; whereas they now have such a great quantity of water for your enemies, as is sufficient not only for drink both for themselves and their cattle, but for watering their gardens also. 5.411. The same wonderful sign you had also experience of formerly, when the forementioned king of Babylon made war against us, and when he took the city, and burnt the temple; while yet I believe the Jews of that age were not so impious as you are. 5.412. Wherefore I cannot but suppose that God is fled out of his sanctuary, and stands on the side of those against whom you fight. 5.413. Now, even a man, if he be but a good man, will fly from an impure house, and will hate those that are in it; and do you persuade yourselves that God will abide with you in your iniquities, who sees all secret things, and hears what is kept most private? 5.414. Now, what crime is there, I pray you, that is so much as kept secret among you, or is concealed by you? nay, what is there that is not open to your very enemies? for you show your transgressions after a pompous manner, and contend one with another which of you shall be more wicked than another; and you make a public demonstration of your injustice, as if it were virtue. 5.415. However, there is a place left for your preservation, if you be willing to accept of it; and God is easily reconciled to those that confess their faults, and repent of them. 5.416. O hard-hearted wretches as you are! cast away all your arms, and take pity of your country already going to ruin; return from your wicked ways, and have regard to the excellency of that city which you are going to betray, to that excellent temple with the donations of so many countries in it. 5.417. Who could bear to be the first that should set that temple on fire? who could be willing that these things should be no more? and what is there that can better deserve to be preserved? O insensible creatures, and more stupid than are the stones themselves! 5.418. And if you cannot look at these things with discerning eyes, yet, however, have pity upon your families, and set before every one of your eyes your children, and wives, and parents, who will be gradually consumed either by famine or by war. 5.419. I am sensible that this danger will extend to my mother, and wife, and to that family of mine who have been by no means ignoble, and indeed to one that hath been very eminent in old time; and perhaps you may imagine that it is on their account only that I give you this advice; if that be all, kill them; nay, take my own blood as a reward, if it may but procure your preservation; for I am ready to die, in case you will but return to a sound mind after my death.” 5.460. 3. In the meantime Antiochus Epiphanes came to the city, having with him a considerable number of other armed men, and a band called the Macedonian band about him, all of the same age, tall, and just past their childhood, armed, and instructed after the Macedonian manner, whence it was that they took that name. Yet were many of them unworthy of so famous a nation; 6.310. 4. Now, if anyone consider these things, he will find that God takes care of mankind, and by all ways possible foreshows to our race what is for their preservation; but that men perish by those miseries which they madly and voluntarily bring upon themselves; 7.78. in the next place, the hatred they bore to those that were their governors, while their nation had never been conscious of subjection to any but to the Romans, and that by compulsion only. Besides these motives, it was the opportunity that now afforded itself, which above all the rest prevailed with them so to do; 7.259. And indeed that was a time most fertile in all manner of wicked practices, insomuch that no kind of evil deeds were then left undone; nor could anyone so much as devise any bad thing that was new, 7.260. o deeply were they all infected, and strove with one another in their single capacity, and in their communities, who should run the greatest lengths in impiety towards God, and in unjust actions towards their neighbors; the men of power oppressing the multitude, and the multitude earnestly laboring to destroy the men of power. 7.261. The one part were desirous of tyrannizing over others, and the rest of offering violence to others, and of plundering such as were richer than themselves. 7.262. They were the Sicarii who first began these transgressions, and first became barbarous towards those allied to them, and left no words of reproach unsaid, and no works of perdition untried, in order to destroy those whom their contrivances affected. 7.263. Yet did John demonstrate by his actions that these Sicarii were more moderate than he was himself, for he not only slew all such as gave him good counsel to do what was right, but treated them worst of all, as the most bitter enemies that he had among all the Citizens; nay, he filled his entire country with ten thousand instances of wickedness, such as a man who was already hardened sufficiently in his impiety towards God would naturally do; 7.264. for the food was unlawful that was set upon his table, and he rejected those purifications that the law of his country had ordained; so that it was no longer a wonder if he, who was so mad in his impiety towards God, did not observe any rules of gentleness and common affection towards men. 7.265. Again, therefore, what mischief was there which Simon the son of Gioras did not do? or what kind of abuses did he abstain from as to those very free-men who had set him up for a tyrant? 7.266. What friendship or kindred were there that did not make him more bold in his daily murders? for they looked upon the doing of mischief to strangers only as a work beneath their courage, but thought their barbarity towards their nearest relations would be a glorious demonstration thereof. 7.267. The Idumeans also strove with these men who should be guilty of the greatest madness! for they [all], vile wretches as they were, cut the throats of the high priests, that so no part of a religious regard to God might be preserved; they thence proceeded to destroy utterly the least remains of a political government, 7.268. and introduced the most complete scene of iniquity in all instances that were practicable; under which scene that sort of people that were called zealots grew up, and who indeed corresponded to the name; 7.269. for they imitated every wicked work; nor, if their memory suggested any evil thing that had formerly been done, did they avoid zealously to pursue the same; 7.270. and although they gave themselves that name from their zeal for what was good, yet did it agree to them only by way of irony, on account of those they had unjustly treated by their wild and brutish disposition, or as thinking the greatest mischiefs to be the greatest good. 7.271. Accordingly, they all met with such ends as God deservedly brought upon them in way of punishment; 7.272. for all such miseries have been sent upon them as man’s nature is capable of undergoing, till the utmost period of their lives, and till death came upon them in various ways of torment; 7.273. yet might one say justly that they suffered less than they had done, because it was impossible they could be punished according to their deserving. 7.274. But to make a lamentation according to the deserts of those who fell under these men’s barbarity, this is not a proper place for it;—I therefore now return again to the remaining part of the present narration. 7.359. for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. |
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11. Josephus Flavius, Against Apion, 1.75, 1.166, 1.250, 2.29-2.30, 2.38, 2.282 (1st cent. CE - 1st cent. CE) Tagged with subjects: •values/character as identity marker, for josephus Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 169, 179 1.75. ἐκεῖνον παραγαγὼν μάρτυρα: “* τοῦ τίμαιος ὄνομα. ἐπὶ τούτου οὐκ οἶδ' ὅπως θεὸς ἀντέπνευσεν καὶ παραδόξως ἐκ τῶν πρὸς ἀνατολὴν μερῶν ἄνθρωποι τὸ γένος ἄσημοι καταθαρρήσαντες ἐπὶ τὴν χώραν ἐστράτευσαν καὶ ῥᾳδίως ἀμαχητὶ ταύτην κατὰ κράτος εἷλον, 1.166. αὐτοῦ μετενεγκεῖν φιλοσοφίαν.” ἦν δὲ καὶ κατὰ πόλεις οὐκ ἄγνωστον ἡμῶν πάλαι τὸ ἔθνος, καὶ πολλὰ τῶν ἐθῶν εἴς τινας ἤδη διαπεφοιτήκει καὶ ζήλου παρ' ἐνίοις ἠξιοῦτο. δηλοῖ δὲ ὁ Θεόφραστος 2.29. αὐτὸς γὰρ περὶ αὐτοῦ τοὐναντίον ἐψεύδετο καὶ γεγενημένος ἐν ̓Οάσει τῆς Αἰγύπτου πάντων Αἰγυπτίων πρῶτος ὤν, ὡς ἂν εἴποι τις, τὴν μὲν ἀληθῆ πατρίδα καὶ τὸ γένος ἐξωμόσατο, ̓Αλεξανδρεὺς δὲ εἶναι καταψευδόμενος ὁμολογεῖ τὴν μοχθηρίαν τοῦ γένους. 2.29. οἱ μὲν ὡς φαυλότατον ἡμῶν τὸν νομοθέτην ἐλοιδόρησαν: τῷ δὲ τῆς ἀρετῆς πάλαι μὲν ὁ θεός, μετ' ἐκεῖνον δὲ μάρτυς ὁ χρόνος εὕρηται γεγενημένος. 2.38. τὸ δὲ δὴ θαυμάζειν, πῶς ̓Ιουδαῖοι ὄντες ̓Αλεξανδρεῖς ἐκλήθησαν, τῆς ὁμοίας ἀπαιδευσίας: πάντες γὰρ οἱ εἰς ἀποικίαν τινὰ κατακληθέντες, κἂν πλεῖστον ἀλλήλων τοῖς γένεσι διαφέρωσιν, ἀπὸ τῶν οἰκιστῶν τὴν προσηγορίαν λαμβάνουσιν. 2.282. βίου καὶ τὴν πρὸς ἀλλήλους κοινωνίαν διδάσκοντες. οὐ μὴν ἀλλὰ καὶ πλήθεσιν ἤδη πολὺς ζῆλος γέγονεν ἐκ μακροῦ τῆς ἡμετέρας εὐσεβείας, οὐδ' ἔστιν οὐ πόλις ̔Ελλήνων οὐδητισοῦν οὐδὲ βάρβαρον οὐδὲ ἓν ἔθνος, ἔνθα μὴ τὸ τῆς ἑβδομάδος, ἣν ἀργοῦμεν ἡμεῖς, τὸ ἔθος [δὲ] διαπεφοίτηκεν καὶ αἱ νηστεῖαι καὶ λύχνων ἀνακαύσεις καὶ πολλὰ τῶν εἰς βρῶσιν ἡμῖν οὐ νενομισμένων παρατετήρηται. | 1.75. “There was a king of ours, whose name was Timaus. Under him it came to pass, I know not how, that God was averse to us; and there came, after a surprising manner, men of ignoble birth out of the eastern parts, and had boldness enough to make an expedition into our country, and with ease subdued it by force, yet without our hazarding a battle with them. 1.166. Nor was our nation unknown of old to several of the Grecian cities, and indeed was thought worthy of imitation by some of them. 1.250. It was also reported that the priest, who ordained their polity and their laws, was by birth of Heliopolis, and his name Osarsiph from Osiris, who was the god of Heliopolis; but that when he was gone over to these people, his name was changed, and he was called Moses.” |
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12. Josephus Flavius, Life, 412, 2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 179 2. ἐμοὶ δ' οὐ μόνον ἐξ ἱερέων ἐστὶν τὸ γένος, ἀλλὰ καὶ ἐκ τῆς πρώτης ἐφημερίδος τῶν εἰκοσιτεσσάρων, πολλὴ δὲ κἀν τούτῳ διαφορά, καὶ τῶν ἐν ταύτῃ δὲ φυλῶν ἐκ τῆς ἀρίστης. ὑπάρχω δὲ καὶ τοῦ βασιλικοῦ γένους ἀπὸ τῆς μητρός: οἱ γὰρ ̓Ασαμωναίου παῖδες, ὧν ἔγγονος ἐκείνη, τοῦ ἔθνους ἡμῶν ἐπὶ μήκιστον χρόνον ἠρχιεράτευσαν καὶ ἐβασίλευσαν. | |
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13. Anon., 4 Ezra, 12.2 Tagged with subjects: •nan Found in books: Jonquière, Prayer in Josephus Ancient Judaism and Early Christianity (2007) 212 |