1. Septuagint, Tobit, 13.5 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and ethnicity in post-biblical texts • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Jews/Judeans/Ioudaioi, in Tobit • Jews/Judeans/Ioudaioi, in diaspora • Philo Judeas
Found in books: Frey and Levison (2014) 296; Gruen (2020) 138
| 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered.''. None |
|
2. Hebrew Bible, Deuteronomy, 17.15, 26.5-26.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and ethnicity in Philo • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Judaea (Judea), high priest of • Judean, Judeans • animals, sacred, in Judea
Found in books: Gordon (2020) 36; Gruen (2020) 155; Salvesen et al (2020) 151, 233
17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃
26.5. וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7. וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8. וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 26.9. וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃''. None | 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.
26.5. And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 26.6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 26.7. And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 26.8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. 26.9. And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.''. None |
|
3. Hebrew Bible, Esther, 9.10, 9.12-9.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, in diaspora • Judaea (Judea) • Judaea (Judea), and Egypt • Judea/Judah • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport
Found in books: Gera (2014) 379, 435; Gruen (2020) 119; Salvesen et al (2020) 359, 360; Udoh (2006) 82
9.12. וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר הַמַּלְכָּה בְּשׁוּשַׁן הַבִּירָה הָרְגוּ הַיְּהוּדִים וְאַבֵּד חֲמֵשׁ מֵאוֹת אִישׁ וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן בִּשְׁאָר מְדִינוֹת הַמֶּלֶךְ מֶה עָשׂוּ וּמַה־שְּׁאֵלָתֵךְ וְיִנָּתֵן לָךְ וּמַה־בַּקָּשָׁתֵךְ עוֹד וְתֵעָשׂ׃ 9.13. וַתֹּאמֶר אֶסְתֵּר אִם־עַל־הַמֶּלֶךְ טוֹב יִנָּתֵן גַּם־מָחָר לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן לַעֲשׂוֹת כְּדָת הַיּוֹם וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן יִתְלוּ עַל־הָעֵץ׃ 9.14. וַיֹּאמֶר הַמֶּלֶךְ לְהֵעָשׂוֹת כֵּן וַתִּנָּתֵן דָּת בְּשׁוּשָׁן וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן תָּלוּ׃ 9.15. וַיִּקָּהֲלוּ היהודיים הַיְּהוּדִים אֲשֶׁר־בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃' '. None | 9.10. the ten sons of Haman the son of Hammedatha, the Jews’enemy, slew they; but on the spoil they laid not their hand.
9.12. And the king said unto Esther the queen: ‘The Jews have slain and destroyed five hundred men in Shushan the castle, and the ten sons of Haman; what then have they done in the rest of the king’s provinces! Now whatever thy petition, it shall be granted thee; and whatever thy request further, it shall be done.’ 9.13. Then said Esther: ‘If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.’ 9.14. And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman’s ten sons. 9.15. And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand.' '. None |
|
4. Hebrew Bible, Exodus, 7.1, 12.38, 22.17, 23.17, 35.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Felix, procurator of Judea • Jews/Judeans/Ioudaioi, and ethnicity in Philo • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Judaea • Judaea (Judea) • Judaea (Judea), and Egypt • Judaea, region of,Sabbath, rules of • Judaea, region of,and purity practices • Judaea, region of,and synagogues • Judea • Judea, Judean • Judean Calendar Plaques • Judean contemplatives • Judean, Judeans • Philo Judeas • animals, sacred, in Judea
Found in books: Bloch (2022) 47, 51; Faßbeck and Killebrew (2016) 340; Fonrobert and Jaffee (2007) 129; Frey and Levison (2014) 261, 304; Ganzel and Holtz (2020) 3; Goodman (2006) 59; Gordon (2020) 36, 79; Gruen (2020) 155; Kraemer (2010) 107, 108; Salvesen et al (2020) 151, 354; Taylor (2012) 80, 168
7.1. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין׃
7.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ׃
12.38. וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃
22.17. מְכַשֵּׁפָה לֹא תְחַיֶּה׃
23.17. שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל־זְכוּרְךָ אֶל־פְּנֵי הָאָדֹן יְהוָה׃
35.3. וַיֹּאמֶר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל רְאוּ קָרָא יְהוָה בְּשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃'
35.3. לֹא־תְבַעֲרוּ אֵשׁ בְּכֹל מֹשְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת׃ '. None | 7.1. And the LORD said unto Moses: ‘See, I have set thee in God’s stead to Pharaoh; and Aaron thy brother shall be thy prophet.
12.38. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.
22.17. Thou shalt not suffer a sorceress to live.
23.17. Three times in the year all thy males shall appear before the Lord GOD.
35.3. Ye shall kindle no fire throughout your habitations upon the sabbath day.’' '. None |
|
5. Hebrew Bible, Genesis, 2.2, 2.7, 2.21, 6.3-6.8, 41.45, 41.50-41.52, 46.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jews, Judeans, law • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Judaea (Judea) • Judaea (Judea), Hasmonean • Judaea (Judea), and Egypt • Judaea, region of,and marriage • Judea/Judah • Philo Judeas • Philo Judeas, De specialibus legibus • Philo Judeas, Legum allegoriae • Philo Judeas, Questiones et solutiones in Exodum • Philo Judeas, Quod Deus sit immutabilis • Philo Judeas, theology of • priests, outside Judea, in Egypt • sacred land, outside Judea, in Egypt
Found in books: Frey and Levison (2014) 138, 142, 143, 145, 146, 151, 205, 207, 210, 213, 214, 220, 225, 231, 232, 234, 268, 270, 280, 285, 288, 348; Gera (2014) 420; Gordon (2020) 128; Gruen (2020) 123, 124, 127; Gunderson (2022) 9, 191, 198; Salvesen et al (2020) 336, 354; Taylor (2012) 68
2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃
2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃
6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃
41.45. וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃' '41.51. וַיִּקְרָא יוֹסֵף אֶת־שֵׁם הַבְּכוֹר מְנַשֶּׁה כִּי־נַשַּׁנִי אֱלֹהִים אֶת־כָּל־עֲמָלִי וְאֵת כָּל־בֵּית אָבִי׃ 41.52. וְאֵת שֵׁם הַשֵּׁנִי קָרָא אֶפְרָיִם כִּי־הִפְרַנִי אֱלֹהִים בְּאֶרֶץ עָנְיִי׃''. None | 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.
2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.
6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart. 6.7. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’ 6.8. But Noah found grace in the eyes of the LORD.
41.45. And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—
41.50. And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him. 41.51. And Joseph called the name of the first-born Manasseh: ‘for God hath made me forget all my toil, and all my father’s house.’ 41.52. And the name of the second called he Ephraim: ‘for God hath made me fruitful in the land of my affliction.’
46.20. And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.' '. None |
|
6. Hebrew Bible, Hosea, 9.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Judean, Judeans • sacred land, in Judea, and Israelite ethnic territory
Found in books: Gordon (2020) 8; Salvesen et al (2020) 152
9.3. לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃''. None | 9.3. They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria.''. None |
|
7. Hebrew Bible, Leviticus, 19.23, 22.32, 25.9, 27.25 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Animals, abundant in Judaea • Cult of Ištar, in Judean calendar plaques • Hasmoneans, attitude towards religious benefaction of non-Judeans • Judaea (Judea) • Judaea (Judea), and Egypt • Judaea, region of,Sabbath, rules of • Judaea, region of,and synagogues • Judea • Judea, in the Persian period • Judean Calendar Plaques • animals, sacred, in Judea • leases, in Judea • priests, in Judea • priests, in Judea, as an empowered class • priests, in Judea, as creditors • priests, in Judea, as land appraisers • priests, in Judea, as landholders • priests, in Judea, as recipients of gifts and prebendary entitlements • priests, in Judea, clan-based organization and divisions of • sacred land, in Judea, in rabbinic writings • sacred land, in Judea, of the Jerusalem temple • sacred land, outside Judea, in Babylonia • sacred land, outside Judea, in Idumea
Found in books: Bickerman and Tropper (2007) 364, 365; Ganzel and Holtz (2020) 50, 57, 61, 63; Gordon (2020) 24, 25, 27, 29, 33, 35, 36, 41, 54, 60, 84, 100, 114, 134, 149, 159, 160, 180, 183, 189, 225, 226, 228; Hasan Rokem (2003) 108; Salvesen et al (2020) 359; Taylor (2012) 80
19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃
22.32. וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃
25.9. וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל־אַרְצְכֶם׃
27.25. וְכָל־עֶרְכְּךָ יִהְיֶה בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה יִהְיֶה הַשָּׁקֶל׃' '. None | 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.
22.32. And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you,
25.9. Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land.
27.25. And all thy valuations shall be according to the shekel of the sanctuary; twenty gerahs shall be the shekel.' '. None |
|
8. Hebrew Bible, Numbers, 5.28, 18.21, 18.24, 25.11-25.13, 27.17, 35.4-35.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Antiochus invasion of Judaea • Essenes (Judean Desert sect, Qumran sect • Judaea (Judea) • Judaea (Judea), and Egypt • Judea, in the Early Roman period • Judea, in the Persian period • Judea/Judah • animals, sacred, in Judea • monastic Judeans • priests, in Judea, as an empowered class • priests, in Judea, as landholders • priests, in Judea, as recipients of gifts and prebendary entitlements • priests, in Judea, settlement patterns of • sacred land, in Judea, in the Temple Vision of Ezekiel • sacred land, in Judea, of priests • sacred land, in Judea, of the Jerusalem temple • sacred land, outside Judea, in Egypt
Found in books: Faßbeck and Killebrew (2016) 55; Gera (2014) 364; Gordon (2020) 25, 36, 77, 91, 94, 98, 175, 227; Kraemer (2010) 74; Piotrkowski (2019) 277; Salvesen et al (2020) 357, 358
5.28. וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃
18.21. וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃
18.24. כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃
25.11. פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃ 25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃
27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃
35.4. וּמִגְרְשֵׁי הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב׃ 35.5. וּמַדֹּתֶם מִחוּץ לָעִיר אֶת־פְּאַת־קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וְהָעִיר בַּתָּוֶךְ זֶה יִהְיֶה לָהֶם מִגְרְשֵׁי הֶעָרִים׃''. None | 5.28. And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed.
18.21. And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting.
18.24. For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’
25.11. ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy. 25.12. Wherefore say: Behold, I give unto him My covet of peace; 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’
27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’
35.4. And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about. 35.5. And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities.''. None |
|
9. Hebrew Bible, 1 Kings, 8.36 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Judea/Judah • sacred land, in Judea, and Israelite ethnic territory
Found in books: Gera (2014) 291; Gordon (2020) 9
8.36. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶת־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃''. None | 8.36. then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance.''. None |
|
10. Hebrew Bible, 2 Kings, 18.21, 18.24 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Judea/Judah • Judean, Judeans
Found in books: Gera (2014) 221; Salvesen et al (2020) 151
18.21. עַתָּה הִנֵּה בָטַחְתָּ לְּךָ עַל־מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל־מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְכָל־הַבֹּטְחִים עָלָיו׃
18.24. וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְּטַנִּים וַתִּבְטַח לְךָ עַל־מִצְרַיִם לְרֶכֶב וּלְפָרָשִׁים׃''. None | 18.21. Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt unto all that trust on him.
18.24. How then canst thou turn away the face of one captain, even of the least of my masters servants? and yet thou puttest thy trust on Egypt for chariots and for horsemen!''. None |
|
11. Hebrew Bible, Isaiah, 1.26, 11.2, 19.18-19.19, 19.21, 36.6, 36.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antiochus invasion of Judaea • Judaea (Judea) • Judaea (Judea), and Egypt • Judaea (Judea), refugees from • Judaea (Judea), ‘liberty’ of • Judaea (Roman province) • Judea/Judah • Judean, Judeans • Philo Judeas • priests, in Judea, as recipients of gifts and prebendary entitlements • sacred land, in Judea, of priests
Found in books: Frey and Levison (2014) 219, 221, 222, 228, 231, 235; Gera (2014) 221; Gordon (2020) 75; Piotrkowski (2019) 34, 415, 418; Salvesen et al (2020) 40, 42, 49, 151, 357, 362; Zawanowska and Wilk (2022) 460
1.26. וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃
11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃
19.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃
19.21. וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃
36.6. הִנֵּה בָטַחְתָּ עַל־מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל־מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְכָל־הַבֹּטְחִים עָלָיו׃
36.9. וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְטַנִּים וַתִּבְטַח לְךָ עַל־מִצְרַיִם לְרֶכֶב וּלְפָרָשִׁים׃''. None | 1.26. And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.
11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.
19.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction. 19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.
19.21. And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it.
36.6. Behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt to all that trust on him.
36.9. How then canst thou turn away the face of one captain, even of the least of my master’s servants? yet thou puttest thy trust on Egypt for chariots and for horsemen!''. None |
|
12. Hebrew Bible, Joshua, 7.26 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Judea • animals, sacred, in Judea
Found in books: Bloch (2022) 106; Gordon (2020) 79
7.26. וַיָּקִימוּ עָלָיו גַּל־אֲבָנִים גָּדוֹל עַד הַיּוֹם הַזֶּה וַיָּשָׁב יְהוָה מֵחֲרוֹן אַפּוֹ עַל־כֵּן קָרָא שֵׁם הַמָּקוֹם הַהוּא עֵמֶק עָכוֹר עַד הַיּוֹם הַזֶּה׃''. None | 7.26. And they raised over him a great heap of stones, unto this day; and the LORD turned from the fierceness of His anger. Wherefore the name of that place was called The valley of Achor, unto this day.''. None |
|
13. Hebrew Bible, Judges, 11.33 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Judea, Judean • Judea/Judah
Found in books: Faßbeck and Killebrew (2016) 275; Gera (2014) 435
11.33. וַיַּכֵּם מֵעֲרוֹעֵר וְעַד־בּוֹאֲךָ מִנִּית עֶשְׂרִים עִיר וְעַד אָבֵל כְּרָמִים מַכָּה גְּדוֹלָה מְאֹד וַיִּכָּנְעוּ בְּנֵי עַמּוֹן מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃''. None | 11.33. And he smote them from ῾Aro῾er, as far as Minnit, twenty cities, and as far as Avel-keramim, with a very great slaughter. Thus the children of ῾Ammon were subdued before the children of Yisra᾽el.''. None |
|
14. Hebrew Bible, Ezekiel, 36.5, 44.9 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and circumcision • Jews/Judeans/Ioudaioi, and non-Jews in Paul • Judea/Judah • Judean Calendar Plaques • animals, sacred, in Judea • priests, in Judea • priests, in Judea, as landholders • priests, in Judea, as recipients of gifts and prebendary entitlements • sacred land, in Judea, and Israelite ethnic territory • sacred land, outside Judea, in Idumea
Found in books: Ganzel and Holtz (2020) 3; Gera (2014) 129; Gordon (2020) 9, 25, 85, 93, 99, 115; Gruen (2020) 196
36.5. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה אִם־לֹא בְּאֵשׁ קִנְאָתִי דִבַּרְתִּי עַל־שְׁאֵרִית הַגּוֹיִם וְעַל־אֱדוֹם כֻּלָּא אֲשֶׁר נָתְנוּ־אֶת־אַרְצִי לָהֶם לְמוֹרָשָׁה בְּשִׂמְחַת כָּל־לֵבָב בִּשְׁאָט נֶפֶשׁ לְמַעַן מִגְרָשָׁהּ לָבַז׃
44.9. כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃' '. None | 36.5. therefore thus saith the Lord GOD: Surely in the fire of My jealousy have I spoken against the residue of the nations, and against all Edom, that have appointed My land unto themselves for a possession with the joy of all their heart, with disdain of soul, to cast it out for a prey;
44.9. Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel.' '. None |
|
15. Hebrew Bible, Ezra, 4.6, 10.8 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Judaea • Judea/Judah • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Philo Judeas • netinim, as continuing to live in Judaea • priests, in Judea • priests, in Judea, as creditors • priests, in Judea, as recipients of gifts and prebendary entitlements • sacred land, in Judea, of the Jerusalem temple
Found in books: Cohen (2010) 96; Frey and Levison (2014) 250; Gera (2014) 172; Gordon (2020) 21, 22, 81, 230; Gruen (2020) 123; Price Finkelberg and Shahar (2021) 205, 206; Udoh (2006) 82
4.6. וּבְמַלְכוּת אֲחַשְׁוֵרוֹשׁ בִּתְחִלַּת מַלְכוּתוֹ כָּתְבוּ שִׂטְנָה עַל־יֹשְׁבֵי יְהוּדָה וִירוּשָׁלִָם׃
10.8. וְכֹל אֲשֶׁר לֹא־יָבוֹא לִשְׁלֹשֶׁת הַיָּמִים כַּעֲצַת הַשָּׂרִים וְהַזְּקֵנִים יָחֳרַם כָּל־רְכוּשׁוֹ וְהוּא יִבָּדֵל מִקְּהַל הַגּוֹלָה׃' '. None | 4.6. And in the reign of Ahasuerus, in the beginning of his reign, wrote they an accusation against the inhabitants of Judah and Jerusalem.
10.8. and that whosoever came not within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of the captivity.' '. None |
|
16. Hebrew Bible, Nehemiah, 5.7, 8.5-8.6, 10.17, 10.31-10.40, 12.10, 13.10 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Antiochus invasion of Judaea • Judaea • Judea • Judea, in the Early Roman period • Judea, in the Hellenistic period • Judea, in the Persian period • Judea/Judah • Maon (Judaea) • Philo Judeas • priests, in Judea • priests, in Judea, as creditors • priests, in Judea, as landholders • priests, in Judea, as recipients of gifts and prebendary entitlements • priests, in Judea, benefactors of • priests, in Judea, clan-based organization and divisions of • priests, in Judea, collectivization of wealth among • priests, in Judea, settlement patterns of • priests, outside Judea, in Babylonia • sacred land, in Judea, of the Jerusalem temple • sacred land, outside Judea, in Egypt
Found in books: Dijkstra and Raschle (2020) 30; Frey and Levison (2014) 214, 227, 250, 263; Gera (2014) 175, 379; Gordon (2020) 1, 3, 66, 96, 101, 106, 108, 109, 110, 116, 133, 227; Levine (2005) 23; Piotrkowski (2019) 277; Price Finkelberg and Shahar (2021) 205, 206; Witter et al. (2021) 17
5.7. וַיִּמָּלֵךְ לִבִּי עָלַי וָאָרִיבָה אֶת־הַחֹרִים וְאֶת־הַסְּגָנִים וָאֹמְרָה לָהֶם מַשָּׁא אִישׁ־בְּאָחִיו אַתֶּם נשאים נֹשִׁים וָאֶתֵּן עֲלֵיהֶם קְהִלָּה גְדוֹלָה׃
8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃
10.17. אֲדֹנִיָּה בִגְוַי עָדִין׃
10.31. וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃ 10.32. וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃ 10.33. וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃ 10.34. לְלֶחֶם הַמַּעֲרֶכֶת וּמִנְחַת הַתָּמִיד וּלְעוֹלַת הַתָּמִיד הַשַּׁבָּתוֹת הֶחֳדָשִׁים לַמּוֹעֲדִים וְלַקֳּדָשִׁים וְלַחַטָּאוֹת לְכַפֵּר עַל־יִשְׂרָאֵל וְכֹל מְלֶאכֶת בֵּית־אֱלֹהֵינוּ׃ 10.35. וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל־קֻרְבַּן הָעֵצִים הַכֹּהֲנִים הַלְוִיִּם וְהָעָם לְהָבִיא לְבֵית אֱלֹהֵינוּ לְבֵית־אֲבֹתֵינוּ לְעִתִּים מְזֻמָּנִים שָׁנָה בְשָׁנָה לְבַעֵר עַל־מִזְבַּח יְהוָה אֱלֹהֵינוּ כַּכָּתוּב בַּתּוֹרָה׃ 10.36. וּלְהָבִיא אֶת־בִּכּוּרֵי אַדְמָתֵנוּ וּבִכּוּרֵי כָּל־פְּרִי כָל־עֵץ שָׁנָה בְשָׁנָה לְבֵית יְהוָה׃ 10.37. וְאֶת־בְּכֹרוֹת בָּנֵינוּ וּבְהֶמְתֵּינוּ כַּכָּתוּב בַּתּוֹרָה וְאֶת־בְּכוֹרֵי בְקָרֵינוּ וְצֹאנֵינוּ לְהָבִיא לְבֵית אֱלֹהֵינוּ לַכֹּהֲנִים הַמְשָׁרְתִים בְּבֵית אֱלֹהֵינוּ׃ 10.38. וְאֶת־רֵאשִׁית עֲרִיסֹתֵינוּ וּתְרוּמֹתֵינוּ וּפְרִי כָל־עֵץ תִּירוֹשׁ וְיִצְהָר נָבִיא לַכֹּהֲנִים אֶל־לִשְׁכוֹת בֵּית־אֱלֹהֵינוּ וּמַעְשַׂר אַדְמָתֵנוּ לַלְוִיִּם וְהֵם הַלְוִיִּם הַמְעַשְּׂרִים בְּכֹל עָרֵי עֲבֹדָתֵנוּ׃ 10.39. וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר׃' '. None | 5.7. Then I consulted with myself, and contended with the nobles and the rulers, and said unto them: ‘Ye lend upon pledge, every one to his brother.’ And I held a great assembly against them.
8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up. 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.
10.17. Adonijah, Bigvai, Adin;
10.31. and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons; 10.32. and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt. 10.33. Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God; 10.34. for the showbread, and for the continual meal-offering, and for the continual burnt-offering, of the sabbaths, of the new moons, for the appointed seasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our God. 10.35. And we cast lots, the priests, the Levites, and the people, for the wood-offering, to bring it into the house of our God, according to our fathers’houses, at times appointed, year by year, to burn upon the altar of the LORD our God, as it is written in the Law; 10.36. and to bring the first-fruits of our land, and the first-fruits of all fruit of all manner of trees, year by year, unto the house of the LORD; 10.37. also the first-born of our sons, and of our cattle, as it is written in the Law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God; 10.38. and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage. 10.39. And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. . 10.40. For the children of Israel and the children of Levi shall bring the heave-offering of the corn, of the wine, and of the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers; and we will not forsake the house of our God.
12.10. And Jeshua begot Joiakim, and Joiakim begot Eliashib, and Eliashib begot Joiada,
13.10. And I perceived that the portions of the Levites had not been given them; so that the Levites and the singers, that did the work, were fled every one to his field.' '. None |
|
17. Herodotus, Histories, 2.30, 2.104, 4.11 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Antiochus invasion of Judaea • Jews/Judeans/Ioudaioi, and circumcision • Judaea, region of • Judea • Judea/Judah
Found in books: Bloch (2022) 86; Gera (2014) 215; Gruen (2020) 54; Piotrkowski (2019) 329; Taylor (2012) 146
2.30. ἀπὸ δὲ ταύτης τῆς πόλιος πλέων ἐν ἴσῳ χρόνῳ ἄλλῳ ἥξεις ἐς τοὺς αὐτομόλους ἐν ὅσῳ περ ἐξ Ἐλεφαντίνης ἦλθες ἐς τὴν μητρόπολιν τὴν Αἰθιόπων. τοῖσι δὲ αὐτομόλοισι τούτοισι οὔνομα ἐστὶ Ἀσμάχ, δύναται δὲ τοῦτο τὸ ἔπος κατὰ τὴν Ἑλλήνων γλῶσσαν οἱ ἐξ ἀριστερῆς χειρὸς παριστάμενοι βασιλέι. ἀπέστησαν δὲ αὗται τέσσερες καὶ εἴκοσι μυριάδες Αἰγυπτίων τῶν μαχίμων ἐς τοὺς Αἰθίοπας τούτους διʼ αἰτίην τοιήνδε. ἐπὶ Ψαμμητίχου βασιλέος φυλακαὶ κατέστησαν ἔν τε Ἐλεφαντίνῃ πόλι πρὸς Αἰθιόπων καὶ ἐν Δάφνῃσι τῇσι Πηλουσίῃσι ἄλλη πρὸς Ἀραβίων τε καὶ Ἀσσυρίων, καὶ ἐν Μαρέῃ πρὸς Λιβύης ἄλλη. ἔτι δὲ ἐπʼ ἐμεῦ καὶ Περσέων κατὰ ταὐτὰ αἱ φυλακαὶ ἔχουσι ὡς καὶ ἐπὶ Ψαμμητίχου ἦσαν· καὶ γὰρ ἐν Ἐλεφαντίνῃ Πέρσαι φρουρέουσι καὶ ἐν Δάφνῃσι. τοὺς ὦν δὴ Αἰγυπτίους τρία ἔτεα φρουρήσαντας ἀπέλυε οὐδεὶς τῆς φρουρῆς· οἳ δὲ βουλευσάμενοι καὶ κοινῷ λόγῳ χρησάμενοι πάντες ἀπὸ τοῦ Ψαμμητίχου ἀποστάντες ἤισαν ἐς Αἰθιοπίην. Ψαμμήτιχος δὲ πυθόμενος ἐδίωκε· ὡς δὲ κατέλαβε, ἐδέετο πολλὰ λέγων καί σφεας θεοὺς πατρωίους ἀπολιπεῖν οὐκ ἔα καὶ τέκνα καὶ γυναῖκας. τῶν δὲ τινὰ λέγεται δέξαντα τὸ αἰδοῖον εἰπεῖν, ἔνθα ἂν τοῦτο ᾖ, ἔσεσθαι αὐτοῖσι ἐνθαῦτα καὶ τέκνα καὶ γυναῖκας. οὗτοι ἐπείτε ἐς Αἰθιοπίην ἀπίκοντο, διδοῦσι σφέας αὐτοὺς τῷ Αἰθιόπων βασιλέι, ὁ δὲ σφέας τῷδε ἀντιδωρέεται· ἦσάν οἱ διάφοροι τινὲς γεγονότες τῶν Αἰθιόπων· τούτους ἐκέλευε ἐξελόντας τὴν ἐκείνων γῆν οἰκέειν. τούτων δὲ ἐσοικισθέντων ἐς τοὺς Αἰθίοπας ἡμερώτεροι γεγόνασι Αἰθίοπες, ἤθεα μαθόντες Αἰγύπτια.
2.104. φαίνονται μὲν γὰρ ἐόντες οἱ Κόλχοι Αἰγύπτιοι, νοήσας δὲ πρότερον αὐτὸς ἢ ἀκούσας ἄλλων λέγω. ὡς δέ μοι ἐν φροντίδι ἐγένετο, εἰρόμην ἀμφοτέρους, καὶ μᾶλλον οἱ Κόλχοι ἐμεμνέατο τῶν Αἰγυπτίων ἢ οἱ Αἰγύπτιοι τῶν Κόλχων· νομίζειν δʼ ἔφασαν οἱ Αἰγύπτιοι τῆς Σεσώστριος στρατιῆς εἶναι τοὺς Κόλχους. αὐτὸς δὲ εἴκασα τῇδε, καὶ ὅτι μελάγχροες εἰσὶ καὶ οὐλότριχες. καὶ τοῦτο μὲν ἐς οὐδὲν ἀνήκει· εἰσὶ γὰρ καὶ ἕτεροι τοιοῦτοι· ἀλλὰ τοῖσιδε καὶ μᾶλλον, ὅτι μοῦνοι πάντων ἀνθρώπων Κόλχοι καὶ Αἰγύπτιοι καὶ Αἰθίοπες περιτάμνονται ἀπʼ ἀρχῆς τὰ αἰδοῖα. Φοίνικες δὲ καὶ Σύροι οἱ ἐν τῇ Παλαιστίνῃ καὶ αὐτοὶ ὁμολογέουσι παρʼ Αἰγυπτίων μεμαθηκέναι, Σύριοι δὲ οἱ περὶ Θερμώδοντα καὶ Παρθένιον ποταμὸν καὶ Μάκρωνες οἱ τούτοισι ἀστυγείτονες ἐόντες ἀπὸ Κόλχων φασὶ νεωστὶ μεμαθηκέναι. οὗτοι γὰρ εἰσὶ οἱ περιταμνόμενοι ἀνθρώπων μοῦνοι, καὶ οὗτοι Αἰγυπτίοισι φαίνονται ποιεῦντες κατὰ ταὐτά. αὐτῶν δὲ Αἰγυπτίων καὶ Αἰθιόπων οὐκ ἔχω εἰπεῖν ὁκότεροι παρὰ τῶν ἑτέρων ἐξέμαθον· ἀρχαῖον γὰρ δή τι φαίνεται ἐόν. ὡς δὲ ἐπιμισγόμενοι Αἰγύπτῳ ἐξέμαθον, μέγα μοι καὶ τόδε τεκμήριον γίνεται· Φοινίκων ὁκόσοι τῇ Ἑλλάδι ἐπιμίσγονται, οὐκέτι Αἰγυπτίους μιμέονται κατὰ τὰ αἰδοῖα. ἀλλὰ τῶν ἐπιγινομένων οὐ περιτάμνουσι τὰ αἰδοῖα.
4.11. ἔστι δὲ καὶ ἄλλος λόγος ἔχων ὧδε, τῷ μάλιστα λεγομένῳ αὐτός πρόσκειμαι, Σκύθας τοὺς νομάδας οἰκέοντας ἐν τῇ Ἀσίῃ, πολέμῳ πιεσθέντας ὑπὸ Μασσαγετέων, οἴχεσθαι διαβάντας ποταμὸν Ἀράξην ἐπὶ γῆν τὴν Κιμμερίην ʽτὴν γὰρ νῦν νέμονται Σκύθαι, αὕτη λέγεται τὸ παλαιὸν εἶναι Κιμμερίων̓, τοὺς δὲ Κιμμερίους ἐπιόντων Σκυθέων βουλεύεσθαι ὡς στρατοῦ ἐπιόντος μεγάλου, καὶ δὴ τὰς γνώμας σφέων κεχωρισμένας, ἐντόνους μὲν ἀμφοτέρας, ἀμείνω δὲ τὴν τῶν βασιλέων· τὴν μὲν γὰρ δὴ τοῦ δήμου φέρειν γνώμην ὡς ἀπαλλάσσεσθαι πρῆγμα εἴη μηδὲ πρὸ σποδοῦ μένοντας κινδυνεύειν, τὴν δὲ τῶν βασιλέων διαμάχεσθαι περὶ τῆς χώρης τοῖσι ἐπιοῦσι. οὔκων δὴ ἐθέλειν πείθεσθαι οὔτε τοῖσι βασιλεῦσι τὸν δῆμον οὔτε τῷ δήμῳ τοὺς βασιλέας· τοὺς μὲν δὴ ἀπαλλάσσεσθαι βουλεύεσθαι ἀμαχητὶ τὴν χωρῆν παραδόντας τοῖσι ἐπιοῦσι· τοῖσι δὲ βασιλεῦσι δόξαι ἐν τῇ ἑωυτῶν κεῖσθαι ἀποθανόντας μηδὲ συμφεύγειν τῷ δήμῳ, λογισαμένους ὅσα τε ἀγαθὰ πεπόνθασι καὶ ὅσα φεύγοντας ἐκ τῆς πατρίδος κακὰ ἐπίδοξα καταλαμβάνειν. ὡς δὲ δόξαι σφι ταῦτα, διαστάντας καὶ ἀριθμὸν ἴσους γενομένους μάχεσθαι πρὸς ἀλλήλους. καὶ τοὺς μὲν ἀποθανόντας πάντας ὑπʼ ἑωυτῶν θάψαι τὸν δῆμον τῶν Κιμμερίων παρὰ ποταμὸν Τύρην ʽκαί σφεων ἔτι δῆλος ἐστὶ ὁ τάφοσ̓, θάψαντας δὲ οὕτω τὴν ἔξοδον ἐκ τῆς χώρης ποιέεσθαι· Σκύθας δὲ ἐπελθόντας λαβεῖν τὴν χώρην ἐρήμην.''. None | 2.30. From this city you make a journey by water equal in distance to that by which you came from Elephantine to the capital city of Ethiopia, and you come to the land of the Deserters. These Deserters are called Asmakh, which translates, in Greek, as “those who stand on the left hand of the king”. ,These once revolted and joined themselves to the Ethiopians, two hundred and forty thousand Egyptians of fighting age. The reason was as follows. In the reign of Psammetichus, there were watchposts at Elephantine facing Ethiopia, at Daphnae of Pelusium facing Arabia and Assyria, and at Marea facing Libya . ,And still in my time the Persians hold these posts as they were held in the days of Psammetichus; there are Persian guards at Elephantine and at Daphnae . Now the Egyptians had been on guard for three years, and no one came to relieve them; so, organizing and making common cause, they revolted from Psammetichus and went to Ethiopia . ,Psammetichus heard of it and pursued them; and when he overtook them, he asked them in a long speech not to desert their children and wives and the gods of their fathers. Then one of them, the story goes, pointed to his genitals and said that wherever that was, they would have wives and children. ,So they came to Ethiopia, and gave themselves up to the king of the country; who, to make them a gift in return, told them to dispossess certain Ethiopians with whom he was feuding, and occupy their land. These Ethiopians then learned Egyptian customs and have become milder-mannered by intermixture with the Egyptians. ' "
2.104. For it is plain to see that the Colchians are Egyptians; and what I say, I myself noted before I heard it from others. When it occurred to me, I inquired of both peoples; and the Colchians remembered the Egyptians better than the Egyptians remembered the Colchians; ,the Egyptians said that they considered the Colchians part of Sesostris' army. I myself guessed it, partly because they are dark-skinned and woolly-haired; though that indeed counts for nothing, since other peoples are, too; but my better proof was that the Colchians and Egyptians and Ethiopians are the only nations that have from the first practised circumcision. ,The Phoenicians and the Syrians of Palestine acknowledge that they learned the custom from the Egyptians, and the Syrians of the valleys of the Thermodon and the Parthenius, as well as their neighbors the Macrones, say that they learned it lately from the Colchians. These are the only nations that circumcise, and it is seen that they do just as the Egyptians. ,But as to the Egyptians and Ethiopians themselves, I cannot say which nation learned it from the other; for it is evidently a very ancient custom. That the others learned it through traffic with Egypt, I consider clearly proved by this: that Phoenicians who traffic with Hellas cease to imitate the Egyptians in this matter and do not circumcise their children. " "
4.11. There is yet another story, to which account I myself especially incline. It is to this effect. The nomadic Scythians inhabiting Asia, when hard pressed in war by the Massagetae, fled across the Araxes river to the Cimmerian country (for the country which the Scythians now inhabit is said to have belonged to the Cimmerians before),,and the Cimmerians, at the advance of the Scythians, deliberated as men threatened by a great force should. Opinions were divided; both were strongly held, but that of the princes was the more honorable; for the people believed that their part was to withdraw and that there was no need to risk their lives for the dust of the earth; but the princes were for fighting to defend their country against the attackers. ,Neither side could persuade the other, neither the people the princes nor the princes the people; the one party planned to depart without fighting and leave the country to their enemies, but the princes were determined to lie dead in their own country and not to flee with the people, for they considered how happy their situation had been and what ills were likely to come upon them if they fled from their native land. ,Having made up their minds, the princes separated into two equal bands and fought with each other until they were all killed by each other's hands; then the Cimmerian people buried them by the Tyras river, where their tombs are still to be seen, and having buried them left the land; and the Scythians came and took possession of the country left empty."'. None |
|
18. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Judaea (Judea), high priest of • Philo Judeas
Found in books: Frey and Levison (2014) 281; Salvesen et al (2020) 239
44d. εἰκότος ἀντεχομένοις, οὕτω καὶ κατὰ ταῦτα πορευομένοις διεξιτέον.''. None | 44d. and proceed accordingly, in the exposition now to be given.''. None |
|
19. Anon., Jubilees, 30.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Judaea • Judea, Judah • Philo Judeas
Found in books: Frey and Levison (2014) 218, 224; Goodman (2006) 51; Gruen (2020) 125; Ruzer (2020) 185
| 30.14. and every man who hath defiled (it) shall surely die: they shall stone him with stones.' '. None |
|
20. Hebrew Bible, Daniel, 9.7, 11.29-11.30 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Antiochus invasion of Judaea • Judaea (Judea) • Judaea (Judea), refugees from • Judaea (Judea), ‘liberty’ of • Judea • Philo Judeas
Found in books: Bacchi (2022) 20; Frey and Levison (2014) 250; Piotrkowski (2019) 103, 129, 329; Salvesen et al (2020) 362; van Maaren (2022) 92
9.7. לְךָ אֲדֹנָי הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים כַּיּוֹם הַזֶּה לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלִַם וּלְכָל־יִשְׂרָאֵל הַקְּרֹבִים וְהָרְחֹקִים בְּכָל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתָּם שָׁם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בָךְ׃
11.29. לַמּוֹעֵד יָשׁוּב וּבָא בַנֶּגֶב וְלֹא־תִהְיֶה כָרִאשֹׁנָה וְכָאַחֲרֹנָה׃' '. None | 9.7. Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee.
11.29. At the time appointed he shall return, and come into the south; but it shall not be in the latter time as it was in the former. 11.30. For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet.' '. None |
|
21. Septuagint, 1 Maccabees, 1.11, 1.21-1.24, 1.27, 1.41, 1.43, 2.1, 2.17, 2.26, 2.28-2.42, 2.44-2.47, 2.50-2.60, 2.66-2.67, 3.10, 3.42, 3.48, 4.14, 5.4, 5.9-5.10, 5.13, 5.16-5.19, 5.42-5.44, 6.58, 7.12-7.13, 7.18-7.19, 8.17-8.32, 9.29, 9.50, 10.6, 10.16, 10.18-10.20, 10.25-10.45, 10.47, 10.65, 10.89, 11.1-11.6, 11.28, 11.30-11.37, 12.35, 12.38, 13.11, 13.15, 13.36, 13.38, 14.33, 14.37, 15.2, 15.7 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander (the Great), annexes Samaria to Judea (according to Pseudo-Hecataeus) • Antiochus invasion of Judaea • Hasmoneans, attitude towards religious benefaction of non-Judeans • Jews/Judeans/Ioudaioi, and ethnicity in post-biblical texts • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Judaea • Judaea (Judea) • Judaea (Judea), and Egypt • Judaea, region of,Sabbath, rules of • Judaea, region of,rabbinic • Judea • Judea, Judean • Judea, fortresses in • Judea, in the Early Roman period • Judea, in the Hellenistic period • Judea, in the Persian period • Judea, overpopulated • Judea, personal landholding of • Judea/Judah • Judean ethnos • Judean, Judeans • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Maon (Judaea) • Ptolemy Lathyrus, invasion of Judea • Samaria (region), annexation of southern, to Judea • Samaria (region), annexation to Judea by Alexander • Seleucid period, fortresses in Judea in • Simeon, fortifies Judea • priests, in Judea, as landholders • sacred land, in Judea, in rabbinic writings • sacred land, in Judea, of the Jerusalem temple • sacred land, outside Judea, in Egypt • sacred land, outside Judea, in Idumea
Found in books: Bacchi (2022) 17; Bar Kochba (1997) 106, 114, 116, 117, 118, 119, 123, 134, 243, 244, 282, 283; Faßbeck and Killebrew (2016) 275; Gera (2014) 43, 174, 175, 180, 181, 182, 434; Gordon (2020) 114, 121, 132, 136, 138, 139, 140, 141, 142, 143, 144, 145, 146, 148, 164, 178, 180, 196, 227, 228; Gruen (2020) 124, 132, 133, 134, 135; Levine (2005) 23; Piotrkowski (2019) 103, 119, 129, 329, 336; Salvesen et al (2020) 287, 358, 359; Schwartz (2008) 374, 454; Taylor (2012) 5, 187; Udoh (2006) 49, 81, 83, 84, 87; Witter et al. (2021) 106; van Maaren (2022) 46, 51, 65, 66, 111, 130
| 1.11. In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us."
1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 1.24. Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance.
1.27. Every bridegroom took up the lament;she who sat in the bridal chamber was mourning.
1.41. Then the king wrote to his whole kingdom that all should be one people,
1.43. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath.
2.1. In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein.
2.17. Then the kings officers spoke to Mattathias as follows: "You are a leader, honored and great in this city, and supported by sons and brothers.
2.26. Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu.
2.28. And he and his sons fled to the hills and left all that they had in the city. 2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there, 2.30. they, their sons, their wives, and their cattle, because evils pressed heavily upon them. 2.31. And it was reported to the kings officers, and to the troops in Jerusalem the city of David, that men who had rejected the kings command had gone down to the hiding places in the wilderness. 2.32. Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 2.33. And they said to them, "Enough of this! Come out and do what the king commands, and you will live." 2.34. But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day." 2.35. Then the enemy hastened to attack them. 2.36. But they did not answer them or hurl a stone at them or block up their hiding places, 2.37. for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly." 2.38. So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons. 2.39. When Mattathias and his friends learned of it, they mourned for them deeply. 2.40. And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth." 2.41. So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places." 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law.
2.44. They organized an army, and struck down sinners in their anger and lawless men in their wrath; the survivors fled to the Gentiles for safety. 2.45. And Mattathias and his friends went about and tore down the altars; 2.46. they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 2.47. They hunted down the arrogant men, and the work prospered in their hands.
2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 2.51. Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55. Joshua, because he fulfilled the command, became a judge in Israel. 2.56. Caleb, because he testified in the assembly, received an inheritance in the land. 2.57. David, because he was merciful, inherited the throne of the kingdom for ever. 2.58. Elijah because of great zeal for the law was taken up into heaven. 2.59. Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60. Daniel because of his innocence was delivered from the mouth of the lions.
2.66. Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples. 2.67. You shall rally about you all who observe the law, and avenge the wrong done to your people.
3.10. But Apollonius gathered together Gentiles and a large force from Samaria to fight against Israel.
3.42. Now Judas and his brothers saw that misfortunes had increased and that the forces were encamped in their territory. They also learned what the king had commanded to do to the people to cause their final destruction.
3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols.
4.14. and engaged in battle. The Gentiles were crushed and fled into the plain,
5.4. He also remembered the wickedness of the sons of Baean, who were a trap and a snare to the people and ambushed them on the highways.
5.9. Now the Gentiles in Gilead gathered together against the Israelites who lived in their territory, and planned to destroy them. But they fled to the stronghold of Dathema, 5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us.
5.13. and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there."
5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 5.17. Then Judas said to Simon his brother, "Choose your men and go and rescue your brethren in Galilee; I and Jonathan my brother will go to Gilead." 5.18. But he left Joseph, the son of Zechariah, and Azariah, a leader of the people, with the rest of the forces, in Judea to guard it; 5.19. and he gave them this command, "Take charge of this people, but do not engage in battle with the Gentiles until we return."
5.42. When Judas approached the stream of water, he stationed the scribes of the people at the stream and gave them this command, "Permit no man to encamp, but make them all enter the battle."
5.43. Then he crossed over against them first, and the whole army followed him. All the Gentiles were defeated before him, and they threw away their arms and fled into the sacred precincts at Carnaim.
5.44. But he took the city and burned the sacred precincts with fire, together with all who were in them. Thus Carnaim was conquered; they could stand before Judas no longer.
6.58. Now then let us come to terms with these men, and make peace with them and with all their nation,
7.12. Then a group of scribes appeared in a body before Alcimus and Bacchides to ask for just terms. 7.13. The Hasideans were first among the sons of Israel to seek peace from them,
7.18. Then the fear and dread of them fell upon all the people, for they said, "There is no truth or justice in them, for they have violated the agreement and the oath which they swore." 7.19. Then Bacchides departed from Jerusalem and encamped in Beth-zaith. And he sent and seized many of the men who had deserted to him, and some of the people, and killed them and threw them into a great pit.
8.17. So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance, 8.18. and to free themselves from the yoke; for they saw that the kingdom of the Greeks was completely enslaving Israel. 8.19. They went to Rome, a very long journey; and they entered the senate chamber and spoke as follows: 8.20. "Judas, who is also called Maccabeus, and his brothers and the people of the Jews have sent us to you to establish alliance and peace with you, that we may be enrolled as your allies and friends." 8.21. The proposal pleased them, 8.22. and this is a copy of the letter which they wrote in reply, on bronze tablets, and sent to Jerusalem to remain with them there as a memorial of peace and alliance: 8.23. May all go well with the Romans and with the nation of the Jews at sea and on land for ever, and may sword and enemy be far from them. 8.24. If war comes first to Rome or to any of their allies in all their dominion, 8.25. the nation of the Jews shall act as their allies wholeheartedly, as the occasion may indicate to them. 8.26. And to the enemy who makes war they shall not give or supply grain, arms, money, or ships, as Rome has decided; and they shall keep their obligations without receiving any return. 8.27. In the same way, if war comes first to the nation of the Jews, the Romans shall willingly act as their allies, as the occasion may indicate to them. 8.28. And to the enemy allies shall be given no grain, arms, money, or ships, as Rome has decided; and they shall keep these obligations and do so without deceit. 8.29. Thus on these terms the Romans make a treaty with the Jewish people. 8.30. If after these terms are in effect both parties shall determine to add or delete anything, they shall do so at their discretion, and any addition or deletion that they may make shall be valid. 8.31. And concerning the wrongs which King Demetrius is doing to them we have written to him as follows, `Why have you made your yoke heavy upon our friends and allies the Jews? 8.32. If now they appeal again for help against you, we will defend their rights and fight you on sea and on land."
9.29. "Since the death of your brother Judas there has been no one like him to go against our enemies and Bacchides, and to deal with those of our nation who hate us.
9.50. Bacchides then returned to Jerusalem and built strong cities in Judea: the fortress in Jericho, and Emmaus, and Beth-horon, and Bethel, and Timnath, and Pharathon, and Tephon, with high walls and gates and bars.
10.6. So Demetrius gave him authority to recruit troops, to equip them with arms, and to become his ally; and he commanded that the hostages in the citadel should be released to him.
10.16. So he said, "Shall we find another such man? Come now, we will make him our friend and ally."
10.18. King Alexander to his brother Jonathan, greeting. 10.19. We have heard about you, that you are a mighty warrior and worthy to be our friend. 10.20. And so we have appointed you today to be the high priest of your nation; you are to be called the kings friend" (and he sent him a purple robe and a golden crown) "and you are to take our side and keep friendship with us."
10.25. So he sent a message to them in the following words:"King Demetrius to the nation of the Jews, greeting. 10.26. Since you have kept your agreement with us and have continued your friendship with us, and have not sided with our enemies, we have heard of it and rejoiced. 10.27. And now continue still to keep faith with us, and we will repay you with good for what you do for us. 10.28. We will grant you many immunities and give you gifts. 10.29. And now I free you and exempt all the Jews from payment of tribute and salt tax and crown levies, 10.30. and instead of collecting the third of the grain and the half of the fruit of the trees that I should receive, I release them from this day and henceforth. I will not collect them from the land of Judah or from the three districts added to it from Samaria and Galilee, from this day and for all time. 10.31. And let Jerusalem and her environs, her tithes and her revenues, be holy and free from tax. 10.32. I release also my control of the citadel in Jerusalem and give it to the high priest, that he may station in it men of his own choice to guard it. 10.33. And every one of the Jews taken as a captive from the land of Judah into any part of my kingdom, I set free without payment; and let all officials cancel also the taxes on their cattle. 10.34. And all the feasts and sabbaths and new moons and appointed days, and the three days before a feast and the three after a feast -- let them all be days of immunity and release for all the Jews who are in my kingdom. 10.35. No one shall have authority to exact anything from them or annoy any of them about any matter. 10.36. Let Jews be enrolled in the kings forces to the number of thirty thousand men, and let the maintece be given them that is due to all the forces of the king. 10.37. Let some of them be stationed in the great strongholds of the king, and let some of them be put in positions of trust in the kingdom. Let their officers and leaders be of their own number, and let them live by their own laws, just as the king has commanded in the land of Judah. 10.38. As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest. 10.39. Ptolemais and the land adjoining it I have given as a gift to the sanctuary in Jerusalem, to meet the necessary expenses of the sanctuary. 10.40. I also grant fifteen thousand shekels of silver yearly out of the kings revenues from appropriate places. 10.41. And all the additional funds which the government officials have not paid as they did in the first years, they shall give from now on for the service of the temple. 10.42. Moreover, the five thousand shekels of silver which my officials have received every year from the income of the services of the temple, this too is canceled, because it belongs to the priests who minister there. 10.43. And whoever takes refuge at the temple in Jerusalem, or in any of its precincts, because he owes money to the king or has any debt, let him be released and receive back all his property in my kingdom. 10.44. Let the cost of rebuilding and restoring the structures of the sanctuary be paid from the revenues of the king. 10.45. And let the cost of rebuilding the walls of Jerusalem and fortifying it round about, and the cost of rebuilding the walls in Judea, also be paid from the revenues of the king."
10.47. They favored Alexander, because he had been the first to speak peaceable words to them, and they remained his allies all his days.
10.65. Thus the king honored him and enrolled him among his chief friends, and made him general and governor of the province.
10.89. and he sent to him a golden buckle, such as it is the custom to give to the kinsmen of kings. He also gave him Ekron and all its environs as his possession.
11.1. Then the king of Egypt gathered great forces, like the sand by the seashore, and many ships; and he tried to get possession of Alexanders kingdom by trickery and add it to his own kingdom. 11.2. He set out for Syria with peaceable words, and the people of the cities opened their gates to him and went to meet him, for Alexander the king had commanded them to meet him, since he was Alexanders father-in-law. 11.3. But when Ptolemy entered the cities he stationed forces as a garrison in each city. 11.4. When he approached Azotus, they showed him the temple of Dagon burned down, and Azotus and its suburbs destroyed, and the corpses lying about, and the charred bodies of those whom Jonathan had burned in the war, for they had piled them in heaps along his route. 11.5. They also told the king what Jonathan had done, to throw blame on him; but the king kept silent. 11.6. Jonathan met the king at Joppa with pomp, and they greeted one another and spent the night there.
11.28. Then Jonathan asked the king to free Judea and the three districts of Samaria from tribute, and promised him three hundred talents.
11.30. King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 11.31. This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says. 11.32. `King Demetrius to Lasthenes his father, greeting. 11.33. To the nation of the Jews, who are our friends and fulfil their obligations to us, we have determined to do good, because of the good will they show toward us. 11.34. We have confirmed as their possession both the territory of Judea and the three districts of Aphairema and Lydda and Rathamin; the latter, with all the region bordering them, were added to Judea from Samaria. To all those who offer sacrifice in Jerusalem, we have granted release from the royal taxes which the king formerly received from them each year, from the crops of the land and the fruit of the trees. 11.35. And the other payments henceforth due to us of the tithes, and the taxes due to us, and the salt pits and the crown taxes due to us -- from all these we shall grant them release. 11.36. And not one of these grants shall be canceled from this time forth for ever. 11.37. Now therefore take care to make a copy of this, and let it be given to Jonathan and put up in a conspicuous place on the holy mountain."
12.35. When Jonathan returned he convened the elders of the people and planned with them to build strongholds in Judea,
12.38. And Simon built Adida in the Shephelah; he fortified it and installed gates with bolts.
13.11. He sent Jonathan the son of Absalom to Joppa, and with him a considerable army; he drove out its occupants and remained there.
13.15. "It is for the money that Jonathan your brother owed the royal treasury, in connection with the offices he held, that we are detaining him.
13.36. "King Demetrius to Simon, the high priest and friend of kings, and to the elders and nation of the Jews, greeting.
13.38. All the grants that we have made to you remain valid, and let the strongholds that you have built be your possession.
14.33. He fortified the cities of Judea, and Beth-zur on the borders of Judea, where formerly the arms of the enemy had been stored, and he placed there a garrison of Jews.
14.37. He settled Jews in it, and fortified it for the safety of the country and of the city, and built the walls of Jerusalem higher.
15.2. its contents were as follows: "King Antiochus to Simon the high priest and ethnarch and to the nation of the Jews, greeting.
15.7. and I grant freedom to Jerusalem and the sanctuary. All the weapons which you have prepared and the strongholds which you have built and now hold shall remain yours.' '. None |
|
22. Septuagint, 2 Maccabees, 1.3-1.4, 2.18, 3.2-3.3, 3.10, 3.19, 3.35, 4.8-4.11, 5.16, 6.1, 6.6, 9.15-9.17, 9.25, 9.29, 10.14, 12.10, 12.32, 13.24-13.25, 14.12 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexander (the Great), annexes Samaria to Judea (according to Pseudo-Hecataeus) • Antiochus invasion of Judaea • Hasmoneans, attitude towards religious benefaction of non-Judeans • Jews/Judeans/Ioudaioi, and ethnicity in post-biblical texts • Jews/Judeans/Ioudaioi, in Tobit • Jews/Judeans/Ioudaioi, in diaspora • Judaea • Judea • Judea, in the Early Roman period • Judea/Judah • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Nicanor, governor of Judea • Samaria (region), annexation to Judea by Alexander • sacred land, in Judea, of the Jerusalem temple
Found in books: Bar Kochba (1997) 116, 134; Gera (2014) 43, 129, 182, 434; Gordon (2020) 137, 143, 177; Gruen (2020) 135, 136; Novenson (2020) 60; Piotrkowski (2019) 119, 129, 328, 329, 336; Potter Suh and Holladay (2021) 329; Price Finkelberg and Shahar (2021) 212; Schwartz (2008) 374; Udoh (2006) 84; van Maaren (2022) 46, 65, 110
| 1.3. May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit."' "1.4. May he open your heart to his law and his commandments, and may he bring peace.'" "
2.18. as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.'" "
3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,'" "3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.'" "
3.10. The high priest explained that there were some deposits belonging to widows and orphans,'" "
3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.'" "
3.35. Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.'" "
4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.'" "4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.'" "4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "
5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.'" "
6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,'" "
6.6. A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.'" "
9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;'" "9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;'" '9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God."' "
9.25. Moreover, I understand how the princes along the borders and the neighbors to my kingdom keep watching for opportunities and waiting to see what will happen. So I have appointed my son Antiochus to be king, whom I have often entrusted and commended to most of you when I hastened off to the upper provinces; and I have written to him what is written here.'" "
9.29. And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt.'" "
10.14. When Gorgias became governor of the region, he maintained a force of mercenaries, and at every turn kept on warring against the Jews.'" "
12.10. When they had gone more than a mile from there, on their march against Timothy, not less than five thousand Arabs with five hundred horsemen attacked them.'" "
12.32. After the feast called Pentecost, they hastened against Gorgias, the governor of Idumea.'" "
1
3.24. He received Maccabeus, left Hegemonides as governor from Ptolemais to Gerar,'" '1
3.25. and went to Ptolemais. The people of Ptolemais were indigt over the treaty; in fact they were so angry that they wanted to annul its terms."' "
14.12. And he immediately chose Nicanor, who had been in command of the elephants, appointed him governor of Judea, and sent him off'"'. None |
|
23. Septuagint, Judith, 3.8, 4.4, 5.5-5.21, 8.11, 8.13, 8.15-8.16, 9.1-9.4, 9.12, 9.14, 14.7, 16.19 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Alexander (the Great), annexes Samaria to Judea (according to Pseudo-Hecataeus) • Jews/Judeans/Ioudaioi, and ethnicity in post-biblical texts • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Jews/Judeans/Ioudaioi, in Joseph and Aseneth • Jews/Judeans/Ioudaioi, in Judith • Jews/Judeans/Ioudaioi, in Tobit • Jews/Judeans/Ioudaioi, in diaspora • Judea/Judah • Samaria (region), annexation to Judea by Alexander • animals, sacred, in Judea
Found in books: Bar Kochba (1997) 114; Gera (2014) 32, 43, 118, 122, 170, 178, 180, 181, 221, 262, 282, 283, 291, 364, 420, 435; Gordon (2020) 79; Gruen (2020) 125, 139, 140, 141, 142
| 3.8. And he demolished all their shrines and cut down their sacred groves; for it had been given to him to destroy all the gods of the land, so that all nations should worship Nebuchadnezzar only, and all their tongues and tribes should call upon him as god.
4.4. So they sent to every district of Samaria, and to Kona and Beth-horon and Belmain and Jericho and to Choba and Aesora and the valley of Salem,
5.5. Then Achior, the leader of all the Ammonites, said to him, "Let my lord now hear a word from the mouth of your servant, and I will tell you the truth about this people that dwells in the nearby mountain district. No falsehood shall come from your servant\'s mouth. 5.6. This people is descended from the Chaldeans. 5.7. At one time they lived in Mesopotamia, because they would not follow the gods of their fathers who were in Chaldea. 5.8. For they had left the ways of their ancestors, and they worshiped the God of heaven, the God they had come to know; hence they drove them out from the presence of their gods; and they fled to Mesopotamia, and lived there for a long time. 5.9. Then their God commanded them to leave the place where they were living and go to the land of Canaan. There they settled, and prospered, with much gold and silver and very many cattle. 5.10. When a famine spread over Canaan they went down to Egypt and lived there as long as they had food; and there they became a great multitude -- so great that they could not be counted. 5.11. So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them. 5.12. Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight. 5.13. Then God dried up the Red Sea before them, 5.14. and he led them by the way of Sinai and Kadesh-barnea, and drove out all the people of the wilderness. 5.15. So they lived in the land of the Amorites, and by their might destroyed all the inhabitants of Heshbon; and crossing over the Jordan they took possession of all the hill country. 5.16. And they drove out before them the Canaanites and the Perizzites and the Jebusites and the Shechemites and all the Gergesites, and lived there a long time. 5.17. As long as they did not sin against their God they prospered, for the God who hates iniquity is with them. 5.18. But when they departed from the way which he had appointed for them, they were utterly defeated in many battles and were led away captive to a foreign country; the temple of their God was razed to the ground, and their cities were captured by their enemies. 5.19. But now they have returned to their God, and have come back from the places to which they were scattered, and have occupied Jerusalem, where their sanctuary is, and have settled in the hill country, because it was uninhabited. 5.20. Now therefore, my master and lord, if there is any unwitting error in this people and they sin against their God and we find out their offense, then we will go up and defeat them. 5.21. But if there is no transgression in their nation, then let my lord pass them by; for their Lord will defend them, and their God will protect them, and we shall be put to shame before the whole world."
8.11. They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days.
8.13. You are putting the Lord Almighty to the test -- but you will never know anything!
8.15. For if he does not choose to help us within these five days, he has power to protect us within any time he pleases, or even to destroy us in the presence of our enemies. 8.16. Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading. ' "
9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, " '9.2. "O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done\' -- yet they did it. 9.3. So thou gavest up their rulers to be slain, and their bed, which was ashamed of the deceit they had practiced, to be stained with blood, and thou didst strike down slaves along with princes, and princes on their thrones; 9.4. and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow.
9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
9.14. And cause thy whole nation and every tribe to know and understand that thou art God, the God of all power and might, and that there is no other who protects the people of Israel but thou alone!"
14.7. And when they raised him up he fell at Judith\'s feet, and knelt before her, and said, "Blessed are you in every tent of Judah! In every nation those who hear your name will be alarmed.
16.19. Judith also dedicated to God all the vessels of Holofernes, which the people had given her; and the canopy which she took for herself from his bedchamber she gave as a votive offering to the Lord. ''. None |
|
24. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, Roman attitudes toward • Jews/Judeans/Ioudaioi, and circumcision • Judaea • Judea • Judea, in the Early Roman period • publicani (tax companies), responsible for collection of tribute, in Judea and Syria • sacred land, in Judea, of the Jerusalem temple
Found in books: Bloch (2022) 96; Dijkstra and Raschle (2020) 155; Goodman (2006) 52; Gordon (2020) 173; Gruen (2020) 81; Price Finkelberg and Shahar (2021) 180, 198; Udoh (2006) 13
|
25. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Judaea (Judea) • Philo Judeas
Found in books: Frey and Levison (2014) 228; Salvesen et al (2020) 109
|
26. Anon., Sibylline Oracles, 3.38, 3.547-3.557, 3.586-3.590, 5.494-5.497 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Antiochus invasion of Judaea • Jews/Judeans/Ioudaioi, and ethnicity in post-biblical texts • Jews/Judeans/Ioudaioi, and idolatry • Jews/Judeans/Ioudaioi, in Alexandria • Judaea (Judea) • Judaea (Judea), and Egypt • Judaea (Judea), refugees from • Judaea (Judea), ‘liberty’ of
Found in books: Gruen (2020) 147; Piotrkowski (2019) 221; Salvesen et al (2020) 354, 362
| 3.38. And idols, and stone images of men,
3.547. Shall break off. And, Byzantium of Ares, 3.548. Thou some time shalt by Asia be laid waste, 3.549. And also groans and blood immeasurable 3.550. 550 Shalt thou receive. And Cragus, lofty mount 3.551. of Lycia, from thy peaks by yawning chasm 3.552. of opened rock shall babbling water flow,' "3.553. Until even Patara's oracles shall cease." '3.554. O Cyzicus, that dwellest by Proponti 3.555. 555 The wine-producing, round thee Rhyndacu 3.556. Shall crash the crested billow. And thou, Rhodes, 3.557. Daughter of day, shalt long be unenslaved,
3.586. Shall make thee, impudent one, desolate. 3.587. And thou thyself beside hot ashes stretched, 3.588. As thou in thine own heart didst not foresee, 3.589. Shalt slay thyself. And thou shalt not of men 3.590. 590 Be mother, but a nurse of beasts of prey.
5.494. Shall he seize forthwith. And he shall destroy 5.495. 495 Many men and great tyrants and shall burn 5.496. All of them, as none other ever did, 5.497. And he shall raise up them that are afraid''. None |
|
27. Philo of Alexandria, On The Life of Abraham, 74, 136 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and ethnicity in Philo • Jews/Judeans/Ioudaioi, as compared with Greeks and barbarians • Judaea (Judea), high priest of • Judea
Found in books: Bloch (2022) 105; Gruen (2020) 151, 154; Salvesen et al (2020) 239
| 74. unless, indeed, you fancy that the world is situated in you as the domit part of you, which the whole common powers of the body obey, and which each of the outward senses follows; but that the world, the most beautiful, and greatest, and most perfect of works, of which everything else is but a part, is destitute of any king to hold it together, and to regulate it, and govern it in accordance with justice. And if it be invisible, wonder not at that, for neither can the mind which is in thee be perceived by the sight.
136. and so, by degrees, the men became accustomed to be treated like women, and in this way engendered among themselves the disease of females, and intolerable evil; for they not only, as to effeminacy and delicacy, became like women in their persons, but they made also their souls most ignoble, corrupting in this way the whole race of man, as far as depended on them. At all events, if the Greeks and barbarians were to have agreed together, and to have adopted the commerce of the citizens of this city, their cities one after another would have become desolate, as if they had been emptied by a pestilence. XXVII. ''. None |
|
28. Philo of Alexandria, On The Cherubim, 96 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, as compared with Greeks and barbarians • Philo Judeas
Found in books: Frey and Levison (2014) 282, 285; Gruen (2020) 36
| 96. And if any one of the beasts, to be sacrificed, is found to be not perfect and entire, it is driven out of the sacred precincts, and is not allowed to be brought to the altar, even though all these corporeal imperfections are quite involuntary on its part; but though they may themselves be wounded in their souls by sensible diseases, which the invincible power of wickedness has inflicted on them, or though, I might rather say, they are mutilated and curtailed of their fairest proportions, of prudence, and courage, and justice, piety, and of all the other virtues which the human race is naturally formed to possess, and although too they have contracted all this pollution and mutilation of their own free will, they nevertheless dare to perform sacrifices, thinking that the eye of God sees external objects alone, when the sun co-operates and throws light upon them, and that it cannot discern what is invisible in preference to what is visible, using itself as its own light. ''. None |
|
29. Philo of Alexandria, On The Decalogue, 76-80 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, in Alexandria • animals, sacred, in Judea • priests, outside Judea, in Egypt • sacred land, outside Judea, in Egypt
Found in books: Gordon (2020) 95, 127; Gruen (2020) 158
| 76. Let no one therefore of those beings who are endowed with souls, worship any thing that is devoid of a soul; for it would be one of the most absurd things possible for the works of nature to be diverted to the service of those things which are made by hand; and against Egypt, not only is that common accusation brought, to which the whole country is liable, but another charge also, which is of a more special character, and with great fitness; for besides falling down to statues, and images they have also introduced irrational animals, to the honours due to the gods, such as bulls, and rams, and goats, inventing some prodigious fiction with regard to each of them; '77. and as to these particular animals, they have indeed some reason for what they do, for they are the most domestic, and the most useful to life. The bull, as a plougher, draws furrows for the reception of the seed, and is again the most powerful of all animals to thresh the corn out when it is necessary to purify it of the chaff; the ram gives us the most beautiful garments for the coverings of our persons; for if our bodies were naked, they would easily be destroyed either through heat, or though intense cold, caused at one time by the blaze of the sun, and at another by the cooling of the air. 78. But as it is they go beyond these animals, and select the most fierce, and untameable of all wild animals, honouring lions, and crocodiles, and of reptiles the poisonous asp, with temples, and sacred precincts, and sacrifices, and assemblies in their honour, and solemn processions, and things of that kind. For if they were to seek out in both elements, among all the things given to man for his use by God, searching through earth and water, they would never find any animal on the land more savage than the lion, or any aquatic animal more fierce than the crocodile, both which creatures they honour and worship; 79. they have also deified many other animals, dogs, ichneumons, wolves, birds, ibises, and hawks, and even fish, taking sometimes the whole, and sometimes only a part; and what can be more ridiculous than this Conduct? 80. And, accordingly, the first foreigners who arrived in Egypt were quite worn out with laughing at and ridiculing these superstitions, till their minds had become impregnated with the conceit of the natives; but all those who have tasted of right instruction, are amazed and struck with consternation, at their system of ennobling things which are not noble, and pity those who give into it, thinking the men, as is very natural, more miserable than even the objects which they honour, since they in their souls are changed into those very animals, so as to appear to be merely brutes in human form, now returning to their original nature. '. None |
|
30. Philo of Alexandria, On Giants, 17 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews, Judeans, law • Philo Judeas
Found in books: Frey and Levison (2014) 282; Gunderson (2022) 190
| 17. And the expression used by the writer of the psalm, in the following verse, testifies to the truth of my assertion, for he says, "He sent upon them the fury of His wrath, anger, and rage, and affliction, and he sent evil angels among Them." These are the wicked who, assuming the name of angels, not being acquainted with the daughters of right reason, that is with the sciences and the virtues, but which pursue the mortal descendants of mortal men, that is the pleasures, which can confer no genuine beauty, which is perceived by the intellect alone, but only a bastard sort of elegance of form, by means of which the outward sense is beguiled; ''. None |
|
31. Philo of Alexandria, On The Creation of The World, 16, 25 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews, Judeans, law • Jews/Judeans/Ioudaioi, and ethnicity in Philo • Philo Judeas • Philo Judeas, Quaestiones et solutiones in Genesin
Found in books: Frey and Levison (2014) 284; Gruen (2020) 152; Gunderson (2022) 190
| 16. for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect. '
25. this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII. '. None |
|
32. Philo of Alexandria, On Curses, 165 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and ethnicity in Philo • Jews/Judeans/Ioudaioi, as compared with Greeks and barbarians • Jews/Judeans/Ioudaioi, in diaspora • Judaea (Judea) • Judaea (Judea), refugees from • Judaea (Judea), ‘liberty’ of
Found in books: Gruen (2020) 151, 164; Salvesen et al (2020) 362
| 165. But bulls, and rams, and goats, which Egypt holds in honour, and all other images of corruptible matter which, in report alone, are accounted God's, have no real existence, but are all fictitious and false; for those who look upon life as only a tragedy full of acts of arrogance and stories of love, impressing false ideas on the tender minds of young men, and using the ears as their ministers, into which they pour fabulous trifles, waste away and corrupt their minds, compelling them to look upon persons who were never even men in their minds, but always effeminate creatures as God's; "". None |
|
33. Philo of Alexandria, On Dreams, 1.32 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Judaea (Judea), high priest of • Philo Judeas
Found in books: Frey and Levison (2014) 304; Salvesen et al (2020) 239
| 1.32. Again, where, in what part does this mind lie hid? Has it received any settled habitation? For some men have dedicated it to our head, as the principal citadel, around which all the outward senses have their lairs; thinking it natural that its body-guards should be stationed near it, as near the palace of a mighty king. Some again contend earnestly in favour of the position which they assign it, believing that it is enshrined like a statue in the heart. ''. None |
|
34. Philo of Alexandria, On The Special Laws, 1.76, 1.78, 4.123, 4.157 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hasmoneans, attitude towards religious benefaction of non-Judeans • Jews/Judeans/Ioudaioi, and ethnicity in Philo • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Judaea (Judea), high priest of • Judea • Philo Judeas • Philo Judeas, Quaestiones et solutiones in Genesin • priests, in Judea, as recipients of gifts and prebendary entitlements • priests, in Judea, clan-based organization and divisions of • sacred land, in Judea, in rabbinic writings • sacred land, in Judea, of the Jerusalem temple • sacred land, outside Judea, in Egypt
Found in books: Bloch (2022) 137; Frey and Levison (2014) 279; Gordon (2020) 27, 148, 162, 163, 228; Gruen (2020) 152, 155; Salvesen et al (2020) 233, 239
| 1.76. But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world.
1.78. And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV.
4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{
4.157. The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own Brethren,"{37}{'. None |
|
35. Philo of Alexandria, On The Virtues, 215-218 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and ethnicity in Philo • Philo Judeas
Found in books: Frey and Levison (2014) 301, 302; Gruen (2020) 154
| 215. At the same time, also, the divine oracles of God which were imparted to him excited still further that desire which longed to attain to a knowledge of the living God, by which he was guided, and thus went forth with most unhesitating earnestness to the investigation of the one God. And he never desisted from this investigation till he arrived at a more distinct perception, not indeed of his essence, for that is impossible, but of his existence, and of his over-ruling providence as far as it can be allowed to man to attain to such; '216. for which reason he is the first person who is said to have believed in God, since he was the first who had an unswerving and firm comprehension of him, apprehending that there is one supreme cause, and that he it is which governs the world by his providence, and all the things that are therein. And having attained to a most firm comprehension of the virtues, he acquired at the same time all the other virtues and excellencies also, so that he was looked upon as a king by those who received him, not indeed in respect of his appointments, for he was only a private individual, but in his magimity and greatness of soul, inasmuch as he was of a royal spirit. 217. For, indeed, his servants at all times steadfastly observed him, as subjects observe a ruler, looking with admiration at the universal greatness of his nature and disposition, which was more perfect than is customary to meet with in a man; for he did not use the same conversation as ordinary men, but, like one inspired, spoke in general in more dignified language. Whenever, therefore, he was possessed by the Holy Spirit he at once changed everything for the better, his eyes and his complexion, and his size and his appearance while standing, and his motions, and his voice; the Holy Spirit, which, being breathed into him from above, took up its lodging in his soul, clothing his body with extraordinary beauty, and investing his words with persuasiveness at the same time that it endowed his hearers with understanding. 218. Would not any one, then, be quite correct to say that this man who thus left his native land, who thus forsook all his relations and all his friends, was the most nobly related of all men, as aiming at making himself a kinsman of God, and labouring by every means in his power to become his disciple and friend? And that he was deservedly ranked in the very highest class among the prophets, because he trusted in no created being in preference to the uncreated God, the Father of all? And being honoured as king, as I have said before, by those who received him among them, not as having obtained his authority by warlike arms, or by armed hosts, as some persons have done, but having received his appointment from the all-righteous God, who honours the lovers of piety with independent authority, to the great advantage of all who are associated with them. '. None |
|
36. Philo of Alexandria, On The Life of Moses, 2.18-2.20, 2.27 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and ethnicity in Philo • Jews/Judeans/Ioudaioi, as compared with Greeks and barbarians • Judaea (Judea), high priest of • Judea
Found in books: Bloch (2022) 95; Gruen (2020) 37, 151; Salvesen et al (2020) 233
| 2.18. And a proof of this is to be found in the fact that of all the cities in Greece and in the territory of the barbarians, if one may so say, speaking generally, there is not one single city which pays any respect to the laws of another state. In fact, a city scarcely adheres to its own laws with any constancy for ever, but continually modifies them, and adapts them to the changes of times and circumstances. 2.19. The Athenians rejected the customs and laws of the Lacedaemonians, and so did the Lacedaemonians repudiate the laws of the Athenians. Nor, again, in the countries of the barbarians do the Egyptians keep the laws of the Scythians, nor do the Scythians keep the laws of the Egyptians; nor, in short, do those who live in Asia attend to the laws which obtain in Europe, nor do the inhabitants of Europe respect the laws of the Asiatic nations. And, in short, it is very nearly an universal rule, from the rising of the sun to its extreme west, that every country, and nation, and city, is alienated from the laws and customs of foreign nations and states, and that they think that they are adding to the estimation in which they hold their own laws by despising those in use among other nations. 2.20. But this is not the case with our laws which Moses has given to us; for they lead after them and influence all nations, barbarians, and Greeks, the inhabitants of continents and islands, the eastern nations and the western, Europe and Asia; in short, the whole habitable world from one extremity to the other.
2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. ''. None |
|
37. Philo of Alexandria, Against Flaccus, 17, 29, 46, 122 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexander (the Great), annexes Samaria to Judea (according to Pseudo-Hecataeus) • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Jews/Judeans/Ioudaioi, in Alexandria • Jews/Judeans/Ioudaioi, in diaspora • Judaea (Judea) • Judaea (Judea), and Egypt • Judea • Judean contemplatives • Maon (Judaea) • Samaria (region), annexation to Judea by Alexander
Found in books: Bar Kochba (1997) 227; Gruen (2020) 158, 159, 164; Kraemer (2010) 107; Levine (2005) 334; Salvesen et al (2020) 109, 355; Witter et al. (2021) 231
| 17. But when a magistrate begins to despair of his power of exerting authority, it follows inevitably, that his subjects must quickly become disobedient, especially those who are naturally, at every trivial or common occurrence, inclined to show insubordination, and, among people of such a disposition, the Egyptian nation is pre-eminent, being constantly in the habit of exciting great seditions from very small sparks. ' "
29. But the men of Alexandria being ready to burst with envy and ill-will (for the Egyptian disposition is by nature a most jealous and envious one and inclined to look on the good fortune of others as adversity to itself), and being at the same time filled with an ancient and what I may in a manner call an innate enmity towards the Jews, were indigt at any one's becoming a king of the Jews, no less than if each individual among them had been deprived of an ancestral kingdom of his own inheritance. " '
46. on which account they frequent all the most prosperous and fertile countries of Europe and Asia, whether islands or continents, looking indeed upon the holy city as their metropolis in which is erected the sacred temple of the most high God, but accounting those regions which have been occupied by their fathers, and grandfathers, and great grandfathers, and still more remote ancestors, in which they have been born and brought up, as their country; and there are even some regions to which they came the very moment that they were originally settled, sending a colony of their people to do a pleasure to the founders of the colony.
122. And when they had spent the whole night in hymns and songs, they poured out through the gates at the earliest dawn, and hastened to the nearest point of the shore, for they had been deprived of their usual places for prayer, and standing in a clear and open space, they cried out, ''. None |
|
38. Philo of Alexandria, On The Embassy To Gaius, 281 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, in diaspora • Judea (district/region), added to Agrippas kingdom by Claudius
Found in books: Gruen (2020) 164; Udoh (2006) 157
| 281. "Concerning the holy city I must now say what is necessary. It, as I have already stated, is my native country, and the metropolis, not only of the one country of Judaea, but also of many, by reason of the colonies which it has sent out from time to time into the bordering districts of Egypt, Phoenicia, Syria in general, and especially that part of it which is called Coelo-Syria, and also with those more distant regions of Pamphylia, Cilicia, the greater part of Asia Minor as far as Bithynia, and the furthermost corners of Pontus. And in the same manner into Europe, into Thessaly, and Boeotia, and Macedonia, and Aetolia, and Attica, and Argos, and Corinth and all the most fertile and wealthiest districts of Peloponnesus. ''. None |
|
39. Philo of Alexandria, That God Is Unchangeable, 23, 53-56 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Judea • Philo Judeas • Philo Judeas, Quod Deus sit immutabilis
Found in books: Frey and Levison (2014) 270; Novenson (2020) 287
| 23. And it seems good to the lawgiver that the perfect man should desire tranquillity; for it was said to the wise man in the character of God, "But stand thou here with me,"10 this expression showing the unchangeable and unalterable nature of the mind which is firmly established in the right way; '
53. For of all the laws which are couched in the form of injunction or prohibition, and such alone are properly speaking laws; there are two principal positions laid down with respect to the great cause of all things: one, that God is not as a man; the other, that God is as a man.14 54. But the first of these assertions is confirmed by the most certain truth, while the latter is introduced for the instruction of the many. In reference to which, it is said concerning them, "as a man would instruct his son."15 And this is said for the sake of instruction and admonition, and not because he is really such by nature. 55. For of men some are attached to the service of the soul, and others to that of the body; now the companions of the soul, being able to associate with incorporeal natures, appreciable only by the intellect, do not compare the living God to any species of created beings; but, dissociating it with any idea of distinctive qualities (for this is what most especially contributes to his happiness and to his consummate felicity, to comprehend his naked existence without any connection with figure or character), they, I say, are content with the bare conception of his existence, and do not attempt to invest him with any form. 56. But those who enter into agreements and alliances with the body, being unable to throw off the robes of the flesh, and to behold that nature, which alone of all natures has no need of anything, but is sufficient for itself, and simple, and unalloyed, and incapable of being compared with anything else, from the same notions of the cause of all things that they do of themselves; not considering that in the case of a being who exists through a concurrence of many faculties, he has need of many parts in order to supply the necessities of each of those faculties. XII. But God, inasmuch as he is uncreated, and the Being who has brought all other things to creation, stood in need of none of those things which are usually added to creatures. '. None |
|
40. Philo of Alexandria, That Every Good Person Is Free, 73-76 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Jews/Judeans/Ioudaioi, as compared with Greeks and barbarians • Jews/Judeans/Ioudaioi, in Alexandria • Judaea, region of • Judaea, region of,Sabbath, rules of • Judaea, region of,and synagogues • Judaea, region of,rabbinic • Judea
Found in books: Bloch (2022) 95; Gruen (2020) 36, 38, 159; Taylor (2012) 100, 147, 159, 171, 188, 197
| 73. And all Greece and all the land of the barbarians is a witness of this; for in the one country flourished those who are truly called "the seven wise men," though others had flourished before them, and have also in all probability lived since their time. But their memory, though they are now very ancient, has nevertheless not been effaced by the lapse of ages, while of others who are more modern, the names have been lost through the neglect of their contemporaries. '74. And in the land of the barbarians, in which the same men are authorities both as to words and actions, there are very numerous companies of virtuous and honourable men celebrated. Among the Persians there is the body of the Magi, who, investigating the works of nature for the purpose of becoming acquainted with the truth, do at their leisure become initiated themselves and initiate others in the divine virtues by very clear explanations. And among the Indians there is the class of the gymnosophists, who, in addition to natural philosophy, take great pains in the study of moral science likewise, and thus make their whole existence a sort of lesson in virtue. XII. 75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. 76. These men, in the first place, live in villages, avoiding all cities on account of the habitual lawlessness of those who inhabit them, well knowing that such a moral disease is contracted from associations with wicked men, just as a real disease might be from an impure atmosphere, and that this would stamp an incurable evil on their souls. of these men, some cultivating the earth, and others devoting themselves to those arts which are the result of peace, benefit both themselves and all those who come in contact with them, not storing up treasures of silver and of gold, nor acquiring vast sections of the earth out of a desire for ample revenues, but providing all things which are requisite for the natural purposes of life; '. None |
|
41. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander (the Great), annexes Samaria to Judea (according to Pseudo-Hecataeus) • Demetrius, Chronographer, Title Concerning Kings in Judaea • Judaea • Judea • Judea, characteristics of • Judea, overpopulated • Judea, personal landholding of • Judea/Judah • Roman authorities, and Judean land • Samaria (region), annexation to Judea by Alexander
Found in books: Bar Kochba (1997) 28, 109, 227; Bloch (2022) 88; Gera (2014) 215; Gordon (2020) 130; Honigman (2003) 24; Potter Suh and Holladay (2021) 13
|
42. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Antiochus invasion of Judaea • Judea
Found in books: Bacchi (2022) 20; Piotrkowski (2019) 103
|
43. Josephus Flavius, Jewish Antiquities, 1.14, 1.20, 1.95, 4.12, 4.197, 4.201, 4.203, 4.209-4.210, 4.219, 4.223-4.224, 4.228, 4.236, 4.239-4.243, 4.246-4.249, 4.260, 4.262, 4.290, 4.300, 7.330, 11.111, 11.184, 11.299, 11.302, 11.309, 11.312, 11.323, 11.340-11.341, 12.8, 12.138-12.146, 12.229, 12.261, 12.381-12.382, 13.48-13.57, 13.62-13.73, 13.127, 13.171-13.172, 13.247, 13.255-13.258, 13.298, 13.310-13.311, 13.319, 13.432, 14.41, 14.74-14.75, 14.78, 14.91, 14.105-14.115, 14.117, 14.120, 14.127-14.137, 14.140, 14.185, 14.194-14.199, 14.202-14.209, 14.212, 14.223-14.259, 14.261-14.264, 14.417, 14.440-14.442, 14.445, 15.310-15.315, 15.368-15.378, 15.380-15.389, 15.402, 16.149, 16.162-16.173, 17.41, 17.162, 17.174, 17.223, 17.227, 17.229, 17.264, 17.300, 17.342, 17.346, 17.355, 18.1-18.4, 18.11, 18.19, 18.23, 18.31, 18.60, 18.158, 19.275, 19.284-19.285, 19.299, 20.51-20.53, 20.97-20.100, 20.123, 20.142-20.144, 20.159, 20.167-20.173, 20.181, 20.197, 20.206-20.207, 20.219-20.222, 20.237, 20.243-20.244, 20.251 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agrippa II, and three-level system of government in Judea • Albinus (governor of Judea) • Alexander (the Great), annexes Samaria to Judea (according to Pseudo-Hecataeus) • Animals, abundant in Judaea • Antiochus invasion of Judaea • Antipater (father of Herod), appointed procurator of Judea,'34 • Archelaus (son of Herod), annual tax income of, from Judea et al. • Capito (C. Herennius), and unrest in Judea • Felix, procurator of Judea • First-century Judaea • Gabinius, Judea organized into synedria by • Gabinius, tax practice of, in Judea • Hasmoneans, attitude towards religious benefaction of non-Judeans • Herod I, king of Judaea • Idumea, confused with Judea in ancient authors • Jew/Judean distinction, • Jews/Judeans/Ioudaioi, and ethnic vocabulary in Josephus • Jews/Judeans/Ioudaioi, and intermarriage in post-biblical texts • Jews/Judeans/Ioudaioi, as compared with Greeks and barbarians • Jews/Judeans/Ioudaioi, in diaspora • Joppe, on administrative districts of Judaea • Joppe, on toparchies of Judea • Josephus, on Judea, as not client kingdom • Josephus, on Judea, collection of taxes in • Josephus, on Judea, tributum soli in • Josephus, on administrative districts of Judaea • Josephus, on toparchies of Judea • Judaea • Judaea (Judea) • Judaea (Judea), Hasmonean • Judaea (Judea), Jews of • Judaea (Judea), Ptolemaic administration of • Judaea (Judea), Roman • Judaea (Judea), and Egypt • Judaea (Judea), refugees from • Judaea (Judea), ‘liberty’ of • Judaea, and theatres/festivals • Judaea, region of • Judaea, region of,Enochic • Judaea, region of,Sabbath, rules of • Judaea, region of,and determinism • Judaea, region of,and marriage • Judaea, region of,and purity practices • Judaea, region of,and sexuality • Judaea, region of,and synagogues • Judaea, region of,rabbinic • Judaea, region of,the prophets • Judea • Judea (Jewish Palestine), Roman presence in administration of • Judea (Jewish Palestine), and provincial census • Judea (Jewish Palestine), and provincial taxes • Judea (Jewish Palestine), as client kingdom • Judea (Jewish Palestine), as part of province of Syria • Judea (Jewish Palestine), as tributary to Rome • Judea (Jewish Palestine), as tributary to Rome, tribute imposed on, by Pompey • Judea (Jewish Palestine), collection of tribute by publicani in • Judea (Jewish Palestine), economic conditions in, during early Roman period • Judea (Jewish Palestine), incorporation of, into Roman imperial structure • Judea (Jewish Palestine), organized by Gabinius into synedria • Judea (Jewish Palestine), system of tax collection in • Judea (Jewish Palestine), taxation of, under governors • Judea (Jewish Palestine), tributum capitis (poll tax) in • Judea (Jewish Palestine), tributum soli in • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Judea (district/region), added to Agrippas kingdom by Claudius • Judea (district/region), annexation of, in • Judea (district/region), annual income of, with other territories • Judea (district/region), confused with Idumea in ancient authors • Judea (district/region), national rebellion in • Judea, Judean • Judea, in the Early Roman period • Judea, in the Hellenistic period • Judea, in the Persian period • Judea, personal landholding of • Judea/Judah • Judean ethnos • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • Julius Caesar, and Jews, Caesar favorable to Judea • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Julius Caesar, and Jews, publicani removed from Judea by • Malichus, appointed to raise levy in Judea • Maon (Judaea) • Octavian, in Syria and Judea • Philo Judeas • Pisidia, on toparchies of Judaea • Pliny (Gaius Plinius Secundus), Lake Asphaltites and Judaea • Prefect, of Judaea • Ptolemy Lathyrus, invasion of Judea • Roman authorities, and Judean land • Samaria (region), annexation to Judea by Alexander • Syria, relationship of, to Judea • animals, sacred, in Judea • census of Quirinius, in Judaea • census, provincial, and Judea • exactions, imposed on Judea, by Cassius • monastic Judeans • non-Judean women, adopting Judean practices • non-Judean women, adopting Judean practices, Dio Cassius, writings of • non-Judean women, adopting Judean practices, Josephus, writings of • non-Judean women, adopting Judean practices, gender issues • non-Judean women, adopting Judean practices, punishments • priests, in Judea • priests, in Judea, as landholders • priests, in Judea, clan-based organization and divisions of • priests, in Judea, collectivization of wealth among • priests, in Judea, fragmentation among • priests, in Judea, settlement patterns of • priests, outside Judea, in Egypt • publicani (tax companies), abolished from Judea by Julius Caesar • publicani (tax companies), responsible for collection of tribute, in Judea and Syria • sacred land, in Judea, in rabbinic writings • sacred land, in Judea, of the Jerusalem temple • sacred land, outside Judea, in Egypt • taxes, provincial, and Judea
Found in books: Bar Kochba (1997) 116, 120, 134, 135, 220, 243; Bay (2022) 95; Bianchetti et al (2015) 390; Bickerman and Tropper (2007) 364, 365; Bloch (2022) 40, 47, 49, 95, 136, 325; Csapo (2022) 124; Czajkowski et al (2020) 91, 92; Dijkstra and Raschle (2020) 117, 121, 123, 161; Faßbeck and Killebrew (2016) 275, 277, 279; Frey and Levison (2014) 258; Gera (2014) 42, 379, 420; Goodman (2006) 45, 52, 63, 66, 67, 117, 140; Gordon (2020) 3, 95, 121, 125, 126, 127, 128, 129, 130, 132, 135, 138, 142, 148, 162, 164, 172, 173, 174, 175, 176, 177, 178, 196, 199, 227, 228; Gruen (2020) 39, 40, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 179, 180, 181, 182, 183; Hachlili (2005) 185, 478; Keddie (2019) 28, 29, 124, 127; Kraemer (2010) 58, 181, 198, 222; Levine (2005) 334; Piotrkowski (2019) 34, 79, 106, 119, 277, 282, 329, 415; Price Finkelberg and Shahar (2021) 180, 182, 210; Salvesen et al (2020) 241, 265, 272, 353, 356, 357, 362; Taylor (2012) 56, 70, 71, 88, 89, 92, 100, 111, 115, 135, 192, 197, 200, 233, 236; Udoh (2006) 1, 16, 32, 48, 49, 50, 51, 56, 57, 76, 79, 80, 81, 82, 83, 84, 87, 106, 107, 124, 126, 127, 128, 130, 131, 132, 140, 148, 156, 157, 158, 181, 207, 211, 213, 214, 221, 228, 238, 240, 241, 242, 243; Witter et al. (2021) 106; van Maaren (2022) 46, 51, 75, 78, 111, 171, 177, 179, 180, 183
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." "
1.14. 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," "
1.95. “ἔστιν ὑπὲρ τὴν Μινυάδα μέγα ὄρος κατὰ τὴν ̓Αρμενίαν Βάρις λεγόμενον, εἰς ὃ πολλοὺς συμφυγόντας ἐπὶ τοῦ κατακλυσμοῦ λόγος ἔχει περισωθῆναι καί τινα ἐπὶ λάρνακος ὀχούμενον ἐπὶ τὴν ἀκρώρειαν ὀκεῖλαι καὶ τὰ λείψανα τῶν ξύλων ἐπὶ πολὺ σωθῆναι. γένοιτο δ' ἂν οὗτος, ὅντινα καὶ Μωυσῆς ἀνέγραψεν ὁ ̓Ιουδαίων νομοθέτης.”" "
4.12. ἐγὼ δὲ μέμνημαι μὲν ὧντε καὶ σὺ καὶ Μαδιηνῖται δεηθέντες ἐνταυθοῖ με προθύμως ἠγάγετε καὶ δι' ἃ τὴν ἄφιξιν ἐποιησάμην, ἦν τέ μοι δι' εὐχῆς μηδὲν ἀδικῆσαί σου τὴν ἐπιθυμίαν." "
4.12. στάσις οὖν αὐτοὺς οἵαν ἴσμεν οὔτε παρ' ̔́Ελλησιν οὔτε παρὰ βαρβάροις γενομένην κατέλαβεν, ὑφ' ἧς ἅπαντας ἀπολέσθαι κινδυνεύσαντας ἔσωσε Μωυσῆς οὐ μνησικακῶν, ὅτι παρ' ὀλίγον ἦλθε καταλευσθεὶς ὑπ' αὐτῶν ἀποθανεῖν." "
4.197. νενεωτέρισται δ' ἡμῖν τὸ κατὰ γένος ἕκαστα τάξαι: σποράδην γὰρ ὑπ' ἐκείνου κατελείφθη γραφέντα καὶ ὡς ἕκαστόν τι παρὰ τοῦ θεοῦ πύθοιτο. τούτου χάριν ἀναγκαῖον ἡγησάμην προδιαστείλασθαι, μὴ καί τις ἡμῖν παρὰ τῶν ὁμοφύλων ἐντυχόντων τῇ γραφῇ μέμψις ὡς διημαρτηκόσι γένηται." "
4.201. ἡ δ' ἐπὶ τοῦτον πρόσβασις ἔστω μὴ διὰ βαθμίδων, ἀλλὰ προσχώσεως αὐτῷ καταπρανοῦς γενομένης. ἐν ἑτέρᾳ δὲ πόλει μήτε βωμὸς μήτε νεὼς ἔστω: θεὸς γὰρ εἷς καὶ τὸ ̔Εβραίων γένος ἕν." '
4.203. Συνερχέσθωσαν δὲ εἰς ἣν ἀποφήνωσι πόλιν τὸν νεὼν τρὶς τοῦ ἔτους οἱ ἐκ τῶν περάτων τῆς γῆς, ἧς ἂν ̔Εβραῖοι κρατῶσιν, ὅπως τῷ θεῷ τῶν μὲν ὑπηργμένων εὐχαριστῶσι καὶ περὶ τῶν εἰς τὸ μέλλον παρακαλῶσι καὶ συνιόντες ἀλλήλοις καὶ συνευωχούμενοι προσφιλεῖς ὦσι:' "
4.209. Συνελθόντος δὲ τοῦ πλήθους εἰς τὴν ἱερὰν πόλιν ἐπὶ ταῖς θυσίαις δι' ἐτῶν ἑπτὰ τῆς σκηνοπηγίας ἑορτῆς ἐνστάσης ὁ ἀρχιερεὺς ἐπὶ βήματος ὑψηλοῦ σταθείς, ἀφ' οὗ γένοιτο ἐξάκουστος, ἀναγινωσκέτω τοὺς νόμους ἅπασι, καὶ μήτε γυνὴ μήτε παῖδες εἰργέσθωσαν τοῦ ἀκούειν, ἀλλὰ μηδὲ οἱ δοῦλοι:" "
4.219. Εἷς δὲ μὴ πιστευέσθω μάρτυς, ἀλλὰ τρεῖς ἢ τὸ τελευταῖον δύο, ὧν τὴν μαρτυρίαν ἀληθῆ ποιήσει τὰ προβεβιωμένα. γυναικῶν δὲ μὴ ἔστω μαρτυρία διὰ κουφότητα καὶ θράσος τοῦ γένους αὐτῶν: μαρτυρείτωσαν δὲ μηδὲ δοῦλοι διὰ τὴν τῆς ψυχῆς ἀγένειαν, οὓς ἢ διὰ κέρδος εἰκὸς ἢ διὰ φόβον μὴ τἀληθῆ μαρτυρῆσαι. ἂν δέ τις ψευδομαρτυρήσας πιστευθῇ, πασχέτω ταῦτ' ἐλεγχθεὶς ὅσα ὁ καταμαρτυρηθεὶς πάσχειν ἔμελλεν." "
4.223. ̓Αριστοκρατία μὲν οὖν κράτιστον καὶ ὁ κατ' αὐτὴν βίος, καὶ μὴ λάβῃ πόθος ὑμᾶς ἄλλης πολιτείας, ἀλλὰ ταύτην στέργοιτε καὶ τοὺς νόμους ἔχοντες δεσπότας κατ' αὐτοὺς ἕκαστα πράττετε: ἀρκεῖ γὰρ ὁ θεὸς ἡγεμὼν εἶναι. βασιλέως δ' εἰ γένοιτο ἔρως ὑμῖν, ἔστω μὲν οὗτος ὁμόφυλος, πρόνοια δ' αὐτῷ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς διὰ παντὸς ἔστω." "4.224. παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν, πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδ' ἵππων, ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν νόμων ἔσοιτο. κωλυέσθω δ', εἰ τούτων τι διὰ σπουδῆς ἔχοι, γίγνεσθαι τοῦ συμφέροντος ὑμῖν δυνατώτερος." "
4.228. Τὴν ἀμπέλοις κατάφυτον γῆν μὴ σπείρειν: ἀρκεῖσθαι γὰρ αὐτὴν τρέφειν τοῦτο τὸ φυτὸν καὶ τῶν ἐξ ἀρότρου πόνων ἀπηλλάχθαι. βουσὶν ἀροῦν τὴν γῆν, καὶ μηδὲν τῶν ἑτέρων ζῴων σὺν αὐτοῖς ὑπὸ ζεύγλην ἄγοντας, ἀλλὰ κατ' οἰκεῖα γένη κἀκείνοις ποιεῖσθαι τὸν ἄροτον. εἶναι δὲ καθαρὰ τὰ σπέρματα καὶ ἀνεπίμικτα, καὶ μὴ σύνδυο καὶ τρία σπείρειν: οὐ γὰρ τῇ τῶν ἀνομοίων κοινωνίᾳ χαίρειν τὴν φύσιν." "
4.236. ὡς τῷ θεῷ κεχαρισμένον ἂν εἴη, κἂν ὑπ' αἰσχύνης τινὰς ὀκνοῦντας ἅψασθαι λαβεῖν παρακαλῶσιν, ὄντας μὲν ̓Ισραηλίτας ὡς κοινωνοὺς καὶ δεσπότας διὰ τὴν συγγένειαν, ἀφιγμένους δ' ἀλλαχόθεν ἀνθρώπους ξενίων τυχεῖν ἀξιοῦντας ὧν ὁ θεὸς καθ' ὥραν αὐτοῖς παρέσχεν." '
4.239. καλῶς γὰρ ὑμῖν ἔχει πεπειραμένοις ἐν Αἰγύπτῳ συμφορῶν καὶ κατὰ τὴν ἐρημίαν πρόνοιαν τῶν ἐν τοῖς ὁμοίοις ὑπαρχόντων ποιεῖσθαι, καὶ τυχόντας εὐπορίας ἐξ ἐλέου καὶ προνοίας τοῦ θεοῦ τὴν αὐτὴν ταύτην ἐξ ὁμοίου πάθους ἀπομερίζειν τοῖς δεομένοις.' "4.241. τῶν δ' ὡραίων ὅ τι καὶ πρῶτον ἑκάστῳ τύχῃ γενόμενον εἰς τὸ ἱερὸν κομιζέτωσαν, καὶ τὸν θεὸν ὑπὲρ τῆς ἐνεγκαμένης αὐτὸ γῆς, ἣν αὐτοῖς κτήσασθαι παρέσχεν, εὐλογήσαντες θυσίας ἃς ὁ νόμος αὐτοῖς ἐπιφέρειν κελεύει ἐπιτελέσαντες τούτων τὰ προτέλεια τοῖς ἱερεῦσι διδότωσαν." "4.242. ἐπειδὰν δὲ ταῦτά τις ποιήσας καὶ πάντων τὰς δεκάτας ἅμα ταῖς εἰς τοὺς Λευίτας καὶ τὰς εὐωχίας ἀπενηνοχὼς ἀπιέναι μέλλῃ πρὸς αὑτὸν οἴκαδε, στὰς ἀντικρὺ τοῦ τεμενίσματος εὐχαριστησάτω μὲν τῷ θεῷ, ὅτι τῆς ἀπ' Αἰγυπτίων αὐτοὺς ὕβρεως ἀπαλλάξας γῆν αὐτοῖς ἀγαθὴν καὶ πολλὴν ἔδωκε καρποῦσθαι," '4.243. μαρτυράμενος δὲ ὡς τάς τε δεκάτας κατὰ τοὺς Μωυσέος τελέσειε νόμους αἰτησάσθω τὸν θεὸν εὐμενῆ καὶ ἵλεων αὐτῷ διὰ παντὸς εἶναι καὶ κοινῇ πᾶσιν ̔Εβραίοις διαμένειν, φυλάττοντα μὲν ἃ δέδωκεν αὐτοῖς ἀγαθὰ προσκτήσασθαι δὲ ὅσα δύναται χαρίζεσθαι.
4.246. εἴ τις ὡς παρθένον μνηστευσάμενος ἔπειτα μὴ τοιαύτην εὕροι, δίκην λαχὼν αὐτὸς μὲν κατηγορείτω χρώμενος εἰς ἀπόδειξιν οἷς ἂν ἔχῃ τεκμηρίοις, ἀπολογείσθω δὲ ὁ τῆς κόρης πατὴρ ἢ ἀδελφὸς ἢ ὃς ἂν μετὰ τούτους ἐγγυτέρω δοκῇ τοῦ γένους.' "4.247. καὶ κριθεῖσα μὲν ἡ κόρη μὴ ἀδικεῖν συνοικείτω τῷ κατηγορήσαντι μηδεμίαν ἐξουσίαν ἔχοντος ἐκείνου ἀποπέμπεσθαι αὐτήν, πλὴν εἰ μὴ μεγάλας αἰτίας αὐτῷ παράσχοι καὶ πρὸς ἃς οὐδ' ἀντειπεῖν δυνηθείη." "4.248. τοῦ δὲ τολμηρῶς καὶ προπετῶς ἐπενεγκεῖν αἰτίαν καὶ διαβολὴν πρόστιμον ἐκτινύτω πληγὰς τεσσαράκοντα μιᾷ λειπούσας λαμβάνων καὶ πεντήκοντα σίκλους ἀποτινύτω τῷ πατρί. ἂν δ' ἐξελέγξῃ τὴν παιδίσκην ἐφθαρμένην, δημότις μὲν οὖσα τοῦ μὴ σωφρόνως προστῆναι τῆς παρθενίας ἄχρι νομίμων γάμων καταλευέσθω, ἂν δ' ἐξ ἱερέων ᾖ γεγενημένη, καιέσθω ζῶσα." "4.249. δύο γυναικῶν οὐσῶν τινι, καὶ τῆς μὲν ἑτέρας ἐν τιμῇ σφόδρα καὶ εὐνοίᾳ κειμένης ἢ δι' ἔρωτα καὶ κάλλος ἢ κατ' ἄλλην αἰτίαν, τῆς δ' ἑτέρας ἐν ἐλάττονι μοίρᾳ τυγχανούσης, ἂν ὁ ἐκ τῆς ἀγαπωμένης παῖς γενόμενος νεώτερος ὢν τοῦ ἐκ τῆς ἑτέρας φύντος ἀξιοῖ διὰ τὴν πρὸς τὴν μητέρα τοῦ πατρὸς εὔνοιαν τῶν πρεσβείων τυγχάνειν, ὥστε διπλοῦν τὸ μέρος τῆς πατρῴας οὐσίας ἐκλαμβάνειν, τοῦτο γὰρ ἐν τοῖς νόμοις διεταξάμην, μὴ συγκεχωρήσθω:" "
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.”" '
11.111. καὶ οἱ μὲν ὑπὲρ τούτων ἐπιδαψιλευόμενοι ταῖς θυσίαις καὶ τῇ περὶ τὸν θεὸν φιλοτιμίᾳ κατῴκησαν ἐν τοῖς ̔Ιεροσολύμοις πολιτείᾳ χρώμενοι ἀριστοκρατικῇ μετὰ ὀλιγαρχίας: οἱ γὰρ ἀρχιερεῖς προεστήκεσαν τῶν πραγμάτων ἄχρι οὗ τοὺς ̓Ασαμωναίου συνέβη βασιλεύειν ἐκγόνους.' "
11.184. Τελευτήσαντος δὲ Ξέρξου τὴν βασιλείαν εἰς τὸν υἱὸν Κῦρον, ὃν ̓Αρταξέρξην ̔́Ελληνες καλοῦσιν, συνέβη μεταβῆναι. τούτου τὴν Περσῶν ἔχοντος ἡγεμονίαν ἐκινδύνευσεν τὸ τῶν ̓Ιουδαίων ἔθνος ἅπαν σὺν γυναιξὶ καὶ τέκνοις ἀπολέσθαι. τὴν δ' αἰτίαν μετ' οὐ πολὺ δηλώσομεν:" "
11.299. ἀπὸ ταύτης οὖν τῆς πεποιθήσεως ̓Ιησοῦς ἐν τῷ ναῷ διενεχθεὶς τῷ ̓Ιωάννῃ παρώξυνεν τὸν ἀδελφὸν ὥστ' αὐτὸν ἀνελεῖν καὶ διὰ τὴν ὀργὴν τηλικοῦτο ἀσέβημα δρᾶσαι κατ' ἀδελφοῦ τὸν ̓Ιωάννην ἐν τῷ ἱερῷ ὡς δεινὸν ἦν καὶ πρότερον, ὡς μήτε παρ' ̔́Ελλησιν μήτε παρὰ βαρβάροις ὠμὸν οὕτως καὶ ἀσεβὲς ἔργον γεγονέναι." '
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." '
11.312. πολλῶν δὲ ἱερέων καὶ ̓Ισραηλιτῶν τοιούτοις γάμοις ἐπιπεπλεγμένων κατεῖχεν οὐ μικρὰ ταραχὴ τοὺς ̔Ιεροσολυμίτας: ἀφίσταντο γὰρ ἅπαντες πρὸς τὸν Μανασσῆν τοῦ Σαναβαλλέτου χορηγοῦντος αὐτοῖς καὶ χρήματα καὶ χώραν εἰς γεωργίαν καὶ κατοίκησιν ἀπομερίζοντος καὶ παντὶ τρόπῳ τῷ γαμβρῷ συμφιλοκαλοῦντος.' "
11.323. τοῦτο δ' εἶναι καὶ τῷ βασιλεῖ συμφέρον εἰς δύο διῃρῆσθαι τὴν ̓Ιουδαίων δύναμιν, ἵνα μὴ ὁμογνωμονοῦν τὸ ἔθνος μηδὲ συνεστός, εἰ νεωτερίσειέν ποτε, χαλεπὸν ᾖ τοῖς βασιλεῦσιν, καθὼς καὶ πρότερον τοῖς ̓Ασσυρίων ἄρξασιν ἐγένετο." '11.341. εἰσὶν γὰρ οἱ Σαμαρεῖς τοιοῦτοι τὴν φύσιν, ὡς ἤδη που καὶ πρότερον δεδηλώκαμεν: ἐν μὲν ταῖς συμφοραῖς ὄντας τοὺς ̓Ιουδαίους ἀρνοῦνται συγγενεῖς ὁμολογοῦντες τότε τὴν ἀλήθειαν, ὅταν δέ τι λαμπρὸν περὶ αὐτοὺς ἴδωσιν ἐκ τύχης, ἐπιπηδῶσιν αὐτῶν τῇ κοινωνίᾳ προσήκειν αὐτοῖς λέγοντες καὶ ἐκ τῶν ̓Ιωσήπου γενεαλογοῦντες αὑτοὺς ἐκγόνων ̓Εφραίμου καὶ Μανασσοῦς.' "
12.8. ἐπεγνωκὼς δὲ τοὺς ἀπὸ τῶν ̔Ιεροσολύμων περί τε τὴν τῶν ὅρκων φυλακὴν καὶ τὰς πίστεις βεβαιοτάτους ὑπάρχοντας ἐξ ὧν ἀπεκρίναντο ̓Αλεξάνδρῳ πρεσβευσαμένῳ πρὸς αὐτοὺς μετὰ τὸ κρατῆσαι Δαρείου τῇ μάχῃ, πολλοὺς αὐτῶν εἰς τὰ φρούρια καταλοχίσας καὶ τοῖς Μακεδόσιν ἐν ̓Αλεξανδρείᾳ ποιήσας ἰσοπολίτας ὅρκους ἔλαβεν παρ' αὐτῶν, ὅπως τοῖς ἐκγόνοις τοῦ παραθεμένου τὴν πίστιν διαφυλάξωσιν." '
12.8. τὰ δὲ μέσα λίθων ἀσπίδια τετραδακτύλων ἀνεπλήρου τὸ κάλλος. περιεστέφετο δὲ τὰ χείλη τοῦ κρατῆρος κρίνων σμίλαξι καὶ ἀνθεμίσι καὶ βοτρύων σχοινίαις εἰς κύκλον περιηγμέναις.' "
12.138. Βασιλεὺς ̓Αντίοχος Πτολεμαίῳ χαίρειν.τῶν ̓Ιουδαίων καὶ παραυτίκα μέν, ἡνίκα τῆς χώρας ἐπέβημεν αὐτῶν, ἐπιδειξαμένων τὸ πρὸς ἡμᾶς φιλότιμον καὶ παραγενομένους δ' εἰς τὴν πόλιν λαμπρῶς ἐκδεξαμένων καὶ μετὰ τῆς γερουσίας ἀπαντησάντων, ἄφθονον δὲ τὴν χορηγίαν τοῖς στρατιώταις καὶ τοῖς ἐλέφασι παρεσχημένων, συνεξελόντων δὲ καὶ τοὺς ἐν τῇ ἄκρᾳ φρουροὺς τῶν Αἰγυπτίων," '12.139. ἠξιώσαμεν καὶ αὐτοὶ τούτων αὐτοὺς ἀμείψασθαι καὶ τὴν πόλιν αὐτῶν ἀναλαβεῖν κατεφθαρμένην ὑπὸ τῶν περὶ τοὺς πολέμους συμπεσόντων καὶ συνοικίσαι τῶν διεσπαρμένων εἰς αὐτὴν πάλιν συνελθόντων.' "12.141. τελεῖσθαι δ' αὐτοῖς ταῦτα βούλομαι, καθὼς ἐπέσταλκα, καὶ τὸ περὶ τὸ ἱερὸν ἀπαρτισθῆναι ἔργον τάς τε στοὰς κἂν εἴ τι ἕτερον οἰκοδομῆσαι δέοι: ἡ δὲ τῶν ξύλων ὕλη κατακομιζέσθω ἐξ αὐτῆς τε τῆς ̓Ιουδαίας καὶ ἐκ τῶν ἄλλων ἐθνῶν καὶ ἐκ τοῦ Λιβάνου μηδενὸς πρασσομένου τέλος. ὁμοίως δὲ καὶ τοῖς ἄλλοις, ἐν οἷς ἂν ἐπιφανεστέραν γίγνεσθαι τὴν τοῦ ἱεροῦ ἐπισκευὴν δέῃ." "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." '12.143. ἵνα δὲ θᾶττον ἡ πόλις κατοικισθῇ, δίδωμι τοῖς τε νῦν κατοικοῦσιν καὶ κατελευσομένοις ἕως τοῦ ̔Υπερβερεταίου μηνὸς ἀτελέσιν εἶναι μέχρι τριῶν ἐτῶν.' "12.144. ἀπολύομεν δὲ καὶ εἰς τὸ λοιπὸν αὐτοὺς τοῦ τρίτου μέρους τῶν φόρων, ὥστε αὐτῶν ἐπανορθωθῆναι τὴν βλάβην. καὶ ὅσοι ἐκ τῆς πόλεως ἁρπαγέντες δουλεύουσιν, αὐτούς τε τούτους καὶ τοὺς ὑπ' αὐτῶν γεννηθέντας ἐλευθέρους ἀφίεμεν καὶ τὰς οὐσίας αὐτοῖς ἀποδίδοσθαι κελεύομεν." '12.145. ̔Η μὲν οὖν ἐπιστολὴ ταῦτα περιεῖχεν. σεμνύνων δὲ καὶ τὸ ἱερὸν πρόγραμμα κατὰ πᾶσαν τὴν βασιλείαν ἐξέθηκεν περιέχον τάδε: “μηδενὶ ἐξεῖναι ἀλλοφύλῳ εἰς τὸν περίβολον εἰσιέναι τοῦ ἱεροῦ τὸν ἀπηγορευμένον τοῖς ̓Ιουδαίοις, εἰ μὴ οἷς ἁγνισθεῖσίν ἐστιν ἔθιμον κατὰ τὸν πάτριον νόμον.' "12.146. μηδ' εἰς τὴν πόλιν εἰσφερέσθω ἵππεια κρέα μηδὲ ἡμιόνεια μηδὲ ἀγρίων ὄνων καὶ ἡμέρων παρδάλεών τε καὶ ἀλωπέκων καὶ λαγῶν καὶ καθόλου δὲ πάντων τῶν ἀπηγορευμένων ζῴων τοῖς ̓Ιουδαίοις: μηδὲ τὰς δορὰς εἰσφέρειν ἐξεῖναι, ἀλλὰ μηδὲ τρέφειν τι τούτων ἐν τῇ πόλει: μόνοις δὲ τοῖς προγονικοῖς θύμασιν, ἀφ' ὧν καὶ τῷ θεῷ δεῖ καλλιερεῖν, ἐπιτετράφθαι χρῆσθαι. ὁ δέ τι τούτων παραβὰς ἀποτινύτω τοῖς ἱερεῦσιν ἀργυρίου δραχμὰς τρισχιλίας.”" '
12.229. καὶ οἱ μὲν πλείους τοῖς πρεσβυτέροις συνεμάχουν καὶ ὁ ἀρχιερεὺς Σίμων διὰ τὴν συγγένειαν: ὁ δὲ ̔Υρκανὸς ἐπανελθεῖν μὲν οὐκέτι ἔγνω εἰς ̔Ιεροσόλυμα, προσκαθίσας δὲ τοῖς πέραν τοῦ ̓Ιορδάνου συνεχῶς ἐπολέμει τοὺς ̓́Αραβας, ὡς πολλοὺς αὐτῶν καὶ ἀποκτεῖναι καὶ λαβεῖν αἰχμαλώτους.' "
12.261. ἀξιοῦμεν οὖν σε τὸν εὐεργέτην καὶ σωτῆρα προστάξαι ̓Απολλωνίῳ τῷ μεριδάρχῃ καὶ Νικάνορι τῷ τὰ βασιλικὰ πράττοντι μηδὲν ἡμῖν ἐνοχλεῖν προσάπτουσι τὰς τῶν ̓Ιουδαίων αἰτίας, ἡμῶν καὶ τῷ γένει καὶ τοῖς ἔθεσιν ἀλλοτρίων ὑπαρχόντων, προσαγορευθῆναι δὲ τὸ ἀνώνυμον ἱερὸν Διὸς ̔Ελληνίου: γενομένου γὰρ τούτου παυσόμεθα μὲν ἐνοχλούμενοι, τοῖς δ' ἔργοις μετὰ ἀδείας προσανέχοντες μείζονάς σοι ποιήσομεν τὰς προσόδους.”" '
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.' "
13.48. “βασιλεὺς Δημήτριος ̓Ιωνάθῃ καὶ τῷ ἔθνει τῶν ̓Ιουδαίων χαίρειν. ἐπειδὴ διετηρήσατε τὴν πρὸς ἡμᾶς φιλίαν καὶ πειράσασιν ὑμᾶς τοῖς ἐμοῖς ἐχθροῖς οὐ προσέθεσθε, καὶ ταύτην μὲν ὑμῶν ἐπαινῶ τὴν πίστιν καὶ παρακαλῶ δὲ τοῖς αὐτοῖς ἐμμένειν ἀποληψομένους ἀμοιβὰς παρ' ἡμῶν καὶ χάριτας." '13.49. τοὺς γὰρ πλείστους ὑμῶν ἀνήσω τῶν φόρων καὶ τῶν συντάξεων, ἃς ἐτελεῖτε τοῖς πρὸ ἐμοῦ βασιλεῦσιν καὶ ἐμοί, νῦν τε ὑμῖν ἀφίημι τοὺς φόρους, οὓς ἀεὶ παρέχετε. πρὸς τούτοις καὶ τὴν τιμὴν ὑμῖν χαρίζομαι τῶν ἁλῶν καὶ τῶν στεφάνων, οὓς προσεφέρετε ἡμῖν, καὶ ἀντὶ τῶν τρίτων τοῦ καρποῦ καὶ τοῦ ἡμίσους τοῦ ξυλίνου καρποῦ τὸ γινόμενον ἐμοὶ μέρος ὑμῖν ἀφίημι ἀπὸ τῆς σήμερον ἡμέρας.' "13.51. καὶ τὴν ̔Ιεροσολυμιτῶν πόλιν ἱερὰν καὶ ἄσυλον εἶναι βούλομαι καὶ ἐλευθέραν ἕως τῶν ὅρων αὐτῆς ἀπὸ τῆς δεκάτης καὶ τῶν τελῶν. τὴν δὲ ἄκραν ἐπιτρέπω τῷ ἀρχιερεῖ ὑμῶν ̓Ιωνάθῃ, οὓς δ' ἂν αὐτὸς δοκιμάσῃ πιστοὺς καὶ φίλους τούτους ἐν αὐτῇ φρουροὺς καταστῆσαι, ἵνα φυλάσσωσιν ἡμῖν αὐτήν." '13.52. καὶ ̓Ιουδαίων δὲ τοὺς αἰχμαλωτισθέντας καὶ δουλεύοντας ἐν τῇ ἡμετέρᾳ ἀφίημι ἐλευθέρους. κελεύω δὲ μηδὲ ἀγγαρεύεσθαι τὰ ̓Ιουδαίων ὑποζύγια: τὰ δὲ σάββατα καὶ ἑορτὴν ἅπασαν καὶ τρεῖς καὶ πρὸ τῆς ἑορτῆς ἡμέρας ἔστωσαν ἀτελεῖς.' "13.53. τὸν αὐτὸν τρόπον καὶ τοὺς ἐν τῇ ἐμῇ κατοικοῦντας ̓Ιουδαίους ἐλευθέρους καὶ ἀνεπηρεάστους ἀφίημι, καὶ τοῖς στρατεύεσθαι μετ' ἐμοῦ βουλομένοις ἐπιτρέπω καὶ μέχρις τρισμυρίων ἐξέστω τοῦτο: τῶν δ' αὐτῶν, ὅποι ἂν ἀπίωσι, τεύξονται ὧν καὶ τὸ ἐμὸν στράτευμα μεταλαμβάνει. καταστήσω δ' αὐτῶν οὓς μὲν εἰς τὰ φρούρια, τινὰς δὲ περὶ τὴν φυλακὴν τοὐμοῦ σώματος, καὶ ἡγεμόνας δὲ ποιήσω τῶν περὶ τὴν ἐμὴν αὐλήν." '13.54. ἐπιτρέπω δὲ καὶ τοῖς πατρῴοις χρῆσθαι νόμοις καὶ τούτους φυλάττειν, καὶ τοῖς τρισὶν τοῖς προσκειμένοις τῇ ̓Ιουδαίᾳ νομοῖς ὑποτάσσεσθαι βούλομαι, καὶ τῷ ἀρχιερεῖ δὲ ἐπιμελὲς εἶναι, ἵνα μηδὲ εἷς ̓Ιουδαῖος ἄλλο ἔχῃ ἱερὸν προσκυνεῖν ἢ μόνον τὸ ἐν ̔Ιεροσολύμοις.' "13.55. δίδωμι δ' ἐκ τῶν ἐμῶν καὶ εἰς τὴν δαπάνην τῶν θυσιῶν κατ' ἔτος μυριάδας πεντεκαίδεκα, τὰ δὲ περισσεύοντα τῶν χρημάτων ὑμέτερα εἶναι βούλομαι: τὰς δὲ μυρίας δραχμάς, ἃς ἐλάμβανον ἐκ τοῦ ἱεροῦ οἱ βασιλεῖς, ὑμῖν ἀφίημι διὰ τὸ προσήκειν αὐτὰς τοῖς ἱερεῦσιν τοῖς λειτουργοῦσιν τῷ ἱερῷ." "13.56. καὶ ὅσοι δ' ἂν φύγωσιν εἰς τὸ ἱερὸν τὸ ἐν ̔Ιεροσολύμοις καὶ εἰς τὰ ἀπ' αὐτοῦ χρηματίζοντα ἢ βασιλικὰ ὀφείλοντες χρήματα ἢ δι' ἄλλην αἰτίαν, ἀπολελύσθωσαν οὗτοι καὶ τὰ ὑπάρχοντα αὐτοῖς σῶα ἔστω." "13.57. ἐπιτρέπω δὲ καὶ ἀνακαινίζειν τὸ ἱερὸν καὶ οἰκοδομεῖν τῆς εἰς ταῦτα δαπάνης ἐκ τῶν ἐμῶν γινομένης, καὶ τὰ τείχη δὲ συγχωρῶ τὰ τῆς πόλεως οἰκοδομεῖσθαι καὶ πύργους ὑψηλοὺς ἐγείρειν καὶ ταῦτα ἐκ τῶν ἐμῶν ἀνιστᾶν πάντα. εἰ δέ τι καὶ φρούριόν ἐστιν, ὃ συμφέρει τῇ χώρᾳ τῇ ̓Ιουδαίων ὀχυρὸν εἶναι, καὶ τοῦτ' ἐκ τῶν ἐμῶν κατασκευασθήτω.”" '
13.62. ̔Ο δὲ ̓Ονίου τοῦ ἀρχιερέως υἱὸς ὁμώνυμος δὲ ὢν τῷ πατρί, ὃς ἐν ̓Αλεξανδρείᾳ φυγὼν πρὸς τὸν βασιλέα Πτολεμαῖον τὸν ἐπικαλούμενον Φιλομήτορα διῆγεν, ὡς καὶ πρότερον εἰρήκαμεν, ἰδὼν τὴν ̓Ιουδαίαν κακουμένην ὑπὸ τῶν Μακεδόνων καὶ τῶν βασιλέων αὐτῶν,' "13.63. βουλόμενος αὑτῷ δόξαν καὶ μνήμην αἰώνιον κατασκευάσαι, διέγνω πέμψας πρὸς Πτολεμαῖον τὸν βασιλέα καὶ τὴν βασίλισσαν Κλεοπάτραν αἰτήσασθαι παρ' αὐτῶν ἐξουσίαν, ὅπως οἰκοδομήσειεν ναὸν ἐν Αἰγύπτῳ παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις καὶ Λευίτας καὶ ἱερεῖς ἐκ τοῦ ἰδίου γένους καταστήσῃ." "13.64. τοῦτο δ' ἐβούλετο θαρρῶν μάλιστα τῷ προφήτῃ ̔Ησαί̈ᾳ, ὃς ἔμπροσθεν ἔτεσιν ἑξακοσίοις πλέον γεγονὼς προεῖπεν, ὡς δεῖ πάντως ἐν Αἰγύπτῳ οἰκοδομηθῆναι ναὸν τῷ μεγίστῳ θεῷ ὑπ' ἀνδρὸς ̓Ιουδαίου. διὰ ταῦτα οὖν ἐπηρμένος ̓Ονίας γράφει Πτολεμαίῳ καὶ Κλεοπάτρᾳ τοιαύτην ἐπιστολήν:" '13.65. “πολλὰς καὶ μεγάλας ὑμῖν χρείας τετελεκὼς ἐν τοῖς κατὰ πόλεμον ἔργοις μετὰ τῆς τοῦ θεοῦ βοηθείας, καὶ γενόμενος ἔν τε τῇ κοίλῃ Συρίᾳ καὶ Φοινίκῃ, καὶ εἰς Λεόντων δὲ πόλιν τοῦ ̔Ηλιοπολίτου σὺν τοῖς ̓Ιουδαίοις καὶ εἰς ἄλλους τόπους ἀφικόμενος τοῦ ἔθνους, 13.66. καὶ πλείστους εὑρὼν παρὰ τὸ καθῆκον ἔχοντας ἱερὰ καὶ διὰ τοῦτο δύσνους ἀλλήλοις, ὃ καὶ Αἰγυπτίοις συμβέβηκεν διὰ τὸ πλῆθος τῶν ἱερῶν καὶ τὸ περὶ τὰς θρησκείας οὐχ ὁμόδοξον, ἐπιτηδειότατον εὑρὼν τόπον ἐν τῷ προσαγορευομένῳ τῆς ἀγρίας Βουβάστεως ὀχυρώματι βρύοντα ποικίλης ὕλης καὶ τῶν ἱερῶν ζῴων μεστόν,' "13.67. δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" '13.68. καὶ γὰρ ̔Ησαί̈ας ὁ προφήτης τοῦτο προεῖπεν: ἔσται θυσιαστήριον ἐν Αἰγύπτῳ κυρίῳ τῷ θεῷ: καὶ πολλὰ δὲ προεφήτευσεν ἄλλα τοιαῦτα διὰ τὸν τόπον.”' "13.69. Καὶ ταῦτα μὲν ὁ ̓Ονίας τῷ βασιλεῖ Πτολεμαίῳ γράφει. κατανοήσειε δ' ἄν τις αὐτοῦ τὴν εὐσέβειαν καὶ Κλεοπάτρας τῆς ἀδελφῆς αὐτοῦ καὶ γυναικὸς ἐξ ἧς ἀντέγραψαν ἐπιστολῆς: τὴν γὰρ ἁμαρτίαν καὶ τὴν τοῦ νόμου παράβασιν εἰς τὴν ̓Ονίου κεφαλὴν ἀνέθεσαν:" "13.71. ἐπεὶ δὲ σὺ φῂς ̔Ησαί̈αν τὸν προφήτην ἐκ πολλοῦ χρόνου τοῦτο προειρηκέναι, συγχωροῦμέν σοι, εἰ μέλλει τοῦτ' ἔσεσθαι κατὰ τὸν νόμον: ὥστε μηδὲν ἡμᾶς δοκεῖν εἰς τὸν θεὸν ἐξημαρτηκέναι.”" '13.72. Λαβὼν οὖν τὸν τόπον ὁ ̓Ονίας κατεσκεύασεν ἱερὸν καὶ βωμὸν τῷ θεῷ ὅμοιον τῷ ἐν ̔Ιεροσολύμοις, μικρότερον δὲ καὶ πενιχρότερον. τὰ δὲ μέτρα αὐτοῦ καὶ τὰ σκεύη νῦν οὐκ ἔδοξέ μοι δηλοῦν: ἐν γὰρ τῇ ἑβδόμῃ μου βίβλῳ τῶν ̓Ιουδαϊκῶν ἀναγέγραπται. 13.73. εὗρεν δὲ ̓Ονίας καὶ ̓Ιουδαίους τινὰς ὁμοίους αὐτῷ ἱερεῖς καὶ Λευίτας τοὺς ἐκεῖ θρησκεύσοντας. ἀλλὰ περὶ μὲν τοῦ ἱεροῦ τούτου ἀρκούντως ἡμῖν δεδήλωται.
13.127. βασιλεὺς Δημήτριος Λασθένει τῷ πατρὶ χαίρειν. τῷ ̓Ιουδαίων ἔθνει ὄντι φίλῳ καὶ τὰ δίκαια τὰ πρὸς ἡμᾶς φυλάττοντι τῆς εὐνοίας ἔκρινα χάριν παρασχεῖν. καὶ τοὺς τρεῖς νομοὺς ̓Αφαίρεμα καὶ Λύδδα καὶ ̔Ραμαθαιν, οἳ τῇ ̓Ιουδαίᾳ προσετέθησαν ἀπὸ τῆς Σαμαρείτιδος, καὶ τὰ προσκυροῦντα τούτοις,
13.171. Κατὰ δὲ τὸν χρόνον τοῦτον τρεῖς αἱρέσεις τῶν ̓Ιουδαίων ἦσαν, αἳ περὶ τῶν ἀνθρωπίνων πραγμάτων διαφόρως ὑπελάμβανον, ὧν ἡ μὲν Φαρισαίων ἐλέγετο, ἡ δὲ Σαδδουκαίων, ἡ τρίτη δὲ ̓Εσσηνῶν.' "13.172. οἱ μὲν οὖν Φαρισαῖοι τινὰ καὶ οὐ πάντα τῆς εἱμαρμένης ἔργον εἶναι λέγουσιν, τινὰ δ' ἐφ' ἑαυτοῖς ὑπάρχειν συμβαίνειν τε καὶ μὴ γίνεσθαι. τὸ δὲ τῶν ̓Εσσηνῶν γένος πάντων τὴν εἱμαρμένην κυρίαν ἀποφαίνεται καὶ μηδὲν ὃ μὴ κατ' ἐκείνης ψῆφον ἀνθρώποις ἀπαντᾶν." '
13.247. οἱ δὲ τἆλλα μὲν ὑπομένειν, τὴν δὲ φρουρὰν οὐχ ὡμολόγουν διὰ τὴν ἀμιξίαν οὐκ ἐφικνούμενοι πρὸς ἄλλους. ἀντὶ μέντοι γε τῆς φρουρᾶς ὁμήρους ἐδίδοσαν καὶ τάλαντα ἀργυρίου πεντακόσια, ὧν εὐθὺς τὰ τριακόσια καὶ τοὺς ὁμήρους προσδεξαμένου τοῦ βασιλέως ἔδοσαν, ἐν οἷς ἦν καὶ ̔Υρκανοῦ ἀδελφός, καθεῖλεν δὲ καὶ τὴν στεφάνην τῆς πόλεως.
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, 13.256. ὃ περιοικεῖ τὸν εἰκασθέντα τῷ ἐν ̔Ιεροσολύμοις ἱερῷ ναόν, ὃν ̓Αλέξανδρος ἐπέτρεψεν οἰκοδομῆσαι Σαναβαλλέτῃ τῷ στρατηγῷ διὰ τὸν γαμβρὸν Μανασσῆν τὸν ̓Ιαδδοῦς τοῦ ἀρχιερέως ἀδελφόν, ὡς πρότερον δεδηλώκαμεν. συνέβη δὲ τὸν ναὸν τοῦτον ἔρημον γενέσθαι μετὰ ἔτη διακόσια. 13.257. ̔Υρκανὸς δὲ καὶ τῆς ̓Ιδουμαίας αἱρεῖ πόλεις ̓́Αδωρα καὶ Μάρισαν, καὶ ἅπαντας τοὺς ̓Ιδουμαίους ὑπὸ χεῖρα ποιησάμενος ἐπέτρεψεν αὐτοῖς μένειν ἐν τῇ χώρᾳ, εἰ περιτέμνοιντο τὰ αἰδοῖα καὶ τοῖς ̓Ιουδαίων νόμοις χρήσασθαι θέλοιεν. 13.258. οἱ δὲ πόθῳ τῆς πατρίου γῆς καὶ τὴν περιτομὴν καὶ τὴν ἄλλην τοῦ βίου δίαιταν ὑπέμειναν τὴν αὐτὴν ̓Ιουδαίοις ποιήσασθαι. κἀκείνοις αὐτοῖς χρόνος ὑπῆρχεν ὥστε εἶναι τὸ λοιπὸν ̓Ιουδαίους.
13.298. καὶ περὶ τούτων ζητήσεις αὐτοῖς καὶ διαφορὰς γίνεσθαι συνέβαινεν μεγάλας, τῶν μὲν Σαδδουκαίων τοὺς εὐπόρους μόνον πειθόντων τὸ δὲ δημοτικὸν οὐχ ἑπόμενον αὐτοῖς ἐχόντων, τῶν δὲ Φαρισαίων τὸ πλῆθος σύμμαχον ἐχόντων. ἀλλὰ περὶ μὲν τούτων τῶν δύο καὶ τῶν ̓Εσσηνῶν ἐν τῇ δευτέρᾳ μου τῶν ̓Ιουδαϊκῶν ἀκριβῶς δεδήλωται.' "13.311. μάλιστα δ' ἄν τις θαυμάσειεν καὶ ̓Ιούδαν τινά, ̓Εσσηνὸν μὲν τὸ γένος, οὐδέποτε δ' ἐν οἷς προεῖπεν διαψευσάμενον τἀληθές: οὗτος γὰρ ἰδὼν τὸν ̓Αντίγονον παριόντα τὸ ἱερὸν ἀνεβόησεν ἐν τοῖς ἑταίροις αὐτοῦ καὶ γνωρίμοις, οἳ διδασκαλίας ἕνεκα τοῦ προλέγειν τὰ μέλλοντα παρέμενον," "
13.319. φύσει δ' ἐπιεικεῖ κέχρητο καὶ σφόδρα ἦν αἰδοῦς ἥττων, ὡς μαρτυρεῖ τούτῳ καὶ Στράβων ἐκ τοῦ Τιμαγένους ὀνόματος λέγων οὕτως: “ἐπιεικής τε ἐγένετο οὗτος ὁ ἀνὴρ καὶ πολλὰ τοῖς ̓Ιουδαίοις χρήσιμος: χώραν τε γὰρ αὐτοῖς προσεκτήσατο καὶ τὸ μέρος τοῦ τῶν ̓Ιτουραίων ἔθνους ᾠκειώσατο δεσμῷ συνάψας τῇ τῶν αἰδοίων περιτομῇ.”" "
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." "
14.41. ἔνθα δὴ καὶ τῶν ̓Ιουδαίων διήκουσεν καὶ τῶν ἡγουμένων αὐτῶν, οἳ πρός τε ἀλλήλους διεφέροντο ̔Υρκανὸς καὶ ̓Αριστόβουλος καὶ τὸ ἔθνος πρὸς ἀμφοτέρους, τὸ μὲν οὐκ ἀξιοῦν βασιλεύεσθαι: πάτριον γὰρ εἶναι τοῖς ἱερεῦσι τοῦ τιμωμένου παρ' αὐτοῖς θεοῦ πειθαρχεῖν, ὄντας δὲ τούτους ἀπογόνους τῶν ἱερέων εἰς ἄλλην μετάγειν ἀρχὴν τὸ ἔθνος ζητῆσαι, ὅπως καὶ δοῦλον γένοιτο." '
14.41. οὐ μὴν ̔Ηρώδης τούτων πραττομένων ἠρέμει, δέκα δὲ σπείρας ἀναλαβών, ὧν πέντε μὲν ̔Ρωμαίων, πέντε δὲ ̓Ιουδαίων ἦσαν, καὶ μισθοφόρους μιγάδας πρὸς οἷς ὀλίγους τῶν ἱππέων ἐπὶ ̔Ιεριχοῦντα παραγίνεται, καὶ τὴν μὲν πόλιν ἐκλελειμμένην καταλαβών, πεντακοσίους δὲ τὰ ἄκρα κατειληφότας σὺν γυναιξὶν καὶ γενεαῖς, τούτους μὲν ἀπέλυσεν λαβών, ̔Ρωμαῖοι δὲ εἰσπεσόντες διήρπασαν τὴν πόλιν μεσταῖς ἐπιτυγχάνοντες παντοίων κειμηλίων ταῖς οἰκίαις.
14.74. καὶ τὰ μὲν ̔Ιεροσόλυμα ὑποτελῆ φόρου ̔Ρωμαίοις ἐποίησεν, ἃς δὲ πρότερον οἱ ἔνοικοι πόλεις ἐχειρώσαντο τῆς κοίλης Συρίας ἀφελόμενος ὑπὸ τῷ σφετέρῳ στρατηγῷ ἔταξεν καὶ τὸ σύμπαν ἔθνος ἐπὶ μέγα πρότερον αἰρόμενον ἐντὸς τῶν ἰδίων ὅρων συνέστειλεν. 14.75. καὶ Γάδαρα μὲν μικρὸν ἔμπροσθεν καταστραφεῖσαν ἀνέκτισεν Δημητρίῳ χαριζόμενος τῷ Γαδαρεῖ ἀπελευθέρῳ αὐτοῦ: τὰς δὲ λοιπὰς ̔́Ιππον καὶ Σκυθόπολιν καὶ Πέλλαν καὶ Δῖον καὶ Σαμάρειαν ἔτι τε Μάρισαν καὶ ̓́Αζωτον καὶ ̓Ιάμνειαν καὶ ̓Αρέθουσαν τοῖς οἰκήτορσιν ἀπέδωκεν.' "
14.78. καὶ προσέτι πλείω ἢ μύρια τάλαντα ̔Ρωμαῖοι ἐν βραχεῖ χρόνῳ παρ' ἡμῶν εἰσεπράξαντο, καὶ ἡ βασιλεία πρότερον τοῖς κατὰ γένος ἀρχιερεῦσιν διδομένη, τιμὴ δημοτικῶν ἀνδρῶν ἐγένετο. καὶ περὶ μὲν τούτων κατὰ χώραν ἐροῦμεν." "
14.91. πέντε δὲ συνέδρια καταστήσας εἰς ἴσας μοίρας διένειμε τὸ ἔθνος, καὶ ἐπολιτεύοντο οἱ μὲν ἐν ̔Ιεροσολύμοις οἱ δὲ ἐν Γαδάροις οἱ δὲ ἐν ̓Αμαθοῦντι, τέταρτοι δ' ἦσαν ἐν ̔Ιεριχοῦντι, καὶ τὸ πέμπτον ἐν Σαπφώροις τῆς Γαλιλαίας. καὶ οἱ μὲν ἀπηλλαγμένοι δυναστείας ἐν ἀριστοκρατίᾳ διῆγον." "
14.105. Κράσσος δὲ ἐπὶ Πάρθους μέλλων στρατεύειν ἧκεν εἰς τὴν ̓Ιουδαίαν καὶ τὰ ἐν τῷ ἱερῷ χρήματα, ἃ Πομπήιος καταλελοίπει, δισχίλια δ' ἦν τάλαντα, βαστάσας οἷός τε ἦν καὶ τὸν χρυσὸν ἅπαντα, τάλαντα δ' οὗτος ἦν ὀκτακισχίλια, περιδύειν τοῦ ναοῦ." "14.106. λαμβάνει δὲ καὶ δοκὸν ὁλοσφύρητον χρυσῆν ἐκ μνῶν τριακοσίων πεποιημένην: ἡ δὲ μνᾶ παρ' ἡμῖν ἰσχύει λίτρας δύο ἥμισυ. παρέδωκε δ' αὐτῷ ταύτην τὴν δοκὸν ὁ τῶν χρημάτων φύλαξ ἱερεὺς ̓Ελεάζαρος ὄνομα, οὐ διὰ πονηρίαν," '14.107. ἀγαθὸς γὰρ ἦν καὶ δίκαιος, ἀλλὰ πεπιστευμένος τὴν τῶν καταπετασμάτων τοῦ ναοῦ φυλακὴν ὄντων θαυμασίων τὸ κάλλος καὶ πολυτελῶν τὴν κατασκευὴν ἐκ δὲ τῆς δοκοῦ ταύτης κρεμαμένων, ἐπεὶ τὸν Κράσσον ἑώρα περὶ τὴν τοῦ χρυσίου γινόμενον συλλογήν, δείσας περὶ τῷ παντὶ κόσμῳ καὶ τοῦ ναοῦ τὴν δοκὸν αὐτῷ τὴν χρυσῆν λύτρον ἀντὶ πάντων ἔδωκεν,' "14.108. ὅρκους παρ' αὐτοῦ λαβὼν μηδὲν ἄλλο κινήσειν τῶν ἐκ τοῦ ναοῦ, μόνῳ δὲ ἀρκεσθήσεσθαι τῷ ὑπ' αὐτοῦ δοθησομένῳ πολλῶν ὄντι μυριάδων ἀξίῳ. ἡ δὲ δοκὸς αὕτη ἦν ἐν ξυλίνῃ δοκῷ κενῇ, καὶ τοῦτο τοὺς μὲν ἄλλους ἐλάνθανεν ἅπαντας, ὁ δὲ ̓Ελεάζαρος μόνος ἠπίστατο." '14.109. ὁ μέντοι Κράσσος καὶ ταύτην ὡς οὐδενὸς ἁψόμενος ἄλλου τῶν ἐν τῷ ἱερῷ λαμβάνει, καὶ παραβὰς τοὺς ὅρκους ἅπαντα τὸν ἐν τῷ ναῷ χρυσὸν ἐξεφόρησεν.' "14.111. οὐκ ἔστι δὲ ἀμάρτυρον τὸ μέγεθος τῶν προειρημένων χρημάτων, οὐδ' ὑπὸ ἀλαζονείας ἡμετέρας καὶ περιττολογίας ἐπὶ τοσοῦτον ἐξαίρεται πλῆθος, ἀλλὰ πολλοί τε ἄλλοι τῶν συγγραφέων ἡμῖν μαρτυροῦσιν καὶ Στράβων ὁ Καππάδοξ λέγων οὕτως:" '14.112. “πέμψας δὲ Μιθριδάτης εἰς Κῶ ἔλαβε τὰ χρήματα, ἃ παρέθετο ἐκεῖ Κλεοπάτρα βασίλισσα,' "14.113. καὶ τὰ τῶν ̓Ιουδαίων ὀκτακόσια τάλαντα.” ἡμῖν δὲ δημόσια χρήματα οὐκ ἔστιν ἢ μόνα τὰ τοῦ θεοῦ, καὶ δῆλον, ὅτι ταῦτα μετήνεγκαν εἰς Κῶ τὰ χρήματα οἱ ἐν τῇ ̓Ασίᾳ ̓Ιουδαῖοι διὰ τὸν Μιθριδάτου φόβον: οὐ γὰρ εἰκὸς τοὺς ἐν τῇ ̓Ιουδαίᾳ πόλιν τε ὀχυρὰν ἔχοντας καὶ τὸν ναὸν πέμπειν χρήματα εἰς Κῶ, ἀλλ' οὐδὲ τοὺς ἐν ̓Αλεξανδρείᾳ κατοικοῦντας ̓Ιουδαίους πιθανὸν τοῦτ' ἐστὶ ποιῆσαι μηδὲν Μιθριδάτην δεδιότας." "14.114. μαρτυρεῖ δὲ καὶ ἐν ἑτέρῳ τόπῳ ὁ αὐτὸς Στράβων, ὅτι καθ' ὃν καιρὸν διέβη Σύλλας εἰς τὴν ̔Ελλάδα πολεμήσων Μιθριδάτῃ καὶ Λεύκολλον πέμψας ἐπὶ τὴν ἐν Κυρήνῃ στάσιν * τοῦ ἔθνους ἡμῶν ἡ οἰκουμένη πεπλήρωτο, λέγων οὕτως:" "14.115. “τέτταρες δ' ἦσαν ἐν τῇ πόλει τῶν Κυρηναίων, ἥ τε τῶν πολιτῶν καὶ ἡ τῶν γεωργῶν τρίτη δ' ἡ τῶν μετοίκων τετάρτη δ' ἡ τῶν ̓Ιουδαίων. αὕτη δ' εἰς πᾶσαν πόλιν ἤδη καὶ παρελήλυθεν καὶ τόπον οὐκ ἔστι ῥᾳδίως εὑρεῖν τῆς οἰκουμένης, ὃς οὐ παραδέδεκται τοῦτο τὸ φῦλον μηδ' ἐπικρατεῖται ὑπ' αὐτοῦ." '
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.' "
1
4.127. Μετὰ δὲ τὸν Πομπηίου θάνατον καὶ τὴν νίκην τὴν ἐπ' αὐτῷ Καίσαρι πολεμοῦντι κατ' Αἴγυπτον πολλὰ χρήσιμον αὑτὸν παρέσχεν ̓Αντίπατρος ὁ τῶν ̓Ιουδαίων ἐπιμελητὴς ἐξ ἐντολῆς ̔Υρκανοῦ." '1
4.128. Μιθριδάτῃ τε γὰρ τῷ Περγαμηνῷ κομίζοντι ἐπικουρικὸν καὶ ἀδυνάτως ἔχοντι διὰ Πηλουσίου ποιήσασθαι τὴν πορείαν, περὶ δὲ ̓Ασκάλωνα διατρίβοντι, ἧκεν ̓Αντίπατρος ἄγων ̓Ιουδαίων ὁπλίτας τρισχιλίους ἐξ ̓Αραβίας τε συμμάχους ἐλθεῖν ἐπραγματεύσατο τοὺς ἐν τέλει:' "1
4.129. καὶ δι' αὐτὸν οἱ κατὰ τὴν Συρίαν ἅπαντες ἐπεκούρουν ἀπολείπεσθαι τῆς ὑπὲρ Καίσαρος προθυμίας οὐ θέλοντες, ̓Ιάμβλιχός τε ὁ δυνάστης καὶ Πτολεμαῖος ὁ Σοαίμου Λίβανον ὄρος οἰκῶν αἵ τε πόλεις σχεδὸν ἅπασαι." '14.131. καὶ τὸ μὲν Πηλούσιον οὕτως εἶχεν. τοὺς δὲ περὶ ̓Αντίπατρον καὶ Μιθριδάτην ἀπιόντας πρὸς Καίσαρα διεκώλυον οἱ ̓Ιουδαῖοι οἱ τὴν ̓Ονίου χώραν λεγομένην κατοικοῦντες. πείθει δὲ καὶ τούτους τὰ αὐτῶν φρονῆσαι κατὰ τὸ ὁμόφυλον ̓Αντίπατρος καὶ μάλιστα ἐπιδείξας αὐτοῖς τὰς ̔Υρκανοῦ τοῦ ἀρχιερέως ἐπιστολάς, ἐν αἷς αὐτοὺς φίλους εἶναι Καίσαρος παρεκάλει καὶ ξένια καὶ πάντα τὰ ἐπιτήδεια χορηγεῖν τῷ στρατῷ. 14.132. καὶ οἱ μὲν ὡς ἑώρων ̓Αντίπατρον καὶ τὸν ἀρχιερέα συνθέλοντας ὑπήκουον. τούτους δὲ προσθεμένους ἀκούσαντες οἱ περὶ Μέμφιν ἐκάλουν καὶ αὐτοὶ τὸν Μιθριδάτην πρὸς ἑαυτούς: κἀκεῖνος ἐλθὼν καὶ τούτους παραλαμβάνει.' "14.133. ̓Επεὶ δὲ τὸ καλούμενον Δέλτα ἤδη περιεληλύθει, συμβάλλει τοῖς πολεμίοις περὶ τὸ καλούμενον ̓Ιουδαίων στρατόπεδον. εἶχε δὲ τὸ μὲν δεξιὸν κέρας Μιθριδάτης, τὸ δ' εὐώνυμον ̓Αντίπατρος." "14.134. συμπεσόντων δὲ εἰς μάχην κλίνεται τὸ τοῦ Μιθριδάτου κέρας καὶ παθεῖν ἂν ἐκινδύνευσεν τὰ δεινότατα, εἰ μὴ παρὰ τὴν ᾐόνα τοῦ ποταμοῦ σὺν τοῖς οἰκείοις στρατιώταις ̓Αντίπατρος παραθέων νενικηκὼς ἤδη τοὺς πολεμίους τὸν μὲν ῥύεται, προτρέπει δ' εἰς φυγὴν τοὺς νενικηκότας Αἰγυπτίους." "14.135. αἱρεῖ δ' αὐτῶν καὶ τὸ στρατόπεδον ἐπιμείνας τῇ διώξει, τόν τε Μιθριδάτην ἐκάλει πλεῖστον ἐν τῇ τροπῇ διασχόντα. ἔπεσον δὲ τῶν μὲν περὶ τοῦτον ὀκτακόσιοι, τῶν δ' ̓Αντιπάτρου πεντήκοντα." '14.136. Μιθριδάτης δὲ περὶ τούτων ἐπιστέλλει Καίσαρι τῆς τε νίκης αὐτοῖς ἅμα καὶ τῆς σωτηρίας αἴτιον τὸν ̓Αντίπατρον ἀποφαίνων, ὥστε τὸν Καίσαρα τότε μὲν ἐπαινεῖν αὐτόν, κεχρῆσθαι δὲ παρὰ πάντα τὸν πόλεμον εἰς τὰ κινδυνωδέστατα τῷ ̓Αντιπάτρῳ: καὶ δὴ καὶ τρωθῆναι συνέβη παρὰ τοὺς ἀγῶνας αὐτῷ. 14.137. Καταλύσας μέντοι Καῖσαρ μετὰ χρόνον τὸν πόλεμον καὶ εἰς Συρίαν ἀποπλεύσας ἐτίμησεν μεγάλως, ̔Υρκανῷ μὲν τὴν ἀρχιερωσύνην βεβαιώσας, ̓Αντιπάτρῳ δὲ πολιτείαν ἐν ̔Ρώμῃ δοὺς καὶ ἀτέλειαν πανταχοῦ.' "
14.185. Καῖσαρ δ' ἐλθὼν εἰς ̔Ρώμην ἕτοιμος ἦν πλεῖν ἐπ' ̓Αφρικῆς πολεμήσων Σκιπίωνι καὶ Κάτωνι, πέμψας δ' ̔Υρκανὸς πρὸς αὐτὸν παρεκάλει βεβαιώσασθαι τὴν πρὸς αὐτὸν φιλίαν καὶ συμμαχίαν." "
14.194. διὰ ταύτας τὰς αἰτίας ̔Υρκανὸν ̓Αλεξάνδρου καὶ τὰ τέκνα αὐτοῦ ἐθνάρχας ̓Ιουδαίων εἶναι ἀρχιερωσύνην τε ̓Ιουδαίων διὰ παντὸς ἔχειν κατὰ τὰ πάτρια ἔθη, εἶναί τε αὐτὸν καὶ τοὺς παῖδας αὐτοῦ συμμάχους ἡμῖν ἔτι τε καὶ ἐν τοῖς κατ' ἄνδρα φίλοις ἀριθμεῖσθαι," "14.195. ὅσα τε κατὰ τοὺς ἰδίους αὐτῶν νόμους ἐστὶν ἀρχιερατικὰ φιλάνθρωπα, ταῦτα κελεύω κατέχειν αὐτὸν καὶ τὰ τέκνα αὐτοῦ: ἄν τε μεταξὺ γένηταί τις ζήτησις περὶ τῆς ̓Ιουδαίων ἀγωγῆς, ἀρέσκει μοι κρίσιν γίνεσθαι παρ' αὐτοῖς. παραχειμασίαν δὲ ἢ χρήματα πράσσεσθαι οὐ δοκιμάζω." '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. 1
4.197. πέμψαι δὲ πρὸς ̔Υρκανὸν τὸν ̓Αλεξάνδρου υἱὸν ἀρχιερέα τῶν ̓Ιουδαίων καὶ πρεσβευτὰς τοὺς περὶ φιλίας καὶ συμμαχίας διαλεξομένους: ἀνατεθῆναι δὲ καὶ χαλκῆν δέλτον ταῦτα περιέχουσαν ἔν τε τῷ Καπετωλίῳ καὶ Σιδῶνι καὶ Τύρῳ καὶ ἐν ̓Ασκάλωνι καὶ ἐν τοῖς ναοῖς ἐγκεχαραγμένην γράμμασιν ̔Ρωμαϊκοῖς καὶ ̔Ελληνικοῖς. 14.198. ὅπως τε τὸ δόγμα τοῦτο πᾶσι τοῖς κατὰ τὴν πόλιν ταμίαις καὶ τοῖς τούτων ἡγουμένοις * εἴς τε τοὺς φίλους ἀνενέγκωσιν καὶ ξένια τοῖς πρεσβευταῖς παρασχεῖν καὶ τὰ διατάγματα διαπέμψαι πανταχοῦ. 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.' "
14.202. Γάιος Καῖσαρ αὐτοκράτωρ τὸ δεύτερον ἔστησεν κατ' ἐνιαυτὸν ὅπως τελῶσιν ὑπὲρ τῆς ̔Ιεροσολυμιτῶν πόλεως ̓Ιόππης ὑπεξαιρουμένης χωρὶς τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν ἐνιαυτὸν προσαγορεύουσιν, ἐπεὶ ἐν αὐτῷ μήτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν μήτε σπείρουσιν." '1
4.203. καὶ ἵνα ἐν Σιδῶνι τῷ δευτέρῳ ἔτει τὸν φόρον ἀποδιδῶσιν τὸ τέταρτον τῶν σπειρομένων, πρὸς τούτοις ἔτι καὶ ̔Υρκανῷ καὶ τοῖς τέκνοις αὐτοῦ τὰς δεκάτας τελῶσιν, ἃς ἐτέλουν καὶ τοῖς προγόνοις αὐτῶν.' "14.204. καὶ ὅπως μηδεὶς μήτε ἄρχων μήτε ἀντάρχων μήτε στρατηγὸς ἢ πρεσβευτὴς ἐν τοῖς ὅροις τῶν ̓Ιουδαίων ἀνιστὰς συμμαχίαν καὶ στρατιώτας ἐξῇ τούτῳ χρήματα εἰσπράττεσθαι ἢ εἰς παραχειμασίαν ἢ ἄλλῳ τινὶ ὀνόματι, ἀλλ' εἶναι πανταχόθεν ἀνεπηρεάστους." "14.205. ὅσα τε μετὰ ταῦτα ἔσχον ἢ ἐπρίαντο καὶ διακατέσχον καὶ ἐνεμήθησαν, ταῦτα πάντα αὐτοὺς ἔχειν. ̓Ιόππην τε πόλιν, ἣν ἀπ' ἀρχῆς ἔσχον οἱ ̓Ιουδαῖοι ποιούμενοι τὴν πρὸς ̔Ρωμαίους φιλίαν αὐτῶν εἶναι, καθὼς καὶ τὸ πρῶτον, ἡμῖν ἀρέσκει," "14.206. φόρους τε ὑπὲρ ταύτης τῆς πόλεως ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ παῖδας αὐτοῦ παρὰ τῶν τὴν γῆν νεμομένων χώρας λιμένος ἐξαγωγίου κατ' ἐνιαυτὸν Σιδῶνι μοδίους δισμυρίους χοε ὑπεξαιρουμένου τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν καλοῦσιν, καθ' ὃν οὔτε ἀροῦσιν οὔτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν." '14.207. τάς τε κώμας τὰς ἐν τῷ μεγάλῳ πεδίῳ, ἃς ̔Υρκανὸς καὶ οἱ πρόγονοι πρότερον αὐτοῦ διακατέσχον, ἀρέσκει τῇ συγκλήτῳ ταῦτα ̔Υρκανὸν καὶ ̓Ιουδαίους ἔχειν ἐπὶ τοῖς δικαίοις οἷς καὶ πρότερον εἶχον.' "14.208. μένειν δὲ καὶ τὰ ἀπ' ἀρχῆς δίκαια, ὅσα πρὸς ἀλλήλους ̓Ιουδαίοις καὶ τοῖς ἀρχιερεῦσιν καὶ ἱερεῦσιν ἦν τά τε φιλάνθρωπα ὅσα τε τοῦ δήμου ψηφισαμένου καὶ τῆς συγκλήτου ἔσχον. ἐπὶ τούτοις τε τοῖς δικαίοις χρῆσθαι αὐτοῖς ἐξεῖναι ἐν Λύδδοις." '1
4.209. τούς τε τόπους καὶ χώραν καὶ ἐποίκια, ὅσα βασιλεῦσι Συρίας καὶ Φοινίκης συμμάχοις οὖσι ̔Ρωμαίων κατὰ δωρεὰν ὑπῆρχε καρποῦσθαι, ταῦτα δοκιμάζει ἡ σύγκλητος ̔Υρκανὸν τὸν ἐθνάρχην καὶ ̓Ιουδαίους ἔχειν.
14.212. τῶν πρὸ ἐμοῦ αὐτοκρατόρων ἐν ταῖς ἐπαρχίαις μαρτυρησάντων ̔Υρκανῷ ἀρχιερεῖ ̓Ιουδαίων καὶ ̓Ιουδαίοις ἐπί τε συγκλήτου καὶ δήμου ̔Ρωμαίων, εὐχαριστήσαντος δὲ καὶ τοῦ δήμου καὶ τῆς συγκλήτου αὐτοῖς, καλῶς ἔχει καὶ ἡμᾶς ἀπομνημονεύειν καὶ προνοεῖν, ὡς ̔Υρκανῷ καὶ τῷ ἔθνει τῶν ̓Ιουδαίων καὶ τοῖς ̔Υρκανοῦ παισὶν ὑπὸ συγκλήτου καὶ δήμου ̔Ρωμαίων ἀξία τῆς πρὸς ἡμᾶς εὐνοίας αὐτῶν καὶ ὧν εὐεργέτησαν ἡμᾶς χάρις ἀνταποδοθῇ.
1
4.223. ̓́Επεμψεν δὲ τούτων ̔Υρκανὸς τῶν πρεσβευτῶν ἕνα καὶ πρὸς Δολαβέλλαν τὸν τῆς ̓Ασίας τότε ἡγεμόνα, παρακαλῶν ἀπολῦσαι τοὺς ̓Ιουδαίους τῆς στρατείας καὶ τὰ πάτρια τηρεῖν ἔθη καὶ κατὰ ταῦτα ζῆν ἐπιτρέπειν: 14.224. οὗ τυχεῖν αὐτῷ ῥᾳδίως ἐγένετο: λαβὼν γὰρ ὁ Δολοβέλλας τὰ παρὰ τοῦ ̔Υρκανοῦ γράμματα, μηδὲ βουλευσάμενος ἐπιστέλλει τοῖς κατὰ τὴν ̓Ασίαν ἅπασιν γράψας τῇ ̓Εφεσίων πόλει πρωτευούσῃ τῆς ̓Ασίας περὶ τῶν ̓Ιουδαίων. ἡ δὲ ἐπιστολὴ τοῦτον περιεῖχεν τὸν τρόπον: 14.225. ̓Επὶ πρυτάνεως ̓Αρτέμωνος μηνὸς Ληναιῶνος προτέρᾳ. Δολοβέλλας αὐτοκράτωρ ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.226. ̓Αλέξανδρος Θεοδώρου πρεσβευτὴς ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου υἱοῦ ἀρχιερέως καὶ ἐθνάρχου τῶν ̓Ιουδαίων ἐνεφάνισέν μοι περὶ τοῦ μὴ δύνασθαι στρατεύεσθαι τοὺς πολίτας αὐτοῦ διὰ τὸ μήτε ὅπλα βαστάζειν δύνασθαι μήτε ὁδοιπορεῖν ἐν ταῖς ἡμέραις τῶν σαββάτων, μήτε τροφῶν τῶν πατρίων καὶ συνήθων κατὰ τούτους εὐπορεῖν. 14.227. ἐγώ τε οὖν αὐτοῖς, καθὼς καὶ οἱ πρὸ ἐμοῦ ἡγεμόνες, δίδωμι τὴν ἀστρατείαν καὶ συγχωρῶ χρῆσθαι τοῖς πατρίοις ἐθισμοῖς ἱερῶν ἕνεκα καὶ ἁγίοις συναγομένοις, καθὼς αὐτοῖς νόμιμον, καὶ τῶν πρὸς τὰς θυσίας ἀφαιρεμάτων, ὑμᾶς τε βούλομαι ταῦτα γράψαι κατὰ πόλεις. 1
4.228. Καὶ ταῦτα μὲν ὁ Δολαβέλλας ̔Υρκανοῦ πρεσβευσαμένου πρὸς αὐτὸν ἐχαρίσατο τοῖς ἡμετέροις. Λεύκιος δὲ Λέντλος ὕπατος εἶπεν: πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ἔχοντας καὶ ποιοῦντας ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα στρατείας ἀπέλυσα πρὸ δώδεκα καλανδῶν ̓Οκτωβρίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.229. παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Τίτου υἱὸς Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πομπήιος Τίτου Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου υἱὸς Τηρητίνα Βράκκος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου ̓Ετωρία Γάλλος, Γάιος Σέντιος Γαί̈ου * υἱὸς Σαβατίνα.' "14.231. Ψήφισμα Δηλίων. ἐπ' ἄρχοντος Βοιωτοῦ μηνὸς Θαργηλιῶνος εἰκοστῇ χρηματισμὸς στρατηγῶν. Μᾶρκος Πείσων πρεσβευτὴς ἐνδημῶν ἐν τῇ πόλει ἡμῶν ὁ καὶ τεταγμένος ἐπὶ τῆς στρατολογίας προσκαλεσάμενος ἡμᾶς καὶ ἱκανοὺς τῶν πολιτῶν προσέταξεν," '14.232. ἵνα εἴ τινές εἰσιν ̓Ιουδαῖοι πολῖται ̔Ρωμαίων τούτοις μηδεὶς ἐνοχλῇ περὶ στρατείας, διὰ τὸ τὸν ὕπατον Λούκιον Κορνήλιον Λέντλον δεισιδαιμονίας ἕνεκα ἀπολελυκέναι τοὺς ̓Ιουδαίους τῆς στρατείας. διὸ πείθεσθαι ἡμᾶς δεῖ τῷ στρατηγῷ. ὅμοια δὲ τούτοις καὶ Σαρδιανοὶ περὶ ἡμῶν ἐψηφίσαντο. 14.233. Γάιος Φάννιος Γαί̈ου υἱὸς στρατηγὸς ὕπατος Κῴων ἄρχουσι χαίρειν. βούλομαι ὑμᾶς εἰδέναι, ὅτι πρέσβεις ̓Ιουδαίων μοι προσῆλθον ἀξιοῦντες λαβεῖν τὰ συγκλήτου δόγματα τὰ περὶ αὐτῶν γεγονότα. ὑποτέτακται δὲ τὰ δεδογμένα. ὑμᾶς οὖν θέλω φροντίσαι καὶ προνοῆσαι τῶν ἀνθρώπων κατὰ τὸ τῆς συγκλήτου δόγμα, ὅπως διὰ τῆς ὑμετέρας χώρας εἰς τὴν οἰκείαν ἀσφαλῶς ἀνακομισθῶσιν. 14.234. Λεύκιος Λέντλος ὕπατος λέγει: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινές μοι ἱερὰ ἔχειν καὶ ποιεῖν ̓Ιουδαϊκὰ ἐν ̓Εφέσῳ ἐδόκουν, δεισιδαιμονίας ἕνεκα ἀπέλυσα. τοῦτο ἐγένετο πρὸ δώδεκα καλανδῶν Κουιντιλίων.' "14.235. Λούκιος ̓Αντώνιος Μάρκου υἱὸς ἀντιταμίας καὶ ἀντιστράτηγος Σαρδιανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαῖοι πολῖται ἡμέτεροι προσελθόντες μοι ἐπέδειξαν αὐτοὺς σύνοδον ἔχειν ἰδίαν κατὰ τοὺς πατρίους νόμους ἀπ' ἀρχῆς καὶ τόπον ἴδιον, ἐν ᾧ τά τε πράγματα καὶ τὰς πρὸς ἀλλήλους ἀντιλογίας κρίνουσιν, τοῦτό τε αἰτησαμένοις ἵν' ἐξῇ ποιεῖν αὐτοῖς τηρῆσαι καὶ ἐπιτρέψαι ἔκρινα." '1
4.236. Μᾶρκος Πόπλιος σπιρίου υἱὸς καὶ Μᾶρκος Μάρκου Ποπλίου υἱὸς Λουκίου λέγουσιν. Λέντλῳ τἀνθυπάτῳ προσελθόντες ἐδιδάξαμεν αὐτὸν περὶ ὧν Δοσίθεος Κλεοπατρίδου ̓Αλεξανδρεὺς λόγους ἐποιήσατο, 14.237. ὅπως πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰωθότας, ἂν αὐτῷ φανῇ, δεισιδαιμονίας ἕνεκα ἀπολύσῃ: καὶ ἀπέλυσε πρὸ δώδεκα καλανδῶν Κουιντιλίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.238. παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πήιος Τίτου υἱὸς Κορνηλία Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου Τηρητείνα Βρόκχος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου υἱὸς ̓Ετωρία Γάλλος, 1
4.239. Γάιος Τεύτιος Γαί̈ου Αἰμιλία χιλίαρχος, Σέξστος ̓Ατίλιος Σέξστου υἱὸς Αἰμιλία Σέσρανος, Γάιος Πομπήιος Γαί̈ου υἱὸς Σαβατίνα, Τίτος ̓́Αμπιος Τίτου Μένανδρος, Πόπλιος Σερουίλιος Ποπλίου υἱὸς Στράβων, Λεύκιος Πάκκιος Λευκίου Κολλίνα Καπίτων, Αὖλος Φούριος Αὔλου υἱὸς Τέρτιος, ̓́Αππιος Μηνᾶς.' "14.241. Λαοδικέων ἄρχοντες Γαί̈ῳ ̔Ραβελλίῳ Γαί̈ου υἱῷ ὑπάτῳ χαίρειν. Σώπατρος ̔Υρκανοῦ τοῦ ἀρχιερέως πρεσβευτὴς ἀπέδωκεν ἡμῖν τὴν παρὰ σοῦ ἐπιστολήν, δι' ἧς ἐδήλου ἡμῖν παρὰ ̔Υρκανοῦ τοῦ ̓Ιουδαίων ἀρχιερέως ἐληλυθότας τινὰς γράμματα κομίσαι περὶ τοῦ ἔθνους αὐτῶν γεγραμμένα," '14.242. ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν. 14.243. ἡμεῖς οὖν κατακολουθοῦντες τοῖς ἐπεσταλμένοις ὑπὸ σοῦ τήν τε ἐπιστολὴν τὴν ἀποδοθεῖσαν ἐδεξάμεθα καὶ κατεχωρίσαμεν εἰς τὰ δημόσια ἡμῶν γράμματα καὶ περὶ τῶν ἄλλων ὧν ἐπέσταλκας προνοήσομεν, ὥστε μηδὲν μεμφθῆναι. 14.244. Πόπλιος Σερουίλιος Ποπλίου υἱὸς Γάλβας ἀνθύπατος Μιλησίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.245. Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα. 1
4.246. βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι. 14.247. Ψήφισμα Περγαμηνῶν. ἐπὶ πρυτάνεως Κρατίππου μηνὸς Δαισίου πρώτῃ γνώμη στρατηγῶν. ἐπεὶ ̔Ρωμαῖοι κατακολουθοῦντες τῇ τῶν προγόνων ἀγωγῇ τοὺς ὑπὲρ τῆς κοινῆς ἁπάντων ἀνθρώπων ἀσφαλείας κινδύνους ἀναδέχονται καὶ φιλοτιμοῦνται τοὺς συμμάχους καὶ φίλους ἐν εὐδαιμονίᾳ καὶ βεβαίᾳ καταστῆσαι εἰρήνῃ, 14.248. πέμψαντος πρὸς αὐτοὺς τοῦ ἔθνους τοῦ ̓Ιουδαίων καὶ ̔Υρκανοῦ τοῦ ἀρχιερέως αὐτῶν πρέσβεις Στράτωνα Θεοδότου ̓Απολλώνιον ̓Αλεξάνδρου Αἰνείαν ̓Αντιπάτρου ̓Αριστόβουλον ̓Αμύντου Σωσίπατρον Φιλίππου ἄνδρας καλοὺς καὶ ἀγαθούς,' "14.249. καὶ περὶ τῶν κατὰ μέρη ἐμφανισάντων ἐδογμάτισεν ἡ σύγκλητος περὶ ὧν ἐποιήσαντο τοὺς λόγους, ὅπως μηδὲν ἀδικῇ ̓Αντίοχος ὁ βασιλεὺς ̓Αντιόχου υἱὸς ̓Ιουδαίους συμμάχους ̔Ρωμαίων, ὅπως τε φρούρια καὶ λιμένας καὶ χώραν καὶ εἴ τι ἄλλο ἀφείλετο αὐτῶν ἀποδοθῇ καὶ ἐξῇ αὐτοῖς ἐκ τῶν λιμένων μηδ' ἐξαγαγεῖν," '14.251. τῆς βουλῆς ἡμῶν Λούκιος Πέττιος ἀνὴρ καλὸς καὶ ἀγαθὸς προσέταξεν, ἵνα φροντίσωμεν ταῦτα οὕτως γενέσθαι, καθὼς ἡ σύγκλητος ἐδογμάτισεν, προνοῆσαί τε τῆς ἀσφαλοῦς εἰς οἶκον τῶν πρεσβευτῶν ἀνακομιδῆς.' "14.252. ἀπεδεξάμεθα δὲ καὶ ἐπὶ τὴν βουλὴν καὶ τὴν ἐκκλησίαν τὸν Θεόδωρον, ἀπολαβόντες δὲ τὴν ἐπιστολὴν παρ' αὐτοῦ καὶ τὸ τῆς συγκλήτου δόγμα, καὶ ποιησαμένου μετὰ πολλῆς σπουδῆς τοὺς λόγους καὶ τὴν ̔Υρκανοῦ ἐμφανίσαντος ἀρετὴν καὶ μεγαλοψυχίαν," "14.253. καὶ ὅτι κοινῇ πάντας εὐεργετεῖ καὶ κατ' ἰδίαν τοὺς πρὸς αὐτὸν ἀφικομένους, τά τε γράμματα εἰς τὰ δημόσια ἡμῶν ἀπεθέμεθα καὶ αὐτοὶ πάντα ποιεῖν ὑπὲρ ̓Ιουδαίων σύμμαχοι ὄντες ̔Ρωμαίων κατὰ τὸ τῆς συγκλήτου δόγμα ἐψηφισάμεθα." '14.254. ἐδεήθη δὲ καὶ Θεόδωρος τὴν ἐπιστολὴν ἡμῖν ἀποδοὺς τῶν ἡμετέρων στρατηγῶν, ἵνα πέμψωσι πρὸς ̔Υρκανὸν τὸ ἀντίγραφον τοῦ ψηφίσματος καὶ πρέσβεις δηλώσοντας τὴν τοῦ ἡμετέρου δήμου σπουδὴν καὶ παρακαλέσοντας συντηρεῖν τε καὶ αὔξειν αὐτὸν τὴν πρὸς ἡμᾶς φιλίαν καὶ ἀγαθοῦ τινος αἴτιον γίνεσθαι, 14.255. ὡς ἀμοιβάς τε τὰς προσηκούσας ἀποληψόμενον μεμνημένον τε ὡς καὶ ἐν τοῖς κατὰ ̓́Αβραμον καιροῖς, ὃς ἦν πάντων ̔Εβραίων πατήρ, οἱ πρόγονοι ἡμῶν ἦσαν αὐτοῖς φίλοι, καθὼς καὶ ἐν τοῖς δημοσίοις εὑρίσκομεν γράμμασιν. 14.256. Ψήφισμα ̔Αλικαρνασέων. ἐπὶ ἱερέως Μέμνονος τοῦ ̓Αριστείδου, κατὰ δὲ ποίησιν Εὐωνύμου, ̓Ανθεστηριῶνος * ἔδοξε τῷ δήμῳ εἰσηγησαμένου Μάρκου ̓Αλεξάνδρου. 14.257. ἐπεὶ τὸ πρὸς τὸ θεῖον εὐσεβές τε καὶ ὅσιον ἐν ἅπαντι καιρῷ διὰ σπουδῆς ἔχομεν κατακολουθοῦντες τῷ δήμῳ τῶν ̔Ρωμαίων πάντων ἀνθρώπων ὄντι εὐεργέτῃ καὶ οἷς περὶ τῆς ̓Ιουδαίων φιλίας καὶ συμμαχίας πρὸς τὴν πόλιν ἔγραψεν, ὅπως συντελῶνται αὐτοῖς αἱ εἰς τὸν θεὸν ἱεροποιίαι καὶ ἑορταὶ αἱ εἰθισμέναι καὶ σύνοδοι, 14.258. δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.' "14.259. Ψήφισμα Σαρδιανῶν. ἔδοξε τῇ βουλῇ καὶ τῷ δήμῳ στρατηγῶν εἰσηγησαμένων. ἐπεὶ οἱ κατοικοῦντες ἡμῶν ἐν τῇ πόλει ἀπ' ἀρχῆς ̓Ιουδαῖοι πολῖται πολλὰ καὶ μεγάλα φιλάνθρωπα ἐσχηκότες διὰ παντὸς παρὰ τοῦ δήμου καὶ νῦν εἰσελθόντες ἐπὶ τὴν βουλὴν καὶ τὸν δῆμον παρεκάλεσαν," "
14.261. δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ συγκεχωρῆσθαι αὐτοῖς συνερχομένοις ἐν ταῖς ἀποδεδειγμέναις ἡμέραις πράσσειν τὰ κατὰ τοὺς αὐτῶν νόμους, ἀφορισθῆναι δ' αὐτοῖς καὶ τόπον ὑπὸ τῶν στρατηγῶν εἰς οἰκοδομίαν καὶ οἴκησιν αὐτῶν, ὃν ἂν ὑπολάβωσιν πρὸς τοῦτ' ἐπιτήδειον εἶναι, ὅπως τε τοῖς τῆς πόλεως ἀγορανόμοις ἐπιμελὲς ᾖ καὶ τὰ ἐκείνοις πρὸς τροφὴν ἐπιτήδεια ποιεῖν εἰσάγεσθαι." '1
4.262. Ψήφισμα ̓Εφεσίων. ἐπὶ πρυτάνεως Μηνοφίλου μηνὸς ̓Αρτεμισίου τῇ προτέρᾳ ἔδοξε τῷ δήμῳ, Νικάνωρ Εὐφήμου εἶπεν εἰσηγησαμένων τῶν στρατηγῶν. 14.263. ἐπεὶ ἐντυχόντων τῶν ἐν τῇ πόλει ̓Ιουδαίων Μάρκῳ ̓Ιουλίῳ Ποντίου υἱῷ Βρούτῳ ἀνθυπάτῳ, ὅπως ἄγωσι τὰ σάββατα καὶ πάντα ποιῶσιν κατὰ τὰ πάτρια αὐτῶν ἔθη μηδενὸς αὐτοῖς ἐμποδὼν γινομένου,' "14.264. ὁ στρατηγὸς συνεχώρησεν, δεδόχθαι τῷ δήμῳ, τοῦ πράγματος ̔Ρωμαίοις ἀνήκοντος, μηδένα κωλύεσθαι παρατηρεῖν τὴν τῶν σαββάτων ἡμέραν μηδὲ πράττεσθαι ἐπιτίμιον, ἐπιτετράφθαι δ' αὐτοῖς πάντα ποιεῖν κατὰ τοὺς ἰδίους αὐτῶν νόμους." "
14.417. ἐνέκειτο δὲ διώκων τοὺς πολεμίους ἄχρι ̓Ιορδάνου ποταμοῦ φεύγοντας κατ' ἄλλας ὁδούς, καὶ προσάγεται μὲν πᾶσαν τὴν Γαλιλαίαν πλὴν τῶν ἐν τοῖς σπηλαίοις κατοικούντων, διανέμει δὲ καὶ ἀργύριον κατ' ἄνδρα δοὺς ἑκατὸν καὶ πεντήκοντα δραχμάς, τοῖς δὲ ἡγεμόσιν πολὺ πλέον, εἰς τὰ χειμάδια διέπεμψεν." '14.441. κατὰ δὲ σταθμὸν δεύτερον * τῶν Σαμοσάτων ἐλόχα μὲν αὐτόθι τῶν βαρβάρων ἐνέδρα τοὺς φοιτῶντας πρὸς ̓Αντώνιον, δρυμῶν δὲ τὰς εἰσβολὰς τὰς εἰς τὰ πεδία διαλαμβανόντων προλοχίζουσιν αὐτόθι τῶν ἱππέων οὐκ ὀλίγους ἠρεμήσοντας ἕως ἂν εἰς τὸ ἱππήλατον οἱ διεξιόντες ἔλθοιεν.' "14.442. ὡς δ' οἱ πρῶτοι διεξῆλθον, ὀπισθοφυλακεῖ μὲν ̔Ηρώδης, προσπίπτουσι δὲ ἐξαπιναίως οἱ ἐκ τῆς ἐνέδρας ὄντες εἰς πεντακοσίους, καὶ τρεψαμένων τοὺς πρώτους ἐπιδραμὼν ὁ βασιλεὺς τῇ ῥύμῃ τῇ περὶ αὐτὸν παραχρῆμα μὲν ἀνακόπτει τοὺς πολεμίους, ἐπεγείρει δὲ τὸ τῶν οἰκείων φρόνημα καὶ θαρραλέους ἀπεργάζεται, καὶ τῶν πάλαι φευγόντων ἐξ ὑποστροφῆς μαχομένων ἐκτείνοντο πάντοθεν οἱ βάρβαροι." "
14.445. ̓Επεὶ δὲ πλησίον τῶν Σαμοσάτων γεγόνει, πέμπει τὸ στράτευμα ὑπαντησόμενον ̓Αντώνιος σὺν τῷ οἰκείῳ κόσμῳ τιμὴν ̔Ηρώδῃ ταύτην ἀπονέμων καὶ ἐπικουρίας ἕνεκα: τὴν γὰρ τῶν βαρβάρων ἀκηκόει κατ' αὐτῶν ἐπίθεσιν." "15.311. ἐκπορισθέντων δὲ αὐτῷ καὶ τούτων ταῖς πλησίον ἤδη πόλεσιν ἐπεβάλλετο τὰς ὠφελείας παρέχειν σπέρματα τοῖς ἐν Συρίᾳ διαδούς. καὶ τοῦτ' ὤνησεν οὐχ ἧττον αὐτὸν εὐστοχηθείσης εἰς εὐφορίαν τῆς χάριτος, ὡς ἅπασιν ἱκανὰ τὰ περὶ τὰς τροφὰς γενέσθαι." '15.312. τὸ δὲ σύμπαν ἀμήτου περὶ τὴν γῆν ὑποφανέντος οὐκ ἔλαττον ἢ πέντε μυριάδας ἀνθρώπων, οὓς αὐτὸς ἔθρεψεν καὶ περιεποίησεν, εἰς τὴν χώραν διέπεμψεν, καὶ τοῦτον τὸν τρόπον κακωθεῖσαν αὐτῷ τὴν βασιλείαν ὑπὸ πάσης φιλοτιμίας καὶ σπουδῆς ἀναλαβὼν οὐχ ἥκιστα καὶ τοὺς πέριξ ἐν ταῖς αὐταῖς κακοπαθείαις ὄντας ἐπεκούφισεν.' "15.313. οὐ γὰρ ἔσθ' ὅστις ὑπὸ χρείας ἐντυχὼν ἀπελείφθη μὴ βοήθειαν εὕρασθαι κατὰ τὴν ἀξίαν. ἀλλὰ καὶ δῆμοι καὶ πόλεις καὶ τῶν ἰδιωτῶν ὅσοις ἀπορία διὰ τὸ πλειόνων προί̈στασθαι συνετύγχανεν, ἐπ' αὐτὸν καταφεύγοντες ἔσχον ὧν ἐδεήθησαν," "15.314. ὥστε γενέσθαι λογιζομένων τοὺς μὲν ἔξω τῆς ἀρχῆς δοθέντας σίτου κόρους μυρίους, ὁ δὲ κόρος δύναται μεδίμνους ̓Αττικοὺς δέκα, τοὺς δ' εἰς αὐτὴν τὴν βασιλείαν περὶ ὀκτάκις μυρίους." "15.315. ταύτην δ' αὐτοῦ τὴν ἐπιμέλειαν καὶ τὴν τῆς χάριτος εὐκαιρίαν οὕτως ἐν αὐτοῖς τε τοῖς ̓Ιουδαίοις ἰσχῦσαι συνέβη καὶ διαβοηθῆναι παρὰ τοῖς ἄλλοις, ὥστε τὰ μὲν πάλαι μίση κινηθέντα διὰ τὸ παραχαράττειν ἔνια τῶν ἐθῶν καὶ τῆς βασιλείας ἐξαιρεθῆναι καὶ τοῦ παντὸς ἔθνους, ἀντικατάλλαγμα δὲ φαίνεσθαι τὴν ἐν τῇ βοηθείᾳ τῶν δεινοτάτων φιλοτιμίαν." "
15.368. τοὺς μὲν οὖν παντάπασιν ἐξαυθαδιζομένους πρὸς τὸ μὴ συμπεριφέρεσθαι τοῖς ἐπιτηδεύμασιν πάντας ἐπεξῄει τοὺς τρόπους, τὸ δ' ἄλλο πλῆθος ὅρκοις ἠξίου πρὸς τὴν πίστιν ὑπάγεσθαι καὶ συνηνάγκαζεν ἐνώμοτον αὐτῷ τὴν εὔνοιαν ἦ μὴν διαφυλάξειν ἐπὶ τῆς ἀρχῆς ὁμολογεῖν." '15.369. οἱ μὲν οὖν πολλοὶ κατὰ θεραπείαν καὶ δέος εἶκον οἷς ἠξίου, τοὺς δὲ φρονήματος μεταποιουμένους καὶ δυσχεραίνοντας ἐπὶ τῷ καταναγκάζεσθαι πάντα τρόπον ἐκποδὼν ἐποιεῖτο.' "15.371. ἀφείθησαν δὲ ταύτης τῆς ἀνάγκης καὶ οἱ παρ' ἡμῖν ̓Εσσαῖοι καλούμενοι: γένος δὲ τοῦτ' ἔστιν διαίτῃ χρώμενον τῇ παρ' ̔́Ελλησιν ὑπὸ Πυθαγόρου καταδεδειγμένῃ." "15.372. περὶ τούτων μὲν οὖν ἐν ἄλλοις σαφέστερον διέξειμι. τοὺς δὲ ̓Εσσηνοὺς ἀφ' οἵας αἰτίας ἐτίμα μεῖζόν τι φρονῶν ἐπ' αὐτοῖς ἢ κατὰ τὴν θνητὴν φύσιν, εἰπεῖν ἄξιον: οὐ γὰρ ἀπρεπὴς ὁ λόγος φανεῖται τῷ τῆς ἱστορίας γένει παραδηλῶν καὶ τὴν ὑπὲρ τούτων ὑπόληψιν." '15.373. ̓͂Ην τις τῶν ̓Εσσηνῶν Μανάημος ὄνομα καὶ τἆλλα κατὰ τὴν προαίρεσιν τοῦ βίου καλοκαγαθίαν μαρτυρούμενος καὶ πρόγνωσιν ἐκ θεοῦ τῶν μελλόντων ἔχων. οὗτος ἔτι παῖδα τὸν ̔Ηρώδην εἰς διδασκάλου φοιτῶντα κατιδὼν βασιλέα ̓Ιουδαίων προσηγόρευσεν.' "15.374. ὁ δ' ἀγνοεῖν ἢ κατειρωνεύεσθαι νομίζων αὐτὸν ἀνεμίμνησκεν ἰδιώτης ὤν. Μανάημος δὲ μειδιάσας ἠρέμα καὶ τύπτων τῇ χειρὶ κατὰ τῶν γλουτῶν “ἀλλά τοι καὶ βασιλεύσεις, ἔφη, καὶ τὴν ἀρχὴν εὐδαιμόνως ἀπάξεις: ἠξίωσαι γὰρ ἐκ θεοῦ. καὶ μέμνησο τῶν Μαναήμου πληγῶν, ὥστε σοι καὶ τοῦτο σύμβολον εἶναι τῶν κατὰ τὴν τύχην μεταπτώσεων." "15.375. ἄριστος γὰρ ὁ τοιοῦτος λογισμός, εἰ καὶ δικαιοσύνην ἀγαπήσειας καὶ πρὸς τὸν θεὸν εὐσέβειαν ἐπιείκειαν δὲ πρὸς τοὺς πολίτας: ἀλλ' οὐ γὰρ οἶδά σε τοιοῦτον ἔσεσθαι τὸ πᾶν ἐπιστάμενος." "15.376. εὐτυχίᾳ μὲν γὰρ ὅσον οὐκ ἄλλος διοίσεις καὶ τεύξῃ δόξης αἰωνίου, λήθην δ' εὐσεβείας ἕξεις καὶ τοῦ δικαίου. ταῦτα δ' οὐκ ἂν λάθοι τὸν θεὸν ἐπὶ τῇ καταστροφῇ τοῦ βίου τῆς ἀντ' αὐτῶν ὀργῆς ἀπομνημονευομένης.”" '15.377. τούτοις αὐτίκα μὲν ἥκιστα τὸν νοῦν προσεῖχεν ἐλπίδι λειπόμενος αὐτῶν ̔Ηρώδης, κατὰ μικρὸν δὲ ἀρθεὶς ἕως καὶ τοῦ βασιλεύειν καὶ εὐτυχεῖν ἐν τῷ μεγέθει τῆς ἀρχῆς μεταπέμπεται τὸν Μανάημον καὶ περὶ τοῦ χρόνου πόσον ἄρξει διεπυνθάνετο.' "15.378. Μανάημος δὲ τὸ μὲν σύμπαν οὐκ εἶπεν: ὡς δὲ σιωπῶντος αὐτοῦ, μόνον εἰ δέκα γενήσονται βασιλείας ἐνιαυτοὶ προσεπύθετο καὶ εἴκοσι καὶ τριάκοντα εἰπὼν τὸν ὅρον οὐκ ἐπέθηκε τῷ τέλει τῆς προθεσμίας, ̔Ηρώδης δὲ καὶ τούτοις ἀρκεσθεὶς τόν τε Μανάημον ἀφῆκεν δεξιωσάμενος καὶ πάντας ἀπ' ἐκείνου τοὺς ̓Εσσηνοὺς τιμῶν διετέλει." '15.381. οὐχ ἕτοιμον δὲ τὸ πλῆθος ἐπιστάμενος οὐδὲ ῥᾴδιον ἔσεσθαι πρὸς τὸ μέγεθος τῆς ἐπιχειρήσεως ἠξίου λόγῳ προκαταστησάμενος ἐγχειρῆσαι τῷ παντί, καὶ συγκαλέσας αὐτοὺς ἔλεγε τοιάδε:' "15.382. “τὰ μὲν ἄλλα μοι τῶν κατὰ τὴν βασιλείαν πεπραγμένων, ἄνδρες ὁμόφυλοι, περισσὸν ὑπολαμβάνω λέγειν. καίτοι τοῦτον ἐγένετο τὸν τρόπον, ὡς ἐλάττω μὲν ἐμοὶ τὸν ἀπ' αὐτῶν κόσμον, πλείω δὲ ὑμῖν τὴν ἀσφάλειαν φέρειν." '15.383. οὔτε γὰρ ἐν τοῖς δυσχερεστάτοις ἀμελήσας τῶν εἰς τὰς ὑμετέρας χρείας διαφερόντων οὔτε ἐν τοῖς κατασκευάσμασιν ἐπιτηδεύσας ἐμαυτῷ μᾶλλον ἢ καὶ πᾶσιν ὑμῖν τὸ ἀνεπηρέαστον, οἶμαι σὺν τῇ τοῦ θεοῦ βουλήσει πρὸς εὐδαιμονίαν ὅσον οὐ πρότερον ἀγηοχέναι τὸ ̓Ιουδαίων ἔθνος.' "15.384. τὰ μὲν οὖν κατὰ μέρος ἐξεργασθέντα περὶ τὴν χώραν καὶ πόλεις ὅσας ἐν αὐτῇ καὶ τοῖς ἐπικτήτοις ἐγείραντες κόσμῳ τῷ καλλίστῳ τὸ γένος ἡμῶν ηὐξήσαμεν, περίεργά μοι δοκεῖ λέγειν εἰδόσιν. τὸ δὲ τῆς ἐπιχειρήσεως, ᾗ νῦν ἐπιχειρεῖν ἐπιβάλλομαι, παντὸς εὐσεβέστατον καὶ κάλλιστον ἐφ' ἡμῶν γενέσθαι νῦν ἐκφανῶ:" "15.385. τὸν γὰρ ναὸν τοῦτον ᾠκοδόμησαν μὲν τῷ μεγίστῳ θεῷ πατέρες ἡμέτεροι μετὰ τὴν ἐκ Βαβυλῶνος ἐπάνοδον, ἐνδεῖ δ' αὐτῷ πρὸς τὸ μέγεθος εἰς ὕψος ἑξήκοντα πήχεις: τοσοῦτον γὰρ ὑπερεῖχεν ὁ πρῶτος ἐκεῖνος, ὃν Σολομῶν ἀνῳκοδόμησεν." "15.386. καὶ μηδεὶς ἀμέλειαν εὐσεβείας τῶν πατέρων καταγνώτω: γέγονεν γὰρ οὐ παρ' ἐκείνους ἐλάττων ὁ ναός, ἀλλὰ ταῦτα καὶ Κῦρος καὶ Δαρεῖος ὁ ̔Υστάσπου τὰ μέτρα τῆς δομήσεως ἔδοσαν, οἷς ἐκεῖνοι καὶ τοῖς ἀπογόνοις δουλεύσαντες καὶ μετ' ἐκείνους Μακεδόσιν οὐκ ἔσχον εὐκαιρίαν τὸ πρῶτον τῆς εὐσεβείας ἀρχέτυπον εἰς ταὐτὸν ἀναγαγεῖν μέγεθος." "15.387. ἐπειδὴ δὲ νῦν ἐγὼ μὲν ἄρχω θεοῦ βουλήσει, περίεστιν δὲ καὶ μῆκος εἰρήνης καὶ κτῆσις χρημάτων καὶ μέγεθος προσόδων, τὸ δὲ μέγιστον φίλοι καὶ δι' εὐνοίας οἱ πάντων ὡς ἔπος εἰπεῖν κρατοῦντες ̔Ρωμαῖοι, πειράσομαι τὸ παρημελημένον ἀνάγκῃ καὶ δουλείᾳ τοῦ πρότερον χρόνου διορθούμενος τελείαν ἀποδοῦναι τῷ θεῷ τὴν ἀνθ' ὧν ἔτυχον τῆσδε τῆς βασιλείας εὐσέβειαν.”" "15.388. ̔Ο μὲν ̔Ηρώδης ταῦτ' εἶπεν, ἐξέπληξε δὲ τοὺς πολλοὺς ὁ λόγος παρὰ δόξαν ἐμπεσών. καὶ τὸ μὲν τῆς ἐλπίδος ἄπιστον οὐκ ἐπήγειρεν αὐτούς, ἠδημόνουν δέ, μὴ φθάσας καταλῦσαι τὸ πᾶν ἔργον οὐκ ἐξαρκέσει πρὸς τέλος ἀγαγεῖν τὴν προαίρεσιν: ὅ τε κίνδυνος αὐτοῖς μείζων ἐφαίνετο καὶ δυσεγχείρητον ἐδόκει τὸ μέγεθος τῆς ἐπιβολῆς." "15.389. οὕτως δ' αὐτῶν διακειμένων παρεθάρρυνεν ὁ βασιλεύς, οὐ πρότερον καθαιρήσειν φάμενος τὸν ναὸν μὴ πάντων αὐτῷ τῶν εἰς συντέλειαν παρεσκευασμένων. καὶ ταῦτα προειπὼν οὐκ ἐψεύσατο:" "
15.402. ταύτην πολλοὶ βασιλεῖς οἱ πρόσθεν κατεσκεύασαν. τοῦ δ' ἱεροῦ παντὸς ἦν ἐν κύκλῳ πεπηγμένα σκῦλα βαρβαρικά, καὶ ταῦτα πάντα βασιλεὺς ̔Ηρώδης ἀνέθηκεν προσθεὶς ὅσα καὶ τῶν ̓Αράβων ἔλαβεν." "
16.149. τόν γε μὴν ̓Ολυμπίασιν ἀγῶνα πολὺ τῆς προσηγορίας ἀδοξότερον ὑπ' ἀχρηματίας διατεθειμένον τιμιώτερον ἐποίει χρημάτων προσόδους καταστήσας καὶ πρὸς θυσίας καὶ τὸν ἄλλον κόσμον ἐσεμνοποίησεν τὴν πανήγυριν. διὰ δὴ ταύτην τὴν φιλοτιμίαν διηνεκὴς ἀγωνοθέτης παρὰ τοῖς ̓Ηλείοις ἀνεγράφη." '
16.162. “Καῖσαρ Σεβαστὸς ἀρχιερεὺς δημαρχικῆς ἐξουσίας λέγει. ἐπειδὴ τὸ ἔθνος τὸ τῶν ̓Ιουδαίων εὐχάριστον εὑρέθη οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ καὶ μάλιστα ἐπὶ τοῦ ἐμοῦ πατρὸς αὐτοκράτορος Καίσαρος πρὸς τὸν δῆμον τὸν ̔Ρωμαίων ὅ τε ἀρχιερεὺς αὐτῶν ̔Υρκανός, 16.163. ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. 16.164. ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων.' "16.165. τό τε ψήφισμα τὸ δοθέν μοι ὑπ' αὐτῶν ὑπὲρ τῆς ἐμῆς εὐσεβείας ἧς ἔχω πρὸς πάντας ἀνθρώπους καὶ ὑπὲρ Γαί̈ου Μαρκίου Κηνσωρίνου καὶ τοῦτο τὸ διάταγμα κελεύω ἀνατεθῆναι ἐν ἐπισημοτάτῳ τόπῳ τῷ γενηθέντι μοι ὑπὸ τοῦ κοινοῦ τῆς ̓Ασίας ἐν ̓Αγκύρῃ. ἐὰν δέ τις παραβῇ τι τῶν προειρημένων, δώσει δίκην οὐ μετρίαν. ἐστηλογραφήθη ἐν τῷ Καίσαρος ναῷ.”" "16.166. “Καῖσαρ Νωρβανῷ Φλάκκῳ χαίρειν. ̓Ιουδαῖοι ὅσοι ποτ' οὖν εἰσίν, οἳ δι' ἀρχαίαν συνήθειαν εἰώθασιν χρήματά τε ἱερὰ φέροντες ἀναπέμπειν ἀκωλύτως τοῦτο ποιείτωσαν εἰς ̔Ιεροσόλυμα.” καὶ ταῦτα μὲν Καῖσαρ." '16.167. ̓Αγρίππας δὲ καὶ αὐτὸς ἔγραψεν ὑπὲρ τῶν ̓Ιουδαίων τὸν τρόπον τοῦτον: “̓Αγρίππας ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. τῶν εἰς τὸ ἱερὸν τὸ ἐν ̔Ιεροσολύμοις ἀναφερομένων ἱερῶν χρημάτων τὴν ἐπιμέλειαν καὶ φυλακὴν βούλομαι τοὺς ἐν ̓Ασίᾳ ̓Ιουδαίους ποιεῖσθαι κατὰ τὰ πάτρια. 16.168. τούς τε κλέπτοντας ἱερὰ γράμματα τῶν ̓Ιουδαίων καταφεύγοντάς τε εἰς τὰς ἀσυλίας βούλομαι ἀποσπᾶσθαι καὶ παραδίδοσθαι τοῖς ̓Ιουδαίοις, ᾧ δικαίῳ ἀποσπῶνται οἱ ἱερόσυλοι. ἔγραψα δὲ καὶ Σιλανῷ τῷ στρατηγῷ, ἵνα σάββασιν μηδεὶς ἀναγκάζῃ ̓Ιουδαῖον ἐγγύας ὁμολογεῖν.” 16.169. “Μᾶρκος ̓Αγρίππας Κυρηναίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν Κυρήνῃ ̓Ιουδαῖοι, ὑπὲρ ὧν ἤδη ὁ Σεβαστὸς ἔπεμψεν πρὸς τὸν ἐν Λιβύῃ στρατηγὸν τόντε ὄντα Φλάβιον καὶ πρὸς τοὺς ἄλλους τοὺς τῆς ἐπαρχίας ἐπιμελουμένους, ἵνα ἀνεπικωλύτως ἀναπέμπηται τὰ ἱερὰ χρήματα εἰς ̔Ιεροσόλυμα, ὡς ἔστιν αὐτοῖς πάτριον,' "16.171. “Γάιος Νωρβανὸς Φλάκκος ἀνθύπατος Σαρδιανῶν ἄρχουσι χαίρειν. Καῖσάρ μοι ἔγραψεν κελεύων μὴ κωλύεσθαι τοὺς ̓Ιουδαίους ὅσα ἂν ὦσιν κατὰ τὸ πάτριον αὐτοῖς ἔθος συναγαγόντες χρήματα ἀναπέμπειν εἰς ̔Ιεροσόλυμα. ἔγραψα οὖν ὑμῖν, ἵν' εἰδῆτε, ὅτι Καῖσαρ κἀγὼ οὕτως θέλομεν γίνεσθαι.”" '16.172. Οὐδὲν ἧττον καὶ ̓Ιούλιος ̓Αντώνιος ἀνθύπατος ἔγραψεν “̓Εφεσίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν τῇ ̓Ασίᾳ κατοικοῦντες ̓Ιουδαῖοι εἰδοῖς Φεβρουαρίοις δικαιοδοτοῦντί μοι ἐν ̓Εφέσῳ ὑπέδειξαν Καίσαρα τὸν Σεβαστὸν καὶ ̓Αγρίππαν συγκεχωρηκέναι αὐτοῖς χρῆσθαι τοῖς ἰδίοις νόμοις καὶ ἔθεσιν, ἀπαρχάς τε, ἃς ἕκαστος αὐτῶν ἐκ τῆς ἰδίας προαιρέσεως εὐσεβείας ἕνεκα τῆς πρὸς τὸ θεῖον * ἀνακομιδῆς συμπορευομένους ποιεῖν ἀνεμποδίστως. 16.173. ᾔτουν τε, ὅπως κἀγὼ ὁμοίως τοῖς ὑπὸ τοῦ Σεβαστοῦ καὶ ̓Αγρίππα δοθεῖσιν τὴν ἐμὴν γνώμην βεβαιώσω. ὑμᾶς οὖν βούλομαι εἰδέναι ἐν τοῖς τοῦ Σεβαστοῦ καὶ ̓Αγρίππα βουλήμασιν συνεπιτρέπειν αὐτοῖς χρῆσθαι καὶ ποιεῖν κατὰ τὰ πάτρια χωρὶς ἐμποδισμοῦ.”' "
17.41. καὶ ἦν γὰρ μόριόν τι ̓Ιουδαϊκὸν ἀνθρώπων ἐπ' ἐξακριβώσει μέγα φρονοῦν τοῦ πατρίου καὶ νόμων οἷς χαίρει τὸ θεῖον προσποιουμένων, οἷς ὑπῆκτο ἡ γυναικωνῖτις, Φαρισαῖοι καλοῦνται, βασιλεῖ δυναμένῳ μάλιστα πράσσειν προμηθεῖς κἀκ τοῦ προὔπτου εἰς τὸ πολεμεῖν τε καὶ βλάπτειν ἐπηρμένοι." '
17.162. καὶ τοῦ ναοῦ τὴν κατασκευὴν ὡς μεγάλοις τέλεσι τοῖς αὐτοῦ γένοιτο μὴ δυνηθέντων ἔτεσιν ἑκατὸν εἰκοσιπέντε τῶν ̓Ασαμωναίου ἐν οἷς ἐβασίλευον τοιόνδε τι ἐπὶ τιμῇ πρᾶξαι τοῦ θεοῦ, κοσμῆσαι δὲ καὶ ἀναθήμασιν ἀξιολόγοις.
17.174. ἀφικομένων προστάγματι τῷ αὐτοῦ ̓Ιουδαίων ἀνδρῶν παντὸς τοῦ ἔθνους ὁποίποτε ἀξιολόγων: πολλοὶ δὲ ἐγένοντο ὡς τοῦ παντὸς ἔθνους κατακεκλημένου καὶ πάντων ἀκροασαμένων τοῦ διατάγματος, εἰς γὰρ θάνατον ἦν ἀνακείμενα τοῖς ἀλογήσασι τῶν ἐπιστολῶν ἐμμαινομένου πᾶσιν τοῦ βασιλέως ὁμοίως τοῖς τε ἀναιτίοις καὶ παρεσχηκόσιν αἰτίαν:' "
17.223. μεταπέμψας δὲ τοὺς φρουράρχους καὶ ὁπόσοι διοικηταὶ τῶν πραγμάτων ἦσαν λόγους τε ἀπαιτεῖν πρόδηλος ἦν καὶ τὰς ἄκρας καθίστατο ᾗ αὐτῷ δοκοῖ. οὐ μὴν οἱ φύλακες ἐν ὀλίγῳ τὰς ̓Αρχελάου ἐπιστολὰς ἐποιοῦντο, ἀλλ' ἔμενον σώζοντες τὰ πάντα ᾗ προσετέτακτο αὐτοῖς. Καίσαρι δὲ φυλάσσειν ἕκαστ' ἦν προσποίησις αὐτοῖς." "
17.227. ἐπεὶ δ' εἰς τὴν ̔Ρώμην ἀφίκετο, καὶ πάντων τῶν συγγενῶν ἀπόστασις ἦν πρὸς αὐτόν, οὐκ εὐνοίᾳ τῇ ἐκείνου, μίσει δὲ τῷ πρὸς ̓Αρχέλαον, μάλιστα μὲν ἐπιθυμοῦντες ἐλευθερίας καὶ ὑπὸ ̔Ρωμαίων στρατηγῷ τετάχθαι, εἰ δ' ἄρα τι ἀντισταίη, λυσιτελέστερον ̓Αρχελάου τὸν ̓Αντίπαν λογιζόμενοι, συνέπραττον ̓Αντίπᾳ τὴν βασιλείαν. καὶ Σαβῖνος κατηγόρει παρὰ Καίσαρι τοῦ ̓Αρχελάου διὰ γραμμάτων." "
17.229. ὁ δὲ ταῦτά τε ἀναγνοὺς τὰ γράμματα καὶ τὰς Οὐάρου καὶ Σαβίνου ἐπιστολὰς ὁπόσα τε χρήματα ἦν καὶ τί ἐπ' ἔτος ἐφοίτα καὶ ὅσα ̓Αντίπας ἐπ' οἰκειώσει τῆς βασιλείας ἐπεπόμφει γράμματα συνῆγεν ἐπὶ παροκωχῇ γνωμῶν τοὺς φίλους, σὺν οἷς καὶ Γάιον τὸν ̓Αγρίππου μὲν καὶ ̓Ιουλίας τῆς αὐτοῦ θυγατρὸς υἱὸν ποιητὸν δὲ αὐτῷ γεγονότα πρῶτόν τε καθεδούμενον παρέλαβε, καὶ κελεύει λέγειν τοῖς βουλομένοις περὶ τῶν ἐνεστηκότων." "
17.264. ἐσώθη τε τῶν ἀνελθόντων ἐπὶ τὸ τέγος οὐδ' ὁστισοῦν. καὶ οἱ ̔Ρωμαῖοι διὰ τοῦ πυρὸς ᾗ παρείκοι ὠσθέντες ἐκράτουν τοῦ θησαυροῦ, καθ' ὃν ἱερὰ ἦν χρήματα. καὶ διεκλάπη μὲν πολλὰ ὑπὸ τῶν στρατιωτῶν, Σαβῖνος δὲ περιεποίησεν εἰς τὸ φανερὸν τετρακόσια τάλαντα." '
17.342. Δεκάτῳ δὲ ἔτει τῆς ἀρχῆς ̓Αρχελάου οἱ πρῶτοι τῶν ἀνδρῶν ἔν τε ̓Ιουδαίοις καὶ Σαμαρεῦσι μὴ φέροντες τὴν ὠμότητα αὐτοῦ καὶ τυραννίδα κατηγοροῦσιν αὐτοῦ ἐπὶ Καίσαρος, καὶ μάλιστα ἐπεὶ ἔγνωσαν αὐτὸν παραβεβηκότα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐπιεικῶς ἀναστραφῇ τὰ πρὸς αὐτούς.' "
17.346. σκιδναμένων δὲ ἑτέρων ἐφ' ἑτέροις, οὐ γὰρ εἰς ἕνα ἔκειτο πᾶσιν ἀφήγησις, Σίμων ἀνὴρ γένος ̓Εσσαῖος ἀσφάλειαν αἰτησάμενος, μεταβολὴν πραγμάτων ἔλεγεν ̓Αρχελάῳ φέρειν τὴν ὄψιν οὐκ ἐπ' ἀγαθοῖς πράγμασιν:" '
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. 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.
18.1. περὶ ἧς ὀλίγα βούλομαι διελθεῖν, ἄλλως τε ἐπεὶ καὶ τῷ κατ' αὐτῶν σπουδασθέντι τοῖς νεωτέροις ὁ φθόρος τοῖς πράγμασι συνέτυχε." '18.2. Κωπώνιός τε αὐτῷ συγκαταπέμπεται τάγματος τῶν ἱππέων, ἡγησόμενος ̓Ιουδαίων τῇ ἐπὶ πᾶσιν ἐξουσίᾳ. παρῆν δὲ καὶ Κυρίνιος εἰς τὴν ̓Ιουδαίαν προσθήκην τῆς Συρίας γενομένην ἀποτιμησόμενός τε αὐτῶν τὰς οὐσίας καὶ ἀποδωσόμενος τὰ ̓Αρχελάου χρήματα.' "18.2. ἄξιον δ' αὐτῶν θαυμάσαι παρὰ πάντας τοὺς ἀρετῆς μεταποιουμένους τόδε διὰ τὸ μηδαμῶς ὑπάρξαν ̔Ελλήνων ἢ βαρβάρων τισίν, ἀλλὰ μηδ' εἰς ὀλίγον, ἐκείνοις ἐκ παλαιοῦ συνελθὸν ἐν τῷ ἐπιτηδεύεσθαι μὴ κεκωλῦσθαι: τὰ χρήματά τε κοινά ἐστιν αὐτοῖς, ἀπολαύει δὲ οὐδὲν ὁ πλούσιος τῶν οἰκείων μειζόνως ἢ ὁ μηδ' ὁτιοῦν κεκτημένος: καὶ τάδε πράσσουσιν ἄνδρες ὑπὲρ τετρακισχίλιοι τὸν ἀριθμὸν ὄντες." "18.2. οὐκ ἔσθ' ὅπως οὐκ εὐθέως ἀπαλλαγή τέ σοι τῶνδε τῶν δεσμῶν παρέσται καὶ πρόοδος ἐπὶ μήκιστον ἀξιώματός τε καὶ δυνάμεως, ζηλωτός τε ἂν γένοιο πᾶσιν, οἳ νῦν δι' οἴκτου τὰς τύχας σου λαμβάνουσιν, εὐδαίμονά τε ἂν ποιοῖο τὴν τελευτὴν παισίν, οἷς ἔσῃ τὸν βίον καταλειπόμενος. μνημονεύειν δέ, ὁπότε εἰσαῦθις τὸν ὄρνιν θεάσαιο τοῦτον, πέντε ἡμέραις σοι τὴν τελευτὴν ἐσομένην." "18.3. ἅμα δὲ καὶ τοῦ ̓Αγρίππου τὴν ἀρετὴν θαυμάσας, ἐν ὀλίγῳ αὔξειν τὴν οἰκείαν ἀρχὴν ἤτοι προσόδοις χρημάτων ἢ ἄλλῃ δυνάμει τοῦ κοινοῦ δὲ τῆς εὐθυμίας ἐπιμελοῖτο πρεσβεύων τοὺς νόμους καὶ τὸ θεῖον, συνεχώρει καὶ γράφει πρὸς τὸν Πετρώνιον, ἐκεῖνον τῆς τε ἀθροίσεως τοῦ στρατεύματος ἐπαινῶν καὶ τοῦ πρὸς αὐτὸν περὶ αὐτῶν ἐπεσταλκότος:' "18.3. καὶ τότε οὖν ἐπεὶ τὸ πρῶτον γίνεται ἡ ἄνοιξις αὐτῶν, ἄνδρες Σαμαρεῖται κρύφα εἰς ̔Ιεροσόλυμα ἐλθόντες διάρριψιν ἀνθρωπείων ὀστῶν ἐν ταῖς στοαῖς καὶ διὰ παντὸς τοῦ ἱεροῦ ἤρξαντο μὴ πρότερον ἐπὶ τοιούτοις νομίζοντες τά τε ἄλλα διὰ φυλακῆς μείζονος ἦγον τὸ ἱερόν. 18.3. οἱ δὲ καίπερ τὸ κατ' ἀρχὰς ἐν δεινῷ φέροντες τὴν ἐπὶ ταῖς ἀπογραφαῖς ἀκρόασιν ὑποκατέβησαν τοῦ μὴ εἰς πλέον ἐναντιοῦσθαι πείσαντος αὐτοὺς τοῦ ἀρχιερέως ̓Ιωαζάρου, Βοηθοῦ δὲ οὗτος υἱὸς ἦν. καὶ οἱ μὲν ἡττηθέντες τοῦ ̓Ιωαζάρου τῶν λόγων ἀπετίμων τὰ χρήματα μηδὲν ἐνδοιάσαντες:" '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." "
18.11. ̓Ιουδαίοις φιλοσοφίαι τρεῖς ἦσαν ἐκ τοῦ πάνυ ἀρχαίου τῶν πατρίων, ἥ τε τῶν ̓Εσσηνῶν καὶ ἡ τῶν Σαδδουκαίων, τρίτην δὲ ἐφιλοσόφουν οἱ Φαρισαῖοι λεγόμενοι. καὶ τυγχάνει μέντοι περὶ αὐτῶν ἡμῖν εἰρημένα ἐν τῇ δευτέρᾳ βίβλῳ τοῦ ̓Ιουδαϊκοῦ πολέμου, μνησθήσομαι δ' ὅμως καὶ νῦν αὐτῶν ἐπ' ὀλίγον." "
18.11. ἐρασθεὶς δὲ ̔Ηρωδιάδος τῆς τούτου γυναικός, θυγάτηρ δὲ ἦν ̓Αριστοβούλου καὶ οὗτος ἀδελφὸς αὐτῶν, ̓Αγρίππου δὲ ἀδελφὴ τοῦ μεγάλου, τολμᾷ λόγων ἅπτεσθαι περὶ γάμου. καὶ δεξαμένης συνθῆκαι γίνονται μετοικίσασθαι παρ' αὐτόν, ὁπότε ἀπὸ ̔Ρώμης παραγένοιτο. ἦν δὲ ἐν ταῖς συνθήκαις ὥστε καὶ τοῦ ̓Αρέτα τὴν θυγατέρα ἐκβαλεῖν." "
18.19. ἐπεὶ δ' ὁ Καῖσαρ περιοδεύσας τὸν ἱππόδρομον λαμβάνει τὸν ̓Αγρίππαν ἑστηκότα, “καὶ μὴν δή, φησίν, Μάκρων, τοῦτον εἶπον δεθῆναι”. τοῦ δὲ ἐπανερομένου ὅντινα, “̓Αγρίππαν γε” εἶπεν." '
18.19. εἰς δὲ τὸ ἱερὸν ἀναθήματα στέλλοντες θυσίας ἐπιτελοῦσιν διαφορότητι ἁγνειῶν, ἃς νομίζοιεν, καὶ δι' αὐτὸ εἰργόμενοι τοῦ κοινοῦ τεμενίσματος ἐφ' αὑτῶν τὰς θυσίας ἐπιτελοῦσιν. βέλτιστοι δὲ ἄλλως ἄνδρες τὸν τρόπον καὶ τὸ πᾶν πονεῖν ἐπὶ γεωργίᾳ τετραμμένοι." "
18.23. Τῇ δὲ τετάρτῃ τῶν φιλοσοφιῶν ὁ Γαλιλαῖος ̓Ιούδας ἡγεμὼν κατέστη, τὰ μὲν λοιπὰ πάντα γνώμῃ τῶν Φαρισαίων ὁμολογούσῃ, δυσνίκητος δὲ τοῦ ἐλευθέρου ἔρως ἐστὶν αὐτοῖς μόνον ἡγεμόνα καὶ δεσπότην τὸν θεὸν ὑπειληφόσιν. θανάτων τε ἰδέας ὑπομένειν παρηλλαγμένας ἐν ὀλίγῳ τίθενται καὶ συγγενῶν τιμωρίας καὶ φίλων ὑπὲρ τοῦ μηδένα ἄνθρωπον προσαγορεύειν δεσπότην.' "
18.23. ὅσπερ τῇ φυλακῇ ἐφειστήκει τοῦ ̓Αγρίππου, θεώμενος τήν τε σπουδὴν μεθ' οἵας ὁ Μαρσύας ἀφίκετο καὶ τὸ ἐκ τῶν λόγων χάρμα τῷ ̓Αγρίππᾳ συνελθόν, ὑποτοπήσας καίνωσίν τινα γεγονέναι τῶν λόγων ἤρετό σφας περὶ τοῦ λόγου τοῦ ἐφεστηκότος." "
18.31. Γίνεται δὲ καὶ περὶ τοὺς ἐν τῇ Μεσοποταμίᾳ καὶ μάλιστα τὴν Βαβυλωνίαν οἰκοῦντας ̓Ιουδαίους συμφορὰ δεινὴ καὶ οὐδεμιᾶς ἧστινος ἐλάσσων φόνος τε αὐτῶν πολὺς καὶ ὁπόσος οὐχ ἱστορημένος πρότερον. περὶ ὧν δὴ τὰ πάντα ἐπ' ἀκριβὲς διηγησάμενος ἐκθήσομαι καὶ τὰς αἰτίας, ἀφ' ὧν αὐτοῖς τὸ πάθος συνέτυχεν." "
18.31. καὶ Κωπώνιος μετ' οὐ πολὺ εἰς ̔Ρώμην ἐπαναχωρεῖ, διάδοχος δ' αὐτῷ τῆς ἀρχῆς παραγίνεται Μᾶρκος ̓Αμβιβουχος, ἐφ' οὗ καὶ Σαλώμη ἡ τοῦ βασιλέως ̔Ηρώδου ἀδελφὴ μεταστᾶσα ̓Ιουλίᾳ μὲν ̓Ιάμνειάν τε καταλείπει καὶ τὴν τοπαρχίαν πᾶσαν, τήν τ' ἐν τῷ πεδίῳ Φασαηλίδα καὶ ̓Αρχελαί̈δα, ἔνθα φοινίκων πλείστη φύτευσις καὶ καρπὸς αὐτῶν ἄριστος." "
18.158. εἰλημμένου δὲ τοῦ χρήματος τούτου ̓Αγρίππας εἰς ̓Ανθηδόνα παραγενόμενος καὶ λαβὼν ναῦν ἐν ἀναγωγαῖς ἦν. καὶ γνοὺς ̓Ερέννιος Καπίτων ὁ τῆς ̓Ιαμνείας ἐπίτροπος πέμπει στρατιώτας, οἳ εἰσπράξονται αὐτὸν ἀργυρίου τριάκοντα μυριάδας θησαυρῷ τῷ Καίσαρος ὀφειλομένας ἐπὶ ̔Ρώμης ὑπ' αὐτοῦ, ἀνάγκας τε ἐπετίθεσαν τοῦ μενοῦντος." '
19.275. καὶ ταῦτα μὲν ὡς ὀφειλόμενα τῇ οἰκειότητι τοῦ γένους ἀπεδίδου: ̓́Αβιλαν δὲ τὴν Λυσανίου καὶ ὁπόσα ἐν τῷ Λιβάνῳ ὄρει ἐκ τῶν αὐτοῦ προσετίθει, ὅρκιά τε αὐτῷ τέμνεται πρὸς τὸν ̓Αγρίππαν ἐπὶ τῆς ἀγορᾶς μέσης ἐν τῇ ̔Ρωμαίων πόλει.' "
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.”" '
19.299. Καταστησάμενος δὲ τὰ περὶ τοὺς ἀρχιερεῖς οὕτως ὁ βασιλεὺς τοὺς ̔Ιεροσολυμίτας ἠμείψατο τῆς εἰς αὐτὸν εὐνοίας: ἀνῆκε γοῦν αὐτοῖς τὰ ὑπὲρ ἑκάστης οἰκίας, ἐν καλῷ τιθέμενος ἀντιδοῦναι τοῖς ἠγαπηκόσιν στοργήν. ἔπαρχον δὲ ἀπέδειξεν παντὸς τοῦ στρατεύματος Σίλαν ἄνδρα πολλῶν αὐτῷ πόνων συμμετασχόντα.' "
20.51. γίνεται δὲ αὐτῆς ἡ ἄφιξις πάνυ συμφέρουσα τοῖς ̔Ιεροσολυμίταις: λιμοῦ γὰρ αὐτῶν τὴν πόλιν κατὰ τὸν καιρὸν ἐκεῖνον πιεζοῦντος καὶ πολλῶν ὑπ' ἐνδείας ἀναλωμάτων φθειρομένων ἡ βασιλὶς ̔Ελένη πέμπει τινὰς τῶν ἑαυτῆς, τοὺς μὲν εἰς τὴν ̓Αλεξάνδρειαν πολλῶν σῖτον ὠνησομένους χρημάτων, τοὺς δ' εἰς Κύπρον ἰσχάδων φόρτον οἴσοντας." "20.52. ὡς δ' ἐπανῆλθον ταχέως κομίζοντες τοῖς ἀπορουμένοις διένειμε τροφὴν καὶ μεγίστην αὐτῆς μνήμην τῆς εὐποιίας ταύτης εἰς τὸ πᾶν ἡμῶν ἔθνος καταλέλοιπε." '20.53. πυθόμενος δὲ καὶ ὁ παῖς αὐτῆς ̓Ιζάτης τὰ περὶ τὸν λιμὸν ἔπεμψε πολλὰ χρήματα τοῖς πρώτοις τῶν ̔Ιεροσολυμιτῶν. ἀλλὰ γὰρ ἃ τοῖς βασιλεῦσιν εἰς τὴν πόλιν ἡμῶν ἀγαθὰ πέπρακται μετὰ ταῦτα δηλώσομεν.
20.97. Φάδου δὲ τῆς ̓Ιουδαίας ἐπιτροπεύοντος γόης τις ἀνὴρ Θευδᾶς ὀνόματι πείθει τὸν πλεῖστον ὄχλον ἀναλαβόντα τὰς κτήσεις ἕπεσθαι πρὸς τὸν ̓Ιορδάνην ποταμὸν αὐτῷ: προφήτης γὰρ ἔλεγεν εἶναι, καὶ προστάγματι τὸν ποταμὸν σχίσας δίοδον ἔχειν ἔφη παρέξειν αὐτοῖς ῥᾳδίαν.' "20.98. καὶ ταῦτα λέγων πολλοὺς ἠπάτησεν. οὐ μὴν εἴασεν αὐτοὺς τῆς ἀφροσύνης ὄνασθαι Φᾶδος, ἀλλ' ἐξέπεμψεν ἴλην ἱππέων ἐπ' αὐτούς, ἥτις ἀπροσδόκητος ἐπιπεσοῦσα πολλοὺς μὲν ἀνεῖλεν, πολλοὺς δὲ ζῶντας ἔλαβεν, αὐτὸν δὲ τὸν Θευδᾶν ζωγρήσαντες ἀποτέμνουσι τὴν κεφαλὴν καὶ κομίζουσιν εἰς ̔Ιεροσόλυμα." "20.99. τὰ μὲν οὖν συμβάντα τοῖς ̓Ιουδαίοις κατὰ τοὺς Κουσπίου Φάδου τῆς ἐπιτροπῆς χρόνους ταῦτ' ἐγένετο." '
20.123. οἱ δὲ πρῶτοι κατὰ τιμὴν καὶ γένος τῶν ̔Ιεροσολυμιτῶν, ὡς εἶδον εἰς οἷον κακῶν μέγεθος ἥκουσιν, μετενδυσάμενοι σάκκους καὶ σποδοῦ τὰς κεφαλὰς ἀναπλήσαντες παντοῖοι τοὺς ἀφεστῶτας παρακαλοῦντες ἦσαν καὶ πείθοντες πρὸ ὀφθαλμῶν θεμένους κατασκαφησομένην μὲν αὐτῶν τὴν πατρίδα, τὸ δὲ ἱερὸν πυρποληθησόμενον, αὐτῶν δὲ καὶ γυναικῶν σὺν τέκνοις ἀνδραποδισμοὺς ἐσομένους, μεταθέσθαι τὸν λογισμὸν καὶ τὰ ὅπλα ῥίψαντας ἠρεμεῖν εἰς τὸ λοιπὸν ἀποχωρήσαντας εἰς τὰ αὑτῶν.' "
20.142. καθ' ὃν χρόνον τῆς ̓Ιουδαίας ἐπετρόπευε Φῆλιξ θεασάμενος ταύτην, καὶ γὰρ ἦν κάλλει πασῶν διαφέρουσα, λαμβάνει τῆς γυναικὸς ἐπιθυμίαν, καὶ ̓́Ατομον ὀνόματι τῶν ἑαυτοῦ φίλων ̓Ιουδαῖον, Κύπριον δὲ τὸ γένος, μάγον εἶναι σκηπτόμενον πέμπων πρὸς αὐτὴν ἔπειθεν τὸν ἄνδρα καταλιποῦσαν αὐτῷ γήμασθαι, μακαρίαν ποιήσειν ἐπαγγελλόμενος μὴ ὑπερηφανήσασαν αὐτόν." "20.143. ἡ δὲ κακῶς πράττουσα καὶ φυγεῖν τὸν ἐκ τῆς ἀδελφῆς Βερενίκης βουλομένη φθόνον αὑτῇ διὰ τὸ κάλλος παρεκάλει παρ' ἐκείνης οἰόμενος οὐκ ἐν ὀλίγοις ἔβλαπτεν, παραβῆναί τε τὰ πάτρια νόμιμα πείθεται καὶ τῷ Φήλικι γήμασθαι." "20.144. τεκοῦσα δ' ἐξ αὐτοῦ παῖδα προσηγόρευσεν ̓Αγρίππαν. ἀλλ' ὃν μὲν τρόπον ὁ νεανίας οὗτος σὺν τῇ γυναικὶ κατὰ τὴν ἐκπύρωσιν τοῦ Βεσβίου ὄρους ἐπὶ τῶν Τίτου Καίσαρος χρόνων ἠφανίσθη, μετὰ ταῦτα δηλώσω." '
20.159. καὶ τὸν ̓Αγρίππαν δὲ δωρεῖται μοίρᾳ τινὶ τῆς Γαλιλαίας ὁ Καῖσαρ Τιβεριάδα καὶ Ταριχέας ὑπακούειν αὐτῷ κελεύσας, δίδωσι δὲ καὶ ̓Ιουλιάδα πόλιν τῆς Περαίας καὶ κώμας τὰς περὶ αὐτὴν δεκατέσσαρας.
20.167. Τὰ μὲν οὖν τῶν λῃστῶν ἔργα τοιαύτης ἀνοσιότητος ἐπλήρου τὴν πόλιν, οἱ δὲ γόητες καὶ ἀπατεῶνες ἄνθρωποι τὸν ὄχλον ἔπειθον αὐτοῖς εἰς τὴν ἐρημίαν ἕπεσθαι: 20.168. δείξειν γὰρ ἔφασαν ἐναργῆ τέρατα καὶ σημεῖα κατὰ τὴν τοῦ θεοῦ πρόνοιαν γινόμενα. καὶ πολλοὶ πεισθέντες τῆς ἀφροσύνης τιμωρίας ὑπέσχον: ἀναχθέντας γὰρ αὐτοὺς Φῆλιξ ἐκόλασεν. 20.169. ἀφικνεῖται δέ τις ἐξ Αἰγύπτου κατὰ τοῦτον τὸν καιρὸν εἰς ̔Ιεροσόλυμα προφήτης εἶναι λέγων καὶ συμβουλεύων τῷ δημοτικῷ πλήθει σὺν αὐτῷ πρὸς ὄρος τὸ προσαγορευόμενον ἐλαιῶν, ὃ τῆς πόλεως ἄντικρυς κείμενον ἀπέχει στάδια πέντε:' "20.171. Φῆλιξ δ' ὡς ἐπύθετο ταῦτα, κελεύει τοὺς στρατιώτας ἀναλαβεῖν τὰ ὅπλα καὶ μετὰ πολλῶν ἱππέων τε καὶ πεζῶν ὁρμήσας ἀπὸ τῶν ̔Ιεροσολύμων προσβάλλει τοῖς περὶ τὸν Αἰγύπτιον, καὶ τετρακοσίους μὲν αὐτῶν ἀνεῖλεν, διακοσίους δὲ ζῶντας ἔλαβεν." "20.172. ὁ δ' Αἰγύπτιος αὐτὸς διαδρὰς ἐκ τῆς μάχης ἀφανὴς ἐγένετο. πάλιν δ' οἱ λῃσταὶ τὸν δῆμον εἰς τὸν πρὸς ̔Ρωμαίους πόλεμον ἠρέθιζον μηδὲν ὑπακούειν αὐτοῖς λέγοντες, καὶ τὰς τῶν ἀπειθούντων κώμας ἐμπιπράντες διήρπαζον." '20.173. Γίνεται δὲ καὶ τῶν Καισάρειαν οἰκούντων ̓Ιουδαίων στάσις πρὸς τοὺς ἐν αὐτῇ Σύρους περὶ ἰσοπολιτείας: οἱ μὲν γὰρ ̓Ιουδαῖοι πρωτεύειν ἠξίουν διὰ τὸ τὸν κτίστην τῆς Καισαρείας ̔Ηρώδην αὐτῶν βασιλέα γεγονέναι τὸ γένος ̓Ιουδαῖον, Σύροι δὲ τὰ μὲν περὶ τὸν ̔Ηρώδην ὡμολόγουν, ἔφασκον δὲ τὴν Καισάρειαν Στράτωνος πύργον τὸ πρότερον καλεῖσθαι καὶ τότε μηδένα γεγονέναι τῆς πόλεως αὐτῶν ̓Ιουδαῖον οἰκήτορα.' "
20.181. τοσαύτη δὲ τοὺς ἀρχιερεῖς κατέλαβεν ἀναίδεια καὶ τόλμα, ὥστε καὶ πέμπειν δούλους ἐτόλμων ἐπὶ τὰς ἅλωνας τοὺς ληψομένους τὰς τοῖς ἱερεῦσιν ὀφειλομένας δεκάτας, καὶ συνέβαινεν τοὺς ἀπορουμένους τῶν ἱερέων ὑπ' ἐνδείας τελευτᾶν. οὕτως ἐκράτει τοῦ δικαίου παντὸς ἡ τῶν στασιαζόντων βία." '
20.197. Πέμπει δὲ Καῖσαρ ̓Αλβῖνον εἰς τὴν ̓Ιουδαίαν ἔπαρχον Φήστου τὴν τελευτὴν πυθόμενος. ὁ δὲ βασιλεὺς ἀφείλετο μὲν τὸν ̓Ιώσηπον τὴν ἱερωσύνην, τῷ δὲ ̓Ανάνου παιδὶ καὶ αὐτῷ ̓Ανάνῳ λεγομένῳ τὴν διαδοχὴν τῆς ἀρχῆς ἔδωκεν.' "
20.206. εἶχεν δ' οἰκέτας πάνυ μοχθηρούς, οἳ συναναστρεφόμενοι τοῖς θρασυτάτοις ἐπὶ τὰς ἅλωνας πορευόμενοι τὰς τῶν ἱερέων δεκάτας ἐλάμβανον βιαζόμενοι καὶ τοὺς μὴ διδόντας οὐκ ἀπείχοντο τύπτειν," '20.207. οἵ τε ἀρχιερεῖς ὅμοια τοῖς ἐκείνου δούλοις ἔπρασσον μηδενὸς κωλύειν δυναμένου. καὶ τῶν ἱερέων τοὺς πάλαι ταῖς δεκάταις τρεφομένους τότε συνέβαινε θνήσκειν τροφῆς ἀπορίᾳ.
20.219. ̓́Ηδη δὲ τότε καὶ τὸ ἱερὸν ἐτετέλεστο. βλέπων οὖν ὁ δῆμος ἀργήσαντας τοὺς τεχνίτας ὑπὲρ μυρίους καὶ ὀκτακισχιλίους ὄντας καὶ μισθοφορίας ἐνδεεῖς ἐσομένους διὰ τὸ τὴν τροφὴν ἐκ τῆς κατὰ τὸ ἱερὸν ἐργασίας πορίζεσθαι,' "20.221. ἦν δὲ ἡ στοὰ τοῦ μὲν ἔξωθεν ἱεροῦ, κειμένη δ' ἐν φάραγγι βαθείᾳ τετρακοσίων πηχῶν τοὺς τοίχους ἔχουσα ἐκ λίθου τετραγώνου κατεσκεύαστο καὶ λευκοῦ πάνυ, τὸ μὲν μῆκος ἑκάστου λίθου πήχεις εἴκοσι, τὸ δὲ ὕψος ἕξ, ἔργον Σολόμωνος τοῦ βασιλέως πρώτου δειμαμένου τὸ σύμπαν ἱερόν." "20.222. ὁ βασιλεὺς δ', ἐπεπίστευτο γὰρ ὑπὸ Κλαυδίου Καίσαρος τὴν ἐπιμέλειαν τοῦ ἱεροῦ, λογισάμενος παντὸς μὲν ἔργου τὴν καθαίρεσιν εἶναι ῥᾳδίαν δυσχερῆ δὲ τὴν κατασκευήν, ἐπὶ δὲ τῆς στοᾶς ταύτης καὶ μᾶλλον, χρόνου τε γὰρ καὶ πολλῶν χρημάτων εἰς τοὖργον δεήσειν, ἠρνήσατο μὲν περὶ τούτου δεομένοις, καταστορέσαι δὲ λευκῷ λίθῳ τὴν πόλιν οὐκ ἐκώλυσεν." "
20.237. ἀλλὰ περὶ μὲν τοῦ ἱεροῦ τοῦ κατασκευασθέντος ἐν Αἰγύπτῳ πολλάκις ἐδηλώσαμεν. ὁ δὲ ̓Ιάκιμος ἔτη τρία τὴν ἀρχιερωσύνην κατασχὼν ἐτελεύτησεν. διεδέξατο δ' αὐτὸν οὐδείς, ἀλλὰ διετέλεσεν ἡ πόλις ἐνιαυτοὺς ἑπτὰ χωρὶς ἀρχιερέως οὖσα." "
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.' ". None | 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,
1.14. 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.
1.95. “There is a great mountain in Armenia, over Minyas, called Baris, upon which it is reported that many who fled at the time of the Deluge were saved; and that one who was carried in an ark came on shore upon the top of it; and that the remains of the timber were a great while preserved. This might be the man about whom Moses the legislator of the Jews wrote.”
4.12. I well remember by what entreaties both you and the Midianites so joyfully brought me hither, and on that account I took this journey. It was my prayer, that I might not put any affront upon you, as to what you desired of me;
4.12. Such a sedition overtook them, as we have not the like example either among the Greeks or the Barbarians, by which they were in danger of being all destroyed, but were notwithstanding saved by Moses, who would not remember that he had been almost stoned to death by them.
4.197. only we shall so far innovate, as to digest the several kinds of laws into a regular system; for they were by him left in writing as they were accidentally scattered in their delivery, and as he upon inquiry had learned them of God. On which account I have thought it necessary to premise this observation beforehand, lest any of my own countrymen should blame me, as having been guilty of an offense herein.
4.201. Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one.
4.203. 7. Let those that live as remote as the bounds of the land which the Hebrews shall possess, come to that city where the temple shall be, and this three times in a year, that they may give thanks to God for his former benefits, and may entreat him for those they shall want hereafter; and let them, by this means, maintain a friendly correspondence with one another by such meetings and feastings together,
4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither;
4.219. 15. But let not a single witness be credited, but three, or two at the least, and those such whose testimony is confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and boldness of their sex Nor let servants be admitted to give testimony, on account of the ignobility of their soul; since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment. But if any one be believed to have borne false witness, let him, when he is convicted, suffer all the very same punishments which he against whom he bore witness was to have suffered.
4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare.
4.228. 20. You are not to sow with seed a piece of land which is planted with vines, for it is enough that it supply nourishment to that plant, and be not harassed by ploughing also. You are to plough your land with oxen, and not to oblige other animals to come under the same yoke with them; but to till your land with those beasts that are of the same kind with each other. The seeds are also to be pure, and without mixture, and not to be compounded of two or three sorts, since nature does not rejoice in the union of things that are not in their own nature alike;
4.236. Nay, if some, out of bashfulness, are unwilling to touch these fruits, let them be encouraged to take of them (I mean, those that are Israelites) as if they were themselves the owners and lords, on account of the kindred there is between them. Nay, let them desire men that come from other countries, to partake of these tokens of friendship which God has given in their proper season;
4.239. for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need of it. 4.241. But as to the ripe fruits, let them carry that which is ripe first of all into the temple; and when they have blessed God for that land which bare them, and which he had given them for a possession, when they have also offered those sacrifices which the law has commanded them to bring, let them give the first-fruits to the priests. 4.242. But when any one hath done this, and hath brought the tithe of all that he hath, together with those first-fruits that are for the Levites, and for the festivals, and when he is about to go home, let him stand before the holy house, and return thanks to God, that he hath delivered them from the injurious treatment they had in Egypt, and hath given them a good land, and a large, and lets them enjoy the fruits thereof; and when he hath openly testified that he hath fully paid the tithes and other dues according to the laws of Moses, 4.243. let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them.
4.246. If any one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his action, and accuse her, and let him make use of such indications to prove his accusation as he is furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin to her, defend her. 4.247. If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with her husband that accused her; and let him not have any further power at all to put her away, unless she give him very great occasions of suspicion, and such as can be no way contradicted. 4.248. But for him that brings an accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive. 4.249. If any one has two wives, and if he greatly respect and be kind to one of them, either out of his affection to her, or for her beauty, or for some other reason, while the other is of less esteem with him; and if the son of her that is beloved be the younger by birth than another born of the other wife, but endeavors to obtain the right of primogeniture from his father’s kindness to his mother, and would thereby obtain a double portion of his father’s substance, for that double portion is what I have allotted him in the laws,—let not this be permitted;
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.”
11.111. So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government;
11.184. 1. After the death of Xerxes, the kingdom came to be transferred to his son Cyrus, whom the Greeks called Artaxerxes. When this man had obtained the government over the Persians, the whole nation of the Jews, with their wives and children, were in danger of perishing;
11.299. In confidence of whose support, Jesus quarreled with John in the temple, and so provoked his brother, that in his anger his brother slew him. Now it was a horrible thing for John, when he was high priest, to perpetrate so great a crime, and so much the more horrible, that there never was so cruel and impious a thing done, neither by the Greeks nor Barbarians.
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.
11.312. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law.
11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 11.341. for such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that some good fortune hath befallen them, they immediately pretend to have communion with them, saying that they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh.
12.8. And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covets; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care.
12.8. while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner.
12.138. “King Antiochus To Ptolemy, Sendeth Greeting.12.229. For whereas the elders made war against Hyrcanus, who was the youngest of Joseph’s sons, the multitude was divided, but the greater part joined with the elders in this war; as did Simon the high priest, by reason he was of kin to them. However, Hyrcanus determined not to return to Jerusalem any more, but seated himself beyond Jordan, and was at perpetual war with the Arabians, and slew many of them, and took many of them captives.
12.261. We therefore beseech thee, our benefactor and Savior, to give order to Apollonius, the governor of this part of the country, and to Nicanor, the procurator of thy affairs, to give us no disturbance, nor to lay to our charge what the Jews are accused for, since we are aliens from their nation, and from their customs; but let our temple, which at present hath no name at all be named the Temple of Jupiter Hellenius. If this were once done, we should be no longer disturbed, but should be more intent on our own occupation with quietness, and so bring in a greater revenue to thee.”
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.
13.48. “King Demetrius to Jonathan, and to the nation of the Jews, sendeth greeting. Since you have preserved your friendship for us, and when you have been tempted by our enemies, you have not joined yourselves to them, I both commend you for this your fidelity, and exhort you to continue in the same disposition, for which you shall be repaid, and receive rewards from us; 13.49. for I will free you from the greatest part of the tributes and taxes which you formerly paid to the kings my predecessors, and to myself; and I do now set you free from those tributes which you have ever paid; and besides, I forgive you the tax upon salt, and the value of the crowns which you used to offer to me and instead of the third part of the fruits of the field, and the half of the fruits of the trees, I relinquish my part of them from this day: 13.51. I will also that the city of Jerusalem be holy and inviolable, and free from the tithe, and from the taxes, unto its utmost bounds. And I so far recede from my title to the citadel, as to permit Jonathan your high priest to possess it, that he may place such a garrison in it as he approves of for fidelity and good-will to himself, that they may keep it for us. 13.52. I also make free all those Jews who have been made captives and slaves in my kingdom. I also give order that the beasts of the Jews be not pressed for our service; and let their sabbaths, and all their festivals, and three days before each of them, be free from any imposition. 13.53. In the same manner, I set free the Jews that are inhabitants of my kingdom, and order that no injury be done them. I also give leave to such of them as are willing to list themselves in my army, that they may do it, and those as far as thirty thousand; which Jewish soldiers, wheresoever they go, shall have the same pay that my own army hath; and some of them I will place in my garrisons, and some as guards about mine own body, and as rulers over those that are in my court. 13.54. I give them leave also to use the laws of their forefathers, and to observe them; and I will that they have power over the three toparchies that are added to Judea; and it shall be in the power of the high priest to take care that no one Jew shall have any other temple for worship but only that at Jerusalem. 13.55. I bequeath also, out of my own revenues, yearly, for the expenses about the sacrifices, one hundred and fifty thousand drachmae; and what money is to spare, I will that it shall be your own. I also release to you those ten thousand drachmae which the kings received from the temple, because they appertain to the priests that minister in that temple. 13.56. And whosoever shall fly to the temple at Jerusalem, or to the places thereto belonging, or who owe the king money, or are there on any other account, let them be set free, and let their goods be in safety. 13.57. I also give you leave to repair and rebuild your temple, and that all be done at my expenses. I also allow you to build the walls of your city, and to erect high towers, and that they be erected at my charge. And if there be any fortified town that would be convenient for the Jewish country to have very strong, let it be so built at my expenses.”
13.62. 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple.
13.127. ‘King Demetrius to Lasthenes our father, sendeth greeting. I have determined to return thanks, and to show favor to the nation of the Jews, which hath observed the rules of justice in our concerns. Accordingly, I remit to them the three prefectures, Apherima, and Lydda, and Ramatha, which have been added to Judea out of Samaria, with their appurteces;
13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination.
13.247. But the Jews, although they were content with the other conditions, did not agree to admit the garrison, because they could not associate with other people, nor converse with them; yet were they willing, instead of the admission of the garrison, to give him hostages, and five hundred talents of silver; of which they paid down three hundred, and sent the hostages immediately, which king Antiochus accepted. One of those hostages was Hyrcanus’s brother. But still he broke down the fortifications that encompassed the city.
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, 13.256. who dwelt at the temple which resembled that temple which was at Jerusalem, and which Alexander permitted Sanballat, the general of his army, to build for the sake of Manasseh, who was son-in-law to Jaddua the high priest, as we have formerly related; which temple was now deserted two hundred years after it was built. 13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.258. and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews.
13.298. And concerning these things it is that great disputes and differences have arisen among them, while the Sadducees are able to persuade none but the rich, and have not the populace obsequious to them, but the Pharisees have the multitude on their side. But about these two sects, and that of the Essenes, I have treated accurately in the second book of Jewish affairs. 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come?
13.319. He was naturally a man of candor, and of great modesty, as Strabo bears witness, in the name of Timagenes; who says thus: “This man was a person of candor, and very serviceable to the Jews; for he added a country to them, and obtained a part of the nation of the Itureans for them, and bound them to them by the bond of the circumcision of their genitals.”
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.
14.41. However, Herod was not idle in the mean time, for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the houses full of all sorts of good things.
14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and they complained, that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them.
14.74. and he made Jerusalem tributary to the Romans, and took away those cities of Celesyria which the inhabitants of Judea had subdued, and put them under the government of the Roman president, and confined the whole nation, which had elevated itself so high before, within its own bounds. 14.75. Moreover, he rebuilt Gadara, which had been demolished a little before, to gratify Demetrius of Gadara, who was his freedman, and restored the rest of the cities, Hippos, and Scythopolis, and Pella, and Dios, and Samaria, as also Marissa, and Ashdod, and Jamnia, and Arethusa, to their own inhabitants:
14.78. Moreover, the Romans exacted of us, in a little time, above ten thousand talents; and the royal authority, which was a dignity formerly bestowed on those that were high priests, by the right of their family, became the property of private men. But of these matters we shall treat in their proper places.
14.91. and when he had settled matters with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had ordained five councils, he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed by an aristocracy.
14.105. 1. Now Crassus, as he was going upon his expedition against the Parthians, came into Judea, and carried off the money that was in the temple, which Pompey had left, being two thousand talents, and was disposed to spoil it of all the gold belonging to it, which was eight thousand talents. 14.106. He also took a beam, which was made of solid beaten gold, of the weight of three hundred minae, each of which weighed two pounds and a half. It was the priest who was guardian of the sacred treasures, and whose name was Eleazar, that gave him this beam, not out of a wicked design, 14.107. for he was a good and a righteous man; but being intrusted with the custody of the veils belonging to the temple, which were of admirable beauty, and of very costly workmanship, and hung down from this beam, when he saw that Crassus was busy in gathering money, and was in fear for the entire ornaments of the temple, he gave him this beam of gold as a ransom for the whole, 14.108. but this not till he had given his oath that he would remove nothing else out of the temple, but be satisfied with this only, which he should give him, being worth many ten thousand shekels. Now this beam was contained in a wooden beam that was hollow, but was known to no others; but Eleazar alone knew it; 14.109. yet did Crassus take away this beam, upon the condition of touching nothing else that belonged to the temple, and then brake his oath, and carried away all the gold that was in the temple. 14.111. Nor is the largeness of these sums without its attestation; nor is that greatness owing to our vanity, as raising it without ground to so great a height; but there are many witnesses to it, and particularly Strabo of Cappadocia, who says thus: 14.112. “Mithridates sent to Cos, and took the money which queen Cleopatra had deposited there, as also eight hundred talents belonging to the Jews.” 14.113. Now we have no public money but only what appertains to God; and it is evident that the Asian Jews removed this money out of fear of Mithridates; for it is not probable that those of Judea, who had a strong city and temple, should send their money to Cos; nor is it likely that the Jews who are inhabitants of Alexandria should do so neither, since they were in no fear of Mithridates. 14.114. And Strabo himself bears witness to the same thing in another place, that at the same time that Sylla passed over into Greece, in order to fight against Mithridates, he sent Lucullus to put an end to a sedition that our nation, of whom the habitable earth is full, had raised in Cyrene; where he speaks thus: 14.115. “There were four classes of men among those of Cyrene; that of citizens, that of husbandmen, the third of strangers, and the fourth of Jews. Now these Jews are already gotten into all cities; and it is hard to find a place in the habitable earth that hath not admitted this tribe of men, and is not possessed by them;
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.
1
4.127. 1. Now after Pompey was dead, and after that victory Caesar had gained over him, Antipater, who managed the Jewish affairs, became very useful to Caesar when he made war against Egypt, and that by the order of Hyrcanus; 1
4.128. for when Mithridates of Pergamus was bringing his auxiliaries, and was not able to continue his march through Pelusium, but obliged to stay at Askelon, Antipater came to him, conducting three thousand of the Jews, armed men. He had also taken care the principal men of the Arabians should come to his assistance; 1
4.129. and on his account it was that all the Syrians assisted him also, as not willing to appear behindhand in their alacrity for Caesar, viz. Jamblicus the ruler, and Ptolemy his son, and Tholomy the son of Sohemus, who dwelt at Mount Libanus, and almost all the cities. 14.131. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they wanted; 14.132. and accordingly, when they saw Antipater and the high priest of the same sentiments, they did as they were desired. And when the Jews about Memphis heard that these Jews were come over to Caesar, they also invited Mithridates to come to them; so he came and received them also into his army. 14.133. 2. And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left; 14.134. and when it came to a fight, that wing where Mithridates was gave way, and was likely to suffer extremely, unless Antipater had come running to him with his own soldiers along the shore, when he had already beaten the enemy that opposed him; so he delivered Mithridates, and put those Egyptians who had been too hard for him to flight. 14.135. He also took their camp, and continued in the pursuit of them. He also recalled Mithridates, who had been worsted, and was retired a great way off; of whose soldiers eight hundred fell, but of Antipater’s fifty. 14.136. So Mithridates sent an account of this battle to Caesar, and openly declared that Antipater was the author of this victory, and of his own preservation, insomuch that Caesar commended Antipater then, and made use of him all the rest of that war in the most hazardous undertakings; he happened also to be wounded in one of those engagements. 14.137. 3. However, when Caesar, after some time, had finished that war, and was sailed away for Syria, he honored Antipater greatly, and confirmed Hyrcanus in the high priesthood; and bestowed on Antipater the privilege of a citizen of Rome, and a freedom from taxes every where;
14.185. 1. Now when Caesar was come to Rome, he was ready to sail into Africa to fight against Scipio and Cato, when Hyrcanus sent ambassadors to him, and by them desired that he would ratify that league of friendship and mutual alliance which was between them,
14.194. for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends. 14.195. I also ordain that he and his children retain whatsoever privileges belong to the office of high priest, or whatsoever favors have been hitherto granted them; and if at any time hereafter there arise any questions about the Jewish customs, I will that he determine the same. And I think it not proper that they should be obliged to find us winter quarters, or that any money should be required of them.” 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; 1
4.197. and that ambassadors be sent to Hyrcanus, the son of Alexander, the high priest of the Jews, that may discourse with him about a league of friendship and mutual assistance; and that a table of brass, containing the premises, be openly proposed in the capitol, and at Sidon, and Tyre, and Askelon, and in the temple, engraven in Roman and Greek letters: 14.198. that this decree may also be communicated to the quaestors and praetors of the several cities, and to the friends of the Jews; and that the ambassadors may have presents made them; and that these decrees be sent every where.” 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.”
14.202. 6. “Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa, do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land; 1
4.203. and that they pay their tribute in Sidon on the second year of that sabbatical period, the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers. 14.204. And that no one, neither president, nor lieutet, nor ambassador, raise auxiliaries within the bounds of Judea; nor may soldiers exact money of them for winter quarters, or under any other pretense; but that they be free from all sorts of injuries; 14.205. and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; 14.206. and that Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for the country, and for what they export every year to Sidon, twenty thousand six hundred and seventy-five modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees. 14.207. It is also the pleasure of the senate, that as to the villages which are in the great plain, which Hyrcanus and his forefathers formerly possessed, Hyrcanus and the Jews have them with the same privileges with which they formerly had them also; 14.208. and that the same original ordices remain still in force which concern the Jews with regard to their high priests; and that they enjoy the same benefits which they have had formerly by the concession of the people, and of the senate; and let them enjoy the like privileges in Lydda. 1
4.209. It is the pleasure also of the senate that Hyrcanus the ethnarch, and the Jews, retain those places, countries, and villages which belonged to the kings of Syria and Phoenicia, the confederates of the Romans, and which they had bestowed on them as their free gifts.
14.212. Since those imperators that have been in the provinces before me have borne witness to Hyrcanus, the high priest of the Jews, and to the Jews themselves, and this before the senate and people of Rome, when the people and senate returned their thanks to them, it is good that we now also remember the same, and provide that a requital be made to Hyrcanus, to the nation of the Jews, and to the sons of Hyrcanus, by the senate and people of Rome, and that suitably to what good-will they have shown us, and to the benefits they have bestowed upon us.”
1
4.223. 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. 14.224. And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: 14.225. 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. 14.226. Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;— 14.227. I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.” 1
4.228. 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, 14.229. in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe; 14.231. 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, 14.232. that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. 14.233. 15. “Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I would have you know that the ambassadors of the Jews have been with me, and desired they might have those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you have a regard to and take care of these men, according to the senate’s decree, that they may be safely conveyed home through your country.” 14.234. 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.” 14.235. 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” 1
4.236. 18. The declaration of Marcus Publius, the son of Spurius, and of Marcus, the son of Marcus, and of Lucius, the son of Publius: “We went to the proconsul, and informed him of what Dositheus, the son of Cleopatrida of Alexandria, desired, that, if he thought good, 14.237. he would dismiss those Jews who were Roman citizens, and were wont to observe the rites of the Jewish religion, on account of the superstition they were under. Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October.”4.239. Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Meder, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus. 14.241. 20. “The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, 14.242. wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them. 14.243. We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us.” 14.244. 21. “Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and people of the Milesians, sendeth greeting. 14.245. Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: 1
4.246. I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.” 14.247. 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, 14.248. and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.249. and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens; 14.251. Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252. Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, 14.253. and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254. Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, 14.255. as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have also found it set down in our public records.” 14.256. 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257. Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.259. 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate,
14.261. Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 1
4.262. 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. 14.263. Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition. 14.264. Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.”
14.417. He also pressed upon his enemies, and pursued them as far as the river Jordan, though they ran away by different roads. So he brought over to him all Galilee, excepting those that dwelt in the caves, and distributed money to every one of his soldiers, giving them a hundred and fifty drachmae apiece, and much more to their captains, and sent them into winter quarters; 14.441. Now when they were within two days’ march of Samosata, the barbarians had laid an ambush there to disturb those that came to Antony, and where the woods made the passes narrow, as they led to the plains, there they laid not a few of their horsemen, who were to lie still until those passengers were gone by into the wide place. 14.442. Now as soon as the first ranks were gone by, (for Herod brought on the rear,) those that lay in ambush, who were about five hundred, fell upon them on the sudden, and when they had put the foremost to flight, the king came riding hard, with the forces that were about him, and immediately drove back the enemy; by which means he made the minds of his own men courageous, and imboldened them to go on, insomuch that those who ran away before now returned back, and the barbarians were slain on all sides.
14.445. 9. And when he was near to Samosata, Antony sent out his army in all their proper habiliments to meet him, in order to pay Herod this respect, and because of the assistance he had given him; for he had heard what attacks the barbarians had made upon him in Judea. 15.311. And when he had procured these things for his own subjects, he went further, in order to provide necessaries for their neighbors, and gave seed to the Syrians, which thing turned greatly to his own advantage also, this charitable assistance being afforded most seasonably to their fruitful soil, so that every one had now a plentiful provision of food. 15.312. Upon the whole, when the harvest of the land was approaching, he sent no fewer than fifty thousand men, whom he had sustained, into the country; by which means he both repaired the afflicted condition of his own kingdom with great generosity and diligence, and lightened the afflictions of his neighbors, who were under the same calamities; 15.313. for there was nobody who had been in want that was left destitute of a suitable assistance by him; nay, further, there were neither any people, nor any cities, nor any private men, who were to make provision for the multitudes, and on that account were in want of support, and had recourse to him, but received what they stood in need of, 15.314. insomuch that it appeared, upon a computation, that the number of cori of wheat, of ten attic medimni apiece, that were given to foreigners, amounted to ten thousand, and the number that was given in his own kingdom was about fourscore thousand. 15.315. Now it happened that this care of his, and this seasonable benefaction, had such influence on the Jews, and was so cried up among other nations, as to wipe off that old hatred which his violation of some of their customs, during his reign, had procured him among all the nation, and that this liberality of his assistance in this their greatest necessity was full satisfaction for all that he had done of that nature,
15.368. and as for those that could no way be reduced to acquiesce under his scheme of government, he prosecuted them all manner of ways; but for the rest of the multitude, he required that they should be obliged to take an oath of fidelity to him, and at the same time compelled them to swear that they would bear him good-will, and continue certainly so to do, in his management of the government; 15.369. and indeed a great part of them, either to please him, or out of fear of him, yielded to what he required of them; but for such as were of a more open and generous disposition, and had indignation at the force he used to them, he by one means or other made away, with them. 15.371. The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. 15.372. However, it is but fit to set down here the reasons wherefore Herod had these Essenes in such honor, and thought higher of them than their mortal nature required; nor will this account be unsuitable to the nature of this history, as it will show the opinion men had of these Essenes. 15.373. 5. Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; 15.374. but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. 15.375. And truly this will be the best reasoning for thee, that thou love justice towards men, and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, 15.376. for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them.” 15.377. Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. 15.378. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, “Yes, twenty, nay, thirty years;” but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essenes. 15.381. but as he knew the multitude were not ready nor willing to assist him in so vast a design, he thought to prepare them first by making a speech to them, and then set about the work itself; so he called them together, and spake thus to them: 15.382. “I think I need not speak to you, my countrymen, about such other works as I have done since I came to the kingdom, although I may say they have been performed in such a manner as to bring more security to you than glory to myself; 15.383. for I have neither been negligent in the most difficult times about what tended to ease your necessities, nor have the buildings. I have made been so proper to preserve me as yourselves from injuries; and I imagine that, with God’s assistance, I have advanced the nation of the Jews to a degree of happiness which they never had before; 15.384. and for the particular edifices belonging to your own country, and your own cities, as also to those cities that we have lately acquired, which we have erected and greatly adorned, and thereby augmented the dignity of your nation, it seems to me a needless task to enumerate them to you, since you well know them yourselves; but as to that undertaking which I have a mind to set about at present, and which will be a work of the greatest piety and excellence that can possibly be undertaken by us, I will now declare it to you. 15.385. Our fathers, indeed, when they were returned from Babylon, built this temple to God Almighty, yet does it want sixty cubits of its largeness in altitude; for so much did that first temple which Solomon built exceed this temple; 15.386. nor let any one condemn our fathers for their negligence or want of piety herein, for it was not their fault that the temple was no higher; for they were Cyrus, and Darius the son of Hystaspes, who determined the measures for its rebuilding; and it hath been by reason of the subjection of those fathers of ours to them and to their posterity, and after them to the Macedonians, that they had not the opportunity to follow the original model of this pious edifice, nor could raise it to its ancient altitude; 15.387. but since I am now, by God’s will, your governor, and I have had peace a long time, and have gained great riches and large revenues, and, what is the principal filing of all, I am at amity with and well regarded by the Romans, who, if I may so say, are the rulers of the whole world, I will do my endeavor to correct that imperfection, which hath arisen from the necessity of our affairs, and the slavery we have been under formerly, and to make a thankful return, after the most pious manner, to God, for what blessings I have received from him, by giving me this kingdom, and that by rendering his temple as complete as I am able.” 15.388. 2. And this was the speech which Herod made to them; but still this speech affrighted many of the people, as being unexpected by them; and because it seemed incredible, it did not encourage them, but put a damp upon them, for they were afraid that he would pull down the whole edifice, and not be able to bring his intentions to perfection for its rebuilding; and this danger appeared to them to be very great, and the vastness of the undertaking to be such as could hardly be accomplished. 15.389. But while they were in this disposition, the king encouraged them, and told them he would not pull down their temple till all things were gotten ready for building it up entirely again. And as he promised them this beforehand, so he did not break his word with them,
15.402. and round about the entire temple were fixed the spoils taken from barbarous nations; all these had been dedicated to the temple by Herod, with the addition of those he had taken from the Arabians.
16.149. And as to the olympic games, which were in a very low condition, by reason of the failure of their revenues, he recovered their reputation, and appointed revenues for their maintece, and made that solemn meeting more venerable, as to the sacrifices and other ornaments; and by reason of this vast liberality, he was generally declared in their inscriptions to be one of the perpetual managers of those games.
16.162. 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, 16.163. it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 16.165. And I give order that the testimonial which they have given me, on account of my regard to that piety which I exercise toward all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any one transgress any part of what is above decreed, he shall be severely punished.” This was inscribed upon a pillar in the temple of Caesar. 16.166. 3. “Caesar to Norbanus Flaccus, sendeth greeting. Let those Jews, how many soever they be, who have been used, according to their ancient custom, to send their sacred money to Jerusalem, do the same freely.” These were the decrees of Caesar. 16.167. 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; 16.168. and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” 16.169. 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, 16.171. 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.” 16.172. 7. Nor did Julius Antonius, the proconsul, write otherwise. “To the magistrates, senate, and people of the Ephesians, sendeth greeting. As I was dispensing justice at Ephesus, on the Ides of February, the Jews that dwell in Asia demonstrated to me that Augustus and Agrippa had permitted them to use their own laws and customs, and to offer those their first-fruits, which every one of them freely offers to the Deity on account of piety, and to carry them in a company together to Jerusalem without disturbance. 16.173. They also petitioned me that I also would confirm what had been granted by Augustus and Agrippa by my own sanction. I would therefore have you take notice, that according to the will of Augustus and Agrippa, I permit them to use and do according to the customs of their forefathers without disturbance.”
17.41. For there was a certain sect of men that were Jews, who valued themselves highly upon the exact skill they had in the law of their fathers, and made men believe they were highly favored by God, by whom this set of women were inveigled. These are those that are called the sect of the Pharisees, who were in a capacity of greatly opposing kings. A cunning sect they were, and soon elevated to a pitch of open fighting and doing mischief.
17.162. and his building of the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and twenty-five years of their government, had not been able to perform any so great a work for the honor of God as that was;
17.174. He commanded that all the principal men of the entire Jewish nation, wheresoever they lived, should be called to him. Accordingly, they were a great number that came, because the whole nation was called, and all men heard of this call, and death was the penalty of such as should despise the epistles that were sent to call them. And now the king was in a wild rage against them all, the innocent as well as those that had afforded ground for accusations;
17.223. He also sent for the keepers of the garrisons, and for all those that had the charge of Herod’s effects, and declared publicly that he should require them to give an account of what they had; and he disposed of the castles in the manner he pleased; but those who kept them did not neglect what Archelaus had given them in command, but continued to keep all things in the manner that had been enjoined them; and their pretense was, that they kept them all for Caesar.
17.227. And when he was come to Rome, all his relations revolted to him; not out of their good-will to him, but out of their hatred to Archelaus; though indeed they were most of all desirous of gaining their liberty, and to be put under a Roman governor; but if there were too great an opposition made to that, they thought Antipas preferable to Archelaus, and so joined with him, in order to procure the kingdom for him. Sabinus also, by letters, accused Archelaus to Caesar.
17.229. but when Caesar had read these papers, and Varus’s and Sabinus’s letters, with the accounts of the money, and what were the annual incomes of the kingdom, and understood that Antipas had also sent letters to lay claim to the kingdom, he summoned his friends together, to know their opinions, and with them Caius, the son of Agrippa, and of Julia his daughter, whom he had adopted, and took him, and made him sit first of all, and desired such as pleased to speak their minds about the affairs now before them.
17.264. insomuch that of those that went up to the top of the roof, not one escaped. The Romans also rushed through the fire, where it gave them room so to do, and seized on that treasure where the sacred money was reposited; a great part of which was stolen by the soldiers, and Sabinus got openly four hundred talents.
17.342. 2. But in the tenth year of Archelaus’s government, both his brethren, and the principal men of Judea and Samaria, not being able to bear his barbarous and tyrannical usage of them, accused him before Caesar, and that especially because they knew he had broken the commands of Caesar, which obliged him to behave himself with moderation among them.
17.346. And when he was awake and gotten up, because the vision appeared to be of great importance to him, he sent for the diviners, whose study was employed about dreams. And while some were of one opinion, and some of another, (for all their interpretations did not agree,) Simon, a man of the sect of the Essenes, desired leave to speak his mind freely, and said that the vision denoted a change in the affairs of Archelaus, and that not for the better;
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.
18.1. concerning which I will discourse a little, and this the rather because the infection which spread thence among the younger sort, who were zealous for it, brought the public to destruction.
18.1. when he had estimated the number of those that were truly faithful to him, as also of those who were already corrupted, but were deceitful in the kindness they professed to him, and were likely, upon trial, to go over to his enemies, he made his escape to the upper provinces, where he afterwards raised a great army out of the Dahae and Sacae, and fought with his enemies, and retained his principality. 18.2. Coponius also, a man of the equestrian order, was sent together with him, to have the supreme power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’s money; 18.2. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way, 18.2. It cannot be that thou shouldst long continue in these bonds; but thou wilt soon be delivered from them, and wilt be promoted to the highest dignity and power, and thou wilt be envied by all those who now pity thy hard fortune; and thou wilt be happy till thy death, and wilt leave thine happiness to the children whom thou shalt have. But do thou remember, when thou seest this bird again, that thou wilt then live but five days longer. 18.3. When, therefore, those gates were first opened, some of the Samaritans came privately into Jerusalem, and threw about dead men’s bodies, in the cloisters; on which account the Jews afterward excluded them out of the temple, which they had not used to do at such festivals; and on other accounts also they watched the temple more carefully than they had formerly done. 18.3. and because he greatly admired Agrippa’s virtue, in not desiring him at all to augment his own dominions, either with larger revenues, or other authority, but took care of the public tranquillity, of the laws, and of the Divinity itself, he granted him what he had requested. He also wrote thus to Petronius, commending him for his assembling his army, and then consulting him about these affairs. 18.3. but the Jews, although at the beginning they took the report of a taxation heinously, yet did they leave off any further opposition to it, by the persuasion of Joazar, who was the son of Beethus, and high priest; so they, being over-persuaded by Joazar’s words, gave an account of their estates, without any dispute about it. 18.4. When Phraates had had legitimate sons of his own, he had also an Italian maid-servant, whose name was Thermusa, who had been formerly sent to him by Julius Caesar, among other presents. He first made her his concubine; but he being a great admirer of her beauty, in process of time having a son by her, whose name was Phraataces, he made her his legitimate wife, and had a great respect for her. 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;
18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now.
18.11. However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter.
18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.”
18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry.
18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord.
18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said.
18.31. 1. A very sad calamity now befell the Jews that were in Mesopotamia, and especially those that dwelt in Babylonia. Inferior it was to none of the calamities which had gone before, and came together with a great slaughter of them, and that greater than any upon record before; concerning all which I shall speak more accurately, and shall explain the occasions whence these miseries came upon them.
18.31. A little after which accident Coponius returned to Rome, and Marcus Ambivius came to be his successor in that government; under whom Salome, the sister of king Herod, died, and left to Julia Caesar’s wife Jamnia, all its toparchy, and Phasaelis in the plain, and Arehelais, where is a great plantation of palm trees, and their fruit is excellent in its kind.
18.158. Upon the receipt of this money, Agrippa came to Anthedon, and took shipping, and was going to set sail; but Herennius Capito, who was the procurator of Jamnia, sent a band of soldiers to demand of him three hundred thousand drachmae of silver, which were by him owing to Caesar’s treasury while he was at Rome, and so forced him to stay.
19.275. and this he restored to him as due to his family. But for Abila of Lysanias, and all that lay at Mount Libanus, he bestowed them upon him, as out of his own territories. He also made a league with this Agrippa, confirmed by oaths, in the middle of the forum, in the city of Rome:
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.”
19.299. 3. When the king had settled the high priesthood after this manner, he returned the kindness which the inhabitants of Jerusalem had showed him; for he released them from the tax upon houses, every one of which paid it before, thinking it a good thing to requite the tender affection of those that loved him. He also made Silas the general of his forces, as a man who had partaken with him in many of his troubles.
20.51. Now her coming was of very great advantage to the people of Jerusalem; for whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal, queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of dried figs. 20.52. And as soon as they were come back, and had brought those provisions, which was done very quickly, she distributed food to those that were in want of it, and left a most excellent memorial behind her of this benefaction, which she bestowed on our whole nation. 20.53. And when her son Izates was informed of this famine, he sent great sums of money to the principal men in Jerusalem. However, what favors this queen and king conferred upon our city Jerusalem shall be further related hereafter.
20.97. 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; 20.98. and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. 20.99. This was what befell the Jews in the time of Cuspius Fadus’s government.
20.123. whereupon those that were the most eminent persons at Jerusalem, and that both in regard to the respect that was paid them, and the families they were of, as soon as they saw to what a height things were gone, put on sackcloth, and heaped ashes upon their heads, and by all possible means besought the seditious, and persuaded them that they would set before their eyes the utter subversion of their country, the conflagration of their temple, and the slavery of themselves, their wives, and children, which would be the consequences of what they were doing; and would alter their minds, would cast away their weapons, and for the future be quiet, and return to their own homes. These persuasions of theirs prevailed upon them.
20.142. While Felix was procurator of Judea, he saw this Drusilla, and fell in love with her; for she did indeed exceed all other women in beauty; and he sent to her a person whose name was Simon one of his friends; a Jew he was, and by birth a Cypriot, and one who pretended to be a magician, and endeavored to persuade her to forsake her present husband, and marry him; and promised, that if she would not refuse him, he would make her a happy woman. 20.143. Accordingly she acted ill, and because she was desirous to avoid her sister Bernice’s envy, for she was very ill treated by her on account of her beauty, was prevailed upon to transgress the laws of her forefathers, and to marry Felix; and when he had had a son by her, he named him Agrippa. 20.144. But after what manner that young man, with his wife, perished at the conflagration of the mountain Vesuvius, in the days of Titus Caesar, shall be related hereafter.
20.159. Caesar also bestowed on Agrippa a certain part of Galilee, Tiberias, and Tarichae, and ordered them to submit to his jurisdiction. He gave him also Julias, a city of Perea, with fourteen villages that lay about it.
20.167. 6. These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, 20.168. and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. 20.169. Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. 20.171. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. 20.172. But the Egyptian himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to make war with the Romans, and said they ought not to obey them at all; and when any persons would not comply with them, they set fire to their villages, and plundered them. 20.173. 7. And now it was that a great sedition arose between the Jews that inhabited Caesarea, and the Syrians who dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the pre-eminence, because Herod their king was the builder of Caesarea, and because he was by birth a Jew. Now the Syrians did not deny what was alleged about Herod; but they said that Caesarea was formerly called Strato’s Tower, and that then there was not one Jewish inhabitant.
20.181. And such was the impudence and boldness that had seized on the high priests, that they had the hardiness to send their servants into the threshing-floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorest sort of the priests died for want. To this degree did the violence of the seditious prevail over all right and justice.
20.197. 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus.
20.206. he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. 20.207. So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that some of the priests, that of old were wont to be supported with those tithes, died for want of food.
20.219. 7. And now it was that the temple was finished. So when the people saw that the workmen were unemployed, who were above eighteen thousand and that they, receiving no wages, were in want because they had earned their bread by their labors about the temple; 20.221. These cloisters belonged to the outer court, and were situated in a deep valley, and had walls that reached four hundred cubits in length, and were built of square and very white stones, the length of each of which stones was twenty cubits, and their height six cubits. This was the work of king Solomon, who first of all built the entire temple. 20.222. But king Agrippa, who had the care of the temple committed to him by Claudius Caesar, considering that it is easy to demolish any building, but hard to build it up again, and that it was particularly hard to do it to these cloisters, which would require a considerable time, and great sums of money, he denied the petitioners their request about that matter; but he did not obstruct them when they desired the city might be paved with white stone.
20.237. but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest.
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.' '. None |
|
44. Josephus Flavius, Jewish War, 1.3, 1.31-1.33, 1.50, 1.61, 1.78, 1.87, 1.108, 1.153, 1.157, 1.166, 1.170, 1.179-1.180, 1.196, 1.268, 1.322, 1.408-1.415, 1.648, 2.14-2.25, 2.37-2.54, 2.69, 2.78, 2.80-2.89, 2.91-2.92, 2.95-2.99, 2.108, 2.111, 2.113, 2.117-2.129, 2.131-2.161, 2.164-2.167, 2.175, 2.235, 2.252, 2.258-2.260, 2.263, 2.272-2.273, 2.275, 2.285-2.294, 2.296, 2.308, 2.413, 2.433, 2.457-2.469, 2.471-2.480, 2.482, 2.484-2.498, 2.559-2.561, 2.567, 3.3, 3.35-3.58, 3.472, 3.508, 3.518, 4.45, 4.451, 4.456-4.469, 4.471-4.474, 5.144, 5.198-5.200, 6.310, 6.312, 6.425, 7.44-7.45, 7.66, 7.78, 7.150, 7.158-7.162, 7.216-7.218, 7.253, 7.268, 7.420-7.436 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agrippa II, and three-level system of government in Judea • Albinus (governor of Judea) • Alexander (the Great), annexes Samaria to Judea (according to Pseudo-Hecataeus) • Antiochus invasion of Judaea • Archelaus (son of Herod), annual tax income of, from Judea et al. • Capito (C. Herennius), and unrest in Judea • Essenes (Judean Desert sect, Qumran sect • First-century Judaea • Gabinius, Judea organized into synedria by • Hasmoneans, attitude towards religious benefaction of non-Judeans • Idumea, confused with Judea in ancient authors • Jews/Judeans/Ioudaioi, and ethnic vocabulary in Josephus • Jews/Judeans/Ioudaioi, as compared with Greeks and barbarians • Jews/Judeans/Ioudaioi, in diaspora • Joppe, on toparchies of Judea • Josephus, on Judea, as not client kingdom • Josephus, on Judea, collection of taxes in • Josephus, on Judea, tributum soli in • Josephus, on toparchies of Judea • Judaea • Judaea (Judea) • Judaea (Judea), and Egypt • Judaea (Judea), provenance from • Judaea, region of • Judaea, region of,Enochic • Judaea, region of,Roman government of • Judaea, region of,Sabbath, rules of • Judaea, region of,and marriage • Judaea, region of,and purity practices • Judaea, region of,and sexuality • Judaea, region of,and synagogues • Judaea, region of,name of • Judaea, region of,rabbinic • Judaea, region of,the prophets • Judea • Judea (Jewish Palestine), and provincial census • Judea (Jewish Palestine), and provincial taxes • Judea (Jewish Palestine), as client kingdom • Judea (Jewish Palestine), as tributary to Rome, tribute imposed on, by Pompey • Judea (Jewish Palestine), collection of tribute by publicani in • Judea (Jewish Palestine), incorporation of, into Roman imperial structure • Judea (Jewish Palestine), organized by Gabinius into synedria • Judea (Jewish Palestine), system of tax collection in • Judea (Jewish Palestine), taxation of, under governors • Judea (Jewish Palestine), tributum capitis (poll tax) in • Judea (Jewish Palestine), tributum soli in • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Judea (district/region), added to Agrippas kingdom by Claudius • Judea (district/region), annexation of, in • Judea (district/region), annual income of, with other territories • Judea (district/region), confused with Idumea in ancient authors • Judea (district/region), national rebellion in • Judea, Judean • Judea, characteristics of • Judea, in the Early Roman period • Judea, in the Hellenistic period • Judea, in the Persian period • Judea, overpopulated • Judea, personal landholding of • Judea/Judah • Judean writings, interest of Romans in • Judean writings, on par with Sibylline books, in Flavian Rome • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Malichus, appointed to raise levy in Judea • Maon (Judaea) • Pisidia, on toparchies of Judaea • Pliny (Gaius Plinius Secundus), Lake Asphaltites and Judaea • Prefect, of Judaea • Pseudo-Aristeas, Date, Description of Judea • Pseudo-Aristeas, Description of Judea and Bible • Roman authorities, and Judean land • Romans, Judaea, invasion and control of • Samaria (region), annexation to Judea by Alexander • Suetonius, on oracular character of Judean writings • Tacitus, on oracular character of Judean writings • Vespasian, confirmed as emperor by Judean religion and texts • census, provincial, and Judea • exactions, imposed on Judea, by Cassius • exactions, imposed on Judea, by Pompey and Scipio • law (Jewish), brought from the Jerusalem temple to Rome, after Judean War • non-Judean women, adopting Judean practices • non-Judean women, adopting Judean practices, Dio Cassius, writings of • non-Judean women, adopting Judean practices, Josephus, writings of • non-Judean women, adopting Judean practices, Josephuss narrative of Fulvia • non-Judean women, adopting Judean practices, Matthews arguments • non-Judean women, adopting Judean practices, Queen Helena of Adiabene, narrative of • non-Judean women, adopting Judean practices, punishments • publicani (tax companies), responsible for collection of tribute, in Judea and Syria • sacred land, in Judea, of the Jerusalem temple • sacred land, outside Judea, in Egypt • taxes, provincial, and Judea
Found in books: Ashbrook Harvey et al (2015) 101, 105, 107; Bar Kochba (1997) 109, 114, 127, 227; Bickerman and Tropper (2007) 132; Bloch (2022) 95, 131, 136, 137; Czajkowski et al (2020) 91; Dijkstra and Raschle (2020) 112, 115, 117, 121, 123, 124, 150, 155, 161; Faßbeck and Killebrew (2016) 55, 56, 277, 279, 414; Gera (2014) 42; Goodman (2006) 48, 52, 53, 54, 59, 74, 119, 140, 148, 151; Gordon (2020) 1, 121, 124, 125, 130, 132, 144, 172, 173, 174, 175, 176, 177, 178, 179, 227; Gruen (2020) 39, 40, 168, 169, 170, 171, 172, 175, 178, 179, 180, 182; Hachlili (2005) 184, 185, 478, 521; Keddie (2019) 29, 30; Kraemer (2010) 181, 226; Levine (2005) 63, 334; Piotrkowski (2019) 34, 41, 66, 103, 106, 277, 328, 329, 415; Price Finkelberg and Shahar (2021) 180, 188, 190, 193, 194; Salvesen et al (2020) 109, 355, 356, 357, 359, 361; Taylor (2012) 56, 68, 70, 71, 72, 73, 80, 81, 92, 100, 106, 108, 115, 135, 159, 168, 169, 171, 193, 197, 200, 234; Udoh (2006) 41, 79, 81, 106, 107, 108, 124, 126, 128, 130, 140, 156, 157, 158, 181, 182, 207, 211, 213, 214, 217, 222, 223, 237, 238, 240, 241, 242, 243; van Maaren (2022) 111, 171, 174, 176
1.3. Ταῦτα πάντα περιλαβὼν ἐν ἑπτὰ βιβλίοις καὶ μηδεμίαν τοῖς ἐπισταμένοις τὰ πράγματα καὶ παρατυχοῦσι τῷ πολέμῳ καταλιπὼν ἢ μέμψεως ἀφορμὴν ἢ κατηγορίας, τοῖς γε τὴν ἀλήθειαν ἀγαπῶσιν, ἀλλὰ μὴ πρὸς ἡδονὴν ἀνέγραψα. ποιήσομαι δὲ ταύτην τῆς ἐξηγήσεως ἀρχήν, ἣν καὶ τῶν κεφαλαίων ἐποιησάμην.' "
1.3. προυθέμην ἐγὼ τοῖς κατὰ τὴν ̔Ρωμαίων ἡγεμονίαν ̔Ελλάδι γλώσσῃ μεταβαλὼν ἃ τοῖς ἄνω βαρβάροις τῇ πατρίῳ συντάξας ἀνέπεμψα πρότερον ἀφηγήσασθαι ̓Ιώσηπος Ματθίου παῖς ἐξ ̔Ιεροσολύμων ἱερεύς, αὐτός τε ̔Ρωμαίους πολεμήσας τὰ πρῶτα καὶ τοῖς ὕστερον παρατυχὼν ἐξ ἀνάγκης:
1.3. ταῦτ' ἀκούσας ̓Αντίγονος διέπεμψεν περὶ τὴν χώραν εἴργειν καὶ λοχᾶν τοὺς σιτηγοὺς κελεύων. οἱ δ' ὑπήκουον, καὶ πολὺ πλῆθος ὁπλιτῶν ὑπὲρ τὴν ̔Ιεριχοῦντα συνηθροίσθη: διεκαθέζοντο δὲ ἐπὶ τῶν ὀρῶν παραφυλάσσοντες τοὺς τὰ ἐπιτήδεια ἐκκομίζοντας." "
1.31. Στάσεως τοῖς δυνατοῖς ̓Ιουδαίων ἐμπεσούσης καθ' ὃν καιρὸν ̓Αντίοχος ὁ κληθεὶς ̓Επιφανὴς διεφέρετο περὶ ὅλης Συρίας πρὸς Πτολεμαῖον τὸν ἕκτον, ἡ φιλοτιμία δ' ἦν αὐτοῖς περὶ δυναστείας ἑκάστου τῶν ἐν ἀξιώματι μὴ φέροντος τοῖς ὁμοίοις ὑποτετάχθαι, ̓Ονίας μὲν εἷς τῶν ἀρχιερέων ἐπικρατήσας ἐξέβαλε τῆς πόλεως τοὺς Τωβία υἱούς." "
1.31. τὰ δὲ σπήλαια ταῦτα πρὸς ἀποκρήμνοις ὄρεσιν ἦν οὐδαμόθεν προσιτά, πλαγίας δὲ ἀνόδους μόνον ἔχοντα στενοτάτας. ἡ δὲ κατὰ μέτωπον αὐτῶν πέτρα κατέτεινεν εἰς βαθυτάτας φάραγγας ὄρθιος ἐπιρρέπουσα ταῖς χαράδραις, ὥστε τὸν βασιλέα μέχρι πολλοῦ μὲν ἀπορεῖν πρὸς τὸ ἀμήχανον τοῦ τόπου, τελευταῖον δ' ἐπινοίᾳ χρήσασθαι σφαλερωτάτῃ." "
1.32. ̓Εφ' οἷς χαλεπήνας ̔Ηρώδης ὥρμησεν μὲν ἀμύνασθαι Μαχαιρᾶν ὡς πολέμιον, κρατήσας δὲ τῆς ὀργῆς ἤλαυνεν πρὸς ̓Αντώνιον κατηγορήσων τῆς Μαχαιρᾶ παρανομίας. ὁ δ' ἐν διαλογισμῷ τῶν ἡμαρτημένων γενόμενος ταχέως μεταδιώκει τε τὸν βασιλέα καὶ πολλὰ δεηθεὶς ἑαυτῷ διαλλάττει." "
1.32. οἱ δὲ καταφυγόντες πρὸς ̓Αντίοχον ἱκέτευσαν αὐτοῖς ἡγεμόσι χρώμενον εἰς τὴν ̓Ιουδαίαν ἐμβαλεῖν. πείθεται δ' ὁ βασιλεὺς ὡρμημένος πάλαι, καὶ μετὰ πλείστης δυνάμεως αὐτὸς ὁρμήσας τήν τε πόλιν αἱρεῖ κατὰ κράτος καὶ πολὺ πλῆθος τῶν Πτολεμαίῳ προσεχόντων ἀναιρεῖ, ταῖς τε ἁρπαγαῖς ἀνέδην ἐπαφιεὶς τοὺς στρατιώτας αὐτὸς καὶ τὸν ναὸν ἐσύλησε καὶ τὸν ἐνδελεχισμὸν τῶν καθ' ἡμέραν ἐναγισμῶν ἔπαυσεν ἐπ' ἔτη τρία καὶ μῆνας ἕξ." "
1.33. καὶ προσέβαλλεν μὲν συνεχῶς τῷ φρουρίῳ, πρὶν δὲ ἑλεῖν χειμῶνι βιασθεὶς χαλεπωτάτῳ ταῖς πλησίον ἐνστρατοπεδεύεται κώμαις. ἐπεὶ δ' αὐτῷ μετ' ὀλίγας ἡμέρας καὶ τὸ δεύτερον παρὰ ̓Αντωνίου τάγμα συνέμιξεν, δείσαντες τὴν ἰσχὺν οἱ πολέμιοι διὰ νυκτὸς ἐξέλιπον τὸ ἔρυμα." "
1.33. ὁ δ' ἀρχιερεὺς ̓Ονίας πρὸς Πτολεμαῖον διαφυγὼν καὶ παρ' αὐτοῦ λαβὼν τόπον ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πολίχνην τε τοῖς ̔Ιεροσολύμοις ἀπεικασμένην καὶ ναὸν ἔκτισεν ὅμοιον: περὶ ὧν αὖθις κατὰ χώραν δηλώσομεν." "
1.61. ̓Αντίοχος δὲ κατ' ὀργὴν ὧν ὑπὸ Σίμωνος ἔπαθεν, στρατεύσας εἰς τὴν ̓Ιουδαίαν ἐπολιόρκει τὸν ̔Υρκανὸν προσκαθεζόμενος τοῖς ̔Ιεροσολύμοις. ὁ δὲ τὸν Δαυίδου τάφον ἀνοίξας, ὃς δὴ πλουσιώτατος βασιλέων ἐγένετο, καὶ ὑφελόμενος ὑπὲρ τρισχίλια τάλαντα χρημάτων τόν τε ̓Αντίοχον ἀνίστησι τῆς πολιορκίας πείσας τριακοσίοις ταλάντοις καὶ δὴ καὶ ξενοτροφεῖν πρῶτος ̓Ιουδαίων ἐκ τῆς περιουσίας ἤρξατο." "
1.61. τότε δ' ἐν Κιλικίᾳ λαβὼν ἣν προειρήκαμεν παρὰ τοῦ πατρὸς ἐπιστολὴν παραχρῆμα μὲν ἔσπευδεν, ὡς δὲ εἰς Κελένδεριν κατέπλει, λαμβάνει τις αὐτὸν ἔννοια τῶν περὶ τὴν μητέρα κακῶν προμαντευομένης ἤδη καὶ καθ' ἑαυτὴν τῆς ψυχῆς." "
1.78. Θαυμάσαι δ' ἄν τις ἐν τούτῳ καὶ ̓Ιούδαν, ̓Εσσαῖος ἦν γένος οὐκ ἔστιν ὅτε πταίσας ἢ ψευσθεὶς ἐν τοῖς προαπαγγέλμασιν, ὃς ἐπειδὴ καὶ τότε τὸν ̓Αντίγονον ἐθεάσατο παριόντα διὰ τοῦ ἱεροῦ, πρὸς τοὺς γνωρίμους ἀνέκραγεν, ἦσαν δ' οὐκ ὀλίγοι παρεδρεύοντες αὐτῷ τῶν μανθανόντων," "
1.87. ἐπελθὼν δ' ἐξαίφνης ὁ Θεόδωρος τά τε σφέτερα καὶ τὴν τοῦ βασιλέως ἀποσκευὴν αἱρεῖ, τῶν δ' ̓Ιουδαίων εἰς μυρίους κτείνει. γίνεται δ' ἐπάνω τῆς πληγῆς ̓Αλέξανδρος καὶ τραπόμενος εἰς τὴν παράλιον αἱρεῖ Γάζαν τε καὶ ̔Ράφειαν καὶ ̓Ανθηδόνα τὴν αὖθις ὑπὸ ̔Ηρώδου τοῦ βασιλέως ̓Αγριππιάδα ἐπικληθεῖσαν." '
1.108. καὶ οὐ διήμαρτεν τῆς ἐλπίδος: ἐκράτησεν γὰρ τῆς ἀρχῆς τὸ γύναιον διὰ δόξαν εὐσεβείας: ἠκρίβου γὰρ δὴ μάλιστα τοῦ νόμου τὰ πάτρια καὶ τοὺς πλημμελοῦντας εἰς τοὺς ἱεροὺς νόμους ἐξ ἀρχῆς προεβάλλετο.' "
1.153. οὔτε δὲ τούτων οὔτε ἄλλου τινὸς τῶν ἱερῶν κειμηλίων ἥψατο, ἀλλὰ καὶ μετὰ μίαν τῆς ἁλώσεως ἡμέραν καθᾶραι τὸ ἱερὸν τοῖς νεωκόροις προσέταξεν καὶ τὰς ἐξ ἔθους ἐπιτελεῖν θυσίας. αὖθις δ' ἀποδείξας ̔Υρκανὸν ἀρχιερέα τά τε ἄλλα προθυμότατον ἑαυτὸν ἐν τῇ πολιορκίᾳ παρασχόντα καὶ διότι τὸ κατὰ τὴν χώραν πλῆθος ἀπέστησεν ̓Αριστοβούλῳ συμπολεμεῖν ὡρμημένον, ἐκ τούτων, ὅπερ ἦν προσῆκον ἀγαθῷ στρατηγῷ, τὸν λαὸν εὐνοίᾳ πλέον ἢ δέει προσηγάγετο." '
1.157. ἃς πάσας τοῖς γνησίοις ἀποδοὺς πολίταις κατέταξεν εἰς τὴν Συριακὴν ἐπαρχίαν. παραδοὺς δὲ ταύτην τε καὶ τὴν ̓Ιουδαίαν καὶ τὰ μέχρις Αἰγύπτου καὶ Εὐφράτου Σκαύρῳ διέπειν καὶ δύο τῶν ταγμάτων, αὐτὸς διὰ Κιλικίας εἰς ̔Ρώμην ἠπείγετο τὸν ̓Αριστόβουλον ἄγων μετὰ τῆς γενεᾶς αἰχμάλωτον.' "
1.166. συνεπολίσθησαν γοῦν τούτου κελεύσαντος Σκυθόπολίς τε καὶ Σαμάρεια καὶ ̓Ανθηδὼν καὶ ̓Απολλωνία καὶ ̓Ιάμνεια καὶ ̔Ράφεια Μάρισά τε καὶ ̓Αδώρεος καὶ Γάβαλα καὶ ̓́Αζωτος καὶ ἄλλαι πολλαί, τῶν οἰκητόρων ἀσμένως ἐφ' ἑκάστην συνθεόντων." '
1.179. Κἀν τούτῳ Κράσσος αὐτῷ διάδοχος ἐλθὼν παραλαμβάνει Συρίαν. οὗτος εἰς τὴν ἐπὶ Πάρθους στρατείαν τόν τε ἄλλον τοῦ ἐν ̔Ιεροσολύμοις ναοῦ χρυσὸν πάντα περιεῖλεν καὶ τὰ δισχίλια τάλαντα ἦρεν, ὧν ἀπέσχετο Πομπήιος. διαβὰς δὲ τὸν Εὐφράτην αὐτός τε ἀπώλετο καὶ ὁ στρατὸς αὐτοῦ, περὶ ὧν οὐ νῦν καιρὸς λέγειν.' "
1.196. ὡς παρανομώτατα μὲν αὐτὸν μετὰ τῶν ἀδελφῶν πάσης ἀπελαύνοιεν τῆς πατρίου γῆς, πολλὰ δ' εἰς τὸ ἔθνος αὐτοὶ διὰ κόρον ἐξυβρίζοιεν, καὶ ὅτι τὴν εἰς Αἴγυπτον συμμαχίαν οὐκ ἐπ' εὐνοίᾳ αὐτῷ πέμψειαν, ἀλλὰ κατὰ δέος τῶν πάλαι διαφορῶν καὶ τὴν πρὸς τὸν Πομπήιον φιλίαν ἀποσκευαζόμενοι." "
1.268. Πάρθοι δ' ἐν ̔Ιεροσολύμοις ἐφ' ἁρπαγὴν τραπόμενοι τῶν φυγόντων εἰς τὰς οἰκίας εἰσέπιπτον καὶ τὸ βασίλειον ἀπεχόμενοι μόνων τῶν ̔Υρκανοῦ χρημάτων: ἦν δ' οὐ πλείω τριακοσίων ταλάντων. ἐπετύγχανον δὲ καὶ τῶν ἄλλων οὐχ ὅσοις ἤλπισαν: ὁ γὰρ ̔Ηρώδης ἐκ πολλοῦ τὴν ἀπιστίαν τῶν βαρβάρων ὑφορώμενος εἰς τὴν ̓Ιδουμαίαν τὰ λαμπρότατα τῶν κειμηλίων προανεσκεύαστο, καὶ τῶν αὐτῷ προσεχόντων ὁμοίως ἕκαστος." '
1.322. γίνεται γοῦν ἐπελθὼν τέλος αὐτοῖς τῆς πολιορκίας, πολλοὺς μὲν τῶν βαρβάρων ἀποκτείνας, πολλὴν δὲ ἀποτεμόμενος λείαν, ὥστε τὸν μὲν ̓Αντώνιον θαυμάζοντα καὶ πάλαι τῆς ἀρετῆς αὐτὸν τότε μᾶλλον οὕτως ἔχειν καὶ προσθεῖναι πολὺ ταῖς τε ἄλλαις τιμαῖς αὐτοῦ καὶ ταῖς εἰς τὴν βασιλείαν ἐλπίσιν, ̓Αντίοχον δὲ τὸν βασιλέα ἀναγκασθῆναι παραδοῦναι τὰ Σαμόσατα.
1.408. Κατιδὼν δὲ κἀν τοῖς παραλίοις πόλιν ἤδη μὲν κάμνουσαν, Στράτωνος ἐκαλεῖτο πύργος, διὰ δὲ εὐφυίαν τοῦ χωρίου δέξασθαι δυναμένην τὸ φιλότιμον αὐτοῦ, πᾶσαν ἀνέκτισεν λευκῷ λίθῳ καὶ λαμπροτάτοις ἐκόσμησεν βασιλείοις, ἐν ᾗ μάλιστα τὸ φύσει μεγαλόνουν ἐπεδείξατο.' "1.409. μεταξὺ γὰρ Δώρων καὶ ̓Ιόππης, ὧν ἡ πόλις μέση κεῖται, πᾶσαν εἶναι συμβέβηκεν τὴν παράλιον ἀλίμενον, ὡς πάντα τὸν τὴν Φοινίκην ἐπ' Αἰγύπτου παραπλέοντα σαλεύειν ἐν πελάγει διὰ τὴν ἐκ λιβὸς ἀπειλήν, ᾧ καὶ μετρίως ἐπαυρίζοντι τηλικοῦτον ἐπεγείρεται κῦμα πρὸς ταῖς πέτραις, ὥστε τὴν ὑποστροφὴν τοῦ κύματος ἐπὶ πλεῖστον ἐξαγριοῦν τὴν θάλασσαν." "1.411. Καθάπαν δ' ἔχων ἀντιπράσσοντα τὸν τόπον ἐφιλονείκησεν πρὸς τὴν δυσχέρειαν, ὡς τὴν μὲν ὀχυρότητα τῆς δομήσεως δυσάλωτον εἶναι τῇ θαλάσσῃ, τὸ δὲ κάλλος ὡς ἐπὶ μηδενὶ δυσκόλῳ κεκοσμῆσθαι: συμμετρησάμενος γὰρ ὅσον εἰρήκαμεν τῷ λιμένι μέγεθος καθίει λίθους ἐπ' ὀργυιὰς εἴκοσιν εἰς τὸ πέλαγος, ὧν ἦσαν οἱ πλεῖστοι μῆκος ποδῶν πεντήκοντα, βάθος ἐννέα, εὖρος δέκα, τινὲς δὲ καὶ μείζους." '1.412. ἐπεὶ δὲ ἀνεπληρώθη τὸ ὕφαλον, οὕτως ἤδη τὸ ὑπερέχον τοῦ πελάγους τεῖχος ἐπὶ διακοσίους πόδας ηὐρύνετο: ὧν οἱ μὲν ἑκατὸν προδεδόμηντο πρὸς τὴν ἀνακοπὴν τοῦ κύματος, προκυμία γοῦν ἐκλήθη, τὸ δὲ λοιπὸν ὑπόκειται τῷ περιθέοντι λιθίνῳ τείχει. τοῦτο δὲ πύργοις τε διείληπται μεγίστοις, ὧν ὁ προύχων καὶ περικαλλέστατος ἀπὸ τοῦ Καίσαρος προγόνου Δρούσιον κέκληται,' "1.413. ψαλίδες τε πυκναὶ πρὸς καταγωγὴν τῶν ἐνορμιζομένων καὶ τὸ πρὸ αὐτῶν πᾶν κύκλῳ νάγμα τοῖς ἀποβαίνουσιν πλατὺς περίπατος. ὁ δ' εἴσπλους βόρειος, αἰθριώτατος γὰρ ἀνέμων τῷ τόπῳ βορέας: καὶ ἐπὶ τοῦ στόματος κολοσσοὶ τρεῖς ἑκατέρωθεν ὑπεστηριγμένοι κίοσιν, ὧν τοὺς μὲν ἐκ λαιᾶς χειρὸς εἰσπλεόντων πύργος ναστὸς ἀνέχει, τοὺς δὲ ἐκ δεξιοῦ δύο ὀρθοὶ λίθοι συνεζευγμένοι τοῦ κατὰ θάτερον χεῖλος πύργου μείζονες." "1.414. προσεχεῖς δ' οἰκίαι τῷ λιμένι λευκοῦ καὶ αὗται λίθου, καὶ κατατείνοντες ἐπ' αὐτὸν οἱ στενωποὶ τοῦ ἄστεος πρὸς ἓν διάστημα μεμετρημένοι. καὶ τοῦ στόματος ἀντικρὺ ναὸς Καίσαρος ἐπὶ γηλόφου κάλλει καὶ μεγέθει διάφορος: ἐν δ' αὐτῷ κολοσσὸς Καίσαρος οὐκ ἀποδέων τοῦ ̓Ολυμπίασιν Διός, ᾧ καὶ προσείκασται, ̔Ρώμης δὲ ἴσος ̔́Ηρᾳ τῇ κατ' ̓́Αργος. ἀνέθηκεν δὲ τῇ μὲν ἐπαρχίᾳ τὴν πόλιν, τοῖς ταύτῃ δὲ πλοϊζομένοις τὸν λιμένα, Καίσαρι δὲ τὴν τιμὴν τοῦ κτίσματος: Καισάρειαν γοῦν ὠνόμασεν αὐτήν." "1.415. Τά γε μὴν λοιπὰ τῶν ἔργων, ἀμφιθέατρον καὶ θέατρον καὶ ἀγοράς, ἄξια τῆς προσηγορίας ἐνιδρύσατο. καὶ πενταετηρικοὺς ἀγῶνας καταστησάμενος ὁμοίως ἐκάλεσεν ἀπὸ τοῦ Καίσαρος, πρῶτος αὐτὸς ἆθλα μέγιστα προθεὶς ἐπὶ τῆς ἑκατοστῆς ἐνενηκοστῆς δευτέρας ὀλυμπιάδος, ἐν οἷς οὐ μόνον οἱ νικῶντες, ἀλλὰ καὶ οἱ μετ' αὐτοὺς καὶ οἱ τρίτοι τοῦ βασιλικοῦ πλούτου μετελάμβανον." "
1.648. Γίνεται δ' ἐν ταῖς συμφοραῖς αὐτῷ καὶ δημοτική τις ἐπανάστασις. δύο ἦσαν σοφισταὶ κατὰ τὴν πόλιν μάλιστα δοκοῦντες ἀκριβοῦν τὰ πάτρια καὶ διὰ τοῦτο ἐν παντὶ τῷ ἔθνει μεγίστης ἠξιωμένοι δόξης, ̓Ιούδας τε υἱὸς Σεπφεραίου καὶ Ματθίας ἕτερος Μαργάλου." '
2.14. Αὐτὸς δὲ μετὰ τῆς μητρὸς καὶ τῶν φίλων Ποπλᾶ καὶ Πτολεμαίου καὶ Νικολάου κατῄει πρὸς θάλασσαν καταλιπὼν ἐπίτροπόν τε τῶν βασιλείων καὶ κηδεμόνα τῶν οἰκείων Φίλιππον.' "
2.14. τὸ πιστὸν ἀεὶ πᾶσιν παρέξειν, μάλιστα δὲ τοῖς κρατοῦσιν: οὐ γὰρ δίχα θεοῦ περιγενέσθαι τινὶ τὸ ἄρχειν: κἂν αὐτὸς ἄρχῃ, μηδέποτε ἐξυβρίσειν εἰς τὴν ἐξουσίαν μηδ' ἐσθῆτί τινι ἢ πλείονι κόσμῳ τοὺς ὑποτεταγμένους ὑπερλαμπρύνεσθαι." "2.15. Διῄρηνται δὲ κατὰ χρόνον τῆς ἀσκήσεως εἰς μοίρας τέσσαρας, καὶ τοσοῦτον οἱ μεταγενέστεροι τῶν προγενεστέρων ἐλαττοῦνται, ὥστ' εἰ ψαύσειαν αὐτῶν, ἐκείνους ἀπολούεσθαι καθάπερ ἀλλοφύλῳ συμφυρέντας." "2.15. συνεξῄει δ' ἅμα τοῖς τέκνοις Σαλώμη καὶ τοῦ βασιλέως ἀδελφιδοῖ τε καὶ γαμβροί, τῷ μὲν δοκεῖν συναγωνιούμενοι περὶ τῆς διαδοχῆς ̓Αρχελάῳ, τὸ δ' ἀληθὲς κατηγορήσοντες περὶ τῶν κατὰ τὸ ἱερὸν παρανομηθέντων." "2.16. ̓́Εστιν δὲ καὶ ἕτερον ̓Εσσηνῶν τάγμα, δίαιταν μὲν καὶ ἔθη καὶ νόμιμα τοῖς ἄλλοις ὁμοφρονοῦν, διεστὼς δὲ τῇ κατὰ γάμον δόξῃ: μέγιστον γὰρ ἀποκόπτειν οἴονται τοῦ βίου μέρος, τὴν διαδοχήν, τοὺς μὴ γαμοῦντας, μᾶλλον δέ, εἰ πάντες τὸ αὐτὸ φρονήσειαν, ἐκλιπεῖν ἂν τὸ γένος τάχιστα.' "2.16. Συναντᾷ δ' αὐτοῖς κατὰ τὴν Καισάρειαν Σαβῖνος ὁ τῆς Συρίας ἐπίτροπος εἰς ̓Ιουδαίαν ἀνιὼν ἐπὶ φυλακῇ τῶν ̔Ηρώδου χρημάτων. τοῦτον ἐπέσχεν προσωτέρω χωρεῖν ἐπελθὼν Οὔαρος, ὃν διὰ Πτολεμαίου πολλὰ δεηθεὶς ̓Αρχέλαος μετεπέμψατο." '2.17. τότε μὲν οὖν Σαβῖνος Οὐάρῳ χαριζόμενος οὔτ' ἐπὶ τὰς ἄκρας ἔσπευσεν οὔτε τὰ ταμιεῖα τῶν πατρῴων χρημάτων ἀπέκλεισεν ̓Αρχελάῳ, μέχρι δὲ τῆς Καίσαρος διαγνώσεως ἠρεμήσειν ὑπέσχετο καὶ διέτριβεν ἐπὶ τῆς Καισαρείας." "2.17. τοῦτο μεθ' ἡμέραν μεγίστην ταραχὴν ἤγειρεν ̓Ιουδαίοις: οἵ τε γὰρ ἐγγὺς πρὸς τὴν ὄψιν ἐξεπλάγησαν ὡς πεπατημένων αὐτοῖς τῶν νόμων, οὐδὲν γὰρ ἀξιοῦσιν ἐν τῇ πόλει δείκηλον τίθεσθαι, καὶ πρὸς τὴν ἀγανάκτησιν τῶν κατὰ τὴν πόλιν ἄθρους ὁ ἐκ τῆς χώρας λαὸς συνέρρευσεν." '2.18. τοῦτό τις τῶν οἰκετῶν αὐτοῦ διαγγέλλει τῷ Τιβερίῳ, καὶ ὃς ἀγανακτήσας εἵργνυσιν τὸν ̓Αγρίππαν καὶ μετ' αἰκίας εἶχεν αὐτὸν ἐπὶ μῆνας ἓξ ἐν δεσμωτηρίῳ, μέχρις αὐτὸς ἐτελεύτησεν ἡγεμονεύσας ἔτη δύο πρὸς τοῖς εἴκοσι καὶ τρεῖς ἡμέρας ἐπὶ μησὶν ἕξ." '2.18. ὡς δὲ τῶν ἐμποδιζόντων ὁ μὲν εἰς ̓Αντιόχειαν ἀπῆρεν, ̓Αρχέλαος δὲ εἰς ̔Ρώμην ἀνήχθη, διὰ τάχους ἐπὶ ̔Ιεροσολύμων ὁρμήσας παραλαμβάνει τὰ βασίλεια καὶ μεταπεμπόμενος τούς τε φρουράρχους καὶ διοικητὰς ἐπειρᾶτο διερευνᾶν τοὺς τῶν χρημάτων ἀναλογισμοὺς τάς τε ἄκρας παραλαμβάνειν.' "2.19. κυκλοτερὴς μὲν γάρ ἐστιν καὶ κοῖλος, ἀναδίδωσιν δὲ τὴν ὑελίνην ψάμμον, ἣν ὅταν ἐκκενώσῃ πολλὰ πλοῖα προσσχόντα, πάλιν ἀντιπληροῦται τὸ χωρίον, κατασυρόντων μὲν ὥσπερ ἐπίτηδες τότε τῶν ἀνέμων εἰς αὐτὸ τὴν ἔξωθεν ἀργὴν ψάμμον, τοῦ δὲ μετάλλου πᾶσαν εὐθέως μεταβάλλοντος εἰς ὕελον. 2.19. οὐ μὴν οἱ φύλακες τῶν ̓Αρχελάου κατημέλουν ἐντολῶν, ἔμενον δὲ φρουροῦντες ἕκαστα καὶ τὴν φρουρὰν ἀνατιθέντες Καίσαρι μᾶλλον ἢ ̓Αρχελάῳ. 2.21. δεῖν μέντοι προαποδειχθῆναι τῷ πολέμῳ χωρίον ἔξω τῆς πόλεως: οὐ γὰρ ὅσιον διὰ τὴν αὐτῶν κακοβουλίαν ὁμοφύλῳ φόνῳ μιαίνεσθαι τὰ τεμένη τῆς πατρίδος. ὁ μὲν οὖν ἀκούσας ταῦτα τοῖς βουλευταῖς ἀπήγγειλεν. 2.21. ἐπήγετο δὲ τὴν μητέρα καὶ τὸν ἀδελφὸν Νικολάου Πτολεμαῖον ῥοπὴν εἶναι δοκοῦντα διὰ τὴν παρὰ ̔Ηρώδῃ πίστιν: γεγόνει γὰρ δὴ τῶν φίλων ἐκείνου τιμιώτατος: πλεῖστον μέντοι πεποίθει διὰ δεινότητα λόγων Εἰρηναίῳ τῷ ῥήτορι, διὸ καὶ τοὺς νουθετοῦντας εἴκειν ̓Αρχελάῳ κατὰ τὸ πρεσβεῖον καὶ τὰς ἐπιδιαθήκας διεκρούσατο. 2.22. καταλείπει δὲ τρεῖς μὲν θυγατέρας ἐκ Κύπρου γεγενημένας, Βερνίκην καὶ Μαριάμμην καὶ Δρουσίλλαν, υἱὸν δὲ ἐκ τῆς αὐτῆς ̓Αγρίππαν. οὗ παντάπασιν ὄντος νηπίου πάλιν τὰς βασιλείας Κλαύδιος ἐπαρχίαν ποιήσας ἐπίτροπον πέμπει Κούσπιον Φᾶδον, ἔπειτα Τιβέριον ̓Αλέξανδρον, οἳ μηδὲν παρακινοῦντες τῶν ἐπιχωρίων ἐθῶν ἐν εἰρήνῃ τὸ ἔθνος διεφύλαξαν.' "2.22. μεθίστατο δὲ ἐν ̔Ρώμῃ πάντων πρὸς αὐτὸν ἡ σπουδὴ τῶν συγγενῶν, οἷς διὰ μίσους ἦν ̓Αρχέλαος, καὶ προηγουμένως ἕκαστος αὐτονομίας ἐπεθύμει στρατηγῷ ̔Ρωμαίων διοικουμένης, εἰ δὲ τοῦτο διαμαρτάνοι, βασιλεύειν ̓Αντίπαν ἤθελεν. 2.23. ̓Ιουδαῖοι δὲ ὡς ὅλης αὐτοῖς τῆς χώρας καταφλεγείσης συνεχύθησαν, καὶ καθάπερ ὀργάνῳ τινὶ τῇ δεισιδαιμονίᾳ συνελκόμενοι πρὸς ἓν κήρυγμα πάντες εἰς Καισάρειαν ἐπὶ Κουμανὸν συνέδραμον ἱκετεύοντες τὸν οὕτως εἰς τὸν θεὸν καὶ τὸν νόμον αὐτῶν ἐξυβρίσαντα μὴ περιιδεῖν ἀτιμώρητον. 2.23. Συνήργει δ' αὐτοῖς εἰς τοῦτο καὶ Σαβῖνος δι' ἐπιστολῶν κατηγορήσας μὲν ̓Αρχελάου παρὰ Καίσαρι, πολλὰ δ' ἐπαινέσας ̓Αντίπαν." '2.24. παρόντες δὲ καὶ οἱ γνώριμοι τῶν ̓Ιουδαίων καὶ ὁ ἀρχιερεὺς ̓Ιωνάθης υἱὸς ̓Ανάνου κατάρξαι μὲν ἔλεγον τῆς ταραχῆς Σαμαρέας διὰ τὸν φόνον, αἴτιον δὲ τῶν ἀποβεβηκότων Κουμανὸν γεγονέναι μὴ θελήσαντα τοὺς αὐθέντας τοῦ σφαγέντος ἐπεξελθεῖν.' "2.24. συντάξαντες δὲ τὰ ἐγκλήματα οἱ περὶ Σαλώμην ἐνεχείρισαν Καίσαρι, καὶ μετὰ τούτους ̓Αρχέλαος τά τε κεφάλαια τῶν ἑαυτοῦ δικαίων γράψας καὶ τὸν δακτύλιον τοῦ πατρὸς καὶ τοὺς λόγους εἰσπέμπει διὰ Πτολεμαίου. 2.25. ̔́Οσα μὲν οὖν Νέρων δι' ὑπερβολὴν εὐδαιμονίας τε καὶ πλούτου παραφρονήσας ἐξύβρισεν εἰς τὴν τύχην, ἢ τίνα τρόπον τόν τε ἀδελφὸν καὶ τὴν γυναῖκα καὶ τὴν μητέρα διεξῆλθεν, ἀφ' ὧν ἐπὶ τοὺς εὐγενεστάτους μετήνεγκεν τὴν ὠμότητα," '2.25. προσκεψάμενος δὲ ὁ Καῖσαρ τὰ παρ' ἀμφοῖν κατ' ἰδίαν τό τε μέγεθος τῆς βασιλείας καὶ τὸ πλῆθος τῆς προσόδου, πρὸς οἷς τὸν ἀριθμὸν τῆς ̔Ηρώδου γενεᾶς, προαναγνοὺς δὲ καὶ τὰ παρὰ Οὐάρου καὶ Σαβίνου περὶ τούτων ἐπεσταλμένα, συνέδριον μὲν ἀθροίζει τῶν ἐν τέλει ̔Ρωμαίων, ἐν ᾧ καὶ τὸν ἐξ ̓Αγρίππα καὶ ̓Ιουλίας τῆς θυγατρὸς θετὸν παῖδα Γάιον πρώτως ἐκάθισεν, ἀποδίδωσι δὲ λόγον αὐτοῖς." "
2.37. Διεξελθόντος δὲ πάντα καὶ Νικολάου παρελθὼν ̓Αρχέλαος προπίπτει τῶν Καίσαρος γονάτων ἡσυχῆ. κἀκεῖνος αὐτὸν μάλα φιλοφρόνως ἀναστήσας ἐνέφηνεν μὲν ὡς ἄξιος εἴη τῆς πατρῴας διαδοχῆς, οὐ μήν τι βέβαιον ἀπεφήνατο.' "
2.37. οἱ δὲ τοσαυτάκις πρὸς ἐλευθερίαν ἀναχαιτίσαντες Δαλμάται καὶ πρὸς τὸ μόνον ἀεὶ χειρωθέντες τότε συλλεξάμενοι τὴν ἰσχὺν πάλιν ἀποστῆναι, νῦν οὐχ ὑφ' ἑνὶ τάγματι ̔Ρωμαίων ἡσυχίαν ἄγουσιν;" "2.38. διαλύσας δὲ τοὺς συνέδρους ἐκείνης τῆς ἡμέρας καθ' ἑαυτὸν περὶ ὧν διήκουσεν ἐσκέπτετο, εἴτε χρὴ τῶν ἐν ταῖς διαθήκαις καταστῆσαί τινα διάδοχον, εἴτε καὶ πάσῃ τῇ γενεᾷ διανεῖμαι τὴν ἀρχήν: ἐδόκει γὰρ ἐπικουρίας τὸ πλῆθος τῶν προσώπων χρῄζειν." "2.38. πάντων δὴ σχεδὸν τῶν ὑφ' ἡλίῳ τὰ ̔Ρωμαίων ὅπλα προσκυνούντων ὑμεῖς μόνοι πολεμήσετε μηδὲ τὸ Καρχηδονίων τέλος σκοποῦντες, οἳ τὸν μέγαν αὐχοῦντες ̓Αννίβαν καὶ τὴν ἀπὸ Φοινίκων εὐγένειαν ὑπὸ τὴν Σκιπίωνος δεξιὰν ἔπεσον;" "2.39. Πρὶν δὲ ὁρίσαι τι περὶ τούτων Καίσαρα τελευτᾷ μὲν ἡ ̓Αρχελάου μήτηρ Μαλθακὴ νοσήσασα, παρὰ Οὐάρου δ' ἐκομίσθησαν ἐκ Συρίας ἐπιστολαὶ περὶ τῆς ̓Ιουδαίων ἀποστάσεως," '2.39. λοιπὸν οὖν ἐπὶ τὴν τοῦ θεοῦ συμμαχίαν καταφευκτέον. ἀλλὰ καὶ τοῦτο παρὰ ̔Ρωμαίοις τέτακται: δίχα γὰρ θεοῦ συστῆναι τηλικαύτην ἡγεμονίαν ἀδύνατον. 2.41. καὶ αὐτὸς μὲν ὑπέστρεψεν εἰς ̓Αντιόχειαν, ἐπελθὼν δὲ ὁ Σαβῖνος ἀφορμὴν αὐτοῖς παρέσχεν νεωτεροποιίας: τούς τε γὰρ φρουροὺς παραδιδόναι τὰς ἄκρας ἐβιάζετο καὶ πικρῶς τὰ βασιλικὰ χρήματα διηρεύνα, πεποιθὼς οὐ μόνον τοῖς ὑπὸ Οὐάρου καταλειφθεῖσι στρατιώταις, ἀλλὰ καὶ πλήθει δούλων ἰδίων, οὓς ἅπαντας ὁπλίσας ὑπηρέταις ἐχρῆτο τῆς πλεονεξίας.' "2.41. καὶ πολλὰ τῶν τε ἀρχιερέων καὶ τῶν γνωρίμων παρακαλούντων μὴ παραλιπεῖν τὸ ὑπὲρ τῶν ἡγεμόνων ἔθος οὐκ ἐνέδοσαν, πολὺ μὲν καὶ τῷ σφετέρῳ πλήθει πεποιθότες, καὶ γὰρ τὸ ἀκμαιότατον τῶν νεωτεριζόντων συνήργει, μάλιστα δ' ἀφορῶντες εἰς τὸν ̓Ελεάζαρον στρατηγοῦντα." "2.42. Φλώρῳ μὲν οὖν δεινὸν εὐαγγέλιον ἦν, καὶ προῃρημένος ἐξάπτειν τὸν πόλεμον οὐδὲν ἀπεκρίνατο τοῖς πρεσβευταῖς: 2.42. ἐνστάσης δὲ τῆς πεντηκοστῆς, οὕτω καλοῦσίν τινα ἑορτὴν ̓Ιουδαῖοι παρ' ἑπτὰ γινομένην ἑβδομάδας καὶ τὸν ἀριθμὸν τῶν ἡμερῶν προσηγορίαν ἔχουσαν, οὐχ ἡ συνήθης θρησκεία συνήγαγεν τὸν δῆμον, ἀλλ' ἡ ἀγανάκτησις." '2.43. Τῇ δ' ἑξῆς, πεντεκαιδεκάτη δ' ἦν Λώου μηνός, ὥρμησαν ἐπὶ τὴν ̓Αντωνίαν καὶ τοὺς ἐν αὐτῇ φρουροὺς δυσὶν ἡμέραις πολιορκήσαντες αὐτούς τε εἷλον καὶ κατέσφαξαν καὶ τὸ φρούριον ἐνέπρησαν." '2.43. συνέδραμεν γοῦν πλῆθος ἄπειρον ἔκ τε τῆς Γαλιλαίας καὶ ἐκ τῆς ̓Ιδουμαίας ̔Ιεριχοῦντός τε καὶ τῆς ὑπὲρ ̓Ιορδάνην Περαίας, ὑπερεῖχεν δὲ πλήθει καὶ προθυμίαις ἀνδρῶν ὁ γνήσιος ἐξ αὐτῆς ̓Ιουδαίας λαός.' "2.44. διανείμαντες δὲ σφᾶς αὐτοὺς εἰς τρία μέρη τριχῆ στρατοπεδεύονται, πρός τε τῷ βορείῳ τοῦ ἱεροῦ κλίματι καὶ πρὸς τῷ μεσημβρινῷ κατὰ τὸν ἱππόδρομον, ἡ δὲ τρίτη μοῖρα πρὸς τοῖς βασιλείοις κατὰ δύσιν. περικαθεζόμενοι δὲ πανταχόθεν τοὺς ̔Ρωμαίους ἐπολιόρκουν. 2.44. οἱ δὲ περὶ τὸν Μανάημον εἰσπεσόντες ὅθεν οἱ στρατιῶται διέφυγον ὅσους τε αὐτῶν κατελάμβανον μὴ φθάσαντας ἐκδραμεῖν διέφθειραν, καὶ τὰς ἀποσκευὰς διαρπάσαντες ἐνέπρησαν τὸ στρατόπεδον. ταῦτα μὲν οὖν ἕκτῃ Γορπιαίου μηνὸς ἐπράχθη. 2.45. ̔Ο δὲ Σαβῖνος πρός τε τὸ πλῆθος αὐτῶν ὑποδείσας καὶ τὰ φρονήματα συνεχεῖς μὲν ἀγγέλους ἔπεμπεν πρὸς Οὔαρον ἐπαμύνειν ἐν τάχει δεόμενος ὡς εἰ βραδύνοι κατακοπησομένου τοῦ τάγματος:' "2.45. ἀμέλει πολλὰ τοῦ δήμου τοῖς στρατιώταις ἀνεῖναι τὴν πολιορκίαν παρακαλοῦντος, οἱ δὲ προσέκειντο χαλεπώτερον, μέχρι μηκέτι ἀντέχοντες οἱ περὶ τὸν Μετίλιον, οὗτος γὰρ ἦν τῶν ̔Ρωμαίων ἔπαρχος, διαπέμπονται πρὸς τοὺς περὶ τὸν ̓Ελεάζαρον ἐξαιτούμενοι μόνας τὰς ψυχὰς ὑποσπόνδους, τὰ δ' ὅπλα καὶ τὴν λοιπὴν κτῆσιν παραδώσειν λέγοντες." "2.46. ἀντέσχον δὲ οὔτε Σεβαστὴ ταῖς ὁρμαῖς αὐτῶν οὔτε ̓Ασκάλων, ἀλλ' ἐπὶ ταύταις πυρποληθείσαις ̓Ανθηδόνα καὶ Γάζαν κατέσκαπτον. πολλαὶ δὲ καθ' ἑκάστην τούτων τῶν πόλεων ἀνηρπάζοντο κῶμαι, καὶ τῶν ἁλισκομένων ἀνδρῶν φόνος ἦν ἄπειρος." '2.46. αὐτὸς δὲ ἐπὶ τὸν ὑψηλότατον τοῦ φρουρίου πύργον ἀναβάς, ὃς ἐκαλεῖτο Φασάηλος ἐπώνυμον ἔχων ἀδελφὸν ̔Ηρώδου διαφθαρέντα ὑπὸ Πάρθων, ἐντεῦθεν κατέσειεν τοῖς ἐν τῷ τάγματι στρατιώταις ἐπιχειρεῖν τοῖς πολεμίοις: δι' ἔκπληξιν γὰρ οὐδ' εἰς τοὺς σφετέρους καταβαίνειν ἐθάρρει." "2.47. παραπεισθέντες δὲ οἱ στρατιῶται προπηδῶσιν εἰς τὸ ἱερὸν καὶ μάχην καρτερὰν τοῖς ̓Ιουδαίοις συνάπτουσιν, ἐν ᾗ μέχρι μὲν οὐδεὶς καθύπερθεν ἐπήμυνεν περιῆσαν ἐμπειρίᾳ πολέμου τῶν ἀπείρων: 2.47. προϊὼν γοῦν ὁσημέραι πολλοὺς μὲν ἀνῄρει τῶν πρὸς τῇ Σκυθοπόλει ̓Ιουδαίων, τρεπόμενος δὲ πολλάκις αὐτοὺς ἅπαντας μόνος ἦν ῥοπὴ τῆς παρατάξεως. 2.48. Γερασηνοί τε οὔτε εἰς τοὺς ἐμμείναντας ἐπλημμέλησαν καὶ τοὺς ἐξελθεῖν ἐθελήσαντας προέπεμψαν μέχρι τῶν ὅρων.' "2.48. ἐπεὶ δὲ πολλοὶ ̓Ιουδαίων ἀναβάντες ἐπὶ τὰς στοὰς κατὰ κεφαλῆς αὐτῶν ἠφίεσαν τὰ βέλη, συνετρίβοντο πολλοὶ καὶ οὔτε τοὺς ἄνωθεν βάλλοντας ἀμύνεσθαι ῥᾴδιον ἦν οὔτε τοὺς συστάδην μαχομένους ὑπομένειν. 2.49. Καταπονούμενοι μὲν πρὸς ἀμφοτέρων ὑποπιμπρᾶσιν τὰς στοάς, ἔργα θαυμάσια μεγέθους τε καὶ πολυτελείας ἕνεκεν: οἱ δ' ἐπ' αὐτῶν ἐξαίφνης ὑπὸ τῆς φλογὸς περισχεθέντες πολλοὶ μὲν ἐν αὐτῇ διεφθάρησαν, πολλοὶ δὲ ὑπὸ τῶν πολεμίων πηδῶντες εἰς αὐτούς, τινὲς δ' εἰς τοὐπίσω κατὰ τοῦ τείχους ἐκρημνίζοντο, ἔνιοι δ' ὑπ' ἀμηχανίας τοῖς ἰδίοις ξίφεσιν τὸ πῦρ ἔφθανον:" "2.49. τότε δ' ὡς καὶ παρὰ τοῖς ἄλλοις ἐτετάρακτο, μᾶλλον ἐξήφθη τὰ παρ' ἐκείνοις. καὶ δὴ τῶν ̓Αλεξανδρέων ἐκκλησιαζόντων περὶ ἧς ἔμελλον ἐκπέμπειν πρεσβείας ἐπὶ Νέρωνα συνερρύησαν μὲν εἰς τὸ ἀμφιθέατρον ἅμα τοῖς ̔́Ελλησιν συχνοὶ ̓Ιουδαίων," '2.51. ̓Ιουδαίους δὲ ἥ τε τῶν ἔργων καὶ ἀνδρῶν φθορὰ πολὺ πλείους καὶ μαχιμωτέρους ἐπισυνέστησεν ̔Ρωμαίοις καὶ περισχόντες τὰ βασίλεια πάντας ἠπείλουν διαφθείρειν, εἰ μὴ θᾶττον ἀπίοιεν: ὑπισχνοῦντο γὰρ ἄδειαν τῷ Σαβίνῳ βουλομένῳ μετὰ τοῦ τάγματος ἐξιέναι. 2.51. Εἰς δὲ τὴν Γαλιλαίαν ἀπέστειλεν Καισέννιον Γάλλον ἡγεμόνα τοῦ δωδεκάτου τάγματος παραδοὺς δύναμιν ὅσην ἀρκέσειν πρὸς τὸ ἔθνος ὑπελάμβανεν.' "2.52. γενναιότατοι δ' αὐτῶν ἔδοξαν οἱ Μονοβάζου τοῦ τῆς ̓Αδιαβηνῆς βασιλέως συγγενεῖς, Μονόβαζός τε καὶ Κενεδαῖος, μεθ' οὓς ὁ Περαί̈της Νίγερ καὶ Σίλας ὁ Βαβυλώνιος αὐτομολήσας εἰς τοὺς ̓Ιουδαίους ἀπ' ̓Αγρίππα τοῦ βασιλέως:" "2.52. συνελάμβανον δ' αὐτοῖς οἱ πλείους τῶν βασιλικῶν αὐτομολήσαντες. τὸ μέντοι πολεμικώτατον μέρος, Σεβαστηνοὶ τρισχίλιοι ̔Ροῦφός τε καὶ Γρᾶτος ἐπὶ τούτοις, ὁ μὲν τοὺς πεζοὺς τῶν βασιλικῶν ὑπ' αὐτὸν ἔχων, ̔Ροῦφος δὲ τοὺς ἱππεῖς, ὢν ἑκάτερος καὶ χωρὶς ὑπηκόου δυνάμεως δι' ἀλκὴν καὶ σύνεσιν πολέμου ῥοπή, προσέθεντο ̔Ρωμαίοις." "2.53. ̓Ιουδαῖοι μὲν οὖν ἐνέκειντο τῇ πολιορκίᾳ τῶν τειχῶν ἅμα πειρώμενοι τοῦ φρουρίου καὶ τοῖς περὶ τὸν Σαβῖνον ἐμβοῶντες ἀπιέναι μηδ' ἐμποδὼν αὐτοῖς γενέσθαι διὰ χρόνου πολλοῦ κομιζομένοις τὴν πάτριον αὐτονομίαν." '2.53. Κέστιος δὲ παρελθὼν ὑποπίμπρησιν τήν τε Βεθεζὰν προσαγορευομένην καὶ τὴν Καινόπολιν καὶ τὸ καλούμενον Δοκῶν ἀγοράν, ἔπειτα πρὸς τὴν ἄνω πόλιν ἐλθὼν ἀντικρὺ τῆς βασιλικῆς αὐλῆς ἐστρατοπεδεύετο.' "2.54. ̔Ο γοῦν Κέστιος οὔτε τὴν τῶν πολιορκουμένων ἀπόγνωσιν οὔτε τοῦ δήμου τὸ φρόνημα συνιδὼν ἐξαίφνης ἀνεκάλεσεν τοὺς στρατιώτας καὶ καταγνοὺς ἐπ' οὐδεμιᾷ πληγῇ τῶν ἐλπίδων παραλογώτατα ἀπὸ τῆς πόλεως ἀνέζευξεν." '2.54. Σαβίνῳ δ' ἀγαπητὸν μὲν ἦν ὑπεξελθεῖν, ἠπίστει δὲ ταῖς ὑποσχέσεσιν καὶ τὸ πρᾷον αὐτῶν δέλεαρ εἰς ἐνέδραν ὑπώπτευεν: ἅμα δὲ καὶ τὴν ἀπὸ Οὐάρου βοήθειαν ἐλπίζων διέτριβεν τὴν πολιορκίαν." "
2.69. μετὰ δὲ τῆς ὅλης δυνάμεως αὐτὸς Οὔαρος εἰς Σαμάρειαν ἐλάσας τῆς μὲν πόλεως ἀπέσχετο μηδὲν ἐν τοῖς τῶν ἄλλων θορύβοις παρακεκινηκυῖαν εὑρών, αὐλίζεται δὲ περί τινα κώμην ̓Αροῦν καλουμένην: κτῆμα δὲ ἦν Πτολεμαίου καὶ διὰ τοῦτο ὑπὸ τῶν ̓Αράβων διηρπάσθη μηνιόντων καὶ τοῖς ̔Ηρώδου φίλοις.' "
2.78. Καῖσαρ δὲ τοῖς μὲν ἄλλοις συνέγνω, τινὰς δὲ τῶν τοῦ βασιλέως συγγενῶν, ἦσαν γὰρ ἐν αὐτοῖς ἔνιοι προσήκοντες ̔Ηρώδῃ κατὰ γένος, κολάσαι προσέταξεν, ὅτι κατ' οἰκείου βασιλέως ἐστρατεύσαντο." "2.81. ἀθροίσαντος δὲ Καίσαρος συνέδριον τῶν ἐν τέλει ̔Ρωμαίων καὶ τῶν φίλων ἐν τῷ κατὰ τὸ Παλάτιον ̓Απόλλωνος ἱερῷ, κτίσμα δ' ἦν ἴδιον αὐτοῦ θαυμασίῳ πολυτελείᾳ κεκοσμημένον, μετὰ μὲν τῶν πρεσβευτῶν τὸ ̓Ιουδαϊκὸν πλῆθος ἔστη," "2.82. σὺν δὲ τοῖς φίλοις ἄντικρυς ̓Αρχέλαος, τῶν δὲ τούτου συγγενῶν οἱ φίλοι παρ' οὐδετέροις, συμπαρίστασθαι μὲν ̓Αρχελάῳ διὰ μῖσος καὶ φθόνον οὐχ ὑπομένοντες, ὀφθῆναι δὲ μετὰ τῶν κατηγόρων ὑπὸ Καίσαρος αἰδούμενοι." "2.83. τούτοις παρῆν καὶ Φίλιππος ἀδελφὸς ̓Αρχελάου, προπεμφθεὶς κατ' εὔνοιαν ὑπὸ Οὐάρου δυοῖν ἕνεκα, ̓Αρχελάῳ τε συναγωνίσασθαι, κἂν διανέμῃ τὸν ̔Ηρώδου Καῖσαρ οἶκον πᾶσι τοῖς ἐγγόνοις, κλήρου τινὸς ἀξιωθῆναι." "2.84. ̓Επιτραπὲν δὲ λέγειν τοῖς κατηγόροις τὰς ̔Ηρώδου παρανομίας πρῶτον διεξῄεσαν, οὐ βασιλέα λέγοντες ἀλλὰ τῶν πώποτε τυραννησάντων ὠμότατον ἐνηνοχέναι τύραννον: πλείστων γοῦν ἀνῃρημένων ὑπ' αὐτοῦ τοιαῦτα πεπονθέναι τοὺς καταλειφθέντας, ὥστε μακαρίζεσθαι τοὺς ἀπολωλότας:" '2.85. βεβασανικέναι γὰρ οὐ μόνον τὰ σώματα τῶν ὑποτεταγμένων ἀλλὰ καὶ τὰς πόλεις: τὰς μὲν γὰρ ἰδίας λελωβῆσθαι, τὰς δὲ τῶν ἀλλοφύλων κεκοσμηκέναι καὶ τὸ τῆς ̓Ιουδαίας αἷμα κεχαρίσθαι τοῖς ἔξωθεν δήμοις. 2.86. ἀντὶ δὲ τῆς παλαιᾶς εὐδαιμονίας καὶ τῶν πατρίων νόμων πενίας τὸ ἔθνος καὶ παρανομίας ἐσχάτης πεπληρωκέναι, καθόλου δὲ πλείους ὑπομεμενηκέναι τὰς ἐξ ̔Ηρώδου συμφορὰς ἐν ὀλίγοις ἔτεσιν ̓Ιουδαίους ὧν ἐν παντὶ τῷ χρόνῳ μετὰ τὴν ἐκ Βαβυλῶνος ἀναχώρησιν ἔπαθον οἱ πρόγονοι Ξέρξου βασιλεύοντος ἀπαναστάντες. 2.87. εἰς τοσοῦτον μέντοι μετριότητος καὶ τοῦ δυστυχεῖν ἔθους προελθεῖν, ὥστε ὑπομεῖναι τῆς πικρᾶς δουλείας καὶ διαδοχὴν αὐθαίρετον: 2.88. ̓Αρχέλαον γοῦν τὸν τηλικούτου τυράννου παῖδα μετὰ τὴν τοῦ πατρὸς τελευτὴν βασιλέα τε προσειπεῖν ἑτοίμως καὶ συμπενθῆσαι τὸν ̔Ηρώδου θάνατον αὐτῷ καὶ συνεύξασθαι περὶ τῆς διαδοχῆς.' "2.89. τὸν δ' ὥσπερ ἀγωνιάσαντα, μὴ νόθος υἱὸς εἶναι δόξειεν ̔Ηρώδου, προοιμιάσασθαι τὴν βασιλείαν τρισχιλίων πολιτῶν φόνῳ, καὶ τοσαῦτα μὲν παρεστακέναι θύματα περὶ τῆς ἀρχῆς τῷ θεῷ, τοσούτοις δ' ἐμπεπληκέναι νεκροῖς τὸ ἱερὸν ἐν ἑορτῇ." "
2.91. συνάψαντας δὲ τῇ Συρίᾳ τὴν χώραν αὐτῶν διοικεῖν ἐπ' ἰδίοις ἡγεμόσιν: ἐπιδείξεσθαι γάρ, ὡς οἱ νῦν στασιώδεις διαβαλλόμενοι καὶ πολεμικοὶ φέρειν οἴδασιν μετρίους ἡγεμόνας." '2.92. ̓Ιουδαῖοι μὲν οὖν ἐκ τῆς κατηγορίας κατέληξαν εἰς τοιαύτην ἀξίωσιν, ἀναστὰς δὲ Νικόλαος ἀπελύσατο μὲν τὰς εἰς τοὺς βασιλεῖς αἰτίας, κατηγόρει δὲ τοῦ ἔθνους τό τε δύσαρκτον καὶ τὸ δυσπειθὲς φύσει πρὸς τοὺς βασιλεῖς. συνδιέβαλλε δὲ καὶ τοὺς ̓Αρχελάου συγγενεῖς, ὅσοι πρὸς τοὺς κατηγόρους ἀφεστήκεσαν.
2.95. ἐγένετο δὲ ὑπὸ τούτῳ μὲν ἥ τε Περαία καὶ Γαλιλαία, πρόσοδος διακόσια τάλαντα, Βατανέα δὲ καὶ Τράχων Αὐρανῖτίς τε καὶ μέρη τινὰ τοῦ Ζήνωνος οἴκου τὰ περὶ ἰννάνω, πρόσοδον ἔχοντα ταλάντων ἑκατόν, ὑπὸ Φιλίππῳ τέτακτο.' "2.96. τῆς ̓Αρχελάου δ' ἐθναρχίας ̓Ιδουμαία τε καὶ ̓Ιουδαία πᾶσα καὶ Σαμαρεῖτις ἦν κεκουφισμένη τετάρτῳ μέρει τῶν φόρων εἰς τιμὴν τοῦ μὴ μετὰ τῶν ἄλλων ἀποστῆναι." "2.97. πόλεις δ' ὑπηκόους παρέλαβεν Στράτωνος πύργον καὶ Σεβαστὴν καὶ ̓Ιόππην καὶ ̔Ιεροσόλυμα: τὰς γὰρ ̔Ελληνίδας Γάζαν καὶ Γάδαρα καὶ ̔́Ιππον ἀποτεμόμενος τῆς βασιλείας προσέθηκεν Συρίᾳ. πρόσοδος ἦν τῆς ̓Αρχελάῳ δοθείσης χώρας τετρακοσίων ταλάντων." "2.98. Σαλώμη δὲ πρὸς οἷς ὁ βασιλεὺς ἐν ταῖς διαθήκαις κατέλιπεν ̓Ιαμνείας τε καὶ ̓Αζώτου καὶ Φασαηλίδος ἀποδείκνυται δεσπότις, χαρίζεται δ' αὐτῇ Καῖσαρ καὶ τὰ ἐν ̓Ασκάλωνι βασίλεια: συνήγετο δ' ἐκ πάντων ἑξήκοντα προσόδου τάλαντα: τὸν δὲ οἶκον αὐτῆς ὑπὸ τὴν ̓Αρχελάου τοπαρχίαν ἔταξεν." "2.99. τῆς δ' ἄλλης ̔Ηρώδου γενεᾶς ἕκαστος τὸ καταλειφθὲν ἐν ταῖς διαθήκαις ἐκομίζετο. δυσὶ δ' αὐτοῦ θυγατράσι παρθένοις Καῖσαρ ἔξωθεν χαρίζεται πεντήκοντα μυριάδας ἀργυρίου καὶ συνῴκισεν αὐτὰς τοῖς Φερώρα παισίν." "
2.108. πάνυ δὲ αὐτὸν παρώξυνεν ἡ τόλμα τῶν παρ' αὐτοῦ λεγομένων: τοῖς γὰρ πυνθανομένοις περὶ ̓Αριστοβούλου σώζεσθαι μὲν κἀκεῖνον ἔλεγεν, ἀπολελεῖφθαι δὲ ἐπίτηδες ἐν Κύπρῳ τὰς ἐπιβουλὰς φυλασσόμενον: ἧττον γὰρ ἐπιχειρεῖσθαι διεζευγμένους." "
2.111. Παραλαβὼν δὲ τὴν ἐθναρχίαν ̓Αρχέλαος καὶ κατὰ μνήμην τῶν πάλαι διαφορῶν οὐ μόνον ̓Ιουδαίοις ἀλλὰ καὶ Σαμαρεῦσι χρησάμενος ὠμῶς, πρεσβευσαμένων ἑκατέρων κατ' αὐτοῦ πρὸς Καίσαρα ἔτει τῆς ἀρχῆς ἐνάτῳ φυγαδεύεται μὲν αὐτὸς εἰς Βίενναν πόλιν τῆς Γαλλίας, ἡ οὐσία δ' αὐτοῦ τοῖς Καίσαρος θησαυροῖς ἐγκατατάσσεται." "
2.113. ἄλλων δ' ἄλλως ἐξηγουμένων Σίμων τις ̓Εσσαῖος τὸ γένος ἔφη τοὺς μὲν στάχυς ἐνιαυτοὺς νομίζειν, βόας δὲ μεταβολὴν πραγμάτων διὰ τὸ τὴν χώραν ἀροτριῶντας ἀλλάσσειν: ὥστε βασιλεύσειν μὲν αὐτὸν τὸν τῶν ἀσταχύων ἀριθμόν, ἐν ποικίλαις δὲ πραγμάτων μεταβολαῖς γενόμενον τελευτήσειν. ταῦτα ἀκούσας ̓Αρχέλαος μετὰ πέντε ἡμέρας ἐπὶ τὴν δίκην ἐκλήθη." '
2.117. Τῆς δὲ ̓Αρχελάου χώρας εἰς ἐπαρχίαν περιγραφείσης ἐπίτροπος τῆς ἱππικῆς παρὰ ̔Ρωμαίοις τάξεως Κωπώνιος πέμπεται μέχρι τοῦ κτείνειν λαβὼν παρὰ Καίσαρος ἐξουσίαν.' "2.118. ἐπὶ τούτου τις ἀνὴρ Γαλιλαῖος ̓Ιούδας ὄνομα εἰς ἀπόστασιν ἐνῆγε τοὺς ἐπιχωρίους κακίζων, εἰ φόρον τε ̔Ρωμαίοις τελεῖν ὑπομενοῦσιν καὶ μετὰ τὸν θεὸν οἴσουσι θνητοὺς δεσπότας. ἦν δ' οὗτος σοφιστὴς ἰδίας αἱρέσεως οὐδὲν τοῖς ἄλλοις προσεοικώς." '2.119. Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον. 2.121. τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες, τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι καὶ μηδεμίαν τηρεῖν πεπεισμένοι τὴν πρὸς ἕνα πίστιν.' "2.122. Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι." "2.123. κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι." "2.124. Μία δ' οὐκ ἔστιν αὐτῶν πόλις ἀλλ' ἐν ἑκάστῃ μετοικοῦσιν πολλοί. καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς πάντ' ἀναπέπταται τὰ παρ' αὐτοῖς ὁμοίως ὥσπερ ἴδια, καὶ πρὸς οὓς οὐ πρότερον εἶδον εἰσίασιν ὡς συνηθεστάτους:" "2.125. διὸ καὶ ποιοῦνται τὰς ἀποδημίας οὐδὲν μὲν ὅλως ἐπικομιζόμενοι, διὰ δὲ τοὺς λῃστὰς ἔνοπλοι. κηδεμὼν δ' ἐν ἑκάστῃ πόλει τοῦ τάγματος ἐξαιρέτως τῶν ξένων ἀποδείκνυται ταμιεύων ἐσθῆτα καὶ τὰ ἐπιτήδεια." '2.126. καταστολὴ δὲ καὶ σχῆμα σώματος ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν. οὔτε δὲ ἐσθῆτας οὔτε ὑποδήματα ἀμείβουσι πρὶν διαρραγῆναι τὸ πρότερον παντάπασιν ἢ δαπανηθῆναι τῷ χρόνῳ.' "2.127. οὐδὲν δ' ἐν ἀλλήλοις οὔτ' ἀγοράζουσιν οὔτε πωλοῦσιν, ἀλλὰ τῷ χρῄζοντι διδοὺς ἕκαστος τὰ παρ' αὐτῷ τὸ παρ' ἐκείνου χρήσιμον ἀντικομίζεται: καὶ χωρὶς δὲ τῆς ἀντιδόσεως ἀκώλυτος ἡ μετάληψις αὐτοῖς παρ' ὧν ἂν θέλωσιν." '2.128. Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129. καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.' "
2.131. προκατεύχεται δ' ὁ ἱερεὺς τῆς τροφῆς, καὶ γεύσασθαί τινα πρὶν τῆς εὐχῆς ἀθέμιτον: ἀριστοποιησάμενος δ' ἐπεύχεται πάλιν: ἀρχόμενοί τε καὶ παυόμενοι γεραίρουσι θεὸν ὡς χορηγὸν τῆς ζωῆς. ἔπειθ' ὡς ἱερὰς καταθέμενοι τὰς ἐσθῆτας πάλιν ἐπ' ἔργα μέχρι δείλης τρέπονται." "2.132. δειπνοῦσι δ' ὁμοίως ὑποστρέψαντες συγκαθεζομένων τῶν ξένων, εἰ τύχοιεν αὐτοῖς παρόντες. οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος μιαίνει, τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις." "2.133. καὶ τοῖς ἔξωθεν ὡς μυστήριόν τι φρικτὸν ἡ τῶν ἔνδον σιωπὴ καταφαίνεται, τούτου δ' αἴτιον ἡ διηνεκὴς νῆψις καὶ τὸ μετρεῖσθαι παρ' αὐτοῖς τροφὴν καὶ ποτὸν μέχρι κόρου." "2.134. Τῶν μὲν οὖν ἄλλων οὐκ ἔστιν ὅ τι μὴ τῶν ἐπιμελητῶν προσταξάντων ἐνεργοῦσι, δύο δὲ ταῦτα παρ' αὐτοῖς αὐτεξούσια, ἐπικουρία καὶ ἔλεος: βοηθεῖν τε γὰρ τοῖς ἀξίοις, ὁπόταν δέωνται, καὶ καθ' ἑαυτοὺς ἐφίεται καὶ τροφὰς ἀπορουμένοις ὀρέγειν. τὰς δὲ εἰς τοὺς συγγενεῖς μεταδόσεις οὐκ ἔξεστι ποιεῖσθαι δίχα τῶν ἐπιτρόπων." "2.135. ὀργῆς ταμίαι δίκαιοι, θυμοῦ καθεκτικοί, πίστεως προστάται, εἰρήνης ὑπουργοί. καὶ πᾶν μὲν τὸ ῥηθὲν ὑπ' αὐτῶν ἰσχυρότερον ὅρκου, τὸ δὲ ὀμνύειν αὐτοῖς περιίσταται χεῖρον τῆς ἐπιορκίας ὑπολαμβάνοντες: ἤδη γὰρ κατεγνῶσθαί φασιν τὸν ἀπιστούμενον δίχα θεοῦ." "2.136. σπουδάζουσι δ' ἐκτόπως περὶ τὰ τῶν παλαιῶν συντάγματα μάλιστα τὰ πρὸς ὠφέλειαν ψυχῆς καὶ σώματος ἐκλέγοντες: ἔνθεν αὐτοῖς πρὸς θεραπείαν παθῶν ῥίζαι τε ἀλεξητήριον καὶ λίθων ἰδιότητες ἀνερευνῶνται." "2.137. Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες." '2.138. ἐπειδὰν δὲ τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισιν μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρωτέρων τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει, παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐδέπω. μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσιν τὸ ἦθος δοκιμάζεται καὶ φανεὶς ἄξιος οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται.' "2.139. πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις:" "
2.141. τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι: χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ' ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται." '
2.142. πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "
2.143. Τοὺς δ' ἐπ' ἀξιοχρέοις ἁμαρτήμασιν ἁλόντας ἐκβάλλουσι τοῦ τάγματος. ὁ δ' ἐκκριθεὶς οἰκτίστῳ πολλάκις μόρῳ διαφθείρεται: τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένος οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύναται μεταλαμβάνειν, ποηφαγῶν δὲ καὶ λιμῷ τὸ σῶμα τηκόμενος διαφθείρεται." '
2.144. διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀναπνοαῖς ἀνέλαβον, ἱκανὴν ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν τὴν μέχρι θανάτου βάσανον ἡγούμενοι.' "
2.145. Περὶ δὲ τὰς κρίσεις ἀκριβέστατοι καὶ δίκαιοι, καὶ δικάζουσι μὲν οὐκ ἐλάττους τῶν ἑκατὸν συνελθόντες, τὸ δ' ὁρισθὲν ὑπ' αὐτῶν ἀκίνητον. σέβας δὲ μέγα παρ' αὐτοῖς μετὰ τὸν θεὸν τοὔνομα τοῦ νομοθέτου, κἂν βλασφημήσῃ τις εἰς τοῦτον κολάζεται θανάτῳ." '
2.146. τοῖς δὲ πρεσβυτέροις ὑπακούουσιν καὶ τοῖς πλείοσιν ἐν καλῷ: δέκα γοῦν συγκαθεζομένων οὐκ ἂν λαλήσειέν τις ἀκόντων τῶν ἐννέα.' "
2.147. καὶ τὸ πτύσαι δὲ εἰς μέσους ἢ τὸ δεξιὸν μέρος φυλάσσονται καὶ ταῖς ἑβδομάσιν ἔργων ἐφάπτεσθαι διαφορώτατα ̓Ιουδαίων ἁπάντων: οὐ μόνον γὰρ τροφὰς ἑαυτοῖς πρὸ μιᾶς ἡμέρας παρασκευάζουσιν, ὡς μὴ πῦρ ἐναύοιεν ἐκείνην τὴν ἡμέραν, ἀλλ' οὐδὲ σκεῦός τι μετακινῆσαι θαρροῦσιν οὐδὲ ἀποπατεῖν." "
2.148. ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." "
2.149. ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον: καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμάτων ἐκκρίσεως ἀπολούεσθαι μετ' αὐτὴν καθάπερ μεμιασμένοις ἔθιμον." "2.151. καὶ μακρόβιοι μέν, ὡς τοὺς πολλοὺς ὑπὲρ ἑκατὸν παρατείνειν ἔτη, διὰ τὴν ἁπλότητα τῆς διαίτης ἔμοιγε δοκεῖν καὶ τὴν εὐταξίαν, καταφρονηταὶ δὲ τῶν δεινῶν, καὶ τὰς μὲν ἀλγηδόνας νικῶντες τοῖς φρονήμασιν, τὸν δὲ θάνατον, εἰ μετ' εὐκλείας πρόσεισι, νομίζοντες ἀθανασίας ἀμείνονα." "2.152. διήλεγξεν δὲ αὐτῶν ἐν ἅπασιν τὰς ψυχὰς ὁ πρὸς ̔Ρωμαίους πόλεμος, ἐν ᾧ στρεβλούμενοί τε καὶ λυγιζόμενοι καιόμενοί τε καὶ κλώμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵν' ἢ βλασφημήσωσιν τὸν νομοθέτην ἢ φάγωσίν τι τῶν ἀσυνήθων, οὐδέτερον ὑπέμειναν παθεῖν, ἀλλ' οὐδὲ κολακεῦσαί ποτε τοὺς αἰκιζομένους ἢ δακρῦσαι." '2.153. μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσιν καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων εὔθυμοι τὰς ψυχὰς ἠφίεσαν ὡς πάλιν κομιούμενοι.' "2.154. Καὶ γὰρ ἔρρωται παρ' αὐτοῖς ἥδε ἡ δόξα, φθαρτὰ μὲν εἶναι τὰ σώματα καὶ τὴν ὕλην οὐ μόνιμον αὐτῶν, τὰς δὲ ψυχὰς ἀθανάτους ἀεὶ διαμένειν, καὶ συμπλέκεσθαι μὲν ἐκ τοῦ λεπτοτάτου φοιτώσας αἰθέρος ὥσπερ εἱρκταῖς τοῖς σώμασιν ἴυγγί τινι φυσικῇ κατασπωμένας," "2.155. ἐπειδὰν δὲ ἀνεθῶσι τῶν κατὰ σάρκα δεσμῶν, οἷα δὴ μακρᾶς δουλείας ἀπηλλαγμένας τότε χαίρειν καὶ μετεώρους φέρεσθαι. καὶ ταῖς μὲν ἀγαθαῖς ὁμοδοξοῦντες παισὶν ̔Ελλήνων ἀποφαίνονται τὴν ὑπὲρ ὠκεανὸν δίαιταν ἀποκεῖσθαι καὶ χῶρον οὔτε ὄμβροις οὔτε νιφετοῖς οὔτε καύμασι βαρυνόμενον, ἀλλ' ὃν ἐξ ὠκεανοῦ πραὺ̈ς ἀεὶ ζέφυρος ἐπιπνέων ἀναψύχει: ταῖς δὲ φαύλαις ζοφώδη καὶ χειμέριον ἀφορίζονται μυχὸν γέμοντα τιμωριῶν ἀδιαλείπτων." "2.156. δοκοῦσι δέ μοι κατὰ τὴν αὐτὴν ἔννοιαν ̔́Ελληνες τοῖς τε ἀνδρείοις αὐτῶν, οὓς ἥρωας καὶ ἡμιθέους καλοῦσιν, τὰς μακάρων νήσους ἀνατεθεικέναι, ταῖς δὲ τῶν πονηρῶν ψυχαῖς καθ' ᾅδου τὸν ἀσεβῶν χῶρον, ἔνθα καὶ κολαζομένους τινὰς μυθολογοῦσιν, Σισύφους καὶ Ταντάλους ̓Ιξίονάς τε καὶ Τιτυούς, πρῶτον μὲν ἀιδίους ὑφιστάμενοι τὰς ψυχάς, ἔπειτα εἰς προτροπὴν ἀρετῆς καὶ κακίας ἀποτροπήν." '2.157. τούς τε γὰρ ἀγαθοὺς γίνεσθαι κατὰ τὸν βίον ἀμείνους ἐλπίδι τιμῆς καὶ μετὰ τὴν τελευτήν, τῶν τε κακῶν ἐμποδίζεσθαι τὰς ὁρμὰς δέει προσδοκώντων, εἰ καὶ λάθοιεν ἐν τῷ ζῆν, μετὰ τὴν διάλυσιν ἀθάνατον τιμωρίαν ὑφέξειν. 2.158. ταῦτα μὲν οὖν ̓Εσσηνοὶ περὶ ψυχῆς θεολογοῦσιν ἄφυκτον δέλεαρ τοῖς ἅπαξ γευσαμένοις τῆς σοφίας αὐτῶν καθιέντες.' "2.159. Εἰσὶν δ' ἐν αὐτοῖς οἳ καὶ τὰ μέλλοντα προγινώσκειν ὑπισχνοῦνται, βίβλοις ἱεραῖς καὶ διαφόροις ἁγνείαις καὶ προφητῶν ἀποφθέγμασιν ἐμπαιδοτριβούμενοι: σπάνιον δ' εἴ ποτε ἐν ταῖς προαγορεύσεσιν ἀστοχοῦσιν." "2.161. δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος." '
2.164. Σαδδουκαῖοι δέ, τὸ δεύτερον τάγμα, τὴν μὲν εἱμαρμένην παντάπασιν ἀναιροῦσιν καὶ τὸν θεὸν ἔξω τοῦ δρᾶν τι κακὸν ἢ ἐφορᾶν τίθενται:' "2.165. φασὶν δ' ἐπ' ἀνθρώπων ἐκλογῇ τό τε καλὸν καὶ τὸ κακὸν προκεῖσθαι καὶ κατὰ γνώμην ἑκάστου τούτων ἑκατέρῳ προσιέναι. ψυχῆς τε τὴν διαμονὴν καὶ τὰς καθ' ᾅδου τιμωρίας καὶ τιμὰς ἀναιροῦσιν." '2.166. καὶ Φαρισαῖοι μὲν φιλάλληλοί τε καὶ τὴν εἰς τὸ κοινὸν ὁμόνοιαν ἀσκοῦντες, Σαδδουκαίων δὲ καὶ πρὸς ἀλλήλους τὸ ἦθος ἀγριώτερον αἵ τε ἐπιμιξίαι πρὸς τοὺς ὁμοίους ἀπηνεῖς ὡς πρὸς ἀλλοτρίους. τοιαῦτα μὲν περὶ τῶν ἐν ̓Ιουδαίοις φιλοσοφούντων εἶχον εἰπεῖν.' "2.167. Τῆς ̓Αρχελάου δ' ἐθναρχίας μεταπεσούσης εἰς ἐπαρχίαν οἱ λοιποί, Φίλιππος καὶ ̔Ηρώδης ὁ κληθεὶς ̓Αντίπας, διῴκουν τὰς ἑαυτῶν τετραρχίας: Σαλώμη γὰρ τελευτῶσα ̓Ιουλίᾳ τῇ τοῦ Σεβαστοῦ γυναικὶ τήν τε αὐτῆς τοπαρχίαν καὶ ̓Ιάμνειαν καὶ τοὺς ἐν Φασαηλίδι φοινικῶνας κατέλιπεν." '
2.175. Μετὰ δὲ ταῦτα ταραχὴν ἑτέραν ἐκίνει τὸν ἱερὸν θησαυρόν, καλεῖται δὲ κορβωνᾶς, εἰς καταγωγὴν ὑδάτων ἐξαναλίσκων: κατῆγεν δὲ ἀπὸ τετρακοσίων σταδίων. πρὸς τοῦτο τοῦ πλήθους ἀγανάκτησις ἦν, καὶ τοῦ Πιλάτου παρόντος εἰς ̔Ιεροσόλυμα περιστάντες τὸ βῆμα κατεβόων.' "
2.235. τοῦ λῃστρικοῦ δ' αὐτῶν καὶ στασιώδους Δειναίου τις υἱὸς ̓Ελεάζαρος καὶ ̓Αλέξανδρος ἐξῆρχον, οἳ τοῖς ὁμόροις τῆς ̓Ακραβατηνῆς τοπαρχίας προσπεσόντες αὐτούς τε ἀνῄρουν μηδεμιᾶς ἡλικίας φειδὼ ποιούμενοι καὶ τὰς κώμας ἐνεπίμπρασαν." "
2.252. Τὴν μὲν οὖν μικρὰν ̓Αρμενίαν δίδωσιν βασιλεύειν ̓Αριστοβούλῳ τῷ ̔Ηρώδου, τῇ δ' ̓Αγρίππα βασιλείᾳ τέσσαρας πόλεις προστίθησιν σὺν ταῖς τοπαρχίαις, ̓́Αβελα μὲν καὶ ̓Ιουλιάδα κατὰ τὴν Περαίαν, Ταριχέας δὲ καὶ Τιβεριάδα τῆς Γαλιλαίας, εἰς δὲ τὴν λοιπὴν ̓Ιουδαίαν Φήλικα κατέστησεν ἐπίτροπον." '
2.258. Συνέστη δὲ πρὸς τούτοις στῖφος ἕτερον πονηρῶν χειρὶ μὲν καθαρώτερον, ταῖς γνώμαις δὲ ἀσεβέστερον, ὅπερ οὐδὲν ἧττον τῶν σφαγέων τὴν εὐδαιμονίαν τῆς πόλεως ἐλυμήνατο. 2.259. πλάνοι γὰρ ἄνθρωποι καὶ ἀπατεῶνες προσχήματι θειασμοῦ νεωτερισμοὺς καὶ μεταβολὰς πραγματευόμενοι δαιμονᾶν τὸ πλῆθος ἔπειθον καὶ προῆγον εἰς τὴν ἐρημίαν ὡς ἐκεῖ τοῦ θεοῦ δείξοντος αὐτοῖς σημεῖα ἐλευθερίας.' "
2.263. φθάνει δ' αὐτοῦ τὴν ὁρμὴν Φῆλιξ ὑπαντήσας μετὰ τῶν ̔Ρωμαϊκῶν ὁπλιτῶν, καὶ πᾶς ὁ δῆμος συνεφήψατο τῆς ἀμύνης, ὥστε συμβολῆς γενομένης τὸν μὲν Αἰγύπτιον φυγεῖν μετ' ὀλίγων, διαφθαρῆναι δὲ καὶ ζωγρηθῆναι πλείστους τῶν σὺν αὐτῷ, τὸ δὲ λοιπὸν πλῆθος σκεδασθὲν ἐπὶ τὴν ἑαυτῶν ἕκαστον διαλαθεῖν." "
2.272. ἀλλ' οὐχ ὁ μετὰ Φῆστον ̓Αλβῖνος τὸν αὐτὸν τρόπον ἐξηγήσατο τῶν πραγμάτων, οὐκ ἔστιν δὲ ἥντινα κακουργίας ἰδέαν παρέλειπεν." "2.273. οὐ μόνον γοῦν ἐν τοῖς πολιτικοῖς πράγμασιν ἔκλεπτεν καὶ διήρπαζεν τὰς ἑκάστων οὐσίας, οὐδὲ τὸ πᾶν ἔθνος ἐβάρει ταῖς εἰσφοραῖς, ἀλλὰ καὶ τοὺς ἐπὶ λῃστείᾳ δεδεμένους ὑπὸ τῆς παρ' ἑκάστοις βουλῆς ἢ τῶν προτέρων ἐπιτρόπων ἀπελύτρου τοῖς συγγενέσιν, καὶ μόνος ὁ μὴ δοὺς τοῖς δεσμωτηρίοις ὡς πονηρὸς ἐγκατελείπετο." '
2.275. ἕκαστος δὲ τῶν πονηρῶν ἴδιον στῖφος ὑπεζωσμένος αὐτὸς μὲν ὥσπερ ἀρχιλῃστὴς ἢ τύραννος προανεῖχεν ἐκ τοῦ λόχου, τοῖς δορυφοροῦσι δὲ πρὸς ἁρπαγὰς τῶν μετρίων κατεχρῆτο.
2.285. πρὸς δὲ τὸ μέγεθος τῶν ἐξ αὐτοῦ συμφορῶν οὐκ ἀξίαν ἔσχεν πρόφασιν: οἱ γὰρ ἐν Καισαρείᾳ ̓Ιουδαῖοι, συναγωγὴν ἔχοντες παρὰ χωρίον, οὗ δεσπότης ἦν τις ̔́Ελλην Καισαρεύς, πολλάκις μὲν κτήσασθαι τὸν τόπον ἐσπούδασαν τιμὴν πολλαπλασίονα τῆς ἀξίας διδόντες:' "2.286. ὡς δ' ὑπερορῶν τὰς δεήσεις πρὸς ἐπήρειαν ἔτι καὶ παρῳκοδόμει τὸ χωρίον ἐκεῖνος ἐργαστήρια κατασκευαζόμενος στενήν τε καὶ παντάπασιν βιαίαν πάροδον ἀπέλειπεν αὐτοῖς, τὸ μὲν πρῶτον οἱ θερμότεροι τῶν νέων προπηδῶντες οἰκοδομεῖν ἐκώλυον." '2.287. ὡς δὲ τούτους εἶργεν τῆς βίας Φλῶρος, ἀμηχανοῦντες οἱ δυνατοὶ τῶν ̓Ιουδαίων, σὺν οἷς ̓Ιωάννης ὁ τελώνης. πείθουσι τὸν Φλῶρον ἀργυρίου ταλάντοις ὀκτὼ διακωλῦσαι τὸ ἔργον. 2.288. ὁ δὲ πρὸς μόνον τὸ λαβεῖν ὑποσχόμενος πάντα συμπράξειν, λαβὼν ἔξεισιν τῆς Καισαρείας εἰς Σεβαστὴν καὶ καταλείπει τὴν στάσιν αὐτεξούσιον, ὥσπερ ἄδειαν πεπρακὼς ̓Ιουδαίοις τοῦ μάχεσθαι.' "2.289. Τῆς δ' ἐπιούσης ἡμέρας ἑβδομάδος οὔσης τῶν ̓Ιουδαίων εἰς τὴν συναγωγὴν συναθροισθέντων στασιαστής τις Καισαρεὺς γάστραν καταστρέψας καὶ παρὰ τὴν εἴσοδον αὐτῶν θέμενος ἐπέθυεν ὄρνεις. τοῦτο τοὺς ̓Ιουδαίους ἀνηκέστως παρώξυνεν ὡς ὑβρισμένων μὲν αὐτοῖς τῶν νόμων, μεμιασμένου δὲ τοῦ χωρίου." "2.291. προσελθὼν δὲ ̓Ιούκουνδος ὁ διακωλύειν τεταγμένος ἱππάρχης τήν τε γάστραν αἴρει καὶ καταπαύειν ἐπειρᾶτο τὴν στάσιν. ἡττωμένου δ' αὐτοῦ τῆς τῶν Καισαρέων βίας ̓Ιουδαῖοι τοὺς νόμους ἁρπάσαντες ἀνεχώρησαν εἰς Νάρβατα: χώρα τις αὐτῶν οὕτω καλεῖται σταδίους ἑξήκοντα διέχουσα τῆς Καισαρείας:" '2.292. οἱ δὲ περὶ τὸν ̓Ιωάννην δυνατοὶ δώδεκα πρὸς Φλῶρον ἐλθόντες εἰς Σεβαστὴν ἀπωδύροντο περὶ τῶν πεπραγμένων καὶ βοηθεῖν ἱκέτευον, αἰδημόνως ὑπομιμνήσκοντες τῶν ὀκτὼ ταλάντων. ὁ δὲ καὶ συλλαβὼν ἔδησεν τοὺς ἄνδρας αἰτιώμενος ὑπὲρ τοῦ τοὺς νόμους ἐξενεγκεῖν τῆς Καισαρείας. 2.293. Πρὸς τοῦτο τῶν ἐν ̔Ιεροσολύμοις ἀγανάκτησις ἦν, ἔτι μέντοι τοὺς θυμοὺς κατεῖχον. ὁ δὲ Φλῶρος ὥσπερ ἠργολαβηκὼς ἐκριπίζειν τὸν πόλεμον, πέμψας εἰς τὸν ἱερὸν θησαυρὸν ἐξαιρεῖ δεκαεπτὰ τάλαντα σκηψάμενος εἰς τὰς Καίσαρος χρείας.' "2.294. σύγχυσις δ' εὐθέως εἶχεν τὸν δῆμον, καὶ συνδραμόντες εἰς τὸ ἱερὸν βοαῖς διαπρυσίοις τὸ Καίσαρος ἀνεκάλουν ὄνομα καὶ τῆς Φλώρου τυραννίδος ἐλευθεροῦν σφᾶς ἱκέτευον." "
2.296. δέον γοῦν εἰς Καισάρειαν ἐλθόντα σβέσαι τὸ τοῦ πολέμου πῦρ ἐκεῖθεν ἀρχόμενον καὶ τῆς ταραχῆς ἀνελεῖν τὰς αἰτίας, ἐφ' ᾧ καὶ μισθὸν ἔλαβεν, ὁ δὲ μετὰ στρατιᾶς ἱππικῆς τε καὶ πεζικῆς ἐπὶ ̔Ιεροσολύμων ὥρμησεν, ἵνα τοῖς ̔Ρωμαίων ὅπλοις * ἐργάσηται καὶ τῷ δέει καὶ ταῖς ἀπειλαῖς περιδύσῃ τὴν πόλιν." '
2.308. βαρυτέραν τε ἐποίει τὴν συμφορὰν τὸ καινὸν τῆς ̔Ρωμαίων ὠμότητος: ὃ γὰρ μηδεὶς πρότερον τότε Φλῶρος ἐτόλμησεν, ἄνδρας ἱππικοῦ τάγματος μαστιγῶσαί τε πρὸ τοῦ βήματος καὶ σταυρῷ προσηλῶσαι, ὧν εἰ καὶ τὸ γένος ̓Ιουδαίων ἀλλὰ γοῦν τὸ ἀξίωμα ̔Ρωμαϊκὸν ἦν.
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.
2.433. Κἀν τούτῳ Μανάημός τις, υἱὸς ̓Ιούδα τοῦ καλουμένου Γαλιλαίου, σοφιστὴς δεινότατος, ὁ καὶ ἐπὶ Κυρινίου ποτὲ ̓Ιουδαίους ὀνειδίσας ὅτι ̔Ρωμαίοις ὑπετάσσοντο μετὰ τὸν θεόν, ἀναλαβὼν τοὺς γνωρίμους ἀνεχώρησεν εἰς Μασάδαν,' "
2.457. Τῆς δ' αὐτῆς ἡμέρας καὶ ὥρας ὥσπερ ἐκ δαιμονίου προνοίας ἀνῄρουν Καισαρεῖς τοὺς παρ' ἑαυτοῖς ̓Ιουδαίους, ὡς ὑπὸ μίαν ὥραν ἀποσφαγῆναι μὲν ὑπὲρ δισμυρίους, κενωθῆναι δὲ πᾶσαν ̓Ιουδαίων τὴν Καισάρειαν: καὶ γὰρ τοὺς διαφεύγοντας ὁ Φλῶρος συλλαβὼν κατῆγεν δεσμώτας εἰς τὰ νεώρια." '2.458. πρὸς δὲ τὴν ἐκ τῆς Καισαρείας πληγὴν ὅλον τὸ ἔθνος ἐξαγριοῦται, καὶ διαμερισθέντες τάς τε κώμας τῶν Σύρων καὶ τὰς προσεχούσας ἐπόρθουν πόλεις, Φιλαδέλφειάν τε καὶ ̓Εσεβωνῖτιν καὶ Γέρασα καὶ Πέλλαν καὶ Σκυθόπολιν.' "2.459. ἔπειτα Γαδάροις καὶ ̔́Ιππῳ καὶ τῇ Γαυλανίτιδι προσπεσόντες τὰ μὲν καταστρεψάμενοι, τὰ δ' ὑποπρήσαντες ἐχώρουν ἐπὶ Κάδασα τὴν Τυρίων καὶ Πτολεμαί̈δα Γάβαν τε καὶ Καισάρειαν." "2.461. Οὐ μὴν οἱ Σύροι τῶν ̓Ιουδαίων ἔλαττον πλῆθος ἀνῄρουν, ἀλλὰ καὶ αὐτοὶ τοὺς ἐν ταῖς πόλεσιν λαμβανομένους ἀπέσφαττον οὐ μόνον κατὰ μῖσος, ὡς πρότερον, ἀλλ' ἤδη καὶ τὸν ἐφ' ἑαυτοῖς κίνδυνον φθάνοντες." '2.462. δεινὴ δὲ ὅλην τὴν Συρίαν ἐπεῖχεν ταραχή, καὶ πᾶσα πόλις εἰς δύο διῄρητο στρατόπεδα, σωτηρία δὲ τοῖς ἑτέροις ἦν τὸ τοὺς ἑτέρους φθάσαι.' "2.463. καὶ τὰς μὲν ἡμέρας ἐν αἵματι διῆγον, τὰς δὲ νύκτας δέει χαλεπωτέρας: καὶ γὰρ ἀπεσκευάσθαι τοὺς ̓Ιουδαίους δοκοῦντες ἕκαστοι τοὺς ἰουδαί̈ζοντας εἶχον ἐν ὑποψίᾳ, καὶ τὸ παρ' ἑκάστοις ἀμφίβολον οὔτε ἀνελεῖν τις προχείρως ὑπέμενεν καὶ μεμιγμένον ὡς βεβαίως ἀλλόφυλον ἐφοβεῖτο." '2.464. προεκαλεῖτο δὲ ἐπὶ τὰς σφαγὰς τῶν διαφόρων καὶ τοὺς πάλαι πρᾳοτάτους πάνυ δοκοῦντας ἡ πλεονεξία: τὰς γὰρ οὐσίας τῶν ἀναιρεθέντων ἀδεῶς διήρπαζον καὶ καθάπερ ἐκ παρατάξεως τὰ σκῦλα τῶν ἀνῃρημένων εἰς τοὺς σφετέρους οἴκους μετέφερον, ἔνδοξός τε ἦν ὁ πλεῖστα κερδάνας ὡς κατισχύσας πλειόνων.' "2.465. ἦν δὲ ἰδεῖν τὰς πόλεις μεστὰς ἀτάφων σωμάτων καὶ νεκροὺς ἅμα νηπίοις γέροντας ἐρριμμένους γύναιά τε μηδὲ τῆς ἐπ' αἰδοῖ σκέπης μετειληφότα, καὶ πᾶσαν μὲν τὴν ἐπαρχίαν μεστὴν ἀδιηγήτων συμφορῶν, μείζονα δὲ τῶν ἑκάστοτε τολμωμένων τὴν ἐπὶ τοῖς ἀπειλουμένοις ἀνάτασιν." "2.466. Μέχρι μὲν δὴ τούτων ̓Ιουδαίοις πρὸς τὸ ἀλλόφυλον ἦσαν προσβολαί, κατατρέχοντες δὲ εἰς Σκυθόπολιν τοὺς παρ' ἐκείνοις ̓Ιουδαίους ἐπείρασαν πολεμίους: ταξάμενοι γὰρ μετὰ τῶν Σκυθοπολιτῶν καὶ τῆς ἑαυτῶν ἀσφαλείας ἐν δευτέρῳ θέμενοι τὴν συγγένειαν ὁμόσε τοῖς ὁμοφύλοις ἐχώρουν. ὑπωπτεύθη δ' αὐτῶν καὶ τὸ λίαν πρόθυμον:" '2.467. οἱ γοῦν Σκυθοπολῖται δείσαντες μὴ νύκτωρ ἐπιχειρήσωσι τῇ πόλει καὶ μετὰ μεγάλης αὐτῶν συμφορᾶς τοῖς οἰκείοις ἀπολογήσωνται περὶ τῆς ἀποστάσεως, ἐκέλευον αὐτούς, εἰ βούλονται τὴν ὁμόνοιαν βεβαιῶσαι καὶ τὸ πρὸς τοὺς ἀλλοεθνεῖς πιστὸν ἐπιδείξασθαι, μεταβαίνειν ἅμα ταῖς γενεαῖς εἰς τὸ ἄλσος. 2.468. τῶν δὲ ποιησάντων τὸ προσταχθὲν χωρὶς ὑποψίας. δύο μὲν ἡμέρας ἠρέμησαν οἱ Σκυθοπολῖται τὴν πίστιν αὐτῶν δελεάζοντες, τῇ δὲ τρίτῃ νυκτὶ παρατηρήσαντες τοὺς μὲν ἀφυλάκτους οὓς δὲ κοιμωμένους ἅπαντας ἀπέσφαξαν ὄντας τὸν ἀριθμὸν ὑπὲρ μυρίους καὶ τρισχιλίους, τὰς δὲ κτήσεις διήρπασαν ἁπάντων.' "2.469. ̓́Αξιον δ' ἀφηγήσασθαι καὶ τὸ Σίμωνος πάθος, ὃς υἱὸς μὲν ἦν Σαούλου τινὸς τῶν οὐκ ἀσήμων, ῥώμῃ δὲ σώματος καὶ τόλμῃ διαφέρων ἐπὶ κακῷ τῶν ὁμοφύλων ἀμφοτέροις κατεχρήσατο:" "
2.471. περιέρχεται δ' αὐτὸν ἀξία ποινὴ τοῦ συγγενικοῦ φόνου: ἐπεὶ γὰρ περισχόντες οἱ Σκυθοπολῖται κατηκόντιζον αὐτοὺς ἀνὰ τὸ ἄλσος, σπασάμενος τὸ ξίφος ἐπ' οὐδένα μὲν ὥρμησεν τῶν πολεμίων, καὶ γὰρ ἑώρα τὸ πλῆθος ἀνήνυτον, ἀναβοήσας δὲ μάλα ἐκπαθῶς “ἄξιά γε ὧν ἔδρασα πάσχω," "2.472. Σκυθοπολῖται, καθ' ὑμῶν, οἳ τοσούτῳ φόνῳ συγγενῶν τὴν πρὸς αὐτοὺς εὔνοιαν ἐπιστωσάμεθα. τοιγαροῦν οἷς ἄπιστον μὲν εὐλόγως εὕρηται τὸ ἀλλόφυλον, ἠσέβηται δὲ εἰς ἔσχατα τὸ οἰκεῖον, θνήσκωμεν ὡς ἐναγεῖς χερσὶν ἰδίαις: οὐ γὰρ πρέπον ἐν ταῖς τῶν πολεμίων." "2.473. τὸ αὐτὸ δ' ἂν εἴη μοι καὶ ποινὴ τοῦ μιάσματος ἀξία καὶ πρὸς ἀνδρείαν ἔπαινος, ἵνα μηδεὶς τῶν ἐχθρῶν τὴν ἐμὴν αὐχήσῃ σφαγὴν μηδ' ἐπαλαζονεύσηται πεσόντι.”" "2.474. ταῦτα εἰπὼν ἐλεοῦσιν ἅμα καὶ τεθυμωμένοις ὄμμασιν περισκέπτεται τὴν ἑαυτοῦ γενεάν: ἦν δ' αὐτῷ καὶ γυνὴ καὶ τέκνα καὶ γηραιοὶ γονεῖς." "2.475. ὁ δὲ πρῶτον μὲν τὸν πατέρα τῆς πολιᾶς ἐπισπασάμενος διελαύνει τῷ ξίφει, μεθ' ὃν οὐκ ἄκουσαν τὴν μητέρα κἀπὶ τούτοις τήν τε γυναῖκα καὶ τὰ τέκνα, μόνον οὐχ ὑπαπαντῶντος ἑκάστου τῷ ξίφει καὶ σπεύδοντος φθάσαι τοὺς πολεμίους." "2.476. ὁ δὲ διελθὼν πᾶσαν τὴν γενεὰν καὶ περίοπτος ἐπιστὰς τοῖς σώμασιν τήν τε δεξιὰν ἀνατείνας, ὡς μηδένα λαθεῖν, ὅλον εἰς τὴν ἑαυτοῦ σφαγὴν ἐβάπτισεν τὸ ξίφος, ἄξιος μὲν ἐλέους νεανίας δι' ἀλκὴν σώματος καὶ ψυχῆς παράστημα, τῆς δὲ πρὸς ἀλλοφύλους πίστεως ἕνεκεν ἀκολούθοις πάθεσι χρησάμενος." "2.477. Πρὸς δὲ τὴν ἐν Σκυθοπόλει φθορὰν αἱ λοιπαὶ πόλεις ἐπανίσταντο τοῖς καθ' ἑαυτὴν ̓Ιουδαίοις ἑκάστη, καὶ πεντακοσίους μὲν ἐπὶ δισχιλίοις ̓Ασκαλωνῖται, Πτολεμαεῖς δὲ δισχιλίους ἀνεῖλον ἔδησάν τ' οὐκ ὀλίγους." "2.478. καὶ Τύριοι συχνοὺς μὲν διεχειρίσαντο, πλείστους δ' αὐτῶν δεσμώτας ἐφρούρουν, ̔Ιππηνοί τε καὶ Γαδαρεῖς ὁμοίως τοὺς μὲν θρασυτέρους ἀπεσκευάσαντο, τοὺς δὲ φοβεροὺς διὰ φυλακῆς εἶχον, αἵ τε λοιπαὶ πόλεις τῆς Συρίας, ὅπως ἑκάστη πρὸς τὸ ̓Ιουδαϊκὸν ἢ μίσους ἢ δέους εἶχον." '2.479. μόνοι δὲ ̓Αντιοχεῖς καὶ Σιδώνιοι καὶ ̓Απαμεῖς ἐφείσαντο τῶν μετοικούντων καὶ οὔτε ἀνελεῖν τινας ̓Ιουδαίων ὑπέμειναν οὔτε δῆσαι, τάχα μὲν καὶ διὰ τὸ σφέτερον πλῆθος ὑπερορῶντες αὐτῶν πρὸς τὰ κινήματα, τὸ πλέον δὲ ἔμοιγε δοκεῖν οἴκτῳ πρὸς οὓς οὐδὲν ἑώρων νεωτερίζοντας.' "
2.482. ἧκον δ' ἐκ τῆς Βαταναίας ἑβδομήκοντα τὸν ἀριθμὸν ἄνδρες οἱ κατὰ γένος καὶ σύνεσιν τῶν πολιτῶν δοκιμώτατοι στρατιὰν αἰτοῦντες, ἵν' εἴ τι γένοιτο κίνημα καὶ περὶ σφᾶς, ἔχοιεν ἀξιόχρεω φυλακὴν κωλύειν τοὺς ἐπανισταμένους." "
2.484. οἱ δὲ στασιασταὶ καταλαβόμενοί τι φρούριον, ὃ καλεῖται μὲν Κύπρος, καθύπερθεν δ' ἦν ̔Ιεριχοῦντος, τοὺς μὲν φρουροὺς ἀπέσφαξαν, τὰ δ' ἐρύματα κατέρριψαν εἰς γῆν." '2.485. κατὰ δὲ τὰς αὐτὰς ἡμέρας καὶ τῶν ἐν Μαχαιροῦντι ̓Ιουδαίων τὸ πλῆθος ἔπειθεν τοὺς φρουροῦντας ̔Ρωμαίους ἐκλείπειν τὸ φρούριον καὶ παραδιδόναι σφίσιν. 2.486. οἱ δὲ τὴν ἐκ βίας ἀφαίρεσιν εὐλαβηθέντες συντίθενται πρὸς αὐτοὺς ἐκχωρήσειν ὑπόσπονδοι, καὶ λαβόντες τὰ πιστὰ παραδιδόασι τὸ φρούριον, ὅπερ φυλακῇ κρατυνάμενοι κατεῖχον οἱ Μαχαιρῖται.' "2.487. Κατὰ δὲ τὴν ̓Αλεξάνδρειαν ἀεὶ μὲν ἦν στάσις πρὸς τὸ ̓Ιουδαϊκὸν τοῖς ἐπιχωρίοις ἀφ' οὗ χρησάμενος προθυμοτάτοις κατὰ τῶν Αἰγυπτίων ̓Ιουδαίοις ̓Αλέξανδρος γέρας τῆς συμμαχίας ἔδωκεν τὸ μετοικεῖν κατὰ τὴν πόλιν ἐξ ἴσου † μοίρας πρὸς τοὺς ̔́Ελληνας." "2.488. διέμεινεν δ' αὐτοῖς ἡ τιμὴ καὶ παρὰ τῶν διαδόχων, οἳ καὶ τόπον ἴδιον αὐτοῖς ἀφώρισαν, ὅπως καθαρωτέραν ἔχοιεν τὴν δίαιταν ἧττον ἐπιμισγομένων τῶν ἀλλοφύλων, καὶ χρηματίζειν ἐπέτρεψαν Μακεδόνας, ἐπεί τε ̔Ρωμαῖοι κατεκτήσαντο τὴν Αἴγυπτον, οὔτε Καῖσαρ ὁ πρῶτος οὔτε τῶν μετ' αὐτόν τις ὑπέμεινεν τὰς ἀπ' ̓Αλεξάνδρου τιμὰς ̓Ιουδαίων ἐλαττῶσαι." "2.489. συμβολαὶ δ' ἦσαν αὐτῶν ἀδιάλειπτοι πρὸς τοὺς ̔́Ελληνας, καὶ τῶν ἡγεμόνων πολλοὺς ὁσημέραι παρ' ἀμφοῖν κολαζόντων ἡ στάσις μᾶλλον παρωξύνετο." '2.491. κατιδόντες δὲ αὐτοὺς οἱ διάφοροι παραχρῆμα ἀνεβόων πολεμίους καὶ κατασκόπους λέγοντες: ἔπειτα ἀναπηδήσαντες ἐπέβαλλον τὰς χεῖρας αὐτοῖς. οἱ μὲν οὖν λοιποὶ φεύγοντες διεσπάρησαν, τρεῖς δὲ ἄνδρας συλλαβόντες ἔσυρον ὡς ζῶντας καταφλέξοντες. 2.492. ἤρθη δὲ πᾶν τὸ ̓Ιουδαϊκὸν ἐπὶ τὴν ἄμυναν, καὶ τὸ μὲν πρῶτον λίθοις τοὺς ̔́Ελληνας ἔβαλλον, αὖθις δὲ λαμπάδας ἁρπασάμενοι πρὸς τὸ ἀμφιθέατρον ὥρμησαν ἀπειλοῦντες ἐν αὐτῷ καταφλέξειν τὸν δῆμον αὔτανδρον. κἂν ἔφθησαν τοῦτο δράσαντες, εἰ μὴ τοὺς θυμοὺς αὐτῶν ἀνέκοψεν Τιβέριος ̓Αλέξανδρος ὁ τῆς πόλεως ἡγεμών.' "2.493. οὐ μὴν οὗτός γε ἀπὸ τῶν ὅπλων ἤρξατο σωφρονίζειν, ἀλλ' ὑποπέμψας τοὺς γνωρίμους αὐτοῖς παύσασθαι παρεκάλει καὶ μὴ καθ' ἑαυτῶν ἐρεθίζειν τὸ ̔Ρωμαίων στράτευμα. καταχλευάζοντες δὲ τῆς παρακλήσεως οἱ στασιώδεις ἐβλασφήμουν τὸν Τιβέριον." '2.494. Κἀκεῖνος συνιδὼν ὡς χωρὶς μεγάλης συμφορᾶς οὐκ ἂν παύσαιντο νεωτερίζοντες, ἐπαφίησιν αὐτοῖς τὰ κατὰ τὴν πόλιν ̔Ρωμαίων δύο τάγματα καὶ σὺν αὐτοῖς δισχιλίους στρατιώτας κατὰ τύχην παρόντας εἰς τὸν ̓Ιουδαίων ὄλεθρον ἐκ Λιβύης: ἐπέτρεψεν δὲ οὐ μόνον ἀναιρεῖν, ἀλλὰ καὶ τὰς κτήσεις αὐτῶν διαρπάζειν καὶ τὰς οἰκίας καταφλέγειν.' "2.495. οἱ δ' ὁρμήσαντες εἰς τὸ καλούμενον Δέλτα, συνῴκιστο γὰρ ἐκεῖ τὸ ̓Ιουδαϊκόν, ἐτέλουν τὰς ἐντολάς, οὐ μὴν ἀναιμωτί: συστραφέντες γὰρ οἱ ̓Ιουδαῖοι καὶ τοὺς ἄμεινον ὡπλισμένους ἑαυτῶν προταξάμενοι μέχρι πλείστου μὲν ἀντέσχον, ἅπαξ δ' ἐγκλίναντες ἀνέδην διεφθείροντο." "2.496. καὶ παντοῖος ἦν αὐτῶν ὄλεθρος, τῶν μὲν ἐν τῷ πεδίῳ καταλαμβανομένων, τῶν δ' εἰς τὰς οἰκίας συνωθουμένων. ὑπεπίμπρασαν δὲ καὶ ταύτας οἱ ̔Ρωμαῖοι προδιαρπάζοντες τὰ ἔνδον, καὶ οὔτε νηπίων ἔλεος αὐτοὺς οὔτε αἰδὼς εἰσῄει γερόντων," "2.497. ἀλλὰ διὰ πάσης ἡλικίας ἐχώρουν κτείνοντες, ὡς ἐπικλυσθῆναι μὲν αἵματι πάντα τὸν χῶρον, πέντε δὲ μυριάδες ἐσωρεύθησαν νεκρῶν, περιελείφθη δ' ἂν οὐδὲ τὸ λοιπόν, εἰ μὴ πρὸς ἱκετηρίας ἐτράποντο. κατοικτείρας δ' αὐτοὺς ̓Αλέξανδρος ἀναχωρεῖν τοὺς ̔Ρωμαίους ἐκέλευσεν." "2.498. οἱ μὲν οὖν ἐξ ἔθους τὸ πειθήνιον ἔχοντες ἅμα νεύματι τοῦ φονεύειν ἐπαύσαντο, τὸ δημοτικὸν δὲ τῶν ̓Αλεξανδρέων δι' ὑπερβολὴν μίσους δυσανάκλητον ἦν καὶ μόλις ἀπεσπᾶτο τῶν σωμάτων." "
2.559. Κἀν τούτῳ Δαμασκηνοὶ τὴν τῶν ̔Ρωμαίων φθορὰν πυθόμενοι τοὺς παρ' ἑαυτοῖς ̓Ιουδαίους ἀνελεῖν ἐσπούδασαν." '2.561. διὸ μέγιστος αὐτοῖς ἀγὼν ἐγένετο λαθεῖν ἐκείνας. τοὺς δὲ ̓Ιουδαίους ὡς ἂν ἐν στενῷ χωρίῳ τὸν ἀριθμὸν μυρίους καὶ πεντακοσίους πάντας ἀνόπλους ἐπελθόντες ὑπὸ μίαν ὥραν ἀδεῶς ἀπέσφαξαν.' "
2.567. ἠμέλουν δὲ οὐδὲ τῆς ἄλλης χώρας, ἀλλ' εἰς μὲν ̔Ιεριχοῦν ̓Ιώσηπος ὁ Σίμωνος, εἰς δὲ τὴν Περαίαν Μανασσῆς, Θαμνᾶ δὲ τοπαρχίας ̓Ιωάννης ὁ ̓Εσσαῖος στρατηγήσων ἐπέμφθη: προσκεκλήρωτο δ' αὐτῷ Λύδδα καὶ ̓Ιόππη καὶ ̓Αμμαοῦς." "
3.3. διηλέγχετό γε μὴν ὁ τῆς ψυχῆς θόρυβος ὑπὸ τῶν φροντίδων σκεπτομένου τίνι πιστεύσει κινουμένην τὴν ἀνατολήν, ὃς τιμωρήσεται μὲν τὴν τῶν ̓Ιουδαίων ἐπανάστασιν, προκαταλήψεται δ' αὐτοῖς ἤδη καὶ τὰ πέριξ ἔθνη συννοσοῦντα." '
3.3. καὶ κατὰ ταύτην ὑπαντῶσιν αὐτῷ τὴν πόλιν οἱ τῆς Γαλιλαίας Σέπφωριν νεμόμενοι πόλιν, μόνοι τῶν τῇδε εἰρηνικὰ φρονοῦντες:
3.3. ὁ δὲ πρὸς τὴν πόλιν ἐλθὼν διὰ τάχους καὶ διατάξας τὴν στρατιὰν ἐπὶ μὲν τοῦ λαιοῦ κέρως τὸν Τραϊανὸν ἵστησιν, αὐτὸς δὲ τὸ δεξιὸν ἔχων ἐξηγεῖτο πρὸς τὴν πολιορκίαν.' "
3.35. ̓Ενδοιάζοντος δὲ τοῦ ̓Ιωσήπου καὶ πρὸς τὸν Νικάνορα τὸ μὲν στρατιωτικὸν ὑπ' ὀργῆς ἐκκαίειν τὸ σπήλαιον ὥρμητο, κατεῖχεν δ' αὐτοὺς ὁ πολέμαρχος ζωγρῆσαι τὸν ἄνδρα φιλοτιμούμενος." "
3.35. Δύο δ' οὔσας τὰς Γαλιλαίας, τήν τε ἄνω καὶ τὴν κάτω προσαγορευομένην, περιίσχει μὲν ἡ Φοινίκη τε καὶ Συρία, διορίζει δὲ ἀπὸ μὲν δύσεως ἡλίου Πτολεμαὶ̈ς τοῖς τῆς χώρας τέρμασι καὶ Κάρμηλος, τὸ πάλαι μὲν Γαλιλαίων, νῦν δὲ Τυρίων ὄρος:" "
3.36. τεθνήξῃ.” ταῦθ' ἅμα λέγοντες ἐπανετείναντο τὰ ξίφη καὶ διηπείλουν ἀναιρήσειν αὐτόν, εἰ τοῖς ̔Ρωμαίοις ἐνδιδοίη." '
3.36. ᾧ προσίσχει Γαβαά, πόλις ἱππέων, οὕτω προσαγορευομένη διὰ τὸ τοὺς ὑφ' ̔Ηρώδου βασιλέως ἀπολυομένους ἱππεῖς ἐν αὐτῇ κατοικεῖν:" "
3.37. ἀπὸ δὲ μεσημβρίας Σαμαρεῖτίς τε καὶ Σκυθόπολις μέχρι τῶν ̓Ιορδάνου ναμάτων. πρὸς ἕω δὲ ̔Ιππηνῇ τε καὶ Γαδάροις ἀποτέμνεται καὶ τῇ Γαυλωνίτιδι: ταύτῃ καὶ τῆς ̓Αγρίππα βασιλείας ὅροι.' "
3.37. τῶν μέν γε ζῴων οὐδέν ἐστιν ὃ θνήσκει μετὰ προνοίας ἢ δι' αὐτοῦ: φύσεως γὰρ νόμος ἰσχυρὸς ἐν ἅπασιν τὸ ζῆν ἐθέλειν: διὰ τοῦτο καὶ τοὺς φανερῶς ἀφαιρουμένους ἡμᾶς τούτου πολεμίους ἡγούμεθα καὶ τοὺς ἐξ ἐνέδρας τιμωρούμεθα." "
3.38. εἰ σώζεσθαι δοκεῖ, σωζώμεθα: καὶ γὰρ οὐκ ἄδοξος ἡ σωτηρία παρ' οἷς διὰ τοσούτων ἔργων ἐπεδειξάμεθα τὰς ἀρετάς: εἰ τεθνάναι, καλὸν ὑπὸ τῶν ἑλόντων." "
3.38. τὰ προσάρκτια δ' αὐτῆς Τύρῳ τε καὶ τῇ Τυρίων χώρᾳ περατοῦται. καὶ τῆς μὲν κάτω καλουμένης Γαλιλαίας ἀπὸ Τιβεριάδος μέχρι Χαβουλών, ἧς ἐν τοῖς παραλίοις Πτολεμαὶ̈ς γείτων, τὸ μῆκος ἐκτείνεται." "
3.39. ἑτοίμην δ' ὁ λαχὼν τῷ μεθ' αὑτὸν παρεῖχεν τὴν σφαγὴν ὡς αὐτίκα τεθνηξομένου καὶ τοῦ στρατηγοῦ: ζωῆς γὰρ ἡδίω τὸν μετὰ τοῦ ̓Ιωσήπου θάνατον ἡγοῦντο." "
3.39. πλατύνεται δ' ἀπὸ τῆς ἐν τῷ μεγάλῳ πεδίῳ κειμένης κώμης, ̓Εξαλὼθ καλεῖται, μέχρι Βηρσάβης, ἣ καὶ τῆς ἄνω Γαλιλαίας εἰς εὖρος ἀρχὴ μέχρι Βακὰ κώμης: αὕτη δὲ τὴν Τυρίων γῆν ὁρίζει." "3.41. Τηλικαῦται δ' οὖσαι τὸ μέγεθος καὶ τοσούτοις ἔθνεσιν ἀλλοφύλοις κεκυκλωμέναι πρὸς πᾶσαν ἀεὶ πολέμου πεῖραν ἀντέσχον:" "3.41. ἐδέχοντο δὲ καὶ τὴν στρατιὰν καὶ τὸν στρατηγὸν μετὰ πάσης εὐφημίας καὶ φιλοφροσύνης οἱ ἐπιχώριοι, καὶ κατ' εὔνοιαν μὲν τὴν πρὸς ̔Ρωμαίους, τὸ δὲ πλέον ἔχθει τῶν κατεστραμμένων: διὸ καὶ τὸν ̓Ιώσηπον ἀθρόοι καταβοῶντες ἠξίουν κολάζειν." '3.42. αἱ δέ εἰσιν κρημνοὶ βαθεῖς καὶ προύχουσαι σπιλάδες εἰς τὸ πέλαγος, ἔνθα καὶ τῶν ̓Ανδρομέδας δεσμῶν ἔτι δεικνύμενοι τύποι πιστοῦνται τὴν ἀρχαιότητα τοῦ μύθου, 3.42. μάχιμοί τε γὰρ ἐκ νηπίων καὶ πολλοὶ Γαλιλαῖοι πάντοτε, καὶ οὔτε δειλία ποτὲ τοὺς ἄνδρας οὔτε λιπανδρία τὴν χώραν κατέσχεν, ἐπειδὴ πίων τε πᾶσα καὶ εὔβοτος καὶ δένδρεσι παντοίοις κατάφυτος, ὡς ὑπὸ τῆς εὐπετείας προκαλέσασθαι καὶ τὸν ἥκιστα γῆς φιλόπονον. 3.43. ἵν' οὗτοι μὲν κατὰ χώραν μένοντες φρουρῶσι τὸ στρατόπεδον, οἱ δ' ἱππεῖς προνομεύωσι τὴν πέριξ καὶ τὰς περιοίκους κώμας τε καὶ πολίχνας ἐξαιρῶσιν τῆς ̓Ιόππης." "3.43. προσησκήθη γοῦν ὑπὸ τῶν οἰκητόρων πᾶσα, καὶ μέρος αὐτῆς ἀργὸν οὐδέν, ἀλλὰ καὶ πόλεις πυκναὶ καὶ τὸ τῶν κωμῶν πλῆθος πανταχοῦ πολυάνθρωπον διὰ τὴν εὐθηνίαν, ὡς τὴν ἐλαχίστην ὑπὲρ πεντακισχιλίους πρὸς τοῖς μυρίοις ἔχειν οἰκήτορας.' "3.44. Καθόλου δέ, εἰ καὶ τῷ μεγέθει τις ἐλαττώσειε τῆς Περαίας τὴν Γαλιλαίαν, προέλοιτο δ' ἂν τῇ δυνάμει: ἡ μὲν γὰρ ἐνεργὸς ὅλη καὶ συνεχής ἐστιν καρποφόρος, ἡ Περαία δὲ πολὺ μὲν μείζων, ἔρημος δὲ καὶ τραχεῖα τὸ πλέον πρός τε καρπῶν ἡμέρων αὔξησιν ἀγριωτέρα," '3.44. παρωξύνοντο δὲ ταῖς πληγαῖς καὶ προσεξεκαίοντο ταῖς κακοπραγίαις: τό γε μὴν πταίειν, ὃ γίνεται τοῖς εὖ φρονοῦσιν ἀσφαλείας καὶ τῶν ὁμοίων φυλακῆς αἴτιον, ἐκείνοις κέντρον ἑτέρων ἐγίνετο συμφορῶν: καὶ τὸ τέλος ἀεὶ τῶν κακῶν αὖθις ἀρχή:' "3.45. ἐπεκθέουσιν αὐτῷ τῶν στασιαστῶν οἱ δυνατώτατοι μεθ' ὅπλων. ἐξηγεῖτο δ' αὐτῶν ̓Ιησοῦς τις ὄνομα παῖς Τοῦφα τοῦ λῃστρικοῦ στίφους ὁ κορυφαιότατος." "3.45. τό γε μὴν μαλθακὸν αὐτῆς καὶ πάμφορον, καὶ τὰ πεδία δένδρεσι ποικίλοις κατάφυτα τὸ πλεῖστόν τε ἐλαίαν τε καὶ ἄμπελον καὶ φοινικῶνας ἤσκηται, διαρδομένη χειμάρροις τε τοῖς ἀπὸ τῶν ὀρῶν καὶ πηγαῖς ἀεννάοις ἅλις, εἴ ποτ' ἐκεῖνοι σειρίῳ φθίνοιεν." "3.46. μῆκος μὲν οὖν αὐτῆς ἀπὸ Μαχαιροῦντος εἰς Πέλλαν, εὖρος δ' ἀπὸ Φιλαδελφείας μέχρι ̓Ιορδάνου." '3.46. τῆς δὲ στρατιᾶς τριβομένης περὶ τὴν τῶν εἰσόδων στενότητα παραρρῆξαι τοῦ κατὰ μεσημβρίαν τείχους Οὐεσπασιανὸς κελεύσας πλατύνει τὴν εἰσβολὴν αὐτοῖς.' "3.47. Οὐεσπασιανὸς δὲ τὸ πολὺ πλῆθος αὐτῶν ἠθροισμένον ἀκούων ἐν τῷ πρὸ τῆς πόλεως πεδίῳ πέμπει τὸν υἱὸν σὺν ἱππεῦσιν ἑξακοσίοις ἐπιλέκτοις.' "3.47. καὶ Πέλλῃ μέν, ἣν προειρήκαμεν, τὰ πρὸς ἄρκτον ὁρίζεται, πρὸς ἑσπέραν δὲ ̓Ιορδάνῃ: μεσημβρινὸν δ' αὐτῆς πέρας ἡ Μωαβῖτις, καὶ πρὸς ἀνατολὴν ̓Αραβίᾳ τε καὶ Σιλωνίτιδι, πρὸς δὲ Φιλαδελφηνῇ καὶ Γεράσοις ἀποτέμνεται." '3.48. ̔Η δὲ Σαμαρεῖτις χώρα μέση μὲν τῆς Γαλιλαίας ἐστὶ καὶ τῆς ̓Ιουδαίας: ἀρχομένη γὰρ ἀπὸ τῆς ἐν τῷ πεδίῳ κειμένης Γηνεὼς ὄνομα κώμης ἐπιλήγει τῆς ̓Ακραβετηνῶν τοπαρχίας: φύσιν δὲ τῆς ̓Ιουδαίας κατ' οὐδὲν διάφορος." '3.48. καὶ ὑπὲρ μειζόνων δὲ ἢ ̓Ιουδαῖοι διαγωνιεῖσθε: καὶ γὰρ εἰ περὶ ἐλευθερίας καὶ πατρίδων ἐκείνοις ὁ πόλεμος κινδυνεύεται, τί μεῖζον ἡμῖν εὐδοξίας καὶ τοῦ μὴ δοκεῖν μετὰ τὴν τῆς οἰκουμένης ἡγεμονίαν ἐν ἀντιπάλῳ τὰ ̓Ιουδαίων τίθεσθαι;' "3.49. Τίτος δὲ τοὺς μὲν κατόπιν προσκείμενος ἀνῄρει, τῶν δὲ διεκπαίων ἀθρόων, οὓς δὲ φθάνων κατὰ στόμα διήλαυνεν, πολλοὺς δὲ συνηλοία περὶ ἀλλήλοις πεσόντας ἐμπηδῶν,' "3.49. ἀμφότεραι γὰρ ὀρειναὶ καὶ πεδιάδες, εἴς τε γεωργίαν μαλθακαὶ καὶ πολύφοροι κατάδενδροί τε καὶ ὀπώρας ὀρεινῆς καὶ ἡμέρου μεσταί, παρ' ὅσον οὐδαμοῦ φύσει διψάδες, ὕονται δὲ τὸ πλέον:" '3.51. Μεθόριος δ' αὐτῶν ἡ ̓Ανουάθου Βόρκαιος προσαγορευομένη κώμη: πέρας αὕτη τῆς ̓Ιουδαίας τὰ πρὸς βορέαν, τὰ νότια δ' αὐτῆς ἐπὶ μῆκος μετρουμένης ὁρίζει προσκυροῦσα τοῖς ̓Αράβων ὅροις κώμη, καλοῦσι δ' αὐτὴν ̓Ιορδὰν οἱ τῇδε ̓Ιουδαῖοι. εὖρός γε μὴν ἀπὸ ̓Ιορδάνου ποταμοῦ μέχρις ̓Ιόππης ἀναπέπταται." "3.51. ἡ δ' ἐστὶν ἀνιόντων εἰς τὴν Τραχωνῖτιν ἀπὸ σταδίων ἑκατὸν εἴκοσι Καισαρείας τῆς ὁδοῦ κατὰ τὸ δεξιὸν μέρος οὐκ ἄπωθεν." "3.52. μεσαιτάτη δ' αὐτῆς πόλις τὰ ̔Ιεροσόλυμα κεῖται, παρ' ὃ καί τινες οὐκ ἀσκόπως ὀμφαλὸν τὸ ἄστυ τῆς χώρας ἐκάλεσαν." '3.52. ταύτην φλέβα τινὲς τοῦ Νείλου ἔδοξαν, ἐπεὶ γεννᾷ τῷ κατὰ τὴν ̓Αλεξανδρέων λίμνην κορακίνῳ παραπλήσιον.' "3.53. ἀφῄρηται δ' οὐδὲ τῶν ἐκ θαλάσσης τερπνῶν ἡ ̓Ιουδαία τοῖς παραλίοις κατατείνουσα μέχρι Πτολεμαί̈δος." '3.53. δεινὴ δὲ ταῖς ἑξῆς ἡμέραις περιεῖχε τὴν χώραν ὀδμή τε καὶ ὄψις: οἱ μὲν γὰρ αἰγιαλοὶ ναυαγίων ἅμα καὶ διοιδούντων ἔγεμον σωμάτων, ἐκκαιόμενοι δὲ καὶ μυδῶντες οἱ νεκροὶ τὸν ἀέρα διέφθειρον, ὡς μὴ μόνον οἰκτρὸν ̓Ιουδαίοις γενέσθαι τὸ πάθος, ἀλλὰ καὶ διὰ μίσους τοῖς δράσασιν ἐλθεῖν.' "3.54. μερίζεται δ' εἰς ἕνδεκα κληρουχίας, ὧν ἄρχει μὲν βασίλειον τὰ ̔Ιεροσόλυμα προανίσχουσα τῆς περιοίκου πάσης ὥσπερ ἡ κεφαλὴ σώματος: αἱ λοιπαὶ δὲ μετ' αὐτὴν διῄρηνται τὰς τοπαρχίας." '3.54. τῶν δὲ νέων ἐπιλέξας τοὺς ἰσχυροτάτους ἑξακισχιλίους ἔπεμψεν εἰς τὸν ἰσθμὸν Νέρωνι, καὶ τὸ λοιπὸν πλῆθος εἰς τρισμυρίους καὶ τετρακοσίους ὄντας πιπράσκει χωρὶς τῶν ̓Αγρίππᾳ χαρισθέντων: 3.55. Γοφνὰ δευτέρα καὶ μετὰ ταύτην ̓Ακραβετά, Θαμνὰ πρὸς ταύταις καὶ Λύδδα, ̓Αμμαοῦς καὶ Πέλλη καὶ ̓Ιδουμαία καὶ ̓Ενγαδδαὶ καὶ ̔Ηρώδειον καὶ ̔Ιεριχοῦς,' "3.56. μεθ' ἃς ̓Ιάμνεια καὶ ̓Ιόππη τῶν περιοίκων ἀφηγοῦνται, κἀπὶ ταύταις ἥ τε Γαμαλιτικὴ καὶ Γαυλανῖτις Βαταναία τε καὶ Τραχωνῖτις, αἳ καὶ τῆς ̓Αγρίππα βασιλείας εἰσὶ μοῖραι." "3.57. ἀρχομένη δὲ ἀπὸ Λιβάνου ὄρους καὶ τῶν ̓Ιορδάνου πηγῶν ἡ χώρα μέχρι τῆς πρὸς Τιβεριάδα λίμνης εὐρύνεται, ἀπὸ δὲ κώμης καλουμένης ̓Αρφᾶς μέχρις ̓Ιουλιάδος ἐκτείνεται τὸ μῆκος. οἰκοῦσι δ' αὐτὴν μιγάδες ̓Ιουδαῖοί τε καὶ Σύροι." '3.58. τὰ μὲν δὴ περὶ τῆς ̓Ιουδαίων τε καὶ πέριξ χώρας ὡς ἐνῆν μάλιστα συντόμως ἀπηγγέλκαμεν.' "
3.472. “ἄνδρες, ἔφη, ̔Ρωμαῖοι, καλὸν γὰρ ἐν ἀρχῇ τῶν λόγων ὑπομνῆσαι τοῦ γένους ὑμᾶς, ἵν' εἰδῆτε, τίνες ὄντες πρὸς τίνας μάχεσθαι μέλλομεν." '
3.508. τὸ μὲν γὰρ ὕδωρ οὐκ ἀπᾴδει χιόνος ἐξαιθριασθέν, ὅπερ θέρους νυκτὸς ποιεῖν ἔθος τοῖς ἐπιχωρίοις, γένη δὲ ἰχθύων ἐν αὐτῇ διάφορα πρὸς τοὺς ἀλλαχοῦ γεῦσίν τε καὶ ἰδέαν.
3.518. φιλοτιμίαν ἄν τις εἴποι τῆς φύσεως βιασαμένης εἰς ἓν συναγαγεῖν τὰ μάχιμα καὶ τῶν ὡρῶν ἀγαθὴν ἔριν ἑκάστης ὥσπερ ἀντιποιουμένης τοῦ χωρίου: καὶ γὰρ οὐ μόνον τρέφει παρὰ δόξαν τὰς διαφόρους ὀπώρας ἀλλὰ καὶ διαφυλάσσει.' "
4.45. τῇ δ' ἑξῆς εἰς ̔Ιεριχοῦντα ἀφικνεῖται, καθ' ἣν αὐτῷ συμμίσγει Τραϊανὸς εἷς τῶν ἡγεμόνων τὴν ἐκ τῆς Περαίας ἄγων δύναμιν ἤδη τῶν ὑπὲρ τὸν ̓Ιορδάνην κεχειρωμένων." '
4.45. τὸ δ' ἀπερίσκεπτον ἐν πολέμῳ καὶ τῆς ὁρμῆς μανιῶδες οὐ πρὸς ̔Ρωμαίων, οἳ πάντα ἐμπειρίᾳ καὶ τάξει κατορθοῦμεν, ἀλλὰ βαρβαρικόν, καὶ ᾧ μάλιστα ̓Ιουδαῖοι κρατοῦνται." "
4.451. Τὸ μὲν οὖν πολὺ πλῆθος ἐκ τῆς ̔Ιεριχοῦς φθάσαν τὴν ἔφοδον αὐτῶν εἰς τὴν ἄντικρυς ̔Ιεροσολύμων ὀρεινὴν διαπεφεύγει, καταλειφθὲν δὲ οὐκ ὀλίγον διαφθείρεται.' "
4.456. ἔστι δὲ αὐτοῦ μῆκος μὲν σταδίων χιλίων διακοσίων, εὖρος δ' εἴκοσι καὶ ἑκατόν, καὶ μέσον ὑπὸ τοῦ ̓Ιορδάνου τέμνεται λίμνας τε ἔχει τήν τε ̓Ασφαλτῖτιν καὶ τὴν Τιβεριέων φύσιν ἐναντίας: ἡ μὲν γὰρ ἁλμυρώδης καὶ ἄγονος, ἡ Τιβεριέων δὲ γλυκεῖα καὶ γόνιμος." "
4.457. ἐκπυροῦται δὲ ὥρᾳ θέρους τὸ πεδίον καὶ δι' ὑπερβολὴν αὐχμοῦ περιέχει νοσώδη τὸν ἀέρα:" '
4.458. πᾶν γὰρ ἄνυδρον πλὴν τοῦ ̓Ιορδάνου, παρὸ καὶ τοὺς μὲν ἐπὶ ταῖς ὄχθαις φοινικῶνας εὐθαλεστέρους καὶ πολυφορωτέρους εἶναι συμβέβηκεν, ἧττον δὲ τοὺς πόρρω κεχωρισμένους.
4.459. Παρὰ μέντοι τὴν ̔Ιεριχοῦν ἐστι πηγὴ δαψιλής τε καὶ πρὸς ἀρδείας λιπαρωτάτη παρὰ τὴν παλαιὰν ἀναβλύζουσα πόλιν, ἣν ̓Ιησοῦς ὁ Ναυῆ παῖς στρατηγὸς ̔Εβραίων πρώτην εἷλε γῆς Χαναναίων δορίκτητον. 4.461. ὃς ἐπιξενωθεὶς τοῖς κατὰ τὴν ̔Ιεριχοῦν, περισσὸν δή τι φιλοφρονησαμένων αὐτὸν τῶν ἀνθρώπων αὐτούς τε ἀμείβεται καὶ τὴν χώραν αἰωνίῳ χάριτι. 4.462. προελθὼν γὰρ ἐπὶ τὴν πηγὴν καὶ καταβαλὼν εἰς τὸ ῥεῦμα πλῆρες ἁλῶν ἀγγεῖον κεράμου, ἔπειτα εἰς οὐρανὸν δεξιὰν ἀνατείνας δικαίαν κἀπὶ γῆς σπονδὰς μειλικτηρίους χεόμενος, τὴν μὲν ᾐτεῖτο μαλάξαι τὸ ῥεῦμα καὶ γλυκυτέρας φλέβας ἀνοῖξαι,' "4.463. τὸν δὲ ἐγκεράσασθαι τῷ ῥεύματι γονιμωτέρους τε ἀέρας δοῦναί τε ἅμα καὶ καρπῶν εὐθηνίαν τοῖς ἐπιχωρίοις καὶ τέκνων διαδοχήν, μηδ' ἐπιλιπεῖν αὐτοῖς τὸ τούτων γεννητικὸν ὕδωρ, ἕως μένουσι δίκαιοι." '4.464. ταύταις ταῖς εὐχαῖς πολλὰ προσχειρουργήσας ἐξ ἐπιστήμης ἔτρεψε τὴν πηγήν, καὶ τὸ πρὶν ὀρφανίας αὐτοῖς καὶ λιμοῦ παραίτιον ὕδωρ ἔκτοτε εὐτεκνίας καὶ κόρου χορηγὸν κατέστη. 4.465. τοσαύτην γοῦν ἐν ταῖς ἀρδείαις ἔχει δύναμιν ὡς, εἰ καὶ μόνον ἐφάψαιτο τῆς χώρας, νοστιμώτερον εἶναι τῶν μέχρι κόρου χρονιζόντων. 4.466. παρὸ καὶ τῶν μὲν δαψιλεστέρως χρωμένων ἡ ὄνησίς ἐστιν ὀλίγη, τούτου δὲ τοῦ ὀλίγου χορηγία δαψιλής.' "4.467. ἄρδει γοῦν πλέονα τῶν ἄλλων ἁπάντων, καὶ πεδίον μὲν ἔπεισιν ἑβδομήκοντα σταδίων μῆκος εὖρος δ' εἴκοσιν, ἐκτρέφει δ' ἐν αὐτῷ παραδείσους καλλίστους τε καὶ πυκνοτάτους." '4.468. τῶν δὲ φοινίκων ἐπαρδομένων γένη πολλὰ ταῖς γεύσεσι καὶ ταῖς παρηγορίαις διάφορα: τούτων οἱ πιότεροι πατούμενοι καὶ μέλι δαψιλὲς ἀνιᾶσιν οὐ πολλῷ τοῦ λοιποῦ χεῖρον. 4.469. καὶ μελιττοτρόφος δὲ ἡ χώρα: φέρει δὲ καὶ ὀποβάλσαμον, ὃ δὴ τιμιώτατον τῶν τῇδε καρπῶν, κύπρον τε καὶ μυροβάλανον, ὡς οὐκ ἂν ἁμαρτεῖν τινα εἰπόντα θεῖον εἶναι τὸ χωρίον, ἐν ᾧ δαψιλῆ τὰ σπανιώτατα καὶ κάλλιστα γεννᾶται.
4.471. αἴτιόν μοι δοκεῖ τὸ θερμὸν τῶν ἀέρων καὶ τὸ τῶν ὑδάτων εὔτονον, τῶν μὲν προκαλουμένων τὰ φυόμενα καὶ διαχεόντων, τῆς δὲ ἰκμάδος ῥιζούσης ἕκαστον ἰσχυρῶς καὶ χορηγούσης τὴν ἐν θέρει δύναμιν: περικαὲς δέ ἐστιν οὕτως τὸ χωρίον, ὡς μηδένα ῥᾳδίως προϊέναι. 4.472. τὸ δὲ ὕδωρ πρὸ ἀνατολῆς ἀντλούμενον, ἔπειτα ἐξαιθριασθὲν γίνεται ψυχρότατον καὶ τὴν ἐναντίαν πρὸς τὸ περιέχον φύσιν λαμβάνει, χειμῶνος δὲ ἀνάπαλιν χλιαίνεται καὶ τοῖς ἐμβαίνουσι γίνεται προσηνέστατον. 4.473. ἔστι δὲ καὶ τὸ περιέχον οὕτως εὔκρατον, ὡς λινοῦν ἀμφιέννυσθαι τοὺς ἐπιχωρίους νιφομένης τῆς ἄλλης ̓Ιουδαίας. 4.474. ἀπέχει δὲ ἀπὸ ̔Ιεροσολύμων μὲν σταδίους ἑκατὸν πεντήκοντα, τοῦ δὲ ̓Ιορδάνου ἑξήκοντα, καὶ τὸ μὲν μέχρι ̔Ιεροσολύμων αὐτῆς ἔρημον καὶ πετρῶδες, τὸ δὲ μέχρι τοῦ ̓Ιορδάνου καὶ τῆς ̓Ασφαλτίτιδος χθαμαλώτερον μέν, ἔρημον δὲ ὁμοίως καὶ ἄκαρπον.
5.144. ἀρχόμενον δὲ κατὰ βορρᾶν ἀπὸ τοῦ ̔Ιππικοῦ καλουμένου πύργου καὶ διατεῖνον ἐπὶ τὸν ξυστόν, ἔπειτα τῇ βουλῇ συνάπτον ἐπὶ τὴν ἑσπέριον τοῦ ἱεροῦ στοὰν ἀπηρτίζετο.' "
5.198. ἔνθεν ἄλλοι πάλιν πεντέβαθμοι κλίμακες ἀνῆγον ἐπὶ τὰς πύλας, αἳ ἀπὸ μὲν ἄρκτου καὶ μεσημβρίας ὀκτώ, καθ' ἑκάτερον τέσσαρες, δύο δ' ἦσαν ἐξ ἀνατολῆς κατ' ἀνάγκην: διατετειχισμένου γὰρ κατὰ τοῦτο τὸ κλίμα ταῖς γυναιξὶν ἰδίου πρὸς θρησκείαν χώρου ἔδει δευτέραν εἶναι πύλην: τέτμητο δ' αὕτη τῆς πρώτης ἄντικρυς." "5.199. κἀκ τῶν ἄλλων δὲ κλιμάτων μία μεσημβρινὴ πύλη καὶ μία βόρειος, δι' ἧς εἰς τὴν γυναικωνῖτιν εἰσῆγον: κατὰ γὰρ τὰς ἄλλας οὐκ ἐξῆν παρελθεῖν γυναιξίν, ἀλλ' οὐδὲ κατὰ τὴν σφετέραν ὑπερβῆναι τὸ διατείχισμα. ἀνεῖτό γε μὴν ταῖς τ' ἐπιχωρίοις καὶ ταῖς ἔξωθεν ὁμοφύλοις ἐν ἴσῳ πρὸς θρησκείαν ὁ χῶρος." "
6.312. τὸ δ' ἐπᾶραν αὐτοὺς μάλιστα πρὸς τὸν πόλεμον ἦν χρησμὸς ἀμφίβολος ὁμοίως ἐν τοῖς ἱεροῖς εὑρημένος γράμμασιν, ὡς κατὰ τὸν καιρὸν ἐκεῖνον ἀπὸ τῆς χώρας αὐτῶν τις ἄρξει τῆς οἰκουμένης." "
6.425. γίνονται ἀνδρῶν, ἵν' ἑκάστου δέκα δαιτυμόνας θῶμεν, μυριάδες ἑβδομήκοντα καὶ διακόσιαι καθαρῶν ἁπάντων καὶ ἁγίων:" "
7.44. ̓Αντίοχος μὲν γὰρ ὁ κληθεὶς ̓Επιφανὴς ̔Ιεροσόλυμα πορθήσας τὸν νεὼν ἐσύλησεν, οἱ δὲ μετ' αὐτὸν τὴν βασιλείαν παραλαβόντες τῶν ἀναθημάτων ὅσα χαλκᾶ πεποίητο πάντα τοῖς ἐπ' ̓Αντιοχείας ̓Ιουδαίοις ἀπέδοσαν εἰς τὴν συναγωγὴν αὐτῶν ἀναθέντες, καὶ συνεχώρησαν αὐτοῖς ἐξ ἴσου τῆς πόλεως τοῖς ̔́Ελλησι μετέχειν." "
7.44. ὁ δ' ἱππέας τε καὶ πεζοὺς ἀποστείλας ῥᾳδίως ἐκράτησεν ἀνόπλων, καὶ τὸ μὲν πλέον ἐν χερσὶν ἀπώλετο, τινὲς δὲ καὶ ζωγρηθέντες ἀνήχθησαν πρὸς τὸν Κάτυλλον." '7.45. Οὐεσπασιανὸς δὲ τὸ πρᾶγμα ὑποπτεύσας ἀναζητεῖ τὴν ἀλήθειαν καὶ γνοὺς ἄδικον τὴν αἰτίαν τοῖς ἀνδράσιν ἐπενηνεγμένην τοὺς μὲν ἀφίησι τῶν ἐγκλημάτων Τίτου σπουδάσαντος, δίκην δ' ἐπέθηκεν ̓Ιωνάθῃ τὴν προσήκουσαν: ζῶν γὰρ κατεκαύθη πρότερον αἰκισθείς." '7.45. τὸν αὐτὸν δὲ τρόπον καὶ τῶν μετὰ ταῦτα βασιλέων αὐτοῖς προσφερομένων εἴς τε πλῆθος ἐπέδωκαν καὶ τῇ κατασκευῇ καὶ τῇ πολυτελείᾳ τῶν ἀναθημάτων τὸ ἱερὸν ἐξελάμπρυναν, ἀεί τε προσαγόμενοι ταῖς θρησκείαις πολὺ πλῆθος ̔Ελλήνων, κἀκείνους τρόπῳ τινὶ μοῖραν αὐτῶν πεποίηντο.' "
7.66. καὶ μὴν ὁ δῆμος ὑπὸ τῶν ἐμφυλίων κακῶν τετρυχωμένος ἔτι μᾶλλον ἐλθεῖν αὐτὸν ἔσπευδε, τότε δὴ βεβαίως μὲν ἀπαλλαγήσεσθαι τῶν συμφορῶν ὑπολαμβάνων, ἀπολήψεσθαι δὲ τὴν ἄδειαν μετὰ τῆς εὐετηρίας πεπιστευκώς.
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:
7.158. Μετὰ δὲ τοὺς θριάμβους καὶ τὴν βεβαιοτάτην τῆς ̔Ρωμαίων ἡγεμονίας κατάστασιν Οὐεσπασιανὸς ἔγνω τέμενος Εἰρήνης κατασκευάσαι: ταχὺ δὲ δὴ μάλα καὶ πάσης ἀνθρωπίνης κρεῖττον ἐπινοίας ἐτετελείωτο. 7.159. τῇ γὰρ ἐκ τοῦ πλούτου χορηγίᾳ δαιμονίῳ χρησάμενος ἔτι καὶ τοῖς ἔκπαλαι κατωρθωμένοις γραφῆς τε καὶ πλαστικῆς ἔργοις αὐτὸ κατεκόσμησεν:' "7.161. ἀνέθηκε δὲ ἐνταῦθα καὶ τὰ ἐκ τοῦ ἱεροῦ τῶν ̓Ιουδαίων χρυσᾶ κατασκευάσματα σεμνυνόμενος ἐπ' αὐτοῖς." '7.162. τὸν δὲ νόμον αὐτῶν καὶ τὰ πορφυρᾶ τοῦ σηκοῦ καταπετάσματα προσέταξεν ἐν τοῖς βασιλείοις ἀποθεμένους φυλάττειν.
7.216. Περὶ δὲ τὸν αὐτὸν καιρὸν ἐπέστειλε Καῖσαρ Βάσσῳ καὶ Λαβερίῳ Μαξίμῳ, οὗτος δὲ ἦν ἐπίτροπος, κελεύων πᾶσαν γῆν ἀποδόσθαι τῶν ̓Ιουδαίων. 7.217. οὐ γὰρ κατῴκισεν ἐκεῖ πόλιν ἰδίαν αὑτῷ τὴν χώραν φυλάττων, ὀκτακοσίοις δὲ μόνοις ἀπὸ τῆς στρατιᾶς διαφειμένοις χωρίον ἔδωκεν εἰς κατοίκησιν, ὃ καλεῖται μὲν ̓Αμμαοῦς, ἀπέχει δὲ τῶν ̔Ιεροσολύμων σταδίους τριάκοντα. 7.218. φόρον δὲ τοῖς ὁπουδηποτοῦν οὖσιν ̓Ιουδαίοις ἐπέβαλεν δύο δραχμὰς ἕκαστον κελεύσας ἀνὰ πᾶν ἔτος εἰς τὸ Καπετώλιον φέρειν, ὥσπερ πρότερον εἰς τὸν ἐν ̔Ιεροσολύμοις νεὼν συνετέλουν. καὶ τὰ μὲν ̓Ιουδαίων τότε τοιαύτην εἶχε κατάστασιν.
7.253. προειστήκει δὲ τῶν κατειληφότων αὐτὸ σικαρίων δυνατὸς ἀνὴρ ̓Ελεάζαρος, ἀπόγονος ̓Ιούδα τοῦ πείσαντος ̓Ιουδαίους οὐκ ὀλίγους, ὡς πρότερον δεδηλώκαμεν, μὴ ποιεῖσθαι τὰς ἀπογραφάς, ὅτε Κυρίνιος τιμητὴς εἰς τὴν ̓Ιουδαίαν ἐπέμφθη.
7.268. καὶ τὴν τελεωτάτην εἰσήγαγον διὰ πάντων ἀνομίαν, ἐν ᾗ τὸ τῶν ζηλωτῶν κληθέντων γένος ἤκμασεν, οἳ τὴν προσηγορίαν τοῖς ἔργοις ἐπηλήθευσαν: 7.421. ὁ δὲ τῶν ̓Ιουδαίων τὴν ἀκατάπαυστον ὑφορώμενος νεωτεροποιίαν καὶ δείσας, μὴ πάλιν εἰς ἓν ἀθρόοι συλλεγῶσι καί τινας αὑτοῖς συνεπισπάσωνται, προσέταξε τῷ Λούππῳ τὸν ἐν τῇ ̓Ονίου καλουμένῃ νεὼν καθελεῖν τῶν ̓Ιουδαίων.' "7.422. ὁ δ' ἐστὶν ἐν Αἰγύπτῳ καὶ διὰ τοιαύτην αἰτίαν ᾠκίσθη τε καὶ τὴν ἐπίκλησιν ἔλαβεν:" "7.423. ̓Ονίας Σίμωνος υἱός, εἷς τῶν ἐν ̔Ιεροσολύμοις ἀρχιερέων, φεύγων ̓Αντίοχον τὸν Συρίας βασιλέα πολεμοῦντα τοῖς ̓Ιουδαίοις ἧκεν εἰς ̓Αλεξάνδρειαν, καὶ δεξαμένου Πτολεμαίου φιλοφρόνως αὐτὸν διὰ τὴν πρὸς ̓Αντίοχον ἀπέχθειαν ἔφη σύμμαχον αὐτῷ ποιήσειν τὸ τῶν ̓Ιουδαίων ἔθνος, εἰ πεισθείη τοῖς ὑπ' αὐτοῦ λεγομένοις." '7.424. ποιήσειν δὲ τὰ δυνατὰ τοῦ βασιλέως ὁμολογήσαντος ἠξίωσεν ἐπιτρέπειν αὐτῷ νεών τε που τῆς Αἰγύπτου κατασκευάσασθαι καὶ τοῖς πατρίοις ἔθεσι θεραπεύειν τὸν θεόν:' "7.425. οὕτως γὰρ ̓Αντιόχῳ μὲν ἔτι μᾶλλον ἐκπολεμώσεσθαι τοὺς ̓Ιουδαίους τὸν ἐν ̔Ιεροσολύμοις νεὼν πεπορθηκότι, πρὸς αὐτὸν δ' εὐνοϊκωτέρως ἕξειν καὶ πολλοὺς ἐπ' ἀδείᾳ τῆς εὐσεβείας ἐπ' αὐτὸν συλλεγήσεσθαι." "7.426. Πεισθεὶς Πτολεμαῖος τοῖς λεγομένοις δίδωσιν αὐτῷ χώραν ἑκατὸν ἐπὶ τοῖς ὀγδοήκοντα σταδίους ἀπέχουσαν Μέμφεως: νομὸς δ' οὗτος ̔Ηλιοπολίτης καλεῖται." '7.427. φρούριον ἔνθα κατασκευασάμενος ̓Ονίας τὸν μὲν ναὸν οὐχ ὅμοιον ᾠκοδόμησε τῷ ἐν ̔Ιεροσολύμοις, ἀλλὰ πύργῳ παραπλήσιον λίθων μεγάλων εἰς ἑξήκοντα πήχεις ἀνεστηκότα: 7.428. τοῦ βωμοῦ δὲ τὴν κατασκευὴν πρὸς τὸν οἰκεῖον ἐξεμιμήσατο καὶ τοῖς ἀναθήμασιν ὁμοίως ἐκόσμησεν χωρὶς τῆς περὶ τὴν λυχνίαν κατασκευῆς: 7.429. οὐ γὰρ ἐποίησε λυχνίαν, αὐτὸν δὲ χαλκευσάμενος λύχνον χρυσοῦν ἐπιφαίνοντα σέλας χρυσῆς ἁλύσεως ἐξεκρέμασε. τὸ δὲ τέμενος πᾶν ὀπτῇ πλίνθῳ περιτετείχιστο πύλας ἔχον λιθίνας.' "7.431. οὐ μὴν ̓Ονίας ἐξ ὑγιοῦς γνώμης ταῦτα ἔπραττεν, ἀλλ' ἦν αὐτῷ φιλονεικία πρὸς τοὺς ἐν τοῖς ̔Ιεροσολύμοις ̓Ιουδαίους ὀργὴν τῆς φυγῆς ἀπομνημονεύοντι, καὶ τοῦτο τὸ ἱερὸν ἐνόμιζε κατασκευάσας εἰς αὐτὸ περισπάσειν ἀπ' ἐκείνων τὸ πλῆθος." "7.432. ἐγεγόνει δέ τις καὶ παλαιὰ πρόρρησις ἔτεσί που πρόσθεν ἑξακοσίοις: ̔Ησαί̈ας ὄνομα τῷ προαγορεύσαντι τοῦδε τοῦ ναοῦ τὴν ἐν Αἰγύπτῳ γενησομένην ὑπ' ἀνδρὸς ̓Ιουδαίου κατασκευήν. τὸ μὲν οὖν ἱερὸν οὕτως ἐπεποίητο." "7.433. Λοῦππος δ' ὁ τῆς ̓Αλεξανδρείας ἡγεμὼν τὰ παρὰ Καίσαρος λαβὼν γράμματα καὶ παραγενόμενος εἰς τὸ ἱερὸν καί τινα τῶν ἀναθημάτων ἐκφορήσας τὸν ναὸν ἀπέκλεισε." '7.434. Λούππου δὲ μετὰ βραχὺ τελευτήσαντος Παυλῖνος διαδεξάμενος τὴν ἡγεμονίαν οὔτε τῶν ἀναθημάτων οὐδὲν κατέλιπε, πολλὰ γὰρ διηπείλησε τοῖς ἱερεῦσιν εἰ μὴ πάντα προκομίσειαν, οὔτε προσιέναι τῷ τεμένει τοὺς θρησκεύειν βουλομένους ἐφῆκεν,' "7.435. ἀλλ' ἀποκλείσας τὰς πύλας ἀπρόσιτον αὐτὸ παντελῶς ἐποίησεν, ὡς μηδ' ἴχνος ἔτι τῆς εἰς τὸν θεὸν θεραπείας ἐν τῷ τόπῳ καταλιπεῖν." '7.436. χρόνος ἦν εἰς τὴν ἀπόκλεισιν τοῦ ναοῦ γεγονὼς ἀπὸ τῆς κατασκευῆς ἔτη τρία καὶ τεσσαράκοντα καὶ τριακόσια.' '. None | 1.3. 12. I have comprehended all these things in seven books, and have left no occasion for complaint or accusation to such as have been acquainted with this war; and I have written it down for the sake of those that love truth, but not for those that please themselves with fictitious relations. And I will begin my account of these things with what I call my First Chapter.
1.3. I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward am the author of this work.
1.3. When Antigonus heard of this, he sent some of his party with orders to hinder, and lay ambushes for these collectors of corn. This command was obeyed, and a great multitude of armed men were gathered together about Jericho, and lay upon the mountains, to watch those that brought the provisions.
1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city;
1.31. Now these caves were in the precipices of craggy mountains, and could not be come at from any side, since they had only some winding pathways, very narrow, by which they got up to them; but the rock that lay on their front had beneath it valleys of a vast depth, and of an almost perpendicular declivity; insomuch that the king was doubtful for a long time what to do, by reason of a kind of impossibility there was of attacking the place. Yet did he at length make use of a contrivance that was subject to the utmost hazard;
1.32. 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him.
1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months.
1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter.
1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime.
1.61. 5. And now Antiochus was so angry at what he had suffered from Simeon, that he made an expedition into Judea, and sat down before Jerusalem and besieged Hyrcanus; but Hyrcanus opened the sepulchre of David, who was the richest of all kings, and took thence about three thousand talents in money, and induced Antiochus, by the promise of three thousand talents, to raise the siege. Moreover, he was the first of the Jews that had money enough, and began to hire foreign auxiliaries also.
1.61. However, when he was in Cilicia, he received the forementioned epistle from his father, and made great haste accordingly. But when he had sailed to Celenderis, a suspicion came into his mind relating to his mother’s misfortunes; as if his soul foreboded some mischief to itself.
1.78. 5. And truly anyone would be surprised at Judas upon this occasion. He was of the sect of the Essenes, and had never failed or deceived men in his predictions before. Now, this man saw Antigonus as he was passing along by the temple, and cried out to his acquaintance (they were not a few who attended upon him as his scholars),
1.87. Whereupon Theodorus marched against him, and took what belonged to himself as well as the king’s baggage, and slew ten thousand of the Jews. However, Alexander recovered this blow, and turned his force towards the maritime parts, and took Raphia and Gaza, with Anthedon also, which was afterwards called Agrippias by king Herod.
1.108. Nor was he mistaken as to his expectations; for this woman kept the dominion, by the opinion that the people had of her piety; for she chiefly studied the ancient customs of her country, and cast those men out of the government that offended against their holy laws.
1.153. Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror.
1.157. All which he restored to their own citizens, and put them under the province of Syria; which province, together with Judea, and the countries as far as Egypt and Euphrates, he committed to Scaurus as their governor, and gave him two legions to support him; while he made all the haste he could himself to go through Cilicia, in his way to Rome, having Aristobulus and his children along with him as his captives.
1.166. Accordingly, upon his injunction, the following cities were restored;—Scythopolis, Samaria, Anthedon, Apollonia, Jamnia, Raphia, Marissa, Adoreus, Gamala, Ashdod, and many others; while a great number of men readily ran to each of them, and became their inhabitants.
1.179. 8. In the meantime, Crassus came as successor to Gabinius in Syria. He took away all the rest of the gold belonging to the temple of Jerusalem, in order to furnish himself for his expedition against the Parthians. He also took away the two thousand talents which Pompey had not touched; but when he had passed over Euphrates, he perished himself, and his army with him; concerning which affairs this is not a proper time to speak more largely.
1.196. how they had driven him and his brethren entirely out of their native country, and had acted in a great many instances unjustly and extravagantly with regard to their nation; and that as to the assistance they had sent him into Egypt, it was not done out of goodwill to him, but out of the fear they were in from former quarrels, and in order to gain pardon for their friendship to his enemy Pompey.
1.268. 9. As for the Parthians in Jerusalem, they betook themselves to plundering, and fell upon the houses of those that were fled, and upon the king’s palace, and spared nothing but Hyrcanus’s money, which was not above three hundred talents. They lighted on other men’s money also, but not so much as they hoped for; for Herod having a long while had a suspicion of the perfidiousness of the barbarians, had taken care to have what was most splendid among his treasures conveyed into Idumea, as every one belonging to him had in like manner done also.
1.322. Indeed, when he came, he soon made an end of that siege, and slew a great number of the barbarians, and took from them a large prey; insomuch that Antony, who admired his courage formerly, did now admire it still more. Accordingly, he heaped many more honors upon him, and gave him more assured hopes that he should gain his kingdom; and now king Antiochus was forced to deliver up Samosata.
1.408. 5. And when he observed that there was a city by the seaside that was much decayed (its name was Strato’s Tower) but that the place, by the happiness of its situation, was capable of great improvements from his liberality, he rebuilt it all with white stone, and adorned it with several most splendid palaces, wherein he especially demonstrated his magimity; 1.409. for the case was this, that all the seashore between Dora and Joppa, in the middle, between which this city is situated, had no good haven, insomuch that every one that sailed from Phoenicia for Egypt was obliged to lie in the stormy sea, by reason of the south winds that threatened them; which wind, if it blew but a little fresh, such vast waves are raised, and dash upon the rocks, that upon their retreat the sea is in a great ferment for a long way. 1.411. 6. Now, although the place where he built was greatly opposite to his purposes, yet did he so fully struggle with that difficulty, that the firmness of his building could not easily be conquered by the sea; and the beauty and ornament of the works were such, as though he had not had any difficulty in the operation; for when he had measured out as large a space as we have before mentioned, he let down stones into twentyfathom water, the greatest part of which were fifty feet in length, and nine in depth, and ten in breadth, and some still larger. 1.412. But when the haven was filled up to that depth, he enlarged that wall which was thus already extant above the sea, till it was two hundred feet wide; one hundred of which had buildings before it, in order to break the force of the waves, whence it was called Procumatia, or the first breaker of the waves; but the rest of the space was under a stone wall that ran round it. On this wall were very large towers, the principal and most beautiful of which was called Drusium, from Drusus, who was son-in-law to Caesar. 1.413. 7. There were also a great number of arches, where the mariners dwelt; and all the places before them round about was a large valley, or walk, for a quay or landing-place to those that came on shore; but the entrance was on the north, because the north wind was there the most gentle of all the winds. At the mouth of the haven were on each side three great Colossi, supported by pillars, where those Colossi that are on your left hand as you sail into the port are supported by a solid tower; but those on the right hand are supported by two upright stones joined together, which stones were larger than that tower which was on the other side of the entrance. 1.414. Now there were continual edifices joined to the haven, which were also themselves of white stone; and to this haven did the narrow streets of the city lead, and were built at equal distances one from another. And over against the mouth of the haven, upon an elevation, there was a temple for Caesar, which was excellent both in beauty and largeness; and therein was a Colossus of Caesar, not less than that of Jupiter Olympius, which it was made to resemble. The other Colossus of Rome was equal to that of Juno at Argos. So he dedicated the city to the province, and the haven to the sailors there; but the honor of the building he ascribed to Caesar, and named it Caesarea accordingly. 1.415. 8. He also built the other edifices, the amphitheater, and theater, and marketplace, in a manner agreeable to that denomination; and appointed games every fifth year, and called them, in like manner, Caesar’s Games; and he first himself proposed the largest prizes upon the hundred ninety-second olympiad; in which not only the victors themselves, but those that came next to them, and even those that came in the third place, were partakers of his royal bounty.
1.648. 2. There also now happened to him, among his other calamities, a certain popular sedition. There were two men of learning in the city Jerusalem, who were thought the most skillful in the laws of their country, and were on that account held in very great esteem all over the nation; they were, the one Judas, the son of Sepphoris, and the other Matthias, the son of Margalus.
2.14. 1. Archelaus went down now to the seaside, with his mother and his friends, Poplas, and Ptolemy, and Nicolaus, and left behind him Philip, to be his steward in the palace, and to take care of his domestic affairs.
2.14. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.15. 10. Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner. 2.15. Salome went also along with him with her sons, as did also the king’s brethren and sons-in-law. These, in appearance, went to give him all the assistance they were able, in order to secure his succession, but in reality to accuse him for his breach of the laws by what he had done at the temple. 2.16. 2. But as they were come to Caesarea, Sabinus, the procurator of Syria, met them; he was going up to Judea, to secure Herod’s effects; but Varus, president of Syria, who was come thither, restrained him from going any farther. This Varus Archelaus had sent for, by the earnest entreaty of Ptolemy. 2.16. 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. 2.17. At this time, indeed, Sabinus, to gratify Varus, neither went to the citadels, nor did he shut up the treasuries where his father’s money was laid up, but promised that he would lie still, until Caesar should have taken cognizance of the affair. So he abode at Caesarea; 2.17. This excited a very great tumult among the Jews when it was day; for those that were near them were astonished at the sight of them, as indications that their laws were trodden underfoot: for those laws do not permit any sort of image to be brought into the city. Nay, besides the indignation which the citizens had themselves at this procedure, a vast number of people came running out of the country. 2.18. This was told to Tiberius by one of Agrippa’s domestics, who thereupon was very angry, and ordered Agrippa to be bound, and had him very ill-treated in the prison for six months, until Tiberius died, after he had reigned twenty-two years, six months, and three days. 2.18. but as soon as those that were his hinderance were gone, when Varus was gone to Antioch, and Archelaus was sailed to Rome, he immediately went on to Jerusalem, and seized upon the palace. And when he had called for the governors of the citadels, and the stewards of the king’s private affairs, he tried to sift out the accounts of the money, and to take possession of the citadels. 2.19. But the governors of those citadels were not unmindful of the commands laid upon them by Archelaus, and continued to guard them, and said the custody of them rather belonged to Caesar than to Archelaus. 2.19. for the place is round and hollow, and affords such sand as glass is made of; which place, when it hath been emptied by the many ships there loaded, it is filled again by the winds, which bring into it, as it were on purpose, that sand which lay remote, and was no more than bare common sand, while this mine presently turns it into glassy sand. 2.21. He also carried along with him his mother, and Ptolemy, the brother of Nicolaus, who seemed one of great weight, on account of the great trust Herod put in him, he having been one of his most honored friends. However, Antipas depended chiefly upon Ireneus, the orator; upon whose authority he had rejected such as advised him to yield to Archelaus, because he was his elder brother, and because the second testament gave the kingdom to him. 2.21. that, however, if it must come to that, it was proper to choose a place without the city for the war, because it was not agreeable to piety to pollute the temples of their own city with the blood of their own countrymen, and this only on occasion of their imprudent conduct. And when Agrippa had heard this message, he delivered it to the senators. 2.22. He left behind him three daughters, born to him by Cypros, Bernice, Mariamne, and Drusilla, and a son born of the same mother, whose name was Agrippa: he was left a very young child, so that Claudius made the country a Roman province, and sent Cuspius Fadus to be its procurator, and after him Tiberius Alexander, who, making no alterations of the ancient laws, kept the nation in tranquility. 2.22. The inclinations also of all Archelaus’s kindred, who hated him, were removed to Antipas, when they came to Rome; although in the first place every one rather desired to live under their own laws without a king, and to be under a Roman governor; but if they should fail in that point, these desired that Antipas might be their king. 2.23. 4. Sabinus did also afford these his assistance to the same purpose, by letters he sent, wherein he accused Archelaus before Caesar, and highly commended Antipas. 2.23. Hereupon the Jews were in great disorder, as if their whole country were in a flame, and assembled themselves so many of them by their zeal for their religion, as by an engine, and ran together with united clamor to Caesarea, to Cumanus, and made supplication to him that he would not overlook this man, who had offered such an affront to God, and to his law; but punish him for what he had done. 2.24. Salome also, and those with her, put the crimes which they accused Archelaus of in order, and put them into Caesar’s hands; and after they had done that, Archelaus wrote down the reasons of his claim, and, by Ptolemy, sent in his father’s ring, and his father’s accounts. 2.24. the great men also of the Jews, and Jonathan the son of Aus the high priest, came thither, and said that the Samaritans were the beginners of the disturbance, on account of that murder they had committed; and that Cumanus had given occasion to what had happened, by his unwillingness to punish the original authors of that murder. 2.25. 1. Now as to the many things in which Nero acted like a madman, out of the extravagant degree of the felicity and riches which he enjoyed, and by that means used his good fortune to the injury of others; and after what manner he slew his brother, and wife, and mother, from whom his barbarity spread itself to others that were most nearly related to him; 2.25. And when Caesar had maturely weighed by himself what both had to allege for themselves, as also had considered of the great burden of the kingdom, and largeness of the revenues, and withal the number of the children Herod had left behind him, and had moreover read the letters he had received from Varus and Sabinus on this occasion, he assembled the principal persons among the Romans together (in which assembly Caius, the son of Agrippa, and his daughter Julias, but by himself adopted for his own son, sat in the first seat) and gave the pleaders leave to speak.
2.37. 7. When Nicolaus had gone through all he had to say, Archelaus came, and fell down before Caesar’s knees, without any noise;—upon which he raised him up, after a very obliging manner, and declared that truly he was worthy to succeed his father. However, he still made no firm determination in his case;
2.37. Dalmatians, who have made such frequent insurrections in order to regain their liberty, and who could never before be so thoroughly subdued, but that they always gathered their forces together again, and revolted, yet are they now very quiet under one Roman legion. 2.38. Now, when almost all people under the sun submit to the Roman arms, will you be the only people that make war against them? and this without regarding the fate of the Carthaginians, who, in the midst of their brags of the great Hannibal, and the nobility of their Phoenician original, fell by the hand of Scipio. 2.38. but when he had dismissed those assessors that had been with him that day, he deliberated by himself about the allegations which he had heard, whether it were fit to constitute any of those named in the testaments for Herod’s successor, or whether the government should be parted among all his posterity, and this because of the number of those that seemed to stand in need of support therefrom. 2.39. 1. Now before Caesar had determined anything about these affairs, Malthace, Archelaus’s mother, fell sick and died. Letters also were brought out of Syria from Varus, about a revolt of the Jews. 2.39. 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. 2.41. and went himself to Antioch. But Sabinus came, after he was gone, and gave them an occasion of making innovations; for he compelled the keepers of the citadels to deliver them up to him, and made a bitter search after the king’s money, as depending not only on the soldiers which were left by Varus, but on the multitude of his own servants, all which he armed and used as the instruments of his covetousness. 2.41. 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. 2.42. Now this terrible message was good news to Florus; and because his design was to have a war kindled, he gave the ambassadors no answer at all. 2.42. Now when that feast, which was observed after seven weeks, and which the Jews called Pentecost (i.e. the 50th day) was at hand, its name being taken from the number of the days after the passover, the people got together, but not on account of the accustomed Divine worship, but of the indignation they had at the present state of affairs. 2.43. 7. But on the next day, which was the fifteenth of the month Lous, Ab, they made an assault upon Antonia, and besieged the garrison which was in it two days, and then took the garrison, and slew them, and set the citadel on fire; 2.43. Wherefore an immense multitude ran together, out of Galilee, and Idumea, and Jericho, and Perea, that was beyond Jordan; but the people that naturally belonged to Judea itself were above the rest, both in number, and in the alacrity of the men. 2.44. But Manahem and his party fell upon the place whence the soldiers were fled, and slew as many of them as they could catch, before they got up to the towers, and plundered what they left behind them, and set fire to their camp. This was executed on the sixth day of the month Gorpieus Elul. 2.44. So they distributed themselves into three parts, and pitched their camps in three places; one at the north side of the temple, another at the south side, by the Hippodrome, and the third part were at the palace on the west. So they lay round about the Romans on every side, and besieged them. 2.45. 2. Now Sabinus was affrighted, both at their multitude, and at their courage, and sent messengers to Varus continually, and besought him to come to his succor quickly; for that if he delayed, his legion would be cut to pieces. 2.45. It is true, that when the people earnestly desired that they would leave off besieging the soldiers, they were the more earnest in pressing it forward, and this till Metilius, who was the Roman general, sent to Eleazar, and desired that they would give them security to spare their lives only; but agreed to deliver up their arms, and what else they had with them. 2.46. As for Sabinus himself, he got up to the highest tower of the fortress, which was called Phasaelus; it is of the same name with Herod’s brother, who was destroyed by the Parthians; and then he made signs to the soldiers of that legion to attack the enemy; for his astonishment was so great, that he durst not go down to his own men. 2.46. nor was either Sabaste (Samaria) or Askelon able to oppose the violence with which they were attacked; and when they had burnt these to the ground; they entirely demolished Anthedon and Gaza; many also of the villages that were about every one of those cities were plundered, and an immense slaughter was made of the men who were caught in them. 2.47. Hereupon the soldiers were prevailed upon, and leaped out into the temple, and fought a terrible battle with the Jews; in which, while there were none over their heads to distress them, they were too hard for them, by their skill, and the others’ want of skill, in war; 2.47. for he came every day and slew a great many of the Jews of Scythopolis, and he frequently put them to flight, and became himself alone the cause of his army’s conquering. 2.48. As for the Gerasens, they did no harm to those that abode with them; and for those who had a mind to go away, they conducted them as far as their borders reached. 2.48. but when once many of the Jews had gotten up to the top of the cloisters, and threw their darts downwards, upon the heads of the Romans, there were a great many of them destroyed. Nor was it easy to avenge themselves upon those that threw their weapons from on high, nor was it more easy for them to sustain those who came to fight them hand to hand. 2.49. 3. Since therefore the Romans were sorely afflicted by both these circumstances, they set fire to the cloisters, which were works to be admired, both on account of their magnitude and costliness. Whereupon those that were above them were presently encompassed with the flame, and many of them perished therein; as many of them also were destroyed by the enemy, who came suddenly upon them; some of them also threw themselves down from the walls backward, and some there were who, from the desperate condition they were in, prevented the fire, by killing themselves with their own swords; 2.49. but at this time especially, when there were tumults in other places also, the disorders among them were put into a greater flame; for when the Alexandrians had once a public assembly, to deliberate about an embassage they were sending to Nero, a great number of Jews came flocking to the theater; 2.51. 4. However, this destruction of the works about the temple, and of the men, occasioned a much greater number, and those of a more warlike sort, to get together, to oppose the Romans. These encompassed the palace round, and threatened to destroy all that were in it, unless they went their ways quickly; for they promised that Sabinus should come to no harm, if he would go out with his legion. 2.51. 11. But Cestius sent Gallus, the commander of the twelfth legion, into Galilee, and delivered to him as many of his forces as he supposed sufficient to subdue that nation. 2.52. There were also a great many of the king’s party who deserted the Romans, and assisted the Jews; yet did the most warlike body of them all, who were three thousand of the men of Sebaste, go over to the Romans. Rufus also, and Gratus, their captains, did the same (Gratus having the foot of the king’s party under him, and Rufus the horse) each of whom, even without the forces under them, were of great weight, on account of their strength and wisdom, which turn the scales in war. 2.52. of whom the most valiant were the kinsmen of Monobazus, king of Adiabene, and their names were Monobazus and Kenedeus; and next to them were Niger of Perea, and Silas of Babylon, who had deserted from king Agrippa to the Jews; for he had formerly served in his army. 2.53. But when Cestius was come into the city, he set the part called Bezetha, which is also called Cenopolis, or the new city, on fire; as he did also to the timber market; after which he came into the upper city, and pitched his camp over against the royal palace; 2.53. Now the Jews persevered in the siege, and tried to break downthe walls of the fortress, and cried out to Sabinus and his party, that they should go their ways, and not prove a hinderance to them, now they hoped, after a long time, to recover that ancient liberty which their forefathers had enjoyed. 2.54. 7. It then happened that Cestius was not conscious either how the besieged despaired of success, nor how courageous the people were for him; and so he recalled his soldiers from the place, and by despairing of any expectation of taking it, without having received any disgrace, he retired from the city, without any reason in the world. 2.54. Sabinus indeed was well contented to get out of the danger he was in, but he distrusted the assurances the Jews gave him, and suspected such gentle treatment was but a bait laid as a snare for them: this consideration, together with the hopes he had of succor from Varus, made him bear the siege still longer.
2.69. but as for Varus himself, he marched to Samaria with his whole army, where he did not meddle with the city itself, because he found that it had made no commotion during these troubles, but pitched his camp about a certain village which was called Arus. It belonged to Ptolemy, and on that account was plundered by the Arabians, who were very angry even at Herod’s friends also.
2.78. Now Caesar forgave the rest, but gave orders that certain of the king’s relations (for some of those that were among them were Herod’s kinsmen) should be put to death, because they had engaged in a war against a king of their own family. 2.81. And when Caesar had assembled a council of the principal Romans in Apollo’s temple, that was in the palace (this was what he had himself built and adorned, at a vast expense), the multitude of the Jews stood with the ambassadors, and on the other side stood Archelaus, with his friends; 2.82. but as for the kindred of Archelaus, they stood on neither side; for to stand on Archelaus’s side, their hatred to him, and envy at him, would not give them leave, while yet they were afraid to be seen by Caesar with his accusers. 2.83. Besides these, there were present Archelaus’ brother Philip, being sent thither beforehand, out of kindness by Varus, for two reasons: the one was this, that he might be assisting to Archelaus; and the other was this, that in case Caesar should make a distribution of what Herod possessed among his posterity, he might obtain some share of it. 2.84. 2. And now, upon the permission that was given the accusers to speak, they, in the first place, went over Herod’s breaches of their law, and said that he was not a king, but the most barbarous of all tyrants, and that they had found him to be such by the sufferings they underwent from him; that when a very great number had been slain by him, those that were left had endured such miseries, that they called those that were dead happy men; 2.85. that he had not only tortured the bodies of his subjects, but entire cities, and had done much harm to the cities of his own country, while he adorned those that belonged to foreigners; and he shed the blood of Jews, in order to do kindnesses to those people who were out of their bounds; 2.86. that he had filled the nation full of poverty, and of the greatest iniquity, instead of that happiness and those laws which they had anciently enjoyed; that, in short, the Jews had borne more calamities from Herod, in a few years, than had their forefathers during all that interval of time that had passed since they had come out of Babylon, and returned home, in the reign of Xerxes: 2.87. that, however, the nation was come to so low a condition, by being inured to hardships, that they submitted to his successor of their own accord, though he brought them into bitter slavery; 2.88. that accordingly they readily called Archelaus, though he was the son of so great a tyrant, king, after the decease of his father, and joined with him in mourning for the death of Herod, and in wishing him good success in that his succession; 2.89. while yet this Archelaus, lest he should be in danger of not being thought the genuine son of Herod, began his reign with the murder of three thousand citizens; as if he had a mind to offer so many bloody sacrifices to God for his government, and to fill the temple with the like number of dead bodies at that festival:
2.91. and that they would join their country to Syria, and administer the government by their own commanders, whereby it would soon be demonstrated that those who are now under the calumny of seditious persons, and lovers of war, know how to bear governors that are set over them, if they be but tolerable ones. 2.92. So the Jews concluded their accusation with this request. Then rose up Nicolaus, and confuted the accusations which were brought against the kings, and himself accused the Jewish nation, as hard to be ruled, and as naturally disobedient to kings. He also reproached all those kinsmen of Archelaus who had left him, and were gone over to his accusers.
2.95. Under this last was Perea and Galilee, with a revenue of two hundred talents; but Batanea, and Trachonitis, and Auranitis, and certain parts of Zeno’s house about Jamnia, with a revenue of a hundred talents, were made subject to Philip; 2.96. while Idumea, and all Judea, and Samaria were parts of the ethnarchy of Archelaus, although Samaria was eased of one quarter of its taxes, out of regard to their not having revolted with the rest of the nation. 2.97. He also made subject to him the following cities, viz. Strato’s Tower, and Sebaste, and Joppa, and Jerusalem; but as to the Grecian cities, Gaza, and Gadara, and Hippos, he cut them off from the kingdom, and added them to Syria. Now the revenue of the country that was given to Archelaus was four hundred talents. 2.98. Salome also, besides what the king had left her in his testaments, was now made mistress of Jamnia, and Ashdod, and Phasaelis. Caesar did moreover bestow upon her the royal palace of Ascalon; by all which she got together a revenue of sixty talents; but he put her house under the ethnarchy of Archelaus. 2.99. And for the rest of Herod’s offspring, they received what was bequeathed to them in his testaments; but, besides that, Caesar granted to Herod’s two virgin daughters five hundred thousand drachmae of silver, and gave them in marriage to the sons of Pheroras:
2.108. But the impudence of what he said greatly provoked him to be angry at him; for when he was asked about Aristobulus, he said that he was also preserved alive, and was left on purpose in Cyprus, for fear of treachery, because it would be harder for plotters to get them both into their power while they were separate.
2.111. 3. And now Archelaus took possession of his ethnarchy, and used not the Jews only, but the Samaritans also, barbarously; and this out of his resentment of their old quarrels with him. Whereupon they both of them sent ambassadors against him to Caesar; and in the ninth year of his government he was banished to Vienna, a city of Gaul, and his effects were put into Caesar’s treasury.
2.113. and when one of them had one interpretation, and another had another, Simon, one of the sect of Essenes, said that he thought the ears of corn denoted years, and the oxen denoted a mutation of things, because by their ploughing they made an alteration of the country. That therefore he should reign as many years as there were ears of corn; and after he had passed through various alterations of fortune, should die. Now five days after Archelaus had heard this interpretation he was called to his trial.
2.117. 1. And now Archelaus’s part of Judea was reduced into a province, and Coponius, one of the equestrian order among the Romans, was sent as a procurator, having the power of life and death put into his hands by Caesar. 2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple,
2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their white garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without swearing by God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous;
2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life.
2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves.
2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish;
2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of.
2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator Moses, whom, if anyone blaspheme, he is punished capitally.
2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it.
2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon.
2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit,
2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.
2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. 2.167. 1. And now as the ethnarchy of Archelaus was fallen into a Roman province, the other sons of Herod, Philip, and that Herod who was called Antipas, each of them took upon them the administration of their own tetrarchies; for when Salome died, she bequeathed to Julia, the wife of Augustus, both her toparchy, and Jamnia, as also her plantation of palm trees that were in Phasaelis.
2.175. 4. After this he raised another disturbance, by expending that sacred treasure which is called Corban upon aqueducts, whereby he brought water from the distance of four hundred furlongs. At this the multitude had great indignation; and when Pilate was come to Jerusalem, they came about his tribunal, and made a clamor at it.
2.235. but they were managed by one Eleazar, the son of Dineus, and by Alexander, in these their thievish and seditious attempts. These men fell upon those that were in the neighborhood of the Acrabatene toparchy, and slew them, without sparing any age, and set the villages on fire.
2.252. 2. Nero therefore bestowed the kingdom of the Lesser Armenia upon Aristobulus, Herod’s son, and he added to Agrippa’s kingdom four cities, with the toparchies to them belonging; I mean Abila, and that Julias which is in Perea, Taricheae also, and Tiberias of Galilee; but over the rest of Judea he made Felix procurator.
2.258. 4. There was also another body of wicked men gotten together, not so impure in their actions, but more wicked in their intentions, which laid waste the happy state of the city no less than did these murderers. 2.259. These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty.
2.263. But Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes, and there concealed themselves.
2.272. But then Albinus, who succeeded Festus, did not execute his office as the other had done; nor was there any sort of wickedness that could be named but he had a hand in it. 2.273. Accordingly, he did not only, in his political capacity, steal and plunder every one’s substance, nor did he only burden the whole nation with taxes, but he permitted the relations of such as were in prison for robbery, and had been laid there, either by the senate of every city, or by the former procurators, to redeem them for money; and nobody remained in the prisons as a malefactor but he who gave him nothing.
2.275. and everyone of these wicked wretches were encompassed with his own band of robbers, while he himself, like an arch-robber, or a tyrant, made a figure among his company, and abused his authority over those about him, in order to plunder those that lived quietly.
2.285. Now the occasion of this war was by no means proportionable to those heavy calamities which it brought upon us. For the Jews that dwelt at Caesarea had a synagogue near the place, whose owner was a certain Cesarean Greek: the Jews had endeavored frequently to have purchased the possession of the place, and had offered many times its value for its price; 2.286. but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there; 2.287. but as Florus would not permit them to use force, the great men of the Jews, with John the publican, being in the utmost distress what to do, persuaded Florus, with the offer of eight talents, to hinder the work. 2.288. He then, being intent upon nothing but getting money, promised he would do for them all they desired of him, and then went away from Caesarea to Sebaste, and left the sedition to take its full course, as if he had sold a license to the Jews to fight it out. 2.289. 5. Now on the next day, which was the seventh day of the week, when the Jews were crowding apace to their synagogue, a certain man of Caesarea, of a seditious temper, got an earthen vessel, and set it with the bottom upward, at the entrance of that synagogue, and sacrificed birds. This thing provoked the Jews to an incurable degree, because their laws were affronted, and the place was polluted. 2.291. Hereupon Jucundus, the master of the horse, who was ordered to prevent the fight, came thither, and took away the earthen vessel, and endeavored to put a stop to the sedition; but when he was overcome by the violence of the people of Caesarea, the Jews caught up their books of the law, and retired to Narbata, which was a place to them belonging, distant from Caesarea sixty furlongs. 2.292. But John, and twelve of the principal men with him, went to Florus, to Sebaste, and made a lamentable complaint of their case, and besought him to help them; and with all possible decency, put him in mind of the eight talents they had given him; but he had the men seized upon and put in prison, and accused them for carrying the books of the law out of Caesarea. 2.293. 6. Moreover, as to the citizens of Jerusalem, although they took this matter very ill, yet did they restrain their passion; but Florus acted herein as if he had been hired, and blew up the war into a flame, and sent some to take seventeen talents out of the sacred treasure, and pretended that Caesar wanted them. 2.294. At this the people were in confusion immediately, and ran together to the temple, with prodigious clamors, and called upon Caesar by name, and besought him to free them from the tyranny of Florus.
2.296. and instead of coming to Caesarea, as he ought to have done, and quenching the flame of war, which was beginning thence, and so taking away the occasion of any disturbances, on which account it was that he had received a reward of eight talents, he marched hastily with an army of horsemen and footmen against Jerusalem, that he might gain his will by the arms of the Romans, and might, by his terror, and by his threatenings, bring the city into subjection.
2.308. And what made this calamity the heavier was this new method of Roman barbarity; for Florus ventured then to do what no one had done before, that is, to have men of the equestrian order whipped and nailed to the cross before his tribunal; who, although they were by birth Jews, yet were they of Roman dignity notwithstanding.
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;
2.433. 8. In the meantime, one Manahem, the son of Judas, that was called the Galilean (who was a very cunning sophister, and had formerly reproached the Jews under Cyrenius, that after God they were subject to the Romans) took some of the men of note with him, and retired to Masada,
2.457. 1. Now the people of Caesarea had slain the Jews that were among them on the very same day and hour when the soldiers were slain, which one would think must have come to pass by the direction of Providence; insomuch that in one hour’s time above twenty thousand Jews were killed, and all Caesarea was emptied of its Jewish inhabitants; for Florus caught such as ran away, and sent them in bonds to the galleys. 2.458. Upon which stroke that the Jews received at Caesarea, the whole nation was greatly enraged; so they divided themselves into several parties, and laid waste the villages of the Syrians, and their neighboring cities, Philadelphia, and Sebonitis, and Gerasa, and Pella, and Scythopolis, 2.459. and after them Gadara, and Hippos; and falling upon Gaulonitis, some cities they destroyed there, and some they set on fire, and then they went to Kedasa, belonging to the Tyrians, and to Ptolemais, and to Gaba, and to Caesarea; 2.461. 2. However, the Syrians were even with the Jews in the multitude of the men whom they slew; for they killed those whom they caught in their cities, and that not only out of the hatred they bare them, as formerly, but to prevent the danger under which they were from them; 2.462. o that the disorders in all Syria were terrible, and every city was divided into two armies, encamped one against another, and the preservation of the one party was in the destruction of the other; 2.463. o the daytime was spent in shedding of blood, and the night in fear,—which was of the two the more terrible; for when the Syrians thought they had ruined the Jews, they had the Judaizers in suspicion also; and as each side did not care to slay those whom they only suspected on the other, so did they greatly fear them when they were mingled with the other, as if they were certainly foreigners. 2.464. Moreover, greediness of gain was a provocation to kill the opposite party, even to such as had of old appeared very mild and gentle towards them; for they without fear plundered the effects of the slain, and carried off the spoils of those whom they slew to their own houses, as if they had been gained in a set battle; and he was esteemed a man of honor who got the greatest share, as having prevailed over the greatest number of his enemies. 2.465. It was then common to see cities filled with dead bodies, still lying unburied, and those of old men, mixed with infants, all dead, and scattered about together; women also lay amongst them, without any covering for their nakedness: you might then see the whole province full of inexpressible calamities, while the dread of still more barbarous practices which were threatened was everywhere greater than what had been already perpetrated. 2.466. 3. And thus far the conflict had been between Jews and foreigners; but when they made excursions to Scythopolis, they found Jews that acted as enemies; for as they stood in battle-array with those of Scythopolis, and preferred their own safety before their relation to us, they fought against their own countrymen; 2.467. nay, their alacrity was so very great, that those of Scythopolis suspected them. These were afraid, therefore, lest they should make an assault upon the city in the nighttime, and, to their great misfortune, should thereby make an apology for themselves to their own people for their revolt from them. So they commanded them, that in case they would confirm their agreement and demonstrate their fidelity to them, who were of a different nation, they should go out of the city, with their families, to a neighboring grove; 2.468. and when they had done as they were commanded, without suspecting anything, the people of Scythopolis lay still for the interval of two days, to tempt them to be secure; but on the third night they watched their opportunity, and cut all their throats, some of them as they lay unguarded, and some as they lay asleep. The number that was slain was above thirteen thousand, and then they plundered them of all that they had. 2.469. 4. It will deserve our relation what befell Simon; he was the son of one Saul, a man of reputation among the Jews. This man was distinguished from the rest by the strength of his body, and the boldness of his conduct, although he abused them both to the mischieving of his countrymen;
2.471. But a just punishment overtook him for the murders he had committed upon those of the same nation with him; for when the people of Scythopolis threw their darts at them in the grove, he drew his sword, but did not attack any of the enemy; for he saw that he could do nothing against such a multitude; but he cried out after a very moving manner and said,— 2.472. “O you people of Scythopolis, I deservedly suffer for what I have done with relation to you, when I gave you such security of my fidelity to you, by slaying so many of those that were related to me. Wherefore we very justly experience the perfidiousness of foreigners, while we acted after a most wicked manner against our own nation. I will therefore die, polluted wretch as I am, by mine own hands; for it is not fit I should die by the hand of our enemies; 2.473. and let the same action be to me both a punishment for my great crimes, and a testimony of my courage to my commendation, that so no one of our enemies may have it to brag of, that he it was that slew me, and no one may insult upon me as I fall.” 2.474. Now when he had said this, he looked round about him upon his family with eyes of commiseration, and of rage (that family consisted of a wife and children, and his aged parents); 2.475. o, in the first place, he caught his father by his gray hairs, and ran his sword through him, and after him he did the same to his mother, who willingly received it; and after them he did the like to his wife and children, every one almost offering themselves to his sword, as desirous to prevent being slain by their enemies; 2.476. o when he had gone over all his family, he stood upon their bodies to be seen by all, and stretching out his right hand, that his action might be observed by all, he sheathed his entire sword into his own bowels. This young man was to be pitied, on account of the strength of his body and the courage of his soul; but since he had assured foreigners of his fidelity against his own countrymen, he suffered deservedly. 2.477. 5. Besides this murder at Scythopolis, the other cities rose up against the Jews that were among them; those of Askelon slew two thousand five hundred, and those of Ptolemais two thousand, and put not a few into bonds; 2.478. those of Tyre also put a great number to death, but kept a greater number in prison; moreover, those of Hippos, and those of Gadara, did the like while they put to death the boldest of the Jews, but kept those of whom they wereafraid in custody; as did the rest of the cities of Syria, according as they every one either hated them or were afraid of them; 2.479. only the Antiochians, the Sidonians, and Apamians spared those that dwelt with them, andthey would not endure either to kill any of the Jews, or to put them in bonds. And perhaps they spared them, because their own number was so great that they despised their attempts. But I think that the greatest part of this favor was owing to their commiseration of those whom they saw to make no innovations.
2.482. Now there came certain men seventy in number, out of Batanea, who were the most considerable for their families and prudence of the rest of the people; these desired to have an army put into their hands, that if any tumult should happen, they might have about them a guard sufficient to restrain such as might rise up against them.
2.484. But as to the seditious, they took the citadel which was called Cypros, and was above Jericho, and cut the throats of the garrison, and utterly demolished the fortifications. 2.485. This was about the same time that the multitude of the Jews that were at Macherus persuaded the Romans who were in garrison to leave the place, and deliver it up to them. 2.486. These Romans being in great fear, lest the place should be taken by force, made an agreement with them to depart upon certain conditions; and when they had obtained the security they desired, they delivered up the citadel, into which the people of Macherus put a garrison for their own security, and held it in their own power. 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander the Great, upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted by the Gentiles, and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.489. But still conflicts perpetually arose with the Grecians; and although the governors did every day punish many of them, yet did the sedition grow worse; 2.491. but when their adversaries saw them, they immediately cried out, and called them their enemies, and said they came as spies upon them; upon which they rushed out, and laid violent hands upon them; and as for the rest, they were slain as they ran away; but there were three men whom they caught, and hauled them along, in order to have them burnt alive; 2.492. but all the Jews came in a body to defend them, who at first threw stones at the Grecians, but after that they took lamps, and rushed with violence into the theater, and threatened that they would burn the people to a man; and this they had soon done, unless Tiberius Alexander, the governor of the city, had restrained their passions. 2.493. However, this man did not begin to teach them wisdom by arms, but sent among them privately some of the principal men, and thereby entreated them to be quiet, and not provoke the Roman army against them; but the seditious made a jest of the entreaties of Tiberius, and reproached him for so doing. 2.494. 8. Now when he perceived that those who were for innovations would not be pacified till some great calamity should overtake them, he sent out upon them those two Roman legions that were in the city, and together with them five thousand other soldiers, who, by chance, were come together out of Libya, to the ruin of the Jews. They were also permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. 2.495. These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront, and made a resistance for a great while; but when once they gave back, they were destroyed unmercifully; 2.496. and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age, 2.497. till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire; 2.498. accordingly, these being accustomed to obey orders, left off killing at the first intimation; but the populace of Alexandria bare so very great hatred to the Jews, that it was difficult to recall them, and it was a hard thing to make them leave their dead bodies.
2.559. 2. In the meantime, the people of Damascus, when they were informed of the destruction of the Romans, set about the slaughter of those Jews that were among them; 2.561. on which account it was that their greatest concern was, how they might conceal these things from them; so they came upon the Jews, and cut their throats, as being in a narrow place, in number ten thousand, and all of them unarmed, and this in one hour’s time, without any body to disturb them.
2.567. Nor did they neglect the care of other parts of the country; but Joseph the son of Simon was sent as general to Jericho, as was Manasseh to Perea, and John, the Essene, to the toparchy of Thamma; Lydda was also added to his portion, and Joppa, and Emmaus.
3.3. 2. And as he was deliberating to whom he should commit the care of the East, now it was in so great a commotion, and who might be best able to punish the Jews for their rebellion, and might prevent the same distemper from seizing upon the neighboring nations also,—
3.3. At this city also the inhabitants of Sepphoris of Galilee met him, who were for peace with the Romans.
3.3. So he came quickly to the city, and put his army in order, and set Trajan over the left wing, while he had the right himself, and led them to the siege:
3.35. 1. Now Phoenicia and Syria encompass about the Galilees, which are two, and called the Upper Galilee and the Lower. They are bounded toward the sunsetting, with the borders of the territory belonging toPtolemais, and by Carmel; which mountain had formerly belonged to the Galileans, but now belonged to the Tyrians;
3.35. 3. Now, as Josephus began to hesitate with himself about Nicanor’s proposal, the soldiery were so angry, that they ran hastily to set fire to the den; but the tribune would not permit them so to do, as being very desirous to take the man alive.
3.36. but if unwillingly, thou wilt die as a traitor to them.” As soon as they said this, they began to thrust their swords at him, and threatened they would kill him, if he thought of yielding himself to the Romans.
3.36. to which mountain adjoins Gaba, which is called the City of Horsemen, because those horsemen that were dismissed by Herod the king dwelt therein;
3.37. nor indeed is there any animal that dies by its own contrivance, or by its own means, for the desire of life is a law engraven in them all; on which account we deem those that openly take it away from us to be our enemies, and those that do it by treachery are punished for so doing.
3.37. they are bounded on the south with Samaria and Scythopolis, as far as the river Jordan; on the east with Hippene and Gadaris, and also with Gaulanitis, and the borders of the kingdom of Agrippa;
3.38. If we have a mind to preserve ourselves, let us do it; for to be preserved by those our enemies, to whom we have given so many demonstrations of our courage, is no way inglorious; but if we have a mind to die, it is good to die by the hand of those that have conquered us.
3.38. its northern parts are bounded by Tyre, and the country of the Tyrians. As for that Galilee which is called the Lower, it, extends in length from Tiberias to Zabulon, and of the maritime places Ptolemais is its neighbor;
3.39. and when he had prevailed with them to determine this matter by lots, he drew one of the lots for himself also. He who had the first lot laid his neck bare to him that had the next, as supposing that the general would die among them immediately; for they thought death, if Josephus might but die with them, was sweeter than life;
3.39. its breadth is from the village called Xaloth, which lies in the great plain, as far as Bersabe, from which beginning also is taken the breadth of the Upper Galilee, as far as the village Baca, which divides the land of the Tyrians from it; 3.41. 2. These two Galilees, of so great largeness, and encompassed with so many nations of foreigners, have been always able to make a strong resistance on all occasions of war; 3.41. the citizens here received both the Roman army and its general, with all sorts of acclamations and rejoicings, and this partly out of the goodwill they bore to the Romans, but principally out of the hatred they bore to those that were conquered by them; on which account they came clamoring against Josephus in crowds, and desired he might be put to death. 3.42. for the Galileans are inured to war from their infancy, and have been always very numerous; nor hath the country been ever destitute of men of courage, or wanted a numerous set of them; for their soil is universally rich and fruitful, and full of the plantations of trees of all sorts, insomuch that it invites the most slothful to take pains in its cultivation, by its fruitfulness; 3.42. where there are deep precipices, and great stones that jut out into the sea, and where the chains wherewith Andromeda was bound have left their footsteps, which attest to the antiquity of that fable. 3.43. accordingly, it is all cultivated by its inhabitants, and no part of it lies idle. Moreover, the cities lie here very thick, and the very many villages there are here are everywhere so full of people, by the richness of their soil, that the very least of them contain above fifteen thousand inhabitants. 3.43. that these last might stay there and guard the camp, and the horsemen might spoil the country that lay round it, and might destroy the neighboring villages and smaller cities. 3.44. 3. In short, if anyone will suppose that Galilee is inferior to Perea in magnitude, he will be obliged to prefer it before it in its strength; for this is all capable of cultivation, and is everywhere fruitful; but for Perea, which is indeed much larger in extent, the greater part of it is desert and rough, and much less disposed for the production of the milder kinds of fruits; 3.44. and what usually becomes an occasion of caution to wise men, I mean affliction, became a spur to them to venture on further calamities, and the end of one misery became still the beginning of another; 3.45. their leader was one whose name was Jesus, the son of Shaphat, the principal head of a band of robbers. 3.45. yet hath it a moist soil in other parts, and produces all kinds of fruits, and its plains are planted with trees of all sorts, while yet the olive tree, the vine, and the palm tree are chiefly cultivated there. It is also sufficiently watered with torrents, which issue out of the mountains, and with springs that never fail to run, even when the torrents fail them, as they do in the dog-days. 3.46. But as the army was a great while in getting in at the gates, they were so narrow, Vespasian commanded the south wall to be broken down, and so made a broad passage for their entrance. 3.46. Now the length of Perea is from Macherus to Pella, and its breadth from Philadelphia to Jordan; 3.47. But Vespasian hearing that a great multitude of them were gotten together in the plain that was before the city, he thereupon sent his son, with six hundred chosen horsemen, to disperse them. 3.47. its northern parts are bounded by Pella, as we have already said, as well as its Western with Jordan; the land of Moab is its southern border, and its eastern limits reach to Arabia, and Silbonitis, and besides to Philadelphene and Gerasa. 3.48. 4. Now, as to the country of Samaria, it lies between Judea and Galilee; it begins at a village that is in the great plain called Ginea, and ends at the Acrabbene toparchy, and is entirely of the same nature with Judea; 3.48. Nay, indeed, your fighting is to be on greater motives than those of the Jews; for although they run the hazard of war for liberty, and for their country, yet what can be a greater motive to us than glory? and that it may never be said, that after we have got dominion of the habitable earth, the Jews are able to confront us. 3.49. So Titus pressed upon the hindmost, and slew them; and of the rest, some he fell upon as they stood on heaps, and some he prevented, and met them in the mouth, and run them through; many also he leaped upon as they fell one upon another, and trod them down, 3.49. for both countries are made up of hills and valleys, and are moist enough for agriculture, and are very fruitful. They have abundance of trees, and are full of autumnal fruit, both that which grows wild, and that which is the effect of cultivation. They are not naturally watered by many rivers, but derive their chief moisture from rain-water, of which they have no want; 3.51. 5. In the limits of Samaria and Judea lies the village Anuath, which is also named Borceos. This is the northern boundary of Judea. The southern parts of Judea, if they be measured lengthways, are bounded by a Village adjoining to the confines of Arabia; the Jews that dwell there call it Jordan. However, its breadth is extended from the river Jordan to Joppa. 3.51. this place lies as you go up to Trachonitis, and is a hundred and twenty furlongs from Caesarea, and is not far out of the road on the right hand; 3.52. Some have thought it to be a vein of the Nile, because it produces the Coracin fish as well as that lake does which is near to Alexandria. 3.52. The city Jerusalem is situated in the very middle; on which account some have, with sagacity enough, called that city the Navel of the country. 3.53. And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores, they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air, insomuch that the misery was not only the object of commiseration to the Jews, but to those that hated them, and had been the authors of that misery. 3.53. Nor indeed is Judea destitute of such delights as come from the sea, since its maritime places extend as far as Ptolemais: 3.54. Out of the young men he chose six thousand of the strongest, and sent them to Nero, to dig through the Isthmus, and sold the remainder for slaves, being thirty thousand and four hundred, besides such as he made a present of to Agrippa; 3.54. it was parted into eleven portions, of which the royal city Jerusalem was the supreme, and presided over all the neighboring country, as the head does over the body. As to the other cities that were inferior to it, they presided over their several toparchies; 3.55. Gophna was the second of those cities, and next to that Acrabatta, after them Thamna, and Lydda, and Emmaus, and Pella, and Idumea, and Engaddi, and Herodium, and Jericho; 3.56. and after them came Jamnia and Joppa, as presiding over the neighboring people; and besides these there was the region of Gamala, and Gaulanitis, and Batanea, and Trachonitis, which are also parts of the kingdom of Agrippa. 3.57. This last country begins at Mount Libanus, and the fountains of Jordan, and reaches breadthways to the lake of Tiberias; and in length is extended from a village called Arpha, as far as Julias. Its inhabitants are a mixture of Jews and Syrians. 3.58. And thus have I, with all possible brevity, described the country of Judea, and those that lie round about it.
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.
3.508. Now when this water is kept in the open air, it is as cold as that snow which the country people are accustomed to make by night in summer. There are several kinds of fish in it, different both to the taste and the sight from those elsewhere.
3.518. One may call this place the ambition of nature, where it forces those plants that are naturally enemies to one another to agree together; it is a happy contention of the seasons, as if every one of them laid claim to this country;
4.45. But this incautiousness in war, and this madness of zeal, is not a Roman maxim. While we perform all that we attempt by skill and good order, that procedure is the part of barbarians, and is what the Jews chiefly support themselves by.
4.45. and on the day following he came to Jericho; on which day Trajan, one of his commanders, joined him with the forces he brought out of Perea, all the places beyond Jordan being subdued already.
4.451. 2. Hereupon a great multitude prevented their approach, and came out of Jericho, and fled to those mountainous parts that lay over against Jerusalem, while that part which was left behind was in a great measure destroyed;
4.456. its length is two hundred and thirty furlongs, and its breadth a hundred and twenty, and it is divided in the midst by Jordan. It hath two lakes in it, that of Asphaltitis, and that of Tiberias, whose natures are opposite to each other; for the former is salt and unfruitful, but that of Tiberias is sweet and fruitful.
4.457. This plain is much burnt up in summertime, and, by reason of the extraordinary heat, contains a very unwholesome air;
4.458. it is all destitute of water excepting the river Jordan, which water of Jordan is the occasion why those plantations of palm trees that are near its banks are more flourishing, and much more fruitful, as are those that are remote from it not so flourishing, or fruitful.
4.459. 3. Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Nun, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. 4.461. who, when he once was the guest of the people at Jericho, and the men of the place had treated him very kindly, he both made them amends as well as the country, by a lasting favor; 4.462. for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication,—That the current might be mollified, and that the veins of fresh water might be opened; 4.463. that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. 4.464. To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. 4.465. Accordingly, the power of it is so great in watering the ground, that if it does but once touch a country, it affords a sweeter nourishment than other waters do, when they lie so long upon them, till they are satiated with them. 4.466. For which reason, the advantage gained from other waters, when they flow in great plenty, is but small, while that of this water is great when it flows even in little quantities. 4.467. Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. 4.468. There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. 4.469. This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort.
4.471. the cause of which seems to me to be the warmth of the air, and the fertility of the waters; the warmth calling forth the sprouts, and making them spread, and the moisture making every one of them take root firmly, and supplying that virtue which it stands in need of in summertime. Now this country is then so sadly burnt up, that nobody cares to come at it; 4.472. and if the water be drawn up before sunrising, and after that exposed to the air, it becomes exceeding cold, and becomes of a nature quite contrary to the ambient air; 4.473. as in winter again it becomes warm; and if you go into it, it appears very gentle. The ambient air is here also of so good a temperature, that the people of the country are clothed in linen-only, even when snow covers the rest of Judea. 4.474. This place is one hundred and fifty furlongs from Jerusalem, and sixty from Jordan. The country, as far as Jerusalem, is desert and stony; but that as far as Jordan and the lake Asphaltitis lies lower indeed, though it be equally desert and barren.
5.144. Now that wall began on the north, at the tower called “Hippicus,” and extended as far as the “Xistus,” a place so called, and then, joining to the council-house, ended at the west cloister of the temple.
5.198. whence there were other steps, each of five cubits a piece, that led to the gates, which gates on the north and south sides were eight, on each of those sides four, and of necessity two on the east. For since there was a partition built for the women on that side, as the proper place wherein they were to worship, there was a necessity for a second gate for them: this gate was cut out of its wall, over against the first gate. 5.199. There was also on the other sides one southern and one northern gate, through which was a passage into the court of the women; for as to the other gates, the women were not allowed to pass through them; nor when they went through their own gate could they go beyond their own wall. This place was allotted to the women of our own country, and of other countries, provided they were of the same nation, and that equally.
6.312. But now, what did most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, “about that time, one from their country should become governor of the habitable earth.”
6.425. which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy;
7.44. So he sent out after him both horsemen and footmen, and easily overcame them, because they were unarmed men; of these many were slain in the fight, but some were taken alive, and brought to Catullus.
7.44. for though Antiochus, who was called Epiphanes, laid Jerusalem waste, and spoiled the temple, yet did those that succeeded him in the kingdom restore all the donations that were made of brass to the Jews of Antioch, and dedicated them to their synagogue, and granted them the enjoyment of equal privileges of citizens with the Greeks themselves; 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. 7.45. yet did Vespasian suspect the matter, and made an inquiry how far it was true. And when he understood that the accusation laid against the Jews was an unjust one, he cleared them of the crimes charged upon them, and this on account of Titus’s concern about the matter, and brought a deserved punishment upon Jonathan; for he was first tormented, and then burnt alive.
7.66. Moreover, the people had been so harassed by their civil miseries, that they were still more earnest for his coming immediately, as supposing they should then be firmly delivered from their calamities, and believed they should then recover their secure tranquillity and prosperity;
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;
7.158. 7. After these triumphs were over, and after the affairs of the Romans were settled on the surest foundations, Vespasian resolved to build a temple to Peace, which was finished in so short a time, and in so glorious a manner, as was beyond all human expectation and opinion: 7.159. for he having now by Providence a vast quantity of wealth, besides what he had formerly gained in his other exploits, he had this temple adorned with pictures and statues; 7.161. he also laid up therein, as ensigns of his glory, those golden vessels and instruments that were taken out of the Jewish temple. 7.162. But still he gave order that they should lay up their Law, and the purple veils of the holy place, in the royal palace itself, and keep them there.
7.216. 6. About the same time it was that Caesar sent a letter to Bassus, and to Liberius Maximus, who was the procurator of Judea, and gave order that all Judea should be exposed to sale; 7.217. for he did not found any city there, but reserved the country for himself. However, he assigned a place for eight hundred men only, whom he had dismissed from his army, which he gave them for their habitation; it is called Emmaus, and is distant from Jerusalem threescore furlongs. 7.218. He also laid a tribute upon the Jews wheresoever they were, and enjoined every one of them to bring two drachmae every year into the Capitol, as they used to pay the same to the temple at Jerusalem. And this was the state of the Jewish affairs at this time.
7.253. It was one Eleazar, a potent man, and the commander of these Sicarii, that had seized upon it. He was a descendant from that Judas who had persuaded abundance of the Jews, as we have formerly related, not to submit to the taxation when Cyrenius was sent into Judea to make one;
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; 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a single lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by a prophet whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436. Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years.' '. None |
|
45. Josephus Flavius, Against Apion, 1.31-1.33, 1.35, 1.54, 1.186-1.189, 1.199, 1.201, 2.8, 2.28-2.31, 2.43, 2.66, 2.102-2.104, 2.108, 2.145, 2.148, 2.161, 2.165, 2.168, 2.179-2.181, 2.185-2.187, 2.193-2.200, 2.202, 2.204, 2.210, 2.225-2.235, 2.240, 2.251-2.254, 2.273, 2.282-2.283, 2.288 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agrippa II, and three-level system of government in Judea • Alexander (the Great), annexes Samaria to Judea (according to Pseudo-Hecataeus) • Antiochus invasion of Judaea • First-century Judaea • Hezekiah (governor of Judea) • Jews/Judeans/Ioudaioi, and ethnic vocabulary in Josephus • Jews/Judeans/Ioudaioi, and ethnicity in post-biblical texts • Jews/Judeans/Ioudaioi, and idolatry • Jews/Judeans/Ioudaioi, as compared with Greeks and barbarians • Jews/Judeans/Ioudaioi, in Alexandria • Jews/Judeans/Ioudaioi, in diaspora • Judaea • Judaea (Judea) • Judaea (Judea), and Egypt • Judaea, region of,and marriage • Judaea, region of,and sexuality • Judaea, region of,rabbinic • Judaea, region of,the prophets • Judea • Judea (Jewish Palestine), incorporation of, into Roman imperial structure • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Judea, fortresses in • Judea, in the Early Roman period • Judea, overpopulated • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Philo Judeas • Samaria (region), annexation to Judea by Alexander • animals, sacred, in Judea • non-Judean women, adopting Judean practices, Josephuss narrative of Fulvia • non-Judean women, adopting Judean practices, Matthews arguments • non-Judean women, adopting Judean practices, Queen Helena of Adiabene, narrative of • priests, in Judea • priests, in Judea, as an empowered class • priests, in Judea, as landholders • priests, in Judea, clan-based organization and divisions of • priests, in Judea, settlement patterns of • priests, outside Judea, in Egypt • sacred land, in Judea, of priests • sacred land, outside Judea, in Egypt
Found in books: Bar Kochba (1997) 48, 49, 52, 53, 105, 107, 114, 135, 220, 227, 229, 247; Bloch (2022) 51, 95; Frey and Levison (2014) 258; Goodman (2006) 48, 51, 55, 139, 140; Gordon (2020) 2, 95, 127, 197, 202; Gruen (2020) 40, 41, 147, 167, 168, 169, 170, 171, 179, 182, 183, 198; Kraemer (2010) 226; Piotrkowski (2019) 106, 277; Salvesen et al (2020) 109, 166, 357; Taylor (2012) 56, 68, 70, 71, 72, 92; Udoh (2006) 83, 126
1.31. θεῶν τε ναοὺς καὶ βωμούς, οἷς ἂν περιτύχωσιν, ἀνατρέπειν. συναινεσάντων δὲ τῶν ἄλλων τὰ δοχθέντα ποιοῦντας διὰ τῆς ἐρήμου πορεύεσθαι, ἱκανῶς δὲ ὀχληθέντας ἐλθεῖν εἰς τὴν οἰκουμένην χώραν καὶ τούς τε ἀνθρώπους ὑβρίζοντας καὶ τὰ ἱερὰ συλῶντας καὶ ἐμπρήσαντας ἐλθεῖν εἰς τὴν νῦν ̓Ιουδαίαν προσαγορευομένην, κτίσαντας' "
1.31. τῶν ἱερέων ἄμικτον καὶ καθαρὸν διαμενεῖ προυνόησαν. δεῖ γὰρ τὸν μετέχοντα τῆς ἱερωσύνης ἐξ ὁμοεθνοῦς γυναικὸς παιδοποιεῖσθαι καὶ μὴ πρὸς χρήματα μηδὲ τὰς ἄλλας ἀποβλέπειν τιμὰς, ἀλλὰ τὸ γένος ἐξετάζειν ἐκ τῶν ἀρχαίων λαμβάνοντα τὴν διαδοχὴν 1.32. καὶ πολλοὺς παρεχόμενον μάρτυρας. καὶ ταῦτα πράττομεν οὐ μόνον ἐπ' αὐτῆς ̓Ιουδαίας, ἀλλ' ὅπου ποτὲ σύστημα τοῦ γένους ἐστὶν ἡμῶν κἀκεῖ τὸ ἀκριβὲς ἀποσώζεται τοῖς ἱερεῦσι περὶ τοὺς γάμους:" "1.32. τί οὖν ἐπὶ πλείω τις λέγοι πρὸς τὸν ψευδόμενον οὕτως ἀναισχύντως; ἀλλ' ἐπειδὴ σύμμετρον ἤδη τὸ βιβλίον εἴληφε μέγεθος, ἑτέραν ποιησάμενος ἀρχὴν τὰ λοιπὰ τῶν εἰς τὸ προκείμενον πειράσομαι προσαποδοῦναι." '1.33. λέγω δὲ τοὺς ἐν Αἰγύπτῳ καὶ Βαβυλῶνι καὶ εἴ που τῆς ἄλλης οἰκουμένης τοῦ γένους τῶν ἱερέων εἰσί τινες διεσπαρμένοι: πέμπουσι γὰρ εἰς ̔Ιεροσόλυμα συγγράψαντες πατρόθεν τοὔνομα τῆς τε γαμετῆς' "
1.35. Οὐάρου μάλιστα δὲ καὶ ἐν τοῖς καθ' ἡμᾶς χρόνοις, οἱ περιλειπόμενοι τῶν ἱερέων καινὰ πάλιν ἐκ τῶν ἀρχαίων γραμμάτων συνίστανται καὶ δοκιμάζουσι τὰς ὑπολειφθείσας γυναῖκας. οὐ γὰρ ἐπὶ τὰς αἰχμαλώτους γενομένας προσίενται πολλάκις γεγονυιῶν" '
1.54. τοῖς γεγονόσιν ἢ παρὰ τῶν εἰδότων πυνθανόμενον. ὅπερ ἐγὼ μάλιστα περὶ ἀμφοτέρας νομίζω πεποιηκέναι τὰς πραγματείας: τὴν μὲν γὰρ ἀρχαιολογίαν, ὥσπερ ἔφην, ἐκ τῶν ἱερῶν γραμμάτων μεθερμήνευκα γεγονὼς ἱερεὺς ἐκ γένους καὶ μετεσχηκὼς τῆς φιλοσοφίας
1.186. ἐκεῖνον καὶ κατὰ ̓Αλέξανδρον ἤκμαζεν ἡμῶν τὸ ἔθνος. λέγει τοίνυν ὁ ̔Εκαταῖος πάλιν τάδε, ὅτι μετὰ τὴν ἐν Γάζῃ μάχην ὁ Πτολεμαῖος ἐγένετο τῶν περὶ Συρίαν τόπων ἐγκρατής, καὶ πολλοὶ τῶν ἀνθρώπων πυνθανόμενοι τὴν ἠπιότητα καὶ φιλανθρωπίαν τοῦ Πτολεμαίου συναπαίρειν εἰς Αἴγυπτον αὐτῷ καὶ κοινωνεῖν τῶν πραγμάτων ἠβουλήθησαν.' "1.187. ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος." '1.188. καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες' "1.189. περὶ χιλίους μάλιστα καὶ πεντακοσίους εἰσίν.” πάλιν δὲ τοῦ προειρημένου μνημονεύων ἀνδρός “οὗτος, φησίν, ὁ ἄνθρωπος τετευχὼς τῆς τιμῆς ταύτης καὶ συνήθης ἡμῖν γενόμενος, παραλαβών τινας τῶν μεθ' ἑαυτοῦ τήν τε διαφορὰν ἀνέγνω πᾶσαν αὐτοῖς: εἶχεν γὰρ" "
1.199. δύο τάλαντα τὴν ὁλκήν. ἐπὶ τούτων φῶς ἐστιν ἀναπόσβεστον καὶ τὰς νύκτας καὶ τὰς ἡμέρας. ἄγαλμα δὲ οὐκ ἔστιν οὐδὲ ἀνάθημα τὸ παράπαν οὐδὲ φύτευμα παντελῶς οὐδὲν οἷον ἀλσῶδες ἤ τι τοιοῦτον. διατρίβουσι δ' ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς ἁγνείας τινὰς ἁγνεύοντες καὶ τὸ παράπαν οἶνον οὐ πίνοντες ἐν" "
1.201. λέγει δ' οὕτως: “ἐμοῦ γοῦν ἐπὶ τὴν ̓Ερυθρὰν θάλασσαν βαδίζοντος συνηκολούθει τις μετὰ τῶν ἄλλων τῶν παραπεμπόντων ἡμᾶς ἱππέων ̓Ιουδαίων ὄνομα Μοσόλλαμος, ἄνθρωπος ἱκανῶς κατὰ ψυχὴν εὔρωστος καὶ τοξότης δὴ πάντων ὁμολογουμένως καὶ τῶν ̔Ελλήνων καὶ τῶν βαρβάρων ἄριστος." '
2.8. ̔́Οτι μὲν οὖν οὔτε Αἰγύπτιοι τὸ γένος ἦσαν ἡμῶν οἱ πατέρες οὔτε διὰ λύμην σωμάτων ἢ τοιαύτας ἄλλας συμφοράς τινας ἐκεῖθεν ἐξηλάθησαν, οὐ μετρίως μόνον, ἀλλὰ καὶ πέρα τοῦ συμμέτρου προαποδεδεῖχθαι νομίζω.
2.8. ιν ηοξ ενιμ σαξραριο απιον πραεσυμπσιτ εδιξερε ασινι ξαπυτ ξολλοξασσε ιυδαεος ετ ευμ ξολερε αξ διγνυμ φαξερε ταντα ρελιγιονε, ετ ηοξ αφφιρματ φυισσε δεπαλατυμ, δυμ αντιοξηυς επιπηανες εχπολιασσετ τεμπλυμ ετ ιλλυδ ξαπυτ ινυεντυμ εχ αυρο ξομποσιτυμ μυλτις πεξυνιις διγνυμ.
2.28. Τοιαῦτα μέν τινα περὶ Μωσέως καὶ τῆς ἐξ Αἰγύπτου γενομένης τοῖς ̓Ιουδαίοις ἀπαλλαγῆς ὁ Αἰγύπτιος ̓Απίων ἐκαινοποίησεν παρὰ τοὺς ἄλλους ἐπινοήσας. καὶ τί γε δεῖ θαυμάζειν, εἰ περὶ τῶν ἡμετέρων ψεύδεται προγόνων λέγων αὐτοὺς εἶναι τὸ γένος Αἰγυπτίους;' "
2.28. ὑφ' ἡμῶν τε διηλέγχθησαν οἱ νόμοι καὶ τοῖς ἄλλοις ἅπασιν" '2.29. αὐτὸς γὰρ περὶ αὐτοῦ τοὐναντίον ἐψεύδετο καὶ γεγενημένος ἐν ̓Οάσει τῆς Αἰγύπτου πάντων Αἰγυπτίων πρῶτος ὤν, ὡς ἂν εἴποι τις, τὴν μὲν ἀληθῆ πατρίδα καὶ τὸ γένος ἐξωμόσατο, ̓Αλεξανδρεὺς δὲ εἶναι καταψευδόμενος ὁμολογεῖ τὴν μοχθηρίαν τοῦ γένους.' "2.29. οἱ μὲν ὡς φαυλότατον ἡμῶν τὸν νομοθέτην ἐλοιδόρησαν: τῷ δὲ τῆς ἀρετῆς πάλαι μὲν ὁ θεός, μετ' ἐκεῖνον δὲ μάρτυς ὁ χρόνος εὕρηται γεγενημένος." '2.31. πρὸς ἡμᾶς δὲ δυοῖν θάτερον Αἰγύπτιοι πεπόνθασιν: ἢ γὰρ ὡς ἐπισεμνυνόμενοι προσποιοῦνται τὴν συγγένειαν ἢ κοινωνοὺς ἡμᾶς ἐπισπῶνται τῆς αὑτῶν κακοδοξίας.
2.43. πίστεως τοῦτο τοῖς ἡμετέροις τὸ γέρας ἔδωκεν. ἐτίμα γὰρ ἡμῶν τὸ ἔθνος, ὡς καί φησιν ̔Εκαταῖος περὶ ἡμῶν, ὅτι διὰ τὴν ἐπιείκειαν καὶ πίστιν, ἣν αὐτῷ παρέσχον ̓Ιουδαῖοι, τὴν Σαμαρεῖτιν χώραν προσέθηκεν ἔχειν αὐτοῖς ἀφορολόγητον.
2.66. φοεδερε δε ρελιγιονε ξοντενδιτις? αν ξερτε προπτερεα νον υος ομνες διξιμυς αεγψπτιος ετ νεθυε ξομμυνιτερ ηομινες, θυονιαμ βεστιας αδυερσαντες νατυραε νοστραε ξολιτις μυλτα διλιγεντια νυτριεντες, ξυμ
2.102. σεδ ηαεξ ρελινθυο; ινσενσατος ενιμ νον υερβις σεδ οπεριβυς δεξετ αργυερε. σξιυντ ιγιτυρ ομνες θυι υιδερυντ ξονστρυξτιονεμ τεμπλι νοστρι, θυαλις φυεριτ, ετ ιντρανσγρεσσιβιλεμ ειυς πυριφιξατιονις ιντεγριτατεμ. 2.103. θυαττυορ ετενιμ ηαβυιτ ιν ξιρξυιτυ πορτιξυς, ετ ηαρυμ σινγυλαε προπριαμ σεξυνδυμ λεγεμ ηαβυερε ξυστοδιαμ; ιν εχτεριορεμ ιταθυε ινγρεδι λιξεβατ ομνιβυς ετιαμ αλιενιγενις; μυλιερες ταντυμμοδο μενστρυαταε τρανσιρε προηιβεβαντυρ. 2.104. ιν σεξυνδα υερο πορτιξυ ξυνξτι ιυδαει ινγρεδιεβαντυρ εορυμθυε ξονιυγες, ξυμ εσσεντ αβ ομνι πολλυτιονε μυνδαε, ιν τερτια μασξυλι ιυδαεορυμ μυνδι εχιστεντες ατθυε πυριφιξατι, ιν θυαρταμ αυτεμ σαξερδοτες στολις ινδυτι σαξερδοταλιβυς, ιν αδψτυμ υερο σολι πρινξιπες σαξερδοτυμ προπρια στολα ξιρξυμαμιξτι.
2.108. λιξετ ενιμ σιντ τριβυς θυαττυορ σαξερδοτυμ ετ ηαρυμ τριβυυμ σινγυλαε ηαβεαντ ηομινυμ πλυς θυαμ θυινθυε μιλια, φιτ ταμεν οβσερυατιο παρτιξυλαριτερ περ διες ξερτος, ετ ηις τρανσαξτις αλιι συξξεδεντες αδ σαξριφιξια υενιυντ ετ ξονγρεγατι ιν τεμπλυμ μεδιαντε διε α πραεξεδεντιβυς ξλαυες τεμπλι ετ αδ νυμερυμ ομνια υασα περξιπιυντ, νυλλα ρε, θυαε αδ ξιβυμ αυτ ποτυμ αδτινεατ, ιν τεμπλο δελατα.' "
2.145. ̓Επεὶ δὲ καὶ ̓Απολλώνιος ὁ Μόλων καὶ Λυσίμαχος καί τινες ἄλλοι τὰ μὲν ὑπ' ἀγνοίας, τὸ πλεῖστον δὲ κατὰ δυσμένειαν περί τε τοῦ νομοθετήσαντος ἡμῖν Μωσέως καὶ περὶ τῶν νόμων πεποίηνται λόγους οὔτε δικαίους οὔτε ἀληθεῖς, τὸν μὲν ὡς γόητα καὶ ἀπατεῶνα διαβάλλοντες, τοὺς νόμους δὲ κακίας ἡμῖν καὶ οὐδεμιᾶς ἀρετῆς φάσκοντες εἶναι διδασκάλους, βούλομαι συντόμως καὶ περὶ τῆς ὅλης ἡμῶν καταστάσεως τοῦ πολιτεύματος καὶ περὶ τῶν" "
2.148. ἀπὸ τῶν νόμων, καθ' οὓς ζῶντες διατελοῦμεν. ἄλλως τε καὶ τὴν κατηγορίαν ὁ ̓Απολλώνιος οὐκ ἀθρόαν ὥσπερ ὁ ̓Απίων ἔταξεν, ἀλλὰ σποράδην, καὶ δὴ εἴπας ποτὲ μὲν ὡς ἀθέους καὶ μισανθρώπους λοιδορεῖ, ποτὲ δ' αὖ δειλίαν ἡμῖν ὀνειδίζει καὶ τοὔμπαλιν ἔστιν ὅπου τόλμαν κατηγορεῖ καὶ ἀπόνοιαν. λέγει δὲ καὶ ἀφυεστάτους εἶναι τῶν βαρβάρων καὶ διὰ τοῦτο μηδὲν εἰς τὸν βίον εὕρημα συμβεβλῆσθαι μόνους." "
2.161. οὐθὲν ἀνέχονται ἐξαμαρτεῖν. τοιοῦτος μὲν δή τις αὐτὸς ἡμῶν ὁ νομοθέτης, οὐ γόης οὐδ' ἀπατεών, ἅπερ λοιδοροῦντες λέγουσιν ἀδίκως, ἀλλ' οἵους παρὰ τοῖς ̔́Ελλησιν αὐχοῦσιν τὸν Μίνω γεγονέναι" "
2.165. τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων. ὁ δ' ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδοτιοῦν ἀπεῖδεν, ὡς δ' ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα" "
2.168. ὁποῖος δὲ κατ' οὐσίαν ἐστὶν ἄγνωστον. ταῦτα περὶ θεοῦ φρονεῖν οἱ σοφώτατοι παρ' ̔́Ελλησιν ὅτι μὲν ἐδιδάχθησαν ἐκείνου τὰς ἀρχὰς παρασχόντος, ἐῶ νῦν λέγειν, ὅτι δ' ἐστὶ καλὰ καὶ πρέποντα τῇ τοῦ θεοῦ φύσει καὶ μεγαλειότητι, σφόδρα μεμαρτυρήκασι: καὶ γὰρ Πυθαγόρας καὶ ̓Αναξαγόρας καὶ Πλάτων οἵ τε μετ' ἐκεῖνον ἀπὸ τῆς στοᾶς φιλόσοφοι καὶ μικροῦ δεῖν ἅπαντες οὕτως" '
2.179. Τοῦτο πρῶτον ἁπάντων τὴν θαυμαστὴν ὁμόνοιαν ἡμῖν ἐμπεποίηκεν: τὸ γὰρ μίαν μὲν ἔχειν καὶ τὴν αὐτὴν δόξαν περὶ θεοῦ, τῷ βίῳ δὲ καὶ τοῖς ἔθεσι μηδὲν ἀλλήλων διαφέρειν, καλλίστην ἐν ἤθεσιν ἀνθρώπων συμφωνίαν ἀποτελεῖ.' "2.181. πρόνοιαν ἀφαιρουμένων: οὔτ' ἐν τοῖς ἐπιτηδεύμασι τῶν βίων ὄψεται διαφοράν, ἀλλὰ κοινὰ μὲν ἔργα πάντων παρ' ἡμῖν, εἷς δὲ λόγος ὁ τῷ νόμῳ συμφωνῶν περὶ θεοῦ πάντα λέγων ἐκεῖνον ἐφορᾶν. καὶ μὴν περὶ τῶν κατὰ τὸν βίον ἐπιτηδευμάτων, ὅτι δεῖ πάντα τἆλλα τέλος ἔχειν τὴν εὐσέβειαν, καὶ γυναικῶν ἀκούσειεν ἄν τις καὶ τῶν οἰκετῶν." '
2.185. καὶ τίς ἂν καλλίων ἢ δικαιοτέρα γένοιτο τῆς θεὸν μὲν ἡγεμόνα τῶν ὅλων πεποιημένης, τοῖς ἱερεῦσι δὲ κοινῇ μὲν τὰ μέγιστα διοικεῖν ἐπιτρεπούσης, τῷ δὲ πάντων ἀρχιερεῖ πάλιν αὖ πεπιστευκυίας' "2.186. τὴν τῶν ἄλλων ἱερέων ἡγεμονίαν; οὓς οὐ κατὰ πλοῦτον οὐδέ τισιν ἄλλαις προύχοντας αὐτομάτοις πλεονεξίαις τὸ πρῶτον εὐθὺς ὁ νομοθέτης ἐπὶ τὴν τιμὴν ἔταξεν, ἀλλ' ὅσοι τῶν μετ' αὐτοῦ πειθοῖ τε καὶ σωφροσύνῃ τῶν ἄλλων διέφερον, τούτοις τὴν περὶ τὸν" "2.187. θεὸν μάλιστα θεραπείαν ἐνεχείρισεν. τοῦτο δ' ἦν καὶ τοῦ νόμου καὶ τῶν ἄλλων ἐπιτηδευμάτων ἀκριβὴς ἐπιμέλεια: καὶ γὰρ ἐπόπται πάντων καὶ δικασταὶ τῶν ἀμφισβητουμένων καὶ κολασταὶ τῶν κατεγνωσμένων οἱ ἱερεῖς ἐτάχθησαν." '
2.193. Εἷς ναὸς ἑνὸς θεοῦ, φίλον γὰρ ἀεὶ παντὶ τὸ ὅμοιον, κοινὸς ἁπάντων κοινοῦ θεοῦ ἁπάντων. τοῦτον θεραπεύσουσιν μὲν διὰ παντὸς οἱ ἱερεῖς, ἡγήσεται δὲ τούτων ὁ πρῶτος ἀεὶ κατὰ γένος. 2.194. οὗτος μετὰ τῶν συνιερέων θύσει τῷ θεῷ, φυλάξει τοὺς νόμους, δικάσει περὶ τῶν ἀμφισβητουμένων, κολάσει τοὺς ἐλεγχθέντας. ὁ τούτῳ μὴ πειθόμενος ὑφέξει δίκην ὡς εἰς θεὸν αὐτὸν ἀσεβῶν.' "2.195. θύομεν τὰς θυσίας οὐκ εἰς μέθην ἑαυτοῖς, ἀβούλητον γὰρ θεῷ τόδε, ἀλλ' εἰς σωφροσύνην." "2.196. καὶ ἐπὶ ταῖς θυσίαις χρὴ πρῶτον ὑπὲρ τῆς κοινῆς εὔχεσθαι σωτηρίας, εἶθ' ὑπὲρ ἑαυτῶν: ἐπὶ γὰρ κοινωνίᾳ γεγόναμεν καὶ ταύτην ὁ προτιμῶν τοῦ καθ' αὑτὸν ἰδίου μάλιστα θεῷ κεχαρισμένος." "2.197. δέησις δ' ἔστω πρὸς τὸν θεόν, οὐχ ὅπως δῷ τἀγαθά, δέδωκεν γὰρ αὐτὸς ἑκὼν καὶ πᾶσιν εἰς μέσον κατατέθεικεν, ἀλλ' ὅπως δέχεσθαι δυνώμεθα καὶ λαβόντες φυλάττωμεν." "2.198. ἁγνείας ἐπὶ ταῖς θυσίαις διείρηκεν ὁ νόμος ἀπὸ κήδους ἀπὸ λέχους ἀπὸ κοινωνίας τῆς πρὸς γυναῖκα καὶ πολλῶν ἄλλων. ἃ μακρὸν ἂν εἴη γράφειν. τοιοῦτος μὲν ὁ περὶ θεοῦ καὶ τῆς ἐκείνου θεραπείας λόγος ἡμῖν ἐστιν, ὁ δ' αὐτὸς ἅμα καὶ νόμος." "2.199. Τίνες δ' οἱ περὶ γάμων νόμοι; μῖξιν μόνην οἶδεν ὁ νόμος τὴν κατὰ φύσιν τὴν πρὸς γυναῖκα καὶ ταύτην, εἰ μέλλοι τέκνων ἕνεκα γίνεσθαι. τὴν δὲ πρὸς ἄρρενας ἀρρένων ἐστύγηκεν καὶ θάνατος τοὐπιτίμιον, εἴ τις ἐπιχειρήσειεν." "
2.202. τέκνα τρέφειν ἅπαντα προσέταξεν, καὶ γυναιξὶν ἀπεῖπεν μήτ' ἀμβλοῦν τὸ σπαρὲν μήτε διαφθείρειν ἀλλὰ ἢν φανείη τεκνοκτόνος ἂν εἴη ψυχὴν ἀφανίζουσα καὶ τὸ γένος ἐλαττοῦσα. τοιγαροῦν οὐδ' εἴ τις ἐπὶ λέχους" "
2.204. Οὐ μὴν οὐδ' ἐπὶ ταῖς τῶν παίδων γενέσεσιν ἐπέτρεψεν εὐωχίας συντελεῖν καὶ προφάσεις ποιεῖσθαι μέθης, ἀλλὰ σώφρονα τὴν ἀρχὴν εὐθὺς τῆς τροφῆς ἔταξε. καὶ γράμματα παιδεύειν ἐκέλευσεν τὰ περὶ τοὺς νόμους καὶ τῶν προγόνων τὰς πράξεις ἐπίστασθαι, τὰς μὲν ἵνα μιμῶνται, τοῖς δ' ἵνα συντρεφόμενοι μήτε παραβαίνωσι μήτε σκῆψιν ἀγνοίας ἔχωσι." '
2.225. ἀσφαλὲς ἐξενεγκεῖν. ἀλλὰ τὰ μὲν Πλάτωνος λόγους τινὲς εἶναι κενοὺς νομίζουσι κατὰ πολλὴν ἐξουσίαν κεκαλλιγραφημένους, μάλιστα δὲ τῶν νομοθετῶν Λυκοῦργον τεθαυμάκασι καὶ τὴν Σπάρτην ἅπαντες ὑμνοῦσιν, ὅτι τοῖς ἐκείνου νόμοις ἐπὶ πλεῖστον ἐνεκαρτέρησαν. 2.226. οὐκοῦν τοῦτο μὲν ὡμολογήσθω τεκμήριον ἀρετῆς εἶναι τὸ πείθεσθαι τοῖς νόμοις: οἱ δὲ Λακεδαιμονίους θαυμάζοντες τὸν ἐκείνων χρόνον ἀντιπαραβαλλέτωσαν τοῖς πλείοσιν ἢ δισχιλίοις' "2.227. ἔτεσι τῆς ἡμετέρας πολιτείας, καὶ προσέτι λογιζέσθωσαν, ὅτι Λακεδαιμόνιοι ὅσον ἐφ' ἑαυτῶν χρόνον εἶχον τὴν ἐλευθερίαν ἀκριβῶς ἔδοξαν τοὺς νόμους διαφυλάττειν, ἐπεὶ μέντοι περὶ αὐτοὺς ἐγένοντο μεταβολαὶ τῆς τύχης, μικροῦ δεῖν ἁπάντων ἐπελάθοντο τῶν νόμων." "2.228. ἡμεῖς δ' ἐν τύχαις γεγονότες μυρίαις διὰ τὰς τῶν βασιλευσάντων τῆς ̓Ασίας μεταβολὰς οὐδ' ἐν τοῖς ἐσχάτοις τῶν δεινῶν τοὺς νόμους προύδομεν οὐκ ἀργίας οὐδὲ τρυφῆς αὐτοὺς χάριν περιέποντες, ἀλλ' εἴ τις ἐθέλοι σκοπεῖν, πολλῷ τινι τῆς δοκούσης ἐπιτετάχθαι Λακεδαιμονίοις καρτερίας μείζονας ἄθλους καὶ πόνους ἡμῖν ἐπιτεθέντας" '2.229. * οἱ μέν γε μήτε γῆν ἐργαζόμενοι μήτε περὶ τέχνας πονοῦντες ἀλλὰ πάσης ἐργασίας ἄφετοι λιπαροὶ καὶ τὰ σώματα' "2.231. τὸ κρατεῖν πάντων, ἐφ' οὓς ἂν στρατεύωσιν. ὅτι δὲ μηδὲ τοῦτο κατώρθωσαν, ἐῶ λέγειν: οὐ γὰρ καθ' ἕνα μόνον, ἀλλὰ πολλοὶ πολλάκις ἀθρόως τῶν τοῦ νόμου προσταγμάτων ἀμελήσαντες αὑτοὺς μετὰ τῶν ὅπλων παρέδοσαν τοῖς πολεμίοις." "2.232. ̓͂Αρ' οὖν καὶ παρ' ἡμῖν, οὐ λέγω τοσούτους, ἀλλὰ δύο ἢ τρεῖς ἔγνω τις προδότας γενομένους τῶν νόμων ἢ θάνατον φοβηθέντας, οὐχὶ τὸν ῥᾷστον ἐκεῖνον λέγω τὸν συμβαίνοντα τοῖς μαχομένοις, ἀλλὰ τὸν μετὰ λύμης τῶν σωμάτων, ὁποῖος εἶναι δοκεῖ πάντων χαλεπώτατος;" "2.233. ὃν ἔγωγε νομίζω τινὰς κρατήσαντας ἡμῶν οὐχ ὑπὸ μίσους προσφέρειν τοῖς ὑποχειρίοις, ἀλλὰ ὡς θαυμαστόν τι θέαμα βουλομένους ἰδεῖν, εἴ τινές εἰσιν ἄνθρωποι μόνον εἶναι κακὸν αὐτοῖς πεπιστευκότες, εἰ πρᾶξαί τι παρὰ τοὺς ἑαυτῶν νόμους εἰ λόγον εἰπεῖν παρ' ἐκείνοις παραβιασθεῖεν." "2.234. οὐ χρὴ δὲ θαυμάζειν, εἰ πρὸς θάνατον ἀνδρείως ἔχομεν ὑπὲρ τῶν νόμων παρὰ τοὺς ἄλλους ἅπαντας: οὐδὲ γὰρ τὰ ῥᾷστα δοκοῦντα τῶν ἡμετέρων ἐπιτηδευμάτων ἄλλοι ῥᾳδίως ὑπομένουσιν, αὐτουργίαν λέγω καὶ τροφῆς λιτότητα καὶ τὸ μηδὲν εἰκῆ μηδ' ὡς ἔτυχεν ἕκαστος ἐπιτεθυμηκὼς φαγεῖν ἢ πιεῖν ἢ συνουσίᾳ προσελθεῖν ἢ πολυτελείᾳ" "2.235. καὶ πάλιν ἀργίας ὑπομεῖναι τάξιν ἀμετακίνητον. ἀλλ' οἱ τοῖς ξίφεσιν ὁμόσε χωροῦντες καὶ τοὺς πολεμίους ἐξ ἐφόδου τρεπόμενοι τοῖς προστάγμασιν τοῖς περὶ διαίτης οὐκ ἀντέβλεψαν. ἡμῖν δὲ πάλιν ἐκ τοῦ περὶ ταῦτα τῷ νόμῳ πειθαρχεῖν ἡδέως κἀκεῖ περίεστιν ἐπιδείκνυσθαι τὸ γενναῖον." "
2.251. ποιήσασθαι τὴν ἄλλην τάξιν τοῦ πολιτεύματος, ἀλλ' ὥσπερ ἄλλο τι τῶν φαυλοτάτων ἐφῆκαν τοῖς μὲν ποιηταῖς οὕστινας ἂν βούλωνται θεοὺς εἰσάγειν πάντα πάσχοντας, τοῖς δὲ ῥήτορσι πολιτογραφεῖν" '2.252. κατὰ ψήφισμα τῶν ξένων θεῶν τὸν ἐπιτήδειον: πολλῆς δὲ καὶ ζωγράφοι καὶ πλάσται τῆς εἰς τοῦτο παρὰ τῶν ̔Ελλήνων ἀπέλαυσαν ἐξουσίας, αὐτὸς ἕκαστός τινα μορφὴν ἐπινοῶν, ὁ μὲν ἐκ πηλοῦ πλάττων, ὁ δὲ γράφων, οἱ δὲ μάλιστα δὴ θαυμαζόμενοι τῶν δημιουργῶν τὸν ἐλέφαντα καὶ τὸν χρυσὸν ἔχουσι τῆς ἀεὶ καινουργίας' "2.253. τὴν ὑπόθεσιν. καὶ τὰ μὲν τῶν ἱερῶν ἐν ἐρημίᾳ παντελῶς εἰσιν, τὰ δὲ ἐμπερισπούδαστα καθάρσεσι παντοδαπαῖς περικοσμούμενα. εἶθ' οἱ μὲν πρότερον ἐν ταῖς τιμαῖς ἀκμάσαντες θεοὶ γεγηράκασιν: οἱ δὲ ὑπακμάζοντες τούτων ἐν δευτέρᾳ τάξει" '2.254. ὑποβέβληνται οὕτω γὰρ εὐφημότερον λέγειν: ἄλλοι δὲ καινοί τινες εἰσαγόμενοι θρησκείας τυγχάνουσιν, ὡς ἐν παρεκβάσει ὧν προείπομεν τοὺς τόπους ἐρημωθέντας καταλιπεῖν καὶ τῶν ἱερῶν τὰ μὲν ἐρημοῦται, τὰ δὲ νεωστὶ κατὰ τὴν αὐτῶν βούλησιν ἕκαστος ἱδρύεται, δέον τοίνυν τοὐναντίον τὴν περὶ τοῦ θεοῦ δόξαν αὐτοὺς καὶ τὴν πρὸς αὐτὸν τιμὴν ἀμετακίνητον διαφυλάττειν.
2.273. διὰ τί γὰρ ἂν καὶ ζηλώσαιμεν τοὺς ἑτέρων νόμους ὁρῶντες μηδὲ παρὰ τοῖς θεμένοις αὐτοὺς τετηρημένους; πῶς γὰρ οὐκ ἔμελλον Λακεδαιμόνιοι μὲν τῆς ἀνεπιμίκτου καταγνώσεσθαι πολιτείας καὶ τῆς περὶ τοὺς γάμους ὀλιγωρίας, ̓Ηλεῖοι δὲ καὶ Θηβαῖοι τῆς παρὰ φύσιν καὶ ἄγαν ἀνέδην πρὸς τοὺς ἄρρενας μίξεως;' "
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." '
2.283. μιμεῖσθαι δὲ πειρῶνται καὶ τὴν πρὸς ἀλλήλους ἡμῶν ὁμόνοιαν καὶ τὴν τῶν ὄντων ἀνάδοσιν καὶ τὸ φιλεργὸν ἐν ταῖς τέχναις καὶ
2.288. ἀναιδῶς τὴν ἀλήθειαν πεφιλονεικηκότας. καὶ δή μοι δοκῶ πεπληρῶσθαι διὰ τῆς γραφῆς ἱκανῶς ἃ προϋπεσχόμην: καὶ γὰρ ἀρχαιότητι προϋπάρχον ἐπέδειξα τὸ γένος, τῶν κατηγόρων ὅτι νεώτατόν ἐστιν εἰρηκότων, καὶ γὰρ καὶ πολλοὺς ἐν τοῖς συγγράμμασιν ἐμνημονευκότας ἡμῶν ἀρχαίους παρέσχομεν μάρτυρας, ἐκείνων ὅτι μηδείς ἐστιν διαβεβαιουμένων.' '. None | 1.31. for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it;
1.31. that the rest commended what he had said with one consent, and did what they had resolved on, and so travelled over the desert. But that the difficulties of the journey being over, they came to a country inhabited, and that there they abused the men, and plundered and burnt their temples, and then came into that land which is called Judea, and there they built a city, and dwelt therein, 1.32. But why should a man say any more to a person who tells such impudent lies! However, since this book is arisen to a competent length, I will make another beginning, and endeavor to add what still remains to perfect my design in the following book. 1.32. and this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there, an exact catalogue of our priests’ marriages is kept; 1.33. I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also;
1.35. those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners;
1.54. Now, both these methods of knowledge I may very properly pretend to in the composition of both my works; for, as I said, I have translated the Antiquities out of our sacred books; which I easily could do, since I was a priest by my birth, and have studied that philosophy which is contained in those writings;
1.186. Again, Hecateus says to the same purpose, as follows:—“Ptolemy got possession of the places in Syria after the battle at Gaza; and many, when they heard of Ptolemy’s moderation and humanity, went along with him to Egypt, and were willing to assist him in his affairs; 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189. Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.”
1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.”
1.201. “As I was myself going to the Red Sea, there followed us a man, whose name was Mosollam; he was one of the Jewish horsemen who conducted us; he was a person of great courage, of a strong body, and by all allowed to be the most skilful archer that was either among the Greeks or barbarians.
2.8. 2. Now, although I cannot but think that I have already demonstrated, and that abundantly, more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort,
2.8. for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money.
2.28. 3. This is that novel account which the Egyptian Apion gives us concerning the Jews’ departure out of Egypt, and is no better than a contrivance of his own. But why should we wonder at the lies he tells us about our forefathers, when he affirms them to be of Egyptian original, when he lies also about himself?
2.28. 40. We have already demonstrated that our laws have been such as have always inspired admiration and imitation into all other men; 2.29. Those accusers reproached our legislator as a vile fellow; whereas God in old time bare witness to his virtuous conduct; and since that testimony of God, time itself hath been discovered to have borne witness to the same thing. 2.43. for, as Hecateus says concerning us, “Alexander honored our nation to such a degree that, for the equity and the fidelity which the Jews exhibited to him, he permitted them to hold the country of Samaria free from tribute.
2.66. At this rate we must not call you all Egyptians, nor indeed in general men, because you breed up with great care beasts of a nature quite contrary to that of men, although the nature of all men seems to be one and the same.
2.102. But I leave this matter; for the proper way of confuting fools is not to use bare words, but to appeal to the things themselves that make against them. Now then, all such as ever saw the construction of our temple, of what nature it was, know well enough how the purity of it was never to be profaned; 2.103. for it had four several courts, encompassed with cloisters round about, every one of which had by our law a peculiar degree of separation from the rest. Into the first court every body was allowed to go, even foreigners; and none but women, during their courses, were prohibited to pass through it; 2.104. all the Jews went into the second court, as well as their wives, when they were free from all uncleanness; into the third went the Jewish men when they were clean and purified; into the fourth went the priests, having on their sacerdotal garments;
2.108. for although there be four courses of the priests, and every one of them have above five thousand men in them, yet do they officiate on certain days only; and when those days are over, other priests succeed in the performance of their sacrifices, and assemble together at mid-day, and receive the keys of the temple, and the vessels by tale, without any thing relating to food or drink being carried into the temple;
2.145. 15. But now, since Apollonius Molo, and Lysimachus, and some others, write treatises about our lawgiver Moses, and about our laws, which are neither just nor true, and this partly out of ignorance, but chiefly out of ill will to us, while they calumniate Moses as an impostor and deceiver, and pretend that our laws teach us wickedness, but nothing that is virtuous, I have a mind to discourse briefly, according to my ability, about our whole constitution of government, and about the particular branches of it;
2.148. Moreover, since this Apollonius does not do like Apion, and lay a continued accusation against us, but does it only by starts, and up and down his discourse, while he sometimes reproaches us as atheists, and man-haters, and sometimes hits us in the teeth with our want of courage, and yet sometimes, on the contrary, accuses us of too great boldness, and madness in our conduct; nay, he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life;
2.161. and this is the character of our legislator; he was no impostor, no deceiver, as his revilers say, though unjustly, but such a one as they brag Minos to have been among the Greeks, and other legislators after him;
2.165. but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God,
2.168. I do not now explain how these notions of God are the sentiments of the wisest among the Grecians, and how they were taught them upon the principles that he afforded them. However, they testify, with great assurance, that these notions are just, and agreeable to the nature of God, and to his majesty; for Pythagoras, and Anaxagoras, and Plato, and the Stoic philosophers that succeeded them, and almost all the rest, are of the same sentiments, and had the same notions of the nature of God;
2.179. 20. And this very thing it is that principally creates such a wonderful agreement of minds amongst us all; for this entire agreement of ours in all our notions concerning God, and our having no difference in our course of life and manners, procures among us the most excellent concord of these our manners that is any where among mankind; 2.181. Nor can any one perceive amongst us any difference in the conduct of our lives; but all our works are common to us all. We have one sort of discourse concerning God, which is conformable to our law, and affirms that he sees all things; as also, we have but one way of speaking concerning the conduct of our lives, that all other things ought to have piety for their end; and this any body may hear from our women, and servants themselves.
2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! 2.186. which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. 2.187. These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment. 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.195. When we offer sacrifices to him we do it not in order to surfeit ourselves, or to be drunken; for such excesses are against the will of God, and would be an occasion of injuries and of luxury: but by keeping ourselves sober, orderly, and ready for our other occupations, and being more temperate than others. 2.196. And for our duty at the sacrifices themselves, we ought in the first place to pray for the common welfare of all, and after that our own; for we are made for fellowship one with another; and he who prefers the common good before what is peculiar to himself, is above all acceptable to God. 2.197. And let our prayers and supplications be made humbly to God, not so much that he would give us what is good (for he hath already given that of his own accord, and hath proposed the same publicly to all), as that we may duly receive it, and when we have received it, may preserve it. 2.198. Now the law has appointed several purifications at our sacrifices, whereby we are cleansed after a funeral after what sometimes happens to us in bed, and after accompanying with our wives, and upon many other occasions, which it would be too long now to set down. And this is our doctrine concerning God and his worship, and is the same that the law appoints for our practice. 2.202. The law, moreover enjoins us to bring up all our offspring, and forbids women to cause abortion of what is begotten, or to destroy it afterward; and if any woman appears to have so done, she will be a murderer of her child, by destroying a living creature, and diminishing human kind: if any one, therefore, proceeds to such fornication or murder, he cannot be clean.
2.204. Nay, indeed, the law does not permit us to make festivals at the births of our children, and thereby afford occasion of drinking to excess; but it ordains that the very beginning of our education should be immediately directed to sobriety. It also commands us to bring those children up in learning and to exercise them in the laws, and make them acquainted with the acts of their predecessors, in order to their imitation of them, and that they might be nourished up in the laws from their infancy, and might neither transgress them, nor have any pretense for their ignorance of them. 2.225. Yet do some men look upon Plato’s discourses as no better than certain idle words set off with great artifice. However, they admire Lycurgus as the principal lawgiver; and all men celebrate Sparta for having continued in the firm observance of his laws for a very long time. 2.226. So far then we have gained, that it is to be confessed a mark of virtue to submit to laws. But then let such as admire this in the Lacedemonians compare that duration of theirs with more than two thousand years which our political government hath continued; 2.227. and let them farther consider, that though the Lacedemonians did seem to observe their laws exactly while they enjoyed their liberty, yet that when they underwent a change of their fortune, they forgot almost all those laws; 2.228. while we, having been under ten thousand changes in our fortune by the changes that happened among the kings of Asia, have never betrayed our laws under the most pressing distresses we have been in; nor have we neglected them either out of sloth or for a livelihood. Nay, if any one will consider it, the difficulties and labors laid upon us have been greater than what appears to have been borne by the Lacedemonian fortitude, 2.229. while they neither ploughed their land nor exercised any trades, but lived in their own city, free from all such painstaking, in the enjoyment of plenty, and using such exercises as might improve their bodies, 2.231. I need not add this, that they have not been fully able to observe their laws; for not only a few single persons, but multitudes of them, have in heaps neglected those laws, and have delivered themselves, together with their arms, into the hands of their enemies. 2.251. but omitted it as a thing of very little consequence, and gave leave both to the poets to introduce what gods they pleased, and those subject to all sorts of passions, and to the orators to procure political decrees from the people for the admission of such foreign gods as they thought proper. 2.252. The painters also, and statuaries of Greece, had herein great power, as each of them could contrive a shape proper for a god; the one to be formed out of clay, and the other by making a bare picture of such a one; but those workmen that were principally admired, had the use of ivory and of gold as the constant materials for their new statues; 2.253. whereby it comes to pass that some temples are quite deserted, while others are in great esteem, and adorned with all the rites of all kinds of purification. Besides this, the first gods, who have long flourished in the honors done them, are now grown old while those that flourished after them are come in their room as a second rank, that I may speak the most honorably of them that I can: 2.254. nay, certain other gods there are who are newly introduced, and newly worshipped as we, by way of digression have said already, and yet have left their places of worship desolate; and for their temples, some of them are already left desolate, and others are built anew, according to the pleasure of men; whereas they ought to have preserved their opinion about God, and that worship which is due to him, always and immutably the same. 2.273. And, indeed, what reason can there be why we should desire to imitate the laws of other nations, while we see they are not observed by their own legislators? And why do not the Lacedemonians think of abolishing that form of their government which suffers them not to associate with any others, as well as their contempt of matrimony? And why do not the Eleans and Thebans abolish that unnatural and impudent lust, which makes them lie with males?
2.282. Nay, farther, the multitude of mankind itself have had a great inclination of a long time to follow our religious observances; for there is not any city of the Grecians, nor any of the barbarians, nor any nation whatsoever, whither our custom of resting on the seventh day hath not come, and by which our fasts and lighting up lamps, and many of our prohibitions as to our food, are not observed;
2.283. they also endeavor to imitate our mutual concord with one another, and the charitable distribution of our goods, and our diligence in our trades, and our fortitude in undergoing the distresses we are in, on account of our laws;
2.288. and now I think I have sufficiently completed what I proposed in writing these books; for whereas our accusers have pretended that our nation are a people of very late original, I have demonstrated that they are exceeding ancient; for I have produced as witnesses thereto many ancient writers, who have made mention of us in their books, while they had said no such writer had so done. ' '. None |
|
46. Mishnah, Bava Batra, 7.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Judaea • priests, in Judea, as land appraisers
Found in books: Fonrobert and Jaffee (2007) 127; Gordon (2020) 38
7.2. בֵּית כּוֹר עָפָר אֲנִי מוֹכֵר לְךָ מִדָּה בַחֶבֶל, פִּחֵת כָּל שֶׁהוּא, יְנַכֶּה. הוֹתִיר כָּל שֶׁהוּא, יַחֲזִיר. אִם אָמַר, הֵן חָסֵר הֵן יָתֵר, אֲפִלּוּ פִחֵת רֹבַע לַסְּאָה אוֹ הוֹתִיר רֹבַע לַסְּאָה, הִגִּיעוֹ. יוֹתֵר מִכָּאן, יַעֲשֶׂה חֶשְׁבּוֹן. מַה הוּא מַחֲזִיר לוֹ, מָעוֹת. וְאִם רָצָה, מַחֲזִיר לוֹ קַרְקַע. וְלָמָּה אָמְרוּ מַחֲזִיר לוֹ מָעוֹת, לְיַפּוֹת כֹּחוֹ שֶׁל מוֹכֵר, שֶׁאִם שִׁיֵּר בַּשָּׂדֶה בֵּית תִּשְׁעָה קַבִּין וּבַגִּנָּה בֵּית חֲצִי קַב, וּכְדִבְרֵי רַבִּי עֲקִיבָא בֵּית רֹבַע, מַחֲזִיר לוֹ אֶת הַקַּרְקַע. וְלֹא אֶת הָרֹבַע בִּלְבַד הוּא מַחֲזִיר, אֶלָּא אֶת כָּל הַמּוֹתָר.''. None | 7.2. If he said, “I will sell you a kor’s space of soil as measured by a rope”, and he gave him less, the buyer may reduce the price; and if he gave him more, the buyer must give it back. But if he said, “Whether less or more”, even if he gave the buyer a quarter-kab’s space less in every seah’s space, or a quarter kab’s space more in every seah’s space, it becomes his; if the error was more than this, a reckoning must be made. What does he (the buyer) give him back? Its value in money; but if the seller wants, he gives him back the land. And why did they say that he could give back its value in money? To strengthen the power of the seller, for if, in a field containing a kor’s space there would still have remained to him nine kab’s space, or, in a garden, a half-kab’s space, or according to Rabbi Akiva a quarter-kab’s space, the buyer must give back to him land. And not only must he give back the quarter-kab’s space, but all of the surplus.''. None |
|
47. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Animals, abundant in Judaea • Herod I, King of Judea
Found in books: Bickerman and Tropper (2007) 365; Klawans (2009) 233
9.5. חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:''. None | 9.5. One must bless God for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul life away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting is forbidden. All the conclusions of blessings that were in the Temple they would say, “forever lit. as long as the world is.” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever lit. from the end of the world to the end of the world. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: this means “They have violated your teaching It is time to act on behalf of the Lord.”''. None |
|
48. Mishnah, Gittin, 8.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Judaea • halakha, Judean
Found in books: Fonrobert and Jaffee (2007) 126; Monnickendam (2020) 98
8.9. הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְּפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָהּ הֵימֶנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. וּמוֹדִים בְּנִתְגָּרְשָׁה מִן הָאֵרוּסִין שֶׁאֵינָהּ צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ. כְּנָסָהּ בְּגֵט קֵרֵחַ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ:''. None | 8.9. A man divorces his wife and then stays with her over night in an inn: Bet Shammai says: she does not require from him a second get, But Beth Hillel say she does require a second get from him. When is this so? When she was divorced after marriage. And Beth Hillel agrees that if she is divorced after betrothal, she does not require a second get from him, because he would not yet take liberties with her. If a man marries a divorced woman through a “bald” get, she must leave both husbands and all the above-mentioned consequences apply to her.''. None |
|
49. Mishnah, Ketuvot, 1.5, 6.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Judaea • Judaea, region of,Roman government of • Judaea, region of,name of • Romans, Judaea, invasion and control of • betrothal, Judea • halakha, Judean
Found in books: Katzoff(2005) 138, 140; Monnickendam (2020) 98, 99; Taylor (2012) 169
1.5. הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים, אֵינוֹ יָכוֹל לִטְעֹן טַעֲנַת בְּתוּלִים, מִפְּנֵי שֶׁמִּתְיַחֵד עִמָּהּ. אַחַת אַלְמְנַת יִשְׂרָאֵל וְאַחַת אַלְמְנַת כֹּהֵן, כְּתֻבָּתָן מָנֶה. בֵּית דִּין שֶׁל כֹּהֲנִים הָיוּ גוֹבִין לַבְּתוּלָה אַרְבַּע מֵאוֹת זוּז, וְלֹא מִחוּ בְיָדָם חֲכָמִים:
6.6. יְתוֹמָה שֶׁהִשִּׂיאַתָּה אִמָּהּ אוֹ אַחֶיהָ מִדַּעְתָּהּ, וְכָתְבוּ לָהּ בְּמֵאָה אוֹ בַחֲמִשִּׁים זוּז, יְכוֹלָה הִיא מִשֶּׁתַּגְדִּיל לְהוֹצִיא מִיָּדָן מַה שֶּׁרָאוּי לְהִנָּתֵן לָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הִשִּׂיא אֶת הַבַּת הָרִאשׁוֹנָה, יִנָּתֵן לַשְּׁנִיָּה כְדֶרֶךְ שֶׁנָּתַן לָרִאשׁוֹנָה. וַחֲכָמִים אוֹמְרִים, פְּעָמִים שֶׁאָדָם עָנִי וְהֶעֱשִׁיר אוֹ עָשִׁיר וְהֶעֱנִי, אֶלָּא שָׁמִין אֶת הַנְּכָסִים וְנוֹתְנִין לָהּ:''. None | 1.5. He who eats with his father-in-law in Judea without the presence of witnesses cannot raise a claim of non-virginity against his wife because he has been alone with her. It is the same whether the woman is an Israelite widow or a priestly widow her kethubah is a maneh. The court of the priests collected for a virgin four hundred zuz, and the sages did not protest.
6.6. If an orphan was given in marriage by her mother or her brothers with her consent and they gave her a dowry of a hundred, or fifty zuz, she may, when she reaches majority age, legally claim from them the amount that was due to her. Rabbi Judah says: if the father had given his first daughter in marriage, the second must receive as much as the first. The Sages say: sometimes a man is poor and becomes rich or rich and becomes poor. Rather the estate should evaluated and the appropriate amount given to her.''. None |
|
50. Mishnah, Megillah, 4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Judaea, region of,Sabbath, rules of • Judaea, region of,and synagogues • priests, in Judea, as recipients of gifts and prebendary entitlements • sacred land, in Judea, in rabbinic writings • sacred land, in Judea, of the Jerusalem temple
Found in books: Gordon (2020) 167; Taylor (2012) 80
4.3. אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:''. None | 4.3. They do not recite the Shema responsively, And they do not pass before the ark; And the the priests do not lift up their hands; And they do not read the Torah publicly; And they do not conclude with a haftarah from the prophets; And they do not make stops at funeral processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation to say Birkat Hamazon; Except in the presence of ten. For redeeming sanctified land nine and a priest are sufficient, and similarly with human beings.''. None |
|
51. Mishnah, Rosh Hashanah, 4.1-4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Judaea, region of,Roman government of • Judaea, region of,name of • Maon (Judaea) • Romans, Judaea, invasion and control of
Found in books: Levine (2005) 199; Taylor (2012) 169
4.1. יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: 4.2. וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: 4.3. בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר:''. None | 4.1. If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown on Shabbat in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court. 4.2. There was another way in which Jerusalem was greater than Yavneh, that in every city which could see Jerusalem and hear and was near and could get to Jerusalem, they used to blow on Shabbat, whereas in Yavneh they used to blow in the court only. 4.3. In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, He also decreed that on the whole of the day of waving it be forbidden to eat the new produce.''. None |
|
52. Mishnah, Shekalim, 2.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Judaea • priests, in Judea, as recipients of gifts and prebendary entitlements • sacred land, in Judea, of the Jerusalem temple • sacred land, outside Judea, in Egypt
Found in books: Goodman (2006) 65; Gordon (2020) 163
2.1. מְצָרְפִין שְׁקָלִים לְדַרְכּוֹנוֹת מִפְּנֵי מַשּׂוֹי הַדֶּרֶךְ. כְּשֵׁם שֶׁהָיוּ שׁוֹפָרוֹת בַּמִּקְדָּשׁ, כָּךְ הָיוּ שׁוֹפָרוֹת בַּמְּדִינָה. בְּנֵי הָעִיר שֶׁשָּׁלְחוּ אֶת שִׁקְלֵיהֶן וְנִגְנְבוּ אוֹ שֶׁאָבָדוּ, אִם נִתְרְמָה הַתְּרוּמָה, נִשְׁבָּעִין לַגִּזְבָּרִים. וְאִם לָאו נִשְׁבָּעִין לִבְנֵי הָעִיר, וּבְנֵי הָעִיר שׁוֹקְלִין תַּחְתֵּיהֶן. נִמְצָאוּ, אוֹ שֶׁהֶחֱזִירוּם הַגַּנָּבִים, אֵלּוּ וָאֵלּוּ שְׁקָלִים, וְאֵין עוֹלִין לָהֶן לְשָׁנָה הַבָּאָה:''. None | 2.1. They may change shekels into darics because of the load of the journey. Just as there were shofar-shaped chests in the Temple so there were shofar-shaped chests in the provinces. The townspeople who had sent their shekels and they were stolen or lost: If the appropriation had already been made the messengers swear an oath to the treasurers; But if the appropriation had not yet been made they swear to the townspeople, and the townspeople must pay new shekels in the place of the lost shekels. If the lost shekels were found, or if the thieves restored them, then both the first shekels and their substitutes are sacred shekels and they cannot be credited to the account of the coming year.''. None |
|
53. New Testament, 1 Peter, 2.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and non-Jews in Paul • Judeans
Found in books: Esler (2000) 232; Gruen (2020) 202
2.9. ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·''. None | 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: "". None |
|
54. New Testament, 1 Corinthians, 10.14, 10.19-10.20, 16.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and idolatry • Jews/Judeans/Ioudaioi, and non-Jews in Paul • Judea • Judea, in the Early Roman period • sacred land, in Judea, of the Jerusalem temple
Found in books: Gordon (2020) 174; Gruen (2020) 198, 202; Novenson (2020) 25
10.14. Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας.
10.19. τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν; 10.20. ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
16.1. Περὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε.''. None | 10.14. Therefore, my beloved, flee fromidolatry.
10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything?' "10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." '
16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise.''. None |
|
55. New Testament, 1 Thessalonians, 1.8, 2.14-2.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, and idolatry • Jews/Judeans/Ioudaioi, and non-Jews in Paul • Judea • Judea, Judah
Found in books: Gruen (2020) 186, 198, 202; Malherbe et al (2014) 578, 701; Ruzer (2020) 196
1.8. ἀφʼ ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ κυρίου οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ Ἀχαίᾳ, ἀλλʼ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι·
2.14. ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, 2.15. τῶν καὶ τὸν κύριον ἀποκτεινάντων Ἰησοῦν καὶ τοὺς προφήτας καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων, 2.16. κωλυόντων ἡμᾶς τοῖς ἔθνεσιν λαλῆσαι ἵνα σωθῶσιν, εἰς τὸἀναπληρῶσαιαὐτῶντὰς ἁμαρτίαςπάντοτε. ἔφθασεν δὲ ἐπʼ αὐτοὺς ἡ ὀργὴ εἰς τέλος.''. None | 1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything.
2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; ' "2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; " '2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. ''. None |
|
56. New Testament, Acts, 1.5, 1.18-1.19, 2.5-2.11, 2.16-2.22, 2.27, 4.1, 4.10, 11.26, 16.13 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agrippa II, and three-level system of government in Judea • Judaea • Judaea, region of,and synagogues • Judaea, region of,rabbinic • Judea • Judea (Jewish Palestine), incorporation of, into Roman imperial structure • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Judea, Judah • Judea, in the Early Roman period • Judeans, preferable translation for ‘Jews’ • Maon (Judaea) • Nicanor, governor of Judea • Philo Judeas • Philo Judeas, De decalogo • Prefect, of Judaea • Romans, Judaea, invasion and control of • non-Judean women, adopting Judean practices, Josephus, writings of • sacred land, in Judea, of the Jerusalem temple
Found in books: Czajkowski et al (2020) 92; Edelmann-Singer et al (2020) 194, 197; Esler (2000) 137; Frey and Levison (2014) 66, 70, 71, 236, 238; Gordon (2020) 177; Kraemer (2010) 222; Levine (2005) 334; Mitchell and Pilhofer (2019) 29; Potter Suh and Holladay (2021) 329; Ruzer (2020) 169, 190; Taylor (2012) 110, 172, 188; Udoh (2006) 126
1.5. ὅτι Ἰωάνης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας.
1.18. — Οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενόμενος ἐλάκησεν μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ. 1.19. καὶ γνωστὸν ἐγένετο πᾶσι τοῖς κατοικοῦσιν Ἰερουσαλήμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο τῇ διαλέκτῳ αὐτῶν Ἁκελδαμάχ, τοῦτʼ ἔστιν Χωρίον Αἵματος.
2.5. Ἦσαν δὲ ἐν Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν· 2.6. γενομένης δὲ τῆς φωνῆς ταύτης συνῆλθε τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουσεν εἷς ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν· 2.7. ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες Οὐχὶ ἰδοὺ πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι; 2.8. καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ᾗ ἐγεννήθημεν; 2.9. Πάρθοι καὶ Μῆδοι καὶ Ἐλαμεῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, Ἰουδαίαν τε καὶ Καππαδοκίαν, Πόντον καὶ τὴν Ἀσίαν, 2.10. Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι, 2.11. Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
2.16. ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ 2.17. 2.18. 2.22. Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε,
4.1. Λαλούν των δὲ αὐτῶν πρὸς τὸν λαὸν ἐπέστησαν αὐτοῖς οἱ ἀρχιερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι,
4.10. γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ Ἰσραὴλ ὅτι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής.
11.26. καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς.
16.13. τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν.' '. None | 1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now."
1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. ' "1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' " '
2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7. They were all amazed and marveled, saying to one another, "Behold, aren\'t all these who speak Galileans? 2.8. How do we hear, everyone in our own native language? 2.9. Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God!"
2.16. But this is what has been spoken through the prophet Joel: ' "2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " '2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. ' "2.21. It will be, that whoever will call on the name of the Lord will be saved.' " '2.22. "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know,
2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay.
4.1. As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them,
4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole.
11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch.
16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. ' '. None |
|
57. New Testament, Galatians, 1.13-1.16, 2.15, 4.19, 4.24-4.26, 6.12-6.13, 6.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jews, Judeans, law • Jews/Judeans/Ioudaioi, and circumcision • Jews/Judeans/Ioudaioi, and ethnic vocabulary in Paul • Jews/Judeans/Ioudaioi, and ethnicity in Philo • Jews/Judeans/Ioudaioi, and idolatry • Jews/Judeans/Ioudaioi, and non-Jews in Paul • Judea • Judea, Judah • Judeans • Philo Judeas
Found in books: Esler (2000) 232; Frey and Levison (2014) 261, 325; Gruen (2020) 157, 185, 186, 189, 190, 192, 193, 195; Gunderson (2022) 9, 14; Ruzer (2020) 190; Witter et al. (2021) 192
1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 1.15. Ὅτε δὲ εὐδόκησεν ὁ θεὸς ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ 1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι,
2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί,
4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·
4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν,
6.12. Ὅσοι θέλουσιν εὐπροσωπῆσαι ἐν σαρκί, οὗτοι ἀναγκάζουσιν ὑμᾶς περιτέμνεσθαι, μόνον ἵνα τῷ σταυρῷ τοῦ χριστοῦ Ἰησοῦ — μὴ διώκωνται· 6.13. οὐδὲ γὰρ οἱ περιτεμνόμενοι αὐτοὶ νόμον φυλάσσουσιν, ἀλλὰ θέλουσιν ὑμᾶς περιτέμνεσθαι ἵνα ἐν τῇ ὑμετέρᾳ σαρκὶ καυχήσωνται.
6.15. οὔτε γὰρ περιτομή τι ἔστιν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις.''. None | 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. " "1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. " "1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, " "1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, " '
2.15. "We, being Jews by nature, and not Gentile sinners,
4.19. My little children, of whom I am again in travail untilChrist is formed in you--
4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all.
6.12. As many as desire to look good in the flesh, they compel you tobe circumcised; only that they may not be persecuted for the cross ofChrist. ' "6.13. For even they who receive circumcision don't keep thelaw themselves, but they desire to have you circumcised, that they mayboast in your flesh. " '
6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. '". None |
|
58. New Testament, Romans, 1.23, 2.14, 2.20-2.22, 3.1-3.2, 3.9, 4.9, 4.11-4.13, 4.16-4.18, 7.5-7.6, 8.1-8.17, 9.3, 9.6-9.8, 11.13, 15.8, 15.12, 15.16, 15.18, 15.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jews, Judeans, in diaspora • Jews, Judeans, law • Jews, Judeans, social interactions with non-Jews • Jews/Judeans/Ioudaioi, and circumcision • Jews/Judeans/Ioudaioi, and ethnic vocabulary in Paul • Jews/Judeans/Ioudaioi, and idolatry • Jews/Judeans/Ioudaioi, and non-Jews in Paul • Judea • Judeans • Judeans, in John’s Gospel • Philo Judeas • priests, in Judea, clan-based organization and divisions of • sacred land, in Judea, of the Jerusalem temple
Found in books: Esler (2000) 220; Frey and Levison (2014) 239, 253, 254, 255, 256, 258, 259, 295, 297, 301, 317, 321, 328, 356; Gordon (2020) 27; Gruen (2020) 185, 186, 187, 190, 192, 193, 194, 195, 196, 197, 199; Gunderson (2022) 9, 86, 211; Novenson (2020) 17
1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.
2.14. ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος·
2.20. παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,— 2.21. ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; 2.22. ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
3.1. Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφελία τῆς περιτομῆς; 3.2. πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν γὰρ ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.
3.9. Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι,
4.9. ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρἘλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.
4.11. καὶσημεῖονἔλαβενπεριτομῆς,σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐντῇ ἀκροβυστίᾳ,εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων διʼ ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην, 4.12. καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ περιτομῆς μόνον ἀλλὰ καὶ τοῖς στοιχοῦσιν τοῖς ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως τοῦ πατρὸς ἡμῶν Ἀβραάμ. 4.13. Οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης πίστεως·
4.16. Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ,?̔ὅς ἐστιν πατὴρ πάντων ἡμῶν, 4.17. καθὼς γέγραπται ὅτιΠατέρα πολλῶν ἐθνῶν τέθεικά σε,?̓ κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα· 4.18. ὃς παρʼ ἐλπίδα ἐπʼ ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸνπατέρα πολλῶν ἐθνῶνκατὰ τὸ εἰρημένονΟὕτως ἔσται τὸ σπέρμα σου·
7.5. ὅτε γὰρ ἦμεν ἐν τῇ σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ· 7.6. νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος.
8.1. Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ· 8.2. ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.4. ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα· 8.5. οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.7. διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 8.8. οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. 8.9. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.
8.10. εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην.
8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν.
8.12. Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῇν,
8.13. εἰ γὰρ κατὰ σάρκα ζῆτε μέλλετε ἀποθνήσκειν, εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε ζήσεσθε.
8.14. ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσίν.
8.15. οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν
8.16. Ἀββά ὁ πατήρ· αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ.
8.17. εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν.
9.3. ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλεῖται,
9.6. Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ. οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ· 9.7. οὐδʼ ὅτι εἰσὶν σπέρμα Ἀβραάμ, πάντες τέκνα, ἀλλʼἘν Ἰσαὰκ κληθήσεταί σοι σπέρμα. 9.8. τοῦτʼ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα·
11.13. Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφʼ ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω,
15.8. λέγω γὰρ Χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας θεοῦ, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων,
15.12. καὶ πάλιν Ἠσαίας λέγει
15.16. εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ.
15.18. οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς διʼ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, λόγῳ καὶ ἔργῳ,
15.27. ηὐδόκησαν γάρ, καὶ ὀφειλέται εἰσὶν αὐτῶν· εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς.' '. None | 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. ' "
2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, " '
2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. ' "2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? " "2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? " '
3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God.
3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin.
4.9. Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.
4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 4.12. The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. ' "4.13. For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith. " '
4.16. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. 4.18. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be."
7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. ' "
8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. " '8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. ' "8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; " '8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; ' "8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. " "8.8. Those who are in the flesh can't please God. " "8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. " '
8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness.
8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh.
8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live.
8.14. For as many as are led by the Spirit of God, these are children of God.
8.15. For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!"
8.16. The Spirit himself testifies with our spirit that we are children of God;
8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. ' "
9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh, " '
9.6. But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. 9.7. Neither, because they are Abraham\'s seed, are they all children. But, "In Isaac will your seed be called." 9.8. That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed.
11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry;
15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers,
15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope."
15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit.
15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed,
15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. ' '. None |
|
59. New Testament, John, 2.13-2.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Herod I, King of Judea • Judea, Judah • Judea, in the Early Roman period • sacred land, in Judea, of the Jerusalem temple
Found in books: Gordon (2020) 174; Klawans (2009) 232; Ruzer (2020) 196
2.13. Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς. 2.14. καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, 2.15. καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὰ κέρματα καὶ τὰς τραπέζας ἀνέτρεψεν, 2.16. καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου. 2.17. Ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με.''. None | 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. ' "2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. " '2.16. To those who sold the doves, he said, "Take these things out of here! Don\'t make my Father\'s house a marketplace!" 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up."''. None |
|
60. New Testament, Luke, 2.2, 3.12-3.13, 4.18, 5.30, 19.45-19.46 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Herod I, King of Judea • Judaea, region of,Sabbath, rules of • Judea • Judea (Jewish Palestine), and provincial census • Judea (Jewish Palestine), and provincial taxes • Judea (Jewish Palestine), system of tax collection in • Judea (Jewish Palestine), taxation of, under governors • Judea (Jewish Palestine), tributum capitis (poll tax) in • Judea (Jewish Palestine), tributum soli in • Judea, Judah • Judea, in the Early Roman period • Judeans • Judeans, in John’s Gospel • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • Julius Caesar, and Jews, publicani removed from Judea by • Octavian, in Syria and Judea • Philo Judeas • census, provincial, and Judea • publicani (tax companies), abolished from Judea by Julius Caesar • sacred land, in Judea, of the Jerusalem temple • taxes, provincial, and Judea
Found in books: Edelmann-Singer et al (2020) 194, 197; Esler (2000) 220; Frey and Levison (2014) 263; Gordon (2020) 174; Klawans (2009) 232; Ruzer (2020) 196; Taylor (2012) 119; Udoh (2006) 55, 214, 219, 227, 241
2.2. ?̔αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου·̓
3.12. ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν Διδάσκαλε, τί ποιήσωμεν; 3.13. ὁ δὲ εἶπεν πρὸς αὐτούς Μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε.
4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,
5.30. καὶ ἐγόγγυζον οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς αὐτῶν πρὸς τοὺς μαθητὰς αὐτοῦ λέγοντες Διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίετε καὶ πίνετε;
19.45. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας, 19.46. λέγων αὐτοῖς Γέγραπται Καὶ ἔσται ὁ οἶκός μου οἶκος προσευχῆς, ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν.''. None | 2.2. This was the first enrollment made when Quirinius was governor of Syria.
3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do?" 3.13. He said to them, "Collect no more than that which is appointed to you."
4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed,
5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners?"
19.45. He entered into the temple, and began to drive out those who bought and sold in it, 19.46. saying to them, "It is written, \'My house is a house of prayer,\' but you have made it a \'den of robbers\'!"''. None |
|
61. New Testament, Mark, 2.15-2.18, 2.21, 2.24, 3.6, 7.9-7.13, 8.15, 11.15-11.17, 12.2, 12.4, 12.13-12.17, 15.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hasmoneans, attitude towards religious benefaction of non-Judeans • Herod I, King of Judea • Josephus, on Judea, tributum soli in • Judaea, region of,Enochic • Judaea, region of,Sabbath, rules of • Judaea, region of,rabbinic • Judea (Jewish Palestine), and provincial taxes • Judea (Jewish Palestine), system of tax collection in • Judea (Jewish Palestine), taxation of, under governors • Judea (Jewish Palestine), tributum capitis (poll tax) in • Judea (Jewish Palestine), tributum soli in • Judea, Judah • Judea, in the Early Roman period • Judean desert • Judeans • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Julius Caesar, and Jews, publicani removed from Judea by • Octavian, in Syria and Judea • census of Quirinius, in Judaea • leases, in Judea • priests, in Judea, as recipients of gifts and prebendary entitlements • priests, in Judea, benefactors of • priests, in Judea, rights of household members to entitlements of • publicani (tax companies), abolished from Judea by Julius Caesar • sacred land, in Judea, in rabbinic writings • sacred land, in Judea, of priests • sacred land, in Judea, of the Jerusalem temple • sacred land, in Judea, special boundary markers for • taxes, provincial, and Judea
Found in books: Esler (2000) 205; Gardner (2015) 113; Gordon (2020) 76, 158, 165, 174, 191, 228, 229; Keddie (2019) 124; Klawans (2009) 232; Ruzer (2020) 196; Taylor (2012) 14, 119, 197; Udoh (2006) 55, 79, 223, 224, 225, 226, 227, 228, 241
2.15. Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ, ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῷ. 2.16. καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ Ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει; 2.17. καὶ ἀκούσας ὁ Ἰησοῦς λέγει αὐτοῖς ὅτι Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλʼ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 2.18. Καὶ ἦσαν οἱ μαθηταὶ Ἰωάνου καὶ οἱ Φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ Διὰ τί οἱ μαθηταὶ Ἰωάνου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν;
2.21. οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται.
2.24. καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν;
3.6. Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε.
8.15. καὶ διεστέλλετο αὐτοῖς λέγων Ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου.
11.15. Καὶ ἔρχονται εἰς Ἰεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν 11.16. καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ, 11.17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν.
12.2. καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος·
12.4. καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον ἐκεφαλίωσαν καὶ ἠτίμασαν.
12.13. Καὶ ἀποστέλλουσιν πρὸς αὐτόν τινας τῶν Φαρισαίων καὶ τῶν Ἡρῳδιανῶν ἵνα αὐτὸν ἀγρεύσωσιν λόγῳ. 12.14. καὶ ἐλθόντες λέγουσιν αὐτῷ Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων, ἀλλʼ ἐπʼ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις· ἔξεστιν δοῦναι κῆνσον Καίσαρι ἢ οὔ; δῶμεν ἢ μὴ δῶμεν; 1
2.15. ὁ δὲ εἰδὼς αὐτῶν τὴν ὑπόκρισιν εἶπεν αὐτοῖς Τί με πειράζετε; φέρετέ μοι δηνάριον ἵνα ἴδω. 12.16. οἱ δὲ ἤνεγκαν. καὶ λέγει αὐτοῖς Τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή; οἱ δὲ εἶπαν αὐτῷ Καίσαρος. 12.17. ὁ δὲ Ἰησοῦς εἶπεν Τὰ Καίσαρος ἀπόδοτε Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. καὶ ἐξεθαύμαζον ἐπʼ αὐτῷ.
15.16. Οἱ δὲ στρατιῶται ἀπήγαγον αὐτὸν ἔσω τῆς αὐλῆς, ὅ ἐστιν πραιτώριον, καὶ συνκαλοῦσιν ὅλην τὴν σπεῖραν.''. None | 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners?" 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance." 2.18. John\'s disciples and the Pharisees were fasting, and they came and asked him, "Why do John\'s disciples and the disciples of the Pharisees fast, but your disciples don\'t fast?"
2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made.
2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?"
3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him.
7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. ' "7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' " '7.11. But you say, \'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"\ '7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this."
8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod."
11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn\'t it written, \'My house will be called a house of prayer for all the nations?\' But you have made it a den of robbers!"
12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard.
12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated.
12.13. They sent some of the Pharisees and of the Herodians to him, that they might trap him with words. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don\'t defer to anyone; for you aren\'t partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 1
2.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it." 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar\'s." 12.17. Jesus answered them, "Render to Caesar the things that are Caesar\'s, and to God the things that are God\'s."They marveled greatly at him.
15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. ''. None |
|
62. New Testament, Matthew, 15.24, 21.12-21.13, 22.15-22.16, 23.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Herod I, King of Judea • Josephus, on Judea, tributum soli in • Judaea • Judaea, region of,Enochic • Judaea, region of,and synagogues • Judaea, region of,rabbinic • Judea (Jewish Palestine), and provincial taxes • Judea (Jewish Palestine), taxation of, under governors • Judea (Jewish Palestine), tributum capitis (poll tax) in • Judea (Jewish Palestine), tributum soli in • Judea, Judah • Judea, in the Early Roman period • Judeans • Judeans, in John’s Gospel • non-Judean women, adopting Judean practices, in Pseudo-Clementines • sacred land, in Judea, of the Jerusalem temple • taxes, provincial, and Judea
Found in books: Esler (2000) 220; Goodman (2006) 119; Gordon (2020) 174; Klawans (2009) 232; Kraemer (2010) 230; Ruzer (2020) 196; Taylor (2012) 14, 110, 111; Udoh (2006) 223, 225, 228
15.24. ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.
21.12. Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερόν, καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς, 21.13. καὶ λέγει αὐτοῖς Γέγραπται Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν.
22.15. Τότε πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ. 22.16. καὶ ἀποστέλλουσιν αὐτῷ τοὺς μαθητὰς αὐτῶν μετὰ τῶν Ἡρῳδιανῶν λέγοντας Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει σοι περὶ οὐδενός, οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων·
23.5. πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ κράσπεδα,''. None | 15.24. But he answered, "I wasn\'t sent to anyone but the lost sheep of the house of Israel."' "
21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. " '21.13. He said to them, "It is written, \'My house shall be called a house of prayer,\' but you have made it a den of robbers!"
22.15. Then the Pharisees went and took counsel how they might entrap him in his talk. 22.16. They sent their disciples to him, along with the Herodians, saying, "Teacher, we know that you are honest, and teach the way of God in truth, no matter who you teach, for you aren\'t partial to anyone.
23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments, ''. None |
|
63. Suetonius, Domitianus, 12.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Judaea • Judea
Found in books: Dijkstra and Raschle (2020) 156; Witter et al. (2021) 237
| 12.2. \xa0Estates of those in no way connected with him were confiscated, if but one man came forward to declare that he had heard from the deceased during his lifetime that Caesar was his heir. Besides other taxes, that on the Jews was levied with the utmost rigour, and those were prosecuted who without publicly acknowledging that faith yet lived as Jews, as well as those who concealed their origin and did not pay the tribute levied upon their people. I\xa0recall being present in my youth when the person of a man ninety years old was examined before the procurator and a very crowded court, to see whether he was circumcised.''. None |
|
64. Tacitus, Annals, 2.85, 15.44 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Judaea • Judaea (Judea) • Judaea (Judea), under Trajan • Judea
Found in books: Bloch (2022) 280; Dijkstra and Raschle (2020) 151, 155; Gruen (2020) 203; Moss (2012) 7; Salvesen et al (2020) 347
2.85. Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent.
15.44. Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur.''. None | 2.85. \xa0In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles\' list â\x80\x94 the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife\'s manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â\x80\x94 Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. <' "
15.44. \xa0So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. <"'. None |
|
65. Tacitus, Histories, 1.2, 2.4, 5.3-5.10, 5.3.1, 5.4.1, 5.5.1, 5.8.2, 5.13 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Idumea, confused with Judea in ancient authors • Jews/Judeans/Ioudaioi, Roman attitudes toward • Jews/Judeans/Ioudaioi, and circumcision • Judaea • Judaea, region of • Judea • Judea (district/region), confused with Idumea in ancient authors • Suetonius, on oracular character of Judean writings • Tacitus, on oracular character of Judean writings • Vespasian, confirmed as emperor by Judean religion and texts • priests, outside Judea, in Egypt • sacred land, outside Judea, in Egypt
Found in books: Ashbrook Harvey et al (2015) 105; Baumann and Liotsakis (2022) 180; Bloch (2022) 51, 86, 88, 90, 280, 314, 327; Dijkstra and Raschle (2020) 123, 155, 161; Gordon (2020) 127; Gruen (2020) 81; Price Finkelberg and Shahar (2021) 188, 193, 198; Taylor (2012) 146, 147; Udoh (2006) 139; Witter et al. (2021) 235; de Ste. Croix et al. (2006) 115
| 2.4. \xa0After Titus had examined the treasures, the gifts made by kings, and all those other things which the Greeks from their delight in ancient tales attribute to a dim antiquity, he asked the oracle first with regard to his voyage. On learning that his path was open and the sea favourable, he slew many victims and then questioned indirectly about himself. When Sostratus, for such was the priest's name, saw that the entrails were uniformly favourable and that the goddess favoured great undertakings, he made at the moment a brief reply in the usual fashion, but asked for a private interview in which he disclosed the future. Greatly encouraged, Titus sailed on to his father; his arrival brought a great accession of confidence to the provincials and to the troops, who were in a state of anxious uncertainty. Vespasian had almost put an end to the war with the Jews. The siege of Jerusalem, however, remained, a task rendered difficult and arduous by the character of the mountain-citadel and the obstinate superstition of the Jews rather than by any adequate resources which the besieged possessed to withstand the inevitable hardships of a siege. As we have stated above, Vespasian himself had three legions experienced in war. Mucianus was in command of four in a peaceful province, but a spirit of emulation and the glory won by the neighbouring army had banished from his troops all inclination to idleness, and just as dangers and toils had given Vespasian's troops power of resistance, so those of Mucianus had gained vigour from unbroken repose and that love of war which springs from inexperience. Both generals had auxiliary infantry and cavalry, as well as fleets and allied kings; while each possessed a famous name, though a different reputation." '
5.3. \xa0Most authors agree that once during a plague in Egypt which caused bodily disfigurement, King Bocchoris approached the oracle of Ammon and asked for a remedy, whereupon he was told to purge his kingdom and to transport this race into other lands, since it was hateful to the gods. So the Hebrews were searched out and gathered together; then, being abandoned in the desert, while all others lay idle and weeping, one only of the exiles, Moses by name, warned them not to hope for help from gods or men, for they were deserted by both, but to trust to themselves, regarding as a guide sent from heaven the one whose assistance should first give them escape from their present distress. They agreed, and then set out on their journey in utter ignorance, but trusting to chance. Nothing caused them so much distress as scarcity of water, and in fact they had already fallen exhausted over the plain nigh unto death, when a herd of wild asses moved from their pasturage to a rock that was shaded by a grove of trees. Moses followed them, and, conjecturing the truth from the grassy ground, discovered abundant streams of water. This relieved them, and they then marched six days continuously, and on the seventh seized a country, expelling the former inhabitants; there they founded a city and dedicated a temple.
5.4.1. \xa0To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. They dedicated, in a shrine, a statue of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. They likewise offer the ox, because the Egyptians worship Apis. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn, whether it be that the primitive elements of their religion were given by the Idaeans, who, according to tradition, were expelled with Saturn and became the founders of the Jewish race, or is due to the fact that, of the seven planets that rule the fortunes of mankind, Saturn moves in the highest orbit and has the greatest potency; and that many of the heavenly bodies traverse their paths and courses in multiples of seven.' "5.4. \xa0To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. They dedicated, in a shrine, a statue of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. They likewise offer the ox, because the Egyptians worship Apis. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn, whether it be that the primitive elements of their religion were given by the Idaeans, who, according to tradition, were expelled with Saturn and became the founders of the Jewish race, or is due to the fact that, of the seven planets that rule the fortunes of mankind, Saturn moves in the highest orbit and has the greatest potency; and that many of the heavenly bodies traverse their paths and courses in multiples of seven. 5.5. \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean." "5.6. \xa0Their land is bounded by Arabia on the east, Egypt lies on the south, on the west are Phoenicia and the sea, and toward the north the people enjoy a wide prospect over Syria. The inhabitants are healthy and hardy. Rains are rare; the soil is fertile; its products are like ours, save that the balsam and the palm also grow there. The palm is a tall and handsome tree; the balsam a mere shrub: if a branch, when swollen with sap, is pierced with steel, the veins shrivel up; so a piece of stone or a potsherd is used to open them; the juice is employed by physicians. of the mountains, Lebanon rises to the greatest height, and is in fact a marvel, for in the midst of the excessive heat its summit is shaded by trees and covered with snow; it likewise is the source and supply of the river Jordan. This river does not empty into the sea, but after flowing with volume undiminished through two lakes is lost in the third. The last is a lake of great size: it is like the sea, but its water has a nauseous taste, and its offensive odour is injurious to those who live near it. Its waters are not moved by the wind, and neither fish nor water-fowl can live there. Its lifeless waves bear up whatever is thrown upon them as on a solid surface; all swimmers, whether skilled or not, are buoyed up by them. At a certain season of the year the sea throws up bitumen, and experience has taught the natives how to collect this, as she teaches all arts. Bitumen is by nature a dark fluid which coagulates when sprinkled with vinegar, and swims on the surface. Those whose business it is, catch hold of it with their hands and haul it on shipboard: then with no artificial aid the bitumen flows in and loads the ship until the stream is cut off. Yet you cannot use bronze or iron to cut the bituminous stream; it shrinks from blood or from a cloth stained with a woman's menses. Such is the story told by ancient writers, but those who are acquainted with the country aver that the floating masses of bitumen are driven by the winds or drawn by hand to shore, where later, after they have been dried by vapours from the earth or by the heat of the sun, they are split like timber or stone with axes and wedges." '5.7. \xa0Not far from this lake is a plain which, according to report, was once fertile and the site of great cities, but which was later devastated by lightning; and it is said that traces of this disaster still exist there, and that the very ground looks burnt and has lost its fertility. In fact, all the plants there, whether wild or cultivated, turn black, become sterile, and seem to wither into dust, either in leaf or in flower or after they have reached their usual mature form. Now for my part, although I\xa0should grant that famous cities were once destroyed by fire from heaven, I\xa0still think that it is the exhalations from the lake that infect the ground and poison the atmosphere about this district, and that this is the reason that crops and fruits decay, since both soil and climate are deleterious. The river Belus also empties into the Jewish Sea; around its mouth a kind of sand is gathered, which when mixed with soda is fused into glass. The beach is of moderate size, but it furnishes an inexhaustible supply.
5.8.2. \xa0A\xa0great part of Judea is covered with scattered villages, but there are some towns also; Jerusalem is the capital of the Jews. In it was a temple possessing enormous riches. The first line of fortifications protected the city, the next the palace, and the innermost wall the temple. Only a Jew might approach its doors, and all save the priests were forbidden to cross the threshold. While the East was under the dominion of the Assyrians, Medes, and Persians, the Jews were regarded as the meanest of their subjects: but after the Macedonians gained supremacy, King Antiochus endeavoured to abolish Jewish superstition and to introduce Greek civilization; the war with the Parthians, however, prevented his improving this basest of peoples; for it was exactly at that time that Arsaces had revolted. Later on, since the power of Macedon had waned, the Parthians were not yet come to their strength, and the Romans were far away, the Jews selected their own kings. These in turn were expelled by the fickle mob; but recovering their throne by force of arms, they banished citizens, destroyed towns, killed brothers, wives, and parents, and dared essay every other kind of royal crime without hesitation; but they fostered the national superstition, for they had assumed the priesthood to support their civil authority.' "5.8. \xa0A\xa0great part of Judea is covered with scattered villages, but there are some towns also; Jerusalem is the capital of the Jews. In it was a temple possessing enormous riches. The first line of fortifications protected the city, the next the palace, and the innermost wall the temple. Only a Jew might approach its doors, and all save the priests were forbidden to cross the threshold. While the East was under the dominion of the Assyrians, Medes, and Persians, the Jews were regarded as the meanest of their subjects: but after the Macedonians gained supremacy, King Antiochus endeavoured to abolish Jewish superstition and to introduce Greek civilization; the war with the Parthians, however, prevented his improving this basest of peoples; for it was exactly at that time that Arsaces had revolted. Later on, since the power of Macedon had waned, the Parthians were not yet come to their strength, and the Romans were far away, the Jews selected their own kings. These in turn were expelled by the fickle mob; but recovering their throne by force of arms, they banished citizens, destroyed towns, killed brothers, wives, and parents, and dared essay every other kind of royal crime without hesitation; but they fostered the national superstition, for they had assumed the priesthood to support their civil authority. 5.9. \xa0The first Roman to subdue the Jews and set foot in their temple by right of conquest was Gnaeus Pompey; thereafter it was a matter of common knowledge that there were no representations of the gods within, but that the place was empty and the secret shrine contained nothing. The walls of Jerusalem were razed, but the temple remained standing. Later, in the time of our civil wars, when these eastern provinces had fallen into the hands of Mark Antony, the Parthian prince, Pacorus, seized Judea, but he was slain by Publius Ventidius, and the Parthians were thrown back across the Euphrates: the Jews were subdued by Gaius Sosius. Antony gave the throne to Herod, and Augustus, after his victory, increased his power. After Herod's death, a certain Simon assumed the name of king without waiting for Caesar's decision. He, however, was put to death by Quintilius Varus, governor of Syria; the Jews were repressed; and the kingdom was divided into three parts and given to Herod's sons. Under Tiberius all was quiet. Then, when Caligula ordered the Jews to set up his statue in their temple, they chose rather to resort to arms, but the emperor's death put an end to their uprising. The princes now being dead or reduced to insignificance, Claudius made Judea a province and entrusted it to Roman knights or to freedmen; one of the latter, Antonius Felix, practised every kind of cruelty and lust, wielding the power of king with all the instincts of a slave; he had married Drusilla, the grand-daughter of Cleopatra and Antony, and so was Antony's grandson-inâ\x80\x91law, while Claudius was Antony's grandson." "5.10. \xa0Still the Jews' patience lasted until Gessius Florus became procurator: in his time war began. When Cestius Gallus, governor of Syria, tried to stop it, he suffered varied fortunes and met defeat more often than he gained victory. On his death, whether in the course of nature or from vexation, Nero sent out Vespasian, who, aided by his good fortune and reputation as well as by his excellent subordinates, within two summers occupied with his victorious army the whole of the level country and all the cities except Jerusalem. The next year was taken up with civil war, and thus was passed in inactivity so far as the Jews were concerned. When peace had been secured throughout Italy, foreign troubles began again; and the fact that the Jews alone had failed to surrender increased our resentment; at the same time, having regard to all the possibilities and hazards of a new reign, it seemed expedient for Titus to remain with the army." '
5.13. \xa0Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.' ". None |
|
66. Tosefta, Ketuvot, 1.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Judaea • halakha, Judean
Found in books: Katzoff(2005) 140; Monnickendam (2020) 105
1.4. בוגרת ואיילונית כתובתן מאתים נשאת בחזקת שהיא כשירה ונמצאת איילונית אין לה כתובה רצה לקיים נותן כתובה מנה.''. None | 1.4. An adult woman and a woman incapable of having children (aylonit)—their ketubah is 200. If she is married on the presumption that she was fit to bear children but it turned out that she was incapable, she has no ketubah. If he wants to uphold it, he gives a ketubah of 100 zuz.''. None |
|
67. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Judaea
Found in books: König and Whitton (2018) 100; Rutledge (2012) 214
|
68. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antiochus invasion of Judaea • Jews/Judeans/Ioudaioi, and ethnic vocabulary in Josephus • Jews/Judeans/Ioudaioi, in diaspora • Josephus, on Judea, tributum soli in • Judaea • Judaea, region of,rabbinic • Judaea, region of,the prophets • Judea • Judea (Jewish Palestine), and provincial taxes • Judea (Jewish Palestine), taxation of, under governors • Judea (Jewish Palestine), tributum soli in • Judea, personal landholding of • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • Roman authorities, and Judean land • non-Judean women, adopting Judean practices, Josephus, writings of • non-Judean women, adopting Judean practices, Matthews arguments • priests, in Judea, as landholders • priests, in Judea, collectivization of wealth among • priests, in Judea, fragmentation among • priests, in Judea, settlement patterns of • taxes, provincial, and Judea
Found in books: Goodman (2006) 45; Gordon (2020) 129, 196, 199; Gruen (2020) 171; Kraemer (2010) 222, 228; Piotrkowski (2019) 277; Taylor (2012) 56, 92; Udoh (2006) 222
|
69. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Jews/Judeans/Ioudaioi, Roman attitudes toward • Jews/Judeans/Ioudaioi, and circumcision • Judaea • Judea • non-Judean women, adopting Judean practices, rabbinic references
Found in books: Bloch (2022) 96; Dijkstra and Raschle (2020) 155, 161; Gruen (2020) 81; Kraemer (2010) 188
|
70. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Judaea • Judea
Found in books: Bloch (2022) 89; Rutledge (2012) 214
|
71. Cassius Dio, Roman History, 49.32.3, 69.12.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Herod, ruler in Judea • Idumea, relationship of, to Samaria and Judea • Judaea • Judea (Jewish Palestine), and provincial taxes • Judea (Jewish Palestine), taxation of, under governors • Judea (Jewish Palestine), tributum capitis (poll tax) in • Judea (district/region), relationship of, to Idumea and Samaria • Samaria, district of (Samaritis), relationship of, to Idumea and Judea • taxes, provincial, and Judea
Found in books: Goodman (2006) 55; Marek (2019) 320; Udoh (2006) 138, 237
| 49.32.3. \xa0Antony, in addition to making the arrangements mentioned above, assigned principalities, giving Galatia to Amyntas, though he had been only the secretary of Deiotarus, and also adding to his domain Lycaonia with portions of Pamphylia, and bestowing upon Archelaus Cappadocia, after driving out Ariarathes. This Archelaus belonged on his father's side to those Archelauses who had contended against the Romans, but on his mother's side was the son of Glaphyra, an hetaera." '
69.12.1. \xa0At Jerusalem he founded a city in place of the one which had been razed to the ground, naming it Aelia Capitolina, and on the site of the temple of the god he raised a new temple to Jupiter. This brought on a war of no slight importance nor of brief duration,'". None |
|
72. Hippolytus, Refutation of All Heresies, 9.18-9.23, 9.25-9.27 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • First-century Judaea • Judaea, region of,Enochic • Judaea, region of,Sabbath, rules of
Found in books: Goodman (2006) 140; Taylor (2012) 106, 200
| 9.18. But to those who wish to become disciples of the sect, they do not immediately deliver their rules, unless they have previously tried them. Now for the space of a year they set before (the candidates) the same food, while the latter continue to live in a different house outside the Essenes' own place of meeting. And they give (to the probationists) a hatchet and the linen girdle, and a white robe. When, at the expiration of this period, one affords proof of self-control, he approaches nearer to the sect's method of living, and he is washed more purely than before. Not as yet, however, does he partake of food along with the Essenes. For, after having furnished evidence as to whether he is able to acquire self-control - but for two years the habit of a person of this description is on trial - and when he has appeared deserving, he is thus reckoned among the members of the sect. Previous, however, to his being allowed to partake of a repast along with them, he is bound under fearful oaths. First, that he will worship the Divinity; next, that he will observe just dealings with men, and that he will in no way injure any one, and that he will not hate a person who injures him, or is hostile to him, but pray for them. He likewise swears that he will always aid the just, and keep faith with all, especially those who are rulers. For, they argue, a position of authority does not happen to any one without God. And if the Essene himself be a ruler, he swears that he will not conduct himself at any time arrogantly in the exercise of power, nor be prodigal, nor resort to any adornment, or a greater state of magnificence than the usage permits. He likewise swears, however, to be a lover of truth, and to reprove him that is guilty of falsehood, neither to steal, nor pollute his conscience for the sake of iniquitous gain, nor conceal anything from those that are members of his sect, and to divulge nothing to others, though one should be tortured even unto death. And in addition to the foregoing promises, he swears to impart to no one a knowledge of the doctrines in a different manner from that in which he has received them himself. " '9.19. With oaths, then, of this description, they bind those who come forward. If, however, any one may be condemned for any sin, he is expelled from the order; but one that has been thus excommunicated sometimes perishes by an awful death. For, inasmuch as he is bound by the oaths and rites of the sect, he is not able to partake of the food in use among other people. Those that are excommunicated, occasionally, therefore, utterly destroy the body through starvation. And so it is, that when it comes to the last the Essenes sometimes pity many of them who are at the point of dissolution, inasmuch as they deem a punishment even unto death, thus inflicted upon these culprits, a sufficient penalty. 9.20. But as regards judicial decisions, the Essenes are most accurate and impartial. And they deliver their judgments when they have assembled together, numbering at the very least one hundred; and the sentence delivered by them is irreversible. And they honour the legislator next after God; and if any one is guilty of blasphemy against this framer of laws, he is punished. And they are taught to yield obedience to rulers and elders; and if ten occupy seats in the same room, one of them will not speak unless it will appear expedient to the nine. And they are careful not to spit out into the midst of persons present, and to the right hand. They are more solicitous, however, about abstaining from work on the Sabbath day than all other Jews. For not only do they prepare their victuals for themselves one day previously, so as not (on the Sabbath) to kindle a fire, but not even would they move a utensil from one place to another (on that day), nor ease nature; nay, some would not even rise from a couch. On other days, however, when they wish to relieve nature, they dig a hole a foot long with the mattock - for of this description is the hatchet, which the president in the first instance gives those who come forward to gain admission as disciples - and cover (this cavity) on all sides with their garment, alleging that they do not necessarily insult the sunbeams. They then replace the upturned soil into the pit; and this is their practice, choosing the more lonely spots. But after they have performed this operation, immediately they undergo ablution, as if the excrement pollutes them. 9.21. The Essenes have, however, in the lapse of time, undergone divisions, and they do not preserve their system of training after a similar manner, inasmuch as they have been split up into four parties. For some of them discipline themselves above the requisite rules of the order, so that even they would not handle a current coin of the country, saying that they ought not either to carry, or behold, or fashion an image: wherefore no one of those goes into a city, lest (by so doing) he should enter through a gate at which statues are erected, regarding it a violation of law to pass beneath images. But the adherents of another party, if they happen to hear any one maintaining a discussion concerning God and His laws- supposing such to be an uncircumcised person, they will closely watch him and when they meet a person of this description in any place alone, they will threaten to slay him if he refuses to undergo the rite of circumcision. Now, if the latter does not wish to comply with this request, an Essene spares not, but even slaughters. And it is from this occurrence that they have received their appellation, being denominated (by some) Zelotae, but by others Sicarii. And the adherents of another party call no one Lord except the Deity, even though one should put them to the torture, or even kill them. But there are others of a later period, who have to such an extent declined from the discipline (of the order), that, as far as those are concerned who continue in the primitive customs, they would not even touch these. And if they happen to come in contact with them, they immediately resort to ablution, as if they had touched one belonging to an alien tribe. But here also there are very many of them of so great longevity, as even to live longer than a hundred years. They assert, therefore, that a cause of this arises from their extreme devotion to religion, and their condemnation of all excess in regard of what is served up (as food), and from their being temperate and incapable of anger. And so it is that they despise death, rejoicing when they can finish their course with a good conscience. If, however, any one would even put to the torture persons of this description, in order to induce any among them either to speak evil of the law, or eat what is offered in sacrifice to an idol, he will not effect his purpose; for one of this party submits to death and endures torment rather than violate his conscience. 9.22. Now the doctrine of the resurrection has also derived support among these; for they acknowledge both that the flesh will rise again, and that it will be immortal, in the same manner as the soul is already imperishable. And they maintain that the soul, when separated in the present life, (departs) into one place, which is well ventilated and lightsome, where, they say, it rests until judgment. And this locality the Greeks were acquainted with by hearsay, and called it Isles of the Blessed. And there are other tenets of these which many of the Greeks have appropriated, and thus have from time to time formed their own opinions. For the disciplinary system in regard of the Divinity, according to these (Jewish sects), is of greater antiquity than that of all nations. And so it is that the proof is at hand, that all those (Greeks) who ventured to make assertions concerning God, or concerning the creation of existing things, derived their principles from no other source than from Jewish legislation. And among these may be particularized Pythagoras especially, and the Stoics, who derived (their systems) while resident among the Egyptians, by having become disciples of these Jews. Now they affirm that there will be both a judgment and a conflagration of the universe, and that the wicked will be eternally punished. And among them is cultivated the practice of prophecy, and the prediction of future events. 9.23. There is then another order of the Essenes who use the same customs and prescribed method of living with the foregoing sects, but make an alteration from these in one respect, viz., marriage. Now they maintain that those who have abrogated matrimony commit some terrible offense, which is for the destruction of life, and that they ought not to cut off the succession of children; for, that if all entertained this opinion, the entire race of men would easily be exterminated. However, they make a trial of their betrothed women for a period of three years; and when they have been three times purified, with a view of proving their ability of bringing forth children, so then they wed. They do not, however, cohabit with pregt women, evincing that they marry not from sensual motives, but from the advantage of children. And the women likewise undergo ablution in a similar manner (with their husbands), and are themselves also arrayed in a linen garment, after the mode in which the men are with their girdles. These things, then, are the statements which I have to make respecting the Esseni. But there are also others who themselves practise the Jewish customs; and these, both in respect of caste and in respect of the laws, are called Pharisees. Now the greatest part of these is to be found in every locality, inasmuch as, though all are styled Jews, yet, on account of the peculiarity of the opinions advanced by them, they have been denominated by titles proper to each. These, then, firmly hold the ancient tradition, and continue to pursue in a disputative spirit a close investigation into the things regarded according to the Law as clean and not clean. And they interpret the regulations of the Law, and put forward teachers, whom they qualify for giving instruction in such things. These Pharisees affirm the existence of fate, and that some things are in our power, whereas others are under the control of destiny. In this way they maintain that some actions depend upon ourselves, |
|
