1. Septuagint, Tobit, 1.3-1.5, 1.9, 4.12-4.13, 5.5-5.6, 5.10-5.15, 6.7, 6.11-6.14, 6.16, 6.19, 7.1-7.2, 7.10, 8.5, 13.5, 14.4-14.5 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, mocked in tobit Found in books: Gruen (2020) 126, 137, 138 | 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine. 5.5. but Tobias did not know it. Tobias said to him, "Can you go with me to Rages in Media? Are you acquainted with that region?" 5.6. The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael." 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. " 5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name." 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives." 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock. 5.14. But tell me, what wages am I to pay you -- a drachma a day, and expenses for yourself as for my son? 5.15. And besides, I will add to your wages if you both return safe and sound." So they agreed to these terms. 6.7. He replied, "As for the heart and liver, if a demon or evil spirit gives trouble to any one, you make a smoke from these before the man or woman, and that person will never be troubled again. 6.11. because you are entitled to her and to her inheritance, for you are her only eligible kinsman. 6.12. The girl is also beautiful and sensible. Now listen to my plan. I will speak to her father, and as soon as we return from Rages we will celebrate the marriage. For I know that Raguel, according to the law of Moses, cannot give her to another man without incurring the penalty of death, because you rather than any other man are entitled to the inheritance." 6.13. Then the young man said to the angel, "Brother Azarias, I have heard that the girl has been given to seven husbands and that each died in the bridal chamber. 6.14. Now I am the only son my father has, and I am afraid that if I go in I will die as those before me did, for a demon is in love with her, and he harms no one except those who approach her. So now I fear that I may die and bring the lives of my father and mother to the grave in sorrow on my account. And they have no other son to bury them." 6.16. When you enter the bridal chamber, you shall take live ashes of incense and lay upon them some of the heart and liver of the fish so as to make a smoke. 7.1. When they reached Ecbatana and arrived at the house of Raguel, Sarah met them and greeted them. They returned her greeting, and she brought them into the house. 7.2. Then Raguel said to his wife Edna, "How much the young man resembles my cousin Tobit!" 7.10. for it is your right to take my child. But let me explain the true situation to you. 8.5. And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee. 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. 14.4. Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. |
|
2. Hebrew Bible, Genesis, 15.5, 41.45, 41.50-41.52, 46.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, in paul •lineage and genealogy as identity marker, mocked in tobit Found in books: Gruen (2020) 127, 192| 15.5. "וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃", 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׃", | 15.5. "And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’", 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.", |
|
3. Hebrew Bible, Deuteronomy, 4.5-4.8, 17.15, 30.1-30.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, in philo •lineage and genealogy as identity marker, mocked in tobit Found in books: Gruen (2020) 138, 155, 161| 4.5. "רְאֵה לִמַּדְתִּי אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים כַּאֲשֶׁר צִוַּנִי יְהוָה אֱלֹהָי לַעֲשׂוֹת כֵּן בְּקֶרֶב הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים שָׁמָּה לְרִשְׁתָּהּ׃", 4.6. "וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃", 4.7. "כִּי מִי־גוֹי גָּדוֹל אֲשֶׁר־לוֹ אֱלֹהִים קְרֹבִים אֵלָיו כַּיהוָה אֱלֹהֵינוּ בְּכָּל־קָרְאֵנוּ אֵלָיו׃", 4.8. "וּמִי גּוֹי גָּדוֹל אֲשֶׁר־לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם׃", 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׃", 30.1. "וְהָיָה כִי־יָבֹאוּ עָלֶיךָ כָּל־הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל־לְבָבֶךָ בְּכָל־הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃", 30.1. "כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו הַכְּתוּבָה בְּסֵפֶר הַתּוֹרָה הַזֶּה כִּי תָשׁוּב אֶל־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃", 30.2. "לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃", 30.2. "וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃", 30.3. "וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃", | 4.5. "Behold, I have taught you statutes and ordices, even as the LORD my God commanded me, that ye should do so in the midst of the land whither ye go in to possess it.", 4.6. "Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’", 4.7. "For what great nation is there, that hath God so nigh unto them, as the LORD our God is whensoever we call upon Him?", 4.8. "And what great nation is there, that hath statutes and ordices so righteous as all this law, which I set before you this day?", 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.", 30.1. "And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee,", 30.2. "and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;", 30.3. "that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.", |
|
4. Hebrew Bible, Esther, 2.10, 2.20, 7.3-7.4, 8.1, 9.12-9.14, 9.29-9.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, of ruth Found in books: Gruen (2020) 119| 7.3. "וַתַּעַן אֶסְתֵּר הַמַּלְכָּה וַתֹּאמַר אִם־מָצָאתִי חֵן בְּעֵינֶיךָ הַמֶּלֶךְ וְאִם־עַל־הַמֶּלֶךְ טוֹב תִּנָּתֶן־לִי נַפְשִׁי בִּשְׁאֵלָתִי וְעַמִּי בְּבַקָּשָׁתִי׃", 7.4. "כִּי נִמְכַּרְנוּ אֲנִי וְעַמִּי לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד וְאִלּוּ לַעֲבָדִים וְלִשְׁפָחוֹת נִמְכַּרְנוּ הֶחֱרַשְׁתִּי כִּי אֵין הַצָּר שֹׁוֶה בְּנֵזֶק הַמֶּלֶךְ׃", 8.1. "בַּיּוֹם הַהוּא נָתַן הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ לְאֶסְתֵּר הַמַּלְכָּה אֶת־בֵּית הָמָן צֹרֵר היהודיים [הַיְּהוּדִים] וּמָרְדֳּכַי בָּא לִפְנֵי הַמֶּלֶךְ כִּי־הִגִּידָה אֶסְתֵּר מַה הוּא־לָהּ׃", 8.1. "וַיִּכְתֹּב בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ וַיַּחְתֹּם בְּטַבַּעַת הַמֶּלֶךְ וַיִּשְׁלַח סְפָרִים בְּיַד הָרָצִים בַּסּוּסִים רֹכְבֵי הָרֶכֶשׁ הָאֲחַשְׁתְּרָנִים בְּנֵי הָרַמָּכִים׃", 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׃", 9.29. "וַתִּכְתֹּב אֶסְתֵּר הַמַּלְכָּה בַת־אֲבִיחַיִל וּמָרְדֳּכַי הַיְּהוּדִי אֶת־כָּל־תֹּקֶף לְקַיֵּם אֵת אִגֶּרֶת הַפּוּרִים הַזֹּאת הַשֵּׁנִית׃", 9.31. "לְקַיֵּם אֵת־יְמֵי הַפֻּרִים הָאֵלֶּה בִּזְמַנֵּיהֶם כַּאֲשֶׁר קִיַּם עֲלֵיהֶם מָרְדֳּכַי הַיְּהוּדִי וְאֶסְתֵּר הַמַּלְכָּה וְכַאֲשֶׁר קִיְּמוּ עַל־נַפְשָׁם וְעַל־זַרְעָם דִּבְרֵי הַצֹּמוֹת וְזַעֲקָתָם׃", | 2.10. "Esther had not made known her people nor her kindred; for Mordecai had charged her that she should not tell it.", 2.20. "Esther had not yet made known her kindred nor her people; as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him—", 7.3. "Then Esther the queen answered and said: ‘If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request;", 7.4. "for we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, for the adversary is not worthy that the king be endamaged.’", 8.1. "On that day did the king Ahasuerus give the house of Haman the Jews’enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her.", 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.", 9.29. "Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim.", 9.30. "And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth,", 9.31. "to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, the matters of the fastings and their cry.", |
|
5. Hebrew Bible, Exodus, 12.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, in philo Found in books: Gruen (2020) 155| 12.38. "וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃", | 12.38. "And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.", |
|
| 6. Hebrew Bible, Numbers, 22, 24, 23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2020) 161 |
7. Hebrew Bible, Ruth, 1.1-1.4, 1.16, 1.22, 2.2, 2.6, 2.21, 4.5, 4.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, of ruth Found in books: Gruen (2020) 119| 1.1. "וַתֹּאמַרְנָה־לָּהּ כִּי־אִתָּךְ נָשׁוּב לְעַמֵּךְ׃", 1.1. "וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ וַיֵּלֶךְ אִישׁ מִבֵּית לֶחֶם יְהוּדָה לָגוּר בִּשְׂדֵי מוֹאָב הוּא וְאִשְׁתּוֹ וּשְׁנֵי בָנָיו׃", 1.2. "וַתֹּאמֶר אֲלֵיהֶן אַל־תִּקְרֶאנָה לִי נָעֳמִי קְרֶאןָ לִי מָרָא כִּי־הֵמַר שַׁדַּי לִי מְאֹד׃", 1.2. "וְשֵׁם הָאִישׁ אֱלִימֶלֶךְ וְשֵׁם אִשְׁתּוֹ נָעֳמִי וְשֵׁם שְׁנֵי־בָנָיו מַחְלוֹן וְכִלְיוֹן אֶפְרָתִים מִבֵּית לֶחֶם יְהוּדָה וַיָּבֹאוּ שְׂדֵי־מוֹאָב וַיִּהְיוּ־שָׁם׃", 1.3. "וַיָּמָת אֱלִימֶלֶךְ אִישׁ נָעֳמִי וַתִּשָּׁאֵר הִיא וּשְׁנֵי בָנֶיהָ׃", 1.4. "וַיִּשְׂאוּ לָהֶם נָשִׁים מֹאֲבִיּוֹת שֵׁם הָאַחַת עָרְפָּה וְשֵׁם הַשֵּׁנִית רוּת וַיֵּשְׁבוּ שָׁם כְּעֶשֶׂר שָׁנִים׃", 1.16. "וַתֹּאמֶר רוּת אַל־תִּפְגְּעִי־בִי לְעָזְבֵךְ לָשׁוּב מֵאַחֲרָיִךְ כִּי אֶל־אֲשֶׁר תֵּלְכִי אֵלֵךְ וּבַאֲשֶׁר תָּלִינִי אָלִין עַמֵּךְ עַמִּי וֵאלֹהַיִךְ אֱלֹהָי׃", 1.22. "וַתָּשָׁב נָעֳמִי וְרוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ הַשָּׁבָה מִשְּׂדֵי מוֹאָב וְהֵמָּה בָּאוּ בֵּית לֶחֶם בִּתְחִלַּת קְצִיר שְׂעֹרִים׃", 2.2. "וַתֹּאמֶר רוּת הַמּוֹאֲבִיָּה אֶל־נָעֳמִי אֵלְכָה־נָּא הַשָּׂדֶה וַאֲלַקֳטָּה בַשִׁבֳּלִים אַחַר אֲשֶׁר אֶמְצָא־חֵן בְּעֵינָיו וַתֹּאמֶר לָהּ לְכִי בִתִּי׃", 2.2. "וַתֹּאמֶר נָעֳמִי לְכַלָּתָהּ בָּרוּךְ הוּא לַיהוָה אֲשֶׁר לֹא־עָזַב חַסְדּוֹ אֶת־הַחַיִּים וְאֶת־הַמֵּתִים וַתֹּאמֶר לָהּ נָעֳמִי קָרוֹב לָנוּ הָאִישׁ מִגֹּאֲלֵנוּ הוּא׃", 2.6. "וַיַּעַן הַנַּעַר הַנִּצָּב עַל־הַקּוֹצְרִים וַיֹּאמַר נַעֲרָה מוֹאֲבִיָּה הִיא הַשָּׁבָה עִם־נָעֳמִי מִשְּׂדֵה מוֹאָב׃", 2.21. "וַתֹּאמֶר רוּת הַמּוֹאֲבִיָּה גַּם כִּי־אָמַר אֵלַי עִם־הַנְּעָרִים אֲשֶׁר־לִי תִּדְבָּקִין עַד אִם־כִּלּוּ אֵת כָּל־הַקָּצִיר אֲשֶׁר־לִי׃", 4.5. "וַיֹּאמֶר בֹּעַז בְּיוֹם־קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת־הַמֵּת קניתי [קָנִיתָה] לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ׃", | 1.1. "AND IT came to pass in the days when the judges judged, that there was a famine in the land. And a certain man of Beth-lehem in Judah went to sojourn in the field of Moab, he, and his wife, and his two sons.", 1.2. "And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem in Judah. And they came into the field of Moab, and continued there.", 1.3. "And Elimelech Naomi’s husband died; and she was left, and her two sons.", 1.4. "And they took them wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth; and they dwelt there about ten years.", 1.16. "And Ruth said: ‘Entreat me not to leave thee, and to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God;", 1.22. "So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the field of Moab—and they came to Beth-lehem in the beginning of barley harvest.", 2.2. "And Ruth the Moabitess said unto Naomi: ‘Let me now go to the field, and glean among the ears of corn after him in whose sight I shall find favour.’ And she said unto her: ‘Go, my daughter.’", 2.6. "And the servant that was set over the reapers answered and said: ‘It is a Moabitish damsel that came back with Naomi out of the field of Moab;", 2.21. "And Ruth the Moabitess said: ‘Yea, he said unto me: Thou shalt keep fast by my young men, until they have ended all my harvest.’", 4.5. "Then said Boaz: ‘What day thou buyest the field of the hand of Naomi—hast thou also bought of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance?’", 4.10. "Moreover Ruth the Moabitess, the wife of Mahlon, have I acquired to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place; ye are witnesses this day.’", |
|
8. Hesiod, Theogony, 1011-1016 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2020) 76 | 1016. Was splendidly intelligent. Then he |
|
9. Herodotus, Histories, 1.7, 1.146, 5.22, 6.53-6.55, 8.144.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, in herodotus Found in books: Gruen (2020) 42, 44, 55 | 1.7. Now the sovereign power that belonged to the descendants of Heracles fell to the family of Croesus, called the Mermnadae, in the following way. ,Candaules, whom the Greeks call Myrsilus, was the ruler of Sardis ; he was descended from Alcaeus, son of Heracles; Agron son of Ninus, son of Belus, son of Alcaeus, was the first Heraclid king of Sardis and Candaules son of Myrsus was the last. ,The kings of this country before Agron were descendants of Lydus, son of Atys, from whom this whole Lydian district got its name; before that it was called the land of the Meii. ,The Heraclidae, descendants of Heracles and a female slave of Iardanus, received the sovereignty from these and held it, because of an oracle; and they ruled for twenty-two generations, or five hundred and five years, son succeeding father, down to Candaules son of Myrsus. 1.146. For this reason, and for no other, the Ionians too made twelve cities; for it would be foolishness to say that these are more truly Ionian or better born than the other Ionians; since not the least part of them are Abantes from Euboea , who are not Ionians even in name, and there are mingled with them Minyans of Orchomenus , Cadmeans, Dryopians, Phocian renegades from their nation, Molossians, Pelasgian Arcadians, Dorians of Epidaurus , and many other tribes; ,and as for those who came from the very town-hall of Athens and think they are the best born of the Ionians, these did not bring wives with them to their settlements, but married Carian women whose parents they had put to death. ,For this slaughter, these women made a custom and bound themselves by oath (and enjoined it on their daughters) that no one would sit at table with her husband or call him by his name, because the men had married them after slaying their fathers and husbands and sons. This happened at Miletus . 5.22. Now that these descendants of Perdiccas are Greeks, as they themselves say, I myself chance to know and will prove it in the later part of my history. Furthermore, the Hellenodicae who manage the contest at Olympia determined that it is so, ,for when Alexander chose to contend and entered the lists for that purpose, the Greeks who were to run against him wanted to bar him from the race, saying that the contest should be for Greeks and not for foreigners. Alexander, however, proving himself to be an Argive, was judged to be a Greek. He accordingly competed in the furlong race and tied step for first place. This, then, is approximately what happened. 6.53. The Lacedaemonians are the only Greeks who tell this story. But in what I write I follow the Greek report, and hold that the Greeks correctly recount these kings of the Dorians as far back as Perseus son of Danae—they make no mention of the god —and prove these kings to be Greek; for by that time they had come to be classified as Greeks. ,I said as far back as Perseus, and I took the matter no further than that, because no one is named as the mortal father of Perseus, as Amphitryon is named father of Heracles. So I used correct reasoning when I said that the Greek record is correct as far back as Perseus; farther back than that, if the king's ancestors in each generation, from Danae daughter of Acrisius upward, be reckoned, then the leaders of the Dorians will be shown to be true-born Egyptians. 6.54. Thus have I traced their lineage according to the Greek story; but the Persian tale is that Perseus himself was an Assyrian, and became a Greek, which his forebears had not been; the Persians say that the ancestors of Acrisius had no bond of kinship with Perseus, and they indeed were, as the Greeks say, Egyptians. 6.55. Enough of these matters. Why and for what achievements these men, being Egyptian, won the kingship of the Dorians has been told by others, so I will let it go, and will make mention of matters which others have not touched. 8.144.2. For there are many great reasons why we should not do this, even if we so desired; first and foremost, the burning and destruction of the adornments and temples of our gods, whom we are constrained to avenge to the utmost rather than make pacts with the perpetrator of these things, and next the kinship of all Greeks in blood and speech, and the shrines of gods and the sacrifices that we have in common, and the likeness of our way of life, to all of which it would not befit the Athenians to be false. |
|
10. Septuagint, Tobit, 1.3-1.5, 1.9, 4.12-4.13, 5.5-5.6, 5.10-5.15, 6.7, 6.11-6.14, 6.16, 6.19, 7.1-7.2, 7.10, 8.5, 13.5, 14.4-14.5 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, mocked in tobit Found in books: Gruen (2020) 126, 137, 138 | 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine. 5.5. but Tobias did not know it. Tobias said to him, "Can you go with me to Rages in Media? Are you acquainted with that region?" 5.6. The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael." 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. " 5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name." 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives." 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock. 5.14. But tell me, what wages am I to pay you -- a drachma a day, and expenses for yourself as for my son? 5.15. And besides, I will add to your wages if you both return safe and sound." So they agreed to these terms. 6.7. He replied, "As for the heart and liver, if a demon or evil spirit gives trouble to any one, you make a smoke from these before the man or woman, and that person will never be troubled again. 6.11. because you are entitled to her and to her inheritance, for you are her only eligible kinsman. 6.12. The girl is also beautiful and sensible. Now listen to my plan. I will speak to her father, and as soon as we return from Rages we will celebrate the marriage. For I know that Raguel, according to the law of Moses, cannot give her to another man without incurring the penalty of death, because you rather than any other man are entitled to the inheritance." 6.13. Then the young man said to the angel, "Brother Azarias, I have heard that the girl has been given to seven husbands and that each died in the bridal chamber. 6.14. Now I am the only son my father has, and I am afraid that if I go in I will die as those before me did, for a demon is in love with her, and he harms no one except those who approach her. So now I fear that I may die and bring the lives of my father and mother to the grave in sorrow on my account. And they have no other son to bury them." 6.16. When you enter the bridal chamber, you shall take live ashes of incense and lay upon them some of the heart and liver of the fish so as to make a smoke. 7.1. When they reached Ecbatana and arrived at the house of Raguel, Sarah met them and greeted them. They returned her greeting, and she brought them into the house. 7.2. Then Raguel said to his wife Edna, "How much the young man resembles my cousin Tobit!" 7.10. for it is your right to take my child. But let me explain the true situation to you. 8.5. And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee. 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. 14.4. Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. |
|
| 11. Plautus, Bacchides, 743, 812-813, 742 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2020) 79 |
| 12. Plautus, Mostellaria, 20-24, 64, 958-960, 65 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2020) 79 |
| 13. Cato, Marcus Porcius, Origines, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, rome as mixed lineage Found in books: Gruen (2020) 76 |
| 14. Plautus, Poenulus, 601-603, 600 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2020) 79 |
| 15. Plautus, Truculentus, 87, 86 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2020) 79 |
16. Septuagint, 2 Maccabees, 4.10, 7.36-7.38, 11.25 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, mocked in tobit Found in books: Gruen (2020) 136 | 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' 7.38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.' 11.25. Accordingly, since we choose that this nation also be free from disturbance, our decision is that their temple be restored to them and that they live according to the customs of their ancestors.' |
|
| 17. Hebrew Bible, Daniel, 14.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, irrelevant for joseph and aseneth Found in books: Gruen (2020) 145 |
18. Septuagint, Judith, 3.8, 5.10-5.21, 6.5, 8.1, 8.18, 9.2, 9.12, 9.14, 11.10, 11.23, 14.5-14.10 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, of judith Found in books: Gruen (2020) 140, 141 | 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. 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." 6.5. "But you, Achior, you Ammonite hireling, who have said these words on the day of your iniquity, you shall not see my face again from this day until I take revenge on this race that came out of Egypt. 8.1. At that time Judith heard about these things: she was the daughter of Merari the son of Ox, son of Joseph, son of Oziel, son of Elkiah, son of Aias, son of Gideon, son of Raphaim, son of Ahitub, son of Elijah, son of Hilkiah, son of Eliab, son of Nathanael, son of Salamiel, son of Sarasadai, son of Israel. 8.18. "For never in our generation, nor in these present days, has there been any tribe or family or people or city of ours which worshiped gods made with hands, as was done in days gone by -- 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. 9.12. 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!" 11.10. Therefore, my lord and master, do not disregard what he said, but keep it in your mind, for it is true: our nation cannot be punished, nor can the sword prevail against them, unless they sin against their God. 11.23. You are not only beautiful in appearance, but wise in speech; and if you do as you have said, your God shall be my God, and you shall live in the house of King Nebuchadnezzar and be renowned throughout the whole world." 14.5. But before you do all this, bring Achior the Ammonite to me, and let him see and recognize the man who despised the house of Israel and sent him to us as if to his death." 14.6. So they summoned Achior from the house of Uzziah. And when he came and saw the head of Holofernes in the hand of one of the men at the gathering of the people, he fell down on his face and his spirit failed him. 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. 14.8. Now tell me what you have done during these days." Then Judith described to him in the presence of the people all that she had done, from the day she left until the moment of her speaking to them. 14.9. And when she had finished, the people raised a great shout and made a joyful noise in their city. 14.10. And when Achior saw all that the God of Israel had done, he believed firmly in God, and was circumcised, and joined the house of Israel, remaining so to this day. |
|
| 19. Dead Sea Scrolls, Aramaic Levi, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, mocked in tobit Found in books: Gruen (2020) 126 |
20. Polybius, Histories, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2020) 101| 2.24.14. Ῥωμαίων δὲ καὶ Καμπανῶν ἡ πληθὺς πεζῶν μὲν εἰς εἴκοσι καὶ πέντε κατελέχθησαν μυριάδες, ἱππέων δʼ ἐπὶ ταῖς δύο μυριάσιν ἐπῆσαν ἔτι τρεῖς χιλιάδες. | 2.24.14. of Romans and Campanians there were on the roll two hundred and fifty thousand foot and twenty-three thousand horse; |
|
| 21. Cicero, Pro Sestio, 141 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, rome as mixed lineage Found in books: Gruen (2020) 79 |
22. Cicero, Republic, 2.12-2.13, 2.34-2.35 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, rome as mixed lineage •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 76, 94, 95| 2.12. Atque haec quidem perceleriter confecit; nam et urbem constituit, quam e suo nomine Romam iussit nominari, et ad firmandam novam civitatem novum quoddam et subagreste consilium, sed ad muniendas opes regni ac populi sui magni hominis et iam tum longe providentis secutus est, cum Sabinas honesto ortas loco virgines, quae Romam ludorum gratia venissent, quos tum primum anniversarios in circo facere instituisset, Consualibus rapi iussit easque in familiarum amplissimarum matrimoniis collocavit. 2.13. Qua ex causa cum bellum Romanis Sabini intulissent proeliique certamen varium atque anceps fuisset, cum T. Tatio, rege Sabinorum, foedus icit matronis ipsis, quae raptae erant, orantibus; quo foedere et Sabinos in civitatem adscivit sacris conmunicatis et regnum suum cum illorum rege sociavit. 2.34. Sed hoc loco primum videtur insitiva quadam disciplina doctior facta esse civitas. Influxit enim non tenuis quidam e Graecia rivulus in hanc urbem, sed abundantissimus amnis illarum disciplinarum et artium. Fuisse enim quendam ferunt Demaratum Corinthium et honore et auctoritate et fortunis facile civitatis suae principem; qui cum Corinthiorum tyrannum Cypselum ferre non potuisset, fugisse cum magna pecunia dicitur ac se contulisse Tarquinios, in urbem Etruriae florentissimam. Cumque audiret dominationem Cypseli confirmari, defugit patriam vir liber ac fortis et adscitus est civis a Tarquiniensibus atque in ea civitate domicilium et sedes collocavit. Ubi cum de matre familias Tarquiniensi duo filios procreavisset, omnibus eos artibus ad Graecorum disciplinam eru diit 2.35. facile in civitatem receptus esset, propter humanitatem atque doctrinam Anco regi familiaris est factus usque eo, ut consiliorum omnium particeps et socius paene regni putaretur. Erat in eo praeterea summa comitas, summa in omnis civis opis, auxilii, defensionis, largiendi etiam benignitas. Itaque mortuo Marcio cunctis populi suffragiis rex est creatus L. Tarquinius; sic enim suum nomen ex Graeco nomine inflexerat, ut in omni genere huius populi consuetudinem videretur imitatus. Isque ut de suo imperio legem tulit, principio duplicavit illum pristinum patrum numerum et antiquos patres maiorum gentium appellavit, quos priores sententiam rogabat, a se adscitos minorum. | |
|
| 23. Varro, On The Latin Language, 7.29 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 99 |
| 24. Dead Sea Scrolls, 4Qmmt, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, mocked in tobit Found in books: Gruen (2020) 126 |
25. Philo of Alexandria, On The Special Laws, 1.7, 1.56, 1.78-1.79, 1.124, 1.317, 1.340, 2.35, 2.73, 2.123, 2.167, 2.189-2.190, 2.217, 3.9, 3.29, 4.16, 4.70, 4.157-4.159, 4.179-4.181 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in philo •lineage and genealogy as identity marker, mocked in tobit Found in books: Gruen (2020) 126, 152, 155, 156, 160, 162 | 1.7. The fourth, and most important, is that which relates to the provision thus made for prolificness; for it is said that the seminal fluid proceeds in its path easily, neither being at all scattered, nor flowing on its passage into what may be called the bags of the prepuce. On which account those nations which practise circumcision are the most prolific and the most populous.II. 1.56. There is, in the history of the law, a record of one man who ventured on this exploit of noble daring, for when he saw some men connecting themselves with foreign women, and by reason of their allurements neglecting all their national customs and laws, and practising fabulous ceremonies, he was seized with a sudden enthusiasm in the presence of the whole multitude; and driving away all those on each side who were collected to see the sight, he slew one man who was so daring as to put himself forward as the leader and chief of this transgression of the law (for the impious deed had been already displayed and made a public exhibition of 1.78. And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. 1.79. Now there are twelve tribes of the nation, and one of them having been selected from the others for its excellence has received the priesthood, receiving this honour as a reward for its virtue, and fidelity, and its devout soul, which it displayed when the multitude appeared to be running into sin, following the foolish choices of some persons who persuaded their countrymen to imitate the vanity of the Egyptians, and the pride of the nations of the land, who had invented fables about irrational animals, and especially about bulls, making gods of them. For this tribe did of its own accord go forth and slay all the leaders of this apostacy from the youth upwards, in which they appeared to have done a holy action, encountering thus a contest and a labour for the sake of piety.XVI. 1.124. on which account the law altogether forbids any foreigner to partake in any degree of the holy things, even if he be a man of the noblest birth among the natives of the land, and irreproachable as respects both men and women, in order that the sacred honours may not be adulterated, but may remain carefully guarded in the family of the priests; 1.317. For we should acknowledge only one relationship, and one bond of friendship, namely, a mutual zeal for the service of God, and a desire to say and do everything that is consistent with piety. And these bonds which are called relationships of blood, being derived from one's ancestors, and those connections which are derived from intermarriages and from other similar causes, must all be renounced, if they do not all hasten to the same end, namely, the honour of God which is the one indissoluble bond of all united good will. For such men will lay claim to a more venerable and sacred kind of relationship; 1.340. And even without reckoning the advantage derived from these things; sight also affords us the greatest benefits in respect of the power of distinguishing one's relatives and strangers, and friends, and avoiding what is injurious and choosing what is beneficial. Now each of the other parts of the body has been created with reference to appropriate uses, which are of great importance, as, for instance, the feet were made for walking, and for all the other uses to which the legs can be applied; again, the hands were created for the purpose of doing, or giving, or taking anything; and the eyes, as a sort of universal good, afford both to the hands and feet, and to all the other parts of the body the cause of being able to act or move rightly; 2.35. These are the ordices established in respect of men, but about animals the following commands are given. If any one shall set apart any beast; if it be a clean beast of any one of the three classes which are appropriate to sacrifice, such as an ox, or a sheep, or a goat, he shall surely sacrifice it, not substituting either a worse animal for a better, or a better for a worse. For God does not take delight in the fleshiness of fatness of animals, but in the blameless disposition of the man who has vowed it. But if he should make a substitution, then he must sacrifice two instead of one; both the one which he had originally vowed, and the one which he wished to substitute for it. 2.73. For while it does not permit them to lend on usury to their fellow countrymen, it has allowed them to receive interest from foreigners; calling the former, with great felicity of expression, their brothers, in order to prevent any one's grudging to give of his possessions to those who are as if by nature joint inheritors with themselves; but those who are not their fellow countrymen are called strangers, as is very natural. For the being a stranger shows that a person has no right to a participation in any thing, unless, indeed, any one out of an excess of virtue should treat even those in the conditions of strangers as kindred and related, from having been bred up under a virtuous state of things, and under virtuous laws which look upon what is virtuous alone as good. 2.123. But the law permits the people to acquire a property in slaves who are not of their own countrymen, but who are of different nations; intending in the first place that there should be a difference between one's own countrymen and strangers, and secondly, not desiring completely to exclude from the constitution that most entirely indispensable property of slaves; for there are an innumerable host of circumstances in life which require the ministrations of Servants.{16}{sections 124û139 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this edition.} 2.167. For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered. 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. 2.217. And the hymn is as follows:--"The leaders of our nation renounced Syria, and migrated to Egypt. Being but few in number, they increased till they became a populous nation. Their descendants being oppressed in innumerable ways by the natives of the land, when no assistance did any longer appear to be expected from men, became the supplicants of God, having fled for refuge to entreat his assistance. 3.9. Therefore, even that pleasure which is in accordance with nature is often open to blame, when any one indulges in it immoderately and insatiably, as men who are unappeasably voracious in respect of eating, even if they take no kind of forbidden or unwholesome food; and as men who are madly devoted to association with women, and who commit themselves to an immoderate degree not with other men's wives, but with their own. 3.29. Again. Moses commands, do not either form a connection of marriage with one of another nation, and do not be seduced into complying with customs inconsistent with your own, and do not stray from the right way and forget the path which leads to piety, turning into a road which is no road. And, perhaps, you will yourself resist, if you have been from your earliest youth trained in the best possible instruction, which your parents have instilled into you, continually filling your mind with the sacred laws. And the anxiety and fear which parents feel for their sons and daughters is not slight; for, perchance, they may be allured by mischievous customs instead of genuine good ones, and so they may be in danger of learning to forget the honour belonging to the one God, which is the beginning and end of extreme unhappiness. 4.16. And before now, some men, increasing their own innate wickedness, and directing the natural treachery of their characters to a violation of all rights, have studied to bring slavery not only upon strangers and foreigners, but even upon those of the same nation as themselves; and sometimes, even upon men of the same borough and of the same tribe, disregarding the community of laws and customs, in which they have been bred up with them from their earliest infancy, which nature stamps upon their souls as the firmest bond of good will in the case of all those who are not very intractable and greatly addicted to cruelty; 4.70. The third commandment given to a judge is to investigate the transactions themselves, in preference to showing any regard to the parties to the suit; and to attempt, in every imaginable manner, to separate himself from all respect of persons; constraining himself to an ignorance and forgetfulness of all those things of which he has any knowledge or recollection; such as relations, friends, countrymen or foreigners, enemies or hereditary connections, so that neither affection nor hatred may overshadow his knowledge of justice; for he must stumble like a blind man, who is advancing without a staff, and who has no one to guide him in whom he can rely firmly. 4.157. The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own Brethren,"{37}{#de 17:15.} implying that the appointment is to be a voluntary choice, and an irreproachable selection of a ruler, whom the whole multitude with one accord shall choose; and God himself will add his vote on favour of, and set his seal to ratify such an election, that being who is the confirmer of all advantageous things, looking upon the man so chosen as the flower of his race, just as the sight is the best thing in the body.XXXI. 4.158. And Moses gives also two reasons, on account of which it is not proper for strangers to be elected to situations of authority; in the first place, that they may not amass a quantity of silver, and gold, and flocks, and raise great and iniquitously earned riches for themselves, out of the poverty of those who are subjected to them; and secondly, that they may not make the nation quit their ancient abodes to gratify their own covetous desires, and so compel them to emigrate, and to wander about to and fro in interminable wanderings, suggesting to them hopes of the acquisition of greater blessings, which shall never be fulfilled, by which they come to lose those advantages of which they were in the secure enjoyment. 4.159. For our lawgiver was aware beforehand, as was natural that one who was a countryman and a relation, and who had also an especial share in the sublimest relationship of all, (and that sublimest of relationships is one constitution and the same law, and one God whose chosen nation is a peculiar people 4.179. And one may almost say that the whole nation of the Jews may be looked upon in the light of orphans, if they are compared with all other nations in other lands; for other nations, as often as they are afflicted by any calamities which are not of divine infliction, are in no want of assistance by reason of their frequent intercourse with other nations, from their habitual dealings in common. But this nation of the Jews has no such allies by reason of the peculiarity of its laws and customs. And their laws are of necessity strict and rigorous, as they are intended to train them to the greatest height of virtue; and what is strict and rigorous is austere. And such laws and customs the generality of men avoid, because of their inclination for and their adoption of pleasure. 4.180. But, nevertheless, Moses says that the great Ruler of the universe, whose inheritance they are, does always feel compassion and pity for the orphan and desolate of this his people, because they have been dedicated to him, the Creator and Father of all, as a sort of first-fruits of the whole human race. 4.181. And the cause of this dedication to God was the excessive and admirable righteousness and virtue of the founders of the nation, which remain like undying plants, bearing a fruit which shall ever flourish to the salvation of their descendants, and to the benefit of all persons and all things, provided only that the sins which they commit are such as are remediable and not wholly unpardonable. |
|
26. Philo of Alexandria, On Husbandry, 144, 84 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 | 84. Very beautifully, therefore, does the lawgiver in his recommendations, teach us not to elect as a chief, a man who is a breeder of horses, thinking that such a one is altogether unsuited to exercise authority, inasmuch as he is in a frenzy about pleasures and appetites, and intolerable loves, and rages about like an unbridled and unmanageable horse. For he speaks thus, "Thou shalt not be able to set over thyself a man that is a stranger, because he is not thy brother; because he will not multiply for himself his horses, and will not turn his people towards Egypt." |
|
27. Philo of Alexandria, On The Cherubim, 106, 9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 | 9. And they shall undergo eternal banishment, God himself confirming their expulsion, when he bids the wise man obey the word spoken by Sarah, and she urges him expressly to cast out the serving woman and her son; and it is good to be guided by virtue, and especially so when it teaches such lessons as this, that the most perfect natures are very greatly different from the mediocre habits, and that wisdom is a wholly different thing from sophistry; for the one labours to devise what is persuasive for the establishment of a false opinion, which is pernicious to the soul, but wisdom, with long meditation on the truth by the knowledge of right reason, bring real advantage to the intellect. 9. Then, as different beings were treated with divine honours by different nations, the diversity of opinions respecting the Supreme Being, begot also disputes about all kinds of other subjects; and it was from having a regard to these facts in the first place that Moses decided on giving his laws outside of the city. |
|
28. Philo of Alexandria, On The Confusion of Tongues, 115 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in philo Found in books: Gruen (2020) 162 | 115. For sometimes the voyage of a ship, or the course of a chariot, goes on properly even without charioteers or pilots; but success is not only now and then owing to providences, but very often to human prudence and invariably to divine, since error is admitted to be altogether incompatible with divine power. Now what object can the foolish man have who, speaking figuratively, build up the reasonings of wickedness like a tower, except the desire of leaving behind them a name which shall be far from a good name? XXIV. |
|
| 29. Philo of Alexandria, On The Preliminary Studies, 56 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in philo Found in books: Gruen (2020) 161 |
30. Philo of Alexandria, On Giants, 1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in philo Found in books: Gruen (2020) 152 | 1. "And it came to pass when there began to be many men upon the earth, that daughters also were born to Them." I think it here worth while to raise the question why, after the birth of Noah and his sons, our race increased to a degree of great populousness. But, perhaps, it is not difficult to explain the cause of this; for it always happens if anything appears to be rare that its contrary is found exceedingly numerous. |
|
31. Philo of Alexandria, That Every Good Person Is Free, 137, 93 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 | 93. Calanus was an Indian by birth, one of the gymnosophists; he, being looked upon as the man who was possessed of the greatest fortitude of all his contemporaries, and that too, not only by his own countrymen, but also by foreigners, which is the rarest of all things, was greatly admired by some kings of hostile countries, because he had combined virtuous actions with praiseworthy language; |
|
| 32. Philo of Alexandria, That The Worse Attacks The Better, 99, 25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 152 |
33. Philo of Alexandria, On The Life of Joseph, 42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in philo Found in books: Gruen (2020) 160 | 42. But he, proving more powerful than even the alluring opportunity, uttered a cry becoming a free man, and worthy of his race, saying, What are you forcing me to? We, the descendants of the Hebrews, are guided by special customs and laws of our own; |
|
34. Philo of Alexandria, On The Migration of Abraham, 1, 154, 20, 53-60, 68-69, 155 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 155 | 155. This is he who not only rejoiced in a few species of desire, but who also chose to pass by none whatever entirely, so that he might obtain the whole entire genus in which every species is included; for it is said that, "the mixed multitude that was among them desired all kinds of Concupiscence," that is to say, the very genus of concupiscence itself, and not some one species; and sitting down they wept. For the mind is conscious that it is possessed of but slight power, and when it is not able to obtain what it desires, it weeps and groans; and yet it ought to rejoice when it fails to be able to indulge its passions, or to become infected with diseases, and it ought to think their want and absence a very great piece of good fortune. |
|
35. Philo of Alexandria, On The Change of Names, 117, 88, 197 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 | 197. men who weary the ears of those who hear them by everlastingly dwelling on such subjects as these; wisdom is a necessary good; folly is pernicious; temperance is desirable; intemperance is hateful; courage is a thing proper to be cultivated; cowardice must be avoided; justice is advantageous; injustice is disadvantageous; holiness is honourable; unholiness is shameful; piety towards the gods is praiseworthy; impiety is blameable; that which is most akin to the nature of man is to design, and to act, and to speak virtuously; that which is most alien from his nature is to do the contrary of all these things. |
|
36. Philo of Alexandria, On The Creation of The World, 79, 16 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 152 | 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. |
|
37. Philo of Alexandria, On The Posterity of Cain, 91-92, 109 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 152, 162 | 109. for who would converse in a similar manner with parents and children, being by nature the slave of the one, and by birth the master of the others? And who, again, would talk in the same manner to brothers or cousins; or, in short, to near and to distant relations? Who, again, could do so to friends and to strangers, to fellow citizens and to foreigners, though there may be no great difference in point of fortune, or nature, or age between them? For one must behave differently while associating with an old man and with a young one; and, again, with a man of high reputation and a humble man, with a servant and a master; and, again, with a woman and a man, and with an illiterate and a clever man. |
|
38. Philo of Alexandria, On Curses, 123, 57-58, 7-8, 139 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 | 139. Most correctly, therefore, after the servant has said, "Give me a little water to drink," does she make answer, not in the manner corresponding to his request: "I will give you to drink," but "Drink." For the one expression would have been suited to one who was displaying the riches of God, which are poured forth for all who are worthy of them and who are able to think of them; but the other expression is appropriate to one who professes that she will teach. But nothing which is connected with mere professions is akin to virtue. |
|
39. Philo of Alexandria, On The Sacrifices of Cain And Abel, 135, 4, 134 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 154 | 134. "But in the day," says God, "on which I smote the first-born in the land of Egypt, I consecrated to myself all the first-born of Israel." And he says this not to lead us to suppose that at the time when Egypt was stricken with this mighty blow by the destruction of all its first-born, the first-born of Israel all became holy, but because both in former times, and now, and hereafter, and for ever, this naturally happens in the case of the soul, that when the most domit parts of blind passion are destroyed, then the elder and most honourable offspring of God, who sees everything with a piercing sight, becomes holy; |
|
| 40. Philo of Alexandria, On Sobriety, 65-66, 3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 |
41. Philo of Alexandria, On Dreams, 1.159, 1.161, 1.167 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 153, 162 | 1.159. Therefore he who stands upon the ladder of heaven says to him who is beholding the dream, "I am the Lord God of Abraham thy father, and the God of Isaac; be not Afraid." This oracle and this vision were also the firmest support of the soul devoted to the practice of virtue, inasmuch as it taught it that the Lord and God of the universe is both these things also to his own race, being entitled both the Lord and God of all men, and of his grandfathers and ancestors, and being called by both names in order that the whole world and the man devoted to virtue might have the same inheritance; since it is also said, "The Lord himself is his Inheritance." XXVI. 1.161. for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things. 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. |
|
42. Philo of Alexandria, Who Is The Heir, 105, 277-278, 44, 8, 42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 | 42. But what that salutation is which consists of a kiss, but not of sincere friendship for us, I willexplain without any reservation or concealment. It is, forsooth, that life which exists in union with the external senses, which is called Meshech, being completely secured and defended, which there is no one who does not love, which men in general look upon as their mistress, but which virtuous men consider their handmaid, not a foreign slave or one bought with a price, but born in the house, and in some sense, a fellow citizen with themselves. Well, one class of these men have learnt to kiss this, not to love it; but the other class have learnt to love it to excess, and to think it an object of desire above all things. |
|
| 43. Philo of Alexandria, Allegorical Interpretation, 1.4, 1.14, 1.16, 2.40, 3.22, 3.88-3.89 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in philo Found in books: Gruen (2020) 152, 154, 162 |
44. Philo of Alexandria, On The Embassy To Gaius, 10, 183, 19, 200, 3-4, 68, 72, 211 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 | 211. and secondly, as they continually behold the visible shapes and forms of them, they admire and venerate them in their minds and they admit such foreigners as are disposed to honour and worship them, to do so no less than their own native fellow citizens. But all who attempt to violate their laws, or to turn them into ridicule, they detest as their bitterest enemies, and they look upon each separate one of the commandments with such awe and reverence that, whether one ought to call it the invariable good fortune or the happiness of the nation, they have never been guilty of the violation of even the most insignificant of them; |
|
45. Philo of Alexandria, Against Flaccus, 13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in philo Found in books: Gruen (2020) 152 | 13. And Tiberius, being deceived by all these representations, without being aware of what he was doing, left behind him a most irreconcileable enemy, to himself, and his grandson, and his whole family, and to Macro, who was his chief adviser and comforter, and to all mankind; |
|
46. Philo of Alexandria, Hypothetica, 6.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in philo Found in books: Gruen (2020) 154 | 6.1. That their ancient ancestor, the original founder of their race, was a Chaldaean; and that this people emigrated from Egypt, after having in former times left its abode in Syria, being very numerous and consisting of countless myriads of people; and that when the land was no longer able to contain them, and moreover when a high spirit began to show itself in the dispositions of their young men, and when, besides this, God himself by visions and dreams began to show them that he willed that they should depart, and when, as the Deity brought it about, nothing was less an object of desire to them than their ancient native land; on that account this ancestor of theirs departed and journeyed into Egypt, whether in consequence of some express determination of God, or whether it was in consequence of some prophetic instinct of his own; so that from that time to the present the nation has had an existence and a durability, and has become so exceedingly populous, as it is at this moment. |
|
47. Philo of Alexandria, On The Eternity of The World, 117 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in philo Found in books: Gruen (2020) 152 | 117. Theophrastus, moreover, says that those men who attribute a beginning and destructibility to the world are deceived by four particulars of the greatest importance, the inequalities of the earth, the retreat of the sea, and dissolution of each of the parts of the universe, and the destruction of different terrestrial animals in their kinds; |
|
48. Philo of Alexandria, On The Life of Moses, 1.5, 1.7, 1.87-1.88, 1.123, 1.147-1.149, 1.237-1.343, 2.43-2.44, 2.169-2.171 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in philo Found in books: Gruen (2020) 152, 153, 154, 155, 156, 160, 161, 162 | 1.5. And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educated in Egypt, his ancestors having migrated into Egypt with all their families on account of the long famine which oppressed Babylon and all the adjacent countries; for they were in search of food, and Egypt was a champaign country blessed with a rich soil, and very productive of every thing which the nature of man requires, and especially of corn and wheat, 1.7. And his father and mother were among the most excellent persons of their time, and though they were of the same time, still they were induced to unite themselves together more from an uimity of feeling than because they were related in blood; and Moses is the seventh generation in succession from the original settler in the country who was the founder of the whole race of the Jews. 1.87. And after these events, they take courage now to converse with the king with respect to sending forth their people from his territories that they might sacrifice to God; for they said, "That it was necessary that their national sacrifices should be accomplished in the wilderness, inasmuch as they were not performed in the same manner as the sacred rites of other nations, but according to a system and law removed from the ordinary course, on account of the special peculiarities of their habits." 1.88. But the monarch, who from his cradle had had his soul filled with all the arrogance of his ancestors, and who had no notion in the world of any God appreciable only by the intellect apart from those objects which are visible to the sight, answered them with insolence, saying, "Who is it whom I am to obey? I know not this new Lord of whom you are speaking. I will not let the nation go to be disobedient and headstrong under pretence of fasts and sacrifices." 1.123. And when they had been completely dispersed, and when the king was again obstinate respecting the allowing the nation to depart, a greater evil than the former ones was descended upon him. For while it was bright daylight, on a sudden, a thick darkness overspread the land, as if an eclipse of the sun more complete than any common one had taken place. And it continued with a long series of clouds and impenetrable density, all the course of the sun's rays being cut off by the massive thickness of the veil which was interposed, so that day did not at all differ from night. For what indeed did it resemble, but one very long night equal in length to three days and an equal number of nights? 1.147. And of those who now went forth out of Egypt and left their abodes in that country, the men of age to bear arms were more than six hundred thousand men, and the other multitude of elders, and children, and women were so great that it was not easy to calculate it. Moreover, there also went forth with them a mixed multitude of promiscuous persons collected from all quarters, and servants, like an illegitimate crowd with a body of genuine citizens. Among these were those who had been born to Hebrew fathers by Egyptian women, and who were enrolled as members of their father's race. And, also, all those who had admired the decent piety of the men, and therefore joined them; and some, also, who had come over to them, having learnt the right way, by reason of the magnitude and multitude of the incessant punishments which had been inflicted on their own countrymen. 1.148. of all these men, Moses was elected the leader; receiving the authority and sovereignty over them, not having gained it like some men who have forced their way to power and supremacy by force of arms and intrigue, and by armies of cavalry and infantry, and by powerful fleets, but having been appointed for the sake of his virtue and excellence and that benevolence towards all men which he was always feeling and exhibiting; and, also, because God, who loves virtue, and piety, and excellence, gave him his authority as a well-deserved reward. 1.149. For, as he had abandoned the chief authority in Egypt, which he might have had as the grandson of the reigning king, on account of the iniquities which were being perpetrated in that country, and by reason of his nobleness of soul and of the greatness of his spirit, and the natural detestation of wickedness, scorning and rejecting all the hopes which he might have conceived from those who had adopted him, it seemed good to the Ruler and Governor of the universe to recompense him with the sovereign authority over a more populous and more powerful nation, which he was about to take to himself out of all other nations and to consecrate to the priesthood, that it might for ever offer up prayers for the whole universal race of mankind, for the sake of averting evil from them and procuring them a participation in blessings. 1.237. This was the reason why they did not arrive sooner in the land which they went forth to colonize; for though they might, in the second year after their departure from Egypt, have conquered all the cities in Syria, and divided the inheritance amongst themselves, still they turned aside from the direct and short road, and wandered about, using one long, and difficult, and pathless line of march after another, so as to be incessantly toiling both in soul and body, and enduring the necessary and deserved punishment of their excessive impiety: 1.238. accordingly, for eight and thirty years more, after the two years which I have already mentioned as having elapsed, the life of a complete generation of mankind did they wander up and down, traversing the pathless wilderness; and at last in the fortieth year, they with difficulty came to the borders of the country which they had reached so many years before. 1.239. And at the entrance to this country there dwelt other tribes akin to themselves, who they thought would cheerfully join them in the war against their neighbours, and would co-operate in everything necessary for the establishment of the colony; and if they hesitated to do that, they thought that at all events they would range themselves on neither side, but would preserve a strict neutrality, holding up their hands; 1.240. for in fact the ancestors of both nations, both of the Hebrews and of those who dwelt on the skirts of the country, were brethren descended from the same father and the same mother, and moreover were twins; for it was from two brothers, who had thus increased with numerous descendants, and had enjoyed a great productiveness of offspring, that each of their families had grown into a vast and numerous Nation.{3}{the brothers are Jacob and Esau, Jacob being the father of the Israelites and Esau of the Edomites.} But one of these nations had clung to its original abodes; but the other, as has been already mentioned, having migrated to Egypt by reason of the famine, at this subsequent period was now returning, 1.241. and one of the two preserved its respect for its kindred though it had been for such a length of time separated from it, still having a regard for those who no longer preserved any one of their ancestral customs, but who had in every respect departed from their ancient habits and constitutions, thinking that it became those who claimed to be of civilised natures, to give and yield something to the name of relationship. 1.242. But the other utterly overturned all notions of friendship and affection, giving in to fierce, and unfriendly, and irreconcilable dispositions, and language, and counsels, and actions; and thus keeping alive the ill-will of their original ancestor to his brother; for the first founder of their race, though he had himself given up his birthright to his brother, yet a short time afterwards endeavoured to assert his claim to what he had abandoned voluntarily, violating his agreement, and he sought to slay his brother, threatening him with death if he did not surrender what he had purchased. And now the whole nation after the interval of so many generations, renewed the ancient enmity between one individual and another. 1.243. Therefore Moses, the leader of the Hebrews, although he might with one single effort, aye with the mere shout of his army, have subdued the whole nation, still, by reason of the aforesaid relationship did not think fit to do so; but desired only to use the road through their country, promising that he would in every respect observe the treaties between them, and not despoil them of territory, or cattle, or of any booty, that he would even pay a price for water if there should be a scarcity of drink, and for anything else that they might require to buy, as not being supplied with it; but they violently rejected their peaceful invitations, threatening them with war, if they heard of their crossing over their borders or even of their setting foot upon them. 1.244. But as the Hebrews received their answer with great indignation, and prepared at once to oppose them, Moses stood in a place from whence he would be well heard, and said, "O men, your indignation is reasonable and just; for though we, in a peaceable disposition, have made them good and friendly offers, they have made us an evil reply out of their evil and perverse disposition. 1.245. But it does not follow that because they deserve to pay the penalty for their cruelty, therefore it is desirable for us to proceed to take vengeance upon them, by reason of the honour due to our own nation, that we may show that in this particular we are good and different from wicked men, inasmuch as we consider not only whether such and such persons deserve to be punished, but whether also it is proper that they should receive their punishment from us." 1.246. On this he turned aside and led his army by another road, since he knew that all the roads in that district were surrounded with garrisons, by those who were not in danger of receiving any injury, but who were out of envy and jealousy would not allow them to proceed by the shortest road; 1.247. and this was the most manifest proof of their sorrow, which they felt in consequence of the nation having obtained their liberty, namely when they rejoiced when they were enduring that bitter slavery of theirs in Egypt; for it follows of necessity that those men to whom the good fortune of their neighbours causes grief, do also rejoice at their evil fortune, even if they do not admit that they do so; 1.248. for they had already related to their neighbours, as to persons in accordance with themselves, and cherishing the same thoughts, all the misfortunes and also all the agreeable pieces of good fortune which had happened to them, not knowing that they had proceeded to a great degree of iniquity, and that they were full of unfriendly, and hostile, and malicious thoughts towards them, so that they were like to grieve at their good fortune, but to rejoice at any thing of a contrary tendency. 1.249. But when their malevolence was fully revealed, the Hebrews were nevertheless restrained from coming to open war with them by their ruler, who thus displayed two most excellent qualities at the same time; namely prudence and a compassionate disposition; for to take care that no evil should happen to any one is the part of wisdom, and not to be willing even to repel one's own kinsmen is a proof of a humane disposition. 1.250. Therefore he passed by the cities of these nations; but a certain king of the neighbouring country, Canaan by name, when his spies reported to him that the army of the Hebrews, which was making in his direction was at no great distance, thinking that it was in a state of confusion and disorder, and that he should be able easily to conquer it if he were to attack it at once, proceeded forth with the youth of his nation well armed and equipped, and marched with all speed, and put the van of their host to flight as soon as he encountered them, inasmuch as they were not arrayed or prepared for battle; and having taken many prisoners, and being elated at the prosperity beyond his hopes which he had met with, he marched on thinking that he should defeat all the others also. 1.251. But the Hebrews, for they were not dismayed at the defeat of their advanced guard, but had rather derived even more confidence than they had felt before, being eager also to make amends by their eagerness for battle for the loss of those of their number who had been taken prisoners, exhorted one another not to faint nor to yield. "Let us rise up," said they; "let us at once invade their land. Let us show that we are in no wise alarmed or depressed, by our vigour in action and our confidence. The end is very often judged of by the beginning. Let us seize the keys of the country and strike terror into the inhabitants as deriving prosperity from cities, and inflicting upon them in return the want of necessary things which we bring with us out of the wilderness." 1.252. And they, at the same time, exhorted one another often with these words, and likewise began to dedicate to God, as the first fruits of the land, the cities of the king and all the citizens of each city. And he accepted their views and inspired the Hebrews with courage, and prepared the army of the enemy to be defeated. 1.253. Accordingly, the Hebrews defeated them with mighty power, and fulfilled the agreement of gratitude which they had made, not appropriating to themselves the slightest portion of the booty. And they dedicated to God the cities with all the men and treasures that were in them, and, from what had thus taken place, they called the whole country an offering to God; 1.254. for, as every pious man offers unto God the first fruits of the fruits of the year, which he collects from his own possessions, so in the same manner did the Hebrews dedicate the whole nation of this mighty country into which they had come as settlers, and that great spoil, the kingdom which they had so speedily subdued, as a sort of first-fruit of their colony; for they did not think it consistent with piety to distribute the land among themselves, or to inherit the cities, before they had offered up to God the first fruits of that country and of those cities. 1.255. A short time afterwards, having found a copious spring of water which supplied drink to all the multitude, and the spring was in a well and on the borders of the country, drawing it up and drinking it as though it had been not water but pure wine, they were refreshed in their souls, and those among the people who loved God established choruses and dances in a circle around the well, out of their cheerfulness and joy, and sang a new song to God, the possessor and giver of their inheritance and the real leader of their colony, because now at the first moment of their coming forth from the direction in which they had so long been dwelling in to the inhabited land which they were ordained to possess, they had found abundant drink, and therefore they thought it right not to pass this spring by without due honour. 1.256. For this well had been originally cut not by the hands of private individuals, but of kings, who had laboured in rivalry of one another, as the tale went, not only in the discovery of the water, but likewise in the digging of the well, in order that by its magnificence it might be seen to be a royal work, and that the power and magimity of those who built it might appear from the beginning. 1.257. And Moses, rejoicing at the unexpected blessings which from time to time were presenting themselves to him, advanced further, dividing the youth of his people into the vanguard and the rearguard, and placing the old men, and the women, and thechildren in the centre, that they might be protected by those who were thus at each extremity, in the case of their having to encounter any force of the enemy either in front or behind. 1.258. A few days afterwards he entered the country of the Amorites, and sent ambassadors to the king, whose name was Sihon, exhorting him to the same measures to which he had previously invited his kinsman. But he not only replied to these ambassadors when they came with great insolence, but he very nearly put them to death, and would have done so if the law with respect to ambassadors had not hindered him; but he did collect an army and made against them, thinking that he should immediately be able to subdue them in war. 1.259. But when he encountered them he then found that he had to fight not men who had no experience or practice in the art of war, but men skilful in all warfare and truly invincible, who only a short time before had done many and important valiant achievements, displaying great personal valour, and great wisdom, and excellence of sense and virtue. Owing to which qualities they subdued these their enemies with great ease and defeated them with great loss, but they took no part of the spoil, desiring to dedicate to God the first booty which they gained; 1.260. and, on this occasion, they guarded their own camp vigorously, and then, with one accord and with equally concerted preparation, rushed forward in opposition to the enemy as he advanced and charged them, availing themselves of the invincible alliance of the just God, in consequence of which they had the greatest boldness, and became cheerful and sanguine combatants. 1.261. And the proof of this was clear; there was no need of any second battle, but the first was also the only one, and in it the whole power of the enemy was frustrated for ever. And it was utterly overthrown, and immediately it disappeared for ever. 1.262. And about the same time the cities were both empty and full; empty of their ancient inhabitants, and full of those who now succeeded to their dominions over them. In the same manner, also, the stables of cattle in the fields, being made desolate, received instead men who were in all respects better than their former masters. 1.263. This war struck all the Asiatic nations with terrible consternation, and especially all those who were near the borders of the Amorites, inasmuch as they looked upon the dangers as being nearer to themselves. Accordingly, one of the neighbouring kings, by name Balak, who ruled over a large and thickly inhabited country of the east, before he met them in battle, feeling great distrust of his own power, did not think fit to meet them in close combat, being desirous to avoid carrying on a war of extermination by open arms; but he had recourse to inquiries and divination, thinking that by some kind of ruse or other he might be able to overthrow the irresistible power of the Hebrews. 1.264. Now there was a man at that time very celebrated for his skill in divination, dwelling in Mesopotamia, who was initiated in every branch of the soothsayers' art. And he was celebrated and renowned above all men for his experience as a diviner and prophet, as he had in many instances foretold to many people incredible and most important events; 1.265. for, on one occasion, he had predicted heavy rain to one nation at the height of summer; to another he had foretold a drought and burning heat in the middle of winter. Others he had forewarned of a dearth which should follow a season of abundance; and, on the other hand, plenty after famine. In some instances he had predicted the inundations of rivers; or, on the contrary, their falling greatly and becoming dried up; and the departure of pestilential diseases, and ten thousand other things. From all which he had obtained a name of wide celebrity, as he was believed to have foreseen them all, and so he had attained to great renown and his glory had spread everywhere and was continually increasing. 1.266. So this man, Balak, now sent some of his companions, entreating him to come to him, and he gave him some presents at once, and he promised to give him others also, explaining to him the necessity which he was in, on account of which he had sent for him. But he did not treat the messengers with any noble or consistent disposition, but with great courtesy and civility evaded their request, as if he were one of the most celebrated prophets, and as such was accustomed to do nothing whatever without first consulting the oracle, and so he declined, saying that the Deity would not permit him to go with them. 1.267. So the messengers returned back to the king, without having succeeded in their errand. And immediately other messengers of the highest rank in the whole land were sent on the same business, bringing with them more abundant presents of money, and promising still more ample rewards than the former ambassadors had promised. 1.268. And Balaam, being allured by the gifts which were already proffered to him, and also by the hopes for the future which they held out to him, and being influenced also by the rank of those who invited him, began to yield, again alleging the commands of the Deity as his excuse, but no longer with sincerity. Accordingly, on the next day he prepared for his departure, relating some dreams by which he said he had been influenced, affirming that he had been compelled by their manifest visions not to remain, but to follow the ambassadors. 1.269. But when he was on his road a very manifest sign met him in the way, showing him plainly that the purpose for which he was travelling was displeasing to God, and ill-omened; for the beast on which he was riding, while proceeding onwards in the straight road, at first stopped suddenly, 1.270. then, as if some one was forcibly resisting it, or standing in front and driving it back by force, it retreated, moving first to the right and then to the left, and could not stand still, but kept moving, first to one side and then to the other, as if it had been under the influence of wine and intoxication; and though it was repeatedly beaten, it disregarded the blows, so that it very nearly threw its rider, and though he stuck on did still hurt him considerably; 1.271. for close on each side of the path there were walls and strong fences; therefore, when the beast in its violent motions struck heavily against the walls, the owner had his knee, and leg, and foot pressed and crushed, and was a good deal lacerated. 1.272. The truth is, that there was, as it seems, a divine vision, which, as the beast, on which the diviner was seeking, saw at a great distance as it was coming towards him, and it was frightened at it; but the man did not see it, which was a proof of his insensibility, for he was thus shown to be inferior to a brute beast in the power of sight, at a time when he was boasting that he could see, not only the whole world, but also the Creator of the world. 1.273. Accordingly, having after some time seen the angel opposing him, not because he was desiring to see so astonishing a spectacle, but that he might become acquainted with his own insignificance and nothingness, he betook himself to supplications and prayers, entreating to be pardoned, on the ground that he had acted as he had done out of ignorance, and had not sinned of deliberate purpose. 1.274. Then, as he said that he ought to return back again, he asked of the vision which appeared to him, whether he should go back again to his own house; but the angel beholding his insincerity, and being indigt at it (for what need was there for him to ask questions in a matter which was so evident, which had its answer plain in itself, and which did not require any more positive information by means of words, unless a person's ears are more to be trusted than his eyes, and words than thing 1.275. But when the king heard that he was now near at hand, he went forth with his guards to meet him; and when they met at first there were, as was natural, greetings and salutations, and then a brief reproof of his tardiness and of his not having come more readily. After this there were feastings and costly entertainments, and all those other things which are usually prepared on the occasion of the reception of strangers, everything with royal magnificence being prepared, so as to give an exaggerated idea of the power and glory of the king. 1.276. The next day at the rising of the sun, Balak took the prophet and led him up to a high hill, where it also happened that a pillar had been erected to some deity which the natives of the country had been accustomed to worship; and from thence there was seen a portion of the camp of the Hebrews, which was shown to the magician from this point, as if from a watch tower. 1.277. And he when he beheld it said: "Do thou, O king, build here seven altars, and offer upon every one of them a bullock and a ram. And I will turn aside and inquire of God what I am to say." So, having gone forth, immediately he became inspired, the prophetic spirit having entered into him, which drove all his artificial system of divination and cunning out of his soul; for it was not possible that holy inspiration should dwell in the same abode with magic. Then, returning back to the king, and beholding the sacrifices and the altars flaming, he became like the interpreter of some other being who was prompting his words, 1.278. and spoke in prophetic strain as follows: "Balak has sent for me from Mesopotamia, having caused me to take a long journey from the east, that he might chastise the Hebrews by means of curses. But in what manner shall I be able to curse those who have not been cursed by God? For I shall behold them with my eyes from the loftiest mountains, and I shall see them with my mind; and I shall never be able to injure the people which shall dwell alone, not being numbered among the other nations, not in accordance with the inheritance of any particular places, or any apportionment of lands, but by reason of the peculiar nature of their remarkable customs, as they will never mingle with any other nation so as to depart from their national and ancestral ways. 1.279. Who has ever discovered with accuracy the first origin of the birth of these people? Their bodies, indeed, may have been fashioned according to human means of propagation; but their souls have been brought forth by divine agency, wherefore they are nearly related to God. May my soul die as to the death of the body, that it may be remembered among the souls of the righteous, such as the souls of these men are." 1.280. When Balak heard these words he was grieved within himself; and after he had stopped speaking, not being able to contain his sorrow, he said: "You were invited hither to curse my enemies, and are you not ashamed to offer up prayers for their good? I must, without knowing it, have been deceiving myself, thinking you a friend; who were, on the contrary, without my being aware of it, enrolled among the ranks of the enemy, as is now plain. Perhaps, too, you made all the delay in coming to me by reason of the regard for them, which you were secretly cherishing in your soul, and your secret dislike to me and to my people; for, as the old proverb says, what is apparent affords the best means of judging of what is not visible." 1.281. But Balaam, his moment of inspiration being now past, replied: "I am exposed in this to a most unjust charge, and am undeservedly accused; for I am saying nothing of my own, but whatever the Deity prompts me to say. And this is not the first time that I have said and that you have heard this, but I declared it on the former occasion when you sent the ambassadors, to whom I made the same answer." 1.282. But as the king thought either that the prophet was deceiving him, or that the Deity might change his mind, and the consequence of a change of place might alter the firmness of his decision, he led him off to another spot, where, from an exceedingly long, and high, and distant hill, he might be able to show him a part of the army of his enemies. Then, again, he built seven altars and sacrificed the same number of victims that he had sacrificed at first, and sent the prophet to look for favourable omens and predictions. 1.283. And he, as soon as he was by himself, was again suddenly filled by divine inspiration, and, without at all understanding the words which he uttered, spoke everything that was put into his mouth, prophesying in the following manner:--"Rise up and listen, O king! prick up thy ears and hear. God is not able to speak falsely as if he were a man, nor does he change his purpose like the son of man. When he has once spoken, does he not abide by his word? For he will say nothing at all which shall not be completely brought to pass, since his word is also his deed. I, indeed, have been brought hither to bless this nation, and not to curse it. 1.284. There shall be no labour or distress among the Hebrews. God visibly holds his shield over them, who also dissipated the violence of the Egyptian attacks, leading forth all these myriads of people as one man. Therefore they disregarded auguries and every other part of the prophetic art, trusting to the one sole Governor of the world alone. And I see the people rising up like a young lion, and exulting as a lion. He shall feast on the prey, and for drink he shall drink the blood of the wounded; and, when he is satisfied, he shall not turn to sleep, but he shall be awake and sing the song of victory." 1.285. But Balak, being very indigt at finding that all the assistance which he expected to derive from divination was turning out contrary to his hopes, said: "O man, neither curse them at all, nor bless them at all; for silence, which is free from danger, is better than unpleasant speeches." And when he had said this, as if he had forgotten what he had said, owing to the inconstancy of his mind, he led the prophet to another place, from which he could show him a part of the Hebrew army; and again he invited him to curse them. 1.286. But the prophet, as being even more wicked than the king, although he had always replied to the accusations which were brought against him with one true excuse, namely, that he was saying nothing out of his own head, but was only interpreting the words of another, being himself carried away and inspired, when he ought no longer to have accompanied him but to have gone away home, ran forward even more eagerly than his conductor, although in his secret thoughts he was oppressed by a heavy feeling of evil, yet still desired in his mind to curse this people, though he was forbidden to do so with his mouth. 1.287. So, coming to a mountain greater than any of those on which he had stood before, and which reached a very long way, he bade the king perform the same sacrifices as before, again building seven altars, and again offering up fourteen victims, on each altar two, a bullock and a ram. And he himself did no longer, according to his usual custom, go to seek for divination and auguries, since he much loathed his art, looking upon it as a picture which had become defaced through age, and had been obscured, and lost its felicity of conjecture. But he now, though with difficulty, understood the fact that the designs of the king, who had hired him, did not correspond with the will of God. 1.288. Therefore, turning to the wilderness, he saw the Hebrews encamped in their tribes, and he saw their numbers and their array, and admired it as being like the order of a city rather than of a camp, and, becoming inspired, he again spoke. 1.289. What, then, said the man who saw truly, who in his sleep saw a clear vision of God with the ever open and sleepless eyes of his soul? "How goodly are thy abodes, O army of Hebrews; they tents are shady as groves, as a paradise on the bank of a river, as a cedar by the waters. 1.290. A man shall hereafter come forth out of thee who shall rule over many nations, and his kingdom shall increase every day and be raised up to heaven. This people hath God for its guide all the way from Egypt, who leads on their multitude in one line. 1.291. Therefore they shall devour many nations of their enemies, and they shall take all their fat as far as their very marrow, and shall destroy their enemies with their far-shooting arrows. He shall lie down to rest like a lion, and like a lion's whelp, fearing no one, but showing great contempt for every one, and causing fear to all other nations. Miserable is he who shall stir up and rouse him to anger. Blessed are they that bless thee, and cursed are they that curse thee." 1.292. And the king, being very indigt at these words, said: "Having been invited hither to curse my enemies, you have now prayed for and blessed them these three times. Fly, therefore, quickly, passion is a hasty affection, lest I be compelled to do something more violent than usual. 1.293. of what a vast amount of money, O most foolish of men, of how many presents, and of how much renown, and celebrity, and glory, hast thou deprived thyself in thy madness! Now you will return to thy home from a foreign land, bearing with thee no good thing, but only reproaches and (as it seems likely 1.294. And Balaam replied: "All that I have hitherto uttered have been oracles and words of God; but what I am going to say are merely the suggestions of my own mind: and taking him by the right hand, he, while they two were alone, gave him advice, by the adoption of which he might, as far as possible, guard against the power of his enemies, accusing himself of the most enormous crimes. For why, some one may perhaps say, do you thus retire into solitude and give counsel suggesting things contrary to the oracles of God, unless indeed that your counsels are more powerful than his decrees?" 1.295. Come, then, let us examine into his fine recommendations, and see how cunningly they were contrived with reference to the most certain defeat of those who had hitherto always been able to conquer. As he knew that the only way by which the Hebrews could be subdued was by leading them to violate the law, he endeavoured to seduce them by means of debauchery and intemperance, that mighty evil, to the still greater crime of impiety, putting pleasure before them as a bait; 1.296. for, said he, "O king! the women of the country surpass all other women in beauty, and there are no means by which a man is more easily subdued than by the beauty of a woman; therefore, if you enjoin the most beautiful of them to grant their favours to them and to prostitute themselves to them, they will allure and overcome the youth of your enemies. 1.297. But you must warn them not to surrender their beauty to those who desire them with too great facility and too speedily, for resistance and coyness will stimulate the passions and excite them more, and will kindle a more impetuous desire; and so, being wholly subdued by their appetites, they will endure to do and to suffer anything. 1.298. "And let any damsel who is thus prepared for the sport resist, and say, wantonly, to a lover who is thus influenced, "It is not fitting for you to enjoy my society till you have first abandoned your native habits, and have changed, and learnt to honour the same practices that I do. And I must have a conspicuous proof of your real change, which I can only have by your consenting to join me in the same sacrifices and libations which I use, and which we may then offer together at the same images and statues, and other erections in honour of my gods. 1.299. And the lover being, as it were, taken in the net of her manifold and multiform snares, not being able to resist her beauty and seductive conversation, will become wholly subdued in his reason, and, like a miserable man, will obey all the commands which she lays upon him, and will en enrolled as the salve of passion." 1.300. This, then, was the advice which Balaam gave to Balak. And he, thinking that what he said to him did not want sense, repealed the law against adulteries, and having abrogated all the enactments which had been established against seduction and harlotry, as if they had never been enacted at all, exhorted the women to admit to their favours, without any restraint, every man whom they chose. 1.301. Accordingly, when licence was thus given, they brought over a multitude of young men, having already long before this seduced their minds, and having by their tricks and allurements perverted them to impiety; until Phinehas, the son of the chief priest, being exceedingly indigt at all that was taking place (for it appeared to him to be a most scandalous thing for his countrymen to give up at one time both their bodies and souls--their bodies to pleasure, and their souls to transgression of the law, and to works of wickedne 1.302. For when he saw a man of his nation sacrificing with and then entering into the tent of a harlot, and that too without casting his eyes down on the ground and seeking to avoid the notice of the multitude, but making a display of his licentiousness with shameless boldness, and giving himself airs as if he were about to engage in a creditable action, and one deserving of smiles--Phinehas, I say, being very indigt and being filled with a just anger, ran in, and while they were still lying on the bed, slew both the lover and the harlot, cutting them in two pieces in the middle, because they thus indulged in illicit connections. 1.303. When some persons of those who admired temperance, and chastity, and piety, saw this example, they, at the command of Moses, imitated it, and slew all their own relations and friends, even to a man, who had sacrificed to idols made with hands, and thus they effaced the stain which was defiling the nation by this implacable revenge which they thus wreaked on those who had set the example of wrong doing, and so saved the rest, who made a clear defence of themselves, demonstrating their own piety, showing no compassion on any one of those who were justly condemned to death, and not passing over their offences out of pity, but looking upon those who slew them as pure from all sin. Therefore they did not allow any escape whatever to those who sinned in this way, and such conduct is the truest praise; 1.304. and they say that twenty-four thousand men were slain in one day, the common pollution, which was defiling the whole army, being thus at once got rid of. And when the works of purification were thus accomplished, Moses began to seek how he might give an honour worthy of him who had displayed such permanent excellence to the son of the chief priest, who was the first who hastened to inflict chastisement on the offenders. But God was beforehand with him, giving to Phinehas, by means of his holy word, the greatest of all good things, namely, peace, which no man is able to bestow; and also, in addition to this peace, he gave him the perpetual possession of the priesthood, an inheritance to his family, which could not be taken from it. 1.305. But when none of the civil and intestine evils remained any longer, but when all the men who were suspected of having either forsaken the ways of their ancestors or of treachery had perished, it appeared to be a most favourable opportunity for making an expedition against Balak, a man who had both planned to do, and had also executed an innumerable host of evil deeds, since he had planned them through the agency of the prophet, who he hoped would be able, by means of his curses, to destroy the power of the Hebrews, and who had executed his purpose by the agency of the licentiousness and incontinence of the women, who destroyed the bodies of those who associated with them by debauchery, and their souls by impiety. 1.306. Therefore Moses did not think fit to carry on war against him with his whole army, knowing that superfluous numbers are apt to meet with disaster in consequence of those very numbers; and also, at the same time, thinking it useful to have stations of reserve, to be assistants to those of their allies who appeared likely to fail; but he selected a thousand picked men of the youth of the nation, selected man by man, out of each tribe, twelve thousand in all, for that was the number of the tribes, and he appointed Phinehas to be the commander in the war, as he had already given proof of the happy daring which becomes a general; and after he had offered up sacrifices of good omen, he sent forth his warriors, and encouraged them in the following words:-- 1.307. "The present contest is not one for dominion or sovereignty, nor is it waged for the sake of acquiring the property of others, though these are the objects for which alone, or almost invariably, wars take place; but this war is undertaken in the cause of piety and holiness, from which the enemy has alienated our relations and friends, being the causes of bitter destruction to those who have been brought under their yoke. 1.308. It is therefore absurd for us to be the slayers of our own countrymen, for having offended against the law, and to spare our enemies, who have violated it in a much worse degree, and to slay, with every circumstance of violence, those who were only learning and beginning to sin, but to leave those who taught them to do so unpunished, who are, in reality, the guilty causes of all that has taken place, and of all the evils which our countrymen have either done or suffered." 1.309. Therefore being nerved by these exhortations, and being kindled and filled with noble courage which was indeed in their souls already, they went forth to that contest with invincible spirit as to a certain victory; and when they engaged with the enemy, they displayed such incredible vigour and courage that they slew all their enemies, and returned themselves unhurt, every one of them, not one of their number having been slain or even wounded. 1.310. Any one who did not know what had taken place, might have supposed, when he saw them returning, that they were coming in, not from war and from a pitched battle, but rather from a display and field-day of exercise under arms, such as often take place in time of peace; and these fielddays are days of exercise and practice, while the men train themselves among friends to attack their enemies. 1.311. Therefore they destroyed all their cities, razing them to the ground or else burning them, so that no one could tell that any cities had ever been inhabited in that land. And they led away a perfectly incalculable number of prisoners, of whom they chose to slay all the full-grown men and women, the men because they had set the example of wicked counsels and actions, and the women because they had beguiled the youth of the Hebrews, becoming the causes to them of incontinence and impiety, and at the last of death; but they pardoned all the young male children and all the virgins, their tender age procuring them forgiveness; 1.312. and as they had taken a vast booty from the king's palace, and from private houses, and also from the dwellings of all kinds in the open country (for there was not less booty in the country places than in the citie 1.313. And Moses praised Phinehas their general, and those who had served under him for their good success, and also because they had not been covetous of their own advantage, running after booty and thinking of nothing, but appropriating the spoil to themselves, but because they had brought it all into the common stock, so that they who had staid behind in the tents might share in the booty; and he ordered those men to remain outside the camp for some days, and the high priest he commanded to purify both the men themselves, and those of their allies who had returned from fighting by their side, of bloodshed; 1.314. for even though the slaughter of the enemies of one's country is according to law, still he who kills a man, even though justly and in self-defence, and because he has been attacked, still appears to be guilty of blood by reason of his supreme and common relationship to a common father; on which account those who had slain enemies were in need of rites of purification, to cleanse them from what was looked upon as a pollution. 1.315. However, after no long lapse of time he divided the booty among those who had taken a part in the expedition, and they were but a small number, giving one half among those who had remained inactive at home, and the other half to those who were still in the camp; for he looked upon it as just and equitable to give the share of the advantages gained, to those who had shared in the contest, if not with their souls, at all events with their bodies; for as the spectators were not inferior to the actual combatants in their zeal, they were inferior only in point of time and in respect of their being anticipated. 1.316. And as the smaller body had received each a larger share of the booty, by reason of their having been the foremost in encountering danger, and the larger body had received each a smaller share, by reason of their having remained at home; it appeared indispensable that they should consecrate the first fruits of the whole of the booty; those therefore who had remained at home brought a fiftieth, and those who had been actually engaged in the war, brought and contributed a five hundredth part; and of ten first fruits Moses commanded that portion which came from those who had borne a part in the expedition, to be given to the high priest, and that portion which came from those who had remained in the camp, to the keepers of the temple whose name were the Levites. 1.317. And the captains of thousands, and centurions, and all the rest of the multitude of commanders of battalions and companies willingly contributed special first fruits, as an offering for their own safety, and that of those who had gone out to war, and for the victory which had been gained in a manner beyond all hope, giving up all the golden ornaments which had fallen to the lot of each individual, in the apportionment of the booty, and the most costly vessels, of which the material was gold. All which things Moses took, and, admiring the piety of those who contributed them, dedicated them in the consecrated tabernacle as a memorial of the gratitude of the men; and the division of the first fruits was very beautiful; 1.318. those which had been given by the men who had borne their share in the war, he distributed among the keepers of the temple as among men who had only displayed one half of virtue, namely eagerness without action; but the first fruits of those who had warred and fought, who had encountered danger with their bodies and lives, and thus had displayed perfect and complete excellence, he allotted to him who presided over the keepers of the temple, namely to the high priest; and the first fruits of the captains, as being the offerings of chiefs and rulers, he allotted to the great ruler of all, namely to God. 1.319. All these wars were carried on and brought to an end before the Hebrews had crossed Jordan, the river of the country, being wars against the inhabitants of the country on the other side of Jordan, which was a rich and fertile land, in which there was a large champaign fertile in corn, and also very productive of herbage and fodder for cattle; 1.320. and when the two tribes who were occupied in feeding cattle saw this country, the two tribes being a sixth part of the whole Hebrew host, they besought Moses to permit them to take their inheritance in that district, where in fact they were already settled; for they said that the place was very suitable for cattle to be kept, and fed, and bred in, inasmuch as it was well watered and full of good herbage, and as it produced spontaneously abundant grass for the feeding of sheep. 1.321. But as he thought that they claimed a sort of right, by some kind of pre-eminence, to receive their share and the honours due to them before their time, or else that they preferred this petition by reason of their being unwilling to encounter the wars which were impending, as there were still many kings who were making ready to attack them, and who were the possessors of all the country inside the river, he was very indigt at their request, and answered them in anger, and said, 1.322. "Shall you then sit here and enjoy leisure, and yield to indolence at so improper a time? and shall the wars which still threaten us, afflict all your countrymen, and your relations, and your friends, and shall the prizes be given to you alone, as if you had all contributed to the success? And shall battles and wars, and distresses, and the most extreme dangers await others? 1.323. But it is not just that you should enjoy peace, and the blessings that flow from peace, and that the rest should endure wars and all the other indescribable evils which they bring with them, and that the whole should only be looked upon as an adjunct of a part; while, on the contrary, it is for the sake of the whole that the parts are thought worthy of any inheritance at all. 1.324. Ye are all entitled to equal honour, ye are one race, ye have the same fathers, one house, ye have the same customs, a community of laws, and an infinite number of other things, every one of which binds your kindred closer together, and cements your mutual good will; why then when you are thought worthy of equal shares of the most important and most necessary things, do you show a covetous spirit in the division of the lands, as if you were rulers despising your subjects as masters looking disdainfully on your slaves?" 1.325. You ought to have derived instruction from the afflictions of others; for it is the part of wise men not to wait till misfortunes come upon themselves. But now, though you have domestic examples in your own fathers, who went and spied out this land, and in the calamities which befell them, and all who participated in their despondency (for they all perished except two 1.326. therefore, while you are hastening to do wrong, you are also hastening to incur punishment. For justice is always a long time before it can be put in motion, but when it is once put in motion it makes great haste and speedily overtakes those who flee from it. 1.327. When, therefore, all our enemies are destroyed, and when there is no other war which can be expected or feared as impending, and when all those in our present alliance have been, on examination, found to be without reproach nor liable to any charge of desertion or treachery, or of any misconduct which could possibly tend to our defeat, but shall be seen to have endured steadfastly from the beginning to the end, with their bodily exertion and with all eagerness of mind, and when the whole country is cleared of those who have previously inherited it, then rewards and prizes for valour shall be given to all the tribes with perfect fairness. 1.328. So they, bearing this rebuke with moderation, as being genuine sons of a very kindlydisposed father (for they knew that Moses was not a man to behave insolently because of his power and authority, but one who cared for all of them, and honoured justice and equality, and who hated wickedness, not so as to reproach or insult the wicked, but so as to be constantly endeavouring by admonition and correction to improve those who were susceptible of improvement 1.329. but you must know that we are not alarmed at any undertaking that calls for valorous and virtuous exertion, even though it may be most laborious. And we judge that the task of virtue is to obey you who are such a brave and wise ruler, and not to fear to encounter dangers, and to be willing to bear our share in all future expeditions until all our business is brought to a fortunate conclusion. 1.330. "We, therefore, as we have agreed before, will remain in our ranks and cross over Jordan in complete armour, giving no soldier any excuse for lagging behind. But our infant children, and our daughters, and wives, and mothers, and the bulk of our cattle, shall, if you have no objection, be left behind, after we have made houses for our children and wives, and stables for our cattle that they may not be exposed to any incursion of the enemy, and so suffer injury from being taken in unwalled and unprotected dwellings." 1.331. And Moses answered with a mild look and even still gentler voice, "If you speak the truth and behave honestly, the allotments which you have asked for shall remain assured to you. Leave behind you now, as you desire, your wives and children, and flocks and herds, and go yourselves across Jordan in your ranks with the rest of the soldiers in full armour, arrayed for battle, as if you were prepared to fight at once, if it should be needful. 1.332. And hereafter when all our enemies are destroyed, and when, peace being established, we have made ourselves masters of the whole country, and have begun to divide it among ourselves, then you also shall return to your families to enjoy the good things which belong to you, and to possess the region which you have selected." 1.333. When Moses had said this, and given them this promise, they were filled with cheerfulness and joy, and established their families in safety as well as their flocks and herds in wellfortified and impregnable strongholds, the greater part of which were artificial. And taking their arms they marched forth more cheerfully than any of the rest of the allied forces, as if they alone had been going to fight, or at all events to fight in the first ranks as the champions of the whole army, for he who has received any gift beforehand is more eager in the cause in which he is engaged, since he thinks that he is repaying a necessary debt, and not giving a free gift. 1.334. I have now, then, given an account of what was done by Moses while invested with kingly power. I must now proceed to relate in order all the actions which he performed in accordance with virtue, and also successfully as a chief priest, and also in his character as a lawgiver; for he also exercised these two powers as very closely connected with his kingly authority 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. 2.169. Now of the others, some resisted by reason of the admiration which they had conceived for the Egyptian pride, and they did not attend to what he said; others wanted courage to come nearer to him, perhaps out of fear of punishment; or else perhaps they dreaded punishment at the hand of Moses, or a rising up against them on the part of the people; for the multitude invariably attack those who do not share in their frenzy. 2.170. But that single tribe of the whole number which was called the tribe of Levi, when they heard the proclamation, as if by one preconcerted agreement, ran with great haste, displaying their earnestness by their promptness and rapidity, and proving the keenness of the desire of their soul for piety; 2.171. and, when Moses saw them rushing forward as if starting from the goal in a race, he said, "Surely it is not with your bodies alone that you are hastening to come unto me, but you shall soon bear witness with your minds to your eagerness; let every one of you take a sword, and slay those men who have done things worthy of ten thousand deaths, who have forsaken the true God, and made for themselves false gods, of perishable and created substances, calling them by the name which belongs only to the uncreated and everlasting God; let every one, I say, slay those men, whether it be his own kinsmen or his friends, looking upon nothing to be either friendship or kindred but the holy fellowship of good men." |
|
49. Philo of Alexandria, On The Virtues, 147, 160, 195-196, 206-207, 212-219, 223-225, 79, 89, 222 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 | 222. And yet she, having married two wicked brothers in turn, one after the other, first of all the one who was the husband of her virginity, and lastly him who succeeded to her by the law which enjoined such a marriage, in the case of the first husband not having left any family, but nevertheless, having preserved her own life free from all stain, was able to attain to that fair reputation which falls to the lot of the good, and to be the beginning of nobleness to all those who came after her. But even though she was a foreigner still she was nevertheless a freeborn woman, and born also of freeborn parents of no insignificant importance; |
|
| 50. Philo of Alexandria, On Planting, 14, 143 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 |
51. Philo of Alexandria, On The Life of Abraham, 67-78, 80, 98, 79 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 154 | 79. for previously a great mist was shed over it by the objects of the external senses, which she, having dissipated by fervent and vivid doctrines, was scarcely able, as if in clear fine weather, to perceive him who had previously been concealed and invisible. But he, by reason of his love for mankind, did not reject the soul which came to him, but went forward to meet it, and showed to it his own nature as far as it was possible that he who was looking at it could see it. |
|
| 52. Livy, History, 1.9, 1.9.14, 1.13.2, 1.13.4-1.13.5, 1.34, 1.34.1-1.34.6, 8.5.4-8.5.6, 8.11.6, 8.14.10, 8.22.8, 9.4.3-9.4.5, 22.61.11-22.61.13, 26.33.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, rome as mixed lineage •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 73, 76, 79, 94, 95, 96, 97, 98, 101 |
| 53. Philo of Alexandria, Plant., 14, 143 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 162 |
| 54. Livy, Per., 72 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 107 |
| 55. Julius Caesar, De Bello Civli, 1.15 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 101 |
| 56. Catullus, Poems, 39 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 101 |
| 57. Martial, Epigrams, 8.61.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 105 |
58. Plutarch, Romulus, 21.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 95| 21.1. μῆνας μὲν οὖν οἱ Σαβῖνοι τοὺς Ῥωμαίων ἐδέξαντο, καὶ περὶ αὐτῶν ὅσα καλῶς εἶχεν, ἐν τῷ Νομᾶ βίῳ γέγραπται· θυρεοῖς δὲ τοῖς ἐκείνων ὁ Ῥωμύλος ἐχρήσατο, καὶ μετέβαλε τὸν ὁπλισμὸν ἑαυτοῦ τε καὶ τῶν Ῥωμαίων, Ἀργολικὰς πρότερον ἀσπίδας φορούντων. ἑορτῶν δὲ καὶ θυσιῶν ἀλλήλοις μετεῖχον, ἃς μὲν ἦγε τὰ γένη πρότερον οὐκ ἀνελόντες, ἑτέρας δὲ θέμενοι καινάς, ὧν ἥ τε τῶν Ματρωναλίων ἐστί, δοθεῖσα ταῖς γυναιξὶν ἐπὶ τῇ τοῦ πολέμου καταλύσει, καὶ ἡ τῶν Καρμενταλίων. | 21.1. The Sabines, then, adopted the Roman months, about which I have written sufficiently in my Life of Numa. Chapters xviii. and xix. Romulus, on the other hand, made use of their oblong shields, and changed his own armour and that of the Romans, who before that carried round shields of the Argive pattern. Feasts and sacrifices they shared with one another, not discarding any which the two peoples had observed before, but instituting other new ones. One of these is the Matronalia, which was bestowed upon the women to commemorate their putting a stop to the war; and another is the Carmentalia. |
|
| 59. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 100 |
60. Plutarch, Cato The Younger, 12.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, rome as mixed lineage Found in books: Gruen (2020) 79| 12.5. κωλυόντων δὲ τούτων ἢ μὴ συναινούντων, οὔτε στρατιώτῃ θεμιτὸν οὔτε βασιλεῖ Ῥωμαίων ὅπλα κινεῖν, ἀλλὰ παρὰ τούτων ἔδει τὴν ἀρχὴν τοῦ πολέμου δεξάμενον ὡς δικαίου τὸν ἄρχοντα, τότε σκοπεῖν περὶ τοῦ συμφέροντος, λέγεται δὲ καὶ τὸ Κελτικὸν ἐκεῖνο πάθος τῇ πόλει γενέσθαι τούτων τῶν ἱερέων παρανομηθέντων. | 12.5. |
|
| 61. Pliny The Elder, Natural History, 3.39, 29.7.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian •lineage and genealogy as identity marker, rome as mixed lineage Found in books: Gruen (2020) 79, 105 |
| 62. Silius Italicus, Punica, 8.414-8.415 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, rome as mixed lineage Found in books: Gruen (2020) 76 |
63. Tacitus, Annals, 11.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, rome as mixed lineage Found in books: Gruen (2020) 73| 11.24. His atque talibus haud permotus princeps et statim contra disseruit et vocato senatu ita exorsus est: 'maiores mei, quorum antiquissimus Clausus origine Sabina simul in civitatem Romanam et in familias patriciorum adscitus est, hortantur uti paribus consiliis in re publica capessenda, transferendo huc quod usquam egregium fuerit. neque enim ignoro Iulios Alba, Coruncanios Camerio, Porcios Tusculo, et ne vetera scrutemur, Etruria Lucaniaque et omni Italia in senatum accitos, postremo ipsam ad Alpis promotam ut non modo singuli viritim, sed terrae, gentes in nomen nostrum coalescerent. tunc solida domi quies et adversus externa floruimus, cum Transpadani in civitatem recepti, cum specie deductarum per orbem terrae legionum additis provincialium validissimis fesso imperio subventum est. num paenitet Balbos ex Hispania nec minus insignis viros e Gallia Narbonensi transivisse? manent posteri eorum nec amore in hanc patriam nobis concedunt. quid aliud exitio Lacedaemoniis et Atheniensibus fuit, quamquam armis pollerent, nisi quod victos pro alienigenis arcebant? at conditor nostri Romulus tantum sapientia valuit ut plerosque populos eodem die hostis, dein civis habuerit. advenae in nos regnaverunt: libertinorum filiis magistratus mandare non, ut plerique falluntur, repens, sed priori populo factitatum est. at cum Senonibus pugnavimus: scilicet Vulsci et Aequi numquam adversam nobis aciem instruxere. capti a Gallis sumus: sed et Tuscis obsides dedimus et Samnitium iugum subiimus. ac tamen, si cuncta bella recenseas, nullum breviore spatio quam adversus Gallos confectum: continua inde ac fida pax. iam moribus artibus adfinitatibus nostris mixti aurum et opes suas inferant potius quam separati habeant. omnia, patres conscripti, quae nunc vetustissima creduntur, nova fuere: plebeii magistratus post patricios, Latini post plebeios, ceterarum Italiae gentium post Latinos. inveterascet hoc quoque, et quod hodie exemplis tuemur, inter exempla erit.' | 11.24. Unconvinced by these and similar arguments, the emperor not only stated his objections there and then, but, after convening the senate, addressed it as follows: â "In my own ancestors, the eldest of whom, Clausus, a Sabine by extraction, was made simultaneously a citizen and the head of a patrician house, I find encouragement to employ the same policy in my administration, by transferring hither all true excellence, let it be found where it will. For I am not unaware that the Julii came to us from Alba, the Coruncanii from Camerium, the Porcii from Tusculum; that â not to scrutinize antiquity â members were drafted into the senate from Etruria, from Lucania, from the whole of Italy; and that finally Italy itself was extended to the Alps, in order that not individuals merely but countries and nationalities should form one body under the name of Romans. The day of stable peace at home and victory abroad came when the districts beyond the Po were admitted to citizenship, and, availing ourselves of the fact that our legions were settled throughout the globe, we added to them the stoutest of the provincials, and succoured a weary empire. Is it regretted that the Balbi crossed over from Spain and families equally distinguished from Narbonese Gaul? Their descendants remain; nor do they yield to ourselves in love for this native land of theirs. What else proved fatal to Lacedaemon and Athens, in spite of their power in arms, but their policy of holding the conquered aloof as alien-born? But the sagacity of our own founder Romulus was such that several times he fought and naturalized a people in the course of the same day! Strangers have been kings over us: the conferment of magistracies on the sons of freedmen is not the novelty which it is commonly and mistakenly thought, but a frequent practice of the old commonwealth. â 'But we fought with the Senones.' â Then, presumably, the Volscians and Aequians never drew up a line of battle against us. â 'We were taken by the Gauls.' â But we also gave hostages to the Tuscans and underwent the yoke of the Samnites. â And yet, if you survey the whole of our wars, not one was finished within a shorter period than that against the Gauls: thenceforward there has been a continuous and loyal peace. Now that customs, culture, and the ties of marriage have blended them with ourselves, let them bring among us their gold and their riches instead of retaining them beyond the pale! All, Conscript Fathers, that is now believed supremely old has been new: plebeian magistrates followed the patrician; Latin, the plebeian; magistrates from the other races of Italy, the Latin. Our innovation, too, will be parcel of the past, and what toâday we defend by precedents will rank among precedents." |
|
| 64. Appian, Civil Wars, 1.9.35, 1.13.56, 1.23.99, 1.39.175 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 96, 100, 107 |
| 65. Appian, The Samnite War, 4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 98 |
| 66. Martial, Epigrams, 8.61.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 105 |
67. Josephus Flavius, Jewish Antiquities, 1.32, 1.35, 1.75, 1.77, 1.187, 1.192, 1.234-1.235, 1.288, 2.78, 2.179, 2.181, 2.202-2.203, 2.205, 2.208, 2.211, 2.216, 2.225, 2.246, 3.88, 3.191-3.192, 3.206, 3.313, 4.2, 4.14, 4.19, 4.115-4.116, 4.122, 4.127, 4.197, 4.201, 4.219, 4.228, 4.300, 5.55-5.56, 5.58, 5.88, 5.97, 5.113, 5.125, 5.298, 6.82, 6.89, 6.129, 6.244, 6.291, 6.360-6.361, 7.47, 7.83, 7.151, 7.315, 7.380, 7.391, 8.76, 8.120, 8.183, 8.191-8.193, 8.261, 9.3, 9.186, 9.211, 9.216, 9.291, 10.80, 10.122, 10.182-10.183, 10.237, 11.3, 11.19, 11.70, 11.123, 11.161-11.162, 11.184, 11.207, 11.209, 11.211, 11.270, 11.277, 11.283, 11.340-11.341, 12.68, 12.71, 12.127, 12.226, 12.261, 12.269, 12.296, 12.303, 12.330, 12.403, 12.434, 13.80, 13.131, 13.212, 13.310, 14.78, 15.253, 15.257, 15.322, 15.372, 15.384, 17.78, 17.141, 17.324, 17.330, 18.103, 18.167, 18.196, 18.314, 18.378, 19.17, 19.251, 19.275, 20.52, 20.81, 20.100, 20.123, 20.142, 20.147, 20.163, 20.173, 20.214, 20.252 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in josephus •lineage and genealogy as identity marker, mocked in tobit Found in books: Gruen (2020) 126, 167, 168, 171, 172, 175, 183 | 1.32. And on the fifth day he produced the living creatures, both those that swim, and those that fly; the former in the sea, the latter in the air: he also sorted them as to society and mixture, for procreation, and that their kinds might increase and multiply. On the sixth day he created the four-footed beasts, and made them male and female: on the same day he also formed man. 1.35. God also presented the living creatures, when he had made them, according to their kinds, both male and female, to Adam, who gave them those names by which they are still called. But when he saw that Adam had no female companion, no society, for there was no such created, and that he wondered at the other animals which were male and female, he laid him asleep, and took away one of his ribs, and out of it formed the woman; 1.75. 2. Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness; and cutting short their lives, and making their years not so many as they formerly lived, but one hundred and twenty only, he turned the dry land into sea; 1.77. That he should make an ark of four stories high, three hundred cubits long, fifty cubits broad, and thirty cubits high. Accordingly he entered into that ark, and his wife, and sons, and their wives, and put into it not only other provisions, to support their wants there, but also sent in with the rest all sorts of living creatures, the male and his female, for the preservation of their kinds; and others of them by sevens. 1.187. and God required of him to be of good courage, and said that he would add to all the rest of the benefits that he had bestowed upon him, ever since he led him out of Mesopotamia, the gift of children. Accordingly Sarai, at God’s command, brought to his bed one of her handmaidens, a woman of Egyptian descent, in order to obtain children by her; 1.192. But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place. 1.234. Since therefore he now was satisfied as to that his alacrity, and the surprising readiness he showed in this his piety, he was delighted in having bestowed such blessings upon him; and that he would not be wanting in all sort of concern about him, and in bestowing other children upon him; and that his son should live to a very great age; that he should live a happy life, and bequeath a large principality to his children, who should be good and legitimate.” 1.235. He foretold also, that his family should increase into many nations and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice. 1.288. 5. But Jacob was quite overcome, not so much by their kindred, nor by that affection which might arise thence, as by his love to the damsel, and his surprise at her beauty, which was so flourishing, as few of the women of that age could vie with. He said then, “There is a relation between thee and me, elder than either thy or my birth, if thou be the daughter of Laban; 2.78. That Joseph himself was laid in bonds by Potiphar, who was his head cook, as a slave; but, he said, he was one of the noblest of the stock of the Hebrews; and said further, his father lived in great splendor. “If, therefore, thou wilt send for him, and not despise him on the score of his misfortunes, thou wilt learn what thy dreams signify.” 2.179. Zabulon had with him three sons—Sarad, Helon, Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirty-three. 2.181. And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed him—Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi. 2.202. for when they saw how the nation of the Israelites flourished, and were become eminent already in plenty of wealth, which they had acquired by their virtue and natural love of labor, they thought their increase was to their own detriment. And having, in length of time, forgotten the benefits they had received from Joseph, particularly the crown being now come into another family, they became very abusive to the Israelites, and contrived many ways of afflicting them; 2.203. for they enjoined them to cut a great number of channels for the river, and to build walls for their cities and ramparts, that they might restrain the river, and hinder its waters from stagnating, upon its running over its own banks: they set them also to build pyramids, and by all this wore them out; and forced them to learn all sorts of mechanical arts, and to accustom themselves to hard labor. 2.205. 2. While the affairs of the Hebrews were in this condition, there was this occasion offered itself to the Egyptians, which made them more solicitous for the extinction of our nation. One of those sacred scribes, who are very sagacious in foretelling future events truly, told the king, that about this time there would a child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages. 2.208. This was a severe affliction indeed to those that suffered it, not only as they were deprived of their sons, and while they were the parents themselves, they were obliged to be subservient to the destruction of their own children, but as it was to be supposed to tend to the extirpation of their nation, while upon the destruction of their children, and their own gradual dissolution, the calamity would become very hard and inconsolable to them. 2.211. Hereupon he betook himself to prayer to God; and entreated him to have compassion on those men who had nowise transgressed the laws of his worship, and to afford them deliverance from the miseries they at that time endured, and to render abortive their enemies’ hopes of the destruction of their nation. 2.216. and when he is brought up in a surprising way, he shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts; and this not only among the Hebrews, but foreigners also:—all which shall be the effect of my favor to thee, and to thy posterity. He shall also have such a brother, that he shall himself obtain my priesthood, and his posterity shall have it after him to the end of the world. 2.225. for God had taken such great care in the formation of Moses, that he caused him to be thought worthy of bringing up, and providing for, by all those that had taken the most fatal resolutions, on account of the dread of his nativity, for the destruction of the rest of the Hebrew nation. Thermuthis bid them bring her a woman that might afford her breast to the child; 2.246. for he made baskets, like unto arks, of sedge, and filled them with ibes, and carried them along with them; which animal is the greatest enemy to serpents imaginable, for they fly from them when they come near them; and as they fly they are caught and devoured by them, as if it were done by the harts; 3.88. And let them be to you venerable, and contended for more earnestly by you than your own children and your own wives; for if you will follow them, you will lead a happy life you will enjoy the land fruitful, the sea calm, and the fruit of the womb born complete, as nature requires; you will be also terrible to your enemies for I have been admitted into the presence of God and been made a hearer of his incorruptible voice so great is his concern for your nation, and its duration.” 3.191. So that he is to put on the vestments which are consecrated to God; he is to have the care of the altars, and to make provision for the sacrifices; and he it is that must put up prayers for you to God, who will readily hear them, not only because he is himself solicitous for your nation, but also because he will receive them as offered by one that he hath himself chosen to this office.” 3.192. The Hebrews were pleased with what was said, and they gave their approbation to him whom God had ordained; for Aaron was of them all the most deserving of this honor, on account of his own stock and gift of prophecy, and his brother’s virtue. He had at that time four sons, Nadab, Abihu, Eleazar, and Ithamar. 3.206. After this manner did he consecrate them and their garments for seven days together. The same he did to the tabernacle, and the vessels thereto belonging, both with oil first incensed, as I said, and with the blood of bulls and of rams, slain day by day one, according to its kind. But on the eighth day he appointed a feast for the people, and commanded them to offer sacrifice according to their ability. 3.313. and that on this account, though he would not indeed destroy them all, nor utterly exterminate their nation, which he had honored more than any other part of mankind, yet he would not permit them to take possession of the land of Canaan, nor enjoy its happiness; 4.2. Accordingly they resolved to fight with the Canaanites, and said that God gave them his assistance, not out of regard to Moses’s intercessions, but because he took care of their entire nation, on account of their forefathers, whose affairs he took under his own conduct; as also, that it was on account of their own virtue that he had formerly procured them their liberty, and would be assisting to them, now they were willing to take pains for it. 4.14. 2. Corah, a Hebrew of principal account both by his family and by his wealth, one that was also able to speak well, and one that could easily persuade the people by his speeches, saw that Moses was in an exceeding great dignity, and was uneasy at it, and envied him on that account (he was of the same tribe with Moses, and of kin to him), was particularly grieved, because he thought he better deserved that honorable post on account of his great riches, and not inferior to him in his birth. 4.19. for if God had determined to bestow that honor on one of the tribe of Levi, I am more worthy of it than he is; I myself being equal to Moses by my family, and superior to him both in riches and in age: but if God had determined to bestow it on the eldest tribe, that of Reuben might have it most justly; and then Dathan, and Abiram, and [On, the son of] Peleth, would have it; for these are the oldest men of that tribe, and potent on account of their great wealth also.” 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.116. However, O blessed army! wonder that you are become so many from one father: and truly, the land of Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven. And when you are become so many, God will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with victory and dominion in times of war. 4.122. I then did not intend to praise this army, nor to go over the several good things which God intended to do to their race; but since he was so favorable to them, and so ready to bestow upon them a happy life and eternal glory, he suggested the declaration of those things to me: 4.127. and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 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. 4.219. 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. 4.228. 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; 4.300. When you have beaten your enemies in battle, slay those that have fought against you; but preserve the others alive, that they may pay you tribute, excepting the nation of the Canaanites; for as to that people, you must entirely destroy them. 5.55. Thus did these ambassadors speak; and showing them the marks of their long journey, they entreated the Hebrews to make a league of friendship with them. Accordingly Joshua, believing what they said, that they were not of the nation of the Canaanites, entered into friendship with them; and Eleazar the high priest, with the senate, sware to them that they would esteem them their friends and associates, and would attempt nothing that should be unfair against them, the multitude also assenting to the oaths that were made to them. 5.56. So these men, having obtained what they desired, by deceiving the Israelites, went home: but when Joshua led his army to the country at the bottom of the mountains of this part of Canaan, he understood that the Gibeonites dwelt not far from Jerusalem, and that they were of the stock of the Canaanites; so he sent for their governors, and reproached them with the cheat they had put upon him; 5.58. 17. But the king of Jerusalem took it to heart that the Gibeonites had gone over to Joshua; so he called upon the kings of the neighboring nations to join together, and make war against them. Now when the Gibeonites saw these kings, which were four, besides the king of Jerusalem, and perceived that they had pitched their camp at a certain fountain not far from their city, and were getting ready for the siege of it, they called upon Joshua to assist them; 5.88. 23. After this manner did Joshua divide the six nations that bear the name of the sons of Canaan, with their land, to be possessed by the nine tribes and a half; 5.97. We therefore dismiss you joyful to your own inheritances; and we entreat you to suppose, that there is no limit to be set to the intimate relation that is between us; and that you will not imagine, because this river is interposed between us, that you are of a different race from us, and not Hebrews; for we are all the posterity of Abraham, both we that inhabit here, and you that inhabit there; and it is the same God that brought our forefathers and yours into the world, 5.113. and let God be our authentic witness, that this was the occasion of our building this altar: whence we beg you will have a better opinion of us, and do not impute such a thing to us as would render any of the posterity of Abraham well worthy of perdition, in case they attempt to bring in new rites, and such as are different from our usual practices.” 5.125. 3. For which reason they removed their camp to Hebron; and when they had taken it, they slew all the inhabitants. There were till then left the race of giants, who had bodies so large, and counteces so entirely different from other men, that they were surprising to the sight, and terrible to the hearing. The bones of these men are still shown to this very day, unlike to any credible relations of other men. 5.298. So they being desirous not to be blamed themselves, came to the rock with three thousand armed men, and complained to Samson of the bold insults he had made upon the Philistines, who were men able to bring calamity upon the whole nation of the Hebrews; and they told him they were come to take him, and to deliver him up to them, and put him into their power; so they desired him to bear this willingly. 6.82. But Saul, although he took the good-will and the affection of these men very kindly, yet did he swear that he would not see any of his countrymen slain that day, since it was absurd to mix this victory, which God had given them, with the blood and slaughter of those that were of the same lineage with themselves; and that it was more agreeable to be men of a friendly disposition, and so to betake themselves to feasting. 6.89. It behooves you to remember that our grandfather Jacob came down into Egypt, by reason of a famine, with seventy souls only of our family, and that their posterity multiplied there to many ten thousands, whom the Egyptians brought into slavery and hard oppression; that God himself, upon the prayers of our fathers, sent Moses and Aaron, who were brethren, and gave them power to deliver the multitude out of their distress, and this without a king. These brought us into this very land which you now possess: 6.129. 6. So Saul, having slain about sixty thousand of the enemy, returned home to his own city, and reigned happily: and he also fought against the neighboring nations, and subdued the Ammonites, and Moabites, and Philistines, and Edomites, and Amalekites, as also the king of Zobah. He had three male children, Jonathan, and Isui, and Melchishua; with Merab and Michal his daughters. He had also Abner, his uncle’s son, for the captain of his host: 6.244. and when he had obtained what he desired, he also asked him whether he had any weapons with him, either sword or spear. Now there was at Nob a servant of Saul, by birth a Syrian, whose name was Doeg, one that kept the king’s mules. The high priest said that he had no such weapons; but, he added, “Here is the sword of Goliath, which, when thou hadst slain the Philistine, thou didst dedicate to God.” 6.291. I am now persuaded that God reserves the kingdom for thee, and that thou wilt obtain the dominion over all the Hebrews. Give me then assurances upon oath, That thou wilt not root out my family, nor, out of remembrance of what evil I have done thee, destroy my posterity, but save and preserve my house.” So David sware as he desired, and sent back Saul to his own kingdom; but he, and those that were with him, went up the Straits of Mastheroth. 6.360. And when the high priest bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian by birth, who was almost dead with want and famine, (for he had continued wandering about without food in the wilderness three days,) he first of all gave him sustece, both meat and drink, and thereby refreshed him. He then asked him to whom he belonged, and whence he came. 6.361. Whereupon the man told him he was an Egyptian by birth, and was left behind by his master, because he was so sick and weak that he could not follow him. He also informed him that he was one of those who had burnt and plundered, not only other parts of Judea, but Ziklag itself also. 7.47. for these being of a family of the Benjamites, and of the first rank among them, thought that if they should slay Ishbosheth, they should obtain large presents from David, and be made commanders by him, or, however, should have some other trust committed to them. 7.83. he did not receive it to himself into the city, but he took it aside unto a certain place belonging to a righteous man, whose name was Obededom, who was by his family a Levite, and deposited the ark with him; and it remained there three entire months. This augmented the house of Obededom, and conferred many blessings upon it. 7.151. He also revealed to him, and laid before him, the anger of God against him, who had made him king over the army of the Hebrews, and lord of all the nations, and those many and great nations round about him; who had formerly delivered him out of the hands of Saul, and had given him such wives as he had justly and legally married; and now this God was despised by him, and affronted by his impiety, when he had married, and now had, another man’s wife; and by exposing her husband to the enemy, had really slain him; 7.315. Next to these was Abishai, Joab’s brother; for he in one day slew six hundred. The fifth of these was Benaiah, by lineage a priest; for being challenged by [two] eminent men in the country of Moab, he overcame them by his valor. Moreover, there was a man, by nation an Egyptian, who was of a vast bulk, and challenged him, yet did he, when he was unarmed, kill him with his own spear, which he threw at him; for he caught him by force, and took away his weapons while he was alive and fighting, and slew him with his own weapons. 7.380. 10. Upon this occasion all the people rejoiced, as in particular did David, when he saw the zeal and forward ambition of the rulers, and the priests, and of all the rest; and he began to bless God with a loud voice, calling him the Father and Parent of the universe, and the Author of human and divine things, with which he had adorned Solomon, the patron and guardian of the Hebrew nation, and of its happiness, and of that kingdom which he hath given his son. 7.391. He was also of very great abilities in understanding, and apprehension of present and future circumstances, when he was to manage any affairs. He was prudent and moderate, and kind to such as were under any calamities; he was righteous and humane, which are good qualities, peculiarly fit for kings; nor was he guilty of any offense in the exercise of so great an authority, but in the business of the wife of Uriah. He also left behind him greater wealth than any other king, either of the Hebrews or, of other nations, ever did. 8.76. 4. Now Solomon sent for an artificer out of Tyre, whose name was Hiram; he was by birth of the tribe of Naphtali, on the mother’s side, (for she was of that tribe,) but his father was Ur, of the stock of the Israelites. This man was skillful in all sorts of work; but his chief skill lay in working in gold, and silver, and brass; by whom were made all the mechanical works about the temple, according to the will of Solomon. 8.120. and to pray that they might always have the like indications from him, and that he would preserve in them a mind pure from all wickedness, in righteousness and religious worship, and that they might continue in the observation of those precepts which God had given them by Moses, because by that means the Hebrew nation would be happy, and indeed the most blessed of all nations among all mankind. 8.183. for they sent him vessels of gold, and silver, and purple garments, and many sorts of spices, and horses, and chariots, and as many mules for his carriages as they could find proper to please the king’s eyes, by their strength and beauty. This addition that he made to those chariots and horses which he had before from those that were sent him, augmented the number of his chariots by above four hundred, for he had a thousand before, and augmented the number of his horses by two thousand, for he had twenty thousand before. 8.191. He grew mad in his love of women, and laid no restraint on himself in his lusts; nor was he satisfied with the women of his country alone, but he married many wives out of foreign nations; Sidontans, and Tyrians, and Ammonites, and Edomites; and he transgressed the laws of Moses, which forbade Jews to marry any but those that were of their own people. 8.192. He also began to worship their gods, which he did in order to the gratification of his wives, and out of his affection for them. This very thing our legislator suspected, and so admonished us beforehand, that we should not marry women of other countries, lest we should be entangled with foreign customs, and apostatize from our own; lest we should leave off to honor our own God, and should worship their gods. 8.193. But Solomon was Gllen headlong into unreasonable pleasures, and regarded not those admonitions; for when he had married seven hundred wives, the daughters of princes and of eminent persons, and three hundred concubines, and those besides the king of Egypt’s daughter, he soon was governed by them, till he came to imitate their practices. He was forced to give them this demonstration of his kindness and affection to them, to live according to the laws of their countries. 8.261. Now it is manifest that he intended to declare that our nation was subdued by him; for he saith that he left behind him pillars in the land of those that delivered themselves up to him without fighting, and engraved upon them the secret parts of women. Now our king Rehoboam delivered up our city without fighting. 9.3. He also constituted judges in every one of the cities of his kingdom; and charged them to have regard to nothing so much in judging the multitude as to do justice, and not to be moved by bribes, nor by the dignity of men eminent for either their riches or their high birth, but to distribute justice equally to all, as knowing that God is conscious of every secret action of theirs. 9.186. 1. Now, in the second year of the reign of Joash over Israel, Amaziah reigned over the tribe of Judah in Jerusalem. His mother’s name was Jehoaddan, who was born at Jerusalem. He was exceeding careful of doing what was right, and this when he was very young; but when he came to the management of affairs, and to the government, he resolved that he ought first of all to avenge his father Je-hoash, and to punish those his friends that had laid violent hands upon him: 9.211. When they had cast lots, the lot fell upon the prophet; and when they asked him whence he came, and what he had done? he replied, that he was a Hebrew by nation, and a prophet of Almighty God; and he persuaded them to cast him into the sea, if they would escape the danger they were in, for that he was the occasion of the storm which was upon them. 9.216. After the same manner did Uzziah, the son of Amaziah, begin to reign over the two tribes in Jerusalem, in the fourteenth year of the reign of Jeroboam. He was born of Jecoliah, his mother, who was a citizen of Jerusalem. He was a good man, and by nature righteous and magimous, and very laborious in taking care of the affairs of his kingdom. 9.291. And when they see the Jews in prosperity, they pretend that they are changed, and allied to them, and call them kinsmen, as though they were derived from Joseph, and had by that means an original alliance with them; but when they see them falling into a low condition, they say they are no way related to them, and that the Jews have no right to expect any kindness or marks of kindred from them, but they declare that they are sojourners, that come from other countries. But of these we shall have a more seasonable opportunity to discourse hereafter. 10.80. Now these two prophets were priests by birth, but of them Jeremiah dwelt in Jerusalem, from the thirteenth year of the reign of Josiah, until the city and temple were utterly destroyed. However, as to what befell this prophet, we will relate it in its proper place. 10.122. but there was one of the king’s servants, who was in esteem with him, an Ethiopian by descent, who told the king what a state the prophet was in, and said that his friends and his rulers had done evil in putting the prophet into the mire, and by that means contriving against him that he should suffer a death more bitter than that by his bonds only. 10.182. and when he had brought all these nations under subjection, he fell upon Egypt, in order to overthrow it; and he slew the king that then reigned and set up another; and he took those Jews that were there captives, and led them away to Babylon. 10.183. And such was the end of the nation of the Hebrews, as it hath been delivered down to us, it having twice gone beyond Euphrates; for the people of the ten tribes were carried out of Samaria by the Assyrians, in the days of king Hoshea; after which the people of the two tribes that remained after Jerusalem was taken [were carried away] by Nebuchadnezzar, the king of Babylon and Chaldea. 10.237. Now when the king’s grandmother saw him cast down at this accident, she began to encourage him, and to say, that there was a certain captive who came from Judea, a Jew by birth, but brought away thence by Nebuchadnezzar when he had destroyed Jerusalem, whose name was Daniel, a wise man, and one of great sagacity in finding out what was impossible for others to discover, and what was known to God alone, who brought to light and answered such questions to Nebuchadnezzar as no one else was able to answer when they were consulted. 11.3. for he stirred up the mind of Cyrus, and made him write this throughout all Asia: “Thus saith Cyrus the king: Since God Almighty hath appointed me to be king of the habitable earth, I believe that he is that God which the nation of the Israelites worship; 11.19. 1. When the foundations of the temple were laying, and when the Jews were very zealous about building it, the neighboring nations, and especially the Cutheans, whom Shalmanezer, king of Assyria, had brought out of Persia and Media, and had planted in Samaria, when he carried the people of Israel captives, besought the governors, and those that had the care of such affairs, that they would interrupt the Jews, both in the rebuilding of their city, and in the building of their temple. 11.70. and besides these, there were singers of the Levites one hundred and twenty-eight, and porters one hundred and ten, and of the sacred ministers three hundred and ninety-two; there were also others besides these, who said they were of the Israelites, but were not able to show their genealogies, six hundred and sixty-two: 11.123. Accordingly, the king wrote the following epistle to those governors: “Xerxes, king of kings, to Esdras the priest, and reader of the divine law, greeting. I think it agreeable to that love which I bear to mankind, to permit those of the Jewish nation that are so disposed, as well as those of the priests and Levites that are in our kingdom, to go together to Jerusalem. 11.161. and when they replied that they were in a bad state for that their walls were thrown down to the ground, and that the neighboring nations did a great deal of mischief to the Jews, while in the day time they overran the country, and pillaged it, and in the night did them mischief, insomuch that not a few were led away captive out of the country, and out of Jerusalem itself, and that the roads were in the day time found full of dead men. 11.162. Hereupon Nehemiah shed tears, out of commiseration of the calamities of his countrymen; and, looking up to heaven, he said, “How long, O Lord, wilt thou overlook our nation, while it suffers so great miseries, and while we are made the prey and spoil of all men?” 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; 11.207. 4. Some time after this [two eunuchs], Bigthan and Teresh, plotted against the king; and Barnabazus, the servant of one of the eunuchs, being by birth a Jew, was acquainted with their conspiracy, and discovered it to the queen’s uncle; and Mordecai, by the means of Esther, made the conspirators known to the king. 11.209. 5. Now there was one Haman, the son of Amedatha, by birth an Amalekite, that used to go in to the king; and the foreigners and Persians worshipped him, as Artaxerxes had commanded that such honor should be paid to him; 11.211. And when he desired to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he rather determined to abolish the whole nation, for he was naturally an enemy to the Jews, because the nation of the Amalekites, of which he was; had been destroyed by them. 11.270. The queen also gave Haman’s estate to Mordecai; and prayed the king to deliver the nation of the Jews from the fear of death, and showed him what had been written over all the country by Haman the son of Ammedatha; for that if her country were destroyed, and her countrymen were to perish, she could not bear to live herself any longer. 11.277. This hath been the case of Haman, the son of Ammedatha, by birth an Amalekite, and alien from the blood of the Persians, who, when he was hospitably entertained by us, and partook of that kindness which we bear to all men to so great a degree, as to be called my father, and to be all along worshipped, and to have honor paid him by all in the second rank after the royal honor due to ourselves, he could not bear his good fortune, nor govern the magnitude of his prosperity with sound reason; 11.283. and I will that you take notice, that every city, and every nation, that shall disobey any thing that is contained in this epistle, shall be destroyed by fire and sword. However, let this epistle be published through all the country that is under our obedience, and let all the Jews, by all means, be ready against the day before mentioned, that they may avenge themselves upon their enemies.” 11.340. 6. So when Alexander had thus settled matters at Jerusalem, he led his army into the neighboring cities; and when all the inhabitants to whom he came received him with great kindness, the Samaritans, who had then Shechem for their metropolis, (a city situate at Mount Gerizzim, and inhabited by apostates of the Jewish nation,) seeing that Alexander had so greatly honored the Jews, determined to profess themselves Jews; 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. 12.68. But under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them fast with gold round the whole table. 12.71. but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind. 12.127. And if any one hath a mind to know this matter accurately, let him peruse the hundred and twenty-third and hundred and twenty-fourth books of the history of this Nicolaus. Now as to this determination of Agrippa, it is not so much to be admired, for at that time our nation had not made war against the Romans. 12.226. “Areus, King of The Lacedemonians, To Onias, Sendeth Greeting. /p “We have met with a certain writing, whereby we have discovered that both the Jews and the Lacedemonians are of one stock, and are derived from the kindred of Abraham It is but just therefore that you, who are our brethren, should send to us about any of your concerns as you please. 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.” 12.269. because his fellow citizens would follow his example, and because such a procedure would make him honored by the king. But Mattathias said he would not do it; and that if all the other nations would obey the commands of Antiochus, either out of fear, or to please him, yet would not he nor his sons leave the religious worship of their country. 12.296. and charged him to bring up his son Antiochus with all possible care, until he came back; and that he should conquer Judea, and take its inhabitants for slaves, and utterly destroy Jerusalem, and abolish the whole nation. 12.303. o it proves to be to us much more desirable, by its affording us the liberty of worshipping God. Since therefore you are in such circumstances at present, you must either recover that liberty, and so regain a happy and blessed way of living, which is that according to our laws, and the customs of our country, or to submit to the most opprobrious sufferings; 12.330. But when the neighboring nations understood that he was returned, they got together in great numbers in the land of Gilead, and came against those Jews that were at their borders, who then fled to the garrison of Dathema; and sent to Judas, to inform him that Timotheus was endeavoring to take the place whither they were fled. 12.403. When Nicanor was come to Jerusalem, he did not resolve to fight Judas immediately, but judged it better to get him into his power by treachery; so he sent him a message of peace, and said there was no manner of necessity for them to fight and hazard themselves; and that he would give him his oath that he would do him no harm, for that he only came with some friends, in order to let him know what king Demetrius’s intentions were, and what opinion he had of their nation. 12.434. And when his character was so excellent [while he was alive], he left behind him a glorious reputation and memorial, by gaining freedom for his nation, and delivering them from slavery under the Macedonians. And when he had retained the high priesthood three years, he died. 13.80. 1. Demetrius being thus slain in battle, as we have above related, Alexander took the kingdom of Syria; and wrote to Ptolemy Philometor, and desired his daughter in marriage; and said it was but just that he should be joined an affinity to one that had now received the principality of his forefathers, and had been promoted to it by God’s providence, and had conquered Demetrius, and that was on other accounts not unworthy of being related to him. 13.131. 1. Now there was a certain commander of Alexander’s forces, an Apanemian by birth, whose name was Diodotus, and was also called Trypho, took notice of the ill-will of the soldiers bare to Demetrius, and went to Malchus the Arabian, who brought up Antiochus, the son of Alexander, and told him what ill-will the army bare Demetrius, and persuaded him to give him Antiochus, because he would make him king, and recover to him the kingdom of his father. 13.212. and which have been preserved to this day; and we know that it was Simon who bestowed so much zeal about the burial of Jonathan, and the building of these monuments for his relations. Now Jonathan died when he had been high priest four years and had been also the governor of his nation. And these were the circumstances that concerned his death. 13.310. which death of his demonstrates that nothing is stronger than envy and calumny, and that nothing does more certainly divide the good-will and natural affections of men than those passions. 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. 15.253. 9. Costobarus was an Idumean by birth, and one of principal dignity among them, and one whose ancestors had been priests to the Koze, whom the Idumeans had [formerly] esteemed as a god; 15.257. and this he did, not because he was better pleased to be under Cleopatra’s government, but because he thought that, upon the diminution of Herod’s power, it would not be difficult for him to obtain himself the entire government over the Idumeans, and somewhat more also; for he raised his hopes still higher, as having no small pretenses, both by his birth and by these riches which he had gotten by his constant attention to filthy lucre; and accordingly it was not a small matter that he aimed at. 15.322. And while Simon was of a dignity too inferior to be allied to him, but still too considerable to be despised, he governed his inclinations after the most prudent manner, by augmenting the dignity of the family, and making them more honorable; so he immediately deprived Jesus, the son of Phabet, of the high priesthood, and conferred that dignity on Simon, and so joined in affinity with him [by marrying his daughter]. 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. 15.384. 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. 17.78. The high priest’s daughter also, who was the king’s wife, was accused to have been conscious of all this, and had resolved to conceal it; for which reason Herod divorced her, and blotted her son out of his testament, wherein he had been mentioned as one that was to reign after him; and he took the high priesthood away from his father-in-law, Simeon the son of Boethus, and appointed Matthias the son of Theophilus, who was born at Jerusalem, to be high priest in his room. 17.141. Now Acme was a Jew by birth, and a servant to Julia, Caesar’s wife; and did this out of her friendship for Antipater, as having been corrupted by him with a large present of money, to assist in his pernicious designs against his father and his aunt. 17.324. 1. When these affairs had been thus settled by Caesar, a certain young man, by birth a Jew, but brought up by a Roman freed-man in the city Sidon, ingrafted himself into the kindred of Herod, by the resemblance of his countece, which those that saw him attested to be that of Alexander, the son of Herod, whom he had slain; 17.330. insomuch that when the report went about him that he was coming to Rome, the whole multitude of the Jews that were there went out to meet him, ascribing it to Divine Providence that he had so unexpectedly escaped, and being very joyful on account of his mother’s family. And when he was come, he was carried in a royal litter through the streets; 18.103. Artabanus also, not long afterward, sent his son Darius as an hostage, with many presents, among which there was a man seven cubits tall, a Jew he was by birth, and his name was Eleazar, who, for his tallness, was called a giant. 18.167. Now there was one Thallus, a freed-man of Caesar, of whom he borrowed a million of drachmae, and thence repaid Antonia the debt he owed her; and by sending the overplus in paying his court to Caius, became a person of great authority with him. 18.196. and when he was informed that his name was Agrippa, and that he was by nation a Jew, and one of the principal men of that nation, he asked leave of the soldier to whom he was bound, to let him come nearer to him, to speak with him; for that he had a mind to inquire of him about some things relating to his country; 18.314. Now there were two men, Asineus and Anileus, of the city Neerda by birth, and brethren to one another. They were destitute of a father, and their mother put them to learn the art of weaving curtains, it not being esteemed a disgrace among them for men to be weavers of cloth. Now he that taught them that art, and was set over them, complained that they came too late to their work, and punished them with stripes; 18.378. Now the whole nation of the Jews were in fear both of the Babylonians and of the Seleucians, because all the Syrians that live in those places agreed with the Seleucians in the war against the Jews; 19.17. 3. Now there were three several conspiracies made in order to take off Caius, and each of these three were conducted by excellent persons. Emilius Regulus, born at Corduba in Spain, got some men together, and was desirous to take Caius off, either by them or by himself. 19.251. Yet were there those that hankered after the government, both on account of the dignity of their families and that accruing to them by their marriages; for Marcus Minucianus was illustrious, both by his own nobility, and by his having married Julia, the sister of Caius, who accordingly was very ready to claim the government, although the consuls discouraged him, and made one delay after another in proposing it: 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: 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. 20.81. 2. But although the grandees of Adiabene had failed in their first attempt, as being delivered up by God into their king’s hands, yet would they not even then be quiet, but wrote again to Vologases, who was then king of Parthia, and desired that he would kill Izates, and set over them some other potentate, who should be of a Parthian family; for they said that they hated their own king for abrogating the laws of their forefathers, and embracing foreign customs. 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 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. 20.147. and, at the same time, Mariamne put away Archelaus, and was married to Demetrius, the principal man among the Alexandrian Jews, both for his family and his wealth; and indeed he was then their alabarch. So she named her son whom she had by him Agrippinus. But of all these particulars we shall hereafter treat more exactly. 20.163. Wherefore Felix persuaded one of Jonathan’s most faithful friends, a citizen of Jerusalem, whose name was Doras, to bring the robbers upon Jonathan, in order to kill him; and this he did by promising to give him a great deal of money for so doing. Doras complied with the proposal, and contrived matters so, that the robbers might murder him after the following manner: 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. 20.214. Costobarus also, and Saulus, did themselves get together a multitude of wicked wretches, and this because they were of the royal family; and so they obtained favor among them, because of their kindred to Agrippa; but still they used violence with the people, and were very ready to plunder those that were weaker than themselves. And from that time it principally came to pass that our city was greatly disordered, and that all things grew worse and worse among us. 20.252. 1. Now Gessius Florus, who was sent as successor to Albinus by Nero, filled Judea with abundance of miseries. He was by birth of the city of Clazomenae, and brought along with him his wife Cleopatra, (by whose friendship with Poppea, Nero’s wife, he obtained this government,) who was no way different from him in wickedness. |
|
| 68. Seneca The Younger, Apocolocyntosis, 3.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, rome as mixed lineage Found in books: Gruen (2020) 73 |
69. Josephus Flavius, Against Apion, 1.1-1.2, 1.5, 1.7.3, 1.30-1.32, 1.59, 1.69, 1.71, 1.106, 1.129-1.130, 1.160, 1.164, 1.173, 1.179, 1.219, 1.250, 1.252, 1.265, 1.272, 1.275, 1.278, 1.298, 1.314, 1.317, 2.8, 2.28, 2.138, 2.202, 2.210, 2.240, 2.288, 2.296 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in josephus Found in books: Gruen (2020) 167, 168, 171, 172, 183 | 1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.2. However, since I observe a considerable number of people giving ear to the reproaches that are laid against us by those who bear ill will to us, and will not believe what I have written concerning the antiquity of our nation, while they take it for a plain sign that our nation is of a late date, because they are not so much as vouchsafed a bare mention by the most famous historiographers among the Grecians, 1.5. I shall also endeavor to give an account of the reasons why it hath so happened, that there hath not been a great number of Greeks who have made mention of our nation in their histories. I will, however, bring those Grecians to light who have not omitted such our history, for the sake of those that either do not know them, or pretend not to know them already. /p 1.30. 7. For our forefathers did not only appoint the best of these priests, and those that attended upon the divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; 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; 1.32. 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; 1.59. after which I shall produce testimonies for our antiquity out of the writings of foreigners: I shall also demonstrate that such as cast reproaches upon our nation do it very unjustly. /p 1.69. 13. Let us now put the case, therefore, that we made use of this argument concerning the Grecians, in order to prove that their nation was not ancient because nothing is said of them in our records; would not they laugh at us all, and probably give the same reasons for our silence that I have now alleged, and would produce their neighboring nations as witnesses to their own antiquity? 1.71. yet do I confess that I cannot say the same of the Chaldeans, since our first leaders and ancestors were derived from them; and they do make mention of us Jews in their records, on account of the kindred there is between us. 1.106. 17. I will now, therefore, pass from these records, and come to those who belong to the Phoenicians, and concern our nation, and shall produce attestations to what I have said out of them. 1.129. Berosus shall be witness to what I say: he was by birth a Chaldean, well known by the learned, on account of his publication of the Chaldean books of astronomy and philosophy among the Greeks. 1.130. This Berosus, therefore, following the most ancient records of that nation, gives us a history of the deluge of waters that then happened, and of the destruction of mankind thereby, and agrees with Moses’s narration thereof. He also gives us an account of that ark wherein Noah, the origin of our race, was preserved, when it was brought to the highest part of the Armenian mountains 1.160. So that the records of the Chaldeans and Tyrians agree with our writings about this temple; and the testimonies here produced are an indisputable and undeniable attestation to the antiquity of our nation; and I suppose that what I have already said may be sufficient to such as are not very contentious. /p 1.164. Now this Hermippus, in his first book concerning Pythagoras, speaks thus:—“That Pythagoras, upon the death of one of his associates, whose name was Calliphon, a Crotoniate by birth, affirmed that this man’s soul conversed with him both night and day, and enjoined him not to pass over a place where an ass had fallen down; as also not to drink of such waters as caused thirst again; and to abstain from all sorts of reproaches.” 1.173. “At the last there passed over a people, wonderful to be beheld; for they spake the Phoenician tongue with their mouths: they dwelt in the Solymean mountains, near a broad lake: their heads were sooty; they had round rasures on them; their heads and faces were like nasty horseheads also, that had been hardened in the smoke.” 1.179. This man, then [answered Aristotle], was by birth a Jew, and came from Celesyria: these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city it is a very awkward one, for they call it Jerusalem. 1.219. 24. One particular there is still remaining behind of what I at first proposed to speak to, and that is to demonstrate that those calumnies and reproaches, which some have thrown upon our nation, are lies, and to make use of those writers’ own testimonies against themselves: 1.250. It was also reported that the priest, who ordained their polity and their laws, was by birth of Heliopolis, and his name Osarsiph from Osiris, who was the god of Heliopolis; but that when he was gone over to these people, his name was changed, and he was called Moses.” /p 1.252. These and the like accounts are written by Manetho. But I will demonstrate that he trifles, and tells arrant lies, after I have made a distinction which will relate to what I am going to say about him; for this Manetho had granted and confessed that this nation was not originally Egyptian, but that they had come from another country, and subdued Egypt, and then went away again out of it. 1.265. and for that priest who settled their polity and their laws,” he says “he was by birth of Heliopolis; and his name was Osarsiph, from Osiris, the god of Heliopolis, but that he changed his name, and called himself Moses.” 1.272. What friendship, I pray, or what relation was there formerly between them that required this assistance? On the contrary, these people were enemies, and greatly differed from them in their customs. He says, indeed, that they complied immediately, upon their promising them that they should conquer Egypt; as if they did not themselves very well know that country out of which they had been driven by force. 1.275. He then says, that “those who came from Jerusalem, and made this invasion, got the granaries of Egypt into their possession, and perpetrated many of the most horrid actions there.” And thence he reproaches them, as though he had not himself introduced them as enemies, or as though he might accuse such as were invited from another place for so doing, when the natural Egyptians themselves had done the same things before their coming, and had taken oaths so to do. 1.278. 30. Our nation, therefore, according to Manetho, was not derived from Egypt, nor were any of the Egyptians mingled with us; for it is to be supposed, that many of the leprous and distempered people were dead in the mines, since they had been there a long time, and in so ill a condition; many others must be dead in the battles that happened afterward, and more still in the last battle and flight after it. /p 1.298. but then, this Cheremon commits a most ridiculous blunder in not informing us who this army of so many ten thousands were, or whence they came; whether they were native Egyptians, or whether they came from a foreign country. Nor indeed has this man, who forged a dream from Isis about the leprous people, assigned the reason why the king would not bring them into Egypt. 1.314. What people does he mean? foreigners, or those of that country? Why then dost thou call them Jews, if they were Egyptians? But if they were foreigners, why dost thou not tell us whence they came? And how could it be that, after the king had thrown many of them into the sea, and ejected the rest into desert places, there should be still so great a multitude remaining? 1.317. For, in case the people were by birth Egyptians, they would not on the sudden have so easily changed the customs of their country; and in case they had been foreigners, they had for certain some laws or other which had been kept by them from long custom. 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, 2.28. 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? 2.138. Now, as for our slaughter of tame animals for sacrifices, it is common to us and to all other men; but this Apion, by making it a crime to sacrifice them, demonstrates himself to be an Egyptian; for had he been either a Grecian or a Macedonian [as he pretends to be], he had not shown any uneasiness at it; for those people glory in sacrificing whole hecatombs to the gods, and make use of those sacrifices for feasting; and yet is not the world thereby rendered destitute of cattle, as Apion was afraid would come to pass. 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. 2.210. Accordingly our legislator admits all those that have a mind to observe our laws, so to do; and this after a friendly manner, as esteeming that a true union, which not only extends to our own stock, but to those that would live after the same manner with us; yet does he not allow those that come to us by accident only to be admitted into communion with us. /p 2.240. uch as these, that they may be allowed to be as numerous as they have a mind to have them; that they are begotten one by another, and that after all the kinds of generation you can imagine. They also distinguish them in their places and ways of living, as they would distinguish several sorts of animals: as some to be under the earth; as some to be in the sea; and the ancientest of them all to be bound in hell; 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. 2.296. but let this and the foregoing book be dedicated to thee, Epaphroditus, who art so great a lover of truth, and by thy means to those that have been in like manner desirous to be acquainted with the affairs of our nation. /p p class="bottomselect artificial" « a href="/j_ap/1/wst" J. Ap. 1 /a | a href="/j_ap/2/wst" J. Ap. 2 /a (end) | a href="/j_ap/0/wst" About This Work /a » /p |
|
70. Josephus Flavius, Jewish War, 1.196, 1.215, 1.232, 1.432, 1.477, 1.513, 1.576, 1.648, 2.92, 2.119, 2.197, 2.227, 2.273, 2.308, 2.362, 2.397, 2.482, 2.566, 3.3, 3.508, 4.274, 4.358, 4.416, 4.503, 5.379, 5.443, 5.532, 6.54, 6.107, 6.271, 7.43-7.45, 7.199, 7.329, 7.375 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in josephus Found in books: Gruen (2020) 167, 168, 171, 172, 175 | 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. 1.215. and if we ought to reckon that God is the arbitrator of success in war, an unjust cause is of more disadvantage than an army can be of advantage; and that therefore he ought not to be entirely confident of success in a case where he is to fight against his king, his supporter, and one that had often been his benefactor, and that had never been severe to him, any otherwise than as he had hearkened to evil counselors, and this no further than by bringing a shadow of injustice upon him. So Herod was prevailed upon by these arguments, and supposed that what he had already done was sufficient for his future hopes, and that he had enough shown his power to the nation. 1.232. the despair he was in of escaping excited him to think of greater things; for he hoped that he should raise the nation to a revolt from the Romans, while Cassius was busy about the war against Antony, and that he should easily depose Hyrcanus, and get the crown for himself. 1.432. For when he came to the government, he sent away her whom he had before married when he was a private person, and who was born at Jerusalem, whose name was Doris, and married Mariamne, the daughter of Alexander, the son of Aristobulus; on whose account disturbances arose in his family, and that in part very soon, but chiefly after his return from Rome. 1.477. She also frequently reproached Herod’s sister and wives with the ignobility of their descent; and that they were every one chosen by him for their beauty, but not for their family. Now those wives of his were not a few; it being of old permitted to the Jews to marry many wives,—and this king delighting in many; all which hated Alexander, on account of Glaphyra’s boasting and reproaches. 1.513. 1. Now a little afterward there came into Judea a man that was much superior to Archelaus’s stratagems, who did not only overturn that reconciliation that had been so wisely made with Alexander, but proved the occasion of his ruin. He was a Lacedemonian, and his name was Eurycles. He was so corrupt a man, that out of the desire of getting money, he chose to live under a king, for Greece could not suffice his luxury. 1.576. Phabatus was angry at him on that account, but was still in very great esteem with Herod, and discovered Sylleus’s grand secrets, and told the king that Sylleus had corrupted Corinthus, one of the guards of his body, by bribing him, and of whom he must therefore have a care. Accordingly, the king complied; for this Corinthus, though he was brought up in Herod’s kingdom, yet was by birth an Arabian; 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. 2.92. 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. 2.119. 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. 2.197. The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain. 2.227. and the violence with which they crowded to get out was so great, that they trod upon each other, and squeezed one another, till ten thousand of them were killed, insomuch that this feast became the cause of mourning to the whole nation, and every family lamented [their own relations]. 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. 2.308. 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. 2.362. Do you suppose, I pray you, that you are to make war with the Egyptians, and with the Arabians? Will you not carefully reflect upon the Roman empire? Will you not estimate your own weakness? Hath not your army been often beaten even by your neighboring nations, while the power of the Romans is invincible in all parts of the habitable earth? 2.397. But certainly no one can imagine that you can enter into a war as by an agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. 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. 2.566. 4. They also chose other generals for Idumea; Jesus, the son of Sapphias, one of the high priests; and Eleazar, the son of Aias, the high priest; they also enjoined Niger, the then governor of Idumea, who was of a family that belonged to Perea, beyond Jordan, and was thence called the Peraite, that he should be obedient to those forenamed commanders. 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,— 3.508. 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. 4.274. And while they will not intrust the guard of our metropolis to their kindred, profess to make them judges of the differences that are among them; nay, while they accuse some men of having slain others without a legal trial, they do themselves condemn a whole nation after an ignominious manner, 4.358. on which account they slew Gorion, a person eminent in dignity, and on account of his family also; he was also for democracy, and of as great boldness and freedom of spirit as were any of the Jews whosoever; the principal thing that ruined him, added to his other advantages, was his freespeaking. 4.416. o they seized upon Dolesus (a person not only the first in rank and family in that city, but one that seemed the occasion of sending such an embassy) and slew him, and treated his dead body after a barbarous manner, so very violent was their anger at him, and then ran out of the city. 4.503. 3. And now there arose another war at Jerusalem. There was a son of Giora, one Simon, by birth of Gerasa, a young man, not so cunning indeed as John [of Gischala], who had already seized upon the city, 5.379. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. 5.443. Finally, they brought the Hebrew nation into contempt, that they might themselves appear comparatively less impious with regard to strangers. They confessed what was true, that they were the slaves, the scum, and the spurious and abortive offspring of our nation, 5.532. After the slaughter of these, a certain priest, Aias, the son of Masambulus, a person of eminency, as also Aristeus, the scribe of the sanhedrin, and born at Emmaus, and with them fifteen men of figure among the people, were slain. 6.54. 6. Upon this speech of Titus, the rest of the multitude were affrighted at so great a danger. But there was one, whose name was Sabinus, a soldier that served among the cohorts, and a Syrian by birth, who appeared to be of very great fortitude, both in the actions he had done, and the courage of his soul he had shown; 6.107. And take notice that I, who make this exhortation to thee, am one of thine own nation; I, who am a Jew, do make this promise to thee. And it will become thee to consider who I am that give thee this counsel, and whence I am derived; for while I am alive I shall never be in such slavery, as to forego my own kindred, or forget the laws of our forefathers. 6.271. 1. While the holy house was on fire, everything was plundered that came to hand, and ten thousand of those that were caught were slain; nor was there a commiseration of any age, or any reverence of gravity, but children, and old men, and profane persons, and priests were all slain in the same manner; so that this war went round all sorts of men, and brought them to destruction, and as well those that made supplication for their lives, as those that defended themselves by fighting. 7.43. 3. For as the Jewish nation is widely dispersed over all the habitable earth among its inhabitants, so it is very much intermingled with Syria by reason of its neighborhood, and had the greatest multitudes in Antioch by reason of the largeness of the city, wherein the kings, after Antiochus, had afforded them a habitation with the most undisturbed tranquillity; 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. 7.199. Now a certain person belonging to the Roman camp, whose name was Rufus, by birth an Egyptian, ran upon him suddenly, when nobody expected such a thing, and carried him off, with his armor itself; while in the meantime, those that saw it from the wall were under such an amazement, that Rufus prevented their assistance, and carried Eleazar to the Roman camp. 7.329. To be sure we weakly hoped to have preserved ourselves, and ourselves alone, still in a state of freedom, as if we had been guilty of no sins ourselves against God, nor been partners with those of others; we also taught other men to preserve their liberty. 7.375. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? |
|
71. New Testament, Romans, 1.3-1.4, 1.16, 2.9-2.11, 2.14, 2.17-2.22, 2.28-2.29, 3.9, 3.29-3.30, 4.1, 4.11-4.13, 4.16-4.18, 7.5-7.6, 8.4-8.5, 8.12-8.13, 9.3-9.8, 9.24, 9.30-9.31, 10.12, 11.1, 11.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in paul Found in books: Gruen (2020) 187, 188, 190, 191, 192, 193, 194, 199| 1.3. περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, 1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1.16. οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε [πρῶτον] καὶ Ἕλληνι· 2.9. θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· 2.10. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 2.11. οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ. 2.14. ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· 2.17. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ 2.18. καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου, 2.19. πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 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; 2.28. οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· 2.29. ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ. 3.9. Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι, 3.29. ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; 3.30. ναὶ καὶ ἐθνῶν, εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως. 4.1. Τί οὖν ἐροῦμεν Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα; 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. 8.4. 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. 8.12. 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. 9.3. ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλεῖται, 9.4. ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, 9.5. ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 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· 9.24. οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν; 9.30. Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβεν δικαιοσύνην, δικὰιοσύνην δὲ τὴν ἐκ πίστεως· 9.31. Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν. διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλʼ ὡς ἐξ ἔργων· 10.12. οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· 11.1. Λέγω οὖν, μὴἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ;μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλείτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμείν. 11.14. εἴ πως παραζηλώσω μου τὴν σάρκα καὶ σώσω τινὰς ἐξ αὐτῶν. | 1.3. concerning his Son, who was born of the seed of David according to the flesh, 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 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, 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God, 2.18. and know his will, and approve the things that are excellent, being instructed out of the law, 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness, 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? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from 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. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 4.1. What then will we say that Abraham, our forefather, has found according to the flesh? 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. 8.4. 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. 8.12. 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. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh, 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 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. 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.30. What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; 9.31. but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. |
|
72. New Testament, Philippians, 3.3, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in paul Found in books: Gruen (2020) 189, 192, 193| 3.3. ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, 3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, | 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; |
|
| 73. Josephus Flavius, Life, 126, 196, 24, 382, 427, 16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 168 |
74. New Testament, Ephesians, 2.11-2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in paul Found in books: Gruen (2020) 191| 2.11. Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, 2.12. — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. 2.13. νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. | 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. |
|
75. New Testament, Galatians, 1.13-1.14, 2.7-2.9, 2.12-2.15, 3.7, 3.28-3.29, 5.16-5.25, 6.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in paul Found in books: Gruen (2020) 187, 189, 190, 192, 193| 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. 2.7. ἀλλὰ τοὐναντίον ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος τῆς περιτομῆς, 2.8. ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη, 2.9. καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν· 2.12. πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. 2.13. καὶ συνυπεκρίθησαν αὐτῷ [καὶ] οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; 2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 3.7. Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοι υἱοί εἰσιν Ἀβραάμ. 3.28. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. 3.29. εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατʼ ἐπαγγελίαν κληρονόμοι. 5.16. Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 5.18. εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. 5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20. εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21. φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 5.22. ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23. πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. 5.24. οἱ δὲ τοῦ χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις. 5.25. Εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. 6.8. ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. | 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. 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. "We, being Jews by nature, and not Gentile sinners, 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23. gentleness, and self-control.Against such things there is no law. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. |
|
76. New Testament, 2 Corinthians, 7.1, 11.22, 11.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in paul Found in books: Gruen (2020) 189, 191, 192, 193| 7.1. ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοί, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ θεοῦ. Χωρήσατε ἡμᾶς· οὐδένα ἠδικήσαμεν, 11.22. Ἐβραῖοί εἰσιν; κἀγώ. Ἰσραηλεῖταί εἰσιν; κἀγώ. σπέρμα Ἀβραάμ εἰσιν; κἀγώ. διάκονοι Χριστοῦ εἰσίν; 11.26. κινδύνοις ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐκ γένους, κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνοις ἐν ψευδαδέλφοις, | |
|
77. New Testament, 1 Corinthians, 1.22-1.24, 5.5, 7.18, 9.20-9.22, 10.32, 12.2, 12.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in paul Found in books: Gruen (2020) 187, 188, 191, 192, 193| 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 5.5. παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ᾑμέρᾳ τοῦ κυρίου. 7.18. περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. 9.20. καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω· 9.21. τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλʼ ἔννομος Χριστοῦ, ἵνα κερδανῶ τοὺς ἀνόμους· 9.22. ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής, ἵνα τοὺς ἀσθενεῖς κερδήσω· τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω. 10.32. ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ, 12.2. Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. 12.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. | 1.22. For Jews ask for signs,Greeks seek after wisdom, 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 9.22. To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. |
|
78. New Testament, Colossians, 3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in paul Found in books: Gruen (2020) 187| 3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός. | 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. |
|
| 79. Aelius Aristides, Orations, 26.61 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 105 |
| 80. Justin, Dialogue With Trypho, 119.4-119.5, 120.2, 123.6-123.9, 130.3, 134.6, 135.3, 138.2-138.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, in justin Found in books: Gruen (2020) 211 |
| 81. Polyaenus, Stratagems, 8.16.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 100 |
| 82. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 105 |
| 83. Aristides of Athens, Apology, 2.1, 2.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 208 |
| 84. Nag Hammadi, The Tripartite Tractate, 109-112, 118-119 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gruen (2020) 209 |
| 85. Jerome, On Illustrious Men, 58.8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 100 |
86. Strabo, Geography, 5.2.2, 5.3.1, 5.4.2, 5.4.12, 6.2.3, 13.1.53 Tagged with subjects: •lineage and genealogy as identity marker, rome as mixed lineage •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 76, 79, 97, 99, 107 | 5.2.2. The Tyrrheni have now received from the Romans the surname of Etrusci and Tusci. The Greeks thus named them from Tyrrhenus the son of Atys, as they say, who sent hither a colony from Lydia. Atys, who was one of the descendants of Hercules and Omphale, and had two sons, in a time of famine and scarcity determined by lot that Lydus should remain in the country, but that Tyrrhenus, with the greater part of the people, should depart. Arriving here, he named the country after himself, Tyrrhenia, and founded twelve cities, having appointed as their governor Tarcon, from whom the city of Tarquinia [received its name], and who, on account of the sagacity which he had displayed from childhood, was feigned to have been born with hoary hair. Placed originally under one authority, they became flourishing; but it seems that in after-times, their confederation being broken up and each city separated, they yielded to the violence of the neighbouring tribes. Otherwise they would never have abandoned a fertile country for a life of piracy on the sea. roving from one ocean to another; since, when united they were able not only to repel those who assailed them, but to act on the offensive, and undertake long campaigns. After the foundation of Rome, Demaratus arrived here, bringing with him people from Corinth. He was received at Tarquinia, where he had a son, named Lucumo, by a woman of that country. Lucumo becoming the friend of Ancus Marcius, king of the Romans, succeeded him on the throne, and assumed the name of Lucius Tarquinius Priscus. Both he and his father did much for the embellishment of Tyrrhenia, the one by means of the numerous artists who had followed him from their native country; the other having the resources of Rome. It is said that the triumphal costume of the consuls, as well as that of the other magistrates, was introduced from the Tarquinii, with the fasces, axes, trumpets, sacrifices, divination, and music employed by the Romans in their public ceremonies. His son, the second Tarquin, named Superbus, who was driven from his throne, was the last king [of Rome ]. Porsena, king of Clusium, a city of Tyrrhenia, endeavoured to replace him on the throne by force of arms, but not being able he made peace with the Romans, and departed in a friendly way, with honour and loaded with gifts. 5.3.1. The Sabini occupy a narrow country, its length from the Tiber and the small city of Nomentum to the Vestini being 1000 stadia. They have but few cities, and these have suffered severely in their continual wars [with the Romans]. Such are Amiternum and Reate, which is near to the village of Interocrea and the cold waters at Cotyliae, which are taken by patients, both as drink and as baths, for the cure of various maladies. The rocks of Foruli, likewise, belong to the Sabini; fitted rather for rebellion than peaceable habitation. Cures is now a small village, although formerly a famous city: whence came Titus Tatius and Numa Pompilius, kings of Rome. From this place is derived the name of Quirites, which the orators give to the Romans when they address the people. Trebula, Eretum, and other similar places, must be looked upon rather as villages than cities. The whole land [of Sabina] is singularly fertile in olive-trees and vines, it produces also many acorns, and besides has excellent cattle: the mules bred at Reate are much celebrated. In one word, the whole of Italy is rich both in cattle and vegetable productions; although certain articles may be finer in some districts than in others. The race of the Sabini is extremely ancient, they are Autochthones. The Picentini and Samnitae descend from them, as do the Leucani from these latter, and the Bruttii again from these. A proof of their antiquity may be found in the bravery and valour which they have maintained till the present time. Fabius, the historian, says that the Romans first knew what wealth was when they became masters of this nation. The Via Salaria, which however does not extend far, runs through their country: the Via Nomentana, which commences likewise at the Porta Collina, falls in with the Via Salaria near to Eretum, a village of Sabina lying above the Tiber. 5.4.2. After the cities of the Ombrici, which are comprised between Ariminum and Ancona, comes Picenum. The Picentini proceeded originally from the land of the Sabini. A woodpecker led the way for their chieftains, and from this bird they have taken their name, it being called in their language Picus, and is regarded as sacred to Mars. They inhabit the plains extending from the mountains to the sea; the length of their country considerably exceeds its breadth; the soil is every where good, but better fitted for the cultivation of fruits than grain. Its breadth, from the mountains to the sea varies in different parts. But its length; from the river Aesis to Castrum, sailing round the coast, is 800 stadia. of its cities, Ancona is of Grecian origin, having been founded by the Syracusans who fled from the tyranny of Dionysius. It is situated upon a cape, which bending round towards the north forms a harbour; and it abounds in wine and wheat. Near to it is the city of Auxumon, at a little distance from the sea. After it are Septempeda, Truentia, Potentia, and Firmum Picenum, with its port of Castellum. Beyond, is the sanctuary of Cupra, built and dedicated by the Tyrrheni to Juno, who is named by them Cupra; and after it the river Tronto, with a city of the same name. Beyond this is Castrum Novum, and the river Piomba, flowing from the city of Adria, and having [at its mouth] the naval station of Adria, which bears the same name as itself. In the interior is [the city of Adria] itself and Asculum Picenum, a very strong position, upon which is built a wall: the mountains which surround it are not accessible to armies. Above Picenum are the Vestini, the Marsi, the Peligni, the Marucini, and the Frentani, a Samnitic nation possessing the hill-country, and extending almost to the sea. All these nations are small, but extremely brave, and have frequently given the Romans proofs of their valour, first as enemies, afterwards as allies; and finally, having demanded the liberty and rights of citizens, and being denied, they revolted and kindled the Marsian war. They decreed that Corfinium, the metropolis of the Peligni, should be the capital for all the Italians instead of Rome: made it their place d'armes, and new-named it Italica. Then, having convoked deputies from all the people friendly to their design, they created consuls and pretors, and maintained the war for two years, until they had obtained the rights for which they struggled. The war was named the Marsian war, because that nation commenced the insurrection, and particularly on account of Pompaedius. These nations live generally in villages, nevertheless they are possessed of certain cities, some of which are at some little distance from the sea, as Corfinium, Sulmo, Maruvium, and Teatea the metropolis of the Marrucini. Others are on the coast, as Aternum on the Picentine boundary, so named from the river [Aternus], which separates the Vestini from the Marrucini. This river flows from the territory of Amiternum and through the Vestini, leaving on its right the Marrucini, who lie above the Peligni, [at the place where the river] is crossed by a bridge. The city, which bears the same name, (viz. Aternum,) belongs to the Vestini, but its port is used in common both by the Peligni and the Marrucini. The bridge I have mentioned is about 24 stadia from Corfinium. After Aternum is Orton, a naval arsenal of the Frentani, and Buca, which belongs to the same people, and is conterminous with the Apulian Teanum. † Ortonium is situated in the territory of the Frentani. It is rocky, and inhabited by banditti, who construct their dwellings of the wrecks of ships, and lead otherwise a savage life. † Between Orton and Aternum is the river Sagrus, which separates the Frentani from the Peligni. From Picenum to the Apuli, named by the Greeks the Daunii, sailing round the coast, is a distance of about 490 stadia. 5.4.12. Concerning the Samnitae there is another story current to this effect: The Sabini, since they had long been at war with the Ombrici, vowed (just as some of the Greeks do) to dedicate everything that was produced that year; and, on winning the victory, they partly sacrificed and partly dedicated all that was produced; then a dearth ensued, and some one said that they ought to have dedicated the babies too; this they did, and devoted to Mars all the children born that year; and these children, when grown to manhood, they sent away as colonists, and a bull led the way; and when the bull lay down to rest in the land of the Opici (who, as it chanced, were living only in villages), the Sabini ejected them and settled on the spot, and, in accordance with the utterance of their seers, slaughtered the bull as a sacrifice to Mars who had given it for a guide. It is reasonable to suppose therefore that their name Sabelli is a nickname derived from the name of their forefathers, while their name Samnitae (the Greeks say Saunitai) is due to a different cause. Some say, moreover, that a colony of Laconians joined the Samnitae, and that for this reason the Samnitae actually became philhellenes, and that some of them were even called Pitanatae. But it is thought that the Tarantini simply fabricated this, to flatter, and at the same time to win the friendship of, a powerful people on their borders; because, on a time, the Samnitae were wont to send forth an army of as many as eighty thousand infantry and eight thousand cavalry. And they say that among the Samnitae there is a law which is indeed honourable and conducive to noble qualities; for they are not permitted to give their daughters in marriage to whom they wish, but every year ten virgins and ten young men, the noblest of each sex, are selected, and, of these, the first choice of the virgins is given to the first choice of the young men, and the second to the second, and so on to the end; but if the young man who wins the meed of honour changes and turns out bad, they disgrace him and take away from him the woman given him. Next after the Samnitae come the Hirpini, and they too are Samnitae; they got their name from the wolf that led the way for their colony (for hirpus is what the Samnitae call the wolf); and their territory adjoins that of those Leucani who live in the interior. So much, then, for the Samnitae. 6.2.3. As for the cities that still endure along the aforementioned side: Messene is situated in a gulf of Pelorias, which bends considerably towards the east and forms an armpit, so to speak; but though the distance across to Messene from Rhegium is only sixty stadia, it is much less from Columna. Messene was founded by the Messenians of the Peloponnesus, who named it after themselves, changing its name; for formerly it was called Zancle, on account of the crookedness of the coast (anything crooked was called zanclion), having been founded formerly by the Naxians who lived near Catana. But the Mamertini, a tribe of the Campani, joined the colony later on. Now the Romans used it as a base of operations for their Sicilian war against the Carthaginians; and afterwards Pompeius Sextus, when at war with Augustus Caesar, kept his fleet together there, and when ejected from the island also made his escape thence. And in the ship-channel, only a short distance off the city, is to be seem Charybdis, a monstrous deep, into which the ships are easily drawn by the refluent currents of the strait and plunged prow-foremost along with a mighty eddying of the whirlpool; and when the ships are gulped down and broken to pieces, the wreckage is swept along to the Tauromenian shore, which, from this occurrence, is called Copria. The Mamertini prevailed to such an extent among the Messenii that they got control of the city; and the people are by all called mamertini rather than Messenii; and further, since the country is exceedingly productive of wine, the wine is called, not Messenian, but Mamertine, and it rivals the best of the Italian wines. The city is fairly populous, though Catana is still more so, and in fact has received Romans as inhabitants; but Tauromenium is less populous than either. Catana, moreover, was founded by the same Naxians, whereas Tauromenium was founded by the Zanclaeans of Hybla; but Catana lost its original inhabitants when Hiero, tyrant of Syracuse, established a different set of colonists there and called it Aetna instead of Catana. And Pindar too calls him the founder of Aetna when he say: Attend to what I say to thee, O Father, whose name is that of the holy sacrifices, founder of Aetna. But at the death of Hiero the Catanaeans came back, ejected the inhabitants, and demolished the tomb of the tyrant. And the Aetnaeans, on withdrawing, took up their abode in a hilly district of Aetna called Innesa, and called the place, which is eighty stadia from Catana, Aetna, and declared Hiero its founder. Now the city of Aetna is situated in the interior about over Catana, and shares most in the devastation caused by the action of the craters; in fact the streams of lava rush down very nearly as far as the territory of Catana; and here is the scene of the act of filial piety, so often recounted, of Amphinomus and Anapias, who lifted their parents on their shoulders and saved them from the doom that was rushing upon them. According to Poseidonius, when the mountain is in action, the fields of the Catanaeans are covered with ash-dust to a great depth. Now although the ash is an affliction at the time, it benefits the country in later times, for it renders it fertile and suited to the vine, the rest of the country not being equally productive of good wine; further, the roots produced by the fields that have been covered with ash-dust make the sheep so fat, it is said, that they choke; and this is why blood is drawn from their ears every four or five days — a thing of which I have spoken before as occurring near Erytheia. But when the lava changes to a solid, it turns the surface of the earth into stone to a considerable depth, so that quarrying is necessary on the part of any who wish to uncover the original surface; for when the mass of rock in the craters melts and then is thrown up, the liquid that is poured out over the top is black mud and flows down the mountain, and then, solidifying, becomes millstone, keeping the same color it had when in a liquid state. And ash is also produced when the stones are burnt, as from wood; therefore, just as wood-ashes nourish rue, so the ashes of Aetna, it is reasonable to suppose, have some quality that is peculiarly suited to the vine. 13.1.53. Demetrius thinks that Scepsis was also the royal residence of Aeneias, since it lies midway between the territory subject to Aeneias and Lyrnessus, to which latter he fled, according to Homer's statement, when he was being pursued by Achilles. At any rate, Achilles says: Dost thou not remember how from the kine, when thou wast all alone, I made thee run down the Idaean mountains with swift feet? And thence thou didst escape to Lyrnessus, but I rushed in pursuit of thee and sacked it. However, the oft-repeated stories of Aeneias are not in agreement with the account which I have just given of the founders of Scepsis. For according to these stories he survived the war because of his enmity to Priam: For always he was wroth against goodly Priam, because, although he was brave amid warriors, Priam would not honor him at all; and his fellow-rulers, the sons of Antenor and Antenor himself, survived because of the hospitality shown Menelaus at Antenor's house. At any rate, Sophocles says that at the capture of Troy a leopard's skin was put before the doors of Antenor as a sign that his house was to be left unpillaged; and Antenor and his children safely escaped to Thrace with the survivors of the Heneti, and from there got across to the Adriatic Henetice, as it is called, whereas Aeneias collected a host of followers and set sail with his father Anchises and his son Ascanius; and some say that he took up his abode near the Macedonian Olympus, others that he founded Capyae near Mantineia in Arcadia, deriving the name he gave the settlement from Capys, and others say that he landed at Aegesta in Sicily with Elymus the Trojan and took possession of Eryx and Lilybaion, and gave the names Scamander and Simoeis to rivers near Aegesta, and that thence he went into the Latin country and made it his abode, in accordance with an oracle which bade him abide where he should eat up his table, and that this took place in the Latin country in the neighborhood of Lavinium, where a large loaf of bread was put down for a table, for want of a better table, and eaten up along with the meats upon it. Homer, however, appears not to be in agreement with either of the two stories, nor yet with the above account of the founders of Scepsis; for he clearly indicates that Aeneias remained in Troy and succeeded to the empire and bequeathed the succession thereto to his sons' sons, the family of the Priamidae having been wiped out: For already the race of Priam was hated, by the son of Cronus; and now verily the mighty Aeneias will rule over the Trojans, and his sons' sons that are hereafter to be born. And in this case one cannot even save from rejection the succession of Scamandrius. And Homer is in far greater disagreement with those who speak of Aeneias as having wandered even as far as Italy and make him die there. Some write,the family of Aeneias will rule over all, and his sons' sons, meaning the Romans. |
|
| 87. Valerius Maximus, Memorable Deeds And Sayings, 6.2.3 Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 100 |
| 88. Anon., Joseph And Aseneth, 6.3, 6.5, 7.4-7.6, 8.8-8.11, 11.7, 11.9-11.14, 12.7-12.8, 12.13-12.14, 13.13, 18.1, 18.11, 19.11, 20.9, 21.4, 21.21, 22.1-22.10 Tagged with subjects: •nan Found in books: Gruen (2020) 127, 145 |
| 89. Florus Lucius Annaeus, Epitome Bellorum Omnium Annorum Dcc, 2.6.1-2.6.6 Tagged with subjects: •lineage and genealogy as identity marker, italian •lineage and genealogy as identity marker, rome as mixed lineage Found in books: Gruen (2020) 73, 100, 101 |
| 93. Aulius Gellius, Na, 11.1.5, 13.8.1-13.8.5 Tagged with subjects: •lineage and genealogy as identity marker, italian •lineage and genealogy as identity marker, rome as mixed lineage Found in books: Gruen (2020) 79, 99 |
| 94. Alcimus, In Festus, None Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 99 |
| 97. Cassius Dio, Fr., 9.40.8 Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 97 |
| 98. Velleius Paterculus, Roman History, 2.4.4, 2.15.2, 2.16.2, 2.16.4 Tagged with subjects: •lineage and genealogy as identity marker, italian Found in books: Gruen (2020) 99, 100, 101, 107 |
