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79 results for "ptolemy"
1. Hebrew Bible, Numbers, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 334
18.28. "כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃", 18.28. "Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest.",
2. Hebrew Bible, Psalms, 71.22-71.24 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 333, 334
71.22. "גַּם־אֲנִי אוֹדְךָ בִכְלִי־נֶבֶל אֲמִתְּךָ אֱלֹהָי אֲזַמְּרָה לְךָ בְכִנּוֹר קְדוֹשׁ יִשְׂרָאֵל׃", 71.23. "תְּרַנֵּנָּה שְׂפָתַי כִּי אֲזַמְּרָה־לָּךְ וְנַפְשִׁי אֲשֶׁר פָּדִיתָ׃", 71.24. "גַּם־לְשׁוֹנִי כָּל־הַיּוֹם תֶּהְגֶּה צִדְקָתֶךָ כִּי־בֹשׁוּ כִי־חָפְרוּ מְבַקְשֵׁי רָעָתִי׃", 71.22. "I also will give thanks unto Thee with the psaltery, Even unto Thy truth, O my God; I will sing praises unto Thee with the harp, O Thou Holy One of Israel.", 71.23. "My lips shall greatly rejoice when I sing praises unto Thee; And my soul, which Thou hast redeemed.", 71.24. "My tongue also shall tell of Thy righteousness all the day; For they are ashamed, for they are abashed, that seek my hurt.",
3. Hebrew Bible, Leviticus, 24.9, 27.2 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 334, 343
24.9. "וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהוָה חָק־עוֹלָם׃", 27.2. "וְאִם־לֹא יִגְאַל אֶת־הַשָּׂדֶה וְאִם־מָכַר אֶת־הַשָּׂדֶה לְאִישׁ אַחֵר לֹא יִגָּאֵל עוֹד׃", 27.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַיהוָה׃", 24.9. "And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’", 27.2. "Speak unto the children of Israel, and say unto them: When a man shall clearly utter a vow of persons unto the LORD, according to thy valuation,",
4. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 326
5. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319
6. Hebrew Bible, Joshua, None (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319
7. Hebrew Bible, Jeremiah, 46.25 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 349
46.25. "אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי פוֹקֵד אֶל־אָמוֹן מִנֹּא וְעַל־פַּרְעֹה וְעַל־מִצְרַיִם וְעַל־אֱלֹהֶיהָ וְעַל־מְלָכֶיהָ וְעַל־פַּרְעֹה וְעַל הַבֹּטְחִים בּוֹ׃", 46.25. "The LORD of hosts, the God of Israel, saith: Behold, I will punish Amon of No, and Pharaoh, and Egypt, with her gods, and her kings; even Pharaoh, and them that trust in him;",
8. Hebrew Bible, 2 Kings, 12.4-12.5 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 343, 349
12.4. "רַק הַבָּמוֹת לֹא־סָרוּ עוֹד הָעָם מְזַבְּחִים וּמְקַטְּרִים בַּבָּמוֹת׃", 12.5. "וַיֹּאמֶר יְהוֹאָשׁ אֶל־הַכֹּהֲנִים כֹּל כֶּסֶף הַקֳּדָשִׁים אֲשֶׁר־יוּבָא בֵית־יְהוָה כֶּסֶף עוֹבֵר אִישׁ כֶּסֶף נַפְשׁוֹת עֶרְכּוֹ כָּל־כֶּסֶף אֲשֶׁר יַעֲלֶה עַל לֶב־אִישׁ לְהָבִיא בֵּית יְהוָה׃", 12.4. "Howbeit the high places were not taken away; the people still sacrificed and offered in the high places.", 12.5. "And Jehoash said to the priests: ‘All the money of the hallowed things that is brought into the house of the LORD, in current money, the money of the persons for whom each man is rated, all the money that cometh into any man’s heart to bring into the house of the LORD,",
9. Hebrew Bible, Ezekiel, 45.2, 45.17 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 344
45.2. "וְכֵן תַּעֲשֶׂה בְּשִׁבְעָה בַחֹדֶשׁ מֵאִישׁ שֹׁגֶה וּמִפֶּתִי וְכִפַּרְתֶּם אֶת־הַבָּיִת׃", 45.2. "יִהְיֶה מִזֶּה אֶל־הַקֹּדֶשׁ חֲמֵשׁ מֵאוֹת בַּחֲמֵשׁ מֵאוֹת מְרֻבָּע סָבִיב וַחֲמִשִּׁים אַמָּה מִגְרָשׁ לוֹ סָבִיב׃", 45.17. "וְעַל־הַנָּשִׂיא יִהְיֶה הָעוֹלוֹת וְהַמִּנְחָה וְהַנֵּסֶךְ בַּחַגִּים וּבֶחֳדָשִׁים וּבַשַּׁבָּתוֹת בְּכָל־מוֹעֲדֵי בֵּית יִשְׂרָאֵל הוּא־יַעֲשֶׂה אֶת־הַחַטָּאת וְאֶת־הַמִּנְחָה וְאֶת־הָעוֹלָה וְאֶת־הַשְּׁלָמִים לְכַפֵּר בְּעַד בֵּית־יִשְׂרָאֵל׃", 45.2. "of this there shall be for the holy place five hundred in length by five hundred in breadth, square round about; and fifty cubits for the open land round about it.", 45.17. "And it shall be the prince’s part to give the burnt-offerings, and the meal-offerings, and the drink-offerings, in the feasts, and in the new moons, and in the sabbaths, in all the appointed seasons of the house of Israel; he shall prepare the sin-offering, and the meal-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel.",
10. Hebrew Bible, Nehemiah, 5.13, 8.6, 10.35, 10.39, 11.16 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 331, 335, 346, 350
5.13. "גַּם־חָצְנִי נָעַרְתִּי וָאֹמְרָה כָּכָה יְנַעֵר הָאֱלֹהִים אֶת־כָּל־הָאִישׁ אֲשֶׁר לֹא־יָקִים אֶת־הַדָּבָר הַזֶּה מִבֵּיתוֹ וּמִיגִיעוֹ וְכָכָה יִהְיֶה נָעוּר וָרֵק וַיֹּאמְרוּ כָל־הַקָּהָל אָמֵן וַיְהַלְלוּ אֶת־יְהוָה וַיַּעַשׂ הָעָם כַּדָּבָר הַזֶּה׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 10.35. "וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל־קֻרְבַּן הָעֵצִים הַכֹּהֲנִים הַלְוִיִּם וְהָעָם לְהָבִיא לְבֵית אֱלֹהֵינוּ לְבֵית־אֲבֹתֵינוּ לְעִתִּים מְזֻמָּנִים שָׁנָה בְשָׁנָה לְבַעֵר עַל־מִזְבַּח יְהוָה אֱלֹהֵינוּ כַּכָּתוּב בַּתּוֹרָה׃", 10.39. "וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר׃", 11.16. "וְשַׁבְּתַי וְיוֹזָבָד עַל־הַמְּלָאכָה הַחִיצֹנָה לְבֵית הָאֱלֹהִים מֵרָאשֵׁי הַלְוִיִּם׃", 5.13. "Also I shook out my lap, and said: ‘So God shake out every man from his house, and from his labour, that performeth not this promise; even thus be he shaken out, and emptied.’ And all the congregation said: ‘Amen’, and praised the LORD. And the people did according to this promise.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 10.35. "And we cast lots, the priests, the Levites, and the people, for the wood-offering, to bring it into the house of our God, according to our fathers’houses, at times appointed, year by year, to burn upon the altar of the LORD our God, as it is written in the Law;", 10.39. "And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. .", 11.16. "and Shabbethai and Jozabad, of the chiefs of the Levites, who had the oversight of the outward business of the house of God;",
11. Hebrew Bible, Ezra, 2.65, 2.70, 3.7, 6.9-6.10, 7.22-7.24, 8.33 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 324, 327, 330, 331, 332, 333, 340, 345
2.65. "מִלְּבַד עַבְדֵיהֶם וְאַמְהֹתֵיהֶם אֵלֶּה שִׁבְעַת אֲלָפִים שְׁלֹשׁ מֵאוֹת שְׁלֹשִׁים וְשִׁבְעָה וְלָהֶם מְשֹׁרְרִים וּמְשֹׁרְרוֹת מָאתָיִם׃", 3.7. "וַיִּתְּנוּ־כֶסֶף לַחֹצְבִים וְלֶחָרָשִׁים וּמַאֲכָל וּמִשְׁתֶּה וָשֶׁמֶן לַצִּדֹנִים וְלַצֹּרִים לְהָבִיא עֲצֵי אֲרָזִים מִן־הַלְּבָנוֹן אֶל־יָם יָפוֹא כְּרִשְׁיוֹן כּוֹרֶשׁ מֶלֶךְ־פָּרַס עֲלֵיהֶם׃", 6.9. "וּמָה חַשְׁחָן וּבְנֵי תוֹרִין וְדִכְרִין וְאִמְּרִין לַעֲלָוָן לֶאֱלָהּ שְׁמַיָּא חִנְטִין מְלַח חֲמַר וּמְשַׁח כְּמֵאמַר כָּהֲנַיָּא דִי־בִירוּשְׁלֶם לֶהֱוֵא מִתְיְהֵב לְהֹם יוֹם בְּיוֹם דִּי־לָא שָׁלוּ׃", 7.22. "עַד־כְּסַף כַּכְּרִין מְאָה וְעַד־חִנְטִין כֹּרִין מְאָה וְעַד־חֲמַר בַּתִּין מְאָה וְעַד־בַּתִּין מְשַׁח מְאָה וּמְלַח דִּי־לָא כְתָב׃", 7.23. "כָּל־דִּי מִן־טַעַם אֱלָהּ שְׁמַיָּא יִתְעֲבֵד אַדְרַזְדָּא לְבֵית אֱלָהּ שְׁמַיָּא דִּי־לְמָה לֶהֱוֵא קְצַף עַל־מַלְכוּת מַלְכָּא וּבְנוֹהִי׃", 7.24. "וּלְכֹם מְהוֹדְעִין דִּי כָל־כָּהֲנַיָּא וְלֵוָיֵא זַמָּרַיָּא תָרָעַיָּא נְתִינַיָּא וּפָלְחֵי בֵּית אֱלָהָא דְנָה מִנְדָּה בְלוֹ וַהֲלָךְ לָא שַׁלִּיט לְמִרְמֵא עֲלֵיהֹם׃", 8.33. "וּבַיּוֹם הָרְבִיעִי נִשְׁקַל הַכֶּסֶף וְהַזָּהָב וְהַכֵּלִים בְּבֵית אֱלֹהֵינוּ עַל יַד־מְרֵמוֹת בֶּן־אוּרִיָּה הַכֹּהֵן וְעִמּוֹ אֶלְעָזָר בֶּן־פִּינְחָס וְעִמָּהֶם יוֹזָבָד בֶּן־יֵשׁוּעַ וְנוֹעַדְיָה בֶן־בִּנּוּי הַלְוִיִּם׃", 2.65. "beside their men-servants and their maid-servants, of whom there were seven thousand three hundred thirty and seven; and they had two hundred singing men and singing women.", 2.70. "So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinim, dwelt in their cities, and all Israel in their cities.", 3.7. "They gave money also unto the hewers, and to the carpenters; and food, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar-trees from Lebanon to the sea, unto Joppa, according to the grant that they had of Cyrus king of Persia.", 6.9. "And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail;", 6.10. "that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons.", 7.22. "unto a hundred talents of silver, and to a hundred measures of wheat, and to a hundred baths of wine, and to a hundred baths of oil, and salt without prescribing how much.", 7.23. "Whatsoever is commanded by the God of heaven, let it be done exactly for the house of the God of heaven; for why should there be wrath against the realm of the king and his sons?", 7.24. "Also we announce to you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, impost, or toll, upon them.", 8.33. "And on the fourth day was the silver and the gold and the vessels weighed in the house of our God into the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, the Levites;",
12. Hebrew Bible, 1 Chronicles, 9.33, 15.16, 15.24, 15.36, 16.5, 23.4, 23.27-23.29, 25.6-25.7, 27.1, 27.20-27.29 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 331, 332, 333, 334, 335
9.33. "וְאֵלֶּה הַמְשֹׁרְרִים רָאשֵׁי אָבוֹת לַלְוִיִּם בַּלְּשָׁכֹת פטירים [פְּטוּרִים] כִּי־יוֹמָם וָלַיְלָה עֲלֵיהֶם בַּמְּלָאכָה׃", 15.16. "וַיֹּאמֶר דָּוִיד לְשָׂרֵי הַלְוִיִּם לְהַעֲמִיד אֶת־אֲחֵיהֶם הַמְשֹׁרְרִים בִּכְלֵי־שִׁיר נְבָלִים וְכִנֹּרוֹת וּמְצִלְתָּיִם מַשְׁמִיעִים לְהָרִים־בְּקוֹל לְשִׂמְחָה׃", 15.24. "וּשְׁבַנְיָהוּ וְיוֹשָׁפָט וּנְתַנְאֵל וַעֲמָשַׂי וּזְכַרְיָהוּ וּבְנָיָהוּ וֶאֱלִיעֶזֶר הַכֹּהֲנִים מחצצרים [מַחְצְרִים] בַּחֲצֹצְרוֹת לִפְנֵי אֲרוֹן הָאֱלֹהִים וְעֹבֵד אֱדֹם וִיחִיָּה שֹׁעֲרִים לָאָרוֹן׃", 16.5. "אָסָף הָרֹאשׁ וּמִשְׁנֵהוּ זְכַרְיָה יְעִיאֵל וּשְׁמִירָמוֹת וִיחִיאֵל וּמַתִּתְיָה וֶאֱלִיאָב וּבְנָיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל בִּכְלֵי נְבָלִים וּבְכִנֹּרוֹת וְאָסָף בַּמְצִלְתַּיִם מַשְׁמִיעַ׃", 23.4. "מֵאֵלֶּה לְנַצֵּחַ עַל־מְלֶאכֶת בֵּית־יְהוָה עֶשְׂרִים וְאַרְבָּעָה אָלֶף וְשֹׁטְרִים וְשֹׁפְטִים שֵׁשֶׁת אֲלָפִים׃", 23.27. "כִּי בְדִבְרֵי דָוִיד הָאַחֲרֹנִים הֵמָּה מִסְפַּר בְּנֵי־לֵוִי מִבֶּן עֶשְׂרִים שָׁנָה וּלְמָעְלָה׃", 23.28. "כִּי מַעֲמָדָם לְיַד־בְּנֵי אַהֲרֹן לַעֲבֹדַת בֵּית יְהוָה עַל־הַחֲצֵרוֹת וְעַל־הַלְּשָׁכוֹת וְעַל־טָהֳרַת לְכָל־קֹדֶשׁ וּמַעֲשֵׂה עֲבֹדַת בֵּית הָאֱלֹהִים׃", 23.29. "וּלְלֶחֶם הַמַּעֲרֶכֶת וּלְסֹלֶת לְמִנְחָה וְלִרְקִיקֵי הַמַּצּוֹת וְלַמַּחֲבַת וְלַמֻּרְבָּכֶת וּלְכָל־מְשׂוּרָה וּמִדָּה׃", 25.6. "כָּל־אֵלֶּה עַל־יְדֵי אֲבִיהֶם בַּשִּׁיר בֵּית יְהוָה בִּמְצִלְתַּיִם נְבָלִים וְכִנֹּרוֹת לַעֲבֹדַת בֵּית הָאֱלֹהִים עַל יְדֵי הַמֶּלֶךְ אָסָף וִידוּתוּן וְהֵימָן׃", 25.7. "וַיְהִי מִסְפָּרָם עִם־אֲחֵיהֶם מְלֻמְּדֵי־שִׁיר לַיהוָה כָּל־הַמֵּבִין מָאתַיִם שְׁמוֹנִים וּשְׁמוֹנָה׃", 27.1. "וּבְנֵי יִשְׂרָאֵל לְמִסְפָּרָם רָאשֵׁי הָאָבוֹת וְשָׂרֵי הָאֲלָפִים וְהַמֵּאוֹת וְשֹׁטְרֵיהֶם הַמְשָׁרְתִים אֶת־הַמֶּלֶךְ לְכֹל דְּבַר הַמַּחְלְקוֹת הַבָּאָה וְהַיֹּצֵאת חֹדֶשׁ בְּחֹדֶשׁ לְכֹל חָדְשֵׁי הַשָּׁנָה הַמַּחֲלֹקֶת הָאַחַת עֶשְׂרִים וְאַרְבָּעָה אָלֶף׃", 27.1. "הַשְּׁבִיעִי לַחֹדֶשׁ הַשְּׁבִיעִי חֶלֶץ הַפְּלוֹנִי מִן־בְּנֵי אֶפְרָיִם וְעַל מַחֲלֻקְתּוֹ עֶשְׂרִים וְאַרְבָּעָה אָלֶף׃", 27.21. "לַחֲצִי הַמְנַשֶּׁה גִּלְעָדָה יִדּוֹ בֶּן־זְכַרְיָהוּ לְבִנְיָמִן יַעֲשִׂיאֵל בֶּן־אַבְנֵר׃", 27.22. "לְדָן עֲזַרְאֵל בֶּן־יְרֹחָם אֵלֶּה שָׂרֵי שִׁבְטֵי יִשְׂרָאֵל׃", 27.23. "וְלֹא־נָשָׂא דָוִיד מִסְפָּרָם לְמִבֶּן עֶשְׂרִים שָׁנָה וּלְמָטָּה כִּי אָמַר יְהוָה לְהַרְבּוֹת אֶת־יִשְׂרָאֵל כְּכוֹכְבֵי הַשָּׁמָיִם׃", 27.24. "יוֹאָב בֶּן־צְרוּיָה הֵחֵל לִמְנוֹת וְלֹא כִלָּה וַיְהִי בָזֹאת קֶצֶף עַל־יִשְׂרָאֵל וְלֹא עָלָה הַמִּסְפָּר בְּמִסְפַּר דִּבְרֵי־הַיָּמִים לַמֶּלֶךְ דָּוִיד׃", 27.25. "וְעַל אֹצְרוֹת הַמֶּלֶךְ עַזְמָוֶת בֶּן־עֲדִיאֵל וְעַל הָאֹצָרוֹת בַּשָּׂדֶה בֶּעָרִים וּבַכְּפָרִים וּבַמִּגְדָּלוֹת יְהוֹנָתָן בֶּן־עֻזִּיָּהוּ׃", 27.26. "וְעַל עֹשֵׂי מְלֶאכֶת הַשָּׂדֶה לַעֲבֹדַת הָאֲדָמָה עֶזְרִי בֶּן־כְּלוּב׃", 27.27. "וְעַל־הַכְּרָמִים שִׁמְעִי הָרָמָתִי וְעַל שֶׁבַּכְּרָמִים לְאֹצְרוֹת הַיַּיִן זַבְדִּי הַשִּׁפְמִי׃", 27.28. "וְעַל־הַזֵּיתִים וְהַשִּׁקְמִים אֲשֶׁר בַּשְּׁפֵלָה בַּעַל חָנָן הַגְּדֵרִי וְעַל־אֹצְרוֹת הַשֶּׁמֶן יוֹעָשׁ׃", 27.29. "וְעַל־הַבָּקָר הָרֹעִים בַּשָּׁרוֹן שטרי [שִׁרְטַי] הַשָּׁרוֹנִי וְעַל־הַבָּקָר בָּעֲמָקִים שָׁפָט בֶּן־עַדְלָי׃", 9.33. "And these are the singers, heads of fathers’houses of the Levites, who dwelt in the chambers and were free from other service; for they were employed in their work day and night.", 15.16. "And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy.", 15.24. "And Shebaniah, and Joshaphat, and Nethanel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God; and Obed-edom and Jehiah were doorkeepers for the ark.", 16.5. "Asaph the chief, and second to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom, and Jeiel, with psalteries and with harps; and Asaph with cymbals, sounding aloud;", 23.4. "of these, twenty and four thousand were to oversee the work of the house of the LORD; and six thousand were officers and judges;", 23.27. "For by the last ordices of David the sons of Levi were numbered from twenty years old and upward.", 23.28. "For their station was at the side of the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, even the work of the service of the house of God;", 23.29. "for the showbread also, and for the fine flour for a meal-offering, whether of unleavened wafers, or of that which is baked on the griddle, or of that which is soaked, and for all manner of measure and size;", 25.6. "All these were under the hands of their fathers for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the direction of the king—Asaph, Jeduthun, and Heman.", 25.7. "And the number of them, with their brethren that were instructed in singing unto the LORD, even all that were skilful, was two hundred fourscore and eight.", 27.1. "Now the children of Israel after their number, to wit, the heads of fathers’houses and the captains of thousands and of hundreds, and their officers that served the king, in any matter of the courses which came in and went out month by month throughout all the months of the year, of every course were twenty and four thousand.", 27.20. "of the children of Ephraim, Hoshea the son of Azaziah; of the half-tribe of Manasseh, Joel the son of Pedaiah;", 27.21. "of the half-tribe of Manasseh in Gilead, Iddo the son of Zechariah; of Benjamin, Jaasiel the son of Abner;", 27.22. "of Dan, Azarel the son of Jeroham. These were the captains of the tribes of Israel.", 27.23. "But David took not the number of them from twenty years old and under; because the LORD had said He would increase Israel like to the stars of heaven.", 27.24. "Joab the son of Zeruiah began to number, but finished not; and there came wrath for this upon Israel; neither was the number put into the account in the chronicles of king David.", 27.25. "And over the king’s treasuries was Azmaveth the son of Adiel; and over the treasuries in the fields, in the cities, and in the villages, and in the towers, was Jonathan the son of Uzziah;", 27.26. "and over them that did the work of the field for tillage of the ground was Ezri the son of Chelub;", 27.27. "and over the vineyards was Shimei the Ramathite; and over the increase of the vineyards for the wine-cellars was Zabdi the Shiphmite;", 27.28. "and over the olive-trees and the sycomore-trees that were in the Lowland was Baal-ha the Gederite; and over the cellars of oil was Joash;", 27.29. "and over the herds that fed in Sharon was Shirtai the Sharonite; and over the herds that were in the valleys was Shaphat the son of Adlai;",
13. Hebrew Bible, 2 Chronicles, 3.4, 5.12, 5.22, 9.11, 19.6, 19.11, 23.13, 24.6, 29.2-29.5, 29.29, 31.11-31.13, 34.13 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 327, 330, 331, 332, 333, 334, 335, 344, 349
3.4. "וְהָאוּלָם אֲשֶׁר עַל־פְּנֵי הָאֹרֶךְ עַל־פְּנֵי רֹחַב־הַבַּיִת אַמּוֹת עֶשְׂרִים וְהַגֹּבַהּ מֵאָה וְעֶשְׂרִים וַיְצַפֵּהוּ מִפְּנִימָה זָהָב טָהוֹר׃", 5.12. "וְהַלְוִיִּם הַמְשֹׁרֲרִים לְכֻלָּם לְאָסָף לְהֵימָן לִידֻתוּן וְלִבְנֵיהֶם וְלַאֲחֵיהֶם מְלֻבָּשִׁים בּוּץ בִּמְצִלְתַּיִם וּבִנְבָלִים וְכִנֹּרוֹת עֹמְדִים מִזְרָח לַמִּזְבֵּחַ וְעִמָּהֶם כֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מחצררים [מַחְצְרִים] בַּחֲצֹצְרוֹת׃", 9.11. "וַיַּעַשׂ הַמֶּלֶךְ אֶת־עֲצֵי הָאַלְגּוּמִּים מְסִלּוֹת לְבֵית־יְהוָה וּלְבֵית הַמֶּלֶךְ וְכִנֹּרוֹת וּנְבָלִים לַשָּׁרִים וְלֹא־נִרְאוּ כָהֵם לְפָנִים בְּאֶרֶץ יְהוּדָה׃", 19.6. "וַיֹּאמֶר אֶל־הַשֹּׁפְטִים רְאוּ מָה־אַתֶּם עֹשִׂים כִּי לֹא לְאָדָם תִּשְׁפְּטוּ כִּי לַיהוָה וְעִמָּכֶם בִּדְבַר מִשְׁפָּט׃", 19.11. "וְהִנֵּה אֲמַרְיָהוּ כֹהֵן הָרֹאשׁ עֲלֵיכֶם לְכֹל דְּבַר־יְהוָה וּזְבַדְיָהוּ בֶן־יִשְׁמָעֵאל הַנָּגִיד לְבֵית־יְהוּדָה לְכֹל דְּבַר־הַמֶּלֶךְ וְשֹׁטְרִים הַלְוִיִּם לִפְנֵיכֶם חִזְקוּ וַעֲשׂוּ וִיהִי יְהוָה עִם־הַטּוֹב׃", 23.13. "וַתֵּרֶא וְהִנֵּה הַמֶּלֶךְ עוֹמֵד עַל־עַמּוּדוֹ בַּמָּבוֹא וְהַשָּׂרִים וְהַחֲצֹצְרוֹת עַל־הַמֶּלֶךְ וְכָל־עַם הָאָרֶץ שָׂמֵחַ וְתוֹקֵעַ בַּחֲצֹצְרוֹת וְהַמְשׁוֹרֲרִים בִּכְלֵי הַשִּׁיר וּמוֹדִיעִים לְהַלֵּל וַתִּקְרַע עֲתַלְיָהוּ אֶת־בְּגָדֶיהָ וַתֹּאמֶר קֶשֶׁר קָשֶׁר׃", 24.6. "וַיִּקְרָא הַמֶּלֶךְ לִיהוֹיָדָע הָרֹאשׁ וַיֹּאמֶר לוֹ מַדּוּעַ לֹא־דָרַשְׁתָּ עַל־הַלְוִיִּם לְהָבִיא מִיהוּדָה וּמִירוּשָׁלִַם אֶת־מַשְׂאַת מֹשֶׁה עֶבֶד־יְהוָה וְהַקָּהָל לְיִשְׂרָאֵל לְאֹהֶל הָעֵדוּת׃", 29.2. "וַיַּשְׁכֵּם יְחִזְקִיָּהוּ הַמֶּלֶךְ וַיֶּאֱסֹף אֵת שָׂרֵי הָעִיר וַיַּעַל בֵּית יְהוָה׃", 29.2. "וַיַּעַשׂ הַיָּשָׁר בְּעֵינֵי יְהוָה כְּכֹל אֲשֶׁר־עָשָׂה דָּוִיד אָבִיו׃", 29.3. "הוּא בַשָּׁנָה הָרִאשׁוֹנָה לְמָלְכוֹ בַּחֹדֶשׁ הָרִאשׁוֹן פָּתַח אֶת־דַּלְתוֹת בֵּית־יְהוָה וַיְחַזְּקֵם׃", 29.3. "וַיֹּאמֶר יְחִזְקִיָּהוּ הַמֶּלֶךְ וְהַשָּׂרִים לַלְוִיִּם לְהַלֵּל לַיהוָה בְּדִבְרֵי דָוִיד וְאָסָף הַחֹזֶה וַיְהַלְלוּ עַד־לְשִׂמְחָה וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ׃", 29.4. "וַיָּבֵא אֶת־הַכֹּהֲנִים וְאֶת־הַלְוִיִּם וַיַּאַסְפֵם לִרְחוֹב הַמִּזְרָח׃", 29.5. "וַיֹּאמֶר לָהֶם שְׁמָעוּנִי הַלְוִיִּם עַתָּה הִתְקַדְּשׁוּ וְקַדְּשׁוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם וְהוֹצִיאוּ אֶת־הַנִּדָּה מִן־הַקֹּדֶשׁ׃", 29.29. "וּכְכַלּוֹת לְהַעֲלוֹת כָּרְעוּ הַמֶּלֶךְ וְכָל־הַנִּמְצְאִים אִתּוֹ וַיִּשְׁתַּחֲווּ׃", 31.11. "וַיֹּאמֶר יְחִזְקִיָּהוּ לְהָכִין לְשָׁכוֹת בְּבֵית יְהוָה וַיָּכִינוּ׃", 31.12. "וַיָּבִיאוּ אֶת־הַתְּרוּמָה וְהַמַּעֲשֵׂר וְהַקֳּדָשִׁים בֶּאֱמוּנָה וַעֲלֵיהֶם נָגִיד כונניהו [כָּנַנְיָהוּ] הַלֵּוִי וְשִׁמְעִי אָחִיהוּ מִשְׁנֶה׃", 31.13. "וִיחִיאֵל וַעֲזַזְיָהוּ וְנַחַת וַעֲשָׂהאֵל וִירִימוֹת וְיוֹזָבָד וֶאֱלִיאֵל וְיִסְמַכְיָהוּ וּמַחַת וּבְנָיָהוּ פְּקִידִים מִיַּד כונניהו [כָּנַנְיָהוּ] וְשִׁמְעִי אָחִיו בְּמִפְקַד יְחִזְקִיָּהוּ הַמֶּלֶךְ וַעֲזַרְיָהוּ נְגִיד בֵּית־הָאֱלֹהִים׃", 34.13. "וְעַל הַסַּבָּלִים וּמְנַצְּחִים לְכֹל עֹשֵׂה מְלָאכָה לַעֲבוֹדָה וַעֲבוֹדָה וּמֵהַלְוִיִּם סוֹפְרִים וְשֹׁטְרִים וְשׁוֹעֲרִים׃", 3.4. "And the porch that was before [the house], the length of it, according to the breadth of the house, was twenty cubits, and the height a hundred and twenty; and he overlaid it within with pure gold.", 5.12. "also the Levites who were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals and psalteries and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets—", 9.11. "And the king made of the sandal-wood paths for the house of the LORD, and for the king’s house, and harps and psalteries for the singers; and there were none such seen before in the land of Judah.", 19.6. "and said to the judges: ‘Consider what ye do; for ye judge not for man, but for the LORD; and [He is] with you in giving judgment.", 19.11. "And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters; also the officers of the Levites before you. Deal courageously, and the LORD be with the good.’", 23.13. "and she looked, and, behold, the king stood on his platform at the entrance, and the captains and the trumpets by the king; and all the people of the land rejoiced, and blew with trumpets; the singers also [played] on instruments of music, and led the singing of praise. Then Athaliah rent her clothes, and said: ‘Treason, treason.’", 24.6. "And the king called for Jehoiada the chief, and unto him: ‘Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the tax of Moses the servant of the LORD, and of the congregation of Israel, for the tent of the testimony?’", 29.2. "And he did that which was right in the eyes of the LORD, according to all that David his father had done.", 29.3. "He in the first year of his reign, in the first month, opened the doors of the house of the LORD, and repaired them.", 29.4. "And he brought in the priests and the Levites, and gathered them together into the broad place on the east;", 29.5. "and said unto them: ‘Hear me, ye Levites: now sanctify yourselves, and sanctify the house of the LORD, the God of your fathers, and carry forth the filthiness out of the holy place.", 29.29. "And when they had made an end of offering, the king and all that were present with him bowed themselves and prostrated themselves.", 31.11. "Then Hezekiah commanded to prepare chambers in the house of the LORD; and they prepared them.", 31.12. "And they brought in the offerings and the tithes and the hallowed things faithfully; and over them Coiah the Levite was ruler, and Shimei his brother was second.", 31.13. "And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the hand of Coiah and Shimei his brother, by the appointment of Hezekiah the king, and Azariah the ruler of the house of God.", 34.13. "Also they were over the bearers of burdens, and presided over all that did the work in every manner of service; and of the Levites there were scribes, and officers, and porters.",
14. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319
15. Dinarchus, Or., 1956.230, 1968.247, 1968.444, 1969.495, 1970.542, 1970.627, 1971.620-1971.621 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 317, 318, 323, 332, 335, 338, 339, 344, 351
16. Herodas, Mimes, 2.52-2.53 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 325
17. Polybius, Histories, 2.55.7, 2.85.5, 3.60.2, 3.65.7, 3.70.1, 4.65.6, 5.65.3, 5.70.5, 8.11.2, 15.39.1, 16.39.4, 18.4.7, 18.51.7 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 317, 318, 320, 322, 323, 330, 339
2.55.7. γενόμενος δʼ ἐγκρατὴς οὕτως αὐτὴν πικρῶς διέφθειρεν καὶ δυσμενῶς ὥστε μηδʼ ἐλπίσαι μηδένα διότι δύναιτʼ ἂν συνοικισθῆναι πάλιν. 3.60.2. μετὰ δὲ τὴν εἰσβολὴν καταστρατοπεδεύσας ὑπʼ αὐτὴν τὴν παρώρειαν τῶν Ἄλπεων τὰς μὲν ἀρχὰς ἀνελάμβανε τὰς δυνάμεις. 3.65.7. ἀμφοτέρων δὲ καὶ τῶν ἡγεμόνων καὶ τῶν ἱππέων φιλοτίμως διακειμένων πρὸς τὸν κίνδυνον, τοιαύτην συνέβη γενέσθαι τὴν πρώτην σύμπτωσιν ὥστε τοὺς ἀκοντιστὰς μὴ φθάσαι τὸ πρῶτον ἐκβαλόντας βέλος, φεύγειν δʼ ἐγκλίναντας εὐθέως διὰ τῶν διαστημάτων ὑπὸ τὰς παρʼ αὑτῶν ἴλας, καταπλαγέντας τὴν ἐπιφορὰν καὶ περιδεεῖς γενομένους μὴ συμπατηθῶσιν ὑπὸ τῶν ἐπιφερομένων ἱππέων. 3.70.1. ὁ δὲ Τεβέριος μετεωρισθεὶς καὶ περιχαρὴς γενόμενος ἐπὶ τῷ προτερήματι φιλοτίμως εἶχε πρὸς τὸ τὴν ταχίστην κρῖναι τὰ ὅλα. 4.65.6. ὁ δὲ βασιλεὺς παραλαβὼν καὶ ταύτην τὴν πόλιν, ἐξ αὐτῆς προελθὼν κατεστρατοπέδευσε τῆς Καλυδωνίας πρός τι χωρίον ὀχυρόν, ὃ καλεῖται μὲν Ἔλαος, ἠσφάλισται δὲ τείχεσι καὶ ταῖς λοιπαῖς παρασκευαῖς διαφερόντως, Ἀττάλου τὴν περὶ αὐτὸ κατασκευὴν ἀναδεξαμένου τοῖς Αἰτωλοῖς. 5.65.3. ὁ δʼ Ἀχαιὸς Φοξίδας καὶ Πτολεμαῖος ὁ Θρασέου, σὺν δὲ τούτοις Ἀνδρόμαχος [ὁ] Ἀσπένδιος, συνεγύμναζον μὲν ἐπὶ ταὐτὸ τὴν φάλαγγα καὶ τοὺς μισθοφόρους Ἕλληνας, 5.70.5. γενόμενος δὲ καθʼ ὁμολογίαν ἐγκρατὴς ἀμφοτέρων τῶν προειρημένων πόλεων, εὐθαρσῶς ἔσχε πρὸς τὰς μελλούσας ἐπιβολὰς διὰ τὸ τὴν ὑποτεταγμένην χώραν ταῖς πόλεσι ταύταις ῥᾳδίως δύνασθαι παντὶ τῷ στρατοπέδῳ χορηγεῖν καὶ δαψιλῆ παρασκευάζειν τὰ κατεπείγοντα πρὸς τὴν χρείαν. 8.11.2. λοιπὸν ἢ περὶ τὴν ἀρχὴν καὶ προέκθεσιν τῆς πραγματείας ἀνάγκη ψεύστην καὶ κόλακα φαίνεσθαι τὸν ἱστοριογράφον, ἢ περὶ τὰς κατὰ μέρος ἀποφάσεις ἀνόητον καὶ μειρακιώδη τελείως, εἰ διὰ τῆς ἀλόγου καὶ ἐπικλήτου λοιδορίας ὑπέλαβε πιστότερος μὲν αὐτὸς φανήσεσθαι, παραδοχῆς δὲ μᾶλλον ἀξιωθήσεσθαι τὰς ἐγκωμιαστικὰς ἀποφάσεις αὐτοῦ περὶ Φιλίππου. 16.39.4. μετʼ ὀλίγον δὲ προσεχώρησαν αὐτῷ καὶ τῶν Ἰουδαίων οἱ περὶ τὸ ἱερὸν τὸ προσαγορευόμενον Ἱεροσόλυμα κατοικοῦντες. 18.4.7. Κιανοῖς δʼ ἐγὼ μὲν οὐκ ἐπολέμησα, Προυσίου δὲ πολεμοῦντος βοηθῶν ἐκείνῳ συνεξεῖλον αὐτούς, ὑμῶν αἰτίων γενομένων· 18.51.7. Λυσιμαχεῖς δέ, παραλόγως ἀναστάτους γεγονότας ὑπὸ Θρᾳκῶν, οὐκ ἀδικεῖν Ῥωμαίους κατάγων καὶ συνοικίζων· 2.55.7.  On possessing himself of it, he destroyed it with such systematic cruelty and animosity, that nobody would have thought it possible that it could ever be re-inhabited. 3.60.2.  Once arrived there he at first encamped at the very foot of the Alps to refresh his forces. 3.65.7.  Both of the leaders and their cavalry were so anxious to join battle that at the opening of the action the javelineers had no time to discharge their first volley, but gave way at once and retired through the gaps between the troops of their own cavalry, in terror of the impending charge and fearful of being trodden under foot by the horsemen who were bearing down on them. 3.70.1.  Tiberius, elated and overjoyed by his success, was all eagerness to bring on a decisive battle as soon as possible. 4.65.6.  The king, taking possession of this town too, advanced from it and encamped before a strong place in the territory of Calydon called Elaus admirably fortified by walls and other defences, Attalus having undertaken for the Aetolians the expense of construction. 5.65.3.  Phoxidas the Achaean, Ptolemy the son of Thraseas, and Andromachus of Aspendus exercised together in one body the phalanx and the Greek mercenaries, 5.70.5.  Having obtained possession of both the above cities, which came to terms with him, he felt confident in the success of his future operations, as the territory subject to them was easily capable of supplying his whole army with food, and of furnishing everything necessary for the expedition in abundance. 8.11.2.  So that either this author must be a liar and a flatterer in the prefatory remarks at the outset of his history, or he is entirely foolish and childish in his assertions about particulars, imagining that by senseless and far-fetched abuse he will insure his own credit and gain acceptance for his laudatory estimate of Philip. 16.39.4.  and after a short time those Jews who inhabited the holy place called Jerusalem, surrendered to him. 18.4.7.  As for the people of Cius, it was not I who made war on them, but when Prusias did so I helped him to exterminate them, and all through your fault. 18.51.7.  As for the Lysimachians, who had been unexpectedly expelled from their homes by the Thracians, he was doing no injury to Rome in bringing them back and resettling them;
18. Septuagint, 1 Maccabees, 3.41, 7.33, 8.23, 10.25-10.26, 10.29-10.31, 10.40, 11.22-11.23, 11.30, 11.33, 12.6, 12.35, 13.36, 13.39, 14.20, 14.28, 19.2 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319, 327, 329, 330, 335, 337, 340, 341, 345, 353
3.41. When the traders of the region heard what was said to them, they took silver and gold in immense amounts, and fetters, and went to the camp to get the sons of Israel for slaves. And forces from Syria and the land of the Philistines joined with them. 7.33. After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king. 8.23. May all go well with the Romans and with the nation of the Jews at sea and on land for ever, and may sword and enemy be far from them. 10.25. So he sent a message to them in the following words:"King Demetrius to the nation of the Jews, greeting. 10.26. Since you have kept your agreement with us and have continued your friendship with us, and have not sided with our enemies, we have heard of it and rejoiced. 10.29. And now I free you and exempt all the Jews from payment of tribute and salt tax and crown levies, 10.30. and instead of collecting the third of the grain and the half of the fruit of the trees that I should receive, I release them from this day and henceforth. I will not collect them from the land of Judah or from the three districts added to it from Samaria and Galilee, from this day and for all time. 10.31. And let Jerusalem and her environs, her tithes and her revenues, be holy and free from tax. 10.40. I also grant fifteen thousand shekels of silver yearly out of the kings revenues from appropriate places. 11.22. When he heard this he was angry, and as soon as he heard it he set out and came to Ptolemais; and he wrote Jonathan not to continue the siege, but to meet him for a conference at Ptolemais as quickly as possible. 11.23. When Jonathan heard this, he gave orders to continue the siege; and he chose some of the elders of Israel and some of the priests, and put himself in danger, 11.30. King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 11.33. To the nation of the Jews, who are our friends and fulfil their obligations to us, we have determined to do good, because of the good will they show toward us. 12.6. "Jonathan the high priest, the senate of the nation, the priests, and the rest of the Jewish people to their brethren the Spartans, greeting. 12.35. When Jonathan returned he convened the elders of the people and planned with them to build strongholds in Judea, 13.36. "King Demetrius to Simon, the high priest and friend of kings, and to the elders and nation of the Jews, greeting. 13.39. We pardon any errors and offenses committed to this day, and cancel the crown tax which you owe; and whatever other tax has been collected in Jerusalem shall be collected no longer. 14.20. This is a copy of the letter which the Spartans sent: "The rulers and the city of the Spartans to Simon the high priest and to the elders and the priests and the rest of the Jewish people, our brethren, greeting. 14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us:
19. Septuagint, 3 Maccabees, 1.8 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319
1.8. Since the Jews had sent some of their council and elders to greet him, to bring him gifts of welcome, and to congratulate him on what had happened, he was all the more eager to visit them as soon as possible.
20. Septuagint, 2 Maccabees, 1.10, 1.20, 1.30, 3.3, 4.11, 4.24, 4.44, 9.16, 11.17, 11.22, 11.27, 11.30, 13.13, 14.33 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319, 324, 328, 333, 337, 343, 345, 353
1.10. Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.' 1.20. But after many years had passed, when it pleased God, Nehemiah, having been commissioned by the king of Persia, sent the descendants of the priests who had hidden the fire to get it. And when they reported to us that they had not found fire but thick liquid, he ordered them to dip it out and bring it.' 1.30. Then the priests sang the hymns." 3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.24. But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.' 4.44. When the king came to Tyre, three men sent by the senate presented the case before him.' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 11.17. John and Absalom, who were sent by you, have delivered your signed communication and have asked about the matters indicated therein.' 11.22. The king's letter ran thus:'King Antiochus to his brother Lysias, greeting.' 11.27. To the nation the king's letter was as follows:'King Antiochus to the senate of the Jews and to the other Jews, greeting.' 11.30. Therefore those who go home by the thirtieth day of Xanthicus will have our pledge of friendship and full permission" 13.13. After consulting privately with the elders, he determined to march out and decide the matter by the help of God before the king's army could enter Judea and get possession of the city.' 14.33. he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.'
21. Cicero, Pro Flacco, 28.66 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 349
22. Dead Sea Scrolls, 2Q, 30 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 346
23. Septuagint, Ecclesiasticus (Siracides), 39.26, 40.21, 47.9, 50.17-50.18 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 326, 332, 334, 335
39.26. Basic to all the needs of mans life are water and fire and iron and salt and wheat flour and milk and honey,the blood of the grape, and oil and clothing. 40.21. The flute and the harp make pleasant melody,but a pleasant voice is better than both. 47.9. He placed singers before the altar,to make sweet melody with their voices. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High. 50.18. And the singers praised him with their voices in sweet and full-toned melody.
24. Septuagint, Judith, 4.8, 6.16, 8.10, 10.6, 11.14, 13.12, 15.8 (2nd cent. BCE - 0th cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319
4.8. So the Israelites did as Joakim the high priest and the senate of the whole people of Israel, in session at Jerusalem, had given order. 6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened. 8.10. she sent her maid, who was in charge of all she possessed, to summon Chabris and Charmis, the elders of her city. 10.6. Then they went out to the city gate of Bethulia, and found Uzziah standing there with the elders of the city, Chabris and Charmis. 11.14. They have sent men to Jerusalem, because even the people living there have been doing this, to bring back to them permission from the senate. 13.12. When the men of her city heard her voice, they hurried down to the city gate and called together the elders of the city. 15.8. Then Joakim the high priest, and the senate of the people of Israel who lived at Jerusalem, came to witness the good things which the Lord had done for Israel, and to see Judith and to greet her.
25. Hebrew Bible, Daniel, 11.14 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 339
11.14. "וּבָעִתִּים הָהֵם רַבִּים יַעַמְדוּ עַל־מֶלֶךְ הַנֶּגֶב וּבְנֵי פָּרִיצֵי עַמְּךָ יִנַּשְּׂאוּ לְהַעֲמִיד חָזוֹן וְנִכְשָׁלוּ׃", 11.14. "And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble.",
26. Philo of Alexandria, On The Special Laws, 1.76, 1.186 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 344, 349
1.76. But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world. 1.186. When the third season takes place in the seventh month at the autumnal equinox, at the beginning of the month, the feast which begins the sacred month named "the feast of trumpets" and which was discussed earlier is celebrated. On the tenth day the fast takes place which they take seriously--not only those who are zealous about piety and holiness, but even those who do nothing religious the rest of the time. For all are astounded, overcome with the sacredness of it; in fact, at that time the worse compete with the better in selfcontrol and virtue.
27. Philo of Alexandria, Against Flaccus, 74 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319
74. for he arrested thirty-eight members of our council of elders, which our saviour and benefactor, Augustus, elected to manage the affairs of the Jewish nation after the death of the king of our own nation, having sent written commands to that effect to Manius Maximus when he was about to take upon himself for the second time the government of Egypt and of the country, he arrested them, I say, in their own houses, and commanded them to be thrown into prison, and arranged a splendid procession to send through the middle of the market-place a body of old men prisoners, with their hands bound, some with thongs and others with iron chains, whom he led in this plight into the theatre, a most miserable spectacle, and one wholly unsuited to the times.
28. Philo of Alexandria, On The Embassy To Gaius, 157 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 352
157. But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition.
29. Dionysius of Halycarnassus, Roman Antiquities, 10.16 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: nan nan
30. Diodorus Siculus, Historical Library, 18.56.4, 20.107.2 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 340, 342
18.56.4.  Moreover, we restore those who have been driven out or exiled from the cities by our generals from the time when Alexander crossed into Asia; and we decree that those who are restored by us, in full possession of their property, undisturbed by faction, and enjoying a complete amnesty, shall exercise their rights as citizens in their native states; and if any measures have been passed to their disadvantage, let such measures be void, except as concerning those who had been exiled for blood guilt or impiety in accordance with the law. 20.107.2.  Lysimachus with his army crossed from Europe to Asia, and since the inhabitants of Lampsacus and Parium came over to him willingly, he left them free, but when he took Sigeum by force, he installed a garrison there. Next, giving his general Prepelaüs six thousand foot-soldiers and a thousand horse, he sent him to win over the cities throughout Aeolis and Ionia; as for himself, he first attempted to invest Abydus and set about preparing missiles and engines and the other equipment;
31. Philo of Alexandria, On The Life of Moses, 2.239 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 334
2.239. O! Master how can any one sing your praises adequately, with what mouth, with what tongue, with what organisation of voice? Can the stars become a chorus and pour forth any melody which shall be worthy of the subject? Even if the whole of the heaven were to be dissolved into voice, would it be able to recount even a portion of your virtues? "Very rightly," says God, "have the daughters of Shalpaath spoken."
32. Josephus Flavius, Against Apion, 2.77 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 352
2.77. we also offer perpetual sacrifices for them; nor do we only offer them every day at the common expenses of all the Jews, but although we offer no other such sacrifices out of our common expenses, no, not for our own children, yet do we this as a peculiar honor to the emperors, and to them alone, while we do the same to no other person whomsoever.
33. Josephus Flavius, Jewish War, 2.31, 2.409, 2.592, 5.229, 6.299 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 333, 334, 335, 347, 352
2.31. And he added, that it was the foresight his father had of that his barbarity, which made him never give him any hopes of the kingdom, but when his mind was more infirm than his body, and he was not able to reason soundly, and did not well know what was the character of that son, whom in his second testament he made his successor; and this was done by him at a time when he had no complaints to make of him whom he had named before, when he was sound in body, and when his mind was free from all passion. 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.592. o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege; 5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration. 6.299. running about among the clouds, and surrounding of cities. Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner [court of the] temple, as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise,
34. Josephus Flavius, Jewish Antiquities, 3.195, 3.221, 3.227, 4.73, 7.305, 8.94, 8.130, 8.218, 9.269, 11.16, 11.60, 11.89, 11.108, 11.128, 11.327, 11.338, 12.9, 12.62, 12.133, 12.136, 12.138-12.144, 12.148, 12.150, 12.153, 12.246, 13.50, 13.224, 13.242, 13.245, 13.250, 13.272, 13.428, 14.248, 14.250, 14.323, 15.401, 16.14, 18.312, 20.216 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356
3.195. which shekel is a piece among the Hebrews, and is equal to four Athenian drachmae. 3.221. Now the charger and the bowl were of silver, and together they weighed two hundred shekels, but the bowl cost no more than seventy shekels; and these were full of fine flour mingled with oil, such as they used on the altar about the sacrifices. They brought also a young bullock, and a ram, with a lamb of a year old, for a whole burnt-offering, as also a goat for the forgiveness of sins. 3.227. they then cleanse the bodies, and divide them into parts, and salt them with salt, and lay them upon the altar, while the pieces of wood are piled one upon another, and the fire is burning; they next cleanse the feet of the sacrifices, and the inwards, in an accurate manner and so lay them to the rest to be purged by the fire, while the priests receive the hides. This is the way of offering a burnt-offering. 4.73. Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit. 7.305. 3. And now David being freed from wars and dangers, and enjoying for the future a profound peace, composed songs and hymns to God of several sorts of metre; some of those which he made were trimeters, and some were pentameters. He also made instruments of music, and taught the Levites to sing hymns to God, both on that called the sabbath day, and on other festivals. 8.94. and two hundred thousand trumpets, according to the command of Moses; also two hundred thousand garments of fine linen for the singers, that were Levites. And he made musical instruments, and such as were invented for singing of hymns, called Nablee and Cindree, [psalteries and harps,] which were made of electrum, [the finest brass,] forty thousand. 8.130. 1. After the building of the temple, which, as we have before said, was finished in seven years, the king laid the foundation of his palace, which he did not finish under thirteen years, for he was not equally zealous in the building of this palace as he had been about the temple; for as to that, though it was a great work, and required wonderful and surprising application, yet God, for whom it was made, so far co-operated therewith, that it was finished in the forementioned number of years: 8.218. The king was pleased with this advice, and thought it agreeable to the dignity of his government to give them such an answer. Accordingly, when the multitude was come together to hear his answer on the third day, all the people were in great expectation, and very intent to hear what the king would say to them, and supposed they should hear somewhat of a kind nature; but he passed by his friends, and answered as the young men had given him counsel. Now this was done according to the will of God, that what Ahijah had foretold might come to pass. 9.269. So they both slew the sacrifices, and burnt the burnt-offerings, while the Levites stood round about them, with their musical instruments, and sang hymns to God, and played on their psalteries, as they were instructed by David to do, and this while the rest of the priests returned the music, and sounded the trumpets which they had in their hands; and when this was done, the king and the multitude threw themselves down upon their face, and worshipped God. 11.16. I permit them to have the same honor which they were used to have from their forefathers, as also for their small cattle, and for wine and oil, two hundred and five thousand and five hundred drachmae; and for wheat flour, twenty thousand and five hundred artabae; and I give order that these expenses shall be given them out of the tributes due from Samaria. 11.60. He also sent letters to those rulers that were in Syria and Phoenicia to cut down and carry cedar trees from Lebanon to Jerusalem, and to assist him in building the city. He also wrote to them, that all the captives who should go to Judea should be free; 11.89. Now at this time Sisinnes, the governor of Syria and Phoenicia, and Sathrabuzanes, with certain others, came up to Jerusalem, and asked the rulers of the Jews, by whose grant it was that they built the temple in this manner, since it was more like to a citadel than a temple? and for what reason it was that they built cloisters and walls, and those strong ones too, about the city? 11.108. The priests also and the Levites set the porters at every gate, according to the laws of Moses. The Jews also built the cloisters of the inner temple that were round about the temple itself. 11.128. And I enjoin you not to lay any treacherous imposition, or any tributes, upon their priests or Levites, or sacred singers, or porters, or sacred servants, or scribes of the temple. 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 12.9. Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy. 12.62. According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. 12.133. But afterward, when Antiochus subdued those cities of Celesyria which Scopas had gotten into his possession, and Samaria with them, the Jews, of their own accord, went over to him, and received him into the city [Jerusalem], and gave plentiful provision to all his army, and to his elephants, and readily assisted him when he besieged the garrison which was in the citadel of Jerusalem. 12.136. He also saith, in the same book, that “when Seopas was conquered by Antiochus, Antiochus received Batanea, and Samaria, and Abila, and Gadara; and that, a while afterwards, there came in to him those Jews that inhabited near that temple which was called Jerusalem; concerning which, although I have more to say, and particularly concerning the presence of God about that temple, yet do I put off that history till another opportunity.” 12.138. “King Antiochus To Ptolemy, Sendeth Greeting. /p “Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel, 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.140. And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and [six] sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 12.148. “King Antiochus To Zeuxis His Father, Sendeth Greeting. /p “If you are in health, it is well. I also am in health. 12.150. for I am persuaded that they will be well-disposed guardians of our possessions, because of their piety towards God, and because I know that my predecessors have borne witness to them, that they are faithful, and with alacrity do what they are desired to do. I will, therefore, though it be a laborious work, that thou remove these Jews, under a promise, that they shall be permitted to use their own laws. 12.153. Take care likewise of that nation, as far as thou art able, that they may not have any disturbance given them by any one.” Now these testimonials which I have produced are sufficient to declare the friendship that Antiochus the Great bare to the Jews. 12.246. 3. King Antiochus returning out of Egypt for fear of the Romans, made an expedition against the city Jerusalem; and when he was there, in the hundred and forty-third year of the kingdom of the Seleucidse, he took the city without fighting, those of his own party opening the gates to him. 13.50. and as to the poll-money, which ought to be given me for every head of the inhabitants of Judea, and of the three toparchies that adjoin to Judea, Samaria, and Galilee, and Perea, that I relinquish to you for this time, and for all time to come. 13.224. who readily accepted of the invitation, and sent to Antiochus great sums of money and provisions for those that besieged Dora, and thereby supplied them very plentifully, so that for a little while he was looked upon as one of his most intimate friends; but still Trypho fled from Dora to Apamia, where he was taken during the siege, and put to death, when he had reigned three years. 13.242. And when Hyrcanus sent to Antiochus, and desired there might be a truce for seven days, because of the festival, he gave way to this piety towards God, and made that truce accordingly. And besides that, he sent in a magnificent sacrifice, bulls with their horns gilded, with all sorts of sweet spices, and with cups of gold and silver. 13.245. 3. Accordingly, Hyrcanus took this moderation of his kindly; and when he understood how religious he was towards the Deity, he sent an embassage to him, and desired that he would restore the settlements they received from their forefathers. So he rejected the counsel of those that would have him utterly destroy the nation, by reason of their way of living, which was to others unsociable, and did not regard what they said. 13.250. and marched along with him when he made an expedition against the Parthians; of which Nicolaus of Damascus is a witness for us; who in his history writes thus: 13.272. But Antiochus Cyzicenus coming into Syria, continued many years at war with his brother. Now Hyrcanus lived all this while in peace; 13.428. Now the eiders of the Jews, and Hyrcanus with them, went in unto the queen, and desired that she would give them her sentiments about the present posture of affairs, for that Aristobulus was in effect lord of almost all the kingdom, by possessing of so many strong holds, and that it was absurd for them to take any counsel by themselves, how ill soever she were, whilst she was alive, and that the danger would be upon them in no long time. 14.248. and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.250. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.323. 6. The same thing did Antony write to the Sidonians, and the Antiochians, and the Aradians. We have produced these decrees, therefore, as marks for futurity of the truth of what we have said, that the Romans had a great concern about our nation. 15.401. but within this wall, and on the very top of all, there ran another wall of stone also, having, on the east quarter, a double cloister, of the same length with the wall; in the midst of which was the temple itself. This cloister looked to the gates of the temple; and it had been adorned by many kings in former times; 16.14. He also conducted him to the city Jerusalem, where all the people met him in their festival garments, and received him with acclamations. Agrippa also offered a hecatomb of sacrifices to God; and feasted the people, without omitting any of the greatest dainties that could be gotten. 18.312. There was also the city Nisibis, situate on the same current of the river. For which reason the Jews, depending on the natural strength of these places, deposited in them that half shekel which every one, by the custom of our country, offers unto God, as well as they did other things devoted to him; for they made use of these cities as a treasury, 20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing.
35. New Testament, Matthew, 17.24 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 346
17.24. Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα; 17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma?"
36. New Testament, Acts, 5.21, 19.9 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319, 325
5.21. ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. Παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῷ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς. 19.9. ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπʼ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου . 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 19.9. But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
37. Mishnah, Shekalim, 1.3, 1.5-1.6, 4.1 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 346, 350, 351
1.3. "בַּחֲמִשָּׁה עָשָׂר בּוֹ, שֻׁלְחָנוֹת הָיוּ יוֹשְׁבִין בַּמְּדִינָה. בְּעֶשְׂרִים וַחֲמִשָּׁה, יָשְׁבוּ בַּמִּקְדָּשׁ. מִשֶּׁיָּשְׁבוּ בַּמִּקְדָּשׁ, הִתְחִילוּ לְמַשְׁכֵּן. אֶת מִי מְמַשְׁכְּנִין, לְוִיִּם וְיִשְׂרְאֵלִים, גֵּרִים וַעֲבָדִים מְשֻׁחְרָרִים, אֲבָל לֹא נָשִׁים וַעֲבָדִים וּקְטַנִּים. כָּל קָטָן שֶׁהִתְחִיל אָבִיו לִשְׁקוֹל עַל יָדוֹ, שׁוּב אֵינוֹ פּוֹסֵק. וְאֵין מְמַשְׁכְּנִין אֶת הַכֹּהֲנִים מִפְּנֵי דַּרְכֵּי שָׁלוֹם: \n", 1.5. "אַף עַל פִּי שֶׁאָמְרוּ, אֵין מְמַשְׁכְּנִין נָשִׁים וַעֲבָדִים וּקְטַנִּים, אִם שָׁקְלוּ מְקַבְּלִין מִיָּדָן. הַנָּכְרִי וְהַכּוּתִי שֶׁשָּׁקְלוּ, אֵין מְקַבְּלִין מִיָּדָן. וְאֵין מְקַבְּלִין מִיָּדָן קִנֵּי זָבִין וְקִנֵּי זָבוֹת וְקִנֵּי יוֹלְדוֹת, וְחַטָאוֹת וַאֲשָׁמוֹת. (אֲבָל) נְדָרִים וּנְדָבוֹת, מְקַבְּלִין מִיָּדָן. זֶה הַכְּלָל, כָּל שֶׁנִּדָּר וְנִדָּב, מְקַבְּלִין מִיָּדָן. כָּל שֶׁאֵין נִדָּר וְנִדָּב אֵין מְקַבְּלִין מִיָּדָן. וְכֵן הוּא מְפֹרָשׁ עַל יְדֵי עֶזְרָא, שֶׁנֶּאֱמַר (עזרא ד) לֹא לָכֶם וְלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ: \n", 1.6. "וְאֵלּוּ שֶׁחַיָּבִין בַּקָּלְבּוֹן, לְוִיִּם וְיִשְׂרְאֵלִים וְגֵרִים וַעֲבָדִים מְשֻׁחְרָרִים, אֲבָל לֹא כֹּהֲנִים וְנָשִׁים וַעֲבָדִים וּקְטַנִּים. הַשּׁוֹקֵל עַל יְדֵי כֹּהֵן, עַל יְדֵי אִשָּׁה, עַל יְדֵי עֶבֶד, עַל יְדֵי קָטָן, פָּטוּר. וְאִם שָׁקַל עַל יָדוֹ וְעַל יַד חֲבֵרוֹ, חַיָּב בְּקָלְבּוֹן אֶחָד. רַבִּי מֵאִיר אוֹמֵר, שְׁנֵי קָלְבּוֹנוֹת. הַנּוֹתֵן סֶלַע וְנוֹטֵל שֶׁקֶל, חַיָּב שְׁנֵי קָלְבּוֹנוֹת: \n", 4.1. "הַתְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ, לוֹקְחִין בָּהּ תְּמִידִין וּמוּסָפִין וְנִסְכֵּיהֶם, הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, וְכָל קָרְבְּנוֹת הַצִּבּוּר. שׁוֹמְרֵי סְפִיחִים בַּשְּׁבִיעִית, נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רַבִּי יוֹסֵי אוֹמֵר, (אַף הָרוֹצֶה) מִתְנַדֵּב שׁוֹמֵר חִנָּם. אָמְרוּ לוֹ, אַף אַתָּה אוֹמֵר, שֶׁאֵינָן בָּאִין אֶלָּא מִשֶּׁל צִבּוּר: \n", 1.3. "On the fifteenth of [Adar] they would set up tables [of money changers] in the provinces. On the twenty-fifth they set them up in the Temple. When [the tables] were set up in the Temple, they began to exact pledges [from those who had not paid]. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace.", 1.5. "Even though they said, “they don’t exact pledges from women, slaves or minors, [yet] if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3).", 1.6. "The following are liable [to pay] the kalbon (surcharge): Levites and Israelites and converts and freed slaves; but not priests or women or slaves or minors. If a man paid the shekel on behalf of a priest, or on behalf of a woman, or on behalf of a slave, or on behalf of a minor, he is exempt. If a man paid the shekel on his own behalf and on behalf of his fellow he is liable for one kalbon. Rabbi Meir says: two kalbons. If one gave a sela and received a shekel, he is liable to pay two kalbons.", 4.1. "What did they do with the appropriation? They bring with it the daily burnt-offerings (tamidim) and the additional burnt-offerings (musafim) and their libations, the omer and the two loaves and the showbread and all the other public offerings. Those who guard the aftergrowths of the seventh year take their wages out of the appropriation from the chamber. Rabbi Yose says: [if a man wished] he could volunteer to watch without payment. But they said to him: you too admit that they can only be offered out of public funds.",
38. Mishnah, Arakhin, 2.3-2.6 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 333, 334
2.3. "אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ וְלֹא מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמֹנֶה. אֵין פּוֹחֲתִין מִשְּׁנֵי נְבָלִין וְלֹא מוֹסִיפִין עַל שִׁשָּׁה. אֵין פּוֹחֲתִין מִשְּׁנֵי חֲלִילִין וְלֹא מוֹסִיפִין עַל שְׁנֵים עָשָׂר. וּבִשְׁנֵים עָשָׂר יוֹם בַּשָּׁנָה הֶחָלִיל מַכֶּה לִפְנֵי הַמִּזְבֵּחַ. בִּשְׁחִיטַת פֶּסַח רִאשׁוֹן, וּבִשְׁחִיטַת פֶּסַח שֵׁנִי, וּבְיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, וּבְיוֹם טוֹב שֶׁל עֲצֶרֶת, וּבִשְׁמוֹנַת יְמֵי הֶחָג, וְלֹא הָיָה מַכֶּה בְּאַבּוּב שֶׁל נְחשֶׁת אֶלָּא בְּאַבּוּב שֶׁל קָנֶה, מִפְּנֵי שֶׁקּוֹלוֹ עָרֵב. וְלֹא הָיָה מַחֲלִיק אֶלָּא בְאַבּוּב יְחִידִי, מִפְּנֵי שֶׁהוּא מַחֲלִיק יָפֶה: \n" 2.4. "וְעַבְדֵי הַכֹּהֲנִים הָיוּ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, מִשְׁפְּחוֹת בֵּית הַפְּגָרִים וּבֵית צְפָרְיָא וּמֵאֶמָּאוֹם הָיוּ מַשִּׂיאִין לַכְּהֻנָּה. רַבִּי חֲנַנְיָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, לְוִיִּם הָיוּ: \n", 2.5. "אֵין פּוֹחֲתִין מִשִּׁשָּׁה טְלָאִים הַמְבֻקָּרִין בְּלִשְׁכַּת הַטְּלָאִים, כְּדַי לַשַּׁבָּת וְלִשְׁנֵי יָמִים טוֹבִים שֶׁל רֹאשׁ הַשָּׁנָה, וּמוֹסִיפִין עַד לְעוֹלָם. אֵין פּוֹחֲתִין מִשְּׁתֵּי חֲצוֹצְרוֹת, וּמוֹסִיפִין עַד לְעוֹלָם. אֵין פּוֹחֲתִין מִתִּשְׁעָה כִנּוֹרוֹת, וּמוֹסִיפִין עַד לְעוֹלָם. וְהַצִּלְצָל לְבָד: \n", 2.6. "אֵין פּוֹחֲתִין מִשְּׁנֵים עָשָׂר לְוִיִּם עוֹמְדִים עַל הַדּוּכָן, וּמוֹסִיפִין עַד לְעוֹלָם. אֵין קָטָן נִכְנָס לָעֲזָרָה לַעֲבוֹדָה אֶלָּא בְשָׁעָה שֶׁהַלְוִיִּם עוֹמְדִים בַּשִּׁיר. וְלֹא הָיוּ אוֹמְרִים בְּנֵבֶל וְכִנּוֹר אֶלָּא בַפֶּה, כְּדֵי לִתֵּן תְּבַל בַּנְּעִימָה. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אֵין עוֹלִין לַמִּנְיָן, וְאֵין עוֹמְדִים עַל הַדּוּכָן, אֶלָּא בָאָרֶץ הָיוּ עוֹמְדִין, וְרָאשֵׁיהֶן מִבֵּין רַגְלֵי הַלְוִיִּם, וְצוֹעֲרֵי הַלְוִיִּם הָיוּ נִקְרָאִין: \n", 2.3. "There are never less than twenty-one blasts in the Temple and never more than forty-eight. There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve. On twelve days in the year the flute was played before the altar: At the slaughtering of the first pesah, At the killing of the second pesah, On the first festival day of Pesah, On the festival day of Atzeret (Shavuot), And on the eight days of Sukkot. And they did not play on a pipe [abuv] of bronze but on a pipe of reed, because its tune is sweeter. Nor was anything but a single pipe used for closing a tune, because it makes a pleasant finale." 2.4. "They were slaves of the priests, the words of Rabbi Meir. Rabbi Yose said: they were of families from Bet Hapegarim, Bet-Zipparya and from Emmaus, places from which priests would marry [women]. Rabbi Hanina ben Antigonos said: they were Levites.", 2.5. "There were never less than six inspected lambs in the chamber of lambs, enough for Shabbat and the [two] festival days of Rosh Hashanah, and their number could be increased infinitely. There were never less than two trumpets and their number could be increased infinitely. There were never less than nine lyres, and their number could be increased infinitely. But there was only one cymbal.", 2.6. "There were never less than twelve levites standing on the platform and their number could be increased into infinity. No minor could enter the court of the sanctuary to take part in the service except when the Levites stood up to sing. Nor did they join in the singing with harp and lyre, but with the mouth alone, to add flavor to the music. Rabbi Eliezer ben Jacob said: they did not count in the required number, nor did they stand on the platform. Rather they would stand on the ground, so that their heads were between the feet of the levites. And they were called the youth of the Levites.",
39. Mishnah, Sukkah, 5.4 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 333
5.4. "חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים לִפְנֵיהֶם בַּאֲבוּקוֹת שֶׁל אוֹר שֶׁבִּידֵיהֶן, וְאוֹמְרִים לִפְנֵיהֶן דִּבְרֵי שִׁירוֹת וְתִשְׁבָּחוֹת. וְהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם וּבַחֲצוֹצְרוֹת וּבִכְלֵי שִׁיר בְּלֹא מִסְפָּר, עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, כְּנֶגֶד חֲמִשָּׁה עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן לְוִיִּים עוֹמְדִין בִּכְלֵי שִׁיר וְאוֹמְרִים שִׁירָה. וְעָמְדוּ שְׁנֵי כֹהֲנִים בַּשַּׁעַר הָעֶלְיוֹן שֶׁיּוֹרֵד מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, וּשְׁתֵּי חֲצוֹצְרוֹת בִּידֵיהֶן. קָרָא הַגֶּבֶר, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לְמַעְלָה עֲשִׂירִית, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לָעֲזָרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הָיוּ תוֹקְעִין וְהוֹלְכִין, עַד שֶׁמַּגִּיעִין לַשַּׁעַר הַיּוֹצֵא מִזְרָח. הִגִּיעוּ לַשַּׁעַר הַיּוֹצֵא מִמִּזְרָח, הָפְכוּ פְנֵיהֶן לַמַּעֲרָב, וְאָמְרוּ, אֲבוֹתֵינוּ שֶׁהָיוּ בַמָּקוֹם הַזֶּה אֲחוֹרֵיהֶם אֶל הֵיכַל ה' וּפְנֵיהֶם קֵדְמָה, וְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ, וְאָנוּ לְיָהּ עֵינֵינוּ. רַבִּי יְהוּדָה אוֹמֵר, הָיוּ שׁוֹנִין וְאוֹמְרִין, אָנוּ לְיָהּ, וּלְיָהּ עֵינֵינוּ: \n", 5.4. "Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”",
40. Plutarch, Demosthenes, 47 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 320
41. Tosefta, Ketuvot, 13.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 348
42. Tacitus, Histories, 5.13 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 335
5.13.  Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.
43. Appian, The Syrian Wars, 1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 322
44. Tosefta, Arakhin, 1.15 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 333
45. Tosefta, Taanit, 3.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 334
3.3. "הגיע זמן המשמר כהנים ולוים עולים לירושלים וישראל שבאותו משמר שאין יכולים לעלות לירושלים מתכנסים לעריהן וקורין [מעשה] בראשית ובטלים מן המלאכה כל אותה שבת רשב\"א אומר כהנים ולוים וכלי [שיר והעם] מעכבין [את העבודה באחד בניסן אין בו מנחה ונעילה משום שיש בו קרבן מוסף וקרבן עצים].",
46. Tosefta, Shekalim, 1.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 351
1.6. "המפריש שקלו ואבד והפריש אחר תחתיו ולא הספיק להקריבו עד שנמצא הראשון והרי שניהן עומדין זה וזה שקלים הראשון יפול לחדתין והשני יפול לעתיקין המפריש שקלו [להוציאו] הרי זה מעל המוציא שקלו של חבירו הרי זה מעל לקח בו קיני זבין קיני זבות יולדות המביא את חטאתו אשמו מן ההקדש השוקל שקלי זוזין מן ההקדש כיון שלקח מעל דברי רבי [שמעון] וחכמים אומרים לא מעל עד שיזרקו הדמים.",
47. Plutarch, Theseus, 29 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 320
48. Plutarch, Sayings of Kings And Commanders, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 345
49. Mishnah, Taanit, 4.2, 4.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 350, 351
4.2. "אֵלּוּ הֵן מַעֲמָדוֹת, לְפִי שֶׁנֶּאֱמַר (במדבר כח), צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת קָרְבָּנִי לַחְמִי, וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב, וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו, הִתְקִינוּ נְבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. עַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶׁל כֹּהֲנִים, שֶׁל לְוִיִּם, וְשֶׁל יִשְׂרְאֵלִים. הִגִּיעַ זְמַן הַמִּשְׁמָר לַעֲלוֹת, כֹּהֲנִים וּלְוִיִּם עוֹלִים לִירוּשָׁלַיִם, וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ מִשְׁמָר מִתְכַּנְּסִין לְעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית: \n", 4.5. "זְמַן עֲצֵי כֹהֲנִים וְהָעָם, תִּשְׁעָה. בְּאֶחָד בְּנִיסָן, בְּנֵי אָרַח בֶּן יְהוּדָה. בְּעֶשְׂרִים בְּתַמּוּז, בְּנֵי דָוִד בֶּן יְהוּדָה. בַּחֲמִשָּׁה בְאָב, בְּנֵי פַרְעֹשׁ בֶּן יְהוּדָה. בְּשִׁבְעָה בוֹ, בְּנֵי יוֹנָדָב בֶּן רֵכָב. בַּעֲשָׂרָה בוֹ, בְּנֵי סְנָאָה בֶן בִּנְיָמִין. בַּחֲמִשָּׁה עָשָׂר בּוֹ, בְּנֵי זַתּוּא בֶן יְהוּדָה, וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכָל מִי שֶׁטָּעָה בְשִׁבְטוֹ, וּבְנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. בְּעֶשְׂרִים בּוֹ, בְּנֵי פַחַת מוֹאָב בֶּן יְהוּדָה. בְּעֶשְׂרִים בֶּאֱלוּל, בְּנֵי עָדִין בֶּן יְהוּדָה. בְּאֶחָד בְּטֵבֵת שָׁבוּ בְנֵי פַרְעֹשׁ שְׁנִיָּה. בְּאֶחָד בְּטֵבֵת לֹא הָיָה בוֹ מַעֲמָד, שֶׁהָיָה בוֹ הַלֵּל וְקָרְבַּן מוּסָף וְקָרְבַּן עֵצִים: \n", 4.2. "What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? [Therefore] the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad [at the Temple] in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation.", 4.5. "The times of the wood of the priests and the people was nine:On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.",
50. Plutarch, Pericles, 11.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 328
51. Plutarch, Cato The Younger, 13 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 320
52. Plutarch, Cicero, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 328
53. Plutarch, On The Education of Children, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 329
54. Plutarch, Demetrius, 47 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 320
55. Mishnah, Tamid, 5.3, 7.3 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 332, 334
5.3. "מְסָרוּם לַחַזָּנִים, הָיוּ מַפְשִׁיטִין אוֹתָם אֶת בִּגְדֵיהֶם, וְלֹא הָיוּ מַנִּיחִין עֲלֵיהֶם אֶלָּא מִכְנָסַיִם בִּלְבָד. וְחַלּוֹנוֹת הָיוּ שָׁם, וְכָתוּב עֲלֵיהֶם תַּשְׁמִישֵׁי הַכֵּלִים: \n", 7.3. "בִּזְמַן שֶׁכֹּהֵן גָּדוֹל רוֹצֶה לְהַקְטִיר, הָיָה עוֹלֶה בַכֶּבֶשׁ וְהַסְּגָן בִּימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ, אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. הוֹשִׁיט לוֹ הָרִאשׁוֹן הָרֹאשׁ וְהָרֶגֶל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. הוֹשִׁיט הַשֵּׁנִי לָרִאשׁוֹן שְׁתֵּי הַיָּדַיִם, נוֹתְנָן לְכֹהֵן גָּדוֹל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. נִשְׁמַט הַשֵּׁנִי וְהָלַךְ לוֹ. וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר כָּל הָאֵבָרִין, וְהוּא סוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן. וּבִזְמַן שֶׁהוּא רוֹצֶה, הוּא סוֹמֵךְ וַאֲחֵרִים זוֹרְקִין. בָּא לוֹ לְהַקִּיף אֶת הַמִּזְבֵּחַ. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. נָתְנוּ לוֹ יַיִן לְנַסֵּךְ, הַסְּגָן עוֹמֵד עַל הַקֶּרֶן וְהַסּוּדָרִים בְּיָדוֹ, וּשְׁנֵי כֹהֲנִים עוֹמְדִים עַל שֻׁלְחַן הַחֲלָבִים וּשְׁתֵּי חֲצוֹצְרוֹת שֶׁל כֶּסֶף בְּיָדָם, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ, וְהֵנִיף הַסְּגָן בַּסּוּדָרִין, וְהִקִּישׁ בֶּן אַרְזָא בַּצֶּלְצָל, וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר. הִגִּיעוּ לְפֶרֶק, תָּקְעוּ, וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק, תְּקִיעָה. וְעַל כָּל תְּקִיעָה, הִשְׁתַּחֲוָיָה. זֶה הוּא סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ, יְהִי רָצוֹן שֶׁיִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ, אָמֵן:", 5.3. "He then handed them over to the attendants, who stripped them of their garments, and they would leave on them only the pants. There were windows there on which was inscribed the name of the garment to which each was assigned.", 7.3. "If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen.",
56. Anon., Sifre Numbers, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 350
57. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 346
58. Porphyry, Philosophy From Oracles, None (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 321
59. Lactantius, Deaths of The Persecutors, 37.27.3 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 320
60. Porphyry, On Abstinence, 4.9 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 332
4.9. 9.But the Egyptian priests, through the proficiency which they made by this exercise, and similitude to divinity, knew that divinity does not pervade through man alone, and that soul is not enshrined in man alone on the earth, but that it nearly passes through all animals. On this account, in fashioning the images of the Gods, they assumed every animal, and for this purpose mixed together the human form and the forms of wild beasts, and again the bodies of birds with the body of a man. For a certain deity was represented by them in a human shape as far as to the neck, but the face was that of a bird, or a lion, or of some other animal. And again, another divine resemblance had a human head, but the other parts were those of certain other animals, some of which had an inferior, but others a superior position; through which they manifested, that these [i.e. brutes and men], through the decision of the Gods, communicated with each other, and that tame and savage animals are nurtured together with us, not without the concurrence of a certain divine will. Hence also, a lion is worshipped as a God, and a certain part of Egypt, which is called Nomos, has the surname of Leontopolis [or the city of the lion], and another is denominated Busiris [from an ox], and another Lycopolis [or the city of the wolf]. For they venerated the power of God which extends to all things through animals which are nurtured together, and which each of the Gods imparts. They also reverenced water and fire the most of all the elements, as being the principal causes of our safety. And these things are exhibited by them in temples; for even now, on opening the sanctuary of Serapis, the worship is performed through fire and water; he who sings the hymns making a libation with water, and exhibiting fire, when, standing on the |120 threshold of the temple, he invokes the God in the language of the Egyptians. Venerating, therefore, these elements, they especially reverence those things which largely participate of them, as partaking more abundantly of what is sacred. But after these, they venerate all animals, and in the village Anubis they worship a man, in which place also they sacrifice to him, and victims are there burnt in honour of him on an altar; but he shortly after only eats that which was procured for him as a man. Hence, as it is requisite to abstain from man, so likewise, from other animals. And farther still, the Egyptian priests, from their transcendent wisdom and association with divinity, discovered what animals are more acceptable to the Gods [when dedicated to them] than man. Thus they found that a hawk is dear to the sun, since the whole of its nature consists of blood and spirit. It also commiserates man, and laments over his dead body, and scatters earth on his eyes, in which these priests believe a solar light is resident. They likewise discovered that a hawk lives many years, and that, after it leaves the present life, it possesses a divining power, is most rational and prescient when liberated from the body, and gives perfection to statues, and moves temples. A beetle will be detested by one who is ignorant of and unskilled in divine concerns, but the Egyptians venerate it, as an animated image of the sun. For every beetle is a male, and emitting its genital seed in a muddy place, and having made it spherical, it turns round the seminal sphere in a way similar to that of the sun in the heavens. It likewise receives a period of twenty-eight days, which is a lunar period. In a similar manner, the Egyptians philosophise about the ram, the crocodile, the vulture, and the ibis, and, in short, about every animal; so that, from their wisdom and transcendent knowledge of divine concerns, they came at length to venerate all animals 11. An unlearned man, however, does not even suspect that they, not being borne along with the stream of the vulgar who know nothing, and not walking in the path of ignorance, but passing beyond the illiterate multitude, and that want of knowledge which befalls every one at first, were led to reverence things which are thought by the vulgar to be of no worth. SPAN
61. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 334
51a. כתנאי (דתניא) עבדי כהנים היו דברי ר' מאיר רבי יוסי אומר משפחת בית הפגרים ומשפחת בית ציפריא ומאמאום היו שהיו משיאין לכהונה,ר' חנינא בן אנטיגנוס אומר לוים היו מאי לאו בהא קא מיפלגי דמאן דאמר עבדים היו קסבר עיקר שירה בפה ומאן דאמר לוים היו קסבר עיקר שירה בכלי,ותסברא רבי יוסי מאי קסבר אי קסבר עיקר שירה בפה אפילו עבדים נמי אי קסבר עיקר שירה בכלי לוים אין ישראלים לא,אלא דכולי עלמא עיקר שירה בפה ובהא קא מיפלגי דמר סבר הכי הוה מעשה ומר סבר הכי הוה מעשה,למאי נפקא מינה למעלין מדוכן ליוחסין ולמעשר קא מיפלגי,מאן דאמר עבדים היו קסבר אין מעלין מדוכן ליוחסין ולא למעשר ומאן דאמר ישראל היו קסבר מעלין מדוכן ליוחסין אבל לא למעשר ומאן דאמר לוים היו קסבר מעלין מדוכן בין ליוחסין בין למעשר,ורבי ירמיה בר אבא אמר מחלוקת בשיר של שואבה דרבי יוסי בר יהודה סבר שמחה יתירה נמי דוחה את השבת ורבנן סברי שמחה יתירה אינה דוחה את השבת אבל בשיר של קרבן דברי הכל עבודה היא ודוחה את השבת,מיתיבי שיר של שואבה דוחה את השבת דברי רבי יוסי בר יהודה וחכמים אומרים אף יום טוב אינו דוחה תיובתא דרב יוסף תיובתא,לימא בשיר של שואבה הוא דפליגי אבל בשיר של קרבן דברי הכל דוחה את השבת לימא תיהוי תיובתא דרב יוסף בתרתי,אמר לך רב יוסף פליגי בשיר של שואבה והוא הדין לקרבן והאי דקמיפלגי בשיר של שואבה להודיעך כחו דרבי יוסי בר יהודה דאפילו דשואבה נמי דחי,והא קתני זהו חליל של בית השואבה שאינו דוחה לא את השבת ולא את יום טוב זהו דאינו דוחה אבל דקרבן דוחה מני אי נימא רבי יוסי בר יהודה האמר שיר של שואבה נמי דוחה אלא לאו רבנן ותיובתא דרב יוסף בתרתי תיובתא,מאי טעמא דמאן דאמר עיקר שירה בכלי דכתיב (דברי הימים ב כט, כז) ויאמר חזקיהו להעלות העולה להמזבח ובעת החל העולה החל שיר ה' והחצוצרות ועל ידי כלי דויד מלך ישראל,מ"ט דמאן דאמר עיקר שירה בפה דכתיב (דברי הימים ב ה, יג) ויהי כאחד למחצצרים ולמשוררים להשמיע קול אחד,ואידך נמי הא כתיב ויאמר חזקיהו הכי קאמר החל שיר ה' בפה על ידי כלי דויד מלך ישראל לבסומי קלא,ואידך נמי הא כתיב ויהי כאחד למחצצרים ולמשוררים הכי קאמר משוררים דומיא דמחצצרים מה מחצצרים בכלי אף משוררים בכלי:, big strongמתני׳ /strong /big מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו במוצאי יום טוב הראשון של חג ירדו לעזרת נשים ומתקנין שם תיקון גדול מנורות של זהב היו שם וארבעה ספלים של זהב בראשיהם וארבעה סולמות לכל אחד ואחד וארבעה ילדים מפירחי כהונה ובידיהם כדים של מאה ועשרים לוג שהן מטילין לכל ספל וספל מבלאי מכנסי כהנים ומהמייניהן מהן היו מפקיעין ובהן היו מדליקין ולא היה חצר בירושלים שאינה מאירה מאור בית השואבה,חסידים ואנשי מעשה היו מרקדין בפניהם 51a. This dispute is b parallel /b to another dispute between b i tanna’im /i , as it is taught /b in a mishna in tractate i Arakhin /i : The Temple musicians b were slaves of priests; /b this is b the statement of Rabbi Meir. Rabbi Yosei says: /b The musicians were not slaves; they were Israelites from b the family of the House of Happegarim and the family of the House of Tzipperaya. And they were from /b the city of b Emma’um, /b and their lineage was sufficiently distinguished b that they would marry /b their daughters b to /b members of b the priesthood. /b , b Rabbi Ḥanina ben Antigonus says: They were Levites. What, is it not that they disagree with regard to this; that the one who said /b that the musicians b were slaves holds /b that the b primary /b essence of b song /b is singing b with the mouth. /b Since the instrumental music is mere accompaniment, it could be performed by slaves. b And the one who said that /b the musicians b were Levites holds /b that the b primary /b essence of b song /b is accompaniment b by /b musical b instruments. /b Therefore, the musicians were Levites, who were tasked with the song that was part of the Temple service.,The Gemara asks: b And /b how can b you understand /b the mishna that way? According to that explanation, b what does Rabbi Yosei hold? If he holds /b that the b primary /b essence of b song /b is singing b with the mouth, /b then b even slaves /b can b also /b play the instruments. Why then does he require that the musicians be from Israelite families of distinguished lineage? b If he holds /b that the b primary /b essence of b song /b is accompaniment b by /b musical b instruments, /b he should have said: b Levites, yes, /b they may play the instruments, but b Israelites, no, /b they may not., b Rather, /b the explanation of the dispute is b that everyone agrees /b that the b primary /b essence of b song /b is singing b with the mouth /b and the musical instruments are merely for accompaniment. b And /b it is b with regard to this that they disagree: /b It is b that /b one b Sage holds /b that the b event /b took place in b this /b manner, i.e., slaves played the instruments, b and /b one b Sage holds /b that the b event /b took place in b this /b manner, i.e., Israelite families of distinguished lineage played the instruments.,The Gemara asks: b What /b practical halakhic b difference is there /b whether one group or another played the instruments? The Gemara answers: It is with regard b to /b whether b one elevates /b a Levite b from the platform to /b the presumptive status of distinguished b lineage and /b eligibility b to /b receive b tithes that they disagree. /b Is it possible to draw the conclusion that a family is of distinguished lineage or eligible to receive tithes based on the fact that a member or ancestor of that family played a musical instrument on the Temple platform?, b The one who said that /b the musicians b were slaves holds /b that b one does not elevate from the platform to /b the presumptive status of distinguished b lineage and /b eligibility b to /b receive b tithes. And the one who said that /b the musicians b were Israelites holds /b that b one elevates /b a Levite b from the platform /b to the presumptive status of distinguished b lineage but not /b eligibility b to /b receive b tithes. And the one who said that /b the musicians b were Levites holds /b that b one elevates /b a Levite b from the platform to /b the presumptive status of distinguished b lineage /b and eligibility b to /b receive b tithes. /b ,§ The Gemara cites an opinion that disagrees with that of Rav Yosef. b And Rabbi Yirmeya bar Abba said: The dispute /b between Rabbi Yosei bar Yehuda and the Rabbis b is with regard to the song of /b the b Drawing /b of the Water. b Rabbi Yosei bar Yehuda holds /b that b extra rejoicing also overrides Shabbat, and the Rabbis hold /b that b extra rejoicing does not override Shabbat. However, with regard to /b the b song that /b the Levites sang accompanying b an offering, everyone agrees /b that it is part of the Temple b service, and overrides Shabbat. /b ,The Gemara b raises an objection /b to the opinion of Rav Yosef that the dispute is with regard to the song that the Levites sang accompanying the daily offering: b The song of /b the b Drawing /b of the Water b overrides Shabbat; /b this is b the statement of Rabbi Yosei bar Yehuda. And the Rabbis say: It does not override even the Festival. /b Apparently, their dispute is with regard to the song of the Drawing of the Water. Say that this is b a conclusive refutation /b of the opinion b of Rav Yosef. /b The Gemara concludes: Indeed, it is b a conclusive refutation. /b ,The Gemara suggests: b Let us say, /b based on this i baraita /i , that b it is with regard to the song of /b the b Drawing /b of the Water alone b that they disagree; however, with regard to the song that /b the Levites sang accompanying b the /b daily b offering, everyone says /b that b it overrides Shabbat. /b If so, b let us say /b that b this will be a conclusive refutation of /b the opinion b of Rav Yosef on two /b counts. According to Rav Yosef, the dispute is with regard to the song of the Drawing of the Water, and not with regard to the song the Levites sang accompanying the daily offering. The above suggestion refutes both aspects of his opinion., b Rav Yosef /b could have b said to you: They disagree with regard to the song of /b the b Drawing /b of the Water b and the same is true for /b the song that the Levites sang accompanying b an offering. And /b the fact b that they disagree /b specifically b with regard to the song of /b the b Drawing /b of the Water and do not specifically mention the song that the Levites sang accompanying the daily offering b is to convey to you the far-reaching /b nature of the opinion b of Rabbi Yosei bar Yehuda, that even the /b song b of /b the b Drawing /b of the Water b also overrides /b Shabbat.,The Gemara asks: b But isn’t it taught /b in the mishna: b This is /b the b flute of the Place of the Drawing /b of the Water, b which overrides neither Shabbat nor /b the b Festival. /b By inference, b this is /b the flute b that does not override /b Shabbat; b however, /b the flute that accompanies b the /b daily b offering overrides /b Shabbat. The Gemara asks: b Who is /b the i tanna /i of the mishna? b If we say /b it is b Rabbi Yosei bar Yehuda, didn’t he say that the song of /b the b Drawing /b of the Water b also overrides /b Shabbat? b Rather, is it not the Rabbis, and /b say that this is b a conclusive refutation /b of b Rav Yosef on two /b counts. The Gemara concludes: Indeed, it is b a conclusive refutation. /b ,The Gemara asks: b What is the rationale /b for the opinion b of the one who said: /b The b primary /b essence of b song /b is singing accompanied b by /b musical b instruments? /b The Gemara answers: It is b as it is written: “And Hezekiah commanded to sacrifice the burnt-offering upon the altar. And when the burnt-offering began, the song of the Lord began also, and the trumpets, together with the instruments of David, king of Israel” /b (II Chronicles 29:27), indicating that the song of God that accompanies the offering is played by trumpets and other instruments.,The Gemara asks: b What is the rationale /b for the opinion b of the one who said: /b The b primary /b essence of b song /b is singing b with the mouth? /b The Gemara answers: It is b as it is written: “And it came to pass, when the trumpeters and the singers were as one to make one sound” /b (II Chronicles 5:13). Since the verse does not mention any musical instrument played with the singing other than the trumpets, and the trumpets were not sounded as accompaniment for the singers, apparently the primary essence of song is singing with the mouth. The trumpets were sounded in order to accompany the sacrifice of the daily and additional offerings with the requisite sounds of i tekia /i and i terua /i .,The Gemara asks: b And /b according to b the other /b i tanna /i b too, /b who holds that the primary essence of song is singing with the mouth, b isn’t it written: “And Hezekiah commanded /b …the song of the Lord began also, and the trumpets, together with the instruments,” indicating that the instruments are the primary essence? The Gemara answers: b This is what /b the verse b is saying: “The song of the Lord began,” /b indicates that the primary essence is b with the mouth; “with the instruments of David, King of Israel,” /b is b to sweeten the sound, /b as the instruments are merely to accompany and enhance the singing.,The Gemara asks: b And /b according to b the other /b i tanna /i b too, /b who holds that the primary essence of song is singing accompanied by musical instruments, b isn’t it written: “And it came to pass, when the trumpeters and the singers were as one,” /b indicating that the primary essence is with the mouth? The Gemara answers: b This is what /b the verse b is saying: /b Through their juxtaposition, one derives that the b singers /b are b similar to the trumpeters; just as trumpeters /b produce their sound b with an instrument, so too /b the b singers /b produce their song b with an instrument. /b , strong MISHNA: /strong b One who did not see the Celebration of the Place of the Drawing /b of the Water b never saw celebration in his days. /b This was the sequence of events: b At the conclusion of the first Festival /b day the priests and the Levites b descended /b from the Israelites’ courtyard b to the Women’s Courtyard, where they would introduce a significant repair, /b as the Gemara will explain. b There were golden candelabra /b atop poles b there /b in the courtyard. b And /b there were b four basins /b made b of gold at the top /b of each candelabrum. b And /b there were b four ladders for each and every /b pole b and /b there were b four children from the priesthood trainees, and in their hands /b were b pitchers /b with a capacity b of 120 i log /i /b of oil b that they would pour into each and every basin. From the worn trousers of the priests and their belts they would loosen /b and tear strips to use as wicks, b and with them they would light /b the candelabra. b And /b the light from the candelabra was so bright that b there was not a courtyard in Jerusalem that was not illuminated from the light of the Place of the Drawing /b of the Water.,The b pious and /b the b men of action would dance before /b the people who attended the celebration,
62. Methodius of Olympus, Symposium, 4.4 (4th cent. CE - 3rd cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 332
63. Jerome, Commentaria In Danielem, 11.14 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 339
64. Babylonian Talmud, Arakhin, None (6th cent. CE - missingth cent. CE)  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 334
11a. עשרה נקבים היו בה כל אחד ואחד מוציא עשרה מיני זמר נמצאת כולה מוציאה מאה מיני זמר במתניתא תנא היא אמה וגבוה אמה וקתא יוצא הימנה ועשרה נקבים היו בה כל אחד מוציא מאה מיני זמר נמצאת כולה מוציאה אלף מיני זמר אמר רב נחמן בר יצחק וסימניך מתניתא גוזמא:,ועבדי כהנים היו כו': לימא בהא קמיפלגי דמ"ד עבדים היו קסבר עיקר שירה בפה וכלי לבסומי קלא הוא דעבידא ומ"ד לוים היו קסבר עיקר שירה בכלי,ותסברא רבי יוסי מאי קסבר אי קסבר עיקר שירה בפה עבדים סגיא אי קסבר עיקר שירה בכלי לוים בעינן,לעולם קסבר עיקר שירה בפה והכא במעלין מדוכן ליוחסין ולמעשרות קמיפלגי,מ"ד עבדים היו קסבר אין מעלין מדוכן לא ליוחסין ולא למעשרות מ"ד לוים היו קסבר מעלין מדוכן בין ליוחסין בין למעשרות ולמ"ד ישראלים היו קסבר מעלין מדוכן ליוחסין ולא למעשרות:,תנו רבנן השיר מעכב את הקרבן דברי רבי מאיר וחכמים אומרים אינו מעכב,מ"ט דר' מאיר דאמר קרא (במדבר ח, יט) ואתנה את הלוים נתונים לאהרן ולבניו מתוך בני ישראל ולכפר על בני ישראל מה כפרה מעכבת אף שירה מעכבת,ורבנן ההוא לאידך דר' אלעזר דאמר ר"א מה כפרה ביום אף שירה ביום:,אמר רב יהודה אמר שמואל מנין לעיקר שירה מן התורה שנאמר (דברים יח, ז) ושרת בשם ה' אלהיו איזהו שירות שבשם הוי אומר זה שירה,ואימא נשיאות כפים מדכתיב (דברים י, ח) לשרתו ולברך בשמו מכלל דברכת כהנים לאו שירות היא,רב מתנה אמר מהכא (דברים כח, מז) תחת אשר לא עבדת את ה' אלהיך בשמחה ובטוב לבב איזו היא עבודה שבשמחה ובטוב לבב הוי אומר זה שירה ואימא דברי תורה דכתיב (תהלים יט, ט) פקודי ה' ישרים משמחי לב משמחי לב איקרי טוב לא איקרי,ואימא בכורים דכתיב (דברים כו, יא) ושמחת בכל הטוב טוב איקרי טוב לבב לא איקרי,א"ר מתנה מנין לביכורים שטעונין שירה אתיא טוב טוב מהכא,איני והא א"ר שמואל בר נחמני א"ר יונתן מנין שאין אומרים שירה אלא על היין שנאמר (שופטים ט, יג) ותאמר להם הגפן החדלתי את תירושי המשמח אלהים ואנשים אם אנשים משמח אלהים במה משמח מכאן שאין אומרים שירה אלא על היין,משכחת לה כדתני ר' יוסי פרי אתה מביא ואי אתה מביא משקין הביא ענבים ודרכן מנין ת"ל תביא:,חזקיה אמר מהכא (דברי הימים א טו, כב) וכנניהו שר הלוים (ישור) במשא כי מבין הוא אל תיקרי (ישור) אלא ישיר,בלווטי א"ר יוחנן מהכא (במדבר ד, מז) לעבוד עבודת עבודה איזהו עבודה שצריכה עבודה הוי אומר זו שירה,רבי יצחק אמר מהכא (תהלים פא, ג) שאו זמרה ותנו תוף כנור נעים עם נבל ר"נ בר יצחק אמר מהכא (ישעיה כד, יד) הם ישאו קולם ירונו בגאון ה' צהלו מים:,ותנא מייתי לה מהכא (במדבר ז, ט) ולבני קהת לא נתן כי עבודת הקדש עליהם בכתף ישאו ממשמע שנאמר בכתף איני יודע שישאו מה ת"ל ישאו אין ישאו אלא לשון שירה וכן הוא אומר (תהלים פא, ג) שאו זמרה ותנו תוף ואומר ישאו קולם ירונו וגו',חנניא בן אחי רבי יהושע אמר מהכא (שמות יט, יט) משה ידבר והאלהים יעננו בקול 11a. b There were ten holes in it /b and b each and every one /b would b emit ten types of tone. It /b therefore b emerges /b that the b entire /b instrument b emitted one hundred types of tone. It was taught in a i baraita /i : /b The i magreifa /i was b one cubit /b wide b and one cubit tall, and a handle protruded from it. /b It was hollow b and there were ten holes in it /b and b each one /b would b produce one hundred types of tone. It /b therefore b emerges /b that that the b entire /b instrument b emitted one thousand types of tone. Rav Naḥman bar Yitzḥak said: And your mnemonic /b to remember which of these two statements was said by Shmuel and which was taught in a i baraita /i is that the b i baraita /i /b expresses itself with b exaggeration, /b as it is common for i baraitot /i to exaggerate numbers.,§ The mishna teaches that the Temple musicians b were slaves of priests /b according to Rabbi Meir, whereas according to Rabbi Yosei they were Israelites of pure lineage, and according to Rabbi Ḥanina ben Antigonus they were Levites. The Gemara suggests: b Let us say /b that b they disagree about this; that the one who says they were slaves holds /b that the b primary component /b of b song /b in the Temple service is singing b with the mouth, and /b the b instrumental /b music b was performed /b merely b to sweeten the sound /b of the singing. Since the instrumental music is mere accompaniment, it could be performed by slaves. b And the one who says that /b the musicians b were Levites holds /b that the b primary component /b of b song /b in the Temple service is the music played b with instruments. /b Therefore, the musicians had to be Levites, who were tasked with the song that was part of the Temple service.,The Gemara responds: b And can you understand /b the disagreement in this manner? According to this suggestion, b what does Rabbi Yosei, /b who says that the musicians were Israelites of pure lineage, b hold? If he holds /b that the b primary component /b of b song /b in the Temple service is singing b with the mouth, /b then it should be b sufficient /b if b slaves /b play the instruments. Why would he require Israelites of pure lineage? And b if he holds /b that the b primary component /b of b song /b in the Temple service is the music played b with instruments, we /b should b require Levites /b to play the instruments.,The Gemara responds: b Actually, /b Rabbi Yosei b holds /b that the b primary component /b of b song /b in the Temple service is singing b with the mouth. And here, /b the i tanna’im /i b disagree about /b whether the musicians in the Temple may be b elevated from the /b musical b platform to /b the presumptive status of pure b lineage /b with regard to marriage b and /b eligibility b to /b receive Levitical b tithes. /b , b The one who says /b that the musicians b were slaves holds /b that people b cannot be elevated from the /b Temple musical b platform to /b the presumptive status of pure b lineage /b with regard to marriage b and /b eligibility b to /b receive b tithes. The one who says that /b the musicians b were Levites holds /b that b one elevates from the platform both to /b the presumptive status of pure b lineage and /b eligibility b to /b receive b tithes. And according to the one who says /b that the musicians b were Israelites, /b he b holds /b that b one elevates from the platform to /b the presumptive status of pure b lineage but not /b with regard to the eligibility b to /b receive b tithes. /b ,§ b The Sages taught /b in a i baraita /i : b The song /b that the Levites sing while a communal offering is being sacrificed b is an indispensable /b component of b the offering, /b which means that if the Levites did not sing, the offering is invalid. This is b the statement of Rabbi Meir. And the Rabbis say: It is not indispensable. /b ,The Gemara asks: b What is the reasoning of Rabbi Meir, /b i.e., from where does he derive his opinion? The Gemara answers: It is b as the verse states: “And I have given the Levites, they are given to Aaron and to his sons from among the children of Israel, /b to do the service of the children of Israel in the Tent of Meeting, b and to make atonement for the children of Israel” /b (Numbers 8:19). The verse compares the atonement for the Jewish people, which is caused by the sprinkling of the blood of offerings on the altar, to the service of the Levites, which is their singing. This teaches that b just as the atonement /b caused by the sprinkling of the blood b is an indispensable /b component of the offering, b so too /b the b song /b of the Levites b is indispensable. /b ,The Gemara asks: b And /b what do b the Rabbis /b derive from the comparison in this verse? The Gemara answers: b That /b comparison serves b to /b teach b another /b i halakha /i , which was stated b by Rabbi Elazar, as Rabbi Elazar says: Just as /b the b atonement /b achieved by the sprinkling of the blood must take place b during the day, so too /b the b song /b must be sung b during the day. /b , b Rav Yehuda said /b that b Shmuel said: From where /b is it derived that the b basic /b requirement to accompany communal offerings with b song /b applies b by Torah law? As it is stated /b with regard to a Levite who serves in the Temple: b “Then he shall serve with the name of the Lord his God” /b (Deuteronomy 18:7). b What is /b this b service /b that is performed b with the name /b of God? b You must say /b that b this is /b the b song, /b in which the Levites mention and praise the name of God.,The Gemara objects: b But /b you can b say /b that this service with the name of God is referring to the b lifting of the hands /b for the Priestly Benediction, which also includes the mention of the name of God. If so, the verse is referring to priests, not ordinary Levites. The Gemara responds: b From the fact that it is written: /b “At that time the Lord separated the tribe of Levi… b to serve Him, and to bless in His name” /b (Deuteronomy 10:8), it can be derived b by inference that the Priestly Benediction is not /b considered b service, /b as the verse mentions service and the Priestly Benediction as distinct rituals., b Rav Mattana said /b that the source for the requirement to accompany the Temple offerings with song is derived b from here: “Because you did not serve the Lord your God with joyfulness, and with goodness of heart” /b (Deuteronomy 28:47). b What is /b this b service /b of God b that is /b performed b with joyfulness and with goodness of heart? You must say /b that b this is song. /b The Gemara objects: b But /b you can b say /b that this service is studying the b words of Torah, as it is written: “The precepts of the Lord are upright, rejoicing the heart” /b (Psalms 19:9). The Gemara explains: Torah b is /b indeed b called /b a matter that b rejoices the heart, /b but b it is not called “goodness.” /b ,The Gemara objects: b But /b you can b say /b that the joyful service of God referred to above is the bringing of the b first fruits, as it is written /b in that context: b “And you shall rejoice in all the goodness /b that the Lord your God has given you” (Deuteronomy 26:11). The Gemara answers: Bringing the first fruits b is /b indeed b called goodness, /b but b it is not called /b something that involves b goodness of heart. /b ,The Gemara discusses a related matter. b Rav Mattana says: From where /b is it derived b that /b bringing the b first fruits /b to the Temple b requires /b the accompaniment of b song? /b The Gemara answers: It is b derived from here, /b i.e., from the requirement to accompany communal offerings with song, by means of a verbal analogy of the word b goodness /b in the verse “And with goodness of heart” and the word b goodness /b in the verse “You shall rejoice in all the goodness.”,The Gemara asks: b Is that so? But doesn’t Rabbi Shmuel bar Naḥmani say /b that b Rabbi Yonatan said: From where /b is it derived that b songs /b of praise in the Temple b are recited only over /b the b wine /b libation accompanying the sacrifice? b As it is stated: “And the vine replied: Should I leave my wine, which gladdens God and man, /b and go and wave above the trees” (Judges 9:13). b If /b it is clear that wine b gladdens people, in what /b way b does it gladden God? /b Rather, derive b from here that songs /b of praise in the Temple b are recited only over /b the b wine /b of libation, and it is this song that gladdens God. This is difficult, as since there is no wine libation associated with the bringing of first fruits, how can it be accompanied by song?,The Gemara answers: b You can find /b cases where the first fruits are brought in the form of wine, b as Rabbi Yosei teaches: /b The verse states with regard to the first fruits: “You shall take of the first of all the fruit of the ground, which you shall bring in from your land” (Deuteronomy 26:2). Since the verse mentions “fruit,” b you /b must b bring /b the actual b fruit /b as your first fruits offering, b and you may not bring /b it in the form of b beverages. /b If one b brought grapes and /b he had already b pressed them /b into wine, b from where /b is it derived that he has fulfilled his obligation of offering his first fruits? b The verse states: “You shall bring in /b from your land.” This apparently superfluous phrase comes to teach that if one brings wine for the mitzva of first fruits, he has fulfilled his obligation.,The Gemara presents another source for the requirement that the song of the Levites must accompany the sacrificial service in the Temple. b Ḥizkiyya says /b that this obligation is derived b from here: “And Cheiah, chief of the Levites…he was master of lifting, because he was skillful” /b (I Chronicles 15:22). b Do not read /b it as b “he was master [ i yasor /i ] /b of lifting,” b but /b as: b He shall sing [ i yashir /i ] /b with the lifting of his voice.,The Sage named b Balvatei /b said that b Rabbi Yoḥa said /b that the requirement for the Levites to accompany the Temple offerings with song is derived b from here: /b The verse states with regard to the Levites: “Every one that entered in b to do the work of service” /b (Numbers 4:47). b What is work that must /b be performed in conjunction with another b service? You must say /b that b this is song. /b , b Rabbi Yitzḥak says /b that the requirement to accompany the Temple offerings with song is derived b from here: /b “Sing aloud to God… b Take up the melody, and sound the timbrel, the sweet harp with the lyre” /b (Psalms 81:2–3). b Rav Naḥman bar Yitzḥak said /b that the obligation is derived b from here: “Those yonder lift up their voice, they sing for joy; for the majesty of the Lord they shout from the sea” /b (Isaiah 24:14)., b And a i tanna /i cites /b a derivation for the requirement for the Levites to accompany the Temple offerings with song b from here: “But unto the sons of Kohath he gave none, because the service of the holy things belonged to them: They bore them [ i yisa’u /i ] upon their shoulders” /b (Numbers 7:9). b By inference from that /b which b is stated, “upon their shoulders,” don’t I know that they bore them? Why /b must b the verse state “ i yisa’u /i /b ” b ? /b The term “ b i yisa’u /i /b ” b is not /b stated here in its meaning of “they bore them,” but b rather /b as b an expression /b of b song. And similarly, /b the verse b states: “Take up [ i se’u /i ] the melody, and sound the timbrel,” and /b another verse b states: “They lift up [ i yisu /i ] their voice, they sing for joy.” /b , b Ḥaya, son of Rabbi Yehoshua’s brother, says /b that the requirement for the Levites to sing in the Temple is derived b from here: “Moses spoke, and God answered him with a voice” /b (Exodus 19:19).
65. Sozomenus, Ecclesiastical History, 4.3  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 332
4.3. The persecution increased in violence, and led to deeds of blood. Martyrius and Marcian were among those who were slain. They had lived in Paul's house, and were delivered up by Macedonius to the governor, as having been guilty of the murder of Hermogenes, and of exciting the former sedition against him. Martyrius was a subdeacon, and Marcian a singer and a reader of Holy Scripture. Their tomb is famous, and is situated before the walls of Constantinople, as a memorial of the martyrs; it is placed in a house of prayer, which was commenced by John and completed by Sisinnius; these both afterwards presided over the church of Constantinople. For they who had been unworthily adjudged to have no part in the honors of martyrdom, were honored by God, because the very place where those conducted to death had been decapitated, and which previously was not approached on account of ghosts, was now purified, and those who were under the influence of demons were released from the disease, and many other notable miracles were wrought at the tomb. These are the particulars which should be stated concerning Martyrius and Marcian. If what I have related appears to be scarcely credible, it is easy to apply for further information to those who are more accurately acquainted with the circumstances; and perhaps far more wonderful things are related concerning them than those which I have detailed.
66. Epigraphy, Ig, 3.66.10-3.66.11  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 321, 327
67. Epigraphy, Igls, 7.4028  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 343
68. Anon., Letter of Aristeas, 23-24, 26, 310, 42, 30  Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 342
30. and I now have the following proposal to lay before you. The books of the law of the Jews (with some few others) are absent from the library. They are written in the Hebrew characters and language and have been carelessly interpreted, and do not represent the original text as I am
69. Ennius, Fragments, 2.2642.14  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 324
70. Hildegarde of Bingen, Sciv., 7.16, 8.6  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 322
71. Anon., Clarian Oracles (Eds. Merkelbach And Stauber) ##, 1.15, 3.48, 5.27, 5.41, 5.46, 6.28, 8.5, 8.22, 9.24  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 324, 327, 330, 331, 332, 333
72. Epigraphy, Ed, 1456.45-1456.46  Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 320, 321
73. Evagrius, Foundations, 2.33.4  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 332
74. Possis of Magnesi, Fgrh 480, 11.21  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 322
75. Pseudo-Gregory of Elvira, De Salomone, 50  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 332
76. Anon., Psalms of Solomon, 15.3  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 334
77. Palladius of Aspuna, Lausiac History, 140  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 332
78. Anon., Megillat Taanit (Lichtenstein), None  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 350
79. Severus, Chronica, 2.17.5  Tagged with subjects: •ptolemy, seleucid governor Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 329