1. Hebrew Bible, Psalms, 71.22-71.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 334 |
2. Hebrew Bible, Proverbs, 9.2 (LXX) (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 368 |
3. Hebrew Bible, Numbers, 5.9, 18.20, 5.6, 5.8, 5.7, 5.5, 18.28, 5.16, 5.15, 5.14, 15.29, 5.11, 5.10, 22.7 (LXX), 5.12, 5.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 370 5.9. וְכָל־תְּרוּמָה לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל אֲשֶׁר־יַקְרִיבוּ לַכֹּהֵן לוֹ יִהְיֶה׃ | 5.9. And every heave-offering of all the holy things of the children of Israel, which they present unto the priest, shall be his. |
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4. Hebrew Bible, Leviticus, 17.10, 7.24, 7.7, 5.2, 22.8, 7.21, 11, 27.30, 12, 15, 7.19, 17.13, 27.2, 10.14, 17.17, 22.4, 7.6, 6.22, 15.31, 11.40 (LXX), 15.19, 24.9, 5.14, 4.26, 27, 17.8, 22.17, 10.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 369, 370 | 17.10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people. |
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5. Hebrew Bible, Deuteronomy, 14.21, 14.22, 14, 26.12 (LXX), 19-21 (LXX), 17.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 365 14.21. לֹא תֹאכְלוּ כָל־נְבֵלָה לַגֵּר אֲשֶׁר־בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ אוֹ מָכֹר לְנָכְרִי כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ | 14.21. Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto the LORD thy God. Thou shalt not seethe a kid in its mother’s milk. |
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6. Hebrew Bible, Exodus, 29.2 (LXX), 30.13, 31.14, 30.12, 3.16 (LXX), 18.12 (LXX), 30.20, 38.25, 30.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 326 |
7. Hebrew Bible, Genesis, 9.3 (LXX), 9.4, 43.6 (LXX) (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 369 |
8. Hebrew Bible, 1 Kings, 8.41, 25.11 (LXX) (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 363 8.41. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃ | 8.41. Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake— |
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9. Hebrew Bible, 2 Kings, 12.4-12.5, 12.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 343, 349, 370 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׃ 12.17. כֶּסֶף אָשָׁם וְכֶסֶף חַטָּאוֹת לֹא יוּבָא בֵּית יְהוָה לַכֹּהֲנִים יִהְיוּ׃ | 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, 12.17. The forfeit money, and the sin money, was not brought into the house of the LORD; it was the priests. |
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10. Hebrew Bible, Joshua, 23.2 (LXX) (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 319 |
11. Hebrew Bible, Jeremiah, 31.12, 46.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 303, 349 31.12. וּבָאוּ וְרִנְּנוּ בִמְרוֹם־צִיּוֹן וְנָהֲרוּ אֶל־טוּב יְהוָה עַל־דָּגָן וְעַל־תִּירֹשׁ וְעַל־יִצְהָר וְעַל־בְּנֵי־צֹאן וּבָקָר וְהָיְתָה נַפְשָׁם כְּגַן רָוֶה וְלֹא־יוֹסִיפוּ לְדַאֲבָה עוֹד׃ | 31.12. And they shall come and sing in the height of Zion, And shall flow unto the goodness of the LORD, To the corn, and to the wine, and to the oil, And to the young of the flock and of the herd; And their soul shall be as a watered garden, And they shall not pine any more at all. |
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12. Hebrew Bible, Ezekiel, 45.2, 45.17 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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. |
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13. 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: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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׃ 23.28. כִּי מַעֲמָדָם לְיַד־בְּנֵי אַהֲרֹן לַעֲבֹדַת בֵּית יְהוָה עַל־הַחֲצֵרוֹת וְעַל־הַלְּשָׁכוֹת וְעַל־טָהֳרַת לְכָל־קֹדֶשׁ וּמַעֲשֵׂה עֲבֹדַת בֵּית הָאֱלֹהִים׃ 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; 23.28. 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; 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; |
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14. Herodotus, Histories, 3.40 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 3.40. καί κως τὸν Ἄμασιν εὐτυχέων μεγάλως ὁ Πολυκράτης οὐκ ἐλάνθανε, ἀλλά οἱ τοῦτʼ ἦν ἐπιμελές. πολλῷ δὲ ἔτι πλεῦνός οἱ εὐτυχίης γινομένης γράψας ἐς βυβλίον τάδε ἐπέστειλε ἐς Σάμον. “Ἄμασις Πολυκράτεϊ ὧδε λέγει. ἡδὺ μὲν πυνθάνεσθαι ἄνδρα φίλον καὶ ξεῖνον εὖ πρήσσοντα· ἐμοὶ δὲ αἱ σαὶ μεγάλαι εὐτυχίαι οὐκ ἀρέσκουσι, τὸ θεῖον ἐπισταμένῳ ὡς ἔστι φθονερόν· καί κως βούλομαι καὶ αὐτὸς καὶ τῶν ἂν κήδωμαι τὸ μέν τι εὐτυχέειν τῶν πρηγμάτων τὸ δὲ προσπταίειν, καὶ οὕτω διαφέρειν τὸν αἰῶνα ἐναλλὰξ πρήσσων ἢ εὐτυχέειν τὰ πάντα. οὐδένα γάρ κω λόγῳ οἶδα ἀκούσας ὅστις ἐς τέλος οὐ κακῶς ἐτελεύτησε πρόρριζος, εὐτυχέων τὰ πάντα. σύ νυν ἐμοὶ πειθόμενος ποίησον πρὸς τὰς εὐτυχίας τοιάδε· φροντίσας τὸ ἂν εὕρῃς ἐόν τοι πλείστου ἄξιον καὶ ἐπʼ ᾧ σὺ ἀπολομένῳ μάλιστα τὴν ψυχὴν ἀλγήσεις, τοῦτο ἀπόβαλε οὕτω ὅκως μηκέτι ἥξει ἐς ἀνθρώπους· ἤν τε μὴ ἐναλλὰξ ἤδη τὠπὸ τούτου αἱ εὐτυχίαι τοι τῇσι πάθῃσι προσπίπτωσι, τρόπῳ τῷ ἐξ ἐμεῦ ὑποκειμένῳ ἀκέο.” | 3.40. Now Amasis was somehow aware of Polycrates' great good fortune; and as this continued to increase greatly, he wrote this letter and sent it to Samos : “Amasis addresses Polycrates as follows. ,It is pleasant to learn that a friend and ally is doing well. But I do not like these great successes of yours; for I know the gods, how jealous they are, and I desire somehow that both I and those for whom I care succeed in some affairs, fail in others, and thus pass life faring differently by turns, rather than succeed at everything. ,For from all I have heard I know of no man whom continual good fortune did not bring in the end to evil, and utter destruction. Therefore if you will be ruled by me do this regarding your successes: ,consider what you hold most precious and what you will be sorriest to lose, and cast it away so that it shall never again be seen among men; then, if after this the successes that come to you are not mixed with mischances, strive to mend the matter as I have counselled you.” |
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15. Hippocrates, The Sacred Disease, 2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 361 |
16. Hebrew Bible, Nehemiah, 5.13, 8.6, 10.35, 10.39, 11.16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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; |
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17. 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: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 324, 327, 330, 331, 332, 333, 340, 345 2.65. מִלְּבַד עַבְדֵיהֶם וְאַמְהֹתֵיהֶם אֵלֶּה שִׁבְעַת אֲלָפִים שְׁלֹשׁ מֵאוֹת שְׁלֹשִׁים וְשִׁבְעָה וְלָהֶם מְשֹׁרְרִים וּמְשֹׁרְרוֹת מָאתָיִם׃ 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. 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; |
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18. Thucydides, The History of The Peloponnesian War, 1.129.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 1.129.3. ἀντενεγέγραπτο δὲ τάδε: ‘ὧδε λέγει βασιλεὺς Ξέρξης Παυσανίᾳ. καὶ τῶν ἀνδρῶν οὕς μοι πέραν θαλάσσης ἐκ Βυζαντίου ἔσωσας κείσεταί σοι εὐεργεσία ἐν τῷ ἡμετέρῳ οἴκῳ ἐς αἰεὶ ἀνάγραπτος, καὶ τοῖς λόγοις τοῖς ἀπὸ σοῦ ἀρέσκομαι. καί σε μήτε νὺξ μήθ’ ἡμέρα ἐπισχέτω ὥστε ἀνεῖναι πράσσειν τι ὧν ἐμοὶ ὑπισχνῇ, μηδὲ χρυσοῦ καὶ ἀργύρου δαπάνῃ κεκωλύσθω μηδὲ στρατιᾶς πλήθει, εἴ ποι δεῖ παραγίγνεσθαι, ἀλλὰ μετ’ Ἀρταβάζου ἀνδρὸς ἀγαθοῦ, ὅν σοι ἔπεμψα, πρᾶσσε θαρσῶν καὶ τὰ ἐμὰ καὶ τὰ σὰ ὅπῃ κάλλιστα καὶ ἄριστα ἕξει ἀμφοτέροις.’ | 1.129.3. which contained the following answer:—‘Thus saith King Xerxes to Pausanias. For the men whom you have saved for me across sea from Byzantium, an obligation is laid up for you in our house, recorded forever; and with your proposals I am well pleased. Let neither night nor day stop you from diligently performing any of your promises to me, neither for cost of gold nor of silver let them be hindered, nor yet for number of troops, wherever it may be that their presence is needed; but with Artabazus, an honorable man whom I send you, boldly advance my objects and yours, as may be most for the honor and interest of us both.’ |
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19. Theopompus of Chios, Fragments, fr. 154, fr. 153 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 305 |
20. Plato, Alcibiades Ii, 141e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 309 |
21. Plato, Axiochus (Spuria), 36c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 309 |
22. Plato, Ion, 535d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 368 |
23. Plato, Laws, 5.759a, 12.953a, 10.886c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 362 |
24. Plato, Letters, 7.339b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 |
25. Hebrew Bible, 2 Chronicles, 3.4, 5.12, 5.22, 6.32, 9.11, 18.2, 19.6, 19.11, 23.13, 23.19, 24.6, 29.2-29.5, 29.29, 31.11-31.13, 34.13 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 327, 330, 331, 332, 333, 334, 335, 344, 349, 363, 368 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׃ 6.32. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שִׁמְךָ הַגָּדוֹל וְיָדְךָ הַחֲזָקָה וּזְרוֹעֲךָ הַנְּטוּיָה וּבָאוּ וְהִתְפַּלְלוּ אֶל־הַבַּיִת הַזֶּה׃ 9.11. וַיַּעַשׂ הַמֶּלֶךְ אֶת־עֲצֵי הָאַלְגּוּמִּים מְסִלּוֹת לְבֵית־יְהוָה וּלְבֵית הַמֶּלֶךְ וְכִנֹּרוֹת וּנְבָלִים לַשָּׁרִים וְלֹא־נִרְאוּ כָהֵם לְפָנִים בְּאֶרֶץ יְהוּדָה׃ 18.2. וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃ 18.2. וַיֵּרֶד לְקֵץ שָׁנִים אֶל־אַחְאָב לְשֹׁמְרוֹן וַיִּזְבַּח־לוֹ אַחְאָב צֹאן וּבָקָר לָרֹב וְלָעָם אֲשֶׁר עִמּוֹ וַיְסִיתֵהוּ לַעֲלוֹת אֶל־רָמוֹת גִּלְעָד׃ 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׃ 23.19. וַיַּעֲמֵד הַשּׁוֹעֲרִים עַל־שַׁעֲרֵי בֵּית יְהוָה וְלֹא־יָבֹא טָמֵא לְכָל־דָּבָר׃ 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׃ 29.29. 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— 6.32. Moreover concerning the stranger, that is not of Thy people Israel, when be shall come out of a far country for Thy great name’s sake, and Thy mighty hand, and Thine outstretched arm; when they shall come and pray toward this house; 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. 18.2. And after a lapse of years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that were with him, and persuaded him to go up with him to Ramoth-gilead. 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.’ 23.19. And he set the porters at the gates of the house of the LORD, that none that was unclean in any thing should enter in. 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?’ 29.29. 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. |
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26. Theophrastus, Fragments, ap. Stob. 44.22, ap. Porph. abst. 2.30 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 358 |
27. Demosthenes, Orations, 54 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 368 | 54. With gross outrage I have met, men of the jury, at the hands of the defendant, Conon , and have suffered such bodily injury that for a very long time neither my relatives nor any of the attending physicians thought that I should survive. Contrary to expectation, however, I did recover and regain my strength, and I then brought against him this action for the assault. All my friends and relatives, whose advice I asked, declared that for what he had done the defendant was liable to summary seizure as a highwayman, or to public indictments for criminal outrage As guilty of highway robbery the defendant had made himself liable to summary arrest ( ἀπαγωγή ), and the gravity of his assault would have justified a public indictment for criminal outrage ( ὕβρεως γραφή ), for either of which crimes he would, if convicted, have suffered a heavy penalty. The private suit for assault and battery ( αἰκείας δίκη ) entailed merely a fine to be paid to the plaintiff. ; but they urged and advised me not to take upon myself matters which I should not be able to carry, or to appear to be bringing suit for the maltreatment I had received in a manner too ambitious for one so young. I took this course, therefore, and, in deference to their advice, have instituted a private suit, although I should have been very glad, men of Athens, to prosecute the defendant on a capital charge.,And for this you will all pardon me, I am sure, when you hear what I have suffered. For, grievous as was the injury which at that time fell to my lot, it was no more so than the subsequent insults of the defendant. I ask as my right, therefore, and implore you all without distinction, to listen with goodwill, while I tell you what I have suffered, and then, if you think that I have been the victim of wrongful and lawless acts, to render me the aid which is my due. I shall state to you from the beginning each incident as it occurred in the fewest words I can. ,Two years ago I went out to Panactum, Panactum was an Athenian fort on the borders of Boeotia . An expedition to this point in 343 B.C . is mentioned by Demosthenes in Dem. 19.326 . However, as we are told by Aristot. Ath. Pol. 42.4, that the ἔφηβοι (young men of military age), in the second year of their training, patrolled the country and spent their spare time in the forts, it may be that no formal military expedition is meant. In that case the loose discipline is more understandable. where we had been ordered to do garrison duty. The sons of the defendant, Conon , encamped near us, as I would to heaven they had not done; for our original enmity and our quarrels began in fact just there. How these came about, you shall hear. These men used always to spend the entire day after luncheon in drinking, and they kept this up continually as long as we were in the garrison. We, on our part, conducted ourselves while in the country just as we were wont to do here.,Well, at whatever time the others might be having their dinner, these men were already drunk and abusive, at first toward our body-slaves, but in the end toward ourselves. For, alleging that the slaves annoyed them with smoke while getting dinner, or were impudent toward them, or whatever else they pleased, they used to beat them and empty their chamber-pots over them, or befoul them with urine; there was nothing in the way of brutality and outrage in which they did not indulge. When we saw this, we were annoyed and at first expostulated with them, but they mocked at us, and would not desist, and so our whole mess in a body—not I alone apart from the rest—went to the general and told him what was going on.,He rebuked them with stern words, not only for their brutal treatment of us, but for their whole behavior in camp; yet so far from desisting, or being ashamed of their acts, they burst in upon us that very evening as soon as it grew dark, and, beginning with abusive language, they proceeded to beat me, and they made such a clamor and tumult about the tent, that both the general and the taxiarchs The taxiarchs were the commanders of the infantry detachments of the several tribes. came and some of the other soldiers, by whose coming we were prevented from suffering, or ourselves doing, some damage that could not be repaired, being victims as we were of their drunken violence.,When matters had gone thus far, it was natural that after our return home there should exist between us feelings of anger and hatred. However, on my own part I swear by the gods I never saw fit to bring an action against them, or to pay any attention to what had happened. I simply made this resolve—in future to be on my guard, and to take care to have nothing to do with people of that sort. I wish in the first place to bring before you depositions proving these statements, and then to show what I have suffered at the hands of the defendant himself, in order that you may see that Conon, who should have dealt rigorously with the first offences, has himself added to these far more outrageous acts of his own doing. The Depositions ,These, then, are the acts of which I thought proper to take no account. Not long after this, however, one evening, when I was taking a walk, as my custom was, in the agora with Phanostratus of Cephisia, Cephisia, a deme of the tribe Erectheïs. a man of my own age, This suggests that they were in the same military age-class, and may have been together in camp at Panactum. Ctesias, the son of the defendant, passed by me in a drunken state opposite the Leocorion, This was a monument erected in honor of the three daughters of Leos, whom, in obedience to an oracle, their father had sacrificed for the safety of their country. near the house of Pythodorus. At sight of us he uttered a yell, and, saying something to himself, as a drunken man does, in an unintelligible fashion, passed on up, toward Melitê. Melitê was a hilly district in the western part of Athens, its entrance from the agora being through the hollow between the extremity of the Areopagus and the Κολωνὸς Ἀγοραῖος . Gathered together there for a drinking bout, as we afterwards learned, at the house of Pamphilus the fuller, were the defendant Conon , a certain Theotimus, Archeblades, Spintharus, son of Eubulus, Theogenes, son of Andromenes, and a number of others. Ctesias made them all get up, and proceeded to the agora.,It happened that we were turning back from the temple of Persephonê, The site of this temple, as that of the Leocorion, remains uncertain. and on our walk were again about opposite the Leocorion when we met them. When we got close to them one of them, I don’t know which, fell upon Phanostratus and pinned him, while the defendant Conon together with his son and the son of Andromenes threw themselves upon me. They first stripped me of my cloak, and then, tripping me up they thrust me into the mud and leapt upon me and beat me with such violence that my lip was split open and my eyes closed; and they left me in such a state that I could neither get up nor utter a sound. As I lay there I heard them utter much outrageous language, ,a great deal of which was such foul abuse that I should shrink from repeating some of it in your presence. One thing, however, which is an indication of the fellow’s insolence and a proof that the whole affair has been of his doing, I will tell you. He began to crow, mimicking fighting cocks that have won a battle and his fellows bade him flap his elbows against his sides like wings. After this some people who happened to pass took me home stripped as I was, for these men had gone off taking my cloak with them. When my bearers got to my door, my mother and the women servants began shrieking and wailing, and it was with difficulty that I was at length carried to a bath. There I was thoroughly bathed, and shown to the surgeons. To prove that these statements of mine are true, I shall call before you the witnesses who attest them. The Witnesses ,It happened, men of the jury, that Euxitheus of Cholleidae, Cholleidae, a deme of the tribe Leontis. who is here in court and is a relative of mine, and with him Meidias, on their way back from a dinner somewhere, came up to me, when I was now near my home, followed after me as I was borne to the bath, and were present when men brought the surgeon. I was so weak, that, as it was far for me to be carried from the bath to my home, those who were with me decided to carry me to the house of Meidias for that night; and so they did. Now let the clerk take the depositions establishing these facts, that you may understand that a host of people know what outrage I suffered at the hands of these men. The Depositions (To the clerk.) Take now the deposition of the surgeon also. The Deposition ,At that time, then, as the immediate result of the blows and the maltreatment I received, I was brought into this condition, as you hear from my own lips, and as all the witnesses who saw me at the time have testified. Afterwards, although the swellings on my face and the bruises, my physician said, did not give him great concern, continuous attacks of fever ensued and violent and acute pains throughout all my body, but especially in my sides and the pit of my stomach, and I was unable to take my food.,Indeed, the surgeon said that, if a copious hemorrhage had not spontaneously occurred, while my agony was extreme and my attendants were at their wits’ end, I should have died of internal suppuration; but as it was, this loss of blood saved me. To prove now that these statements of mine are true, and that from the blows which these men dealt me there resulted an illness so severe that it brought me to the point of death. Read the depositions of the surgeon and of those who came to see me. The Depositions ,That the wounds I received, then, were not slight or trifling, but that I was brought near to death by the outrage and brutality of these men, and that the action which I have entered is far more lenient than the case deserves, has been made clear to you, I think, on many grounds. I fancy, however, that some of you are wondering what in the world there can be that Conon will have the audacity to say in reply to these charges. I wish, therefore, to tell you in advance the defence which I hear he is prepared to make. He will try to divert your attention from the outrage and the actual facts, and will seek to turn the whole matter into mere jest and ridicule.,He will tell you that there are many people in the city, sons of respectable persons, who in sport, after the manner of young men, have given themselves nicknames, such as Ithyphalli or Autolecythi, These words are best left untranslated ( Kennedy , following Auger, renders them Priapi and Sileni ). The former suggests gross licentiousness, and the latter, for which various meanings have been proposed, has been plausibly interpreted by Sandys as indicating one who carried his own oil-flask ( λήκυθος ). He would thus dispense with the customary slave, and be freed from having even such an one as witness to his wanton doings. and that some of them are infatuated with mistresses; that his own son is one of these and has often given and received blows on account of some girl; and that things of this sort are natural for young men. As for me and all my brothers, he will make out that we are not only drunken and insolent fellows, but also unfeeling and vindictive. Conon , the speaker says, will represent us as being as much addicted to drunkenness and violence as himself and his sons, but surly and vindictive in going to law over such trifling matters! ,For myself, men of the jury, deeply indigt though I am at what I have suffered, I should feel no less indignation at this, and should count myself the victim of a fresh outrage, if you will pardon the strong expression, if this fellow Conon shall be deemed by you to be speaking the truth about us, and you are to be so misguided as to assume that a man bears the character which he claims for himself or which someone else accuses him of possessing, and respectable people are to derive no benefit from their daily life and conduct.,No man in the world has ever seen us drunken or committing outrages, and I hold that I am doing nothing unfeeling in demanding to receive satisfaction according to the law for the wrongs I have suffered. This man’s sons are welcome, so far as I am concerned, to be Ithyphalli and Autolecythi; I only pray the gods that these things and all things like them may recoil upon Conon and his sons; ,for they are those who initiate one another with the rites of Ithyphallus, and indulge in acts which decent people cannot even speak of without deep disgrace, to say nothing of performing them. But what has all this to do with me? Why, for my part, I am amazed if they have discovered any excuse or pretext which will make it possible in your court for any man, if convicted of assault and battery, to escape punishment. The laws take a far different view, and have provided that even pleas of necessity shall not be pressed too far. For example (you see I have had to inquire into these matters and inform myself about them because of the defendant), there are actions for evil-speaking; ,and I am told that these are instituted for this purpose—that men may not be led on, by using abusive language back and forth, to deal blows to one another. Again, there are actions for battery; and these, I hear, exist for this reason—that a man, finding himself the weaker party, may not defend himself with a stone or anything of that sort, but may await legal redress. Again, there are public prosecutions for wounding, to the end that wounds may not lead to murder.,The least of these evils, namely abusive language, has, I think, been provided for to prevent the last and most grievous, that murder may not ensue, and that men be not led on step by step from vilification to blows, from blows to wounds, and from wounds to murder, but that in the laws its own penalty should be provided for each of these acts, and that the decision should not be left to the passion or the will of the person concerned.,This, then, is what is ordained in the laws; but if Conon says, We belong to a club of Ithyphalli, and in our love-affairs we strike and throttle whom we please, are you, then, going to let him off with a laugh? I think not. No one of you would have been seized with a fit of laughter, if he had happened to be present when I was dragged and stripped and maltreated, when I was borne home on a litter to the house which I had left strong and well, and my mother rushed out, and the women set up such a wailing and screaming (as if someone had died in the house) that some of the neighbors sent to inquire what it was that had happened.,Speaking broadly, men of the jury, I hold it right that no man should have any excuse or immunity to rely on, when he is brought before you, so valid that he is to be permitted to commit outrage; but if allowance is to be made for anyone, it should be for those only who commit an act of this sort in the folly of youth,—it is for these, I say, that such indulgence should be reserved, and even in their case it should not extend to the remission of the penalty, but to its mitigation.,But when a man over fifty years of age in the company of younger men, and these his own sons, not only did not discourage or prevent their wantonness, but has proved himself the leader and the foremost and the vilest of all, what punishment could he suffer that would be commensurate with his deeds? For my part, I think that even death would be too mild. Why, if Conon had committed none of the acts himself, but had merely stood by while his son Ctesias did what he is himself proved to have done, you would regard him with loathing, and rightly.,For if he has trained up his sons in such fashion that they feel no fear or shame while committing in his presence crimes for some of which the punishment of death is ordained, what punishment do you think too severe for him? I think these actions are a proof that he has no reverence for his own father; for if he had honored and feared him, he would have exacted honor and fear from his own children.,(To the clerk.) Now take the statutes, that concerning assault and that concerning highway robbers. You will see that the defendant is amenable to them both. Read. The Laws By both these statutes, then, the defendant Conon is amenable for what he has done; for he committed both assault and highway robbery. If I on my part have not chosen to proceed against him under these statutes, that should fairly prove that I am a peaceful and inoffensive person, not that he is any the less a villain.,And, assuredly, if anything had happened to me, A frequent euphemism for, if my death had ensued. he would have been liable to a charge of murder and the severest of penalties. At any rate the father of the priestess at Brauron, Brauron was a district on the eastern coast of Attica, where there was a famous shrine of Artemis. It was to this point that Orestes and Iphigeneia were said to have brought the statue of Artemis from the land of the Taurians. The facts regarding the case alluded to are unknown. although it was admitted that he had not laid a finger on the deceased, but had merely urged the one who dealt the blow to keep on striking, was banished by the court of the Areopagus. And justly; for, if the bystanders, instead of preventing those who through the influence of drink or anger or any other cause are undertaking to act lawlessly, are themselves to urge them on, there is no hope of safety for one who falls in with lawless rascals; he may be sure that he will be maltreated until they grow weary as was the case with me.,I wish now to tell you what they sought to do at the arbitration; for from this you will perceive their utter insolence. They spun out the time till past midnight, refusing to read the depositions or to put in copies; leading to the altar one at a time our witnesses who were present and putting them on oath; writing depositions which had nothing to do with the case (for instance that Ctesias was the son of Conon by a mistress, and that he had been treated thus and so If Ctesias were illegitimate, Conon could not be held responsible for his misdoings, and previous mistreatment by the plaintiff is alleged as justification of the assault made upon the latter by Ctesias. )—a course of action, men of the jury, which I assure you by the gods roused resentment and disgust in the mind of every one present; and finally they were disgusted at themselves.,Be that as it may, when they had had their fill and were tired of acting thus, they put in a challenge with a view to gaining time and preventing the boxes from being sealed, offering to deliver up certain slaves, whose names they wrote down, to be examined as to the assault. And I fancy that their defence will hinge chiefly upon this point. I think, however, that you should all note one thing—that if these men tendered the challenge in order that the inquiry by the torture should take place, and had confidence in this method of proof, they would not have tendered it when the award was now just being announced, when night had fallen and no further pretext was left them; ,no, before the action had been brought, while I was lying ill and not knowing whether I should recover, and was denouncing the defendant to all who came to see me as the one who dealt the first blow and was the perpetrator of most of the maltreatment I received,—it was then, I say, that he would have come to my house without delay, bringing with him a number of witnesses; it was then that he would have offered to deliver up his slaves for the torture, and would have invited some members of the Areopagus to attend; for if I had died, the case would have come before them.,But if he was unaware of this situation, and having this proof, as he will now say, made no preparation against so serious a danger, surely when I had left my sick bed and summoned him, he would at our first meeting before the arbitrator have shown himself ready to deliver up the slaves. But he did nothing of the kind. To prove that I am speaking the truth, and that the challenge was tendered merely for the sake of gaining time, read this deposition. It will be clear from this. The Deposition ,With regard to the examination by the torture, then, bear these facts in mind: the time when the challenge was tendered, his evasive purpose in doing this, and the first occasions, in the course of which he showed that he did not wish this test to be accorded him, and neither proposed it nor demanded it. Since, however, he was convicted on all these points before the arbitrator, just as he is now, and proved manifestly guilty of all the charges against him, ,he puts into the box a false deposition, and writes at the head of it as witnesses the names of people whom I think you will know well when you hear them— Diotimus, son of Diotimus, of Icaria, Icaria, a deme of the tribe Aegeïs. Archebiades, son of Demoteles, of Halae, There were two demes of this name, one on the east coast of Attica and the other on the Saronic Gulf. The former belonged to the tribe Aegeis, the latter to the tribe Cecropis. Chaeretimus, son of Chaerimenes, of Pithus, Pithus, a deme of the tribe Cecropis. depose that they were returning from a dinner with Conon, and came upon Ariston and the son of Conon fighting in the agora, and that Conon did not strike Ariston, ,—as though you would believe them off-hand, and would have no regard to the truth of the matter that, to begin with, Lysistratus and Paseas and Niceratus and Diodorus, who have expressly testified that they saw me being beaten by Conon , stripped of my cloak, and suffering all the other forms of brutal outrage I experienced—men, remember, who were unacquainted with me and who happened on the affair by chance—that these men, I say, would never in the world have consented to give testimony which they would have known to be false, if they had not seen the maltreatment which I received; and, secondly, that I myself, if I had not been thus treated by the defendant, should never have let off men who are admitted by my opponents themselves to have struck me, and have chosen to proceed first against the one who never laid a finger on me.,Why should I? No; the man who was first to strike me and from whom I suffered the greatest indignity, he it is whom I am suing, whom I abhor, and whom I am now prosecuting. My words, then, are all true and are proved to be so, whereas the defendant, if he had not brought forward these witnesses, had, I take it, not an argument to advance, but would have had silently to undergo an immediate conviction. But it stands to reason, that these men, who have been partners in his drinking bouts and have shared in many deeds of this sort, have given false testimony. If matters are to come to this pass, if once certain people shall prove shameless enough to give manifestly false testimony, and there shall be no advantage in the truth, it will be a terrible state of things.,Ah but, they will say, they are not people of that sort. I am inclined to think, however, that many of you know Diotimus and Archebiades and Chaeretimus, the grey-headed man yonder, men who by day put on sour looks and pretend to play the Spartan Many men in Athens in the days of Plato and Demosthenes, as an indication of their contempt for democracy and a protest against the decay of morals, sought to imitate the Spartan severity in dress and manners. Men such as those whom the writer is here depicting would not unnaturally seek by this means to build up a spurious reputation for austerity. and wear short cloaks and single-soled shoes, but when they get together and are by themselves leave no form of wickedness or indecency untried.,And these are their brilliant and vigorous pleas, What! Are we not to give testimony for one another? Isn’t that the way of comrades and friends? What is there that you really fear in the charges he will bring against you? Do some people say they saw him being beaten? We will testify that he wasn’t even touched by you. That his cloak was stripped off? We will testify that they had done this first to you. That his lip has been sewn up? We will say that your head or something else has been broken. ,But I bring forward surgeons also as witnesses. This, men of the jury, is not the case with them, but except what is deposed by themselves they will have not a single witness against me. But Heaven knows I could not tell you how great and how reckless a readiness you may expect on their part to perpetrate anything whatever. Now that you may know what sort of things they do as they go about—read them these depositions, and do you check the flow of the water. The Depositions ,Well then, if people break into houses and beat those who come in their way, do you suppose they would scruple to swear falsely on a scrap of paper in the interest of one another—these men who are partners in such great and such reckless malignity and villainy and impudence and outrage? For I certainly think that all these terms fit the deeds they are in the habit of doing. And yet there are other deeds of theirs more dreadful even than these, though I should be unable to find out all who have suffered from them.,The thing, however, which is the most impudent of all that he is going to do, as I hear, I think it better to warn you of in advance. For they say that he will bring his children, and, placing them by his side, will swear by them, imprecating some dread and awful curses of such a nature that a person who heard them and reported them to me was amazed. Now, men of the jury, there is no way of withstanding such audacity; for, I take it, the most honorable men and those who would be the last to tell a falsehood themselves, are most apt to be deceived by such people—not but that they ought to look at their lives and characters before believing them.,The contempt, however, which this fellow feels for all sacred things I must tell you about; for I have been forced to make inquiry. For I hear, then, men of the jury, that a certain Bacchius, who was condemned to death in your court, and Aristocrates, the man with the bad eyes, and certain others of the same stamp, and with them this man Conon , were intimates when they were youths, and bore the nickname Triballi The Triballi were a wild Thracian people. Many parallels for the use of the name to denote a club of lawless youths at Athens might be cited. Sandys refers to the Mohock club of eighteenth century London . ; and that these men used to devour the food set out for Hecatê The witch-goddess worshipped at cross roads. Portions of victims which had served for purification were set out for her. To take and eat this food might connote extreme poverty, but suggested also an utter disregard for sacred things. and to gather up on each occasion for their dinner with one another the testicles of the pigs which are offered for purification when the assembly convenes, Young pigs were sacrificed in a ceremonial purification of the place of meeting before the people entered the ἐκκλησία (the popular assembly). and that they thought less of swearing and perjuring themselves than of anything else in the world.,Surely Conon , a man of that sort, is not to be believed on oath; far from it indeed. No; the man who would not swear by any object which your custom does not recognize even an oath which he intended to observe, and would not even think of doing so by the lives of his children, but would suffer anything rather than that; and who, if forced to swear, will take only a customary oath, imprecating destruction upon himself, his race, and his house, is more to be believed than one who swears by his children or is ready to pass through fire. The speaker is plainly contrasting his own caution in taking an oath with the recklessness shown by the defendant, but the difficulty of the passage is only partially removed by the transposition mentioned in the critical note. As to the concluding phrase, it is doubtful if an ordeal by fire is alluded to, although suggestive parallels are found in Soph. Ant. 264 and Aristoph. Lys.133 I, then, who on every account am more worthy to be believed than you, Conon , offered to take the oath here cited, Cited, that is, in the following challenge. not that through readiness to do anything whatsoever I might avoid paying the penalty for crimes which I had committed, as is the case with you, but in the interest of truth, and in order that I might not be subjected to further outrage, and as one who will not allow his case to be lost through your perjury. (To the clerk.) Read the challenge. The Challenge ,This oath I was at that time ready to take, and now, to convince you and those who stand gathered about, I swear by all the gods and goddesses that I have in very truth suffered at the hands of Conon this wrong for which I am suing him; that I was beaten by him, and that my lip was cut open so that it had to be sewn up, and that it is because of gross maltreatment that I am prosecuting him. If I swear truly, may many blessings be mine, and may I never again suffer such an outrage; but, if I am forsworn, may I perish utterly, I and all I possess or ever may possess. But I am not forsworn; no, not though Conon should say so till he bursts.,Therefore, men of the jury, since I have shown you all the just arguments which I have to present, and have furthermore added an oath, it is but right that you should feel toward Conon on my behalf the same resentment which each one of you, had he been the victim, would have felt toward the one who did the wrong, and not to regard an act of this sort as a private matter which might fall to the lot of any man. No; whoever may be the victim, bear him aid and give him the redress that is his due, and loathe those who in the face of their crimes are bold and reckless, but when they are brought to trial are impudent villains, caring nothing for reputation or character or anything else, provided only they can escape punishment.,of course Conon will entreat you and wail aloud. But consider, which of us is more deserving of pity, a man who has suffered such treatment as I have at the hands of the defendant, if I am to go forth having met with the further disgrace of losing my suit, or Conon , if he is to be punished? Is it to the advantage of each one of you that a man be permitted to indulge in battery and outrage, or that he be not permitted? I certainly think he should not be. Well then, if you let him off, there will be many such; if you punish him, fewer.,I might have much to say, men of the jury, about the services we have rendered you, I, and my father while he lived, both as trierarchs and in the army, and in performing whatever duty was laid upon us, and I could show that neither the defendant nor any of his sons have rendered any service; but the allowance of water is not sufficient nor is it at this time a question of such services. For, if it were indeed our lot to be by common consent regarded as more useless and more base than Conon , we are not, I suppose, to be beaten or maltreated. I do not know what reason there is why I should say more; for I believe that nothing which I have said has escaped you. Compare the concluding paragraph in Dem. 36 and Dem. 28 . |
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28. Dinarchus, Or., 1953.152, 1956.230, 1960.346, 1962.137-1962.142, 1963.211, 1965.342, 1966.167, 1968.247, 1968.444, 1969.265, 1969.495, 1970.511, 1970.542, 1970.553, 1970.627, 1971.620-1971.621 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 304, 314, 317, 318, 323, 332, 335, 338, 339, 344, 351, 358, 359, 362, 369, 374 |
29. Hecataeus Abderita, Fragments, ap. Jos. c. Ap. 1.191, ap. Jos. c. Ap. 1.193, ap. Jos. c. Ap. 1.198, ap. Diod. Sic. XL.3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 364 |
30. Hecataeus Abderita, Fragments, ap. Jos. c. Ap. 1.193, ap. Jos. c. Ap. 1.191, ap. Jos. c. Ap. 1.198, ap. Diod. Sic. XL.3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 364 |
31. Aristotle, Politics, 2.1272b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 319 |
32. Anon., 1 Enoch, 98.11 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 369 | 98.11. Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace. |
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33. Plautus, Bacchides, 735 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 |
34. Plautus, Aulularia, 400 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 310 |
35. Herodas, Mimes, 2.52-2.53 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 325 |
36. Septuagint, 1 Maccabees, 3.41, 4.38, 4.48, 6.23, 7.33, 8.17, 8.23, 9.54, 10.25-10.26, 10.29-10.31, 10.40, 11.22-11.23, 11.30, 11.33, 12.6-12.30, 12.35, 13.36, 13.39, 14.20, 14.28, 19.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 296, 299, 304, 312, 319, 327, 329, 330, 335, 337, 340, 341, 345, 353, 360, 363, 406 | 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. 4.38. And they saw the sanctuary desolate, the altar profaned, and the gates burned. In the courts they saw bushes sprung up as in a thicket, or as on one of the mountains. They saw also the chambers of the priests in ruins. 4.48. They also rebuilt the sanctuary and the interior of the temple, and consecrated the courts. 6.23. We were happy to serve your father, to live by what he said and to follow his commands. 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. 8.17. So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance, 8.23. 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. 9.54. In the one hundred and fifty-third year, in the second month, Alcimus gave orders to tear down the wall of the inner court of the sanctuary. He tore down the work of the prophets! 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. 31 And let Jerusalem and her environs, her tithes and her revenues, be holy and free from tax. 32 I release also my control of the citadel in Jerusalem and give it to the high priest, that he may station in it men of his own choice to guard it. 33 And every one of the Jews taken as a captive from the land of Judah into any part of my kingdom, I set free without payment; and let all officials cancel also the taxes on their cattle. 34 "And all the feasts and sabbaths and new moons and appointed days, and the three days before a feast and the three after a feast — let them all be days of immunity and release for all the Jews who are in my kingdom. 35 No one shall have authority to exact anything from them or annoy any of them about any matter. 36 "Let Jews be enrolled in the king's forces to the number of thirty thousand men, and let the maintece be given them that is due to all the forces of the king. 37 Let some of them be stationed in the great strongholds of the king, and let some of them be put in positions of trust in the kingdom. Let their officers and leaders be of their own number, and let them live by their own laws, just as the king has commanded in the land of Judah. 38 "As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest. 39 Ptolemais and the land adjoining it I have given as a gift to the sanctuary in Jerusalem, to meet the necessary expenses of the sanctuary. 10.30. 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 king's revenues from appropriate places. 41 And all the additional funds which the government officials have not paid as they did in the first years, they shall give from now on for the service of the temple. 42 Moreover, the five thousand shekels of silver which my officials have received every year from the income of the services of the temple, this too is canceled, because it belongs to the priests who minister there. 43 And whoever takes refuge at the temple in Jerusalem, or in any of its precincts, because he owes money to the king or has any debt, let him be released and receive back all his property in my kingdom. 44 "Let the cost of rebuilding and restoring the structures of the sanctuary be paid from the revenues of the king. 45 And let the cost of rebuilding the walls of Jerusalem and fortifying it round about, and the cost of rebuilding the walls in Judea, also be paid from the revenues of the king." 46 When Jonathan and the people heard these words, they did not believe or accept them, because they remembered the great wrongs which Demetrius had done in Israel and how he had greatly oppressed them. 47 They favored Alexander, because he had been the first to speak peaceable words to them, and they remained his allies all his days. 48 Now Alexander the king assembled large forces and encamped opposite Demetrius. 49 The two kings met in battle, and the army of Demetrius fled, and Alexander pursued him and defeated them. 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. 31 This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says. 32 `King Demetrius to Lasthenes his father, greeting. 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. 34 We have confirmed as their possession both the territory of Judea and the three districts of Aphairema and Lydda and Rathamin; the latter, with all the region bordering them, were added to Judea from Samaria. To all those who offer sacrifice in Jerusalem, we have granted release from the royal taxes which the king formerly received from them each year, from the crops of the land and the fruit of the trees. 35 And the other payments henceforth due to us of the tithes, and the taxes due to us, and the salt pits and the crown taxes due to us — from all these we shall grant them release. 36 And not one of these grants shall be canceled from this time forth for ever. 37 Now therefore take care to make a copy of this, and let it be given to Jonathan and put up in a conspicuous place on the holy mountain.'" 38 Now when Demetrius the king saw that the land was quiet before him and that there was no opposition to him, he dismissed all his troops, each man to his own place, except the foreign troops which he had recruited from the islands of the nations. So all the troops who had served his fathers hated him. 39 Now Trypho had formerly been one of Alexander's supporters. He saw that all the troops were murmuring against Demetrius. So he went to Imalkue the Arab, who was bringing up Antiochus, the young son of Alexander, 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. 12.7. Already in time past a letter was sent to Onias the high priest from Arius, who was king among you, stating that you are our brethren, as the appended copy shows. 12.8. Onias welcomed the envoy with honor, and received the letter, which contained a clear declaration of alliance and friendship. 12.9. Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands, 12.10. we have undertaken to send to renew our brotherhood and friendship with you, so that we may not become estranged from you, for considerable time has passed since you sent your letter to us. 11 We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren. 12 And we rejoice in your glory. 13 But as for ourselves, many afflictions and many wars have encircled us; the kings round about us have waged war against us. 14 We were unwilling to annoy you and our other allies and friends with these wars, 15 for we have the help which comes from Heaven for our aid; and we were delivered from our enemies and our enemies were humbled. 16 We therefore have chosen Numenius the son of Antiochus and Antipater the son of Jason, and have sent them to Rome to renew our former friendship and alliance with them. 17 We have commanded them to go also to you and greet you and deliver to you this letter from us concerning the renewal of our brotherhood. 18 And now please send us a reply to this." 19 This is a copy of the letter which they sent to Onias: 12.10. we have undertaken to send to renew our brotherhood and friendship with you, so that we may not become estranged from you, for considerable time has passed since you sent your letter to us. 12.11. We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren. 12.12. And we rejoice in your glory. 12.13. But as for ourselves, many afflictions and many wars have encircled us; the kings round about us have waged war against us. 12.14. We were unwilling to annoy you and our other allies and friends with these wars, 12.15. for we have the help which comes from Heaven for our aid; and we were delivered from our enemies and our enemies were humbled. 12.16. We therefore have chosen Numenius the son of Antiochus and Antipater the son of Jason, and have sent them to Rome to renew our former friendship and alliance with them. 12.17. We have commanded them to go also to you and greet you and deliver to you this letter from us concerning the renewal of our brotherhood. 12.18. And now please send us a reply to this." 12.19. This is a copy of the letter which they sent to Onias: 12.20. "Arius, king of the Spartans, to Onias the high priest, greeting. 21 It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 22 And now that we have learned this, please write us concerning your welfare; 23 we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly." 24 Now Jonathan heard that the commanders of Demetrius had returned, with a larger force than before, to wage war against him. 25 So he marched away from Jerusalem and met them in the region of Hamath, for he gave them no opportunity to invade his own country. 26 He sent spies to their camp, and they returned and reported to him that the enemy were being drawn up in formation to fall upon the Jews by night. 27 So when the sun set, Jonathan commanded his men to be alert and to keep their arms at hand so as to be ready all night for battle, and he stationed outposts around the camp. 28 When the enemy heard that Jonathan and his men were prepared for battle, they were afraid and were terrified at heart; so they kindled fires in their camp and withdrew. 29 But Jonathan and his men did not know it until morning, for they saw the fires burning. 12.20. "Arius, king of the Spartans, to Onias the high priest, greeting. 12.21. It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22. And now that we have learned this, please write us concerning your welfare; 12.23. we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly." 12.24. Now Jonathan heard that the commanders of Demetrius had returned, with a larger force than before, to wage war against him. 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. 21 The envoys who were sent to our people have told us about your glory and honor, and we rejoiced at their coming. 22 And what they said we have recorded in our public decrees, as follows, `Numenius the son of Antiochus and Antipater the son of Jason, envoys of the Jews, have come to us to renew their friendship with us. 23 It has pleased our people to receive these men with honor and to put a copy of their words in the public archives, so that the people of the Spartans may have a record of them. And they have sent a copy of this to Simon the high priest.'" 24 After this Simon sent Numenius to Rome with a large gold shield weighing a thousand minas, to confirm the alliance with the Romans. 25 When the people heard these things they said, "How shall we thank Simon and his sons? 26 For he and his brothers and the house of his father have stood firm; they have fought and repulsed Israel's enemies and established its freedom." 27 So they made a record on bronze tablets and put it upon pillars on Mount Zion. This is a copy of what they wrote: "On the eighteenth day of Elul, in the one hundred and seventy-second year, which is the third year of Simon the great high priest, 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: 29 "Since wars often occurred in the country, Simon the son of Mattathias, a priest of the sons of Joarib, and his brothers, exposed themselves to danger and resisted the enemies of their nation, in order that their sanctuary and the law might be perserved; and they brought great glory to their nation. 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: |
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37. Polybius, Histories, 2.6, 2.55.7, 2.85.5, 3.60.2, 3.65.7, 3.70.1, 4.65.6, 5.65.3, 5.70.5, 6.13.9, 8.11.2, 9.39.3, 15.39.1, 16.39.4, 18.4.7, 18.51.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 317, 318, 320, 322, 323, 330, 339, 362, 368, 374 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, | 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, < |
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38. Dead Sea Scrolls, 2Q, 30 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 346 |
39. Hebrew Bible, Daniel, 11.14, 11.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 339, 464 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. 11.20. Then shall stand up in his place one that shall cause an exactor to pass through the glory of the kingdom; but within few days he shall be destroyed, neither in anger, nor in battle. |
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40. Septuagint, 3 Maccabees, 1.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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. |
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41. Cicero, In Catilinam, 3.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 305 |
42. Cicero, Pro Flacco, 28.66 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 349 |
43. Cicero, Cato, 3.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 305 |
44. Anon., Testament of Levi, 9.13 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 368 |
45. Anon., Psalms of Solomon, 15.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 334 |
46. 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: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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. |
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47. Septuagint, Ecclesiasticus (Siracides), 39.26, 40.21, 47.9, 50.17-50.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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. |
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48. Septuagint, 2 Maccabees, 1.10, 1.20, 1.30, 3.2-3.3, 4.11, 4.24, 4.44, 6.2, 6.4, 9.16, 9.19-9.21, 11.17, 11.22, 11.27, 11.30, 12.8, 13.13, 14.33 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 302, 306, 319, 324, 328, 333, 337, 343, 345, 353, 360, 361, 406 | 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.' 1.10. 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. 11 Having been saved by God out of grave dangers we thank him greatly for taking our side against the king. 12 For he drove out those who fought against the holy city. 13 For when the leader reached Persia with a force that seemed irresistible, they were cut to pieces in the temple of Nanea by a deception employed by the priests of Nanea. 14 For under pretext of intending to marry her, Antiochus came to the place together with his friends, to secure most of its treasures as a dowry. 15 When the priests of the temple of Nanea had set out the treasures and Antiochus had come with a few men inside the wall of the sacred precinct, they closed the temple as soon as he entered it. 16 Opening the secret door in the ceiling, they threw stones and struck down the leader and his men, and dismembered them and cut off their heads and threw them to the people outside. 17 Blessed in every way be our God, who has brought judgment upon those who have behaved impiously. 18 Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices. 19 For when our fathers were being led captive to Persia, the pious priests of that time took some of the fire of the altar and secretly hid it in the hollow of a dry cistern, where they took such precautions that the place was unknown to any one. 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.' 1.20. 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. 21 And when the materials for the sacrifices were presented, Nehemiah ordered the priests to sprinkle the liquid on the wood and what was laid upon it. 22 When this was done and some time had passed and the sun, which had been clouded over, shone out, a great fire blazed up, so that all marveled. 23 And while the sacrifice was being consumed, the priests offered prayer — the priests and every one. Jonathan led, and the rest responded, as did Nehemiah. 24 The prayer was to this effect: "O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind, 25 who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them, 26 accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy. 27 Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God. 28 Afflict those who oppress and are insolent with pride. 29 Plant thy people in thy holy place, as Moses said." 1.30. Then the priests sang the hymns." 1.30. Then the priests sang the hymns. 31 And when the materials of the sacrifice were consumed, Nehemiah ordered that the liquid that was left should be poured upon large stones. 32 When this was done, a flame blazed up; but when the light from the altar shone back, it went out. 33 When this matter became known, and it was reported to the king of the Persians that, in the place where the exiled priests had hidden the fire, the liquid had appeared with which Nehemiah and his associates had burned the materials of the sacrifice, 34 the king investigated the matter, and enclosed the place and made it sacred. 35 And with those persons whom the king favored he exchanged many excellent gifts. 36 Nehemiah and his associates called this "nephthar," which means purification, but by most people it is called naphtha. 3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,' 3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.' 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.' 6.2. and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.' 6.4. For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 9.19. To his worthy Jewish citizens, Antiochus their king and general sends hearty greetings and good wishes for their health and prosperity.' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven, 21 I remember with affection your esteem and good will. On my way back from the region of Persia I suffered an annoying illness, and I have deemed it necessary to take thought for the general security of all. 22 I do not despair of my condition, for I have good hope of recovering from my illness, 23 but I observed that my father, on the occasions when he made expeditions into the upper country, appointed his successor, 24 so that, if anything unexpected happened or any unwelcome news came, the people throughout the realm would not be troubled, for they would know to whom the government was left. 25 Moreover, I understand how the princes along the borders and the neighbors to my kingdom keep watching for opportunities and waiting to see what will happen. So I have appointed my son Antiochus to be king, whom I have often entrusted and commended to most of you when I hastened off to the upper provinces; and I have written to him what is written here. 26 I therefore urge and beseech you to remember the public and private services rendered to you and to maintain your present good will, each of you, toward me and my son. 27 For I am sure that he will follow my policy and will treat you with moderation and kindness." 28 So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land. 29 And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt. 9.21. I remember with affection your esteem and good will. On my way back from the region of Persia I suffered an annoying illness, and I have deemed it necessary to take thought for the general security of all.' 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" 11.30. Therefore those who go home by the thirtieth day of Xanthicus will have our pledge of friendship and full permission 31 for the Jews to enjoy their own food and laws, just as formerly, and none of them shall be molested in any way for what he may have done in ignorance. 32 And I have also sent Menelaus to encourage you. 33 Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth." 34 The Romans also sent them a letter, which read thus: "Quintus Memmius and Titus Manius, envoys of the Romans, to the people of the Jews, greeting. 35 With regard to what Lysias the kinsman of the king has granted you, we also give consent. 36 But as to the matters which he decided are to be referred to the king, as soon as you have considered them, send some one promptly, so that we may make proposals appropriate for you. For we are on our way to Antioch. 37 Therefore make haste and send some men, so that we may have your judgment. 38 Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth." 12.8. But learning that the men in Jamnia meant in the same way to wipe out the Jews who were living among them,' 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.' |
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49. Cicero, On Divination, 2.9.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 464 |
50. Anon., Jubilees, 3.14, 7.27 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 369, 372 | 3.14. And for this reason the commandment is written on the heavenly tables in regard to her that giveth birth: 7.27. And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. |
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51. Philo of Alexandria, On The Special Laws, 1.76, 1.84, 1.119, 1.135, 1.151, 1.186, 1.261, 1.274, 3.89, 4.103 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 344, 349, 361, 364, 365, 366, 368, 375 | 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. 1.84. But the high priest is commanded to wear a similar dress when he goes into the holy of holies to offer incense, because linen is not made of any animal that dies, as woollen garments are. He is also commanded to wear another robe also, having very beautiful embroidery and ornament upon it, so that it may seem to be a copy and representation of the world. And the description of the ornament is a clear proof of this; 1.119. And, if any priest do by any chance whatever touch anything that is unclean, or if he should have impure dreams by night, as is very often apt to be the case, let him during all that day touch nothing that has been consecrated, but let him wash himself and the ensuing evening, and after that let him not be hindered from touching them. 1.135. The third honour allotted to them is an assignment of all the first-born males, of all kinds of land animals which are born for the service and use of mankind; for these are the things which God commands to be given to the men consecrated to the priesthood; the offspring of oxen, and sheep, and goats, namely calves, and lambs, and kids, inasmuch as they both are and are considered clean, both for the purposes of eating and of sacrifice, but he orders that money shall be given as a ransom for the young of other animals, such as horses, and asses and camels, and similar beasts, without disparaging their real value; 1.151. And beyond all these things he also orders that the priests who minister the offering of the sacrifices, shall receive the skins of the whole burnt offerings (and they amount to an unspeakable number, this being no slight gift, but one of the most exceeding value and importance 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. 1.261. The body then, as I have already said, he purifies with ablutions and bespringklings, and does not allow a person after he has once washed and sprinkled himself, at once to enter within the sacred precincts, but bids him wait outside for seven days, and to be besprinkled twice, on the third day and on the seventh day; and after this it commands him to wash himself once more, and then it admits him to enter the sacred precincts and to share in the sacred ministrations.XLIX. 1.274. for one is made of stones, carefully selected so to fit one another, and unhewn, and it is erected in the open air, near the steps of the temple, and it is for the purpose of sacrificing victims which contain blood in them. And the other is made of gold, and is erected in the inner part of the temple, within the first veil, and may not be seen by any other human being except those of the priests who keep themselves pure, and it is for the purpose of offering incense upon; 3.89. Or shall we say that to those who have done no wrong the temple is still inaccessible until they have washed themselves, and sprinkled themselves, and purified themselves with the accustomed purifications; but that those who are guilty of indelible crimes, the pollution of which no length of time will ever efface, may approach and dwell among those holy seats; though no decent person, who has any regard for holy things would even receive them in his house?XVI. 4.103. One might very likely suppose it to be just that those beasts which feed upon human flesh should receive at the hands of men similar treatment to that which they inflict on men, but Moses has ordained that we should abstain from the enjoyment of all such things, and with a due consideration of what is becoming to the gentle soul, he proposes a most gentle and most pleasant banquet; for though it is proper that those who inflict evils should suffer similar calamities themselves, yet it may not be becoming to those whom they ill treated to retaliate, lest without being aware of it they become brutalized by anger, which is a savage passion; |
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52. Philo of Alexandria, On The Life of Moses, 2.239 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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." |
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53. Philo of Alexandria, Against Flaccus, 74 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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. |
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54. Anon., Sibylline Oracles, 3.702 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 374 | 3.702. Images many of gods that are dead, |
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55. Philo of Alexandria, On The Embassy To Gaius, 157, 40, 45 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 313 | 45. Then again he would add, "When you are present at any theatrical contest, or at any gymnastic games, or at any of the contests in the hippodrome, do not consider the pursuits themselves so much as the behaving correctly in all such pursuits, and entertain thoughts of this nature: |
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56. Sallust, Catiline, 44 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 305 |
57. Diodorus Siculus, Historical Library, 1.35.6, 1.43.3, 18.56.4, 20.107.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 340, 342, 362, 366 | 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. |
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58. Dionysius of Halycarnassus, Roman Antiquities, 10.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
59. Strabo, Geography, 5.250, 10.3.467, 10.457 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 304, 362, 367, 373 |
60. Tosefta, Negaim, 8.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 361 8.9. מצורע טובל בלשכת המצורעים ובא ועומד בשער נקנור ר' יהודה אומר לא היה צריך טבילה שכבר טבל מבערב. אמרו לו לא מן השם הוא זה אלא כל הנכנס לעזרה דרך שער נקנור היה טובל באותה לשכת ומביא אשמו ולוגו בידו ומעמידו בשער נקנור והכהן עומד מבפנים ומצורע מבחוץ ומצורע מניח ידו תחת ידו של כבש והכהן מניח ידו על מצורע ומוליך ומביא ומעלה ומוריד וסומך שתי ידיו עליו ונכנס ושוחט בצפון. | |
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61. Tosefta, Ketuvot, 13.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 348 |
62. Mishnah, Arakhin, 2.3-2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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:" 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: | 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." 2.6. 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. |
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63. Tosefta, Taanit, 3.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 334 |
64. Tosefta, Shekalim, 1.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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. | |
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65. Josephus Flavius, Life, 134 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 313 134. μάλιστα δ' αὐτοὺς ἐξέκαιεν ὁ τοῦ Σαπίθα παῖς ̓Ιησοῦς ἄρχων τότε τῆς Τιβεριάδος, πονηρὸς ἄνθρωπος καὶ ταράξαι μεγάλα πράγματα φύσιν ἔχων στασιοποιός τε καὶ νεωτεριστὴς ὡς οὐχ ἕτερος, καὶ δὴ τότε λαβὼν εἰς χεῖρας τοὺς Μωυσέως νόμους καὶ προελθὼν εἰς μέσον, | |
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66. Josephus Flavius, Against Apion, 2.37, 2.77, 2.103 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 299, 352, 360 2.37. εἰ μὲν οὖν ἀναγνοὺς τὰς ἐπιστολὰς ̓Αλεξάνδρου τοῦ βασιλέως καὶ τὰς Πτολεμαίου τοῦ Λάγου καὶ τῶν μετ' ἐκεῖνον τῆς Αἰγύπτου βασιλέων ἐντυχὼν τοῖς γράμμασι καὶ τὴν στήλην τὴν ἑστῶσαν ἐν ̓Αλεξανδρείᾳ καὶ τὰ δικαιώματα περιέχουσαν, ἃ Καῖσαρ ὁ μέγας τοῖς ̓Ιουδαίοις ἔδωκεν, εἰ μὲν οὖν ταῦτα, φημί, γιγνώσκων τἀναντία γράφειν ἐτόλμα, πονηρὸς ἦν, εἰ δὲ μηδὲν ἠπίστατο τούτων, ἀπαίδευτος. 2.77. φαξιμυς αυτεμ προ εις ξοντινυα σαξριφιξια ετ νον σολυμ ξοτιδιανις διεβυς εχ ιμπενσα ξομμυνι ομνιυμ ιυδαεορυμ ταλια ξελεβραμυς, υερυμ ξυμ νυλλας αλιας ηοστιας εχ ξομμυνι νεθυε προ φιλιις περαγαμυς, σολις ιμπερατοριβυς ηυνξ ηονορεμ πραεξιπυυμ παριτερ εχηιβεμυς, θυεμ ηομινυμ νυλλι περσολυιμυς. 2.103. θυαττυορ ετενιμ ηαβυιτ ιν ξιρξυιτυ πορτιξυς, ετ ηαρυμ σινγυλαε προπριαμ σεξυνδυμ λεγεμ ηαβυερε ξυστοδιαμ; ιν εχτεριορεμ ιταθυε ινγρεδι λιξεβατ ομνιβυς ετιαμ αλιενιγενις; μυλιερες ταντυμμοδο μενστρυαταε τρανσιρε προηιβεβαντυρ. | 2.37. Had this man now read the epistles of king Alexander, or those of Ptolemy the son of Lagus, or met with the writings of the succeeding kings, or that pillar which is still standing at Alexandria, and contains the privileges which the great [Julius] Caesar bestowed upon the Jews; had this man, I say, known these records, and yet hath the impudence to write in contradiction to them, he hath shown himself to be a wicked man: but if he knew nothing of these records, he hath shown himself to be a man very ignorant; 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. 2.103. for it had four several courts, encompassed with cloisters round about, every one of which had by our law a peculiar degree of separation from the rest. Into the first court every body was allowed to go, even foreigners; and none but women, during their courses, were prohibited to pass through it; |
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67. Arrian, Indike, 7 (1st cent. CE - missingth cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 366 |
68. New Testament, Matthew, 17.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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?" |
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69. Josephus Flavius, Jewish War, 1.429, 2.31, 2.409, 2.592, 5.229, 6.299, 7.110 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 299, 300, 333, 334, 335, 347, 352, 364 1.429. ̓Εχρήσατο δὲ καὶ σώματι πρὸς τὴν ψυχὴν ἀναλόγῳ, κυνηγέτης μὲν ἄριστος ἀεὶ γενόμενος, ἐν ᾧ μάλιστα δι' ἐμπειρίαν ἱππικῆς ἐπετύγχανεν: μιᾷ γοῦν ἡμέρᾳ ποτὲ τεσσαράκοντα θηρίων ἐκράτησεν: ἔστι δὲ καὶ συοτρόφος μὲν ἡ χώρα, τὸ πλέον δ' ἐλάφων καὶ ὀνάγρων εὔπορος: πολεμιστὴς δ' ἀνυπόστατος. 2.31. ταύτην μέντοι τὴν ὠμότητα προσκεψάμενον αὐτοῦ καὶ τὸν πατέρα μηδ' ἐλπίδος αὐτόν ποτε ἀξιῶσαι βασιλικῆς ἢ ὅτε χεῖρον τὴν ψυχὴν κάμνων τοῦ σώματος ἀκρατὴς ἦν ὑγιαίνοντος λογισμοῦ καὶ οὐδ' ὃν ἔγραφεν ἐν ταῖς ἐπιδιαθήκαις ᾔδει διάδοχον, καὶ ταῦτα μηδὲν τὸν ἐν ταῖς διαθήκαις μέμψασθαι δυνάμενος, ἃς ἔγραψεν ὑγιαίνων μὲν τὸ σῶμα, καθαρὰν δὲ τὴν ψυχὴν ἔχων πάθους παντός. 2.31. τὴν ἀδελφὴν δὲ αὐτοῦ Βερνίκην παροῦσαν ἐν ̔Ιεροσολύμοις καὶ τὴν παρανομίαν τῶν στρατιωτῶν θεωμένην δεινὸν εἰσῄει πάθος, καὶ πολλάκις τούς τε ἱππάρχους ἑαυτῆς καὶ σωματοφύλακας πέμπουσα πρὸς Φλῶρον ἐδέετο παύσασθαι τοῦ φόνου. 2.409. ἅμα δὲ καὶ κατὰ τὸ ἱερὸν ̓Ελεάζαρος υἱὸς ̓Ανανία τοῦ ἀρχιερέως, νεανίας θρασύτατος, στρατηγῶν τότε τοὺς κατὰ τὴν λατρείαν λειτουργοῦντας ἀναπείθει μηδενὸς ἀλλοτρίου δῶρον ἢ θυσίαν προσδέχεσθαι. τοῦτο δ' ἦν τοῦ πρὸς ̔Ρωμαίους πολέμου καταβολή: τὴν γὰρ ὑπὲρ τούτων θυσίαν Καίσαρος ἀπέρριψαν. 2.592. συνωνούμενος δὲ τοῦ Τυρίου νομίσματος, ὃ τέσσαρας ̓Αττικὰς δύναται, τέσσαρας ἀμφορεῖς, τῆς αὐτῆς ἐπίπρασκεν τιμῆς ἡμιαμφόριον. οὔσης δὲ τῆς Γαλιλαίας ἐλαιοφόρου μάλιστα καὶ τότε εὐφορηκυίας, εἰς σπανίζοντας εἰσπέμπων πολὺ καὶ μόνος ἄπειρόν τι πλῆθος συνῆγεν χρημάτων, οἷς εὐθέως ἐχρῆτο κατὰ τοῦ τὴν ἐργασίαν παρασχόντος. 5.229. ἐπὶ δὲ τὸ θυσιαστήριον καὶ τὸν ναὸν ἀνέβαινον οἱ τῶν ἱερέων ἄμωμοι, βύσσον μὲν ἀμπεχόμενοι, μάλιστα δὲ ἀπὸ ἀκράτου νήφοντες δέει τῆς θρησκείας, ὡς μή τι παραβαῖεν ἐν τῇ λειτουργίᾳ. 6.299. κατὰ δὲ τὴν ἑορτήν, ἣ πεντηκοστὴ καλεῖται, νύκτωρ οἱ ἱερεῖς παρελθόντες εἰς τὸ ἔνδον ἱερόν, ὥσπερ αὐτοῖς ἔθος πρὸς τὰς λειτουργίας, πρῶτον μὲν κινήσεως ἔφασαν ἀντιλαβέσθαι καὶ κτύπου, μετὰ δὲ ταῦτα φωνῆς ἀθρόας “μεταβαίνομεν ἐντεῦθεν.” τὸ δὲ τούτων φοβερώτερον, | 1.429. 13. Now Herod had a body suited to his soul, and was ever a most excellent hunter, where he generally had good success, by means of his great skill in riding horses; for in one day he caught forty wild beasts: that country breeds also bears, and the greatest part of it is replenished with stags and wild asses. 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. 2.31. but as his sister Bernice was come to Jerusalem, and saw the wicked practices of the soldiers, she was sorely affected at it, and frequently sent the masters of her horse and her guards to Florus, and begged of him to leave off these slaughters; 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, 7.110. Whereupon the people of Antioch, when they had failed of success in this their first request, made him a second; for they desired that he would order those tables of brass to be removed on which the Jews’ privileges were engraven. |
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70. New Testament, Luke, 2.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 362 2.27. καὶ ἦλθεν ἐν τῷ πνεύματι εἰς τὸ ἱερόν· καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ | 2.27. He came in the Spirit into the temple. When the parents brought in the child, Jesus, that they might do concerning him according to the custom of the law, |
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71. New Testament, Acts, 5.21, 19.9, 21.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 319, 325, 361 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 . 21.26. τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά. | 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. 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. |
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72. Mishnah, Shekalim, 1.3, 1.5-1.6, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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: 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: 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: 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: | 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. |
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73. Mishnah, Tamid, 5.3, 7.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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: 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. |
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74. Mishnah, Taanit, 4.2, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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: 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: | 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. |
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75. Mishnah, Sukkah, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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: | 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.” |
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76. Mishnah, Makkot, 3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 370 |
77. Mishnah, Kelim, 1.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360, 371 1.8. לִפְנִים מִן הַחוֹמָה מְקֻדָּשׁ מֵהֶם, שֶׁאוֹכְלִים שָׁם קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי. הַר הַבַּיִת מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין זָבִים וְזָבוֹת, נִדּוֹת וְיוֹלְדוֹת נִכְנָסִים לְשָׁם. הַחֵיל מְקֻדָּשׁ מִמֶּנּוּ, שֶׁאֵין גּוֹיִם וּטְמֵא מֵת נִכְנָסִים לְשָׁם. עֶזְרַת נָשִׁים מְקֻדֶּשֶׁת מִמֶּנּוּ, שֶׁאֵין טְבוּל יוֹם נִכְנָס לְשָׁם, וְאֵין חַיָּבִים עָלֶיהָ חַטָּאת. עֶזְרַת יִשְׂרָאֵל מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין מְחֻסַּר כִּפּוּרִים נִכְנָס לְשָׁם, וְחַיָּבִין עָלֶיהָ חַטָּאת. עֶזְרַת הַכֹּהֲנִים מְקֻדֶּשֶׁת מִמֶּנָּה, שֶׁאֵין יִשְׂרָאֵל נִכְנָסִים לְשָׁם אֶלָּא בִשְׁעַת צָרְכֵיהֶם, לִסְמִיכָה לִשְׁחִיטָה וְלִתְנוּפָה: | 1.8. The area within the wall [of Jerusalem] is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving. |
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78. Mishnah, Hulin, 9.4, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 366 9.4. עוֹר שֶׁיֵּשׁ עָלָיו כַּזַּיִת בָּשָׂר, הַנּוֹגֵע בְּצִיב הַיּוֹצֵא מִמֶּנּוּ, וּבְשַׂעֲרָה שֶׁכְּנֶגְדּוֹ, טָמֵא. הָיוּ עָלָיו כִּשְׁנֵי חֲצָאֵי זֵיתִים, מְטַמֵּא בְמַשָּׂא וְלֹא בְמַגָּע, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, לֹא בְמַגָּע וְלֹא בְמַשָּׂא. וּמוֹדֶה רַבִּי עֲקִיבָא בִּשְׁנֵי חֲצָאֵי זֵיתִים שֶׁתְּחָבָן בְּקֵיסָם וֶהֱסִיטָן, שֶׁהוּא טָמֵא. וּמִפְּנֵי מָה רַבִּי עֲקִיבָא מְטַהֵר בָּעוֹר, מִפְּנֵי שֶׁהָעוֹר מְבַטְּלָן: 10.1. הַזְּרוֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה נוֹהֲגִין בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין אֲבָל לֹא בְמֻקְדָּשִׁין. שֶׁהָיָה בַדִּין, וּמָה אִם הַחֻלִּין, שֶׁאֵינָן חַיָּבִין בְּחָזֶה וָשׁוֹק, חַיָּבִין בַּמַּתָּנוֹת, קָדָשִׁים שֶׁחַיָּבִין בְּחָזֶה וָשׁוֹק, אֵינוֹ דִין שֶׁחַיָּבִין בַּמַּתָּנוֹת. תַּלְמוּד לוֹמַר (ויקרא ז), וָאֶתֵּן אֹתָם לְאַהֲרֹן הַכֹּהֵן וּלְבָנָיו לְחָק עוֹלָם, אֵין לוֹ אֶלָּא מַה שֶּׁאָמוּר בָּעִנְיָן: | 9.4. A hide which had an olive’s bulk of [unclean] flesh clinging to it, one who touches a shred hanging from it, or a hair that was opposite to it, he becomes unclean. If there were two pieces of flesh attached to it, each the size of half an olive, they convey uncleanness by carrying but not by contact, the words of Rabbi Ishmael. Rabbi Akiva says: neither by contact nor by carrying. Rabbi Akiva agrees that if there were two pieces of flesh, each the size of half of an olive, that he stuck on a twig and he waved them, he becomes unclean. Why then does Rabbi Akiva declare him clean in the [case where they cling to the] hide? Because the hide renders them negligible. 10.1. The [law of] the shoulder and the cheeks and the stomach is in force both within the Land and outside it, both during the existence of the Temple and after it, in respect of unconsecrated animals but not consecrated animals. For it might have been argued thus: if unconsecrated animals, which are not subject to the law of the breast and the thigh, are subject to these dues, how much more are consecrated animals, with are subject to the law of the breast and the thigh, subject also to these dues! Scripture states, “And I have given them to Aaron the priest and his sons as a due for ever” (Leviticus 7:34) only what is mentioned in this passage shall be his. |
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79. Tosefta, Arakhin, 1.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 333 |
80. Appian, The Syrian Wars, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 322 |
81. Josephus Flavius, Jewish Antiquities, 1.102, 3.195, 3.221, 3.227, 4.70, 4.73, 7.305, 8.55, 8.94, 8.108, 8.130, 8.218, 8.398, 9.268-9.269, 9.271, 11.16-11.17, 11.60-11.61, 11.89, 11.108, 11.128, 11.327, 11.338, 12.9, 12.22, 12.39, 12.46, 12.62, 12.119, 12.125, 12.133, 12.136, 12.138-12.146, 12.148, 12.150, 12.153, 12.246, 12.258-12.264, 13.50, 13.78, 13.224, 13.242, 13.245, 13.250, 13.272, 13.428, 14.186, 14.248, 14.250, 14.306-14.323, 15.401, 16.14, 16.48, 16.60, 16.141, 16.162-16.165, 18.30, 18.94, 18.312, 19.280-19.282, 19.287, 19.303, 20.11, 20.216, 20.281 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 297, 299, 300, 301, 302, 304, 305, 306, 308, 313, 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, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 406 1.102. παραινῶ μέντοι σφαγῆς ἀνθρωπίνης ἀπέχεσθαι καὶ καθαρεύειν φόνου τοὺς δράσαντάς τι τοιοῦτον κολάζοντας, χρῆσθαι δὲ τοῖς ἄλλοις ζῴοις ἅπασι πρὸς ἃ βούλεσθε καὶ τὰς ὀρέξεις ἔχετε. δεσπότας γὰρ ἁπάντων ὑμᾶς εἶναι πεποίηκα τῶν τε χερσαίων καὶ νηκτῶν καὶ ὅσα τὴν μετάρσιον αἰώραν ἔχει καὶ φοράν, χωρὶς αἵματος: ἐν τούτῳ γάρ ἐστιν ἡ ψυχή. 3.195. ὁ δὲ σίκλος νόμισμα ̔Εβραίων ὢν ̓Αττικὰς δέχεται δραχμὰς τέσσαρας: 3.221. τὸ δὲ τρύβλιον καὶ ἡ φιάλη, ἀργυρᾶ δὲ ἦν, σίκλους μὲν αἱ δύο διακοσίους εἷλκον, εἰς δὲ τὴν φιάλην ἑβδομήκοντα μόνοι δεδαπάνηντο, πλήρεις δὲ ἦσαν ἀλεύρων ἐλαίῳ πεφυραμένων, οἷς ἐπὶ τῷ βωμῷ χρῶνται πρὸς τὰς ἱερουργίας: μόσχον τε καὶ κριὸν σὺν ἀρνίῳ ἐτείῳ ὁλομελῆ καυθησόμενα καὶ σὺν αὐτοῖς χίμαρον ἐπὶ παραιτήσει ἁμαρτημάτων. 3.227. εἶτα καθαρὰ ποιήσαντες διαμελίζουσι καὶ πάσαντες ἁλσὶν ἐπὶ τὸν βωμὸν ἀνατιθέασι σχιζῶν ἤδη πεπληρωμένον καὶ πυρὸς φλεγομένου. τοὺς δὲ πόδας τῶν ἱερείων καὶ τὰ κατὰ νηδὺν ἐκκαθάραντες ἀκριβῶς τοῖς ἄλλοις καθαγνισθησόμενα προσεπιφέρουσι, τὰς δορὰς τῶν ἱερέων λαμβανόντων. καὶ ὁ μὲν τῆς ὁλοκαυτώσεως τρόπος ἐστὶν οὗτος. 4.73. καὶ οἱ κορβᾶν αὑτοὺς ὀνομάσαντες τῷ θεῷ, δῶρον δὲ τοῦτο σημαίνει κατὰ ̔Ελλήνων γλῶτταν, βουλομένους ἀφίεσθαι τῆς λειτουργίας τοῖς ἱερεῦσι καταβάλλειν ἀργύριον, γυναῖκα μὲν τριάκοντα σίκλους ἄνδρα δὲ πεντήκοντα. ὅσοι δὲ ἂν ἐνδεέστερα τῶν ὡρισμένων ἔχωσι χρήματα τοῖς ἱερεῦσιν ἐξεῖναι περὶ τούτων ὡς βούλονται δοκιμάσαι. 7.305. ̓Απηλλαγμένος δ' ἤδη πολέμων ὁ Δαυίδης καὶ κινδύνων καὶ βαθείας ἀπολαύων τὸ λοιπὸν εἰρήνης ᾠδὰς εἰς τὸν θεὸν καὶ ὕμνους συνετάξατο μέτρου ποικίλου: τοὺς μὲν γὰρ τριμέτρους, τοὺς δὲ πενταμέτρους ἐποίησεν. ὄργανά τε κατασκευάσας ἐδίδαξε πρὸς αὐτὰ τοὺς Ληουίτας ὑμνεῖν τὸν θεὸν κατά τε τὴν τῶν καλουμένων σαββάτων ἡμέραν καὶ κατὰ τὰς ἄλλας ἑορτάς. 8.55. Διαμένει δὲ ἄχρι τῆς τήμερον τὰ τῶν ἐπιστολῶν τούτων ἀντίγραφα οὐκ ἐν τοῖς ἡμετέροις μόνον σωζόμενα βιβλίοις ἀλλὰ καὶ παρὰ Τυρίοις, ὥστε εἴ τις ἐθελήσειε τὸ ἀκριβὲς μαθεῖν, δεηθεὶς τῶν ἐπὶ τοῦ Τυρίων γραμματοφυλακείου δημοσίων εὕροι συμφωνοῦντα τοῖς εἰρημένοις ὑφ' ἡμῶν τὰ παρ' ἐκείνοις. 8.94. καὶ σαλπίγγων κατὰ Μωυσέος ἐντολὴν μυριάδας εἴκοσι, καὶ στολῶν τοῖς ὑμνῳδοῖς Ληουιτῶν ἐκ βύσσου μυριάδας εἴκοσι: καὶ τὰ ὄργανα τὰ μουσικὰ καὶ πρὸς τὴν ὑμνῳδίαν ἐξηυρημένα, ἃ καλεῖται νάβλας καὶ κινύρας, ἐξ ἠλέκτρου κατεσκεύασε τετρακισμύρια. 8.108. τοῦτον δέ σοι κατεσκεύακα τὸν ναὸν ἐπώνυμον, ὡς ἂν ἀπ' αὐτοῦ σοι τὰς εὐχὰς θύοντες καὶ καλλιεροῦντες ἀναπέμπωμεν εἰς τὸν ἀέρα καὶ πεπεισμένοι διατελοίημεν, ὅτι πάρει καὶ μακρὰν οὐκ ἀφέστηκας οὐδὲ σαυτῶ: τῷ μὲν γὰρ πάντ' ἐφορᾶν καὶ πάντ' ἀκούειν οὐδὲ νῦν ὅπου σοι θέμις οἰκῶν ἀπολείπεις τοῦ πᾶσιν ἔγγιστα εἶναι, μᾶλλον δ' ἑκάστῳ καὶ βουλευομένῳ καὶ διὰ νυκτὸς καὶ ἡμέρας συμπάρει.” 9.268. ̓Αφικομένων δὲ τούτων ὁ βασιλεὺς ̓Εζεκίας ἀναβὰς εἰς τὸ ἱερὸν μετὰ τῶν ἡγεμόνων καὶ τοῦ λαοῦ παντὸς ἔθυσεν ὑπὲρ αὑτοῦ ταύρους ἑπτὰ καὶ κριοὺς τοσούτους καὶ ἄρνας ἑπτὰ καὶ ἐρίφους τοσούτους. ἐπιθέντες δὲ τὰς χεῖρας ταῖς κεφαλαῖς τῶν ἱερείων αὐτός τε ὁ βασιλεὺς καὶ οἱ ἡγεμόνες τοῖς ἱερεῦσι καλλιερεῖν ἐφῆκαν. 9.271. ἐνστάσης δὲ τῆς τῶν ἀζύμων ἑορτῆς θύσαντες τὴν λεγομένην φάσκα τὰς ἄλλας τὸ λοιπὸν θυσίας ἐπετέλουν ἐπὶ ἡμέρας ἑπτά. τῷ δὲ πλήθει πάρεξ ὧν ἐκαλλιέρησαν αὐτοὶ ταύρους μὲν δισχιλίους θρέμματα δὲ ἑπτακισχίλια ὁ βασιλεὺς ἐχαρίσατο. τὸ δ' αὐτὸ καὶ οἱ ἡγεμόνες ἐποίησαν: χιλίους μὲν γὰρ ταύρους ἔδοσαν αὐτοῖς θρέμματα δὲ χίλια καὶ τεσσαράκοντα. 11.16. συγχωρῶ δὲ αὐτοῖς καὶ τὴν ἐκ προγόνων εἰθισμένην τιμὴν κτηνῶν καὶ οἴνου καὶ ἐλαίου δραχμὰς εἴκοσιν μυριάδας καὶ πεντακισχιλίας πεντακοσίας καὶ εἰς σεμίδαλιν πυρῶν ἀρτάβας δισμυρίας πεντακοσίας. κελεύω δὲ τὴν τούτων χορηγίαν ἐκ τῶν Σαμαρείας γίνεσθαι φόρων. 11.16. ἀποκριναμένων δ' ἥκειν ἐκ τῆς ̓Ιουδαίας, πῶς αὐτῶν ἔχει τὸ πλῆθος καὶ ἡ μητρόπολις ̔Ιεροσόλυμα, πάλιν ἤρξατο πυνθάνεσθαι. 11.17. ἐποίσουσι δὲ τὰ ἱερὰ ταῦτα κατὰ τοὺς Μωυσέως νόμους οἱ ἱερεῖς ἐν ̔Ιεροσολύμοις καὶ προσφέροντες εὔξονται τῷ θεῷ περὶ σωτηρίας τε τοῦ βασιλέως καὶ τοῦ γένους αὐτοῦ, ὅπως ἡ Περσῶν βασιλεία διαμείνῃ. τοὺς δὲ παρακούσαντας τούτων καὶ ἀκυρώσαντας ἀνασταυρωθῆναι βούλομαι καὶ τὰς οὐσίας αὐτῶν εἶναι βασιλικάς.” 11.17. βούλομαι δ' ὑμᾶς τὴν τῶν γειτονευόντων ἡμῖν ἐθνῶν δυσμένειαν σαφῶς εἰδότας, καὶ ὅτι πρὸς τὴν οἰκοδομίαν, εἰ μάθοιεν περὶ ταύτην ἡμᾶς φιλοτιμουμένους, ἐνστήσονται καὶ πολλὰ πραγματεύσονται πρὸς αὐτὴν ἡμῖν ἐμπόδια, 11.61. καὶ τοὺς ἐπιτρόπους τοὺς αὐτοῦ καὶ σατράπας ἐκώλυσεν ἐπιτάττειν τοῖς ̓Ιουδαίοις τὰς βασιλικὰς χρείας, ἀνῆκέ τε πᾶσαν ἣν ἂν κατασχεῖν δυνηθῶσιν τῆς χώρας ἀτελῆ φόρων αὐτοῖς νέμεσθαι. προσέταξε δὲ καὶ τοὺς ̓Ιδουμαίους καὶ Σαμαρείτας καὶ τοὺς ἐκ τῆς κοίλης Συρίας ἀφεῖναι τὰς κώμας, ἃς τῶν ̓Ιουδαίων κατεῖχον, καὶ προσέτι τάλαντα πεντήκοντα εἰς τὴν οἰκοδομίαν τοῦ ἱεροῦ δοθῆναι. 11.89. κατὰ δὲ τὸν καιρὸν τοῦτον ἀναβάντων εἰς ̔Ιεροσόλυμα Σισίνου τοῦ τῆς Συρίας καὶ Φοινίκης ἐπάρχου καὶ Σαρωβαζάνου μετὰ καί τινων ἑτέρων καὶ τοὺς ἡγεμόνας τῶν ̓Ιουδαίων ἐρομένων, τίνος αὐτοῖς συγχωρήσαντος οὕτως οἰκοδομοῦσιν τὸν ναόν, ὡς φρούριον μᾶλλον αὐτὸν εἶναι ἢ ἱερόν, καὶ τί δήποτε τὰς στοὰς καὶ τὰ τείχη περιβεβλήκασιν τῇ πόλει σφόδρα ὀχυρά, 11.108. ἔστησάν τε κατὰ τοὺς Μωυσέως νόμους οἵ τε ἱερεῖς καὶ οἱ Λευῖται θυρωροὺς ἐφ' ἑκάστου πυλῶνος: ᾠκοδομήκεσαν γὰρ οἱ ̓Ιουδαῖοι καὶ τὰς ἐν κύκλῳ τοῦ ναοῦ στοὰς τοῦ ἔνδοθεν ἱεροῦ. 11.128. καὶ ὑμῖν δὲ λέγω, ὅπως τοῖς ἱερεῦσιν καὶ Λευίταις καὶ ἱεροψάλταις καὶ θυρωροῖς καὶ ἱεροδούλοις καὶ γραμματεῦσιν τοῦ ἱεροῦ μήτε φόρους ἐπιτάξητε μήτε ἄλλο μηδὲν ἐπίβουλον ἢ φορτικὸν εἰς αὐτοὺς γένηται. 11.327. κατακοιμηθέντι δὲ μετὰ τὴν θυσίαν ἐχρημάτισεν αὐτῷ κατὰ τοὺς ὕπνους ὁ θεὸς θαρρεῖν καὶ στεφανοῦντας τὴν πόλιν ἀνοίγειν τὰς πύλας, καὶ τοὺς μὲν ἄλλους λευκαῖς ἐσθῆσιν, αὐτὸν δὲ μετὰ τῶν ἱερέων ταῖς νομίμοις στολαῖς ποιεῖσθαι τὴν ὑπάντησιν μηδὲν προσδοκῶντας πείσεσθαι δεινὸν προνοουμένου τοῦ θεοῦ. 11.338. τοῦ δ' ἀρχιερέως αἰτησαμένου χρήσασθαι τοῖς πατρίοις νόμοις καὶ τὸ ἕβδομον ἔτος ἀνείσφορον εἶναι, συνεχώρησεν πάντα. παρακαλεσάντων δ' αὐτόν, ἵνα καὶ τοὺς ἐν Βαβυλῶνι καὶ Μηδίᾳ ̓Ιουδαίους τοῖς ἰδίοις ἐπιτρέψῃ νόμοις χρῆσθαι, ἀσμένως ὑπέσχετο ποιήσειν ἅπερ ἀξιοῦσιν. 12.9. οὐκ ὀλίγοι δ' οὐδὲ τῶν ἄλλων ̓Ιουδαίων εἰς τὴν Αἴγυπτον παρεγίγνοντο τῆς τε ἀρετῆς τῶν τόπων αὐτοὺς καὶ τῆς τοῦ Πτολεμαίου φιλοτιμίας προκαλουμένης. 12.9. ὡς δ' ἀποκαλύψαντες τῶν ἐνειλημάτων ἐπέδειξαν αὐτῷ, θαυμάσας ὁ βασιλεὺς τῆς ἰσχνότητος τοὺς ὑμένας καὶ τῆς συμβολῆς τὸ ἀνεπίγνωστον, οὕτως γὰρ ἥρμοστο, καὶ τοῦτο ποιήσας χρόνῳ πλείονι χάριν ἔχειν εἶπεν αὐτοῖς τε ἐλθοῦσιν καὶ μείζονα τῷ πέμψαντι, πρὸ δὲ πάντων τῷ θεῷ, οὗ τοὺς νόμους εἶναι συμβέβηκεν. 12.22. τὸν γὰρ ἅπαντα συστησάμενον θεὸν καὶ οὗτοι καὶ ἡμεῖς σεβόμεθα Ζῆνα καλοῦντες αὐτὸν ἐτύμως ἀπὸ τοῦ πᾶσιν ἐμφύειν τὸ ζῆν τὴν ἐπίκλησιν αὐτοῦ θέντες. ὅθεν εἰς τιμὴν τοῦ θεοῦ τοὺς ἐξαίρετον τὴν εἰς αὐτὸν θρησκείαν πεποιημένους ἀπόδος τοῖς τὴν πατρίδα καὶ τὸν ἐν αὐτῇ βίον ἀπολελοιπόσιν. 12.22. τιμήσας οὖν αὐτὸν φιλοτιμότατα καὶ δωρεὰς δοὺς λαμπρὰς καὶ τῷ τε πατρὶ γράψας καὶ τοῖς ἀδελφοῖς καὶ πᾶσι τοῖς ἡγεμόσιν αὐτοῦ καὶ ἐπιτρόποις ἐξέπεμψεν. 12.39. ἐὰν οὖν σοι δοκῇ, βασιλεῦ, γράψεις τῷ τῶν ̓Ιουδαίων ἀρχιερεῖ, ὅπως ἀποστείλῃ τῶν πρεσβυτέρων ἓξ ἀφ' ἑκάστης φυλῆς τοὺς ἐμπειροτάτους τῶν νόμων, παρ' ὧν τὸ τῶν βιβλίων σαφὲς καὶ σύμφωνον ἐκμαθόντες καὶ τὸ κατὰ τὴν ἑρμηνείαν ἀκριβὲς λαβόντες τῶν πραγμάτων ἀξίως ταῦτα τῆς σῆς προαιρέσεως συναγάγωμεν.” 12.39. συλλαβόντες δὲ καὶ ̓Αντίοχον τὸν βασιλέα καὶ Λυσίαν ζῶντας ἀνάγουσιν αὐτῷ. καὶ οὗτοι μὲν κελεύσαντος Δημητρίου παραχρῆμα διεφθάρησαν βασιλεύσαντος ̓Αντιόχου ἔτη δύο, καθὼς ἤδη που καὶ ἐν ἄλλῳ δεδήλωται. 12.46. τὴν ἀρχὴν ἐγὼ παραλαβὼν πᾶσι μὲν φιλανθρώπως ἐχρησάμην, μάλιστα δὲ τοῖς σοῖς πολίταις, ὧν ὑπὲρ δέκα μὲν μυριάδας αἰχμαλώτων δουλευόντων ἀπέλυσα τοῖς δεσπόταις αὐτῶν ἐκ τῶν ἐμῶν λύτρα καταβαλών. 12.62. καὶ διὰ τοῦτο λογισάμενος σύμμετρον κατεσκευάσθαι τὴν προτέραν τράπεζαν, ἀλλ' οὐ διὰ σπάνιν χρυσοῦ, τῷ μεγέθει μὲν οὐκ ἔγνω τὴν προϋπάρχουσαν ὑπερβαλεῖν, τῇ δὲ ποικιλίᾳ καὶ τῷ κάλλει τῆς ὕλης ἀξιολογωτέραν κατασκευάσαι. 12.119. ̓́Ετυχον δὲ καὶ τῆς παρὰ τῶν βασιλέων τῆς ̓Ασίας τιμῆς, ἐπειδὴ συνεστράτευσαν αὐτοῖς: καὶ γὰρ Σέλευκος ὁ Νικάτωρ ἐν αἷς ἔκτισεν πόλεσιν ἐν τῇ ̓Ασίᾳ καὶ τῇ κάτω Συρίᾳ καὶ ἐν αὐτῇ τῇ μητροπόλει ̓Αντιοχείᾳ πολιτείας αὐτοὺς ἠξίωσεν καὶ τοῖς ἐνοικισθεῖσιν ἰσοτίμους ἀπέφηνεν Μακεδόσιν καὶ ̔́Ελλησιν, ὡς τὴν πολιτείαν ταύτην ἔτι καὶ νῦν διαμένειν: 12.125. ̔́Ομοιον δέ τι τούτῳ καὶ Μᾶρκον ̓Αγρίππαν φρονήσαντα περὶ τῶν ̓Ιουδαίων οἴδαμεν: τῶν γὰρ ̓Ιώνων κινηθέντων ἐπ' αὐτοὺς καὶ δεομένων τοῦ ̓Αγρίππου, ἵνα τῆς πολιτείας, ἣν αὐτοῖς ἔδωκεν ̓Αντίοχος ὁ Σελεύκου υἱωνὸς ὁ παρὰ τοῖς ̔́Ελλησιν Θεὸς λεγόμενος, 12.133. ὕστερον δ' ̓Αντιόχου χειρωσαμένου τὰς ἐν τῇ κοίλῃ Συρίᾳ πόλεις, ἃς ὁ Σκόπας κατεσχήκει, καὶ τὴν Σαμάρειαν, ἑκουσίως αὐτῷ προσέθεντο οἱ ̓Ιουδαῖοι καὶ τῇ πόλει δεξάμενοι πᾶσαν αὐτοῦ τῇ τε στρατιᾷ καὶ τοῖς ἐλέφασιν ἀφθονίαν παρέσχον καὶ τοὺς ὑπὸ Σκόπα καταλειφθέντας ἐν τῇ ἄκρᾳ τῶν ̔Ιεροσολύμων φρουροὺς πολιορκοῦντι προθύμως συνεμάχησαν. 12.136. “ὡς τοῦ Σκόπα νικηθέντος ὑπ' ̓Αντιόχου τὴν μὲν Βατανέαν καὶ Σαμάρειαν καὶ ̓́Αβιλα καὶ Γάδαρα παρέλαβεν ̓Αντίοχος, μετ' ὀλίγον δὲ προσεχώρησαν αὐτῷ καὶ τῶν ̓Ιουδαίων οἱ περὶ τὸ ἱερὸν τὸ προσαγορευόμενον ̔Ιεροσόλυμα κατοικοῦντες, ὑπὲρ οὗ καὶ πλείω λέγειν ἔχοντες καὶ μάλιστα περὶ τῆς γενομένης περὶ τὸ ἱερὸν ἐπιφανείας, εἰς ἕτερον καιρὸν ὑπερθησόμεθα τὴν διήγησιν.” 12.138. Βασιλεὺς ̓Αντίοχος Πτολεμαίῳ χαίρειν.τῶν ̓Ιουδαίων καὶ παραυτίκα μέν, ἡνίκα τῆς χώρας ἐπέβημεν αὐτῶν, ἐπιδειξαμένων τὸ πρὸς ἡμᾶς φιλότιμον καὶ παραγενομένους δ' εἰς τὴν πόλιν λαμπρῶς ἐκδεξαμένων καὶ μετὰ τῆς γερουσίας ἀπαντησάντων, ἄφθονον δὲ τὴν χορηγίαν τοῖς στρατιώταις καὶ τοῖς ἐλέφασι παρεσχημένων, συνεξελόντων δὲ καὶ τοὺς ἐν τῇ ἄκρᾳ φρουροὺς τῶν Αἰγυπτίων, 12.139. ἠξιώσαμεν καὶ αὐτοὶ τούτων αὐτοὺς ἀμείψασθαι καὶ τὴν πόλιν αὐτῶν ἀναλαβεῖν κατεφθαρμένην ὑπὸ τῶν περὶ τοὺς πολέμους συμπεσόντων καὶ συνοικίσαι τῶν διεσπαρμένων εἰς αὐτὴν πάλιν συνελθόντων. 12.141. τελεῖσθαι δ' αὐτοῖς ταῦτα βούλομαι, καθὼς ἐπέσταλκα, καὶ τὸ περὶ τὸ ἱερὸν ἀπαρτισθῆναι ἔργον τάς τε στοὰς κἂν εἴ τι ἕτερον οἰκοδομῆσαι δέοι: ἡ δὲ τῶν ξύλων ὕλη κατακομιζέσθω ἐξ αὐτῆς τε τῆς ̓Ιουδαίας καὶ ἐκ τῶν ἄλλων ἐθνῶν καὶ ἐκ τοῦ Λιβάνου μηδενὸς πρασσομένου τέλος. ὁμοίως δὲ καὶ τοῖς ἄλλοις, ἐν οἷς ἂν ἐπιφανεστέραν γίγνεσθαι τὴν τοῦ ἱεροῦ ἐπισκευὴν δέῃ. 12.142. πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων. 12.143. ἵνα δὲ θᾶττον ἡ πόλις κατοικισθῇ, δίδωμι τοῖς τε νῦν κατοικοῦσιν καὶ κατελευσομένοις ἕως τοῦ ̔Υπερβερεταίου μηνὸς ἀτελέσιν εἶναι μέχρι τριῶν ἐτῶν. 12.144. ἀπολύομεν δὲ καὶ εἰς τὸ λοιπὸν αὐτοὺς τοῦ τρίτου μέρους τῶν φόρων, ὥστε αὐτῶν ἐπανορθωθῆναι τὴν βλάβην. καὶ ὅσοι ἐκ τῆς πόλεως ἁρπαγέντες δουλεύουσιν, αὐτούς τε τούτους καὶ τοὺς ὑπ' αὐτῶν γεννηθέντας ἐλευθέρους ἀφίεμεν καὶ τὰς οὐσίας αὐτοῖς ἀποδίδοσθαι κελεύομεν. 12.145. ̔Η μὲν οὖν ἐπιστολὴ ταῦτα περιεῖχεν. σεμνύνων δὲ καὶ τὸ ἱερὸν πρόγραμμα κατὰ πᾶσαν τὴν βασιλείαν ἐξέθηκεν περιέχον τάδε: “μηδενὶ ἐξεῖναι ἀλλοφύλῳ εἰς τὸν περίβολον εἰσιέναι τοῦ ἱεροῦ τὸν ἀπηγορευμένον τοῖς ̓Ιουδαίοις, εἰ μὴ οἷς ἁγνισθεῖσίν ἐστιν ἔθιμον κατὰ τὸν πάτριον νόμον. 12.146. μηδ' εἰς τὴν πόλιν εἰσφερέσθω ἵππεια κρέα μηδὲ ἡμιόνεια μηδὲ ἀγρίων ὄνων καὶ ἡμέρων παρδάλεών τε καὶ ἀλωπέκων καὶ λαγῶν καὶ καθόλου δὲ πάντων τῶν ἀπηγορευμένων ζῴων τοῖς ̓Ιουδαίοις: μηδὲ τὰς δορὰς εἰσφέρειν ἐξεῖναι, ἀλλὰ μηδὲ τρέφειν τι τούτων ἐν τῇ πόλει: μόνοις δὲ τοῖς προγονικοῖς θύμασιν, ἀφ' ὧν καὶ τῷ θεῷ δεῖ καλλιερεῖν, ἐπιτετράφθαι χρῆσθαι. ὁ δέ τι τούτων παραβὰς ἀποτινύτω τοῖς ἱερεῦσιν ἀργυρίου δραχμὰς τρισχιλίας.” 12.148. γράφει δ' οὕτως: “βασιλεὺς ̓Αντίοχος Ζεύξιδι τῷ πατρὶ χαίρειν. εἰ ἔρρωσαι, εὖ ἂν ἔχοι, ὑγιαίνω δὲ καὶ αὐτός. 12.153. πρόνοιαν δὲ ποιοῦ καὶ τοῦ ἔθνους κατὰ τὸ δυνατόν, ὅπως ὑπὸ μηδενὸς ἐνοχλῆται.” περὶ μὲν οὖν τῆς ̓Αντιόχου φιλίας τοῦ μεγάλου πρὸς ̓Ιουδαίους ταῦτα ἡμῖν ἀποχρώντως εἰρήσθω μαρτύρια. 12.246. ̔Υποστρέψας ἀπὸ τῆς Αἰγύπτου διὰ τὸ παρὰ ̔Ρωμαίων δέος ὁ βασιλεὺς ̓Αντίοχος ἐπὶ τὴν ̔Ιεροσολυμιτῶν πόλιν ἐξεστράτευσεν, καὶ γενόμενος ἐν αὐτῇ ἔτει ἑκατοστῷ καὶ τεσσαρακοστῷ καὶ τρίτῳ μετὰ τοὺς ἀπὸ Σελεύκου βασιλεῖς ἀμαχητὶ λαμβάνει τὴν πόλιν ἀνοιξάντων αὐτῷ τὰς πύλας ὅσοι τῆς ἐκείνου προαιρέσεως ἦσαν. 12.258. πέμψαντες οὖν πρὸς τὸν ̓Αντίοχον πρέσβεις καὶ ἐπιστολὴν ἐδήλουν τὰ ὑπογεγραμμένα: “βασιλεῖ ̓Αντιόχῳ θεῷ ἐπιφανεῖ ὑπόμνημα παρὰ τῶν ἐν Σικίμοις Σιδωνίων. 12.259. οἱ ἡμέτεροι πρόγονοι διά τινας αὐχμοὺς τῆς χώρας παρακολουθήσαντες ἀρχαίᾳ τινὶ δεισιδαιμονίᾳ ἔθος ἐποίησαν σέβειν τὴν παρὰ τοῖς ̓Ιουδαίοις λεγομένην σαββάτων ἡμέραν, ἱδρυσάμενοι δὲ ἀνώνυμον ἐν τῷ Γαριζεὶν λεγομένῳ ὄρει ἱερὸν ἔθυον ἐπ' αὐτοῦ τὰς καθηκούσας θυσίας. 12.261. ἀξιοῦμεν οὖν σε τὸν εὐεργέτην καὶ σωτῆρα προστάξαι ̓Απολλωνίῳ τῷ μεριδάρχῃ καὶ Νικάνορι τῷ τὰ βασιλικὰ πράττοντι μηδὲν ἡμῖν ἐνοχλεῖν προσάπτουσι τὰς τῶν ̓Ιουδαίων αἰτίας, ἡμῶν καὶ τῷ γένει καὶ τοῖς ἔθεσιν ἀλλοτρίων ὑπαρχόντων, προσαγορευθῆναι δὲ τὸ ἀνώνυμον ἱερὸν Διὸς ̔Ελληνίου: γενομένου γὰρ τούτου παυσόμεθα μὲν ἐνοχλούμενοι, τοῖς δ' ἔργοις μετὰ ἀδείας προσανέχοντες μείζονάς σοι ποιήσομεν τὰς προσόδους.” 12.262. ταῦτα τῶν Σαμαρέων δεηθέντων ἀντέγραψεν αὐτοῖς ὁ βασιλεὺς τάδε: “βασιλεὺς ̓Αντίοχος Νικάνορι. οἱ ἐν Σικίμοις Σιδώνιοι ἐπέδωκαν τὸ κατακεχωρισμένον ὑπόμνημα. 12.263. ἐπεὶ οὖν συμβουλευομένοις ἡμῖν μετὰ τῶν φίλων παρέστησαν οἱ πεμφθέντες ὑπ' αὐτῶν, ὅτι μηδὲν τοῖς τῶν ̓Ιουδαίων ἐγκλήμασι προσήκουσιν, ἀλλὰ τοῖς ̔Ελληνικοῖς ἔθεσιν αἱροῦνται χρώμενοι ζῆν, ἀπολύομέν τε αὐτοὺς τῶν αἰτιῶν, καὶ τὸ παρ' αὐτοῖς ἱερόν, καθάπερ ἠξιώκασι, προσαγορευθήτω Διὸς ̔Ελληνίου.” 12.264. ταῦτα δὲ καὶ ̓Απολλωνίῳ τῷ μεριδάρχῃ ἐπέστειλεν ἕκτῳ ἔτει καὶ τεσσαρακοστῷ μηνὸς ̔Εκατομβαιῶνος ̔Υρκανίου ὀκτωκαιδεκάτῃ. 13.78. τοῦ δὲ Σαββαίου καὶ Θεοδοσίου συγχωρησάντων τῷ ̓Ανδρονίκῳ πρώτῳ ποιήσασθαι τοὺς λόγους, ἤρξατο τῶν ἀποδείξεων ἐκ τοῦ νόμου καὶ τῶν διαδοχῶν τῶν ἀρχιερέων, ὡς ἕκαστος παρὰ πατρὸς τὴν τιμὴν ἐκδεξάμενος ἦρξε τοῦ ναοῦ, καὶ ὅτι πάντες οἱ τῆς ̓Ασίας βασιλεῖς τὸ ἱερὸν ἐτίμησαν ἀναθήμασιν καὶ λαμπροτάταις δωρεαῖς, τοῦ δ' ἐν Γαριζεὶν ὡς οὐδὲ ὄντος οὐδεὶς λόγον οὐδ' ἐπιστροφὴν ἐποιήσατο. 13.242. πέμψαντος δ' ̔Υρκανοῦ πρὸς ̓Αντίοχον καὶ σπονδὰς ἡμερῶν ἑπτὰ διὰ τὴν ἑορτὴν ἀξιώσαντος γενέσθαι, τῇ πρὸς τὸ θεῖον εὐσεβείᾳ εἴκων σπένδεται καὶ προσέτι θυσίαν εἰσέπεμψε μεγαλοπρεπῆ, ταύρους χρυσοκέρωτας καὶ μεστὰ παντοίων ἀρωμάτων ἐκπώματα χρύσεά τε καὶ ἀργύρεα. 13.245. ̓Αποδεξάμενος δὲ αὐτοῦ τὴν ἐπιείκειαν ̔Υρκανὸς καὶ μαθὼν τὴν περὶ τὸ θεῖον σπουδὴν ἐπρεσβεύσατο πρὸς αὐτόν, ἀξιῶν τὴν πάτριον αὐτοῖς πολιτείαν ἀποδοῦναι. ὁ δὲ ἀπωσάμενος τὴν ἐπιβουλὴν τῶν μὲν παραινούντων ἐξελεῖν τὸ ἔθνος διὰ τὴν πρὸς ἄλλους αὐτῶν τῆς διαίτης ἀμιξίαν οὐκ ἐφρόντιζεν, 13.272. ὁ δὲ Κυζικηνὸς ̓Αντίοχος παραγενόμενος εἰς τὴν Συρίαν πολλοῖς ἔτεσιν πρὸς τὸν ἀδελφὸν πολεμῶν διετέλει. ̔Υρκανὸς δὲ πάντα ἐκεῖνον τὸν χρόνον ἐν εἰρήνῃ διῆγεν: 13.428. τῶν δὲ ̓Ιουδαίων οἱ πρεσβύτεροι καὶ ̔Υρκανὸς ἐσῄεσαν ὡς τὴν βασίλισσαν καὶ ἐδέοντο ὑποθέσθαι γνώμην περὶ τῶν ἐνεστώτων: τὸν γὰρ ̓Αριστόβουλον τῶν πάντων σχεδὸν ἤδη κυριεύειν, ὁπότε χωρίων τοσούτων κρατήσειεν: ἄτοπον δέ, εἰ καὶ τὰ μάλιστα κάμνοι, περιούσης αὐτῆς κατὰ σφᾶς βουλεύεσθαι: περιεστάναι δὲ τὸν κίνδυνον οὐ διὰ μακροῦ σφίσιν. 14.186. ἔδοξεν δ' ἀναγκαῖον εἶναί μοι πάσας ἐκθέσθαι τὰς γεγενημένας ̔Ρωμαίοις καὶ τοῖς αὐτοκράτορσιν αὐτῶν τιμὰς καὶ συμμαχίας πρὸς τὸ ἔθνος ἡμῶν, ἵνα μὴ λανθάνῃ τοὺς ἄλλους ἅπαντας, ὅτι καὶ οἱ τῆς ̓Ασίας καὶ οἱ τῆς Εὐρώπης βασιλεῖς διὰ σπουδῆς ἔσχον ἡμᾶς τήν τε ἀνδρείαν ἡμῶν καὶ τὴν πίστιν ἀγαπήσαντες. 14.248. πέμψαντος πρὸς αὐτοὺς τοῦ ἔθνους τοῦ ̓Ιουδαίων καὶ ̔Υρκανοῦ τοῦ ἀρχιερέως αὐτῶν πρέσβεις Στράτωνα Θεοδότου ̓Απολλώνιον ̓Αλεξάνδρου Αἰνείαν ̓Αντιπάτρου ̓Αριστόβουλον ̓Αμύντου Σωσίπατρον Φιλίππου ἄνδρας καλοὺς καὶ ἀγαθούς, 14.306. Μᾶρκος ̓Αντώνιος αὐτοκράτωρ ̔Υρκανῷ ἀρχιερεῖ καὶ ἐθνάρχῃ καὶ τῷ ̓Ιουδαίων ἔθνει χαίρειν. εἰ ἔρρωσθε, εὖ ἂν ἔχοι, ἔρρωμαι δὲ καὶ αὐτὸς μετὰ τοῦ στρατεύματος. 14.307. Λυσίμαχος Παυσανίου καὶ ̓Ιώσηπος Μενναίου καὶ ̓Αλέξανδρος Θεοδώρου πρεσβευταὶ ἐν ̓Εφέσῳ μοι συντυχόντες τήν τε ἔμπροσθεν ἐν ̔Ρώμῃ τελεσθεῖσαν αὐτοῖς πρεσβείαν ἀνενεώσαντο καὶ τὴν νῦν ὑπὲρ σοῦ καὶ τοῦ ἔθνους σπουδαίως διέθεντο, ἣν ἔχεις εὔνοιαν πρὸς ἡμᾶς ἐμφανίσαντες. 14.308. πεπεισμένος οὖν καὶ ἐκ τῶν πραγμάτων καὶ ἐκ τῶν λόγων, ὅτι οἰκειότατα ἔχετε πρὸς ἡμᾶς, καὶ τὸ ἀραρὸς ὑμῶν ἦθος καὶ θεοσεβὲς κατανοήσας, 14.309. ἴδιον ἥγημαι * καταδραμόντων δὲ τὴν ̓Ασίαν ἅπασαν τῶν ἐναντιωθέντων ἡμῖν τε καὶ τῷ δήμῳ τῶν ̔Ρωμαίων καὶ μήτε πόλεων μήτε ἡρῴων ἀποσχομένων μήτε ὅρκους οὓς ἐποιήσαντο φυλαξάντων, ἡμεῖς ὡς οὐχ ὑπὲρ ἰδίου μόνον ἀγῶνος, ἀλλ' ὡς ὑπὲρ ἁπάντων κοινοῦ, τοὺς αἰτίους καὶ τῶν εἰς ἀνθρώπους παρανομιῶν καὶ τῶν εἰς θεοὺς ἁμαρτημάτων ἠμυνάμεθα, δι' ἃ καὶ τὸν ἥλιον ἀπεστράφθαι δοκοῦμεν, ὃς καὶ αὐτὸς ἀηδῶς ἐπεῖδεν τὸ ἐπὶ Καίσαρι μύσος. 14.311. καὶ Βροῦτος συμφυγὼν εἰς Φιλίππους καὶ συγκλεισθεὶς ὑφ' ἡμῶν ἐκοινώνησεν Κασσίῳ τῆς ἀπωλείας. τούτων κεκολασμένων εἰρήνης τὸ λοιπὸν ἀπολαύσειν ἐλπίζομεν καὶ ἀναπεπαῦσθαι τὴν ̓Ασίαν ἐκ τοῦ πολέμου. 14.312. κοινὴν οὖν ποιούμεθα καὶ τοῖς συμμάχοις τὴν ὑπὸ θεοῦ δοθεῖσαν ἡμῖν εἰρήνην: ὥσπερ οὖν ἐκ νόσου μεγάλης τὸ τῆς ̓Ασίας σῶμα νῦν διὰ τὴν ἡμετέραν νίκην ἀναφέρειν. ἔχων τοίνυν καὶ σὲ διὰ μνήμης καὶ τὸ ἔθνος αὔξειν φροντίσω τῶν ὑμῖν συμφερόντων. 14.313. ἐξέθηκα δὲ καὶ γράμματα κατὰ πόλεις, ὅπως εἴ τινες ἐλεύθεροι ἢ δοῦλοι ὑπὸ δόρυ ἐπράθησαν ὑπὸ Γαί̈ου Κασσίου ἢ τῶν ὑπ' αὐτῷ τεταγμένων ἀπολυθῶσιν οὗτοι, τοῖς τε ὑπ' ἐμοῦ δοθεῖσιν καὶ Δολαβέλλα φιλανθρώποις χρῆσθαι ὑμᾶς βούλομαι. Τυρίους τε κωλύω βιαίους εἶναι περὶ ὑμᾶς καὶ ὅσα κατέχουσιν ̓Ιουδαίων ταῦτα ἀποκαταστῆσαι κελεύω. τὸν δὲ στέφανον ὃν ἔπεμψας ἐδεξάμην. 14.314. Μᾶρκος ̓Αντώνιος αὐτοκράτωρ Τυρίων ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐμφανισάντων μοι ἐν ̓Εφέσῳ ̔Υρκανοῦ τοῦ ἀρχιερέως καὶ ἐθνάρχου πρεσβευτῶν καὶ χώραν αὐτῶν ὑμᾶς κατέχειν λεγόντων, εἰς ἣν ἐνέβητε κατὰ τὴν τῶν ἐναντιουμένων ἡμῖν ἐπικράτειαν, 14.315. ἐπεὶ τὸν ὑπὲρ τῆς ἡγεμονίας πόλεμον ἀνεδεξάμεθα καὶ τῶν εὐσεβῶν καὶ δικαίων ποιούμενοι πρόνοιαν ἠμυνάμεθα τοὺς μήτε χάριτος ἀπομνημονεύσαντας μήτε ὅρκους φυλάξαντας, βούλομαι καὶ τὴν ἀφ' ὑμῶν εἰρήνην τοῖς συμμάχοις ἡμῶν ὑπάρχειν καὶ ὅσα παρὰ τῶν ἡμετέρων ἐλάβετε ἀνταγωνιστῶν μὴ συγχωρεῖν, ἀλλὰ ταῦτα ἀποδοθῆναι τοῖς ἀφῃρημένοις. 14.316. οὔτε γὰρ ἐπαρχίας ἐκείνων οὐθεὶς οὔτε στρατόπεδα τῆς συγκλήτου δούσης ἔλαβεν, ἀλλὰ βίᾳ καθαρπάσαντες ἐχαρίσαντο βιαίως τοῖς πρὸς ἃ ἠδίκουν χρησίμοις αὐτοῖς γινομένοις. 14.317. δίκην οὖν αὐτῶν δεδωκότων τούς τε συμμάχους τοὺς ἡμετέρους ὅσα ποτ' εἶχον ἀξιοῦμεν ἀκωλύτους διακατέχειν καὶ ὑμᾶς, εἴ τινα χωρία ̔Υρκανοῦ ὄντα τοῦ ἐθνάρχου ̓Ιουδαίων πρὸ μιᾶς ἡμέρας ἢ Γάιον Κάσσιον πόλεμον οὐ συγκεχωρημένον ἐπάγοντα ἐπιβῆναι τῆς ἐπαρχίας ἡμῶν νῦν ἔχετε, ἀποδοῦναι αὐτῷ βίαν τε αὐτοῖς μηδεμίαν προσφέρειν ἐπὶ τῷ ἀσθενεῖς αὐτοὺς ποιεῖν τῶν ἰδίων δεσπόζειν. 14.318. εἰ δέ τινα ἔχετε πρὸς αὐτὸν δικαιολογίαν, ὅταν ἔλθωμεν ἐπὶ τοὺς τόπους ἐξέσται ὑμῖν ταύτῃ χρήσασθαι, ἡμῶν ἕκαστα τοῖς συμμάχοις ὁμοίως τοῖς κρίμασιν φυλασσόντων. 14.319. Μᾶρκος ̓Αντώνιος αὐτοκράτωρ Τυρίων ἄρχουσι βουλῇ δήμῳ χαίρειν. διάταγμα ἐμὸν ἀπέσταλκα πρὸς ὑμᾶς, περὶ οὗ βούλομαι ὑμᾶς φροντίσαι, ἵνα αὐτὸ εἰς τὰς δημοσίας ἐντάξητε δέλτους γράμμασι ̔Ρωμαϊκοῖς καὶ ̔Ελληνικοῖς καὶ ἐν τῷ ἐπιφανεστάτῳ ἔχητε αὐτὸ γεγραμμένον, ὅπως ὑπὸ πάντων ἀναγινώσκεσθαι δύνηται. 14.321. τὴν ἀπόνοιαν τὴν ἐκείνου τοῖς ὅπλοις κρατήσαντες διατάγμασιν καὶ κρίμασιν ἐπανορθούμεθα τὰ ὑπ' αὐτοῦ διηρπασμένα, ὥστε ἀποκατασταθῆναι ταῦτα τοῖς συμμάχοις ἡμῶν: καὶ ὅσα ἐπράθη ̓Ιουδαίων ἤτοι σώματα ̓Ιουδαίων ἢ κτῆσις ταῦτα ἀφεθήτω, τὰ μὲν σώματα ἐλεύθερα, ὡς ἦν ἀπ' ἀρχῆς, ἡ δὲ κτῆσις τοῖς πρότερον κυρίοις. 14.322. τὸν δ' οὐχ ὑπακούσαντα τῷ ἐμῷ διατάγματι δίκην συστήσασθαι βούλομαι, κἂν ἁλῷ τότε κατὰ τὴν τοῦ πράγματος ἀξίαν μελήσει μοι ἐπεξελθεῖν τὸν οὐχ ὑπακούσαντα. 14.323. Τὸ δ' αὐτὸ τοῦτο καὶ Σιδωνίοις καὶ ̓Αντιοχεῦσιν καὶ ̓Αραδίοις ἔγραψεν. παρεθέμεθα μὲν οὖν καὶ ταῦτα εὐκαίρως τεκμήρια γενησόμενα ἧς φαμὲν ̔Ρωμαίους ποιήσασθαι προνοίας ὑπὲρ τοῦ ἡμετέρου ἔθνους. 15.401. ἐνδοτέρω δὲ τούτου καὶ παρ' αὐτὴν τὴν ἄκραν ἄλλο τεῖχος ἄνω λίθινον περιθεῖ, κατὰ μὲν ἑῴαν ῥάχιν ἰσομήκη τῷ τείχει στοὰν ἔχον διπλῆν, ἐν μέσῳ τοῦ νεὼ τετυχηκότος ἀφορῶσαν εἰς τὰς θύρας αὐτοῦ. 16.14. ἦγεν δὲ καὶ εἰς τὴν πόλιν τῶν ̔Ιεροσολυμιτῶν ὑπαντῶντός τε τοῦ δήμου παντὸς ἐν ἑορτώδει στολῇ καὶ δεχομένου τὸν ἄνδρα σὺν εὐφημίαις. ̓Αγρίππας δὲ τῷ θεῷ μὲν ἑκατόμβην κατέθυσεν, ἑστιᾷ δὲ τὸν δῆμον οὐδενὸς τῶν μεγίστων πλήθει λειπόμενον. 16.14. συνελθόντος δ' εἰς τὴν πόλιν ὄχλου πλείονος κατὰ θεωρίαν καὶ πρεσβείας, ἃς ἔπεμπον οἱ δῆμοι δι' ἃς ἐπεπόνθεισαν εὐεργεσίας, ἅπαντας ἐξεδέξατο καὶ καταγωγαῖς καὶ τραπέζαις καὶ διηνεκέσιν ἑορταῖς, τῆς πανηγύρεως ἐν μὲν ταῖς ἡμέραις ἐχούσης τὰς ἀπὸ τῶν θεαμάτων ψυχαγωγίας, ἐν δὲ ταῖς νυξὶ τὰς εὐφροσύνας καὶ τὴν εἰς τοῦτο πολυτέλειαν, ὡς ἐπίσημον γενέσθαι τὴν μεγαλοψυχίαν αὐτοῦ: 16.48. ἔτι καὶ δυναίμεθ' ἂν πολλὰ δόγματα τῆς συγκλήτου καὶ τὰς ἐν τῷ Καπετωλίῳ κειμένας δέλτους ὑπὲρ τούτων ἀναγινώσκειν, ἃ δῆλον μὲν ὡς μετὰ πεῖραν τῆς ἡμετέρας εἰς ὑμᾶς πίστεως ἐδόθη, κύρια δὲ κἂν εἰ μηδενὸς ὕπαρξιν ἐχαρίσασθε. 16.141. εἰς πάντα γὰρ ἅπερ ἂν ἐπιτηδεύσειεν ἐφιλονείκει τὴν τῶν ἤδη γεγενημένων ἐπίδειξιν ὑπερβαλέσθαι, καί φασιν αὐτόν τε Καίσαρα καὶ ̓Αγρίππαν πολλάκις εἰπεῖν, ὡς ἀποδέοι τὰ τῆς ἀρχῆς ̔Ηρώδῃ τῆς οὔσης ἐν αὐτῷ μεγαλοψυχίας: ἄξιον γὰρ εἶναι καὶ Συρίας ἁπάσης καὶ Αἰγύπτου τὴν βασιλείαν ἔχειν. 16.162. “Καῖσαρ Σεβαστὸς ἀρχιερεὺς δημαρχικῆς ἐξουσίας λέγει. ἐπειδὴ τὸ ἔθνος τὸ τῶν ̓Ιουδαίων εὐχάριστον εὑρέθη οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ καὶ μάλιστα ἐπὶ τοῦ ἐμοῦ πατρὸς αὐτοκράτορος Καίσαρος πρὸς τὸν δῆμον τὸν ̔Ρωμαίων ὅ τε ἀρχιερεὺς αὐτῶν ̔Υρκανός, 16.163. ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. 16.164. ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων. 16.165. τό τε ψήφισμα τὸ δοθέν μοι ὑπ' αὐτῶν ὑπὲρ τῆς ἐμῆς εὐσεβείας ἧς ἔχω πρὸς πάντας ἀνθρώπους καὶ ὑπὲρ Γαί̈ου Μαρκίου Κηνσωρίνου καὶ τοῦτο τὸ διάταγμα κελεύω ἀνατεθῆναι ἐν ἐπισημοτάτῳ τόπῳ τῷ γενηθέντι μοι ὑπὸ τοῦ κοινοῦ τῆς ̓Ασίας ἐν ̓Αγκύρῃ. ἐὰν δέ τις παραβῇ τι τῶν προειρημένων, δώσει δίκην οὐ μετρίαν. ἐστηλογραφήθη ἐν τῷ Καίσαρος ναῷ.” 18.94. ἑπτὰ δ' ἡμέραις πρὸ τῆς ἑορτῆς ἀπεδίδοτο αὐτοῖς ὑπὸ τοῦ φρουράρχου, καὶ ἁγνισθείσῃ χρησάμενος ὁ ἀρχιερεὺς μετὰ μίαν τῆς ἑορτῆς ἡμέραν ἀπετίθετο αὖθις εἰς τὸν οἶκον, ᾗπερ ἔκειτο καὶ πρότερον. τοῦτο ἐπράττετο τρισὶν ἑορταῖς ἑκάστου ἔτους καὶ τὴν νηστείαν. 18.312. ἔστιν δὲ καὶ Νίσιβις πόλις κατὰ τὸν αὐτὸν τοῦ ποταμοῦ περίρρουν, ὅθεν ̓Ιουδαῖοι τῇ φύσει τῶν χωρίων πεπιστευκότες τό τε δίδραχμον, ὃ τῷ θεῷ καταβάλλειν ἑκάστοις πάτριον, ταύτῃ κατετίθεντο καὶ ὁπόσα δὲ ἄλλα ἀναθήματα, ἐχρῶντό τε ὥσπερ ταμιείῳ ταῖσδε ταῖς πόλεσιν. 19.281. ἐπιγνοὺς ἀνέκαθεν τοὺς ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίους ̓Αλεξανδρεῖς λεγομένους συγκατοικισθέντας τοῖς πρώτοις εὐθὺ καιροῖς ̓Αλεξανδρεῦσι καὶ ἴσης πολιτείας παρὰ τῶν βασιλέων τετευχότας, καθὼς φανερὸν ἐγένετο ἐκ τῶν γραμμάτων τῶν παρ' αὐτοῖς καὶ τῶν διαταγμάτων, 19.282. καὶ μετὰ τὸ τῇ ἡμετέρᾳ ἡγεμονίᾳ ̓Αλεξάνδρειαν ὑπὸ τοῦ Σεβαστοῦ ὑποταχθῆναι πεφυλάχθαι αὐτοῖς τὰ δίκαια ὑπὸ τῶν πεμφθέντων ἐπάρχων κατὰ διαφόρους χρόνους μηδεμίαν τε ἀμφισβήτησιν περὶ τούτων γενομένην τῶν δικαίων αὐτοῖς, 19.287. “Τιβέριος Κλαύδιος Καῖσαρ Σεβαστὸς Γερμανικὸς ἀρχιερεὺς μέγιστος δημαρχικῆς ἐξουσίας ὕπατος χειροτονηθεὶς τὸ δεύτερον λέγει. 19.303. “Πούπλιος Πετρώνιος πρεσβευτὴς Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Δωριέων τοῖς πρώτοις λέγει. 20.11. “Κλαύδιος Καῖσαρ Γερμανικὸς δημαρχικῆς ἐξουσίας τὸ πέμπτον ὕπατος ἀποδεδειγμένος τὸ τέταρτον αὐτοκράτωρ τὸ δέκατον πατὴρ πατρίδος ̔Ιεροσολυμιτῶν ἄρχουσι βουλῇ δήμῳ ̓Ιουδαίων παντὶ ἔθνει χαίρειν. 20.11. μὴ πείθων δέ, μᾶλλον γὰρ ἐπέκειντο βλασφημοῦντες, κελεύει τὸ στράτευμα πᾶν τὰς πανοπλίας ἀναλαβὸν ἥκειν εἰς τὴν ̓Αντωνίαν, φρούριον δ' ἦν τοῦτο, καθάπερ καὶ πρότερον εἴπομεν, ἐπικείμενον τῷ ἱερῷ. 20.216. Τῶν δὲ Λευιτῶν, φυλὴ δ' ἐστὶν αὕτη, ὅσοιπερ ἦσαν ὑμνῳδοὶ πείθουσι τὸν βασιλέα καθίσαντα συνέδριον φορεῖν αὐτοῖς ἐπίσης τοῖς ἱερεῦσιν ἐπιτρέψαι λινῆν στολήν: πρέπειν γὰρ αὐτοῦ τοῖς τῆς ἀρχῆς χρόνοις ἔφασκον ἀφ' ὧν μνημονευθήσεται καινοποιεῖν. | 1.102. However, I require you to abstain from shedding the blood of men, and to keep yourselves pure from murder; and to punish those that commit any such thing. I permit you to make use of all the other living creatures at your pleasure, and as your appetites lead you; for I have made you lords of them all, both of those that walk on the land, and those that swim in the waters, and of those that fly in the regions of the air on high, excepting their blood, for therein is the life. 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. 4.70. as also, that it was but just to offer to God the first-fruits of the entire product of the ground; and that they should offer the first-born of those four-footed beasts that are appointed for sacrifices, if it be a male, to the priests, to be slain, that they and their entire families may eat them in the holy city; 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. 8.55. 8. The copies of these epistles remain at this day, and are preserved not only in our books, but among the Tyrians also; insomuch that if any one would know the certainty about them, he may desire of the keepers of the public records of Tyre to show him them, and he will find what is there set down to agree with what we have said. 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. 8.108. I have indeed built this temple to thee, and thy name, that from thence, when we sacrifice, and perform sacred operations, we may send our prayers up into the air, and may constantly believe that thou art present, and art not remote from what is thine own; for neither when thou seest all things, and hearest all things, nor now, when it pleases thee to dwell here, dost thou leave the care of all men, but rather thou art very near to them all, but especially thou art present to those that address themselves to thee, whether by night or by day.” 9.268. 3. When these men were come, king Hezekiah went up into the temple, with the rulers and all the people, and offered for himself seven bulls, and as many rams, with seven lambs, and as many kids of the goats. The king also himself, and the rulers, laid their hands on the heads of the sacrifices, and permitted the priests to complete the sacred offices about them. 9.271. but as the feast of unleavened bread was now come, when they had offered that sacrifice which is called the passover, they after that offered other sacrifices for seven days. When the king had bestowed on the multitude, besides what they sanctified of themselves, two thousand bulls, and seven thousand other cattle, the same thing was done by the rulers; for they gave them a thousand bulls, and a thousand and forty other cattle. 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. 11.16. And when their answer was, that they came from Judea, he began to inquire of them again in what state the multitude was, and in what condition Jerusalem was; 11.17. The priests shall also offer these sacrifices according to the laws of Moses in Jerusalem; and when they offer them, they shall pray to God for the preservation of the king and of his family, that the kingdom of Persia may continue. But my will is, that those who disobey these injunctions, and make them void, shall be hung upon a cross, and their substance brought into the king’s treasury.” 11.17. I desire you, therefore who well know the ill-will our neighboring nations bear to us, and that when once they are made sensible that we are in earnest about building, they will come upon us, and contrive many ways of obstructing our works, 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; 11.61. and he prohibited his deputies and governors to lay any king’s taxes upon the Jews; he also permitted that they should have all that land which they could possess themselves of without tributes. He also enjoined the Idumeans and Samaritans, and the inhabitants of Celesyria, to restore those villages which they had taken from the Jews; and that, besides all this, fifty talents should be given them for the building of the temple. 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. 12.22. as I have learned by particular inquiry; for both these people, and we also, worship the same God the framer of all things. We call him, and that truly, by the name of Ζηνα, [or life, or Jupiter,] because he breathes life into all men. Wherefore do thou restore these men to their own country, and this do to the honor of God, because these men pay a peculiarly excellent worship to him. 12.22. So when the king had paid him very great respects, and had given him very large gifts, and had written to his father and his brethren, and all his commanders and officers, about him, he sent him away. 12.39. If then it please thee, O king, thou mayest write to the high priest of the Jews, to send six of the elders out of every tribe, and those such as are most skillful of the laws, that by their means we may learn the clear and agreeing sense of these books, and may obtain an accurate interpretation of their contents, and so may have such a collection of these as may be suitable to thy desire.” 12.39. And when they had taken Autiochus the king, and Lysias, they brought them to him alive; both which were immediately put to death by the command of Demetrius, when Antiochus had reigned two years, as we have already elsewhere related. 12.46. And when I had taken the government, I treated all men with humanity, and especially those that are thy fellow citizens, of whom I have set free above a hundred thousand that were slaves, and paid the price of their redemption to their masters out of my own revenues; 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. 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 12.125. 2. We also know that Marcus Agrippa was of the like disposition towards the Jews: for when the people of Ionia were very angry at them, and besought Agrippa that they, and they only, might have those privileges of citizens which Antiochus, the grandson of Seleucus, (who by the Greeks was called The God,) had bestowed on them, and desired that, if the Jews were to be joint-partakers with them, 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. |
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82. Plutarch, Cicero, 1346a4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 328 |
83. Plutarch, Phocion, 17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 |
84. Plutarch, Pericles, 11.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 328 |
85. Plutarch, Demosthenes, 47, 24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 308 |
86. Plutarch, Demetrius, 47, 24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 308 |
87. Plutarch, On The Education of Children, 14 (11b) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 329 |
88. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 365 9.5. חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: | 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.” |
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89. Plutarch, Cato The Younger, 13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 320 | 13. , , , , The Latin salire, to leap . which characterized the dance itself. This dance they perform when they carry the sacred bucklers through the streets of the city in the month of March, clad in purple tunics, girt with broad belts of bronze, wearing bronze helmets on their heads, and carrying small daggers with which they strike the shields. , The bucklers themselves are called ancilia, from their shape; for this is not round, nor yet completely oval, like that of the regular shield, but has a curving indentation, the arms of which are bent back and united with each other at top and bottom this makes the shape ancylon, the Greek for curved ., ankon. This is what Juba says, who is bent on deriving the name from the Greek. But the name may come from the Greek anekathen, inasmuch as the original shield fell from on high ; or from akesis, because it healed those who were sick of the plague; or from auchmon lysis, because it put an end to the drought ; or, further, from anaschesis, because it brought a cessation of calamities, just as Castor and Pollux were called Anakes by the Athenians; if, that is, we are bound to derive the name from the Greek. , veterem memoriam, that is to say, ancient remembrance. |
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90. Plutarch, Publicola, 12.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 309 |
91. Pliny The Elder, Natural History, 5.14.70, 13.88, 18.107 (1st cent. CE - 1st cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 302, 303, 310 |
92. Plutarch, Sayings of Kings And Commanders, 184d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 345 |
93. Plutarch, Dinner of The Seven Wise Men, 151b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 |
94. Suetonius, Claudius, 25, 11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 313 |
95. Diogenes of Oenoanda, Fragments, Fr. 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 366 |
96. Tacitus, Annals, 3.18, 3.62-3.63, 4.43 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 300, 301, 313 3.18. Multa ex ea sententia mitigata sunt a principe: ne nomen Pisonis fastis eximeretur, quando M. Antonii qui bellum patriae fecisset, Iulli Antonii qui domum Augusti violasset, manerent. et M. Pisonem ignominiae exemit concessitque ei paterna bona, satis firmus, ut saepe memoravi, adversum pecuniam et tum pudore absolutae Plancinae placabilior. atque idem, cum Valerius Messalinus signum aureum in aede Martis Vltoris, Caecina Severus aram ultioni statuendam censuissent, prohibuit, ob externas ea victorias sacrari dictitans, domestica mala tristitia operienda. addiderat Messalinus Tiberio et Augustae et Antoniae et Agrippinae Drusoque ob vindictam Germanici gratis agendas omiseratque Claudii mentionem. et Messalinum quidem L. Asprenas senatu coram percontatus est an prudens praeterisset; ac tum demum nomen Claudii adscriptum est. mihi quanto plura recentium seu veterum revolvo tanto magis ludibria rerum mortalium cunctis in negotiis obversantur. quippe fama spe veneratione potius omnes destinabantur imperio quam quem futurum principem fortuna in occulto tenebat. 3.62. Proximi hos Magnetes L. Scipionis et L. Sullae constitutis nitebantur, quorum ille Antiocho, hic Mithridate pulsis fidem atque virtutem Magnetum decoravere, uti Dianae Leucophrynae perfugium inviolabile foret. Aphrodisienses posthac et Stratonicenses dictatoris Caesaris ob vetusta in partis merita et recens divi Augusti decretum adtulere, laudati quod Parthorum inruptionem nihil mutata in populum Romanum constantia pertulissent. sed Aphrodisiensium civitas Veneris, Stratonicensium Iovis et Triviae religionem tuebantur. altius Hierocaesarienses exposuere, Persicam apud se Dianam, delubrum rege Cyro dicatum; et memorabantur Perpennae, Isaurici multaque alia imperatorum nomina qui non modo templo sed duobus milibus passuum eandem sanctitatem tribuerant. exim Cy- prii tribus de delubris, quorum vetustissimum Paphiae Veneri auctor Ae+rias, post filius eius Amathus Veneri Amathusiae et Iovi Salaminio Teucer, Telamonis patris ira profugus, posuissent. 3.63. Auditae aliarum quoque civitatium legationes. quorum copia fessi patres, et quia studiis certabatur, consulibus permisere ut perspecto iure, et si qua iniquitas involveretur, rem integram rursum ad senatum referrent. consules super eas civitates quas memoravi apud Pergamum Aesculapii compertum asylum rettulerunt: ceteros obscuris ob vetustatem initiis niti. nam Zmyrnaeos oraculum Apollinis, cuius imperio Stratonicidi Veneri templum dicaverint, Tenios eiusdem carmen referre, quo sacrare Neptuni effigiem aedemque iussi sint. propiora Sardianos: Alexandri victoris id donum. neque minus Milesios Dareo rege niti; set cultus numinum utrisque Dianam aut Apollinem venerandi. petere et Cretenses simulacro divi Augusti. factaque senatus consulta quis multo cum honore modus tamen praescribebatur, iussique ipsis in templis figere aera sacrandam ad memoriam, neu specie religionis in ambitionem delaberentur. 4.43. Auditae dehinc Lacedaemoniorum et Messeniorum legationes de iure templi Dianae Limnatidis, quod suis a maioribus suaque in terra dicatum Lacedaemonii firmabant annalium memoria vatumque carminibus, sed Macedonis Philippi cum quo bellassent armis ademptum ac post C. Caesaris et M. Antonii sententia redditum. contra Messenii veterem inter Herculis posteros divisionem Peloponnesi protulere, suoque regi Denthaliatem agrum in quo id delubrum cessisse; monimentaque eius rei sculpta saxis et aere prisco manere. quod si vatum, annalium ad testimonia vocentur, pluris sibi ac locupletiores esse; neque Philippum potentia sed ex vero statuisse: idem regis Antigoni, idem imperatoris Mummii iudicium; sic Milesios permisso publice arbitrio, postremo Atidium Geminum praetorem Achaiae decrevisse. ita secundum Messenios datum. et Segestani aedem Veneris montem apud Erycum, vetustate dilapsam, restaurari postulavere, nota memorantes de origine eius et laeta Tiberio. suscepit curam libens ut consanguineus. tunc tractatae Massiliensium preces probatumque P. Rutilii exemplum; namque eum legibus pulsum civem sibi Zmyrnaei addiderant. quo iure Vulcacius Moschus exul in Massiliensis receptus bona sua rei publicae eorum et patriae reliquerat. | 3.18. Much in these suggestions was mitigated by the emperor. He would not have Piso's name cancelled from the records, when the names of Mark Antony, who had levied war on his fatherland, and of Iullus Antonius, who had dishonoured the hearth of Augustus, still remained. He exempted Marcus Piso from official degradation, and granted him his patrimony: for, as I have often said, he was firm enough against pecuniary temptations, and in the present case his shame at the acquittal of Plancina made him exceptionally lenient. So, again, when Valerius Messalinus proposed to erect a golden statue in the temple of Mars the Avenger, and Caecina Severus an altar of Vengeance, he vetoed the scheme, remarking that these memorials were consecrated after victories abroad; domestic calamities called for sorrow and concealment. Messalinus had added that Tiberius, Augusta, Antonia, Agrippina, and Drusus ought to be officially thanked for their services in avenging Germanicus: Claudius he had neglected to mention. Indeed, it was only when Lucius Asprenas demanded point-blank in the senate if the omission was deliberate that the name was appended. For myself, the more I reflect on events recent or remote, the more am I haunted by the sense of a mockery in human affairs. For by repute, by expectancy, and by veneration, all men were sooner marked out for sovereignty than that future emperor whom destiny was holding in the background. < 3.18. Much in these suggestions was mitigated by the emperor. He would not have Piso's name cancelled from the records, when the names of Mark Antony, who had levied war on his fatherland, and of Iullus Antonius, who had dishonoured the hearth of Augustus, still remained. He exempted Marcus Piso from official degradation, and granted him his patrimony: for, as I have often said, he was firm enough against pecuniary temptations, and in the present case his shame at the acquittal of Plancina made him exceptionally lenient. So, again, when Valerius Messalinus proposed to erect a golden statue in the temple of Mars the Avenger, and Caecina Severus an altar of Vengeance, he vetoed the scheme, remarking that these memorials were consecrated after victories abroad; domestic calamities called for sorrow and concealment. Messalinus had added that Tiberius, Augusta, Antonia, Agrippina, and Drusus ought to be officially thanked for their services in avenging Germanicus: Claudius he had neglected to mention. Indeed, it was only when Lucius Asprenas demanded point-blank in the senate if the omission was deliberate that the name was appended. For myself, the more I reflect on events recent or remote, the more am I haunted by the sense of a mockery in human affairs. For by repute, by expectancy, and by veneration, all men were sooner marked out for sovereignty than that future emperor whom destiny was holding in the background. 3.62. The Magnesians, who followed, rested their case on the rulings of Lucius Scipio and Lucius Sulla, who, after their defeats of Antiochus and Mithridates respectively, had honoured the loyalty and courage of Magnesia by making the shrine of Leucophryne Diana an inviolable refuge. Next, Aphrodisias and Stratonicea adduced a decree of the dictator Julius in return for their early services to his cause, together with a modern rescript of the deified Augustus, who praised the unchanging fidelity to the Roman nation with which they had sustained the Parthian inroad. Aphrodisias, however, was championing the cult of Venus; Stratonicea, that of Jove and Diana of the Crossways. The statement of Hierocaesarea went deeper into the past: the community owned a Persian Diana with a temple dedicated in the reign of Cyrus; and there were references to Perpenna, Isauricus, and many other commanders who had allowed the same sanctity not only to the temple but to the neighbourhood for two miles round. The Cypriotes followed with an appeal for three shrines â the oldest erected by their founder Aërias to the Paphian Venus; the second by his son Amathus to the Amathusian Venus; and a third by Teucer, exiled by the anger of his father Telamon, to Jove of Salamis. < 3.62. The Magnesians, who followed, rested their case on the rulings of Lucius Scipio and Lucius Sulla, who, after their defeats of Antiochus and Mithridates respectively, had honoured the loyalty and courage of Magnesia by making the shrine of Leucophryne Diana an inviolable refuge. Next, Aphrodisias and Stratonicea adduced a decree of the dictator Julius in return for their early services to his cause, together with a modern rescript of the deified Augustus, who praised the unchanging fidelity to the Roman nation with which they had sustained the Parthian inroad. Aphrodisias, however, was championing the cult of Venus; Stratonicea, that of Jove and Diana of the Crossways. The statement of Hierocaesarea went deeper into the past: the community owned a Persian Diana with a temple dedicated in the reign of Cyrus; and there were references to Perpenna, Isauricus, and many other commanders who had allowed the same sanctity not only to the temple but to the neighbourhood for two miles round. The Cypriotes followed with an appeal for three shrines â the oldest erected by their founder Aërias to the Paphian Venus; the second by his son Amathus to the Amathusian Venus; and a third by Teucer, exiled by the anger of his father Telamon, to Jove of Salamis. 3.63. Deputations from other states were heard as well; till the Fathers, weary of the details, and disliking the acrimony of the discussion, empowered the consuls to investigate the titles, in search of any latent flaw, and to refer the entire question back to the senate. Their report was that â apart from the communities I have already named â they were satisfied there was a genuine sanctuary of Aesculapius at Pergamum; other claimants relied on pedigrees too ancient to be clear. "For Smyrna cited an oracle of Apollo, at whose command the town had dedicated a temple to Venus Stratonicis; Tenos, a prophecy from the same source, ordering the consecration of a statue and shrine to Neptune. Sardis touched more familiar ground with a grant from the victorious Alexander; Miletus had equal confidence in King Darius. With these two, however, the divine object of adoration was Diana in the one case, Apollo in the other. The Cretans, again, were claiming for an effigy of the deified Augustus." The senate, accordingly, passed a number of resolutions, scrupulously complimentary, but still imposing a limit; and the applicants were ordered to fix the brass records actually inside the temples, both as a solemn memorial and as a warning not to lapse into secular intrigue under the cloak of religion. < 3.63. Deputations from other states were heard as well; till the Fathers, weary of the details, and disliking the acrimony of the discussion, empowered the consuls to investigate the titles, in search of any latent flaw, and to refer the entire question back to the senate. Their report was that â apart from the communities I have already named â they were satisfied there was a genuine sanctuary of Aesculapius at Pergamum; other claimants relied on pedigrees too ancient to be clear. "For Smyrna cited an oracle of Apollo, at whose command the town had dedicated a temple to Venus Stratonicis; Tenos, a prophecy from the same source, ordering the consecration of a statue and shrine to Neptune. Sardis touched more familiar ground with a grant from the victorious Alexander; Miletus had equal confidence in King Darius. With these two, however, the divine object of adoration was Diana in the one case, Apollo in the other. The Cretans, again, were claiming for an effigy of the deified Augustus." The senate, accordingly, passed a number of resolutions, scrupulously complimentary, but still imposing a limit; and the applicants were ordered to fix the brass records actually inside the temples, both as a solemn memorial and as a warning not to lapse into secular intrigue under the cloak of religion. 4.43. A hearing was now given to embassies from Lacedaemon and Messene upon the legal ownership of the temple of Diana Limnatis. That it had been consecrated by their own ancestors, and on their own ground, the Lacedaemonians sought to establish by the records of history and the hymns of the poets: it had been wrested from them, however, by the Macedonian arms during their war with Philip, and had been returned later by the decision of Julius Caesar and Mark Antony. In reply, the Messenians brought forward the old partition of the Peloponnese between the descendants of Hercules:â "The Denthaliate district, in which the shrine stood, had been assigned to their king, and memorials of the fact, engraved on rock and ancient bronze, were still extant. But if they were challenged to adduce the evidences of poetry and history, the more numerous and competent witnesses were on their side, nor had Philip decided by arbitrary power, but on the merits of the case: the same had been the judgement of King Antigonus and the Roman commander Mummius; and a similar verdict was pronounced both by Miletus, when that state was commissioned to arbitrate, and, last of all, by Atidius Geminus, the governor of Achaia." The point was accordingly decided in favour of Messene. The Segestans also demanded the restoration of the age-worn temple of Venus on Mount Eryx, and told the familiar tale of its foundation: much to the pleasure of Tiberius, who as a relative willingly undertook the task. At this time, a petition from Massilia was considered, and sanction was given to the precedent set by Publius Rutilius. For, after his banishment by form of law, Rutilius had been presented with the citizenship of Smyrna; on the strength of which, the exile Vulcacius Moschus had naturalized himself at Massilia and bequeathed his estate to the community, as his fatherland. < 4.43. A hearing was now given to embassies from Lacedaemon and Messene upon the legal ownership of the temple of Diana Limnatis. That it had been consecrated by their own ancestors, and on their own ground, the Lacedaemonians sought to establish by the records of history and the hymns of the poets: it had been wrested from them, however, by the Macedonian arms during their war with Philip, and had been returned later by the decision of Julius Caesar and Mark Antony. In reply, the Messenians brought forward the old partition of the Peloponnese between the descendants of Hercules:â "The Denthaliate district, in which the shrine stood, had been assigned to their king, and memorials of the fact, engraved on rock and ancient bronze, were still extant. But if they were challenged to adduce the evidences of poetry and history, the more numerous and competent witnesses were on their side, nor had Philip decided by arbitrary power, but on the merits of the case: the same had been the judgement of King Antigonus and the Roman commander Mummius; and a similar verdict was pronounced both by Miletus, when that state was commissioned to arbitrate, and, last of all, by Atidius Geminus, the governor of Achaia." The point was accordingly decided in favour of Messene. The Segestans also demanded the restoration of the age-worn temple of Venus on Mount Eryx, and told the familiar tale of its foundation: much to the pleasure of Tiberius, who as a relative willingly undertook the task. At this time, a petition from Massilia was considered, and sanction was given to the precedent set by Publius Rutilius. For, after his banishment by form of law, Rutilius had been presented with the citizenship of Smyrna; on the strength of which, the exile Vulcacius Moschus had naturalized himself at Massilia and bequeathed his estate to the community, as his fatherland. |
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97. Plutarch, Theseus, 20.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 302, 320 |
98. Tacitus, Histories, 2.4, 5.5, 5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 302, 335, 362 | 2.4. After Titus had examined the treasures, the gifts made by kings, and all those other things which the Greeks from their delight in ancient tales attribute to a dim antiquity, he asked the oracle first with regard to his voyage. On learning that his path was open and the sea favourable, he slew many victims and then questioned indirectly about himself. When Sostratus, for such was the priest's name, saw that the entrails were uniformly favourable and that the goddess favoured great undertakings, he made at the moment a brief reply in the usual fashion, but asked for a private interview in which he disclosed the future. Greatly encouraged, Titus sailed on to his father; his arrival brought a great accession of confidence to the provincials and to the troops, who were in a state of anxious uncertainty. Vespasian had almost put an end to the war with the Jews. The siege of Jerusalem, however, remained, a task rendered difficult and arduous by the character of the mountain-citadel and the obstinate superstition of the Jews rather than by any adequate resources which the besieged possessed to withstand the inevitable hardships of a siege. As we have stated above, Vespasian himself had three legions experienced in war. Mucianus was in command of four in a peaceful province, but a spirit of emulation and the glory won by the neighbouring army had banished from his troops all inclination to idleness, and just as dangers and toils had given Vespasian's troops power of resistance, so those of Mucianus had gained vigour from unbroken repose and that love of war which springs from inexperience. Both generals had auxiliary infantry and cavalry, as well as fleets and allied kings; while each possessed a famous name, though a different reputation. 5.5. Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean. 5.13. 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. |
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99. Suetonius, Caligula, 23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 313 | 23. He did not wish to be thought the grandson of Agrippa, or called so, because of the latter's humble origin; and he grew very angry if anyone in a speech or a song included Agrippa among the ancestors of the Caesars. He even boasted that his own mother was born in incest, which Augustus had committed with his daughter Julia; and not content with this slur on the memory of Augustus, he forbade the celebration of his victories at Actium and off Sicily by annual festivals, on the ground that they were disastrous and ruinous to the Roman people.,He often called his great-grandmother Livia Augusta "a Ulysses in petticoats," and he had the audacity to accuse her of low birth in a letter to the senate, alleging that her maternal grandfather had been nothing but a decurion of Fundi; whereas it is proved by public records that Aufidius Lurco held high offices at Rome. When his grandmother Antonia asked for a private interview, he refused it except in the presence of the praefect Macro, and by such indignities and annoyances he caused her death; although some think that he also gave her poison. After she was dead, he paid her no honour, but viewed her burning pyre from his dining-room.,He had his brother Tiberius put to death without warning, suddenly sending a tribune of the soldiers to do the deed; besides driving his father-inâlaw Silanus to end his life by cutting his throat with a razor. His charge against the latter was that Silanus had not followed him when he put to sea in stormy weather, but had remained behind in the hope of taking possession of the city in case he should be lost in the storm; against Tiberius, that his breath smelled of an antidote, which he had taken to guard against being poisoned at his hand. Now as a matter of fact, Silanus was subject to sea-sickness and wished to avoid the discomforts of the voyage, while Tiberius had taken medicine for a chronic cough, which was growing worse. As for his uncle Claudius, he spared him merely as a laughing-stock. |
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100. Plutarch, Pyrrhus, 6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 306 |
101. Lucian, The Syrian Goddess, 55, 31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360 | 31. But the temple within is not uniform. A special chamber is reared within it; the ascent to this likewise is not steep, nor is it fitted with doors, but is entirely open as you approach it. The great temple is open to all; the chamber to the priests alone and not to all even of these, but only to those who are deemed nearest to the gods and who have the charge of the entire administration of the sacred rites. In this chamber are placed the statues, one of which is Hera, the other Zeus, though they call him by another name. Both of these are golden, both are sitting; Hera is supported by lions, Zeus is sitting on bulls. The effigy of Zeus recalls Zeus in all its details: his head, his robes, his throne; nor even if you wished it could you take him for another deity. 31. But the temple within is not uniform. A special sacred shrine is reared within it; the ascent to this likewise is not steep, nor is it fitted with doors, but is entirely open as you approach it. The great temple is open to all; the sacred shrine to the priests alone and not to all even of these, but only to those who are deemed nearest to the gods and who have the charge of the entire administration of the sacred rites. In this shrine are placed the statues, one of which is Hera, the other Zeus, though they call him by another name. Both of these are golden, both are sitting; Hera is supported by lions, Zeus is sitting on bulls. The effigy of Zeus recalls Zeus in all its details—his head, his robes, his throne; nor even if you wished it could you take him for another deity. |
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102. Justin, First Apology, 48, 35 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 302 | 35. And how Christ after He was born was to escape the notice of other men until He grew to man's estate, which also came to pass, hear what was foretold regarding this. There are the following predictions: - Unto us a child is born, and unto us a young man is given, and the government shall be upon His shoulders; Isaiah 9:6 which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God. Isaiah 65:2, Isaiah 58:2 And again in other words, through another prophet, He says, They pierced My hands and My feet, and for My vesture they cast lots. And indeed David, the king and prophet, who uttered these things, suffered none of them; but Jesus Christ stretched forth His hands, being crucified by the Jews speaking against Him, and denying that He was the Christ. And as the prophet spoke, they tormented Him, and set Him on the judgment-seat, and said, Judge us. And the expression, They pierced my hands and my feet, was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified they cast lots upon His vesture, and they that crucified Him parted it among them. And that these things did happen, you can ascertain from the Acts of Pontius Pilate. And we will cite the prophetic utterances of another prophet, Zephaniah, to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes unto you; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9 |
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103. Anon., Sifre Numbers, 142.p. 188 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 350 |
104. Lucian, Hermotimus, Or Sects, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 358 | 11. HERMOTIMUS: Well, I have no time to argue it, Lycinus; I must not be late for lecture, lest in the end I find myself left behind. LYCINUS: Don't be afraid, my duteous one; today is a holiday; I can save you the rest of your walk. HERMOTIMUS: What do you mean? LYCINUS: You will not find him just now, if the notice is to be trusted; there was a tablet over the door announcing in large print, No meeting this day. I hear he dined yesterday with the great Eucrates, who was keeping his daughter's birthday. He talked a good deal of philosophy over the wine, and lost his temper a little with Euthydemus the Peripatetic; they were debating the old Peripatetic objections to the Stoa. His long vocal exertions (for it was midnight before they broke up) gave him a bad headache, with violent perspiration. I fancy he had also drunk a little too much, toasts being the order of the day, and eaten more than an old man should. When he got home, he was very ill, they said, just managed to check and lock up carefully the slices of meat which he had conveyed to his servant at table, and then, giving orders that he was not at home, went to sleep, and has not waked since. I overheard Midas his man telling this to some of his pupils; there were a number of them coming away. 11. Her . Well, I have no time to argue it, Lycinus; I must not be late for lecture, lest in the end I find myself left behind.Ly . Don't be afraid, my duteous one; today is a holiday; I can save you the rest of your walk.Her . What do you mean?Ly . You will not find him just now, if the notice is to be trusted; there was a tablet over the door announcing in large print, No meeting this day. I hear he dined yesterday with the great Eucrates, who was keeping his daughter's birthday. He talked a good deal of philosophy over the wine, and lost his temper a little with Euthydemus the Peripatetic; they were debating the old Peripatetic objections to the Porch. His long vocal exertions (for it was midnight before they broke up) gave him a bad headache, with violent perspiration. I fancy he had also drunk a little too much, toasts being the order of the day, and eaten more than an old man should. When he got home, he was very ill, they said, just managed to check and lock up carefully the slices of meat which he had conveyed to his servant at table, and then, giving orders that he was not at home, went to sleep, and has not waked since. I overheard Midas his man telling this to some of his pupils; there were a number of them coming away. |
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105. Lucian, Sacrifices, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 358, 366 | 13. According to the proclamation, no man shall approach the holy ground with unclean hands. Yet there stands the priest himself, wallowing in gore; handling his knife like a very Cyclops, drawing out entrails and heart, sprinkling the altar with blood, — in short, omitting no detail of his holy office. Finally, he kindles fire, and sets the victim bodily thereon, sheep or goat, unfleeced, unflayed. A godly steam, and fit for godly nostrils, rises heavenwards, and drifts to each quarter of the sky. The Scythian, by the way, will have nothing to do with paltry cattle: he offers men to Artemis; and the offering is appreciated. |
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106. Lucian, A Slip of The Tongue In Greeting, 10-11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 |
107. Athenaeus, The Learned Banquet, 5.217d (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 309 |
108. Palestinian Talmud, Kiddushin, 1.3 (= 59d) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 346 |
109. Anon., Targum Isaiah, p. 104.20 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 304 |
110. Cassius Dio, Roman History, 37.17.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 362 | 37.17.1. I do not know how this title came to be given to them, but it applies also to all the rest of mankind, although of alien race, who affect their customs. This class exists even among the Romans, and though often repressed has increased to a very great extent and has won its way to the right of freedom in its observances. 37.17.1. I do not know how this title came to be given to them, but it applies also to all the rest of mankind, although of alien race, who affect their customs. This class exists even among the Romans, and though often repressed has increased to a very great extent and has won its way to the right of freedom in its observances. 2 They are distinguished from the rest of mankind in practically every detail of life, and especially by the fact that they do not honour any of the usual gods, but show extreme reverence for one particular divinity. They never had any statue of him even in Jerusalem itself, but believing him to be unnamable and invisible, they worship him in the most extravagant fashion on earth. |
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111. Philostratus The Athenian, Lives of The Sophists, 2.26 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 373 |
112. Tertullian, Against The Jews, 8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 309 | 8. Accordingly the times must be inquired into of the predicted and future nativity of the Christ, and of His passion, and of the extermination of the city of Jerusalem, that is, its devastation. For Daniel says, that both the holy city and the holy place are exterminated together with the coming Leader, and that the pinnacle is destroyed unto ruin. And so the times of the coming Christ, the Leader, Isaiah 55:4 must be inquired into, which we shall trace in Daniel; and, after computing them, shall prove Him to be come, even on the ground of the times prescribed, and of competent signs and operations of His. Which matters we prove, again, on the ground of the consequences which were ever announced as to follow His advent; in order that we may believe all to have been as well fulfilled as foreseen. In such wise, therefore, did Daniel predict concerning Him, as to show both when and in what time He was to set the nations free; and how, after the passion of the Christ, that city had to be exterminated. For he says thus: In the first year under Darius, son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldees, I Daniel understood in the books the number of the years....And while I was yet speaking in my prayer, behold, the man Gabriel, whom I saw in the vision in the beginning, flying; and he touched me, as it were, at the hour of the evening sacrifice, and made me understand, and spoke with me, and said, Daniel I am now come out to imbue you with understanding; in the beginning of your supplication went out a word. And I have come to announce to you, because you are a man of desires; and ponder on the word, and understand in the vision. Seventy hebdomads have been abridged upon your commonalty, and upon the holy city, until delinquency be made inveterate, and sins sealed, and righteousness obtained by entreaty, and righteousness eternal introduced; and in order that vision and prophet may be sealed, and an holy one of holy ones anointed. And you shall know, and thoroughly see, and understand, from the going forth of a word for restoring and rebuilding Jerusalem unto the Christ, the Leader, hebdomads (seven and an half, and ) lxii and an half: and it shall convert, and shall be built into height and entrenchment, and the times shall be renewed: and after these lxii hebdomads shall the anointing be exterminated, and shall not be; and the city and the holy place shall he exterminate together with the Leader, who is making His advent; and they shall be cut short as in a deluge, until (the) end of a war, which shall be cut short unto ruin. And he shall confirm a testament in many. In one hebdomad and the half of the hebdomad shall be taken away my sacrifice and libation, and in the holy place the execration of devastation, (and ) until the end of (the) time consummation shall be given with regard to this devastation. Observe we, therefore, the limit - how, in truth, he predicts that there are to be lxx hebdomads, within which if they receive Him, it shall be built into height and entrenchment, and the times shall be renewed. But God, foreseeing what was to be - that they will not merely not receive Him, but will both persecute and deliver Him to death - both recapitulated, and said, that in lx and ii and an half of an hebdomad He is born, and an holy one of holy ones is anointed; but that when vii hebdomads and an half were fulfilling, He had to suffer, and the holy city had to be exterminated after one and an half hebdomad - whereby namely, the seven and an half hebdomads have been completed. For he says thus: And the city and the holy place to be exterminated together with the leader who is to come; and they shall be cut short as in a deluge; and he shall destroy the pinnacle unto ruin. Whence, therefore, do we show that the Christ came within the lxii and an half hebdomads? We shall count, moreover, from the first year of Darius, as at this particular time is shown to Daniel this particular vision; for he says, And understand and conjecture that at the completion of your word I make you these answers. Whence we are bound to compute from the first year of Darius, when Daniel saw this vision. Let us see, therefore, how the years are filled up until the advent of the Christ: - For Darius reigned...xviiii years (19). Artaxerxes reigned...xl and i years (41). Then King Ochus (who is also called Cyrus) reigned...xxiiii years (24). Argus...one year. Another Darius, who is also named Melas...xxi years (21). Alexander the Macedonian...xii years (12) Then, after Alexander, who had reigned over both Medes and Persians, whom he had reconquered, and had established his kingdom firmly in Alexandria, when withal he called that (city) by his own name; after him reigned, (there, in Alexandria,) Soter...xxxv years (35). To whom succeeds Philadelphus, reigning...xxx and viii years (38). To him succeeds Euergetes...xxv years (25). Then Philopator...xvii years (17). After him Epiphanes...xxiiii years (24). Then another Euergetes...xxviiii years (29). Then another Soter,...xxxviii years (38). Ptolemy...xxxvii years (37). Cleopatra,...xx years v months (20 5-12). Yet again Cleopatra reigned jointly with Augustus...xiii years (13). After Cleopatra, Augustus reigned other...xliii years (43). For all the years of the empire of Augustus were...lvi years (56). Let us see, moreover, how in the forty-first year of the empire of Augustus, when he has been reigning for xx and viii years after the death of Cleopatra, the Christ is born. (And the same Augustus survived, after Christ is born, xv years; and the remaining times of years to the day of the birth of Christ will bring us to the xl first year, which is the xx and viiith of Augustus after the death of Cleopatra.) There are, (then,) made up cccxxx and vii years, v months: (whence are filled up lxii hebdomads and an half: which make up ccccxxxvii years, vi months:) on the day of the birth of Christ. And (then) righteousness eternal was manifested, and an Holy One of holy ones was anointed - that is, Christ - and sealed was vision and prophet, and sins were remitted, which, through faith in the name of Christ, are washed away for all who believe in Him. But what does he mean by saying that vision and prophecy are sealed? That all prophets ever announced of Him that He was to come and had to suffer. Therefore, since the prophecy was fulfilled through His advent, for that reason he said that vision and prophecy were sealed; inasmuch as He is the signet of all prophets, fulfilling all things which in days bygone they had announced of Him. For after the advent of Christ and His passion there is no longer vision or prophet to announce Him as to come. In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event sealed is vision and prophecy, that is, confirmed. And justly does the evangelist write, The law and the prophets (were) until John the Baptist. For, on Christ's being baptized, that is, on His sanctifying the waters in His own baptism, all the plenitude of bygone spiritual grace-gifts ceased in Christ, sealing as He did all vision and prophecies, which by His advent He fulfilled. Whence most firmly does he assert that His advent seals visions and prophecy. Accordingly, showing, (as we have done,) both the number of the years, and the time of the lx two and an half fulfilled hebdomads, on completion of which, (we have shown) that Christ has come, that is, has been born, let us see what (mean) other vii and an half hebdomads, which have been subdivided in the abscision of the former hebdomads; (let us see, namely,) in what event they have been fulfilled:- For, after Augustus who survived after the birth of Christ, are made up...xv years (15). To whom succeeded Tiberius C sar, and held the empire...xx years, vii months, xxviii days (20 etc.). (In the fiftieth year of his empire Christ suffered, being about xxx years of age when he suffered.) Again Caius C sar, also called Caligula,...iii years, viii months, xiii days (3 etc.). Nero C sar,...xi years, ix months, xiii days (11 etc.). Galba...vii months, vi days. (7 etc.). Otho...iii days. Vitellius,...viii mos., xxvii days (8 mos.). Vespasian, in the first year of his empire, subdues the Jews in war; and there are made lii years, vi months. For he reigned xi years. And thus, in the day of their storming, the Jews fulfilled the lxx hebdomads predicted in Daniel. Therefore, when these times also were completed, and the Jews subdued, there afterwards ceased in that place libations and sacrifices, which thenceforward have not been able to be in that place celebrated; for the unction, too, was exterminated in that place after the passion of Christ. For it had been predicted that the unction should be exterminated in that place; as in the Psalms it is prophesied, They exterminated my hands and feet. And the suffering of this extermination was perfected within the times of the lxx hebdomads, under Tiberius C sar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April, on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses. Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, His blood be upon us, and upon our children; and, If you dismiss him, you are not a friend of C sar; John 19:12 in order that all things might be fulfilled which had been written of Him. |
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113. Aelian, Varia Historia, 1.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 |
114. Heliodorus, Ethiopian Story, 5.9.2, 7.19.3 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 |
115. Methodius of Olympus, Symposium, 4.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 332 |
116. Lactantius, Deaths of The Persecutors, 37.27.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 320 |
117. Porphyry, Philosophy From Oracles, ap. Hier. in Dan. 11.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 321 |
118. Cyprian, Letters, 9.2, 49.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 306 |
119. Eusebius of Caesarea, Ecclesiastical History, 1.9.3, 1.13.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 304, 310 |
120. Diogenes Laertius, Lives of The Philosophers, 1.10.8, 3.6, 7.8, 9.13, 10.1.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 302, 305, 307, 309 | 3.6. From that time onward, having reached his twentieth year (so it is said), he was the pupil of Socrates. When Socrates was gone, he attached himself to Cratylus the Heraclitean, and to Hermogenes who professed the philosophy of Parmenides. Then at the age of twenty-eight, according to Hermodorus, he withdrew to Megara to Euclides, with certain other disciples of Socrates. Next he proceeded to Cyrene on a visit to Theodorus the mathematician, thence to Italy to see the Pythagorean philosophers Philolaus and Eurytus, and thence to Egypt to see those who interpreted the will of the gods; and Euripides is said to have accompanied him thither. There he fell sick and was cured by the priests, who treated him with sea-water, and for this reason he cited the line:The sea doth wash away all human ills. 7.8. Zeno to King Antigonus, greeting.I welcome your love of learning in so far as you cleave to that true education which tends to advantage and not to that popular counterfeit of it which serves only to corrupt morals. But if anyone has yearned for philosophy, turning away from much-vaunted pleasure which renders effeminate the souls of some of the young, it is evident that not by nature only, but also by the bent of his will he is inclined to nobility of character. But if a noble nature be aided by moderate exercise and further receive ungrudging instruction, it easily comes to acquire virtue in perfection. |
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121. Iamblichus, Life of Pythagoras, 259-260 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 302 |
122. Cyprian, Letters, 9.2, 49.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 306 |
123. Cyprian, Letters, 9.2, 49.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 306 |
124. Porphyry, On Abstinence, 4.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 332 | 4.9. 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 sanctuaries; for even now, on opening the holy place 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, 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. 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. 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. |
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125. Cyprian, Letters, 9.2, 49.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 306 |
126. Babylonian Talmud, Zevahim, 115a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 368 |
127. Babylonian Talmud, Sukkah, 51a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 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:, 51a. This dispute is parallel to another dispute between tanna’im, as it is taught in a mishna in tractate Arakhin: The Temple musicians were slaves of priests; this is the statement of Rabbi Meir. Rabbi Yosei says: The musicians were not slaves; they were Israelites from the family of the House of Happegarim and the family of the House of Tzipperaya. And they were from the city of Emma’um, and their lineage was sufficiently distinguished that they would marry their daughters to members of the priesthood.,Rabbi Ḥanina ben Antigonus says: They were Levites. What, is it not that they disagree with regard to this; that the one who said that the musicians were slaves holds that the primary essence of song is singing with the mouth. Since the instrumental music is mere accompaniment, it could be performed by slaves. And the one who said that the musicians were Levites holds that the primary essence of song is accompaniment by musical instruments. Therefore, the musicians were Levites, who were tasked with the song that was part of the Temple service.,The Gemara asks: And how can you understand the mishna that way? According to that explanation, what does Rabbi Yosei hold? If he holds that the primary essence of song is singing with the mouth, then even slaves can also play the instruments. Why then does he require that the musicians be from Israelite families of distinguished lineage? If he holds that the primary essence of song is accompaniment by musical instruments, he should have said: Levites, yes, they may play the instruments, but Israelites, no, they may not.,Rather, the explanation of the dispute is that everyone agrees that the primary essence of song is singing with the mouth and the musical instruments are merely for accompaniment. And it is with regard to this that they disagree: It is that one Sage holds that the event took place in this manner, i.e., slaves played the instruments, and one Sage holds that the event took place in this manner, i.e., Israelite families of distinguished lineage played the instruments.,The Gemara asks: What practical halakhic difference is there whether one group or another played the instruments? The Gemara answers: It is with regard to whether one elevates a Levite from the platform to the presumptive status of distinguished lineage and eligibility to receive tithes that they disagree. 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?,The one who said that the musicians were slaves holds that one does not elevate from the platform to the presumptive status of distinguished lineage and eligibility to receive tithes. And the one who said that the musicians were Israelites holds that one elevates a Levite from the platform to the presumptive status of distinguished lineage but not eligibility to receive tithes. And the one who said that the musicians were Levites holds that one elevates a Levite from the platform to the presumptive status of distinguished lineage and eligibility to receive tithes.,§ The Gemara cites an opinion that disagrees with that of Rav Yosef. And Rabbi Yirmeya bar Abba said: The dispute between Rabbi Yosei bar Yehuda and the Rabbis is with regard to the song of the Drawing of the Water. Rabbi Yosei bar Yehuda holds that extra rejoicing also overrides Shabbat, and the Rabbis hold that extra rejoicing does not override Shabbat. However, with regard to the song that the Levites sang accompanying an offering, everyone agrees that it is part of the Temple service, and overrides Shabbat.,The Gemara raises an objection to the opinion of Rav Yosef that the dispute is with regard to the song that the Levites sang accompanying the daily offering: The song of the Drawing of the Water overrides Shabbat; this is the statement of Rabbi Yosei bar Yehuda. And the Rabbis say: It does not override even the Festival. Apparently, their dispute is with regard to the song of the Drawing of the Water. Say that this is a conclusive refutation of the opinion of Rav Yosef. The Gemara concludes: Indeed, it is a conclusive refutation.,The Gemara suggests: Let us say, based on this baraita, that it is with regard to the song of the Drawing of the Water alone that they disagree; however, with regard to the song that the Levites sang accompanying the daily offering, everyone says that it overrides Shabbat. If so, let us say that this will be a conclusive refutation of the opinion of Rav Yosef on two 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.,Rav Yosef could have said to you: They disagree with regard to the song of the Drawing of the Water and the same is true for the song that the Levites sang accompanying an offering. And the fact that they disagree specifically with regard to the song of the Drawing of the Water and do not specifically mention the song that the Levites sang accompanying the daily offering is to convey to you the far-reaching nature of the opinion of Rabbi Yosei bar Yehuda, that even the song of the Drawing of the Water also overrides Shabbat.,The Gemara asks: But isn’t it taught in the mishna: This is the flute of the Place of the Drawing of the Water, which overrides neither Shabbat nor the Festival. By inference, this is the flute that does not override Shabbat; however, the flute that accompanies the daily offering overrides Shabbat. The Gemara asks: Who is the tanna of the mishna? If we say it is Rabbi Yosei bar Yehuda, didn’t he say that the song of the Drawing of the Water also overrides Shabbat? Rather, is it not the Rabbis, and say that this is a conclusive refutation of Rav Yosef on two counts. The Gemara concludes: Indeed, it is a conclusive refutation.,The Gemara asks: What is the rationale for the opinion of the one who said: The primary essence of song is singing accompanied by musical instruments? The Gemara answers: It is 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” (II Chronicles 29:27), indicating that the song of God that accompanies the offering is played by trumpets and other instruments.,The Gemara asks: What is the rationale for the opinion of the one who said: The primary essence of song is singing with the mouth? The Gemara answers: It is as it is written: “And it came to pass, when the trumpeters and the singers were as one to make one sound” (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 tekia and terua.,The Gemara asks: And according to the other tanna too, who holds that the primary essence of song is singing with the mouth, isn’t it written: “And Hezekiah commanded…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: This is what the verse is saying: “The song of the Lord began,” indicates that the primary essence is with the mouth; “with the instruments of David, King of Israel,” is to sweeten the sound, as the instruments are merely to accompany and enhance the singing.,The Gemara asks: And according to the other tanna too, who holds that the primary essence of song is singing accompanied by musical instruments, isn’t it written: “And it came to pass, when the trumpeters and the singers were as one,” indicating that the primary essence is with the mouth? The Gemara answers: This is what the verse is saying: Through their juxtaposition, one derives that the singers are similar to the trumpeters; just as trumpeters produce their sound with an instrument, so too the singers produce their song with an instrument.,One who did not see the Celebration of the Place of the Drawing of the Water never saw celebration in his days. This was the sequence of events: At the conclusion of the first Festival day the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair, as the Gemara will explain. There were golden candelabra atop poles there in the courtyard. And there were four basins made of gold at the top of each candelabrum. And there were four ladders for each and every pole and there were four children from the priesthood trainees, and in their hands were pitchers with a capacity of 120 log of oil that they would pour into each and every basin. From the worn trousers of the priests and their belts they would loosen and tear strips to use as wicks, and with them they would light the candelabra. And the light from the candelabra was so bright that there was not a courtyard in Jerusalem that was not illuminated from the light of the Place of the Drawing of the Water.,The pious and the men of action would dance before the people who attended the celebration, | |
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128. Babylonian Talmud, Gittin, 4.6 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360, 361 |
129. Babylonian Talmud, Arakhin, 11a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 334 |
130. Augustine, The City of God, 8.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 309 | 8.11. Certain partakers with us in the grace of Christ, wonder when they hear and read that Plato had conceptions concerning God, in which they recognize considerable agreement with the truth of our religion. Some have concluded from this, that when he went to Egypt he had heard the prophet Jeremiah, or, while travelling in the same country, had read the prophetic scriptures, which opinion I myself have expressed in certain of my writings. But a careful calculation of dates, contained in chronological history, shows that Plato was born about a hundred years after the time in which Jeremiah prophesied, and, as he lived eighty-one years, there are found to have been about seventy years from his death to that time when Ptolemy, king of Egypt, requested the prophetic scriptures of the Hebrew people to be sent to him from Judea, and committed them to seventy Hebrews, who also knew the Greek tongue, to be translated and kept. Therefore, on that voyage of his, Plato could neither have seen Jeremiah, who was dead so long before, nor have read those same scriptures which had not yet been translated into the Greek language, of which he was a master, unless, indeed, we say that, as he was most earnest in the pursuit of knowledge, he also studied those writings through an interpreter, as he did those of the Egyptians, - not, indeed, writing a translation of them (the facilities for doing which were only gained even by Ptolemy in return for munificent acts of kindness, though fear of his kingly authority might have seemed a sufficient motive), but learning as much as he possibly could concerning their contents by means of conversation. What warrants this supposition are the opening verses of Genesis: In the beginning God made the heaven and earth. And the earth was invisible, and without order; and darkness was over the abyss: and the Spirit of God moved over the waters. Genesis 1:1-2 For in the Tim us, when writing on the formation of the world, he says that God first united earth and fire; from which it is evident that he assigns to fire a place in heaven. This opinion bears a certain resemblance to the statement, In the beginning God made heaven and earth. Plato next speaks of those two intermediary elements, water and air, by which the other two extremes, namely, earth and fire, were mutually united; from which circumstance he is thought to have so understood the words, The Spirit of God moved over the waters. For, not paying sufficient attention to the designations given by those scriptures to the Spirit of God, he may have thought that the four elements are spoken of in that place, because the air also is called spirit. Then, as to Plato's saying that the philosopher is a lover of God, nothing shines forth more conspicuously in those sacred writings. But the most striking thing in this connection, and that which most of all inclines me almost to assent to the opinion that Plato was not ignorant of those writings, is the answer which was given to the question elicited from the holy Moses when the words of God were conveyed to him by the angel; for, when he asked what was the name of that God who was commanding him to go and deliver the Hebrew people out of Egypt, this answer was given: I am who am; and you shall say to the children of Israel, He who is sent me unto you; Exodus 3:14 as though compared with Him that truly is, because He is unchangeable, those things which have been created mutable are not - a truth which Plato zealously held, and most diligently commended. And I know not whether this sentiment is anywhere to be found in the books of those who were before Plato, unless in that book where it is said, I am who am; and you shall say to the children of Israel, who is sent me unto you. |
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131. Gregory of Nazianzus, Orations, 216cap. Athen. 5, - (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
132. Augustine, On Christian Doctrine, 2.28.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 309 |
133. Jerome, Commentaria In Danielem, 11.14 (5th cent. CE - 5th cent. CE) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 339 |
134. John Chrysostom, Pg, PG 86.1865 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 304 |
135. Photius, Hom. In S. Mariae Navit., 9.377a Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 368 |
136. Papyri, Poxy. 4540 24N, 1 (fr. 36.1.12) Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 308 |
137. Severus, Chronica, 2.17.5, 2.18.8 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 309, 329 |
138. Anon., Clarian Oracles (Eds. Merkelbach And Stauber) ##, 1.15, 3.48, 5.27, 5.41, 5.46, 6.28, 7.11, 8.5, 8.22, 9.24 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 324, 327, 330, 331, 332, 333, 361 |
139. Papyri, Pfuhlmöbius, 17.15 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 |
140. Anon., Sirach Prologue, 15 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 362 |
141. Dosiadas, Fgh, 532 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 302, 303 |
142. Ennius, Scipio, 1.11, 3.23-3.27 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 304, 312 |
143. Epigraphy, Ed, 1456.45-1456.46 Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 318, 320 |
144. Evagrius, Foundations, 2.33.4 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 332 |
145. Plautus, Nervolaria, Col. 288.2-6 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 358 |
146. Epigraphy, Ig Xi,2, PG 43.252-253 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 306 |
147. Anon., Megillat Taanit (Lichtenstein), p. 323 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 350 |
148. Epigraphy, Cij, 105, 109, 117, 18, 49, 58, 63, 79, 90, 97, 145 Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 366, 370 |
149. Sozomenus, Ecclesiastical History, 4.3 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 332 |
150. Procopius of Gaza, Pg, 8 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 307 |
151. Pseudo-Gregory of Elvira, De Salomone, 50 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 332 |
152. Epigraphy, Inscr. De Delos, 2529-2530 Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 370 |
153. Palladius of Aspuna, Lausiac History, 140 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 332 |
154. Anon., Passio S. Cononi, fr. 66.18 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 368 |
155. Hildegarde of Bingen, Sciv., 7.16, 7.30, 8.6 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 322, 362 |
156. Papyri, P.Berenike, 8 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 361 |
157. Ennius, Fragments, 2.2642.14 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 324 |
158. Anon., Letter of Aristeas, 16, 24, 26, 30, 310, 32, 37, 42, 84, 23 Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 335 | 23. this money as a gift added to their wages, the others from the king's treasury. We think that it was against our father's will and against all propriety that they should have been made captives and that the devastation of their land and the transportation of the Jews to Egypt was an act of military wantonness. The spoil which fell to the soldiers on the field of battle was all the booty which they should have claimed. To reduce the people to slavery in addition was an act of absolute injustice. |
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159. Anon., Kutim, 1.12 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 365 |
160. Epigraphy, Igls, 7.4028 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 343 |
161. Epigraphy, Ig, 3.66.10-3.66.11, 9.1.1109, 11.1299, 12.5.818, 12.9.189 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 303, 321, 327, 362, 368 |
162. Possis of Magnesi, Fgrh 480, 11.21, 18.186, 19.85, 59.116 Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 304, 322, 359, 370 |
163. Epigraphy, I. Lindos, 2.487 Tagged with subjects: •seleucids, privileges granted jews Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360 |