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94 results for "temple"

1. Hebrew Bible, Deuteronomy, 14.22, 26.12 (LXX), 21.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 374

14.22. עַשֵּׂר תְּעַשֵּׂר אֵת כָּל־תְּבוּאַת זַרְעֶךָ הַיֹּצֵא הַשָּׂדֶה שָׁנָה שָׁנָה׃

14.22. Thou shalt surely tithe all the increase of thy seed, that which is brought forth in the field year by year.

2. Hebrew Bible, Exodus, 12.43, 19.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 486, 488

12.43. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּוֹ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃

12.43. And the LORD said unto Moses and Aaron: ‘This is the ordice of the passover: there shall no alien eat thereof; 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’

3. Hebrew Bible, Leviticus, 7.20, 1.4, 2.8, 18.9 (LXX), 7.19, 10.14, 27.30, 15, 12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 598

7.20. But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto the LORD, having his uncleanness upon him, that soul shall be cut off from his people.

4. Hebrew Bible, Numbers, 1.51, 3.38, 6.14, 15.38, 18.20, 19.13, 19.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 374, 487, 493, 598

1.51. וּבִנְסֹעַ הַמִּשְׁכָּן יוֹרִידוּ אֹתוֹ הַלְוִיִּם וּבַחֲנֹת הַמִּשְׁכָּן יָקִימוּ אֹתוֹ הַלְוִיִּם וְהַזָּר הַקָּרֵב יוּמָת׃ 3.38. וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה לִפְנֵי אֹהֶל־מוֹעֵד מִזְרָחָה מֹשֶׁה וְאַהֲרֹן וּבָנָיו שֹׁמְרִים מִשְׁמֶרֶת הַמִּקְדָּשׁ לְמִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל וְהַזָּר הַקָּרֵב יוּמָת׃ 6.14. וְהִקְרִיב אֶת־קָרְבָּנוֹ לַיהוָה כֶּבֶשׂ בֶּן־שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה לְחַטָּאת וְאַיִל־אֶחָד תָּמִים לִשְׁלָמִים׃ 15.38. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ 19.13. כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃

1.51. And when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up; and the common man that draweth nigh shall be put to death. 3.38. And those that were to pitch before the tabernacle eastward, before the tent of meeting toward the sunrising, were Moses, and Aaron and his sons, keeping the charge of the sanctuary, even the charge for the children of Israel; and the common man that drew nigh was to be put to death. 6.14. and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings, 15.38. ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue. 18.20. And the LORD said unto Aaron: ‘Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel. 19.13. Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him. 19.20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean.

5. Hebrew Bible, 1 Kings, 21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 492

21. And Ahab spoke unto Naboth, saying: ‘Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house; and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money.’,And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab: ‘Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money; for Naboth is not alive, but dead.’,And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab, king of Samaria.,And the word of the LORD came to Elijah the Tishbite, saying:,They proclaimed a fast, and set Naboth at the head of the people.,And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.,And the word of the LORD came to Elijah the Tishbite, saying:,’Seest thou how Ahab humbleth himself before Me? because he humbleth himself before Me, I will not bring the evil in his days; but in his son’s days will I bring the evil upon his house.’,And Naboth said to Ahab: ‘The LORD forbid it me, that I should give the inheritance of my fathers unto thee.’,And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;,Then they sent to Jezebel, saying: ‘Naboth is stoned, and is dead.’,And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died.,But there was none like unto Ahab, who did give himself over to do that which was evil in the sight of the LORD, whom Jezebel his wife stirred up.,And Ahab came into his house sullen and displeased because of the word which Naboth the Jezreelite had spoken to him; for he had said: ‘I will not give thee the inheritance of my fathers.’ And he laid him down upon his bed, and turned away his face, and would eat no bread.,’Arise, go down to meet Ahab king of Israel, who dwelleth in Samaria; behold, he is in the vineyard of Naboth, whither he is gone down to take possession of it. .,And thou shalt speak unto him, saying: Thus saith the LORD: Hast thou killed, and also taken possessions? and thou shalt speak unto him, saying: Thus saith the LORD: In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.’,And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them.,and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’,And he said unto her: ‘Because I spoke unto Naboth the Jezreelite, and said unto him: Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it; and he answered: I will not give thee my vineyard.’,Behold, I will bring evil upon thee, and will utterly sweep thee away, and will cut off from Ahab every man-child, and him that is shut up and him that is left at large in Israel.,And Ahab said to Elijah: ‘Hast thou found me, O mine enemy?’ And he answered: ‘I have found thee; because thou hast given thyself over to do that which is evil in the sight of the LORD.,And I will make thy house like the house of Jeroboam the son of Nebat, and like the house of Baasa the son of Ahijah, for the provocation wherewith thou hast provoked Me, and hast made Israel to sin.,Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.’,And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softy.,And he did very abominably in following idols, according to all that the Amorites did, whom the LORD cast out before the children of Israel.,And of Jezebel also spoke the LORD, saying: The dogs shall eat Jezebel in the moat of Jezreel.,So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth.,And Jezebel his wife said unto him: ‘Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thy heart be merry; I will give thee the vineyard of Naboth the Jezreelite.’,But Jezebel his wife came to him, and said unto him: ‘Why is thy spirit so sullen, that thou eatest no bread?’

6. Hebrew Bible, Jeremiah, 26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 492

26. ’Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying: Thus saith the LORD of hosts: Zion shall be plowed as a field, And Jerusalem shall become heaps, And the mountain of the house as the high places of a forest.,Only know ye for certain that, if ye put me to death, ye will bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof; for of a truth the LORD hath sent me unto you to speak all these words in your ears.’,and Jehoiakim the king sent men into Egypt, Elnathan the son of Achbor, and certain men with him, into Egypt;,Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and entreat the favour of the LORD, and the LORD repented Him of the evil which He had pronounced against them? Thus might we procure great evil against our own souls.’,It may be they will hearken, and turn every man from his evil way; that I may repent Me of the evil, which I purpose to do unto them because of the evil of their doings.,Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.,to hearken to the words of My servants the prophets, whom I send unto you, even sending them betimes and often, but ye have not hearkened;,and they fetched forth Uriah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the children of the people.,Then said the princes and all the people unto the priests and to the prophets: ‘This man is not worthy of death; for he hath spoken to us in the name of the LORD our God.’,and when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt;,Then spoke the priests and the prophets unto the princes and to all the people, saying: ‘This man is worthy of death; for he hath prophesied against this city, as ye have heard with your ears.’,But as for me, behold, I am in your hand; do with me as is good and right in your eyes.,And thou shalt say unto them: Thus saith the LORD: If ye will not hearken to Me, to walk in My law, which I have set before you,,In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word from the LORD, saying:,Then spoke Jeremiah unto all the princes and to all the people, saying: ‘The LORD sent me to prophesy against this house and against this city all the words that ye have heard.,So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD.,Therefore now amend your ways and your doings, and hearken to the voice of the LORD your God; and the LORD will repent Him of the evil that He hath pronounced against you.,When the princes of Judah heard these things, they came up from the king’s house unto the house of the LORD; and they sat in the entry of the new gate of the LORD’S house.,then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.’,And there was also a man that prophesied in the name of the LORD, Uriah the son of Shemaiah of Kiriath-jearim; and he prophesied against this city and against this land according to all the words of Jeremiah;,Why hast thou prophesied in the name of the LORD, saying: This house shall be like Shiloh, and this city shall be desolate, without an inhabitant?’ And all the people were gathered against Jeremiah in the house of the LORD.,Then rose up certain of the elders of the land, and spoke to all the assembly of the people, saying:,Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded him to speak unto all the people, that the priests and the prophets and all the people laid hold on him, saying: ‘Thou shalt surely die.,’Thus saith the LORD: Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; diminish not a word.

7. Hebrew Bible, Ezekiel, 44.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 488

44.9. כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃

44.9. Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel.

8. Hebrew Bible, Ezra, 10.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 487

10.1. וַיָּקָם עֶזְרָא הַכֹּהֵן וַיֹּאמֶר אֲלֵהֶם אַתֶּם מְעַלְתֶּם וַתֹּשִׁיבוּ נָשִׁים נָכְרִיּוֹת לְהוֹסִיף עַל־אַשְׁמַת יִשְׂרָאֵל׃ 10.1. וּכְהִתְפַּלֵּל עֶזְרָא וּכְהִתְוַדֹּתוֹ בֹּכֶה וּמִתְנַפֵּל לִפְנֵי בֵּית הָאֱלֹהִים נִקְבְּצוּ אֵלָיו מִיִּשְׂרָאֵל קָהָל רַב־מְאֹד אֲנָשִׁים וְנָשִׁים וִילָדִים כִּי־בָכוּ הָעָם הַרְבֵּה־בֶכֶה׃

10.1. Now while Ezra prayed, and made confession, weeping and casting himself down before the house of God, there was gathered together unto him out of Israel a very great congregation of men and women and children; for the people wept very sore.

9. Aristophanes, Frogs, 628 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 489

628. ἐνταῦθα μηδὲν ψεῦδος. ἀγορεύω τινὶ 628. > ἀγορεύω τινὶ

10. Aristophanes, Clouds, 1433 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 489

11. Diphilus Iambographus 5. Jh. V. Chr, Fragments, ap. Athen. 6.227f. (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 491

12. Herodotus, Histories, 2.65, 5.106 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 489, 495

2.65. Αἰγύπτιοι δὲ θρησκεύουσι περισσῶς τά τε ἄλλα περὶ τὰ ἱρὰ καὶ δὴ καὶ τάδε. ἐοῦσα ἡ Αἴγυπτος ὅμουρος τῇ Λιβύῃ οὐ μάλα θηριώδης ἐστί· τὰ δὲ ἐόντα σφι ἅπαντα ἱρὰ νενόμισται, καὶ τὰ μὲν σύντροφα αὐτοῖσι τοῖσι ἀνθρώποισι, τὰ δὲ οὔ. τῶν δὲ εἵνεκεν ἀνεῖται τὰ θηρία ἱρὰ εἰ λέγοιμι, καταβαίην ἂν τῷ λόγῳ ἐς τὰ θεῖα πρήγματα, τὰ ἐγὼ φεύγω μάλιστα ἀπηγέεσθαι· τὰ δὲ καὶ εἴρηκα αὐτῶν ἐπιψαύσας, ἀναγκαίῃ καταλαμβανόμενος εἶπον. νόμος δὲ ἐστὶ περὶ τῶν θηρίων ὧδε ἔχων· μελεδωνοὶ ἀποδεδέχαται τῆς τροφῆς χωρὶς ἑκάστων καὶ ἔρσενες καὶ θήλεαι τῶν Αἰγυπτίων, τῶν παῖς παρὰ πατρὸς ἐκδέκεται τὴν τιμήν. οἳ δὲ ἐν τῇσι πόλισι ἕκαστοι εὐχὰς τάσδε σφι ἀποτελέουσι· εὐχόμενοι τῷ θεῷ τοῦ ἂν ᾖ τὸ θηρίον, ξυρῶντες τῶν παιδίων ἢ πᾶσαν τὴν κεφαλὴν ἢ τὸ ἥμισυ ἢ τὸ τρίτον μέρος τῆς κεφαλῆς, ἱστᾶσι σταθμῷ πρὸς ἀργύριον τὰς τρίχας· τὸ δʼ ἂν ἑλκύσῃ, τοῦτο τῇ μελεδωνῷ τῶν θηρίων διδοῖ, ἣ δὲ ἀντʼ αὐτοῦ τάμνουσα ἰχθῦς παρέχει βορὴν τοῖσι θηρίοισι. τροφὴ μὲν δὴ αὐτοῖσι τοιαύτη ἀποδέδεκται· τὸ δʼ ἄν τις τῶν θηρίων τούτων ἀποκτείνῃ, ἢν μὲν ἑκών, θάνατος ἡ ζημίη, ἢν δὲ ἀέκων, ἀποτίνει ζημίην τὴν ἂν οἱ ἱρέες τάξωνται. ὃς δʼ ἂν ἶβιν ἢ ἴρηκα ἀποκτείνῃ, ἤν τε ἑκὼν ἤν τε ἀέκων, τεθνάναι ἀνάγκη. 5.106. προστάξας δὲ ταῦτα εἶπε, καλέσας ἐς ὄψιν Ἱστιαῖον τὸν Μιλήσιον, τὸν ὁ Δαρεῖος κατεῖχε χρόνον ἤδη πολλόν, “πυνθάνομαι Ἱστιαῖε ἐπίτροπον τὸν σόν, τῷ σὺ Μίλητον ἐπέτρεψας, νεώτερα ἐς ἐμὲ πεποιηκέναι πρήγματα· ἄνδρας γάρ μοι ἐκ τῆς ἑτέρης ἠπείρου ἐπαγαγών, καὶ Ἴωνας σὺν αὐτοῖσι τοὺς δώσοντας ἐμοὶ δίκην τῶν ἐποίησαν, τούτους ἀναγνώσας ἅμα ἐκείνοισι ἕπεσθαι, Σαρδίων με ἀπεστέρησε. νῦν ὦν κῶς τοι ταῦτα φαίνεται ἔχειν καλῶς; κῶς δὲ ἄνευ τῶν σῶν βουλευμάτων τούτων τι ἐπρήχθη ; ὅρα μὴ ἐξ ὑστέρης σεωυτὸν ἐν αἰτίῃ σχῇς.” εἶπε πρὸς ταῦτα Ἱστιαῖος “βασιλεῦ, κοῖον ἐφθέγξαο ἔπος, ἐμὲ βουλεῦσαι πρῆγμα ἐκ τοῦ σοί τι ἢ μέγα ἢ σμικρὸν ἔμελλε λυπηρὸν ἀνασχήσειν; τί δʼ ἂν ἐπιδιζήμενος ποιέοιμι ταῦτα, τεῦ δὲ ἐνδεὴς ἐών ; τῷ πάρα μὲν πάντα ὅσα περ σοί, πάντων δὲ πρὸς σέο βουλευμάτων ἐπακούειν ἀξιοῦμαι. ἀλλʼ εἴ περ τι τοιοῦτον οἷον σὺ εἴρηκας πρήσσει ὁ ἐμὸς ἐπίτροπος, ἴσθι αὐτὸν ἐπʼ ἑωυτοῦ βαλόμενον πεποιηκέναι. ἀρχὴν δὲ ἔγωγε οὐδὲ ἐνδέκομαι τὸν λόγον, ὅκως τι Μιλήσιοι καὶ ὁ ἐμὸς ἐπίτροπος νεώτερον πρήσσουσι περὶ πρήγματα τὰ σά. εἰ δʼ ἄρα τι τοιοῦτο ποιεῦσι καὶ σὺ τὸ ἐὸν ἀκήκοας ὦ βασιλεῦ, μάθε οἷον πρῆγμα ἐργάσαο ἐμὲ ἀπὸ θαλάσσης ἀνάσπαστον ποιήσας. Ἴωνες γὰρ οἴκασι ἐμεῦ ἐξ ὀφθαλμῶν σφι γενομένου ποιῆσαι τῶν πάλαι ἵμερον εἶχον· ἐμέο δʼ ἂν ἐόντος ἐν Ἰωνίῃ οὐδεμία πόλις ὑπεκίνησε. νῦν ὦν ὡς τάχος ἄπες με πορευθῆναι ἐς Ἰωνίην, ἵνα τοι κεῖνά τε πάντα καταρτίσω ἐς τὠυτὸ καὶ τὸν Μιλήτου ἐπίτροπον τοῦτον τὸν ταῦτα μηχανησάμενον ἐγχειρίθετον παραδῶ. ταῦτα δὲ κατὰ νόον τὸν σὸν ποιήσας, θεοὺς ἐπόμνυμι τοὺς βασιληίους μὴ μὲν πρότερον ἐκδύσασθαι τὸν ἔχων κιθῶνα καταβήσομαι ἐς Ἰωνίην, πρὶν ἄν τοι Σαρδὼ νῆσον τὴν μεγίστην δασμοφόρον ποιήσω.”

2.65. but the Egyptians in this and in all other matters are exceedingly strict against desecration of their temples. ,Although Egypt has Libya on its borders, it is not a country of many animals. All of them are held sacred; some of these are part of men's households and some not; but if I were to say why they are left alone as sacred, I should end up talking of matters of divinity, which I am especially averse to treating; I have never touched upon such except where necessity has compelled me. ,But I will indicate how it is customary to deal with the animals. Men and women are appointed guardians to provide nourishment for each kind respectively; a son inherits this office from his father. ,Townsfolk in each place, when they pay their vows, pray to the god to whom the animal is dedicated, shaving all or one half or one third of their children's heads, and weighing the hair in a balance against a sum of silver; then the weight in silver of the hair is given to the female guardian of the creatures, who buys fish with it and feeds them. ,Thus, food is provided for them. Whoever kills one of these creatures intentionally is punished with death; if he kills accidentally, he pays whatever penalty the priests appoint. Whoever kills an ibis or a hawk, intentionally or not, must die for it. 5.106. After giving this order, he called before him Histiaeus the Milesian, whom Darius had kept with him for a long time now, and said, “I hear, Histiaeus, that the viceregent whom you put in charge of Miletus has done me wrong. He has brought men from the mainland overseas, and persuaded certain Ionians—who shall yet pay me the penalty for their deeds—to follow them and has robbed me of Sardis. ,Now then, I ask you, do you think that this state of affairs is good? How did such things come to pass without any advice from your side? See to it that you do not have cause to blame yourself hereafter.” ,To this Histiaeus answered: “My lord, what is this you say—that I and none other should devise a plan as a result of which any harm, great or small, was likely to come to you? What desire or feeling of deprivation would prompt me to do such a thing? All that you have is mine, and I am regarded worthy of hearing all your deliberations. ,If my vicegerent is indeed doing what you say, be assured that he has acted of his own accord. For myself, I cannot even go so far as to believe the report that the Milesians and my vicegerent are doing you some dreadful wrong. If, however,it is true that they are engaged in such activities and what you, O king, have heard has a basis in fact, then you can see how unwisely you acted when you forced me to leave the coast. ,It would seem, then, that as soon as I was out of sight, the Ionians did exactly what their hearts had long been set on. If I had been in Ionia no city would have stirred. Now send me off to Ionia right away, so that I may restore that country to peace and deliver into your hands that vicegerent of Miletus who has devised all this. ,Then, when I have done this to your satisfaction, I swear by the gods of your royal house that I will not take off the tunic I am wearing on my arrival in Ionia until I have made Sardo, the largest of the islands, tributary to you.”

13. Plato, Phaedo, 67b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 485

67b. αὐτῶν πᾶν τὸ εἰλικρινές, τοῦτο δ’ ἐστὶν ἴσως τὸ ἀληθές: μὴ καθαρῷ γὰρ καθαροῦ ἐφάπτεσθαι μὴ οὐ θεμιτὸν ᾖ. τοιαῦτα οἶμαι, ὦ Σιμμία, ἀναγκαῖον εἶναι πρὸς ἀλλήλους λέγειν τε καὶ δοξάζειν πάντας τοὺς ὀρθῶς φιλομαθεῖς. ἢ οὐ δοκεῖ σοι οὕτως;

67b. and that is, perhaps, the truth. For it cannot be that the impure attain the pure. Such words as these, I think, Simmias, all who are rightly lovers of knowledge must say to each other and such must be their thoughts. Do you not agree? Most assuredly, Socrates. Then, said Socrates, if this is true, my friend, I have great hopes that when I reach the place to which I am going, I shall there, if anywhere, attain fully to that which has been my chief object in my past life, so that the journey which is now

14. Hippocrates, The Sacred Disease, 2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 361

15. Plato, Laws, 5.727b, 12.953a, 9.871e, 11.910a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 489

16. Xenophon, The Persian Expedition, 5.3.13, 5.5.5, 7.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 486, 488, 489

5.3.13. καὶ στήλη ἕστηκε παρὰ τὸν ναὸν γράμματα ἔχουσα· ἱερὸς ὁ χῶρος τῆς Ἀρτέμιδος. τὸν ἔχοντα καὶ καρπούμενον τὴν μὲν δεκάτην καταθύειν ἑκάστου ἔτους. ἐκ δὲ τοῦ περιττοῦ τὸν ναὸν ἐπισκευάζειν. ἂν δὲ τις μὴ ποιῇ ταῦτα τῇ θεῷ μελήσει.

5.3.13. Thereupon various speakers arose, some of their own accord to express the opinions they held, but others at the instigation of Clearchus to make clear the difficulty of either remaining or departing without the consent of Cyrus . 5.3.13. Beside the temple stands a tablet with this inscription: The place is sacred to Artemis. He who holds it and enjoys its fruits must offer the tithe every year in sacrifice, and from the remainder must keep the temple in repair. If any one leaves these things undone, the goddess will look to it.

17. Diphilus of Sinope, Fragments, ap. Athen. 6.227f. (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 491

18. Diphilus of Sinope, Fragments, ap. Athen. 6.227f. (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 491

19. Aeschines, Letters, 1.183 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 490

1.183. and Solon, the most famous of lawgivers, has written in ancient and solemn manner concerning orderly conduct on the part of the women. For the woman who is taken in the act of adultery he does not allow to adorn herself, nor even to attend the public sacrifices, lest by mingling with innocent women she corrupt them. But if she does attend, or does adorn herself, he commands that any man who meets her shall tear off her garments, strip her of her ornaments, and beat her (only he may not kill or maim her); for the lawgiver seeks to disgrace such a woman and make her life not worth the living.

20. Hecataeus Abderita, Fragments, ap. Jos. c. Ap. 1.198 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360

21. Demosthenes, Orations, 19.66, 19.71 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 489, 490

19.66. Then what vote, what judgement, men of Athens, do you think that our forefathers would give, if they could recover consciousness, at the trial of the men who devised the destruction of the Phocians? I conceive that they would account even those who should stone them to death with their own hands to be free of all bloodguiltiness. For is it not an ignominy—or use a stronger word if such there be—that, by the fault of these men, the people who saved us at that crisis, and gave for us the verdict of deliverance, have received evil in requital of good, and have been abandoned to the endurance of afflictions such as no people of the Greeks has ever known? And who is the author of those wrongs? Who is the contriver of that deception? Who but Aeschines? 19.71. Would you not have acted absurdly and preposterously if today, when the power is in your own hands, you should preclude yourselves from doing what you enjoin, or rather require, the gods to do on your behalf; if you should yourselves release a man whom you have implored them to extirpate along with his household and his kindred? Never! Leave the undetected sinner to the justice of the gods; but about the sinner whom you have caught yourselves, lay no further injunctions on them.

22. Dinarchus, Or., 1940.83, 1964.379, 1969.265, 1970.553, 1974.632 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 359, 374, 485

23. Hecataeus Abderita, Fragments, ap. Jos. c. Ap. 1.198 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360

24. Aristotle, Respiration, 52 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 490

25. Aristotle, Nicomachean Ethics, 1149b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 489

26. Diphilus Siphnius, Fragments, ap. Athen. 6.227f. (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 491

27. Septuagint, 2 Maccabees, 3.2, 6.4, 12.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360, 361, 484

3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,' 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.' 12.8. But learning that the men in Jamnia meant in the same way to wipe out the Jews who were living among them,'

28. Septuagint, 1 Maccabees, 4.38, 4.48, 7.33, 9.54 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360

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. 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. 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!

29. Hebrew Bible, Daniel, 1.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 598

1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃

1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself.

30. Polybius, Histories, 5.56.15, 15.32.7, 16.39.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 374, 491

31. Cicero, Tusculan Disputations, 5.78 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 495

5.78. mulieres vero in India, cum est cuius cuiuis V 3 communis Geel ( sed tum plures...nuptae post mortuus legeretur; cf.etiam Se., Jb.d.ph.V.26 p.301 ) earum vir mortuus, in certamen iudiciumque veniunt, quam plurumum ille dilexerit— plures enim singulis solent esse nuptae—; quae est victrix, ea laeta prosequentibus suis una unam V 1 cum viro in rogum imponitur, ponitur G 1 illa ilia cf.Quint.inst.1,3,2 victa quae Se. non male,cf.Claud.de nupt.Hon.64 (superatae cum...maerore in vita remanent Val.M. ) maesta discedit. numquam naturam mos vinceret; vinceret vincit H est enim ea semper invicta; sed nos umbris deliciis delitiis X (deliciis V, sed ci in r scr.,alt. i ss. V 2 ) otio languore langore G desidia animum infecimus, opinionibus maloque more delenitum delinitum V 1 H mollivimus. mollium KR 1 ( corr. 1 aut c )H Aegyptiorum morem quis ignorat? ignoret K quorum inbutae mentes pravitatis erroribus quamvis carnificinam carnifici. nam X prius subierint quam ibim aut aspidem aut faelem felem GV cf.nat.deor.1, 82 aut canem aut corcodillum corcodillum GRV corcodrillum KH cf.Th.l.l. violent, volent V 1 quorum etiamsi inprudentes quippiam fecerint, poenam nullam recusent.

32. Septuagint, 3 Maccabees, 7.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 491

33. Philo of Alexandria, On Dreams, 1.161 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 488

1.161. for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things.

34. Anon., Sibylline Oracles, 3.702 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 374

3.702. Images many of gods that are dead,

35. Philo of Alexandria, De Providentia, 64 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 495

36. Diodorus Siculus, Historical Library, 1.83.1, 1.83.8, 5.46.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 491, 495

1.83.1. As regards the consecration of animals in Egypt, the practice naturally appears to many to be extraordinary and worthy of investigation. For the Egyptian venerate certain animals exceedingly, not only during their lifetime but even after their death, such as cats, ichneumons and dogs, and, again, hawks and the birds which they call "ibis," as well as wolves and crocodiles and a number of other animals of that kind, and the reasons for such worship we shall undertake to set forth, after we have first spoken briefly about the animals themselves.

37. Philo of Alexandria, On The Special Laws, 1.52, 1.71, 1.79, 1.124, 1.156, 1.261, 1.274, 3.89, 4.16 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 361, 484, 488, 492, 493

1.52. Accordingly, having given equal rank and honour to all those who come over, and having granted to them the same favours that were bestowed on the native Jews, he recommends those who are ennobled by truth not only to treat them with respect, but even with especial friendship and excessive benevolence. And is not this a reasonable recommendation? What he says is this. "Those men, who have left their country, and their friends, and their relations for the sake of virtue and holiness, ought not to be left destitute of some other cities, and houses, and friends, but there ought to be places of refuge always ready for those who come over to religion; for the most effectual allurement and the most indissoluble bond of affectionate good will is the mutual honouring of the one God." 1.71. of this temple the outer circuit, being the most extensive both in length and width, was fortified by fortifications adorned in a most costly manner. And each of them is a double portico, built and adorned with the finest materials of wood and stone, and with abundant supplies of all kinds, and with the greatest skill of the workmen, and the most diligent care on the part of the superintendants. But the inner circuits were less extensive, and the fashion of their building and adorning was more simple. 1.79. Now there are twelve tribes of the nation, and one of them having been selected from the others for its excellence has received the priesthood, receiving this honour as a reward for its virtue, and fidelity, and its devout soul, which it displayed when the multitude appeared to be running into sin, following the foolish choices of some persons who persuaded their countrymen to imitate the vanity of the Egyptians, and the pride of the nations of the land, who had invented fables about irrational animals, and especially about bulls, making gods of them. For this tribe did of its own accord go forth and slay all the leaders of this apostacy from the youth upwards, in which they appeared to have done a holy action, encountering thus a contest and a labour for the sake of piety.XVI. 1.124. on which account the law altogether forbids any foreigner to partake in any degree of the holy things, even if he be a man of the noblest birth among the natives of the land, and irreproachable as respects both men and women, in order that the sacred honours may not be adulterated, but may remain carefully guarded in the family of the priests; 1.156. Having given all these supplies and revenues to the priests, he did not neglect those either who were in the second rank of the priesthood; and these are the keepers of the temple, of whom some are placed at the doors, at the very entrance of the temple, as door-keepers; and others are within, in the vestibule of the temple, in order that no one who ought not to do so might enter it, either deliberately or by accident. Others, again, stand all around, having had the times of their watches assigned to them by lot, so as to watch by turns night and day, some being day watchmen and others night watchmen. Others, again, had charge of the porticoes and of the courts in the open air, and carried out all the rubbish, taking care of the cleanliness of the temple, and the tenths were assigned as the wages of all these men; for these tenths are the share of the keepers of the temple. 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. 4.16. And before now, some men, increasing their own innate wickedness, and directing the natural treachery of their characters to a violation of all rights, have studied to bring slavery not only upon strangers and foreigners, but even upon those of the same nation as themselves; and sometimes, even upon men of the same borough and of the same tribe, disregarding the community of laws and customs, in which they have been bred up with them from their earliest infancy, which nature stamps upon their souls as the firmest bond of good will in the case of all those who are not very intractable and greatly addicted to cruelty;

38. Philo of Alexandria, On The Virtues, 147, 103 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 488

103. Accordingly, he commands the men of his nation to love the strangers, not only as they love their friends and relations, but even as they love themselves, doing them all the good possible both in body and soul; and, as to their feelings, sympathising with them both in sorrow and in joy, so as to appear all one creature, though the parts are divided; mutual fellowship uniting the whole and rendering it compact and coherent.

39. Philo of Alexandria, On Rewards And Punishments, 74, 152 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 488

152. And the proselyte who has come over being lifted up on high by good fortune, will be a conspicuous object, being admired and pronounced happy in two most important particulars, in the first place because he has come over to God of his own accord, and also because he has received as a most appropriate reward a firm and sure habitation in heaven, such as one cannot describe. But the man of noble descent, who has adulterated the coinage of his noble birth, will be dragged down to the lowest depths, being hurled down to Tartarus and profound darkness, in order that all men who behold this example may be corrected by it, learning that God receives gladly virtue which grows out of hostility to him, utterly disregarding its original roots, but looking favourably on the whole trunk from its lowest foundation, because it has become useful and has changed its nature so as to become fruitful. XXVII.

40. Philo of Alexandria, On The Embassy To Gaius, 31 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 493

31. but when they did not dare to do so, he himself taking the sword inquired in his ignorance and want of experience what was the most mortal place, in order that by a well-directed blow he might cut short his miserable life; and they, like instructors in misery, led him on his way, and pointed out to him the part into which he was to thrust his sword; and he, having thus learnt his first and last lesson, became himself, miserable that he was, his own murderer under compulsion. VI.

41. Strabo, Geography, 15.720 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 486

42. Mishnah, Shekalim, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 598

7.6. אָמַר רַבִּי שִׁמְעוֹן, שִׁבְעָה דְּבָרִים הִתְקִינוּ בֵּית דִּין, וְזֶה אֶחָד מֵהֶן, נָכְרִי שֶׁשִּׁלַּח עוֹלָתוֹ מִמְּדִינַת הַיָּם וְשִׁלַּח עִמָּהּ נְסָכִים, קְרֵבִין מִשֶׁלּוֹ. וְאִם לָאו, קְרֵבִין מִשֶּׁל צִבּוּר. וְכֵן גֵּר שֶׁמֵּת וְהִנִּיחַ זְבָחִים, אִם יֵשׁ לוֹ נְסָכִים, קְרֵבִין מִשֶּׁלּוֹ. וְאִם לָאו, קְרֵבִין מִשֶּׁל צִבּוּר. וּתְנַאי בֵּית דִּין הוּא עַל כֹּהֵן גָּדוֹל שֶׁמֵּת, שֶׁתְּהֵא מִנְחָתוֹ קְרֵבָה מִשֶּׁל צִבּוּר. רַבִּי יְהוּדָה אוֹמֵר, מִשֶּׁל יוֹרְשִׁין. וּשְׁלֵמָה הָיְתָה קְרֵבָה:

7.6. Rabbi Shimon said: there were seven things that the court decree and that was one of them. [The others were the following:]A non-Jew who sent a burnt-offering from overseas and he sent with it its libation-offerings, they are offered out of his own; But if [he did] not [send its libation-offerings], they should be offered out of public funds. So too [in the case of] a convert who had died and left sacrifices, if he had also left its libation-offerings they are offered out of his own; But if not, they should be offered out of public funds. It was also a condition laid down by the court in the case of a high priest who had died that his minhah should be offered out of public funds. Rabbi Judah says: [it was offered out] of the property of his heirs, And had to be offered of the whole [tenth].

43. Mishnah, Sanhedrin, 5.1, 9.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 493, 494

5.1. הָיוּ בוֹדְקִין אוֹתָן בְּשֶׁבַע חֲקִירוֹת, בְּאֵיזֶה שָׁבוּעַ, בְּאֵיזוֹ שָׁנָה, בְּאֵיזֶה חֹדֶשׁ, בְּכַמָּה בַחֹדֶשׁ, בְּאֵיזֶה יוֹם, בְּאֵיזוֹ שָׁעָה, בְּאֵיזֶה מָקוֹם. רַבִּי יוֹסֵי אוֹמֵר בְּאֵיזֶה יוֹם, בְּאֵיזוֹ שָׁעָה, בְּאֵיזֶה מָקוֹם. מַכִּירִין אַתֶּם אוֹתוֹ. הִתְרֵיתֶם בּוֹ. הָעוֹבֵד עֲבוֹדָה זָרָה, אֶת מִי עָבַד, וּבַמֶּה עָבָד: 9.6. הַגּוֹנֵב אֶת הַקַּסְוָה וְהַמְקַלֵּל בַּקּוֹסֵם וְהַבּוֹעֵל אֲרַמִּית, קַנָּאִין פּוֹגְעִין בּוֹ. כֹּהֵן שֶׁשִּׁמֵּשׁ בְּטֻמְאָה, אֵין אֶחָיו הַכֹּהֲנִים מְבִיאִין אוֹתוֹ לְבֵית דִּין, אֶלָּא פִרְחֵי כְהֻנָּה מוֹצִיאִין אוֹתוֹ חוּץ לָעֲזָרָה וּמַפְצִיעִין אֶת מֹחוֹ בִּגְזִירִין. זָר שֶׁשִּׁמֵּשׁ בַּמִּקְדָּשׁ, רַבִּי עֲקִיבָא אוֹמֵר, בְּחֶנֶק. וַחֲכָמִים אוֹמְרִים, בִּידֵי שָׁמָיִם:

5.1. They used to examine witnesses with seven inquiries: In what week of years? In what year? In what month? On what date in the month? On what day? In what hour? In what place? Rabbi Yose says: [They only asked:] On what day? In what hour? In what place? [Moreover they asked:] Do you recognize him? Did you warn him? If one had committed idolatry [they asked the witnesses:] What did he worship and how did he worship it? 9.6. If one steals the sacred vessel called a “kasvah” (Numbers 4:7), or cursed by the name of an idol, or has sexual relations with an Aramean (non-Jewish) woman, he is punished by zealots. If a priest performed the temple service while impure, his fellow priests do not bring him to the court, but rather the young priests take him out into the courtyard and split his skull with clubs. A layman who performed the service in the Temple: Rabbi Akiva says: “He is strangled.” But the Sages say: “[His death is] at the hands of heaven.”

44. Mishnah, Middot, 2.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 484

2.3. לִפְנִים מִמֶּנּוּ, סוֹרֵג, גָּבוֹהַּ עֲשָׂרָה טְפָחִים. וּשְׁלשׁ עֶשְׂרֵה פְרָצוֹת הָיוּ שָׁם, שֶׁפְּרָצוּם מַלְכֵי יָוָן. חָזְרוּ וּגְדָרוּם, וְגָזְרוּ כְנֶגְדָּם שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת. לִפְנִים מִמֶּנּוּ, הַחֵיל, עֶשֶׂר אַמּוֹת. וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם. רוּם הַמַּעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה. כָּל הַמַּעֲלוֹת שֶׁהָיוּ שָׁם, רוּם מַעֲלָה חֲצִי אַמָּה, וְשִׁלְחָהּ חֲצִי אַמָּה, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים וְהַשְּׁעָרִים שֶׁהָיוּ שָׁם, גָּבְהָן עֶשְׂרִים אַמָּה, וְרָחְבָּן עֶשֶׂר אַמּוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַפְּתָחִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן דְּלָתוֹת, חוּץ מִשֶּׁל אוּלָם. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, הָיוּ לָהֶן שְׁקוֹפוֹת, חוּץ מִשַּׁעַר טָדִי, שֶׁהָיוּ שָׁם שְׁתֵּי אֲבָנִים מֻטּוֹת זוֹ עַל גַּב זוֹ. כָּל הַשְּׁעָרִים שֶׁהָיוּ שָׁם, נִשְׁתַּנּוּ לִהְיוֹת שֶׁל זָהָב, חוּץ מִשַּׁעַר נִקָּנוֹר, מִפְּנֵי שֶׁנַּעֲשָׂה בָהֶן נֵס. וְיֵשׁ אוֹמְרִים, מִפְּנֵי שֶׁנְּחֻשְׁתָּן מַצְהִיב:

2.3. Within it was the Soreg, ten handbreadths high. There were thirteen breaches in it, which had been originally made by the kings of Greece, and when they repaired them they enacted that thirteen prostrations should be made facing them. Within this was the Hel, which was ten cubits [broad]. There were twelve steps there. The height of each step was half a cubit and its tread was half a cubit. All the steps in the Temple were half a cubit high with a tread of half a cubit, except those of the Porch. All the doorways in the Temple were twenty cubits high and ten cubits broad except those of the Porch. All the doorways there had doors in them except those of the Porch. All the gates there had lintels except that of Taddi which had two stones inclined to one another. All the original gates were changed for gates of gold except the gates of Nicanor, because a miracle happened with them. Some say: because their copper gleamed like gold.

45. Mishnah, Menachot, 5.3-5.4, 9.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 598

9.8. הַכֹּל סוֹמְכִין, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, סוּמָא, וְנָכְרִי, וְהָעֶבֶד, וְהַשָּׁלִיחַ, וְהָאִשָּׁה. וּסְמִיכָה, שְׁיָרֵי מִצְוָה, עַל הָרֹאשׁ, בִּשְׁתֵּי יָדָיִם. וּבִמְקוֹם שֶׁסּוֹמְכִין שׁוֹחֲטִין, וְתֵכֶף לַסְּמִיכָה שְׁחִיטָה:

9.8. All lay hands on the offering except a deaf-mute, an imbecile, a minor, a blind man, a gentile, a slave, an agent, or a woman. The laying on of hands is outside the commandment. [One must lay] the hands: On the head of the animal, Both hands In the place where one lays on the hands there the animal must be slaughtered; And the slaughtering must immediately follow the laying on of hands.

46. Mishnah, Kelim, 1.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360

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.

47. New Testament, Acts, 21.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 361

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.

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.

48. New Testament, John, 8.59, 10.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 492

8.59. ἦραν οὖν λίθους ἵνα βάλωσιν ἐπʼ αὐτόν· Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ. 10.31. Ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν.

8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 10.31. Therefore Jews took up stones again to stone him.

49. Dio Chrysostom, Orations, 12.50 (1st cent. CE - missingth cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 487

50. Pliny The Elder, Natural History, 30.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 495

30.4. Magic certainly found a home in the two Gallic provinces, and that down to living memory. For the principate of Tiberius Caesar did away with their Druids and this tribe of seers and medicine men. But why should I speak of these things when the craft has even crossed the Ocean and reached the empty voids of Nature? Even today Britain practises magic in awe, with such grand ritual that it might seem that she gave it to the Persians. So universal is the cult of magic throughout the world. although its nations disagree or are unknown to each other. It is beyond calculation how great is the debt owed to the Romans, who swept away the monstrous rites, in which to kill a man was the highest religious duty and for him to be eaten a passport to health.

51. Plutarch, On The Fortune Or Virtue of Alexander The Great, 332b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 487

52. Plutarch, On Being A Busybody, 6 (518b) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 485

53. Plutarch, On Isis And Osiris, 4 (352d) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 485

54. Plutarch, On The Delays of Divine Vengeance, 12 (557c) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 495

55. Plutarch, Dion, 23.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 487

56. Plutarch, Greek Questions, 38 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 496

57. Plutarch, Table Talk, 5.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 487

58. New Testament, Luke, 17.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 488

17.18. οὐχ εὑρέθησαν ὑποστρέψαντες δοῦναι δόξαν τῷ θεῷ εἰ μὴ ὁ ἀλλογενὴς οὗτος;

17.18. Were there none found who returned to give glory to God, except this stranger?"

59. Josephus Flavius, Against Apion, 2.103 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360

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.

2.103. 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;

60. Apollodorus, Epitome, 6.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 495

61. Artemidorus, Oneirocritica, 4.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 496

62. Josephus Flavius, Jewish Antiquities, 3.125, 3.224, 3.318, 4.264, 12.145-12.146, 12.413, 14.22, 14.163, 14.167, 14.285, 15.396, 15.417, 16.320, 16.365, 16.393, 17.160, 17.209, 18.30, 18.55, 18.94 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 359, 360, 361, 374, 483, 484, 487, 488, 492, 493, 494, 496

3.125. καὶ πρῶτον μὲν ἦν πήχεων δέκα πανταχόθεν, ᾧ κατεπετάννυσαν τοὺς κίονας, οἳ διαιροῦντες τὸν νεὼν τὸ ἄδυτον ἔνδον αὑτῶν ἀπελάμβανον: καὶ τοῦτο ἦν τὸ ποιοῦν αὐτὸ μηδενὶ κάτοπτον. καὶ ὁ μὲν πᾶς ναὸς ἅγιον ἐκαλεῖτο, τὸ δ' ἄβατον τὸ ἐντὸς τῶν τεσσάρων κιόνων τοῦ ἁγίου τὸ ἅγιον. 3.224. Νυνὶ δ' ὀλίγων τινῶν ἐπιμνησθήσομαι τῶν ἐφ' ἁγνείαις καὶ ἱερουργίαις κειμένων: καὶ γὰρ τὸν λόγον μοι περὶ τῶν θυσιῶν ἐνεστάναι συμβέβηκε. δύο μὲν γάρ εἰσιν ἱερουργίαι, τούτων δ' ἡ μὲν ὑπὸ τῶν ἰδιωτῶν ἑτέρα δ' ὑπὸ τοῦ δήμου συντελούμεναι κατὰ δύο γίνονται τρόπους: 3.318. καὶ πολλὰ μὲν καὶ ἄλλα τεκμήρια τῆς ὑπὲρ ἄνθρωπόν ἐστι δυνάμεως αὐτοῦ, ἤδη δέ τινες καὶ τῶν ὑπὲρ Εὐφράτην μηνῶν ὁδὸν τεσσάρων ἐλθόντες κατὰ τιμὴν τοῦ παρ' ἡμῖν ἱεροῦ μετὰ πολλῶν κινδύνων καὶ ἀναλωμάτων καὶ θύσαντες οὐκ ἴσχυσαν τῶν ἱερῶν μεταλαβεῖν Μωυσέος ἀπηγορευκότος ἐπί τινι τῶν οὐ νομιζομένων οὐδ' ἐκ τῶν πατρίων ἡμῖν αὐτοῖς συντυχόντων. 4.264. οὐδ' ἂν οἱ λόγοι καὶ ἡ παρ' αὐτῶν διδασκαλία τοῦ σωφρονεῖν τὸ μηδὲν εἶναι φανῶσιν, ἐχθροὺς δ' ἀσπόνδους αὑτῷ ποιῇ τοὺς νόμους τοῖς συνεχέσι κατὰ τῶν γονέων τολμήμασι, προαχθεὶς ὑπ' αὐτῶν τούτων ἔξω τῆς πόλεως τοῦ πλήθους ἑπομένου καταλευέσθω καὶ μείνας δι' ὅλης τῆς ἡμέρας εἰς θέαν τὴν ἁπάντων θαπτέσθω νυκτός. 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.” 12.413. Τῷ δ' ἀρχιερεῖ τῷ ̓Αλκίμῳ βουληθέντι καθελεῖν τὸ τεῖχος τοῦ ἁγίου παλαιὸν ὂν καὶ κατεσκευασμένον ὑπὸ τῶν ἀρχαίων προφητῶν, πληγή τις αἰφνίδιος ἐκ τοῦ θεοῦ προσέπεσεν, ὑφ' ἧς ἄφωνός τε ἐπὶ τὴν γῆν κατηνέχθη καὶ βασανισθεὶς ἐπὶ συχνὰς ἡμέρας ἀπέθανεν ἀρχιερατεύσας ἔτη τέσσαρα. 14.22. ̓Ονίαν δέ τινα ὄνομα δίκαιον ὄντα καὶ θεοφιλῆ, ὃς ἀνομβρίας ποτὲ οὔσης ηὔξατο τῷ θεῷ λῦσαι τὸν αὐχμὸν καὶ γενόμενος ἐπήκοος ὁ θεὸς ὗσεν, κρύψαντα ἑαυτὸν διὰ τὸ τὴν στάσιν ὁρᾶν ἰσχυρὰν ἐπιμένουσαν, ἀναχθέντα εἰς τὸ στρατόπεδον τῶν ̓Ιουδαίων ἠξίουν, ὡς ἔπαυσε τὴν ἀνομβρίαν εὐξάμενος, ἵν' οὕτως ἀρὰς θῇ κατὰ ̓Αριστοβούλου καὶ τῶν συστασιαστῶν αὐτοῦ. 14.22. Σερουίνιος Παπίνιος Λεμωνία Κούιντος, Γάιος Κανείνιος Τηρητίνα ̔Ρέβιλος, Πόπλιος Τηδήτιος Λευκίου υἱὸς Πολλία, Λεύκιος ̓Απούλιος Λευκίου υἱὸς Σεργία, Φλάβιος Λευκίου Λεμωνία, Πόπλιος Πλαύτιος Ποπλίου Παπειρία, Μᾶρκος Σέλλιος Μάρκου Μαικία, Λεύκιος ̓Ερούκιος Λουκίου Στηλητίνα, Μᾶρκος Κούιντος Μάρκου υἱὸς Πολλία Πλανκῖνος, 14.163. Οἱ δ' ἐν τέλει τῶν ̓Ιουδαίων ὁρῶντες τὸν ̓Αντίπατρον καὶ τοὺς υἱοὺς αὐτοῦ μεγάλως αὐξανομένους εὐνοίᾳ τε τῇ παρὰ τοῦ ἔθνους καὶ προσόδῳ τῇ τε παρὰ τῆς ̓Ιουδαίας καὶ τῶν ̔Υρκανοῦ χρημάτων, κακοήθως εἶχον πρὸς αὐτόν: 14.167. καὶ γὰρ ̔Ηρώδης ὁ παῖς αὐτοῦ ̓Εζεκίαν ἀπέκτεινεν καὶ πολλοὺς σὺν αὐτῷ παραβὰς τὸν ἡμέτερον νόμον, ὃς κεκώλυκεν ἄνθρωπον ἀναιρεῖν καὶ πονηρὸν ὄντα, εἰ μὴ πρότερον κατακριθείη τοῦτο παθεῖν ὑπὸ τοῦ συνεδρίου. μὴ λαβὼν δὲ ἐξουσίαν παρὰ σοῦ ταῦτα ἐτόλμησεν.” 14.285. Μετ' οὐ πολὺ δ' ἐνστάσης τῆς ἐν ̔Ιεροσολύμοις ἑορτῆς παρεγίνετο σὺν τοῖς στρατιώταις εἰς τὴν πόλιν, καὶ δείσας ὁ Μάλιχος ἀνέπεισεν ̔Υρκανὸν μὴ ἐπιτρέπειν αὐτῷ εἰσιέναι. καὶ πείθεται μὲν ̔Υρκανός, προβέβλητο δὲ αἰτίαν τῆς ἀποκωλύσεως τὸ μὴ δεῖν ὄχλον ἀλλοδαπὸν ἁγνεύοντος εἰσδέχεσθαι τοῦ πλήθους. 15.396. περιελάμβανεν δὲ καὶ στοαῖς μεγίσταις τὸν ναὸν ἅπαντα πρὸς τὴν ἀναλογίαν ἐπιτηδεύων καὶ τὰς δαπάνας τῶν πρὶν ὑπερβαλλόμενος, ὡς οὐκ ἄλλος τις δοκεῖ ἐπικεκοσμηκέναι τὸν ναόν. ἄμφω δ' ἦσαν μετὰ τοῦ τείχους, αὐτὸ δὲ τὸ τεῖχος ἔργον μέγιστον ἀνθρώποις ἀκουσθῆναι. 15.417. τοιοῦτος μὲν ὁ πρῶτος περίβολος ἦν. ἐν μέσῳ δὲ ἀπέχων οὐ πολὺ δεύτερος, προσβατὸς βαθμίσιν ὀλίγαις, ὃν περιεῖχεν ἑρκίον λιθίνου δρυφάκτου γραφῇ κωλῦον εἰσιέναι τὸν ἀλλοεθνῆ θανατικῆς ἀπειλουμένης τῆς ζημίας. 16.365. τὸ δὲ τελευταῖον εἰπών, ὅτι καὶ τῇ φύσει καὶ τῇ Καίσαρος δόσει τὴν ἐξουσίαν αὐτὸς ἔχοι, προσέθηκεν αὐτῷ καὶ πάτριον νόμον κελεύειν, εἴ του κατηγορήσαντες οἱ γονεῖς ἐπιθοῖεν τῇ κεφαλῇ τὰς χεῖρας, ἐπάναγκες εἶναι τοῖς περιεστῶσιν βάλλειν καὶ τοῦτον ἀποκτείνειν τὸν τρόπον. 17.209. πέμψας δὲ τὸν στρατηγὸν πειθοῖ χρῆσθαι, καὶ τῆς ἐπὶ τοιούτοις μωρίας ἀποστάντας σκοπεῖν, θάνατόν τε, ὃς τοῖς φίλοις αὐτῶν συνέλθοι, μετὰ νόμων γεγονότα, καὶ τὰς αἰτήσεις ὡς ἐπὶ μέγα τοῦ ὑβρίζειν προί̈οιεν, τούς τε καιροὺς οὐκ ἐν τοιοῖσδε εἶναι, μᾶλλον δὲ τοῦ ὁμονοεῖν ἕως καταστησάμενος τὴν ἀρχὴν ἐπινεύσει τῇ Καίσαρος ἀφίκοιτο ὡς αὐτούς: τότε γὰρ κοινῇ βουλεύσειν περὶ ὧν ἀξιοῖεν σὺν αὐτοῖς: ἄρτι δὲ ἀνέχειν, μὴ καὶ στασιάζειν δοκοῖεν. 18.55. Πιλᾶτος δὲ ὁ τῆς ̓Ιουδαίας ἡγεμὼν στρατιὰν ἐκ Καισαρείας ἀγαγὼν καὶ μεθιδρύσας χειμαδιοῦσαν ἐν ̔Ιεροσολύμοις ἐπὶ καταλύσει τῶν νομίμων τῶν ̓Ιουδαϊκῶν ἐφρόνησε, προτομὰς Καίσαρος, αἳ ταῖς σημαίαις προσῆσαν, εἰσαγόμενος εἰς τὴν πόλιν, εἰκόνων ποίησιν ἀπαγορεύοντος ἡμῖν τοῦ νόμου. 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.

3.125. The first veil was ten cubits every way, and this they spread over the pillars which parted the temple, and kept the most holy place concealed within; and this veil was that which made this part not visible to any. Now the whole temple was called The Holy Place: but that part which was within the four pillars, and to which none were admitted, was called The Holy of Holies. 3.224. 1. I will now, however, make mention of a few of our laws which belong to purifications, and the like sacred offices, since I am accidentally come to this matter of sacrifices. These sacrifices were of two sorts; of those sorts one was offered for private persons, and the other for the people in general; and they are done in two different ways. 3.318. There are also many other demonstrations that his power was more than human, for still some there have been, who have come from the parts beyond Euphrates, a journey of four months, through many dangers, and at great expenses, in honor of our temple; and yet, when they had offered their oblations, could not partake of their own sacrifices, because Moses had forbidden it, by somewhat in the law that did not permit them, or somewhat that had befallen them, which our ancient customs made inconsistent therewith; 4.264. But if it happen that these words and instructions, conveyed by them in order to reclaim the man, appear to be useless, then the offender renders the laws implacable enemies to the insolence he has offered his parents; let him therefore be brought forth by these very parents out of the city, with a multitude following him, and there let him be stoned; and when he has continued there for one whole day, that all the people may see him, let him be buried in the night. 12.145. 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. 12.146. Nor let any flesh of horses, or of mules, or of asses, he brought into the city, whether they be wild or tame; nor that of leopards, or foxes, or hares; and, in general, that of any animal which is forbidden for the Jews to eat. Nor let their skins be brought into it; nor let any such animal be bred up in the city. Let them only be permitted to use the sacrifices derived from their forefathers, with which they have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let him pay to the priests three thousand drachmae of silver.” 12.413. 6. But now as the high priest Alcimus, was resolving to pull down the wall of the sanctuary, which had been there of old time, and had been built by the holy prophets, he was smitten suddenly by God, and fell down. This stroke made him fall down speechless upon the ground; and undergoing torments for many days, he at length died, when he had been high priest four years. 14.22. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.22. Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 14.163. 3. But now the principal men among the Jews, when they saw Antipater and his sons to grow so much in the good-will the nation bare to them, and in the revenues which they received out of Judea, and out of Hyrcanus’s own wealth, they became ill-disposed to him; 14.167. for Herod, Antipater’s son, hath slain Hezekiah, and those that were with him, and hath thereby transgressed our law, which hath forbidden to slay any man, even though he were a wicked man, unless he had been first condemned to suffer death by the Sanhedrim yet hath he been so insolent as to do this, and that without any authority from thee.” 14.285. 5. However, a little after this, Herod, upon the approach of a festival, came with his soldiers into the city; whereupon Malichus was affrighted, and persuaded Hyrcanus not to permit him to come into the city. Hyrcanus complied; and, for a pretense of excluding him, alleged, that a rout of strangers ought not to be admitted when the multitude were purifying themselves. 15.396. He also encompassed the entire temple with very large cloisters, contriving them to be in a due proportion thereto; and he laid out larger sums of money upon them than had been done before him, till it seemed that no one else had so greatly adorned the temple as he had done. There was a large wall to both the cloisters, which wall was itself the most prodigious work that was ever heard of by man. 15.417. Thus was the first enclosure. In the midst of which, and not far from it, was the second, to be gone up to by a few steps: this was encompassed by a stone wall for a partition, with an inscription, which forbade any foreigner to go in under pain of death. 16.365. At last he said that he had sufficient authority, both by nature and by Caesar’s grant to him, [to do what he thought fit]. He also added an allegation of a law of their country, which enjoined this: That if parents laid their hands on the head of him that was accused, the standersby were obliged to cast stones at him, and thereby to slay him; 17.209. However, he sent the general of his forces to use persuasions, and to tell them that the death which was inflicted on their friends was according to the law; and to represent to them that their petitions about these things were carried to a great height of injury to him; that the time was not now proper for such petitions, but required their uimity until such time as he should be established in the government by the consent of Caesar, and should then be come back to them; for that he would then consult with them in common concerning the purport of their petitions; but that they ought at present to be quiet, lest they should seem seditious persons. 18.30. When, therefore, those gates were first opened, some of the Samaritans came privately into Jerusalem, and threw about dead men’s bodies, in the cloisters; on which account the Jews afterward excluded them out of the temple, which they had not used to do at such festivals; and on other accounts also they watched the temple more carefully than they had formerly done. 18.55. 1. But now Pilate, the procurator of Judea, removed the army from Caesarea to Jerusalem, to take their winter quarters there, in order to abolish the Jewish laws. So he introduced Caesar’s effigies, which were upon the ensigns, and brought them into the city; whereas our law forbids us the very making of images; 18.94. and seven days before a festival they were delivered to them by the captain of the guard, when the high priest having purified them, and made use of them, laid them up again in the same chamber where they had been laid up before, and this the very next day after the feast was over. This was the practice at the three yearly festivals, and on the fast day;

63. Plutarch, Timoleon, 16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 487

64. Suetonius, Claudius, 25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 495

25. He rearranged the military career of the knights, assigning a division of cavalry after a cohort, and next the tribunate of a legion. He also instituted a series of military positions and a kind of fictitious service, which is called "supernumerary" and could be performed in absentia and in name only. He even had the Fathers pass a decree forbidding soldiers to enter the houses of senators to pay their respects. He confiscated the property of those freedmen who passed as Roman knights, and reduced to slavery again such as were ungrateful and a cause of complaint to their patrons, declaring to their advocates that he would not entertain a suit against their own freedmen., When certain men were exposing their sick and worn out slaves on the Island of Aesculapius because of the trouble of treating them, Claudius decreed that all such slaves were free, and that if they recovered, they should not return to the control of their master; but if anyone preferred to kill such a slave rather than to abandon him, he was liable to the charge of murder. He provided by an edict that travellers should not pass through the towns of Italy except on foot, or in a chair or litter. He stationed a cohort at Puteoli and one at Ostia, to guard against the danger of fires., He forbade men of foreign birth to use the Roman names so far as those of the clans were concerned. Those who usurped the privileges of Roman citizenship he executed in the Esquiline field. He restored to the senate the provinces of Achaia and Macedonia, which Tiberius had taken into his own charge. He deprived the Lycians of their independence because of deadly intestine feuds, and restored theirs to the Rhodians, since they had given up their former faults. He allowed the people of Ilium perpetual exemption from tribute, on the ground that they were the founders of the Roman race, reading an ancient letter of the senate and people of Rome written in Greek to king Seleucus, in which they promised him their friendship and alliance only on condition that he should keep their kinsfolk of Ilium free from every burden., Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome. He allowed the envoys of the Germans to sit in the orchestra, led by their naÃ¯ve self-confidence; for when they had been taken to the seats occupied by the common people and saw the Parthian and Armenian envoys sitting with the senate, they moved of their own accord to the same part of the theatre, protesting that their merits and rank were no whit inferior., He utterly abolished the cruel and inhuman religion of the Druids among the Gauls, which under Augustus had merely been prohibited to Roman citizens; on the other hand he even attempted to transfer the Eleusinian rites from Attica to Rome, and had the temple of Venus Erycina in Sicily, which had fallen to ruin through age, restored at the expense of the treasury of the Roman people. He struck his treaties with foreign princes in the Forum, sacrificing a pig and reciting the ancient formula of the fetial priests. But these and other acts, and in fact almost the whole conduct of his reign, were dictated not so much by his own judgment as that of his wives and freedmen, since he nearly always acted in accordance with their interests and desires.

65. Tosefta, Shekalim, 3.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 598

66. Josephus Flavius, Jewish War, 1.207, 1.229, 1.354, 1.401, 1.550, 1.654, 2.169, 4.201, 4.205, 4.215, 4.218, 5.190, 5.193-5.194, 6.124, 6.126, 6.425, 7.48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 483, 484, 489, 492, 493, 496

1.207. ἐντεῦθεν ̓Αντιπάτρῳ θεραπεία τε ἦν ἐκ τοῦ ἔθνους βασιλικὴ καὶ τιμαὶ παρὰ πάντων ὡς δεσπότῃ τῶν ὅλων: οὐ μὴν αὐτὸς τῆς πρὸς ̔Υρκανὸν εὐνοίας ἢ πίστεώς τι μετεκίνησεν. 1.229. Τραπεὶς δ' ἐπὶ Σαμάρειαν στάσει τεταραγμένην κατεστήσατο τὴν πόλιν: ἔπειτα καθ' ἑορτὴν ὑπέστρεφεν εἰς ̔Ιεροσόλυμα τοὺς ὁπλίτας ἄγων. καὶ πέμπων ̔Υρκανός, ἐνῆγεν γὰρ δεδοικὼς τὴν ἔφοδον Μάλιχος, ἐκώλυεν τοὺς ἀλλοφύλους εἰσαγαγεῖν ἐφ' ἁγνεύοντας τοὺς ἐπιχωρίους. ὁ δὲ τῆς προφάσεως καταφρονήσας καὶ τοῦ προστάσσοντος εἰσέρχεται διὰ νυκτός. 1.354. Πρόνοια δ' ἦν ̔Ηρώδῃ κρατοῦντι τῶν πολεμίων τότε κρατῆσαι καὶ τῶν ἀλλοφύλων συμμάχων: ὥρμητο γὰρ τὸ ξενικὸν πλῆθος ἐπὶ θέαν τοῦ τε ἱεροῦ καὶ τῶν κατὰ τὸν ναὸν ἁγίων. ὁ δὲ βασιλεὺς τοὺς μὲν παρακαλῶν τοῖς δ' ἀπειλούμενος ἔστιν δ' οὓς καὶ τοῖς ὅπλοις ἀνέστειλεν, ἥττης χαλεπωτέραν τὴν νίκην ὑπολαμβάνων, εἴ τι τῶν ἀθεάτων παρ' αὐτῶν ὀφθείη. 1.401. Πεντεκαιδεκάτῳ γοῦν ἔτει τῆς βασιλείας αὐτόν τε τὸν ναὸν ἐπεσκεύασεν καὶ περὶ αὐτὸν ἀνετειχίσατο χώραν τῆς οὔσης διπλασίονα, ἀμέτροις μὲν χρησάμενος τοῖς ἀναλώμασιν ἀνυπερβλήτῳ δὲ τῇ πολυτελείᾳ. τεκμήριον δὲ ἦσαν αἱ μεγάλαι στοαὶ περὶ τὸ ἱερὸν καὶ τὸ βόρειον ἐπ' αὐτῷ φρούριον: ἃς μὲν γὰρ ἀνῳκοδόμησεν ἐκ θεμελίων, ὃ δ' ἐπισκευάσας πλούτῳ δαψιλεῖ κατ' οὐδὲν τῶν βασιλείων ἔλαττον ̓Αντωνίαν ἐκάλεσεν εἰς τὴν ̓Αντωνίου τιμήν. 1.654. ̓Επὶ τούτοις ὁ βασιλεὺς δι' ὑπερβολὴν ὀργῆς κρείττων τῆς νόσου γενόμενος πρόεισιν εἰς ἐκκλησίαν, καὶ πολλὰ τῶν ἀνδρῶν κατηγορήσας ὡς ἱεροσύλων καὶ προφάσει τοῦ νόμου πειραζόντων τι μεῖζον ἠξίου κολάζειν ὡς ἀσεβεῖς. 2.169. Πεμφθεὶς δὲ εἰς ̓Ιουδαίαν ἐπίτροπος ὑπὸ Τιβερίου Πιλᾶτος νύκτωρ κεκαλυμμένας εἰς ̔Ιεροσόλυμα εἰσκομίζει τὰς Καίσαρος εἰκόνας, αἳ σημαῖαι καλοῦνται. 4.201. καὶ τοὺς μὲν ἀπὸ τοῦ δήμου διεκόμιζον εἰς τὰς οἰκίας οἱ προσήκοντες, ὁ δὲ βληθεὶς τῶν ζηλωτῶν εἰς τὸ ἱερὸν ἀνῄει καθαιμάσσων τὸ θεῖον ἔδαφος: καὶ μόνον ἄν τις εἴποι τὸ ἐκείνων αἷμα μιᾶναι τὰ ἅγια. 4.205. τῷ δ' ̓Ανάνῳ προσβαλεῖν μὲν οὐκ ἐδόκει τοῖς ἱεροῖς πυλῶσιν ἄλλως τε κἀκείνων βαλλόντων ἄνωθεν, ἀθέμιτον δ' ἡγεῖτο, κἂν κρατήσῃ, μὴ προηγνευκὸς εἰσαγαγεῖν τὸ πλῆθος: 5.193. διὰ τούτου προϊόντων ἐπὶ τὸ δεύτερον ἱερὸν δρύφακτος περιβέβλητο λίθινος, τρίπηχυς μὲν ὕψος, πάνυ δὲ χαριέντως διειργασμένος: 5.194. ἐν αὐτῷ δὲ εἱστήκεσαν ἐξ ἴσου διαστήματος στῆλαι τὸν τῆς ἁγνείας προσημαίνουσαι νόμον αἱ μὲν ̔Ελληνικοῖς αἱ δὲ ̔Ρωμαϊκοῖς γράμμασιν μηδένα ἀλλόφυλον ἐντὸς τοῦ ἁγίου παριέναι: 6.124. Τίτος δὲ ὑπερπαθήσας πάλιν ἐξωνείδιζε τοὺς περὶ τὸν ̓Ιωάννην, λέγων “ἆρ' οὐχ ὑμεῖς, ὦ μιαρώτατοι, τὸν δρύφακτον τοῦτον προεβάλεσθε τῶν ἁγίων; 6.126. οὐχ ἡμεῖς δὲ τοὺς ὑπερβάντας ὑμῖν ἀναιρεῖν ἐπετρέψαμεν, κἂν ̔Ρωμαῖός τις ᾖ; τί οὖν νῦν, ἀλιτήριοι, καὶ νεκροὺς ἐν αὐτῷ καταπατεῖτε; τί δὲ τὸν ναὸν αἵματι ξένῳ καὶ ἐγχωρίῳ φύρετε; 6.425. γίνονται ἀνδρῶν, ἵν' ἑκάστου δέκα δαιτυμόνας θῶμεν, μυριάδες ἑβδομήκοντα καὶ διακόσιαι καθαρῶν ἁπάντων καὶ ἁγίων: 7.48. ταῦτα ἀκούων ὁ δῆμος τὴν ὀργὴν οὐ κατεῖχεν, ἀλλ' ἐπὶ μὲν τοὺς παραδοθέντας πῦρ εὐθὺς ἐκέλευον κομίζειν, καὶ παραχρῆμα πάντες ἐπὶ τοῦ θεάτρου κατεφλέγησαν,

1.207. whence it came to pass that the nation paid Antipater the respects that were due only to a king, and the honors they all yielded him were equal to the honors due to an absolute lord; yet did he not abate any part of that goodwill or fidelity which he owed to Hyrcanus. 1.229. 6. So Herod went to Samaria, which was then in a tumult, and settled the city in peace; after which at the [Pentecost] festival, he returned to Jerusalem, having his armed men with him: hereupon Hyrcanus, at the request of Malichus, who feared his approach, forbade them to introduce foreigners to mix themselves with the people of the country while they were purifying themselves; but Herod despised the pretense, and him that gave that command, and came in by night. 1.354. 3. But Herod’s concern at present, now he had gotten his enemies under his power, was to restrain the zeal of his foreign auxiliaries; for the multitude of the strange people were very eager to see the temple, and what was sacred in the holy house itself; but the king endeavored to restrain them, partly by his exhortations, partly by his threatenings, nay, partly by force, as thinking the victory worse than a defeat to him, if anything that ought not to be seen were seen by them. 1.401. 1. Accordingly, in the fifteenth year of his reign, Herod rebuilt the temple, and encompassed a piece of land about it with a wall, which land was twice as large as that before enclosed. The expenses he laid out upon it were vastly large also, and the riches about it were unspeakable. A sign of which you have in the great cloisters that were erected about the temple, and the citadel which was on its north side. The cloisters he built from the foundation, but the citadel he repaired at a vast expense; nor was it other than a royal palace, which he called Antonia, in honor of Antony. 1.550. 6. And now Herod accused the captains and Tero in an assembly of the people, and brought the people together in a body against them; and accordingly there were they put to death, together with [Trypho] the barber; they were killed by the pieces of wood and the stones that were thrown at them. 1.654. 4. At this the king was in such an extravagant passion, that he overcame his disease [for the time], and went out and spake to the people; wherein he made a terrible accusation against those men, as being guilty of sacrilege, and as making greater attempts under pretense of their law, and he thought they deserved to be punished as impious persons. 2.169. 2. Now Pilate, who was sent as procurator into Judea by Tiberius, sent by night those images of Caesar that are called ensigns into Jerusalem. 4.201. As for the dead bodies of the people, their relations carried them out to their own houses; but when any of the zealots were wounded, he went up into the temple, and defiled that sacred floor with his blood, insomuch that one may say it was their blood alone that polluted our sanctuary. 4.205. Now Aus did not think fit to make any attack against the holy gates, although the other threw their stones and darts at them from above. He also deemed it unlawful to introduce the multitude into that court before they were purified; 5.190. 2. Now, for the works that were above these foundations, these were not unworthy of such foundations; for all the cloisters were double, and the pillars to them belonging were twenty-five cubits in height, and supported the cloisters. These pillars were of one entire stone each of them, and that stone was white marble; 5.193. When you go through these [first] cloisters, unto the second [court of the] temple, there was a partition made of stone all round, whose height was three cubits: its construction was very elegant; 5.194. upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second [court of the] temple was called “the Sanctuary;” 6.124. 4. Now Titus was deeply affected with this state of things, and reproached John and his party, and said to them, “Have not you, vile wretches that you are, by our permission, put up this partition-wall before your sanctuary? 6.126. Have not we given you leave to kill such as go beyond it, though he were a Roman? And what do you do now, you pernicious villains? Why do you trample upon dead bodies in this temple? and why do you pollute this holy house with the blood of both foreigners and Jews themselves? 6.425. which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy; 7.48. When the people heard this, they could not refrain their passion, but commanded that those who were delivered up to them should have fire brought to burn them, who were accordingly all burnt upon the theater immediately.

67. Tosefta, Negaim, 8.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription 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.

68. Pausanias, Description of Greece, 3.16.9, 5.6.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 486, 496

3.16.9. μαρτύρια δέ μοι καὶ τάδε, τὴν ἐν Λακεδαίμονι Ὀρθίαν τὸ ἐκ τῶν βαρβάρων εἶναι ξόανον· τοῦτο μὲν γὰρ Ἀστράβακος καὶ Ἀλώπεκος οἱ Ἴρβου τοῦ Ἀμφισθένους τοῦ Ἀμφικλέους τοῦ Ἄγιδος τὸ ἄγαλμα εὑρόντες αὐτίκα παρεφρόνησαν· τοῦτο δὲ οἱ Λιμνᾶται Σπαρτιατῶν καὶ Κυνοσουρεῖς καὶ οἱ ἐκ Μεσόας τε καὶ Πιτάνης θύοντες τῇ Ἀρτέμιδι ἐς διαφοράν, ἀπὸ δὲ αὐτῆς καὶ ἐς φόνους προήχθησαν, ἀποθανόντων δὲ ἐπὶ τῷ βωμῷ πολλῶν νόσος ἔφθειρε τοὺς λοιπούς.

3.16.9. I will give other evidence that the Orthia in Lacedaemon is the wooden image from the foreigners. Firstly, Astrabacus and Alopecus, sons of Irbus, son of Amphisthenes, son of Amphicles, son of Agis, when they found the image straightway became insane. Secondly, the Spartan Limnatians, the Cynosurians, and the people of Mesoa and Pitane, while sacrificing to Artemis, fell to quarreling, which led also to bloodshed; many were killed at the altar and the rest died of disease.

69. Athenaeus, The Learned Banquet, 5.214c (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 491

70. Tosefta, Kelim Baba Qamma, 1.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 493

71. Anon., Sifre Numbers, 116.p. 134, 107.p. 111 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 493

72. Tertullian, Apology, 24 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 495

24. This whole confession of these beings, in which they declare that they are not gods, and in which they tell you that there is no God but one, the God whom we adore, is quite sufficient to clear us from the crime of treason, chiefly against the Roman religion. For if it is certain the gods have no existence, there is no religion in the case. If there is no religion, because there are no gods, we are assuredly not guilty of any offense against religion. Instead of that, the charge recoils on your own head: worshipping a lie, you are really guilty of the crime you charge on us, not merely by refusing the true religion of the true God, but by going the further length of persecuting it. But now, granting that these objects of your worship are really gods, is it not generally held that there is one higher and more potent, as it were the world's chief ruler, endowed with absolute power and majesty? For the common way is to apportion deity, giving an imperial and supreme domination to one, while its offices are put into the hands of many, as Plato describes great Jupiter in the heavens, surrounded by an array at once of deities and demons. It behooves us, therefore, to show equal respect to the procurators, prefects, and governors of the divine empire. And yet how great a crime does he commit, who, with the object of gaining higher favour with the C sar, transfers his endeavours and his hopes to another, and does not confess that the appellation of God as of Emperor belongs only to the Supreme Head, when it is held a capital offense among us to call, or hear called, by the highest title any other than C sar himself! Let one man worship God, another Jupiter; let one lift suppliant hands to the heavens, another to the altar of Fides; let one - if you choose to take this view of it - count in prayer the clouds, and another the ceiling panels; let one consecrate his own life to his God, and another that of a goat. For see that you do not give a further ground for the charge of irreligion, by taking away religious liberty, and forbidding free choice of deity, so that I may no longer worship according to my inclination, but am compelled to worship against it. Not even a human being would care to have unwilling homage rendered him; and so the very Egyptians have been permitted the legal use of their ridiculous superstition, liberty to make gods of birds and beasts, nay, to condemn to death any one who kills a god of their sort. Every province even, and every city, has its god. Syria has Astarte, Arabia has Dusares, the Norici have Belenus, Africa has its C lestis, Mauritania has its own princes. I have spoken, I think, of Roman provinces, and yet I have not said their gods are Roman; for they are not worshipped at Rome any more than others who are ranked as deities over Italy itself by municipal consecration, such as Delventinus of Casinum, Visidianus of Narnia, Ancharia of Asculum, Nortia of Volsinii, Valentia of Ocriculum, Hostia of Satrium, Father Curis of Falisci, in honour of whom, too, Juno got her surname. In, fact, we alone are prevented having a religion of our own. We give offense to the Romans, we are excluded from the rights and privileges of Romans, because we do not worship the gods of Rome. It is well that there is a God of all, whose we all are, whether we will or no. But with you liberty is given to worship any god but the true God, as though He were not rather the God all should worship, to whom all belong.

73. Lucian, Demonax, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 486

74. Lucian, The Syrian Goddess, 31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360, 486

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.

75. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 7.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 496

76. Heliodorus, Ethiopian Story, 1.13 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 492

77. Babylonian Talmud, Gittin, 4.6-4.8 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360, 361, 487

78. Babylonian Talmud, Zevahim, 22b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 488

79. Lactantius, Deaths of The Persecutors, 31.14.6, 31.44.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 491

80. Servius, Commentary On The Aeneid, 8.72 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 486

81. Theodosius Ii Emperor of Rome, Theodosian Code, 16.8.13 (5th cent. CE - 5th cent. CE) Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 496

82. Anon., Letter of Aristeas, 84 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360

84. in the middle of the whole of Judea on the top of a mountain of considerable altitude. On the summit the temple had been built in all its splendour. It was surrounded by three walls more than seventy cubits high and in length and breadth corresponding to the structure of the edifice. All the building

83. Epigraphy, Ig, 12.Suppl. 23 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 485

84. Possis of Magnesi, Fgrh 480, 19.85, 59.85-59.86 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 359, 487, 490

85. Pompeius Festus, De Verborum Significatu, 3.26.5 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 488

86. Anon., Megillat Taanit (Lichtenstein), p. 330 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 493

87. Epigraphy, Ils, 3520 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 490

88. Epigraphy, Ed, 434, 997, 730 Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 487

90. Anon., Clarian Oracles (Eds. Merkelbach And Stauber) ##, 7.11 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 361

91. Epigraphy, I. Lindos, 2.487 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 360

92. Anon., Sifre Zuta, p. 293 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 493

93. Hildegarde of Bingen, Sciv., 4.157 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 486

94. Papyri, P.Berenike, 8 Tagged with subjects: •temple, herodian warning inscription Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 361

Tiresias: The Ancient Mediterranean Religions Source Database