The works of Flavius Josephus, the learned and authentic Jewish historian, and celebrated warrior, containing twenty books of the Jewish antiquities, seven books of the Jewish war, and the life of Josephus, written by himself. Translated from the original Greek, according to Havercamp's accurate edition. Together with explanatory notes and observations. Embellished with elegant engravings. /

Added engraved t.-p.: The genuine works of Flavius Josephus...1829.

Thrilling facts from missionary fields / by Uncle Josephus.

Mode of access: Internet.

Our Lord's great prophecy, and its parallels throughout the Bible, harmonized and expounded : comprising a review of the common figurative theories of interpretation. With a particular examination of the principal passages relating to the second coming of Christ, the end of the world, the new creation, the millennium, the resurrection, the judgment, the conversion and restoration of the Jews, and a synopsis of Josephus' History of the Jewish war /

Mode of access: Internet.

The works of Josephus,

Mode of access: Internet.

The works of Flavius Josephus : comprising the Antiquities of the Jews, a History of the Jewish wars, and Life of Flavius Josephus, written by himself /

Bound in leather with marbelized endpapers and page edges.

The genuine works of Flavius Josephus / translated by William Whiston.

Frontispieces engraved by William D. Smith after Chasselat, v. 1; William D. Smith, v. 2; Prud'homme after W. Craig, v. 3; Prud'homme after R. A. Smirke, v. 4; Prud'homme, v. 5 and v. 6.

The works of Flavius Josephus : To which are added three dissertations concerning Jesus Christ, John the Baptist, James the Just, God's command to Abraham, etc /

Includes index.

The Proto-Lucianic Problem in 1 Samuel

The Lucianic text of the Septuagint of the Historical Books witnessed primarily by the manuscript group L (19, 82, 93, 108, and 127) consists of at least two strata: the recensional elements, which date back to about 300 C.E., and the substratum under these recensional elements, the proto-Lucianic text. Some distinctive readings in L seem to be supported by witnesses that antedate the supposed time of the recension. These witnesses include the biblical quotations of Josephus, Hippolytus, Irenaeus, Tertullian, and Cyprian, and the Old Latin translation of the Septuagint. It has also been posited that some Lucianic readings might go back to Hebrew readings that are not found in the Masoretic text but appear in the Qumran biblical texts. This phenomenon constitutes the proto-Lucianic problem. In chapter 1 the proto-Lucianic problem and its research history are introduced. Josephus references to 1 Samuel are analyzed in chapter 2. His agreements with L are few and are mostly only apparent or, at best, coincidental. In chapters 3 6 the quotations by four early Church Fathers are analyzed. Hippolytus Septuagint text is extremely hard to establish since his quotations from 1 Samuel have only been preserved in Armenian and Georgian translations. Most of the suggested agreements between Hippolytus and L are only apparent or coincidental. Irenaeus is the most trustworthy textual witness of the four early Church Fathers. His quotations from 1 Samuel agree with L several times against codex Vaticanus (B) and all or most of the other witnesses in preserving the original text. Tertullian and Cyprian agree with L in attesting some Hebraizing approximations that do not seem to be of Hexaplaric origin. The question is more likely of early Hebraizing readings of the same tradition as the kaige recension. In chapter 7 it is noted that Origen, although a pre-Lucianic Father, does not qualify as a proto-Lucianic witness. General observations about the Old Latin witnesses as well as an analysis of the manuscript La115 are given in chapter 8. In chapter 9 the theory of the proto-Lucianic recension is discussed. In order to demonstrate the existence of the proto-Lucianic recension one should find instances of indisputable agreement between the Qumran biblical manuscripts and L in readings that are secondary in Greek. No such case can be found in the Qumran material in 1 Samuel. In the text-historical conclusions (chapter 10) it is noted that of all the suggested proto-Lucianic agreements in 1 Samuel (about 75 plus 70 in La115) more than half are only apparent or, at best, coincidental. Of the indisputable agreements, however, 26 are agreements in the original reading. In about 20 instances the agreement is in a secondary reading. These agreements are early variants; mostly minor changes that happen all the time in the course of transmission. Four of the agreements, however, are in a pre-Hexaplaric Hebraizing approximation that has found its way independently into the pre-Lucianic witnesses and the Lucianic recension. The study aims at demonstrating the value of the Lucianic text as a textual witness: under the recensional layer(s) there is an ancient text that preserves very old, even original readings which have not been preserved in B and most of the other witnesses. The study also confirms the value of the early Church Fathers as textual witnesses.

Flavio Josefo e o paradigma de circularidade cultural entre as comunidades judaicas e a sociedade romana na Urbs do século I d.C

O paradigma de circularidade cultural entre a comunidade judaica e a sociedade romana foi construído pela historiografia através da análise do contato sociocultural e embates entre romanos e judeus que, ao longo da história, ocuparam o mesmo espaço em diversas regiões anexadas ao Império Romano. As relações de poder estabelecidas entre Roma e Jerusalém, após a ocupação da Judéia, apontam para uma hierarquização nas relações sociais, culturais e políticas entre romanos e judeus. O conceito de circularidade cultural de Carlo Ginzburg nos permite, a partir da trajetória de Flávio Josefo, identificar a dualidade no mundo social de Josefo, na qual, de um lado estavam as culturas dominantes (sociedade romana) e, do outro, as culturas subalternas (comunidades judaicas) que, apesar da marcação das diferenças, se influenciavam reciprocamente.

Herod Wielki i „nowa” Jerozolima

Summary: Herod the Great (73-4 B.C.E.) was a Roman client king of the small Jewish state Judaea in the last three decades before the common era. An essential aspect of Herod's reign was his role as a builder. Remarkably innovative, he created an astonishing record of architectural achievement, not only in Judaea but also throughout Greece and the Roman East. Herod’s own inclinations caused him to engage in a building program that paralleled that of his patron, Augustus. The most famous and ambitious project was the expansion of Jerusalem and rebuilding of the Second Temple. Josephus Flavius, a 1st-century Jewish historian, in his descriptions of the visual structure of Jerusalem delivers the picture of the Jewish society in the latter Second Temple Judaea, who were fundamentally antagonistic toward images. For Josephus, Roman iconography, such as Herod’s eagle from the Jerusalem Temple, represents not only political domination but also an unambiguous religious abomination. Visual conservatism in the public realm finds important verification in the excavated remains of Jerusalem’s Temple Mount and the Herodian Quarter (Upper City). Geometric patterns and forms predominate on the floor mosaic, stone furniture, in architectural detail and funerary remains. No human imagery is present in the Jewish context. However, Herodian structures in Jerusalem reflect the architectural and visual vocabulary of their time which contains popular elements of Roman domination in the ancient world.

Veduta di Firenze : [vue du Ponte Vecchio et de l'Arno à Florence] : [peinture] / J. Vervloet

Collectionneur : Lesouëf, Auguste (1829-1906)

Ponte Vecchio Firenze : [vue du Ponte Vecchio et de l'Arno à Florence] : [peinture] / J. Vervloet

Collectionneur : Lesouëf, Auguste (1829-1906)

Veduta della Chiesa di Castelli Firenze : [vue du Ponte alla Carraia et de la Basilique San Lorenzo de Florence] : [peinture] / J. Vervloet

Collectionneur : Lesouëf, Auguste (1829-1906)

Institutiones philosophicae quas Rome in Pontificia Universitate Gregoriana

UANL

Veni-mecum pii sacerdotis: quod ex variis devotis libris excerptum, ex sui exilii loco, tamquam amoris pignus, suo clero, omnibusque hispaniae sacerdotibus, ac piis laicis

UANL