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Flavius Josephus, The Life of Flavius Josephus (ed. William Whiston, A.M.) 98 0 Browse Search
Flavius Josephus, Against Apion (ed. William Whiston, A.M.) 68 0 Browse Search
Flavius Josephus, The Wars of the Jews (ed. William Whiston, A.M.) 44 0 Browse Search
Richard Hakluyt, The Principal Navigations, Voyages, Traffiques, and Discoveries of the English Nation 4 0 Browse Search
Flavius Josephus, Antiquities of the Jews (ed. William Whiston, A.M.) 4 0 Browse Search
Pausanias, Description of Greece 2 0 Browse Search
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) 2 0 Browse Search
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) 2 0 Browse Search
C. Suetonius Tranquillus, The Lives of the Caesars (ed. Alexander Thomson) 2 0 Browse Search
Herodotus, The Histories (ed. A. D. Godley) 2 0 Browse Search
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Browsing named entities in Flavius Josephus, Antiquities of the Jews (ed. William Whiston, A.M.). You can also browse the collection for Jerusalem (Israel) or search for Jerusalem (Israel) in all documents.

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Flavius Josephus, Antiquities of the Jews (ed. William Whiston, A.M.), Book 1, section 179 (search)
So Abram, when he had saved the captive Sodomites, who had been taken by the Assyrians, and Lot also, his kinsman, returned home in peace. Now the king of Sodom met him at a certain place, which they called The King's Dale, where Melchisedec, king of the city Salem, received him. That name signifies, the righteous king: and such he was, without dispute, insomuch that, on this account, he was made the priest of God: however, they afterward called Salem Jerusalem. Now this Melchisedec supplied Abram's army in an hospitable manner, and gave them provisions in abundance; and as they were feasting, he began to praise him, and to bless God for subduing his enemies under him. And when Abram gave him the tenth part of his prey, he accepted of the gift: but the king of Sodom desired Abram to take the prey, but entreated that he might have those men restored to him whom Abram had saved from the Assyrians, because they belonged to him. But Abram would not do so; nor would make any other advantag
Flavius Josephus, Antiquities of the Jews (ed. William Whiston, A.M.), Book 1, section 331 (search)
had happened to him, and not to suppose that his victory was a small one, but that he had overcome a divine angel, and to esteem the victory as a sign of great blessings that should come to him, and that his offspring should never fall, and that no man should be too hard for his power. He also commanded him to be called Israel, which in the Hebrew tongue signifies one that struggled with the divine angel.Perhaps this may be the proper meaning of the word Israel, by the present and the old Jerusalem analogy of the Hebrew tongue. In the mean time, it is certain that the Hellenists of the first century, in Egypt and elsewhere, interpreted Israel to be a man seeing God, as is evident from the argument fore-cited. These promises were made at the prayer of Jacob; for when he perceived him to be the angel of God, he desired he would signify to him what should befall him hereafter. And when the angel had said what is before related, he disappeared; but Jacob was pleased with these things, an