1. Hebrew Bible, Proverbs, 1.25, 5.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 372| 1.25. "וַתִּפְרְעוּ כָל־עֲצָתִי וְתוֹכַחְתִּי לֹא אֲבִיתֶם׃", 5.7. "וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַל־תָּסוּרוּ מֵאִמְרֵי־פִי׃", | 1.25. "But ye have set at nought all my counsel, and would none of my reproof;", 5.7. "Now therefore, O ye children, hearken unto me, And depart not from the words of my mouth.", |
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2. Hebrew Bible, Psalms, 60.9, 61.9, 94.2, 95.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 554| 60.9. "לִי גִלְעָד וְלִי מְנַשֶּׁה וְאֶפְרַיִם מָעוֹז רֹאשִׁי יְהוּדָה מְחֹקְקִי׃", 61.9. "כֵּן אֲזַמְּרָה שִׁמְךָ לָעַד לְשַׁלְּמִי נְדָרַי יוֹם יוֹם׃", 94.2. "הַיְחָבְרְךָ כִּסֵּא הַוּוֹת יֹצֵר עָמָל עֲלֵי־חֹק׃", 94.2. "הִנָּשֵׂא שֹׁפֵט הָאָרֶץ הָשֵׁב גְּמוּל עַל־גֵּאִים׃", 95.2. "נְקַדְּמָה פָנָיו בְּתוֹדָה בִּזְמִרוֹת נָרִיעַ לוֹ׃", | 60.9. "Gilead is mine, and Manasseh is mine; Ephraim also is the defence of my head; Judah is my sceptre.", 61.9. "So will I sing praise unto Thy name for ever, That I may daily perform my vows.", 94.2. "Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense.", 95.2. "Let us come before His presence with thanksgiving, Let us shout for joy unto Him with psalms.", |
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3. Hebrew Bible, Numbers, 30.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 554| 30.15. "וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃", | 30.15. "But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them.", |
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4. Hebrew Bible, Deuteronomy, 7.2, 28.13, 28.26, 28.29-28.33, 28.44, 28.48, 28.64-28.67 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 206, 554, 556, 559| 7.2. "וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃", 7.2. "וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃", 28.13. "וּנְתָנְךָ יְהוָה לְרֹאשׁ וְלֹא לְזָנָב וְהָיִיתָ רַק לְמַעְלָה וְלֹא תִהְיֶה לְמָטָּה כִּי־תִשְׁמַע אֶל־מִצְוֺת יְהוָה אֱלֹהֶיךָ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לִשְׁמֹר וְלַעֲשׂוֹת׃", 28.26. "וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃", 28.29. "וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃", 28.31. "שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃", 28.32. "בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃", 28.33. "פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃", 28.44. "הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃", 28.48. "וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃", 28.64. "וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃", 28.65. "וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ וְלֹא־יִהְיֶה מָנוֹחַ לְכַף־רַגְלֶךָ וְנָתַן יְהוָה לְךָ שָׁם לֵב רַגָּז וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ׃", 28.66. "וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃", 28.67. "בַּבֹּקֶר תֹּאמַר מִי־יִתֵּן עֶרֶב וּבָעֶרֶב תֹּאמַר מִי־יִתֵּן בֹּקֶר מִפַּחַד לְבָבְךָ אֲשֶׁר תִּפְחָד וּמִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃", | 7.2. "and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them;", 28.13. "And the LORD will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou shalt hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them;", 28.26. "And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away.", 28.29. "And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee.", 28.30. "Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof.", 28.31. "Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee.", 28.32. "Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand.", 28.33. "The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:", 28.44. "He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail.", 28.48. "therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.", 28.64. "And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.", 28.65. "And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul.", 28.66. "And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.", 28.67. "In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.", |
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5. Hebrew Bible, Genesis, 31.2, 39.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult •authority, lack of Found in books: Schwartz (2008), 2 Maccabees, 484; Stuckenbruck (2007), 1 Enoch 91-108, 554| 31.2. "וַיַּרְא יַעֲקֹב אֶת־פְּנֵי לָבָן וְהִנֵּה אֵינֶנּוּ עִמּוֹ כִּתְמוֹל שִׁלְשׁוֹם׃", 31.2. "וַיִּגְנֹב יַעֲקֹב אֶת־לֵב לָבָן הָאֲרַמִּי עַל־בְּלִי הִגִּיד לוֹ כִּי בֹרֵחַ הוּא׃", | 31.2. "And Jacob beheld the countece of Laban, and, behold, it was not toward him as beforetime.", 39.10. "And it came to pass, as she spoke to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.", |
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6. Hebrew Bible, 2 Kings, 5.15-5.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 204| 5.15. "וַיָּשָׁב אֶל־אִישׁ הָאֱלֹהִים הוּא וְכָל־מַחֲנֵהוּ וַיָּבֹא וַיַּעֲמֹד לְפָנָיו וַיֹּאמֶר הִנֵּה־נָא יָדַעְתִּי כִּי אֵין אֱלֹהִים בְּכָל־הָאָרֶץ כִּי אִם־בְּיִשְׂרָאֵל וְעַתָּה קַח־נָא בְרָכָה מֵאֵת עַבְדֶּךָ׃", 5.16. "וַיֹּאמֶר חַי־יְהוָה אֲשֶׁר־עָמַדְתִּי לְפָנָיו אִם־אֶקָּח וַיִּפְצַר־בּוֹ לָקַחַת וַיְמָאֵן׃", 5.17. "וַיֹּאמֶר נַעֲמָן וָלֹא יֻתַּן־נָא לְעַבְדְּךָ מַשָּׂא צֶמֶד־פְּרָדִים אֲדָמָה כִּי לוֹא־יַעֲשֶׂה עוֹד עַבְדְּךָ עֹלָה וָזֶבַח לֵאלֹהִים אֲחֵרִים כִּי אִם־לַיהוָה׃", | 5.15. "And he returned to the man of God, he and all his company, and came, and stood before him; and he said: ‘Behold now, I know that there is no God in all the earth, but in Israel; now therefore, I pray thee, take a present of thy servant.’", 5.16. "But he said: ‘As the LORD liveth, before whom I stand, I will receive none.’ And he urged him to take it; but he refused.", 5.17. "And Naaman said: ‘If not, yet I pray thee let there be given to thy servant two mules’burden of earth; for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto the LORD.", |
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7. Hebrew Bible, Isaiah, 9.14-9.15, 10.32, 19.15, 47.6, 58.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •authority, lack of •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 484; Stuckenbruck (2007), 1 Enoch 91-108, 554, 556| 9.14. "זָקֵן וּנְשׂוּא־פָנִים הוּא הָרֹאשׁ וְנָבִיא מוֹרֶה־שֶּׁקֶר הוּא הַזָּנָב׃", 9.15. "וַיִּהְיוּ מְאַשְּׁרֵי הָעָם־הַזֶּה מַתְעִים וּמְאֻשָּׁרָיו מְבֻלָּעִים׃", 10.32. "עוֹד הַיּוֹם בְּנֹב לַעֲמֹד יְנֹפֵף יָדוֹ הַר בית־[בַּת־] צִיּוֹן גִּבְעַת יְרוּשָׁלִָם׃", 19.15. "וְלֹא־יִהְיֶה לְמִצְרַיִם מַעֲשֶׂה אֲשֶׁר יַעֲשֶׂה רֹאשׁ וְזָנָב כִּפָּה וְאַגְמוֹן׃", 47.6. "קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃", 58.2. "וְאוֹתִי יוֹם יוֹם יִדְרֹשׁוּן וְדַעַת דְּרָכַי יֶחְפָּצוּן כְּגוֹי אֲשֶׁר־צְדָקָה עָשָׂה וּמִשְׁפַּט אֱלֹהָיו לֹא עָזָב יִשְׁאָלוּנִי מִשְׁפְּטֵי־צֶדֶק קִרְבַת אֱלֹהִים יֶחְפָּצוּן׃", | 9.14. "The elder and the man of rank, he is the head; and the prophet that teacheth lies, he is the tail.", 9.15. "For they that lead this people cause them to err; and they that are led of them are destroyed.", 10.32. "This very day shall he halt at Nob, Shaking his hand at the mount of the daughter of Zion, The hill of Jerusalem.", 19.15. "Neither shall there be for Egypt any work, Which head or tail, palm-branch or rush, may do.", 47.6. "I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke.", 58.2. "Yet they seek Me daily, And delight to know My ways; As a nation that did righteousness, And forsook not the ordice of their God, They ask of Me righteous ordices, They delight to draw near unto God.", |
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8. Hebrew Bible, 1 Chronicles, 12.23, 16.23, 24.14 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, lack of •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 189; Stuckenbruck (2007), 1 Enoch 91-108, 554| 12.23. "כִּי לְעֶת־יוֹם בְּיוֹם יָבֹאוּ עַל־דָּוִיד לְעָזְרוֹ עַד־לְמַחֲנֶה גָדוֹל כְּמַחֲנֵה אֱלֹהִים׃", 16.23. "שִׁירוּ לַיהוָה כָּל־הָאָרֶץ בַּשְּׂרוּ מִיּוֹם־אֶל־יוֹם יְשׁוּעָתוֹ׃", 24.14. "לְבִלְגָּה חֲמִשָּׁה עָשָׂר לְאִמֵּר שִׁשָּׁה עָשָׂר׃", | 12.23. "For from day to day men came to David to help him, until there was a great host, like the host of God.", 16.23. "Sing unto the LORD, all the earth; Proclaim His salvation from day to day.", 24.14. "the fifteenth to Bilgah, the sixteenth to Immer;", |
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9. Hebrew Bible, 2 Chronicles, 24.11 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 554| 24.11. "וַיְהִי בְּעֵת יָבִיא אֶת־הָאָרוֹן אֶל־פְּקֻדַּת הַמֶּלֶךְ בְּיַד הַלְוִיִּם וְכִרְאוֹתָם כִּי־רַב הַכֶּסֶף וּבָא סוֹפֵר הַמֶּלֶךְ וּפְקִיד כֹּהֵן הָרֹאשׁ וִיעָרוּ אֶת־הָאָרוֹן וְיִשָּׂאֻהוּ וִישִׁיבֻהוּ אֶל־מְקֹמוֹ כֹּה עָשׂוּ לְיוֹם בְּיוֹם וַיַּאַסְפוּ־כֶסֶף לָרֹב׃", | 24.11. "And it was so, that at what time the chest was brought unto the king’s officers by the hand of the Levites, and when they saw that there was much money, the king’s scribe and the chief priest’s officer came and emptied the chest, and took it, and carried it back to its place. Thus they did day by day, and gathered money in abundance.", |
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10. Anon., 1 Enoch, 1.2, 1.3, 1.9, 2.1, 2.1-5.3, 5.4, 5.5, 5.6, 6.4, 6.5, 7.3, 7.4, 8.3, 8.4, 8.4-9.3, 10.4, 10.5, 10.6, 10.12, 10.17, 10.18, 10.19, 12.5, 13.1, 14.20, 16.4, 18.15, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 22.10, 25.6, 25.7, 27.2, 92.1, 94.6, 94.9, 95.4, 95.7, 98.4, 98.9, 98.10, 98.11, 98.12, 98.14, 98.15, 98.16, 99.1, 99.2, 99.7, 99.8, 99.9, 99.10, 99.13, 100.8, 100.9, 100.11, 101.3, 101.6, 102.2, 102.3, 102.4, 102.6, 102.10, 102.13, 103.1, 103.8, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 104.10, 104.11 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 206, 554, 559 | 103.15. And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us. |
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11. Septuagint, Judith, 10.13 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 260 | 10.13. I am on my way to the presence of Holofernes the commander of your army, to give him a true report; and I will show him a way by which he can go and capture all the hill country without losing one of his men, captured or slain." |
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12. Septuagint, 2 Maccabees, 1.13, 2.13, 2.19, 2.21, 2.23-2.24, 3.1-3.3, 3.9, 3.15, 3.18, 3.20, 3.22, 3.24, 3.30-3.34, 3.36-3.39, 4.2, 4.6-4.9, 4.11, 4.14, 4.19, 4.21, 4.23, 4.29, 4.34-4.35, 4.39, 4.45, 4.47-4.49, 5.1, 5.4, 5.9, 5.11, 5.15-5.16, 5.19, 5.22-5.23, 6.2, 6.12, 7.6, 7.33-7.34, 7.37-7.38, 8.1-8.9, 8.12, 8.14-8.20, 8.23-8.27, 8.29, 8.31, 8.33, 8.36, 9.3-9.6, 9.10, 9.12-9.18, 9.20, 9.28, 10.3-10.5, 10.7, 10.10-10.11, 10.15-10.16, 10.18-10.19, 10.24-10.26, 10.28-10.29, 10.32, 10.38, 11.2, 11.4-11.6, 11.10, 11.13, 12.1-12.2, 12.6, 12.9, 12.15, 12.18-12.19, 12.28, 12.30-12.32, 12.36, 12.40-12.44, 13.1, 13.3-13.8, 13.10-13.15, 13.18, 13.20, 13.24-13.26, 14.1, 14.3-14.5, 14.13, 14.15, 14.22, 14.26, 14.29, 14.34-14.36, 14.46, 15.3-15.4, 15.6-15.8, 15.21-15.24, 15.26-15.27, 15.29, 15.32-15.34 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz (2008), 2 Maccabees, 46, 47, 48, 73, 189, 204, 231, 235, 260, 264, 324, 329, 343, 419, 454, 456, 484 | 1.13. For when the leader reached Persia with a force that seemed irresistible, they were cut to pieces in the temple of Nanea by a deception employed by the priests of Nanea.' 2.13. The same things are reported in the records and in the memoirs of Nehemiah, and also that he founded a library and collected the books about the kings and prophets, and the writings of David, and letters of kings about votive offerings.' 2.19. The story of Judas Maccabeus and his brothers, and the purification of the great temple, and the dedication of the altar,' 2.21. and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,' 2.23. all this, which has been set forth by Jason of Cyrene in five volumes, we shall attempt to condense into a single book.' 2.24. For considering the flood of numbers involved and the difficulty there is for those who wish to enter upon the narratives of history because of the mass of material,' 3.1. While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,' 3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,' 3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.' 3.9. When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.' 3.15. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.' 3.18. People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt." 3.20. And holding up their hands to heaven, they all made entreaty.' 3.22. While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,' 3.24. But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.' 3.30. they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.' 3.31. Quickly some of Heliodorus' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath." 3.32. And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.' 3.33. While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.' 3.34. And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.' 3.36. And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.' 3.37. When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,' 3.38. If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.' 3.39. For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.' 4.2. He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his fellow countrymen, and a zealot for the laws.' 4.6. For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.' 4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,' 4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.' 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,' 4.19. the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.' 4.21. When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.' 4.23. After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.' 4.29. Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.' 4.34. Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.' 4.35. For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.' 4.39. When many acts of sacrilege had been committed in the city by Lysimachus with the connivance of Menelaus, and when report of them had spread abroad, the populace gathered against Lysimachus, because many of the gold vessels had already been stolen.' 4.45. But Menelaus, already as good as beaten, promised a substantial bribe to Ptolemy son of Dorymenes to win over the king.' 4.47. Menelaus, the cause of all the evil, he acquitted of the charges against him, while he sentenced to death those unfortunate men, who would have been freed uncondemned if they had pleaded even before Scythians.' 4.48. And so those who had spoken for the city and the villages and the holy vessels quickly suffered the unjust penalty." 4.49. Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.' 5.1. About this time Antiochus made his second invasion of Egypt." 5.4. Therefore all men prayed that the apparition might prove to have been a good omen." 5.9. and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.' 5.11. When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.' 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 5.19. But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.' 5.22. And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;' 5.23. and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,' 6.2. and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.' 6.12. Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.' 7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'' 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 7.34. But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' 7.38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.' 8.1. But Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kinsmen and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand men.' 8.2. They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,' 8.3. and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,' 8.4. and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.' 8.5. As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy.' 8.6. Coming without warning, he would set fire to towns and villages. He captured strategic positions and put to flight not a few of the enemy.' 8.7. He found the nights most advantageous for such attacks. And talk of his valor spread everywhere." 8.8. When Philip saw that the man was gaining ground little by little, and that he was pushing ahead with more frequent successes, he wrote to Ptolemy, the governor of Coelesyria and Phoenicia, for aid to the king's government.' 8.9. And Ptolemy promptly appointed Nicanor the son of Patroclus, one of the king's chief friends, and sent him, in command of no fewer than twenty thousand Gentiles of all nations, to wipe out the whole race of Judea. He associated with him Gorgias, a general and a man of experience in military service.' 8.12. Word came to Judas concerning Nicanor's invasion; and when he told his companions of the arrival of the army,' 8.14. Others sold all their remaining property, and at the same time besought the Lord to rescue those who had been sold by the ungodly Nicanor before he ever met them,' 8.15. if not for their own sake, yet for the sake of the covets made with their fathers, and because he had called them by his holy and glorious name.' 8.16. But Maccabeus gathered his men together, to the number six thousand, and exhorted them not to be frightened by the enemy and not to fear the great multitude of Gentiles who were wickedly coming against them, but to fight nobly,' 8.17. keeping before their eyes the lawless outrage which the Gentiles had committed against the holy place, and the torture of the derided city, and besides, the overthrow of their ancestral way of life.' 8.18. For they trust to arms and acts of daring,'he said, 'but we trust in the Almighty God, who is able with a single nod to strike down those who are coming against us and even the whole world.' 8.19. Moreover, he told them of the times when help came to their ancestors; both the time of Sennacherib, when one hundred and eighty-five thousand perished,' 8.20. and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.' 8.23. Besides, he appointed Eleazar to read aloud from the holy book, and gave the watchword, 'God's help'; then, leading the first division himself, he joined battle with Nicanor.' 8.24. With the Almighty as their ally, they slew more than nine thousand of the enemy, and wounded and disabled most of Nicanor's army, and forced them all to flee.' 8.25. They captured the money of those who had come to buy them as slaves. After pursuing them for some distance, they were obliged to return because the hour was late.' 8.26. For it was the day before the sabbath, and for that reason they did not continue their pursuit.' 8.27. And when they had collected the arms of the enemy and stripped them of their spoils, they kept the sabbath, giving great praise and thanks to the Lord, who had preserved them for that day and allotted it to them as the beginning of mercy.' 8.29. When they had done this, they made common supplication and besought the merciful Lord to be wholly reconciled with his servants.' 8.31. Collecting the arms of the enemy, they stored them all carefully in strategic places, and carried the rest of the spoils to Jerusalem.' 8.33. While they were celebrating the victory in the city of their fathers, they burned those who had set fire to the sacred gates, Callisthenes and some others, who had fled into one little house; so these received the proper recompense for their impiety.' 8.36. Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.' 9.3. While he was in Ecbatana, news came to him of what had happened to Nicanor and the forces of Timothy.' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven." 9.12. And when he could not endure his own stench, he uttered these words: 'It is right to be subject to God, and no mortal should think that he is equal to God.' 9.13. Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating' 9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;' 9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God." 9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,' 9.28. So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.' 10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.' 10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.' 10.10. Now we will tell what took place under Antiochus Eupator, who was the son of that ungodly man, and will give a brief summary of the principal calamities of the wars.' 10.11. This man, when he succeeded to the kingdom, appointed one Lysias to have charge of the government and to be chief governor of Coelesyria and Phoenicia.' 10.15. Besides this, the Idumeans, who had control of important strongholds, were harassing the Jews; they received those who were banished from Jerusalem, and endeavored to keep up the war.' 10.16. But Maccabeus and his men, after making solemn supplication and beseeching God to fight on their side, rushed to the strongholds of the Idumeans.' 10.18. When no less than nine thousand took refuge in two very strong towers well equipped to withstand a siege,' 10.19. Maccabeus left Simon and Joseph, and also Zacchaeus and his men, a force sufficient to besiege them; and he himself set off for places where he was more urgently needed.' 10.24. Now Timothy, who had been defeated by the Jews before, gathered a tremendous force of mercenaries and collected the cavalry from Asia in no small number. He came on, intending to take Judea by storm.' 10.25. As he drew near, Maccabeus and his men sprinkled dust upon their heads and girded their loins with sackcloth, in supplication to God.' 10.26. Falling upon the steps before the altar, they besought him to be gracious to them and to be an enemy to their enemies and an adversary to their adversaries, as the law declares.' 10.28. Just as dawn was breaking, the two armies joined battle, the one having as pledge of success and victory not only their valor but their reliance upon the Lord, while the other made rage their leader in the fight.' 10.29. When the battle became fierce, there appeared to the enemy from heaven five resplendent men on horses with golden bridles, and they were leading the Jews.' 10.32. Timothy himself fled to a stronghold called Gazara, especially well garrisoned, where Chaereas was commander.' 10.38. When they had accomplished these things, with hymns and thanksgivings they blessed the Lord who shows great kindness to Israel and gives them the victory.' 11.2. gathered about eighty thousand men and all his cavalry and came against the Jews. He intended to make the city a home for Greeks,' 11.4. He took no account whatever of the power of God, but was elated with his ten thousands of infantry, and his thousands of cavalry, and his eighty elephants.' 11.5. Invading Judea, he approached Beth-zur, which was a fortified place about five leagues from Jerusalem, and pressed it hard.' 11.6. When Maccabeus and his men got word that Lysias was besieging the strongholds, they and all the people, with lamentations and tears, besought the Lord to send a good angel to save Israel.' 11.10. They advanced in battle order, having their heavenly ally, for the Lord had mercy on them.' 11.13. And as he was not without intelligence, he pondered over the defeat which had befallen him, and realized that the Hebrews were invincible because the mighty God fought on their side. So he sent to them' 12.1. When this agreement had been reached, Lysias returned to the king, and the Jews went about their farming.' 12.2. But some of the governors in various places, Timothy and Apollonius the son of Gennaeus, as well as Hieronymus and Demophon, and in addition to these Nicanor the governor of Cyprus, would not let them live quietly and in peace.' 12.6. and, calling upon God the righteous Judge, attacked the murderers of his brethren. He set fire to the harbor by night, and burned the boats, and massacred those who had taken refuge there.' 12.9. he attacked the people of Jamnia by night and set fire to the harbor and the fleet, so that the glow of the light was seen in Jerusalem, thirty miles distant.' 12.15. But Judas and his men, calling upon the great Sovereign of the world, who without battering-rams or engines of war overthrew Jericho in the days of Joshua, rushed furiously upon the walls.' 12.18. They did not find Timothy in that region, for he had by then departed from the region without accomplishing anything, though in one place he had left a very strong garrison.' 12.19. Dositheus and Sosipater, who were captains under Maccabeus, marched out and destroyed those whom Timothy had left in the stronghold, more than ten thousand men.' 12.28. But the Jews called upon the Sovereign who with power shatters the might of his enemies, and they got the city into their hands, and killed as many as twenty-five thousand of those who were within it.' 12.30. But when the Jews who dwelt there bore witness to the good will which the people of Scythopolis had shown them and their kind treatment of them in times of misfortune,' 12.31. they thanked them and exhorted them to be well disposed to their race in the future also. Then they went up to Jerusalem, as the feast of weeks was close at hand.' 12.32. After the feast called Pentecost, they hastened against Gorgias, the governor of Idumea.' 12.36. As Esdris and his men had been fighting for a long time and were weary, Judas called upon the Lord to show himself their ally and leader in the battle.' 12.40. Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.' 12.41. So they all blessed the ways of the Lord, the righteous Judge, who reveals the things that are hidden;' 12.42. and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen.' 12.43. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.' 12.44. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.' 13.1. In the one hundred and forty-ninth year word came to Judas and his men that Antiochus Eupator was coming with a great army against Judea,' 13.3. Menelaus also joined them and with utter hypocrisy urged Antiochus on, not for the sake of his country's welfare, but because he thought that he would be established in office.' 13.4. But the King of kings aroused the anger of Antiochus against the scoundrel; and when Lysias informed him that this man was to blame for all the trouble, he ordered them to take him to Beroea and to put him to death by the method which is the custom in that place.' 13.5. For there is a tower in that place, fifty cubits high, full of ashes, and it has a rim running around it which on all sides inclines precipitously into the ashes.' 13.6. There they all push to destruction any man guilty of sacrilege or notorious for other crimes." 13.7. By such a fate it came about that Menelaus the lawbreaker died, without even burial in the earth.' 13.8. And this was eminently just; because he had committed many sins against the altar whose fire and ashes were holy, he met his death in ashes.' 13.10. But when Judas heard of this, he ordered the people to call upon the Lord day and night, now if ever to help those who were on the point of being deprived of the law and their country and the holy temple,' 13.11. and not to let the people who had just begun to revive fall into the hands of the blasphemous Gentiles." 13.12. When they had all joined in the same petition and had besought the merciful Lord with weeping and fasting and lying prostrate for three days without ceasing, Judas exhorted them and ordered them to stand ready.' 13.13. After consulting privately with the elders, he determined to march out and decide the matter by the help of God before the king's army could enter Judea and get possession of the city.' 13.14. So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.' 13.15. He gave his men the watchword, 'God's victory,'and with a picked force of the bravest young men, he attacked the king's pavilion at night and slew as many as two thousand men in the camp. He stabbed the leading elephant and its rider.' 13.18. The king, having had a taste of the daring of the Jews, tried strategy in attacking their positions.' 13.20. Judas sent in to the garrison whatever was necessary." 13.24. He received Maccabeus, left Hegemonides as governor from Ptolemais to Gerar,' 13.25. and went to Ptolemais. The people of Ptolemais were indigt over the treaty; in fact they were so angry that they wanted to annul its terms." 13.26. Lysias took the public platform, made the best possible defense, convinced them, appeased them, gained their good will, and set out for Antioch. This is how the king's attack and withdrawal turned out.' 14.1. Three years later, word came to Judas and his men that Demetrius, the son of Seleucus, had sailed into the harbor of Tripolis with a strong army and a fleet,' 14.3. Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,' 14.4. and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.' 14.5. But he found an opportunity that furthered his mad purpose when he was invited by Demetrius to a meeting of the council and was asked about the disposition and intentions of the Jews. He answered:" 14.13. with orders to kill Judas and scatter his men, and to set up Alcimus as high priest of the greatest temple.' 14.15. When the Jews heard of Nicanor's coming and the gathering of the Gentiles, they sprinkled dust upon their heads and prayed to him who established his own people for ever and always upholds his own heritage by manifesting himself.' 14.22. Judas posted armed men in readiness at key places to prevent sudden treachery on the part of the enemy; they held the proper conference." 14.26. But when Alcimus noticed their good will for one another, he took the covet that had been made and went to Demetrius. He told him that Nicanor was disloyal to the government, for he had appointed that conspirator against the kingdom, Judas, to be his successor.' 14.29. Since it was not possible to oppose the king, he watched for an opportunity to accomplish this by a stratagem.' 14.34. Having said this, he went away. Then the priests stretched forth their hands toward heaven and called upon the constant Defender of our nation, in these words:' 14.35. O Lord of all, who hast need of nothing, thou wast pleased that there be a temple for thy habitation among us;' 14.36. o now, O holy One, Lord of all holiness, keep undefiled for ever this house that has been so recently purified.' 14.46. with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.' 15.3. the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day." 15.4. And when they declared, 'It is the living Lord himself, the Sovereign in heaven, who ordered us to observe the seventh day,' 15.6. This Nicanor in his utter boastfulness and arrogance had determined to erect a public monument of victory over Judas and his men." 15.7. But Maccabeus did not cease to trust with all confidence that he would get help from the Lord." 15.8. And he exhorted his men not to fear the attack of the Gentiles, but to keep in mind the former times when help had come to them from heaven, and now to look for the victory which the Almighty would give them.' 15.21. Maccabeus, perceiving the hosts that were before him and the varied supply of arms and the savagery of the elephants, stretched out his hands toward heaven and called upon the Lord who works wonders; for he knew that it is not by arms, but as the Lord decides, that he gains the victory for those who deserve it.' 15.22. And he called upon him in these words: 'O Lord, thou didst send thy angel in the time of Hezekiah king of Judea, and he slew fully a hundred and eighty-five thousand in the camp of Sennacherib.' 15.23. So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.' 15.24. By the might of thy arm may these blasphemers who come against thy holy people be struck down.'With these words he ended his prayer.' 15.26. and Judas and his men met the enemy in battle with invocation to God and prayers." 15.27. So, fighting with their hands and praying to God in their hearts, they laid low no less than thirty-five thousand men, and were greatly gladdened by God's manifestation.' 15.29. Then there was shouting and tumult, and they blessed the Sovereign Lord in the language of their fathers.' 15.32. He showed them the vile Nicanor's head and that profane man's arm, which had been boastfully stretched out against the holy house of the Almighty;' 15.33. and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary." 15.34. And they all, looking to heaven, blessed the Lord who had manifested himself, saying, 'Blessed is he who has kept his own place undefiled.' |
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13. Septuagint, 1 Maccabees, 1.21-1.23, 1.64, 2.1, 2.42-2.48, 2.65, 3.1, 3.5-3.8, 3.10-3.24, 3.43-3.54, 3.58-3.59, 4.1-4.25, 5.26, 5.54, 5.62, 6.31, 7.33, 9.10, 11.14, 11.30-11.37, 12.1, 12.7, 12.19-12.22, 13.25, 15.33-15.34 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz (2008), 2 Maccabees, 46, 48, 73, 235, 260, 324, 329, 419, 454, 456, 484 | 1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 1.64. And very great wrath came upon Israel. 2.1. In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein. 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 2.43. And all who became fugitives to escape their troubles joined them and reinforced them. 2.44. They organized an army, and struck down sinners in their anger and lawless men in their wrath; the survivors fled to the Gentiles for safety. 2.45. And Mattathias and his friends went about and tore down the altars; 2.46. they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 2.47. They hunted down the arrogant men, and the work prospered in their hands. 2.48. They rescued the law out of the hands of the Gentiles and kings, and they never let the sinner gain the upper hand. 2.65. Now behold, I know that Simeon your brother is wise in counsel; always listen to him; he shall be your father. 3.1. Then Judas his son, who was called Maccabeus, took command in his place. 3.5. He searched out and pursued the lawless;he burned those who troubled his people. 3.6. Lawless men shrank back for fear of him;all the evildoers were confounded;and deliverance prospered by his hand. 3.7. He embittered many kings,but he made Jacob glad by his deeds,and his memory is blessed for ever. 3.8. He went through the cities of Judah;he destroyed the ungodly out of the land;thus he turned away wrath from Israel. 3.10. But Apollonius gathered together Gentiles and a large force from Samaria to fight against Israel. 3.11. When Judas learned of it, he went out to meet him, and he defeated and killed him. Many were wounded and fell, and the rest fled. 3.12. Then they seized their spoils; and Judas took the sword of Apollonius, and used it in battle the rest of his life. 3.13. Now when Seron, the commander of the Syrian army, heard that Judas had gathered a large company, including a body of faithful men who stayed with him and went out to battle, 3.14. he said, "I will make a name for myself and win honor in the kingdom. I will make war on Judas and his companions, who scorn the kings command." 3.15. And again a strong army of ungodly men went up with him to help him, to take vengeance on the sons of Israel. 3.16. When he approached the ascent of Beth-horon, Judas went out to meet him with a small company. 3.17. But when they saw the army coming to meet them, they said to Judas, "How can we, few as we are, fight against so great and strong a multitude? And we are faint, for we have eaten nothing today." 3.18. Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.20. They come against us in great pride and lawlessness to destroy us and our wives and our children, and to despoil us; 3.21. but we fight for our lives and our laws. 3.22. He himself will crush them before us; as for you, do not be afraid of them." 3.23. When he finished speaking, he rushed suddenly against Seron and his army, and they were crushed before him. 3.24. They pursued them down the descent of Beth-horon to the plain; eight hundred of them fell, and the rest fled into the land of the Philistines. 3.43. But they said to one another, "Let us repair the destruction of our people, and fight for our people and the sanctuary." 3.44. And the congregation assembled to be ready for battle, and to pray and ask for mercy and compassion. 3.45. Jerusalem was uninhabited like a wilderness;not one of her children went in or out. The sanctuary was trampled down,and the sons of aliens held the citadel;it was a lodging place for the Gentiles. Joy was taken from Jacob;the flute and the harp ceased to play. 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols. 3.49. They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. 3.52. And behold, the Gentiles are assembled against us to destroy us;thou knowest what they plot against us. 3.53. How will we be able to withstand them,if thou dost not help us?" 3.54. Then they sounded the trumpets and gave a loud shout. 3.58. And Judas said, "Gird yourselves and be valiant. Be ready early in the morning to fight with these Gentiles who have assembled against us to destroy us and our sanctuary. 3.59. It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary. 4.1. Now Gorgias took five thousand infantry and a thousand picked cavalry, and this division moved out by night 4.2. to fall upon the camp of the Jews and attack them suddenly. Men from the citadel were his guides. 4.3. But Judas heard of it, and he and his mighty men moved out to attack the kings force in Emmau 4.4. while the division was still absent from the camp. 4.5. When Gorgias entered the camp of Judas by night, he found no one there, so he looked for them in the hills, because he said, "These men are fleeing from us." 4.6. At daybreak Judas appeared in the plain with three thousand men, but they did not have armor and swords such as they desired. 4.7. And they saw the camp of the Gentiles, strong and fortified, with cavalry round about it; and these men were trained in war. 4.8. But Judas said to the men who were with him, "Do not fear their numbers or be afraid when they charge. 4.9. Remember how our fathers were saved at the Red Sea, when Pharaoh with his forces pursued them. 4.10. And now let us cry to Heaven, to see whether he will favor us and remember his covet with our fathers and crush this army before us today. 4.11. Then all the Gentiles will know that there is one who redeems and saves Israel." 4.12. When the foreigners looked up and saw them coming against them, 4.13. they went forth from their camp to battle. Then the men with Judas blew their trumpet 4.14. and engaged in battle. The Gentiles were crushed and fled into the plain, 4.15. and all those in the rear fell by the sword. They pursued them to Gazara, and to the plains of Idumea, and to Azotus and Jamnia; and three thousand of them fell. 4.16. Then Judas and his force turned back from pursuing them, 4.17. and he said to the people, "Do not be greedy for plunder, for there is a battle before us; 4.18. Gorgias and his force are near us in the hills. But stand now against our enemies and fight them, and afterward seize the plunder boldly." 4.19. Just as Judas was finishing this speech, a detachment appeared, coming out of the hills. 4.20. They saw that their army had been put to flight, and that the Jews were burning the camp, for the smoke that was seen showed what had happened. 4.21. When they perceived this they were greatly frightened, and when they also saw the army of Judas drawn up in the plain for battle, 4.22. they all fled into the land of the Philistines. 4.23. Then Judas returned to plunder the camp, and they seized much gold and silver, and cloth dyed blue and sea purple, and great riches. 4.24. On their return they sang hymns and praises to Heaven, for he is good, for his mercy endures for ever. 4.25. Thus Israel had a great deliverance that day. 5.26. "Many of them have been shut up in Bozrah and Bosor, in Alema and Chaspho, Maked and Carnaim" -- all these cities were strong and large-- 5.54. So they went up to Mount Zion with gladness and joy, and offered burnt offerings, because not one of them had fallen before they returned in safety. 5.62. But they did not belong to the family of those men through whom deliverance was given to Israel. 6.31. They came through Idumea and encamped against Beth-zur, and for many days they fought and built engines of war; but the Jews sallied out and burned these with fire, and fought manfully. 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. 9.10. But Judas said, "Far be it from us to do such a thing as to flee from them. If our time has come, let us die bravely for our brethren, and leave no cause to question our honor." 11.14. Now Alexander the king was in Cilicia at that time, because the people of that region were in revolt. 11.30. King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 11.31. This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says. 11.32. `King Demetrius to Lasthenes his father, greeting. 11.33. To the nation of the Jews, who are our friends and fulfil their obligations to us, we have determined to do good, because of the good will they show toward us. 11.34. We have confirmed as their possession both the territory of Judea and the three districts of Aphairema and Lydda and Rathamin; the latter, with all the region bordering them, were added to Judea from Samaria. To all those who offer sacrifice in Jerusalem, we have granted release from the royal taxes which the king formerly received from them each year, from the crops of the land and the fruit of the trees. 11.35. And the other payments henceforth due to us of the tithes, and the taxes due to us, and the salt pits and the crown taxes due to us -- from all these we shall grant them release. 11.36. And not one of these grants shall be canceled from this time forth for ever. 11.37. Now therefore take care to make a copy of this, and let it be given to Jonathan and put up in a conspicuous place on the holy mountain." 12.1. Now when Jonathan saw that the time was favorable for him, he chose men and sent them to Rome to confirm and renew the friendship with them. 12.7. Already in time past a letter was sent to Onias the high priest from Arius, who was king among you, stating that you are our brethren, as the appended copy shows. 12.19. This is a copy of the letter which they sent to Onias: 12.20. "Arius, king of the Spartans, to Onias the high priest, greeting. 12.21. It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22. And now that we have learned this, please write us concerning your welfare; 13.25. And Simon sent and took the bones of Jonathan his brother, and buried him in Modein, the city of his fathers. 15.33. but Simon gave him this reply: "We have neither taken foreign land nor seized foreign property, but only the inheritance of our fathers, which at one time had been unjustly taken by our enemies. 15.34. Now that we have the opportunity, we are firmly holding the inheritance of our fathers. |
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14. Polybius, Histories, 1.81.11, 3.18.9, 3.53.6, 5.47.4, 8.26.8, 11.22.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •author, of 2 maccabees, lack of interest in military details •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 329, 484| 1.81.11. ἃ δὴ τότε συνέβαινε καὶ περὶ μὲν τὸ σύστημα τῶν μισθοφόρων, ἔτι δὲ μᾶλλον περὶ τοὺς ἡγεμόνας αὐτῶν ὑπάρχειν. 3.18.9. διὸ προορώμενος ἕκαστα τούτων ἐχρήσατο παρʼ αὐτὸν τὸν καιρὸν τοιῷδέ τινι γένει στρατηγήματος. 3.53.6. τῇ δʼ ἐπαύριον τῶν πολεμίων χωρισθέντων, συνάψας τοῖς ἱππεῦσι καὶ τοῖς ὑποζυγίοις προῆγε πρὸς τὰς ὑπερβολὰς τὰς ἀνωτάτω τῶν Ἄλπεων, ὁλοσχερεῖ μὲν οὐδενὶ περιπίπτων ἔτι συστήματι τῶν βαρβάρων, κατὰ μέρη δὲ καὶ κατὰ τόπους παρενοχλούμενος ὑπʼ αὐτῶν· 5.47.4. κατὰ δὲ τὸν καιρὸν τοῦτον ὁ Μόλων, εἴτε καὶ στρατηγήματος χάριν εἴτε καὶ διαπιστήσας ταῖς δυνάμεσι, μή τι συμβῇ τῶν ὑπὸ τοῦ Ξενοίτου προσδοκωμένων, ἀπολιπὼν ἐν τῷ χάρακι τὴν ἀποσκευὴν ἀνέζευξε νυκτός, καὶ προῆγε σύντονον ποιούμενος τὴν πορείαν ὡς ἐπὶ Μηδίας. 8.26.8. δεύτερον δὲ συνέχειν ἕκαστον τῇ πορείᾳ τοὺς ὑφʼ αὑτὸν ταττομένους καὶ πικρῶς ἐπιτιμᾶν τοῖς καθόλου παρεκβαίνουσιν ἐκ τῆς ἰδίας τάξεως, 11.22.1. κατὰ δὲ τὸν καιρὸν τοῦτον δυσὶ δοκεῖ κεχρῆσθαι στρατηγήμασιν ὁ Πόπλιος. | 3.18.9. In view of this, therefore, he employed the following impromptu stratagem. 3.53.6. Next day, the enemy having taken their departure, he joined the cavalry and pack-animals and advanced to the summit of the pass, encountering no longer any massed force of barbarians, 5.47.4. advanced along the river bank and encamped next the enemy. But Molon now, either as a ruse, or from lack of confidence in his men and fear lest Xenoetas' expectations might be fulfilled, leaving his baggage in his camp, abandoned it under cover of night and marched hastily in the direction of Media. 11.22.1. On this occasion we see Scipio employing two different stratagems. |
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15. Hebrew Bible, Daniel, 11.45 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •author, of 2 maccabees, lack of interest in military details Found in books: Schwartz (2008), 2 Maccabees, 454| 11.45. "וְיִטַּע אָהֳלֶי אַפַּדְנוֹ בֵּין יַמִּים לְהַר־צְבִי־קֹדֶשׁ וּבָא עַד־קִצּוֹ וְאֵין עוֹזֵר לוֹ׃", | 11.45. "And he shall plant the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him.", |
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| 16. Philo of Alexandria, On The Posterity of Cain, 2.115 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 372 |
| 17. Philo of Alexandria, Allegorical Interpretation, 3.164 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 372 |
| 18. Philo of Alexandria, That Every Good Person Is Free, 1.104 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 372 |
19. Philo of Alexandria, Who Is The Heir, 23 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 372 | 23. But even if the two names are one and the same things, still the titles differ in respect of the meaning attached to them; for the title lord, kyrios, is derived from the word kyros, authority, which is a firm thing, in contradistinction to that which is infirm and invalid, hakyron. But the term master, despoteµs, is derived from desmos, a chain; from which word deos, fear, also comes in my opinion, so that the master is the lord, and, as one may say a lord, to be feared, not only inasmuch as he is able to strike one with fear and terror; and perhaps also since he is the master of the universe; holding it together in such a manner as to be insoluble, and binding up again what portions of it are dissolved. |
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20. Diodorus Siculus, Historical Library, 2.10.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 235 | 2.10.1. There was also, because the acropolis, the Hanging Garden, as it is called, which was built, not by Semiramis, but by a later Syrian king to please one of his concubines; for she, they say, being a Persian by race and longing for the meadows of her mountains, asked the king to imitate, through the artifice of a planted garden, the distinctive landscape of Persia. |
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| 21. Philo of Alexandria, On Drunkenness, 1.197 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 372 |
22. Philo of Alexandria, On The Sacrifices of Cain And Abel, 71 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 372 | 71. But when it is found that there is no relief from man, and when even all the remedies are proved to be injurious, then in great perplexity they renounce all ideas of assistance from other quarters, and, like wretched men as they are and sorely against their will, they reluctantly and tardily flee to the only Saviour, God. But he, as well knowing that there is no dependence to be placed on reformation extorted by necessity, does not apply his law to every one of them, but only to those in whose case it appears good and suitable. Let every reasoning therefore that thinks that all possessions belong to itself, and that honours itself before God, for the expression, "sacrificing after a few days," involves such a notion as this, know that it is liable to the accusation of impiety. XX. |
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23. Josephus Flavius, Jewish Antiquities, 13.380, 16.60 (1st cent. CE - 1st cent. CE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult •authority, lack of Found in books: Schwartz (2008), 2 Maccabees, 235; Stuckenbruck (2007), 1 Enoch 91-108, 372 | 13.380. and when he had shut up the most powerful of them in the city Bethome, he besieged them therein; and when he had taken the city, and gotten the men into his power, he brought them to Jerusalem, and did one of the most barbarous actions in the world to them; for as he was feasting with his concubines, in the sight of all the city, he ordered about eight hundred of them to be crucified; and while they were living, he ordered the throats of their children and wives to be cut before their eyes. 16.60. So when Agrippa perceived that they had been oppressed by violence, he made this answer: That, on account of Herod’s good-will and friendship, he was ready to grant the Jews whatsoever they should ask him, and that their requests seemed to him in themselves just; and that if they requested any thing further, he should not scruple to grant it them, provided they were no way to the detriment of the Roman government; but that while their request was no more than this, that what privileges they had already given them might not be abrogated, he confirmed this to them, that they might continue in the observation of their own customs, without any one offering them the least injury. And when he had said thus, he dissolved the assembly; |
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24. Josephus Flavius, Jewish War, 2.409, 2.413, 6.294 (1st cent. CE - 1st cent. CE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 189, 204, 260 | 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.413. and that they had been so far from rejecting any person’s sacrifice (which would be the highest instance of impiety), that they had themselves placed those donations about the temple which were still visible, and had remained there so long a time; 6.294. Now, those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it; who then came up thither, and not without great difficulty was able to shut the gate again. |
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25. Josephus Flavius, Against Apion, 2.55 (1st cent. CE - 1st cent. CE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 235 | 2.55. his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God. |
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26. New Testament, Acts, 4.1, 5.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 189| 4.1. Λαλούν των δὲ αὐτῶν πρὸς τὸν λαὸν ἐπέστησαν αὐτοῖς οἱ ἀρχιερεῖς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ Σαδδουκαῖοι, 5.24. ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο. | 4.1. As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them, 5.24. Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. |
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27. New Testament, John, 4.21-4.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 47| 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. | 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth." |
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28. New Testament, Mark, 7.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 372| 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. | 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." |
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29. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •author, of 2 maccabees, lack of interest in military details Found in books: Schwartz (2008), 2 Maccabees, 454| 66a. שורך נרבע והלה שותק נאמן ותנא תונא ושנעבדה בו עבירה ושהמית על פי עד אחד או ע"פ הבעלים נאמן האי ע"פ עד אחד היכי דמי אי דקא מודו בעלים היינו ע"פ הבעלים אלא לאו דשתיק,וצריכא דאי אשמעינן הך קמייתא אי לאו דקים ליה בנפשיה דעבד חולין בעזרה לא הוה מייתי,אבל נטמאו טהרותיך מימר אמרינן האי דשתיק דסבר חזי ליה בימי טומאתו,ואי אשמעינן הא משום דקא מפסיד ליה בימי טהרתו אבל שורו נרבע מימר אמר כל השוורים לאו לגבי מזבח קיימי צריכא,איבעיא להו אשתו זינתה בעד אחד ושותק מהו אמר אביי נאמן רבא אמר אינו נאמן הוי דבר שבערוה ואין דבר שבערוה פחות משנים,אמר אביי מנא אמינא לה דההוא סמיא דהוה מסדר מתנייתא קמיה דמר שמואל יומא חד נגה ליה ולא הוה קאתי שדר שליחא אבתריה אדאזיל שליח בחדא אורחא אתא איהו בחדא כי אתא שליח אמר אשתו זינתה אתא לקמיה דמר שמואל א"ל אי מהימן לך זיל אפקה ואי לא לא תפיק,מאי לאו אי מהימן עלך דלאו גזלנא הוא ורבא אי מהימן לך כבי תרי זיל אפקה ואי לא לא תפקה,ואמר אביי מנא אמינא לה דתניא מעשה בינאי המלך שהלך לכוחלית שבמדבר וכיבש שם ששים כרכים ובחזרתו היה שמח שמחה גדולה וקרא לכל חכמי ישראל אמר להם אבותינו היו אוכלים מלוחים בזמן שהיו עסוקים בבנין בית המקדש אף אנו נאכל מלוחים זכר לאבותינו והעלו מלוחים על שולחנות של זהב ואכלו,והיה שם אחד איש לץ לב רע ובליעל ואלעזר בן פועירה שמו ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך לבם של פרושים עליך ומה אעשה הקם להם בציץ שבין עיניך הקים להם בציץ שבין עיניו,היה שם זקן אחד ויהודה בן גדידיה שמו ויאמר יהודה בן גדידיה לינאי המלך ינאי המלך רב לך כתר מלכות הנח כתר כהונה לזרעו של אהרן שהיו אומרים אמו נשבית במודיעים ויבוקש הדבר ולא נמצא ויבדלו חכמי ישראל בזעם,ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך הדיוט שבישראל כך הוא דינו ואתה מלך וכהן גדול כך הוא דינך ומה אעשה אם אתה שומע לעצתי רומסם ותורה מה תהא עליה הרי כרוכה ומונחת בקרן זוית כל הרוצה ללמוד יבוא וילמוד,אמר רב נחמן בר יצחק מיד נזרקה בו אפיקורסות דהוה ליה למימר תינח תורה שבכתב תורה שבעל פה מאי מיד ותוצץ הרעה על ידי אלעזר בן פועירה ויהרגו כל חכמי ישראל והיה העולם משתומם עד שבא שמעון בן שטח והחזיר את התורה ליושנה,היכי דמי אילימא דבי תרי אמרי אישתבאי ובי תרי אמרי לא אישתבאי מאי חזית דסמכת אהני סמוך אהני,אלא בעד אחד וטעמא דקא מכחשי ליה בי תרי הא לאו הכי מהימן,ורבא לעולם תרי ותרי וכדאמר רב אחא בר רב מניומי בעדי הזמה הכא נמי בעדי הזמה,ואיבעית אימא כדרבי יצחק דאמר רבי יצחק שפחה הכניסו תחתיה,אמר רבא | 66a. b Your ox was used /b by a man b for an act of bestiality /b and is therefore unfit for an offering, b and the other, /b the owner of the ox, b is silent, /b the witness is b deemed credible. And the i tanna /i /b of the mishna also b taught /b ( i Bekhorot /i 41a): b And /b with regard to an animal b that was used for a transgression /b or b that killed, /b if this is attested to b by one witness or by the owner, /b he is b deemed credible. /b The Gemara clarifies this case: b What are the circumstances /b of b this /b case of the mishna, where the knowledge is established b by one witness? If the owner admits /b to the claim, b this is /b the same as: b By the owner. Rather, is it not /b referring to a case b where /b the owner remains b silent? /b ,The Gemara comments: b And /b each of these statements of Abaye is b necessary. As, had he taught us /b only b that first /b case, where the witness said someone ate forbidden fat, one might have said that he is deemed credible for the following reason: b Were it not /b for the fact b that he himself /b was b convinced that he had committed /b a transgression, b he would not /b commit the transgression of b bringing a non-sacred /b animal b to /b the Temple b courtyard /b on the basis of the testimony of one witness. Consequently, his silence is evidently an admission., b But /b if the witness said: b Your ritually pure /b foods b were rendered ritually impure, /b and the accused was silent, b we would say: /b The reason b that /b he is b silent /b and refrains from denying the claim is b that he thinks /b he is not suffering any significant loss, as the food b is fit for him /b to eat b on his days of ritual impurity, /b because he is not required to destroy ritually impure foods., b And had /b Abaye b taught us /b only the case of: Your ritually pure food was rendered ritually impure, one might have said that the reason b this /b witness is deemed credible is b that he causes him a loss on his days of ritual impurity, /b and therefore his silence is tantamount to a confession. b But /b in the case of: b His ox was used /b by a man b for an act of bestiality, /b the owner of the ox b can say /b with regard to his animal: b Not all the oxen stand /b ready to be sacrificed b as /b an offering on the b altar. /b Perhaps one would think that the owner does not bother denying the claim because he merely forfeits the possibility of sacrificing his ox as an offering, which he considers an inconsequential matter. It is only if there were two witnesses to the act that the animal is put to death, whereas here there was only one witness. It is therefore b necessary /b for Abaye to specify all these cases.,§ b A dilemma was raised before /b the Sages: If a husband is told b by one witness /b that b his wife committed adultery, and /b the husband remains b silent, what is /b the i halakha /i ? b Abaye said: /b The witness is b deemed credible. Rava said: He is not deemed credible. /b Why not? Because b it is a matter involving forbidden relations, and there is no matter /b of testimony b for forbidden sexual relations /b that can be attested to by b fewer than two /b witnesses., b Abaye said: From where do I say /b this claim of mine? It happened b that /b there was b a certain blind man who would review i mishnayot /i before Mar Shmuel. One day /b the blind man b was late for him and was not arriving. /b Mar Shmuel b sent a messenger after him /b to assist him. b While /b the b messenger was going /b to the blind man’s house b by one way, /b the blind man b arrived /b at the house of study b by a different /b route, and therefore the messenger missed him and reached his house. b When /b the b messenger came /b back, b he said /b that he had been to the blind man’s house and saw that b his wife committed adultery. /b The blind man b came before Mar Shmuel /b to inquire whether he must pay heed to this testimony. Mar Shmuel b said to him: If /b this messenger b is trusted by you, go /b and b divorce her, but if not, do not divorce /b her.,Abaye comments: b What, is it not /b correct to say that this means that b if he is trusted by you that he is not a thief /b but is a valid witness, you must rely on him? This would prove that a single witness can testify in a case of this kind. b And Rava /b explains that Mar Shmuel meant: b If /b he b is trusted by you like two /b witnesses, b go /b and b divorce her, but if not, do not divorce /b her. Consequently, Rava maintains that this episode affords no proof., b And Abaye said: From where do I say /b this claim of mine? b As it is taught /b in a i baraita /i : b An incident /b occurred b with King Yannai, who went to /b the region of b Koḥalit in the desert and conquered sixty cities there. And upon his return he rejoiced /b with b a great happiness /b over his victory. b And he /b subsequently b summoned all the Sages of the Jewish people /b and b said to them: Our ancestors /b in their poverty b would eat salty foods when they were busy with the building of the Temple; we too shall eat salty foods in memory of our ancestors. And they brought salty food on tables of gold, and ate. /b , b And there was one /b person b present, a scoffer, /b a man of b an evil heart and a scoundrel called Elazar ben Po’ira. And Elazar ben Po’ira said to King Yannai: King Yannai, the hearts of the Pharisees, /b the Sages, b are against you. /b In other words, they harbor secret resentment against you and do not like you. The king replied: b And what shall I do /b to clarify this matter? Elazar responded: b Have them stand by /b wearing b the frontplate between your eyes. /b Since the frontplate bears the Divine Name, they should stand in its honor. Yannai, who was a member of the priestly Hasmonean family, also served as High Priest, who wears the frontplate. b He had /b the Pharisees b stand by /b wearing b the frontplate between his eyes. /b ,Now b there was a certain elder present called Yehuda ben Gedidya, and Yehuda ben Gedidya said to King Yannai: King Yannai, the crown of the monarchy suffices for you, /b i.e., you should be satisfied that you are king. b Leave the crown of the priesthood for the descendants of Aaron. /b The Gemara explains this last comment: b As they would say /b that Yannai’s b mother was taken captive in Modi’in, /b and she was therefore disqualified from marrying into the priesthood, which meant that Yannai was a i ḥalal /i . b And the matter was investigated and was not discovered, /b i.e., they sought witnesses for that event but none were found. b And the Sages of Israel were expelled in /b the king’s b rage, /b due to this rumor., b And Elazar ben Po’ira said to King Yannai: King Yannai, such is the judgment of a common person in Israel. /b In other words, merely expelling a slanderer is appropriate if the subject of the slander is a commoner. b But you are a king and a High Priest. /b Is b this your judgment /b as well? Yannai replied: b And what should I do? /b Elazar responded: b If you listen to my advice, crush them. /b Yannai countered: b But what will become of the Torah? /b He retorted: b Behold, /b it b is wrapped and placed in the corner. Anyone who wishes to study can come and study. /b We have no need for the Sages.,The Gemara interjects: b Rav Naḥman bar Yitzḥak says: Immediately, heresy was injected into /b Yannai, b as he should have said /b to Elazar ben Po’ira: This b works out well /b with regard to b the Written Torah, /b as it can be studied by all on their own, but b what /b will become of b the Oral Torah? /b The Oral Torah is transmitted only by the Sages. The i baraita /i continues: b Immediately, the evil /b arose and b caught fire through Elazar ben Po’ira, and all the Sages of the Jewish people were killed. And the world was desolate /b of Torah b until Shimon ben Shataḥ came and restored the Torah to its former /b glory. This completes the i baraita /i .,Abaye asks: b What are the circumstances /b of this case? How did those who conducted the investigation refute the rumor that Yannai’s mother had been taken captive? b If we say that two /b witnesses b said /b that b she was taken captive, and two /b others b said /b that b she was not taken captive, what did you see that you rely on these /b who said that she was not taken captive? Instead, b rely on these /b who said that she was taken captive. In such a scenario, one cannot say definitively that the matter was investigated and found to be false., b Rather, /b it must be referring b to one witness /b who testified she was taken captive, and two testified that she was not taken captive. b And the reason /b that the lone witness is not deemed credible is only b that he is contradicted by the /b other b two, /b from which it may be inferred that b if not for that /b fact, b he would be deemed credible. /b This supports Abaye’s claim that an uncontested lone witness is deemed credible in a case of this kind., b And Rava /b could reply that this incident affords no proof, for the following reason: b Actually, /b one can say that there were b two /b witnesses who testified that she was captured b and two /b who testified that she was not, b and /b the case was decided b in accordance with that /b which b Rav Aḥa bar Rav Minyumi says /b in a different context, that it is referring b to conspiring witnesses. /b The second pair of witnesses did not contradict the testimony of the first pair but established them as liars by stating that the first pair were not there to witness the event. This serves to disqualify the testimony of the first pair altogether. b Here too, /b it is referring b to /b witnesses who rendered the first set b conspiring witnesses. /b , b And if you wish, say /b that this is b in accordance with /b the version of the story stated b by Rabbi Yitzḥak, as Rabbi Yitzḥak says: They replaced /b Yannai’s mother b with a maidservant. /b The first witnesses saw that Yannai’s mother was about to be taken captive, but the second pair revealed that she had actually been replaced with a maidservant, thereby negating the testimony of the first set., b Rava says: /b |
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30. Strabo, Geography, 13.4.3 Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 235 | 13.4.3. Pergamenians have become famous in my time: Mithridates the son of Menodotus and of Adobogion. Menodotus was of the family of the tetrarch of the Galatians, and Adobogion, it is said, was also the concubine of King Mithridates, and for this reason her relatives gave to the child the name of Mithridates, pretending that he was the son of the king. At any rate, he became a friend to the deified Caesar and reached so great preferment with him that he was appointed tetrarch from his mothers family and king both of the Bosporus and other territories. He was overthrown by Asander, who not only slew King Pharnaces but also took possession of the Bosporus. Mithridates, then, has been thought worthy of a great name, as has also Apollodorus the rhetorician, who wrote the work on Rhetoric and was the leader of the Apollodoreian sect, whatever in the world it is; for numerous philosophies were prevalent, but to pass judgment upon them is beyond my power, and among these are the sects of Apollodorus and Theodorus. But the friendship of Augustus Caesar has most of all exalted Apollodorus, who was his teacher in the art of speech. And Apollodorus had a notable pupil in Dionysius, surnamed Atticus, his fellow-citizen, for he was an able sophist and historian and speech-writer. |
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| 31. Epigraphy, Ogis, 214.26 Tagged with subjects: •author, of 2 maccabees, lack of interest in details of temple cult Found in books: Schwartz (2008), 2 Maccabees, 235 |
32. Septuagint, 4 Maccabees, 2.1, 2.18, 5.18, 17.2 Tagged with subjects: •authority, lack of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 372 | 2.1. And why is it amazing that the desires of the mind for the enjoyment of beauty are rendered powerless? 2.18. For, as I have said, the temperate mind is able to get the better of the emotions, to correct some, and to render others powerless. 5.18. Even if, as you suppose, our law were not truly divine and we had wrongly held it to be divine, not even so would it be right for us to invalidate our reputation for piety. 17.2. O mother, who with your seven sons nullified the violence of the tyrant, frustrated his evil designs, and showed the courage of your faith! |
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| 33. Epigraphy, Rc, 5.17 Tagged with subjects: •nan Found in books: Schwartz (2008), 2 Maccabees, 235 |
