1. Septuagint, 1 Maccabees, 3.32-3.33, 3.38, 4.26, 4.28-4.35, 4.61, 6.18-6.63 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz (2008) 30, 394, 455 | 3.32. He left Lysias, a distinguished man of royal lineage, in charge of the kings affairs from the river Euphrates to the borders of Egypt. 3.33. Lysias was also to take care of Antiochus his son until he returned. 3.38. Lysias chose Ptolemy the son of Dorymenes, and Nicanor and Gorgias, mighty men among the friends of the king, 4.26. Those of the foreigners who escaped went and reported to Lysias all that had happened. 4.28. But the next year he mustered sixty thousand picked infantrymen and five thousand cavalry to subdue them. 4.29. They came into Idumea and encamped at Beth-zur, and Judas met them with ten thousand men. 4.30. When he saw that the army was strong, he prayed, saying, "Blessed art thou, O Savior of Israel, who didst crush the attack of the mighty warrior by the hand of thy servant David, and didst give the camp of the Philistines into the hands of Jonathan, the son of Saul, and of the man who carried his armor. 4.31. So do thou hem in this army by the hand of thy people Israel, and let them be ashamed of their troops and their cavalry. 4.32. Fill them with cowardice; melt the boldness of their strength; let them tremble in their destruction. 4.33. Strike them down with the sword of those who love thee, and let all who know thy name praise thee with hymns." 4.34. Then both sides attacked, and there fell of the army of Lysias five thousand men; they fell in action. 4.35. And when Lysias saw the rout of his troops and observed the boldness which inspired those of Judas, and how ready they were either to live or to die nobly, he departed to Antioch and enlisted mercenaries, to invade Judea again with an even larger army. 4.61. And he stationed a garrison there to hold it. He also fortified Beth-zur, so that the people might have a stronghold that faced Idumea. 6.18. Now the men in the citadel kept hemming Israel in around the sanctuary. They were trying in every way to harm them and strengthen the Gentiles. 6.19. So Judas decided to destroy them, and assembled all the people to besiege them. 6.20. They gathered together and besieged the citadel in the one hundred and fiftieth year; and he built siege towers and other engines of war. 6.21. But some of the garrison escaped from the siege and some of the ungodly Israelites joined them. 6.22. They went to the king and said, "How long will you fail to do justice and to avenge our brethren? 6.23. We were happy to serve your father, to live by what he said and to follow his commands. 6.24. For this reason the sons of our people besieged the citadel and became hostile to us; moreover, they have put to death as many of us as they have caught, and they have seized our inheritances. 6.25. And not against us alone have they stretched out their hands, but also against all the lands on their borders. 6.26. And behold, today they have encamped against the citadel in Jerusalem to take it; they have fortified both the sanctuary and Beth-zur; 6.27. and unless you quickly prevent them, they will do still greater things, and you will not be able to stop them." 6.28. The king was enraged when he heard this. He assembled all his friends, the commanders of his forces and those in authority. 6.29. And mercenary forces came to him from other kingdoms and from islands of the seas. 6.30. The number of his forces was a hundred thousand foot soldiers, twenty thousand horsemen, and thirty-two elephants accustomed to war. 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. 6.32. Then Judas marched away from the citadel and encamped at Beth-zechariah, opposite the camp of the king. 6.33. Early in the morning the king rose and took his army by a forced march along the road to Beth-zechariah, and his troops made ready for battle and sounded their trumpets. 6.34. They showed the elephants the juice of grapes and mulberries, to arouse them for battle. 6.35. And they distributed the beasts among the phalanxes; with each elephant they stationed a thousand men armed with coats of mail, and with brass helmets on their heads; and five hundred picked horsemen were assigned to each beast. 6.36. These took their position beforehand wherever the beast was; wherever it went they went with it, and they never left it. 6.37. And upon the elephants were wooden towers, strong and covered; they were fastened upon each beast by special harness, and upon each were four armed men who fought from there, and also its Indian driver. 6.38. The rest of the horsemen were stationed on either side, on the two flanks of the army, to harass the enemy while being themselves protected by the phalanxes. 6.39. When the sun shone upon the shields of gold and brass, the hills were ablaze with them and gleamed like flaming torches. 6.40. Now a part of the kings army was spread out on the high hills, and some troops were on the plain, and they advanced steadily and in good order. 6.41. All who heard the noise made by their multitude, by the marching of the multitude and the clanking of their arms, trembled, for the army was very large and strong. 6.42. But Judas and his army advanced to the battle, and six hundred men of the kings army fell. 6.43. And Eleazar, called Avaran, saw that one of the beasts was equipped with royal armor. It was taller than all the others, and he supposed that the king was upon it. 6.44. So he gave his life to save his people and to win for himself an everlasting name. 6.45. He courageously ran into the midst of the phalanx to reach it; he killed men right and left, and they parted before him on both sides. 6.46. He got under the elephant, stabbed it from beneath, and killed it; but it fell to the ground upon him and he died. 6.47. And when the Jews saw the royal might and the fierce attack of the forces, they turned away in flight. 6.48. The soldiers of the kings army went up to Jerusalem against them, and the king encamped in Judea and at Mount Zion. 6.49. He made peace with the men of Beth-zur, and they evacuated the city, because they had no provisions there to withstand a siege, since it was a sabbatical year for the land. 6.50. So the king took Beth-zur and stationed a guard there to hold it. 6.51. Then he encamped before the sanctuary for many days. He set up siege towers, engines of war to throw fire and stones, machines to shoot arrows, and catapults. 6.52. The Jews also made engines of war to match theirs, and fought for many days. 6.53. But they had no food in storage, because it was the seventh year; those who found safety in Judea from the Gentiles had consumed the last of the stores. 6.54. Few men were left in the sanctuary, because famine had prevailed over the rest and they had been scattered, each to his own place. 6.55. Then Lysias heard that Philip, whom King Antiochus while still living had appointed to bring up Antiochus his son to be king, 6.56. had returned from Persia and Media with the forces that had gone with the king, and that he was trying to seize control of the government. 6.57. So he quickly gave orders to depart, and said to the king, to the commanders of the forces, and to the men, "We daily grow weaker, our food supply is scant, the place against which we are fighting is strong, and the affairs of the kingdom press urgently upon us. 6.58. Now then let us come to terms with these men, and make peace with them and with all their nation, 6.59. and agree to let them live by their laws as they did before; for it was on account of their laws which we abolished that they became angry and did all these things." 6.60. The speech pleased the king and the commanders, and he sent to the Jews an offer of peace, and they accepted it. 6.61. So the king and the commanders gave them their oath. On these conditions the Jews evacuated the stronghold. 6.62. But when the king entered Mount Zion and saw what a strong fortress the place was, he broke the oath he had sworn and gave orders to tear down the wall all around. 6.63. Then he departed with haste and returned to Antioch. He found Philip in control of the city, but he fought against him, and took the city by force. |
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2. Septuagint, 2 Maccabees, 3.30, 4.7-4.8, 4.24, 4.26, 5.26, 10.1-10.8, 10.10-10.11, 11.2, 11.5, 12.9-12.10, 12.16-12.17, 12.23, 12.29, 13.2, 13.14-13.15 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz (2008) 30, 399, 455 | 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.' 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.' 4.24. But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.' 4.26. So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.' 5.26. He put to the sword all those who came out to see them, then rushed into the city with his armed men and killed great numbers of people.' 10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;' 10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.' 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.' 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' 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.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year." 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.' 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,' 11.5. Invading Judea, he approached Beth-zur, which was a fortified place about five leagues from Jerusalem, and pressed it hard.' 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.' 12.10. When they had gone more than a mile from there, on their march against Timothy, not less than five thousand Arabs with five hundred horsemen attacked them.' 12.16. They took the city by the will of God, and slaughtered untold numbers, so that the adjoining lake, a quarter of a mile wide, appeared to be running over with blood.' 12.17. When they had gone ninety-five miles from there, they came to Charax, to the Jews who are called Toubiani.' 12.23. And Judas pressed the pursuit with the utmost vigor, putting the sinners to the sword, and destroyed as many as thirty thousand men.' 12.29. Setting out from there, they hastened to Scythopolis, which is seventy-five miles from Jerusalem.' 13.2. and with him Lysias, his guardian, who had charge of the government. Each of them had a Greek force of one hundred and ten thousand infantry, five thousand three hundred cavalry, twenty-two elephants, and three hundred chariots armed with scythes.' 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.' |
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3. Polybius, Histories, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz (2008) 455| 5.25.3. διʼ ὧν παρώξυναν τοὺς νεανίσκους συστραφέντας ἐγχειρῆσαι διαρπάζειν μὲν τὰς τῶν ἐπιφανεστάτων φίλων καταλύσεις, ἐκβάλλειν δὲ τὰς θύρας καὶ κατακόπτειν τὸν κέραμον τῆς τοῦ βασιλέως αὐλῆς. | 5.25.3. By this means they excited the lads to collect in a body, and attempt to plunder the tents of the king's most prominent friends, and even to pull down the doors and break through the roof of the royal apartments. |
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4. Josephus Flavius, Jewish War, 1.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth zechariah Found in books: Schwartz (2008) 399 | 1.41. 5. So this Antiochus got together fifty thousand footmen, and five thousand horsemen, and fourscore elephants, and marched through Judea into the mountainous parts. He then took Bethsura, which was a small city; but at a place called Bethzacharias, where the passage was narrow, Judas met him with his army. |
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5. New Testament, John, 11.49, 18.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •beth zechariah Found in books: Schwartz (2008) 399| 11.49. εἷς δέ τις ἐξ αὐτῶν Καιάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς Ὑμεῖς οὐκ οἴδατε οὐδέν, 18.11. εἶπεν οὖν ὁ Ἰησοῦς τῷ Πέτρῳ Βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκέν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό; | 11.49. But a certain one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 18.11. Jesus therefore said to Peter, "Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?" |
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6. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schwartz (2008) 399| 8b. שזה פרישתו לקדושה ואחיו הכהנים נוגעין בו וזה פרישתו לטהרה ואין אחיו הכהנים נוגעין בו כמאן או ר"מ או רבי יוסי דאי ר' חנינא סגן הכהנים הא איכא נמי הא,מתקיף לה רבי יוסי ברבי חנינא בשלמא ראשון שמא שלישי שני שמא שלישי שלישי שמא שלישי חמישי שמא שביעי ששי שמא שביעי שביעי שמא שביעי,אלא רביעי למה לי הזאה כלל לא בשלישי איכא לספוקי ולא בשביעי איכא לספוקי,ולטעמיך הזאה כל שבעה מי איכא והא קיימא לן דהזאה שבות ואינה דוחה את השבת אלא מאי אית לך למימר שבעה לבר משבת הכא נמי שבעה לבר מרביעי,אמר רבא הלכך כהן גדול ביום הכפורים דלא בדידן תליא מילתא אלא בקביעא דירחא תליא מילתא בתלתא בתשרי בעי לאפרושי וכל אימת דמתרמי תלתא בתשרי מפרשינן ליה אבל כהן השורף את הפרה דבדידן תליא מילתא מפרשינן ליה ברביעי בשבת כי היכי דניתרמי רביעי שלו בשבת,ללשכת פרהדרין וכו' תניא רבי יהודה וכי לשכת פרהדרין היתה והלא לשכת בלווטי היתה,אלא בתחלה היו קורין אותה לשכת בלווטי ומתוך שנותנין עליו ממון לכהונה ומחליפין אותה כל שנים עשר חודש כפרהדרין הללו שמחליפין אותם כל שנים עשר חודש לפיכך היו קוראין אותה לשכת פרהדרין,תנן התם הנחתומין לא חייבו אותן חכמים להפריש אלא תרומת מעשר וחלה,בשלמא תרומה גדולה לא דתניא | 8b. b that the sequestering of this /b High Priest prior to Yom Kippur is b for /b the purpose of b sanctity, /b i.e., to ensure that he appreciates the gravity of the occasion and to fill him with reverence in preparation for entering the Holy of Holies. b His brethren, the priests, /b may b touch him, /b as the objective of his sequestering is unrelated to any concern of impurity. In contrast, b the sequestering of that /b priest who burns the heifer is b for /b the purpose of b purity, and his brethren, the priests, /b may b not touch him. In accordance with whose /b opinion is this i baraita /i ? It is in accordance with the opinion of b either Rabbi Meir or Rabbi Yosei. As, if /b it were in accordance with the opinion of b Rabbi Ḥanina, the deputy /b High b Priest, isn’t there also this /b difference between the two priests: One sprinkles purification waters on the priest who burns the heifer all seven days that he is sequestered, whereas one sprinkles purification waters on the High Priest before Yom Kippur only on the third and seventh days?,§ b Rabbi Yosei, son of Rabbi Ḥanina, strongly objects to /b the opinion that one sprinkles purification waters on the priest who burns the heifer all seven days because those days may be the third or seventh day of his impurity. b Granted, /b on the b first /b day of the seven one sprinkles the water, as b perhaps /b it is b the third /b day of his impurity; and on the b second /b day of the seven one sprinkles the water, as b perhaps /b it is b the third /b day of his impurity, if he became impure the day before he was sequestered. The same is true for the b third /b day; one sprinkles the water, as b perhaps /b that is b the third /b day of his impurity. By the same token, on the b fifth /b day one sprinkles the water, as b perhaps /b that is b the seventh /b day of his impurity if he became impure two days before he was sequestered. On the b sixth /b day one sprinkles the water, as b perhaps /b that is b the seventh /b day of his impurity if he became impure the day before he was sequestered. On the b seventh /b day one sprinkles the water, as b perhaps /b that is b the seventh /b day of his impurity., b However, /b on the b fourth /b day after he was sequestered, b why do I /b require b sprinkling at all? Neither with regard to /b the possibility that it may be the b third /b day of his impurity b is there uncertainty, /b since he has already been sequestered for three days, b nor with regard to /b the possibility that it may be the b seventh /b day of his impurity b is there uncertainty, /b as even if it were, sprinkling would be useless because he did not have purification water sprinkled on him on the third day of his impurity. Nothing is accomplished by sprinkling the water on the priest on the fourth day.,The Gemara asks: b And /b according b to your reasoning, is there /b ever b sprinkling /b on the priest b all seven /b days? b Don’t we maintain that sprinkling is /b prohibited by b rabbinic decree /b issued to enhance the character of Shabbat as a day of rest, b and /b therefore, sprinkling b does not override Shabbat. Rather, what have you to say? /b When it was instituted to sprinkle the water on the priest, it was for b seven /b days b except for Shabbat. Here too, /b say that sprinkling is performed for b seven /b days b except for /b the b fourth /b day of sequestering., b Rava said: Therefore, /b with regard to b the High Priest on Yom Kippur, /b where b the matter /b of the beginning of the seven-day period b is not dependent on us; rather, the matter is dependent on the determination of the /b first day of the new b month, /b for that reason it is b required to remove /b the High Priest from his home b on the third of Tishrei, and whenever the third of Tishrei occurs /b on a weekday, b we remove him /b from his house. Therefore, both on the fourth day of his sequestering and on Shabbat, no sprinkling is performed. b However, /b with regard to the b priest who burns the heifer, /b where b the matter /b of the beginning of the seven-day period b is dependent on us, we remove him /b from his home b on the fourth day of the week, /b Wednesday, b so that the fourth day of his /b sequestering b will occur on Shabbat. /b In that way, sprinkling will not be performed only one day of the seven, as the day on which sprinkling is prohibited will coincide with the day on which sprinkling is unnecessary.,§ Having discussed the obligation to sequester the High Priest prior to Yom Kippur, the Gemara interprets the next matter in the mishna: The High Priest is removed from his house b to the Chamber of i Parhedrin /i . It was taught /b in a i baraita /i that b Rabbi Yehuda /b said: b And was it /b called b the Chamber of i Parhedrin /i , /b the chamber for the annual royal appointees? b Wasn’t it /b called b the Chamber of i Balvatei /i , /b the chamber for ministers and council heads?, b Rather, initially, /b during the era of Shimon HaTzaddik and his colleagues, who were rewarded with long lives due to their righteousness, b they would call it the Chamber of i Balvatei /i , /b a term connoting significance, since it was a place designated for the High Priest. b However, because /b people were b giving money /b in order to be appointed b to the /b High b Priesthood, /b the position was filled by unworthy individuals. Due to their wickedness, they did not survive the year, and they were b replaced every twelve months like the i parhedrin /i who are replaced every twelve months. Therefore, the chamber was called /b disparagingly the Chamber of b i Parhedrin /i . /b Since the High Priest was replaced every year, the new appointee would renovate the chamber to reflect his own more elaborate tastes.,Apropos the i Parhedrin /i chamber, the Gemara discusses a related i halakha /i . b We learned /b in a mishna b there /b in tractate i Demai /i : With regard to doubtfully tithed produce, i.e., produce purchased from an i am ha’aretz /i with regard to whom there is uncertainty whether or not he tithed the produce, b the Sages required bakers to separate only i teruma /i of the tithe, /b which is one one-hundredth of the produce that is given to the priests, and b i ḥalla /i , /b separated from the dough and given to priests.,The Gemara asks: b Granted, i teruma gedola /i , /b which is equal to approximately one-fiftieth of the produce and is given to a priest, need b not /b be separated from doubtfully-tithed produce, b as it was taught /b in a i baraita /i : |
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