Tiresias: The Ancient Mediterranean Religions Source Database

7234

Josephus Flavius, Jewish Antiquities, 11.301-11.347

πειρωμένου δ' αὐτοῦ εἰσελθεῖν εἰς τὸν ναὸν ἐκώλυον αὐτόν. ὁ δὲ πρὸς αὐτοὺς ἔφη: “πῶς οὐκ ἐγὼ καθαρώτερός εἰμι τοῦ ἀνῃρημένου ἐν τῷ ναῷ;” καὶ τούτους ποιησάμενος τοὺς λόγους εἰς τὸν ναὸν εἰσέρχεται. ταύτῃ μὲν οὖν χρησάμενος τῇ ἐπινοίᾳ Βαγώσης τοὺς ̓Ιουδαίους ἔτεσιν ἑπτὰ ὑπὲρ τῆς ̓Ιησοῦ τελευτῆς μετῆλθεν.

And as he was aiming to go into the temple, they forbade him so to do; but he said to them, “Am not I purer than he that was slain in the temple?” And when he had said these words, he went into the temple. Accordingly, Bagoses made use of this pretense, and punished the Jews seven years for the murder of Jesus.

Καταστρέψαντος δὲ τοῦ ̓Ιωάννου τὸν βίον διαδέχεται τὴν ἀρχιερωσύνην ὁ υἱὸς αὐτοῦ ̓Ιαδδοῦς. ἦν δὲ καὶ τούτῳ ἀδελφὸς Μανασσῆς ὄνομα, ᾧ Σαναβαλλέτης ὁ πεμφθεὶς εἰς Σαμάρειαν ὑπὸ Δαρείου τοῦ τελευταίου βασιλέως σατράπης Χουθαῖος τὸ γένος, ἐξ ὧν καὶ οἱ Σαμαρεῖς εἰσιν

2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also.

εἰδὼς λαμπρὰν οὖσαν τὴν πόλιν ̔Ιεροσόλυμα καὶ πολλὰ τοῖς ̓Ασσυρίοις καὶ τοῖς ἐν τῇ κοίλῃ Συρίᾳ κατοικοῦσιν τοὺς ἐν αὐτῇ βασιλεῖς πράγματα παρασχόντας, ἀσμένως συνῴκισεν τὴν αὐτοῦ θυγατέρα Νικασὼ καλουμένην, οἰόμενος τὴν ἐπιγαμίαν ὅμηρον αὐτῷ γενήσεσθαι πρὸς τὴν ἀπὸ τοῦ τῶν ̓Ιουδαίων ἔθνους παντὸς εὔνοιαν.

This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him.

Κατὰ τοῦτον δὴ τὸν καιρὸν καὶ Φίλιππος ὁ Μακεδόνων βασιλεὺς ἐν Αἰγαῖς ὑπὸ Παυσανίου τοῦ Κεράστου ἐκ δὲ τοῦ τῶν ̓Ορεστῶν γένους δολοφονηθεὶς ἀπέθανεν.

1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by Pausanias, the son of Cerastes, who was derived from the family of Oreste

παραλαβὼν δ' ὁ παῖς αὐτοῦ τὴν βασιλείαν ̓Αλέξανδρος καὶ διαβὰς τὸν ̔Ελλήσποντον, νικᾷ μὲν τοὺς Δαρείου στρατηγοὺς ἐπὶ Γρανίκῳ συμβαλὼν αὐτοῖς, ἐπελθὼν δὲ τὴν Λυδίαν καὶ τὴν ̓Ιωνίαν δουλωσάμενος καὶ τὴν Καρίαν ἐπιδραμὼν τοῖς ἐν Παμφυλίᾳ τόποις ἐπέβαλεν, καθὼς ἐν ἄλλοις δεδήλωται.

and his son Alexander succeeded him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius’s army in a battle fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the places of Pamphylia, as has been related elsewhere.

Οἱ δὲ τῶν ̔Ιεροσολυμιτῶν πρεσβύτεροι δεινοπαθοῦντες ἐπὶ τῷ τὸν ̓Ιαδδοῦ τοῦ ἀρχιερέως ἀδελφὸν ἀλλοφύλῳ συνοικοῦντα μετέχειν τῆς ἀρχιερωσύνης ἐστασίαζον πρὸς αὐτόν:

2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him;

ἡγοῦντο γὰρ τὸν τούτου γάμον ἐπιβάθραν τοῖς παρανομεῖν περὶ τὰς τῶν γυναικῶν συνοικήσεις βουλησομένοις γενέσθαι καὶ τῆς πρὸς τοὺς ἀλλοφύλους αὐτοῖς κοινωνίας ἀρχὴν τοῦτο ἔσεσθαι.

for they esteemed this man’s marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners

ὑπάρξαι μέντοι καὶ τῆς προτέρας αἰχμαλωσίας αὐτοῖς καὶ τῶν κακῶν αἴτιον τὸ περὶ τοὺς γάμους πλημμελῆσαί τινας καὶ ἀγαγέσθαι γυναῖκας οὐκ ἐπιχωρίας. ἐκέλευον οὖν τὸν Μανασσῆν διαζεύγνυσθαι τῆς γυναικὸς ἢ μὴ προσιέναι τῷ θυσιαστηρίῳ.

although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar

τοῦ δ' ἀρχιερέως τῷ λαῷ συναγανακτοῦντος καὶ εἴργοντος τὸν ἀδελφὸν τοῦ βωμοῦ, παραγενόμενος ὁ Μανασσῆς πρὸς τὸν πενθερὸν Σαναβαλλέτην στέργειν μὲν ἔλεγεν αὐτοῦ τὴν θυγατέρα Νικασώ, τῆς μέντοι γε ἱερατικῆς τιμῆς μεγίστης οὔσης ἐν τῷ ἔθνει καὶ τῷ γένει παραμενούσης οὐ βούλεσθαι δι' αὐτὴν στέρεσθαι.

the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family.

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καὶ ταῦτα ποιήσειν ἐπαγγελλομένου μετὰ τῆς Δαρείου γνώμης τοῦ βασιλέως, ἐπαρθεὶς ταῖς ὑποσχέσεσιν ὁ Μανασσῆς παρέμενεν τῷ Σαναβαλλέτῃ τὴν ἀρχιερωσύνην οἰόμενος ἕξειν Δαρείου δόντος: καὶ γὰρ συνέβαινεν τὸν Σαναβαλλέτην ἤδη πρεσβύτερον εἶναι.

and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years.

πολλῶν δὲ ἱερέων καὶ ̓Ισραηλιτῶν τοιούτοις γάμοις ἐπιπεπλεγμένων κατεῖχεν οὐ μικρὰ ταραχὴ τοὺς ̔Ιεροσολυμίτας: ἀφίσταντο γὰρ ἅπαντες πρὸς τὸν Μανασσῆν τοῦ Σαναβαλλέτου χορηγοῦντος αὐτοῖς καὶ χρήματα καὶ χώραν εἰς γεωργίαν καὶ κατοίκησιν ἀπομερίζοντος καὶ παντὶ τρόπῳ τῷ γαμβρῷ συμφιλοκαλοῦντος.

But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law.

Κατὰ δὲ τοῦτον τὸν καιρὸν Δαρεῖος ἀκούσας, ὅτι τὸν ̔Ελλήσποντον διαβὰς ̓Αλέξανδρος καὶ τοὺς σατράπας αὐτοῦ τῇ κατὰ Γράνικον μάχῃ κρατήσας προσωτέρω χωρεῖ, στρατιὰν ἱππικήν τε καὶ πεζικὴν συνήθροιζεν ἀπαντῆσαι διαγνοὺς τοῖς Μακεδόσιν πρὶν ἢ πᾶσαν αὐτοὺς ἐπιόντας καταστρέψασθαι τὴν ̓Ασίαν.

3. About this time it was that Darius heard how Alexander had passed over the Hellespont, and had beaten his lieutenants in the battle at Granicum, and was proceeding further; whereupon he gathered together an army of horse and foot, and determined that he would meet the Macedonians before they should assault and conquer all Asia.

περαιωσάμενος οὖν τὸν Εὐφράτην ποταμὸν καὶ τὸν Ταῦρον τὸ Κιλίκιον ὄρος ὑπερελθὼν ἐν ̓Ισσῷ τῆς Κιλικίας τοὺς πολεμίους ὡς ἐκεῖ μαχησόμενος αὐτοῖς ἐξεδέχετο.

So he passed over the river Euphrates, and came over Taurus, the Cilician mountain, and at Issus of Cilicia he waited for the enemy, as ready there to give him battle.

ἡσθεὶς δὲ τῇ Δαρείου καταβάσει ὁ Σαναβαλλέτης εὐθὺς ἔλεγεν τῷ Μανασσῇ τὰς ὑποσχέσεις τελέσειν, ὡς ἂν Δαρεῖος κρατήσας τῶν πολεμίων ὑποστρέψῃ: πέπειστο γὰρ οὐκ αὐτὸς μόνος ἀλλὰ καὶ πάντες οἱ ἐν τῇ ̓Ασίᾳ μηδ' εἰς χεῖρας τοῖς Πέρσαις ἥξειν τοὺς Μακεδόνας διὰ τὸ πλῆθος.

Upon which Sanballat was glad that Darius was come down; and told Manasseh that he would suddenly perform his promises to him, and this as soon as ever Darius should come back, after he had beaten his enemies; for not he only, but all those that were in Asia also, were persuaded that the Macedonians would not so much as come to a battle with the Persians, on account of their multitude.

ἀπέβη δ' οὐχ ὡς προσεδόκων: συμβαλὼν γὰρ ὁ βασιλεὺς τοῖς Μακεδόσιν ἡττήθη καὶ πολλὴν τῆς στρατιᾶς ἀπολέσας ληφθέντων αἰχμαλώτων αὐτοῦ τῆς μητρὸς καὶ γυναικὸς καὶ τῶν τέκνων ἔφυγεν εἰς Πέρσας.

But the event proved otherwise than they expected; for the king joined battle with the Macedonians, and was beaten, and lost a great part of his army. His mother also, and his wife and children, were taken captives, and he fled into Persia.

̓Αλέξανδρος δ' εἰς Συρίαν παραγενόμενος Δαμασκὸν αἱρεῖ καὶ Σιδῶνος κρατήσας ἐπολιόρκει Τύρον, ἠξίου τε ἀποστείλας γράμματα πρὸς τὸν τῶν ̓Ιουδαίων ἀρχιερέα συμμαχίαν τε αὐτῷ πέμπειν καὶ ἀγορὰν τῷ στρατεύματι παρασχεῖν καὶ ὅσα Δαρείῳ πρότερον ἐτέλουν δῶρα τούτῳ διδόναι τὴν Μακεδόνων φιλίαν ἑλομένους:

So Alexander came into Syria, and took Damascus; and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius, he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing.

οὐ γὰρ μετανοήσειν ἐπὶ τούτοις. τοῦ δ' ἀρχιερέως ἀποκριναμένου τοῖς γραμματοφόροις, ὡς ὅρκους εἴη δεδωκὼς Δαρείῳ μὴ βαστάζειν ὅπλα κατ' αὐτοῦ, καὶ τούτους ἕως ἂν ᾖ Δαρεῖος ἐν τοῖς ζῶσιν μὴ παραβήσεσθαι φήσαντος

But the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him; and he said that he would not transgress this while Darius was in the land of the living. Upon hearing this answer, Alexander was very angry;

ἀκούσας ̓Αλέξανδρος παρωξύνθη, καὶ τὴν μὲν Τύρον οὐκ ἔκρινεν καταλιπεῖν ὅσον οὐδέπω μέλλουσαν αἱρεῖσθαι, παραστησάμενος δὲ ταύτην ἠπείλει στρατεύσειν ἐπὶ τὸν τῶν ̓Ιουδαίων ἀρχιερέα καὶ διδάξειν πάντας, πρὸς τίνας δὴ αὐτοῖς φυλακτέον τοὺς ὅρκους:

and though he determined not to leave Tyre, which was just ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the Jewish high priest, and through him teach all men to whom they must keep their oaths.

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Νομίσας δὲ καιρὸν ἐπιτήδειον ἔχειν ὁ Σαναβαλλέτης τῆς ἐπιβολῆς Δαρείου μὲν ἀπέγνω, λαβὼν δὲ ὀκτακισχιλίους τῶν ἀρχομένων ὑπ' αὐτοῦ πρὸς ̓Αλέξανδρον ἧκεν καὶ καταλαβὼν αὐτὸν ἀρχόμενον τῆς Τύρου πολιορκίας, ὧν τε αὐτὸς ἄρχει τόπων ἔλεγεν αὐτῷ παραδιδόναι τούτους καὶ δεσπότην αὐτὸν ἡδέως ἔχειν ἀντὶ Δαρείου τοῦ βασιλέως.

4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius.

ἀσμένως δ' αὐτὸν προσδεξαμένου θαρρῶν ἤδη περὶ τῶν προκειμένων ὁ Σαναβαλλέτης αὐτῷ λόγους προσέφερεν δηλῶν, ὡς γαμβρὸν μὲν ἔχοι Μανασσῆ τοῦ τῶν ̓Ιουδαίων ἀρχιερέως ̓Ιαδδοῦ ἀδελφόν, πολλοὺς δὲ καὶ ἄλλους αὐτῷ συμπαρόντας τῶν ὁμοεθνῶν θέλειν ἱερὸν ἐν τοῖς ὑπ' ἐκείνῳ τόποις ἤδη κατασκευάσαι.

So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him;

τοῦτο δ' εἶναι καὶ τῷ βασιλεῖ συμφέρον εἰς δύο διῃρῆσθαι τὴν ̓Ιουδαίων δύναμιν, ἵνα μὴ ὁμογνωμονοῦν τὸ ἔθνος μηδὲ συνεστός, εἰ νεωτερίσειέν ποτε, χαλεπὸν ᾖ τοῖς βασιλεῦσιν, καθὼς καὶ πρότερον τοῖς ̓Ασσυρίων ἄρξασιν ἐγένετο.

that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria.

συγχωρήσαντος δὲ ̓Αλεξάνδρου πᾶσαν εἰσενεγκάμενος σπουδὴν ᾠκοδόμησεν ὁ Σαναβαλλέτης τὸν ναὸν καὶ ἱερέα τὸν Μανασσῆ κατέστησεν, μέγιστον γέρας ἡγησάμενος τοῖς ἐκ τῆς θυγατρὸς γενησομένοις τοῦτ' ἔσεσθαι.

Whereupon Alexander gave Sanballat leave so to do, who used the utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his daughter’s children should have that dignity;

μηνῶν δ' ἑπτὰ τῇ Τύρου πολιορκίᾳ διεληλυθότων καὶ δύο τῇ Γάζης ὁ μὲν Σαναβαλλέτης ἀπέθανεν. ̓Αλέξανδρος δ' ἐξελὼν τὴν Γάζαν ἐπὶ τὴν τῶν ̔Ιεροσολυμιτῶν πόλιν ἀναβαίνειν ἐσπουδάκει.

but when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem;

ὁ δ' ἀρχιερεὺς ̓Ιαδδοῦς τοῦτ' ἀκούσας ἦν ἐν ἀγωνίᾳ καὶ δέει, πῶς ἀπαντήσει τοῖς Μακεδόσιν ἀμηχανῶν ὀργιζομένου τοῦ βασιλέως ἐπὶ τῇ πρότερον ἀπειθείᾳ. παραγγείλας οὖν ἱκεσίαν τῷ λαῷ καὶ θυσίαν τῷ θεῷ μετ' αὐτοῦ προσφέρων ἐδεῖτο ὑπερασπίσαι τοῦ ἔθνους καὶ τῶν ἐπερχομένων κινδύνων ἀπαλλάξαι.

and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them;

κατακοιμηθέντι δὲ μετὰ τὴν θυσίαν ἐχρημάτισεν αὐτῷ κατὰ τοὺς ὕπνους ὁ θεὸς θαρρεῖν καὶ στεφανοῦντας τὴν πόλιν ἀνοίγειν τὰς πύλας, καὶ τοὺς μὲν ἄλλους λευκαῖς ἐσθῆσιν, αὐτὸν δὲ μετὰ τῶν ἱερέων ταῖς νομίμοις στολαῖς ποιεῖσθαι τὴν ὑπάντησιν μηδὲν προσδοκῶντας πείσεσθαι δεινὸν προνοουμένου τοῦ θεοῦ.

whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent.

διαναστὰς δὲ ἐκ τοῦ ὕπνου ἔχαιρέν τε μεγάλως αὐτὸς καὶ τὸ χρηματισθὲν αὐτῷ πᾶσι μηνύσας καὶ ποιήσας ὅσα κατὰ τοὺς ὕπνους αὐτῷ παρηγγέλη τὴν τοῦ βασιλέως παρουσίαν ἐξεδέχετο.

Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king.

Πυθόμενος δ' αὐτὸν οὐ πόρρω τῆς πόλεως ὄντα πρόεισι μετὰ τῶν ἱερέων καὶ τοῦ πολιτικοῦ πλήθους, ἱεροπρεπῆ καὶ διαφέρουσαν τῶν ἄλλων ἐθνῶν ποιούμενος τὴν ὑπάντησιν εἰς τόπον τινὰ Σαφειν λεγόμενον. τὸ δὲ ὄνομα τοῦτο μεταφερόμενον εἰς τὴν ̔Ελληνικὴν γλῶτταν σκοπὸν σημαίνει: τά τε γὰρ ̔Ιεροσόλυμα καὶ τὸν ναὸν συνέβαινεν ἐκεῖθεν ἀφορᾶσθαι.

5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple.

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ὁ γὰρ ̓Αλέξανδρος ἔτι πόρρωθεν ἰδὼν τὸ μὲν πλῆθος ἐν ταῖς λευκαῖς ἐσθῆσιν, τοὺς δὲ ἱερεῖς προεστῶτας ἐν ταῖς βυσσίναις αὐτῶν, τὸν δὲ ἀρχιερέα ἐν τῇ ὑακινθίνῳ καὶ διαχρύσῳ στολῇ καὶ ἐπὶ τῆς κεφαλῆς ἔχοντα τὴν κίδαριν καὶ τὸ χρυσοῦν ἐπ' αὐτῆς ἔλασμα, ᾧ τὸ τοῦ θεοῦ ἐγέγραπτο ὄνομα, προσελθὼν μόνος προσεκύνησεν τὸ ὄνομα καὶ τὸν ἀρχιερέα πρῶτος ἠσπάσατο.

for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest.

τῶν δὲ ̓Ιουδαίων ὁμοῦ πάντων μιᾷ φωνῇ τὸν ̓Αλέξανδρον ἀσπασαμένων καὶ κυκλωσαμένων αὐτόν, οἱ μὲν τῆς Συρίας βασιλεῖς καὶ οἱ λοιποὶ τοῦτο ποιήσαντος κατεπλάγησαν καὶ διεφθάρθαι τῷ βασιλεῖ τὴν διάνοιαν ὑπελάμβανον

The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind.

Παρμενίωνος δὲ μόνου προσελθόντος αὐτῷ καὶ πυθομένου, τί δήποτε προσκυνούντων αὐτὸν ἁπάντων αὐτὸς προσκυνήσειεν τὸν ̓Ιουδαίων ἀρχιερέα; “οὐ τοῦτον, εἶπεν, προσεκύνησα, τὸν δὲ θεόν, οὗ τὴν ἀρχιερωσύνην οὗτος τετίμηται:

However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood;

τοῦτον γὰρ καὶ κατὰ τοὺς ὕπνους εἶδον ἐν τῷ νῦν σχήματι ἐν Δίῳ τῆς Μακεδονίας τυγχάνων, καὶ πρὸς ἐμαυτὸν διασκεπτομένῳ μοι, πῶς ἂν κρατήσαιμι τῆς ̓Ασίας, παρεκελεύετο μὴ μέλλειν ἀλλὰ θαρσοῦντα διαβαίνειν: αὐτὸς γὰρ ἡγήσεσθαί μου τῆς στρατιᾶς καὶ τὴν Περσῶν παραδώσειν ἀρχήν.

for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians;

ὅθεν ἄλλον μὲν οὐδένα θεασάμενος ἐν τοιαύτῃ στολῇ, τοῦτον δὲ νῦν ἰδὼν καὶ τῆς κατὰ τοὺς ὕπνους ἀναμνησθεὶς ὄψεώς τε καὶ παρακελεύσεως, νομίζω θείᾳ πομπῇ τὴν στρατείαν πεποιημένος Δαρεῖον νικήσειν καὶ τὴν Περσῶν καταλύσειν δύναμιν καὶ πάνθ' ὅσα κατὰ νοῦν ἐστί μοι προχωρήσειν.”

whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.”

ταῦτ' εἰπὼν πρὸς τὸν Παρμενίωνα καὶ δεξιωσάμενος τὸν ἀρχιερέα τῶν ̓Ιουδαίων παραθεόντων εἰς τὴν πόλιν παραγίνεται. καὶ ἀνελθὼν ἐπὶ τὸ ἱερὸν θύει μὲν τῷ θεῷ κατὰ τὴν τοῦ ἀρχιερέως ὑφήγησιν, αὐτὸν δὲ τὸν ἀρχιερέα καὶ τοὺς ἱερεῖς ἀξιοπρεπῶς ἐτίμησεν.

And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests.

δειχθείσης δ' αὐτῷ τῆς Δανιήλου βίβλου, ἐν ᾗ τινα τῶν ̔Ελλήνων καταλύσειν τὴν Περσῶν ἀρχὴν ἐδήλου, νομίσας αὐτὸς εἶναι ὁ σημαινόμενος τότε μὲν ἡσθεὶς ἀπέλυσε τὸ πλῆθος, τῇ δ' ἐπιούσῃ προσκαλεσάμενος ἐκέλευσεν αὐτοὺς αἰτεῖσθαι δωρεάς, ἃς ἂν αὐτοὶ θέλωσιν.

And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him;

τοῦ δ' ἀρχιερέως αἰτησαμένου χρήσασθαι τοῖς πατρίοις νόμοις καὶ τὸ ἕβδομον ἔτος ἀνείσφορον εἶναι, συνεχώρησεν πάντα. παρακαλεσάντων δ' αὐτόν, ἵνα καὶ τοὺς ἐν Βαβυλῶνι καὶ Μηδίᾳ ̓Ιουδαίους τοῖς ἰδίοις ἐπιτρέψῃ νόμοις χρῆσθαι, ἀσμένως ὑπέσχετο ποιήσειν ἅπερ ἀξιοῦσιν.

whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired.

εἰπόντος δ' αὐτοῦ πρὸς τὸ πλῆθος, εἴ τινες αὐτῷ βούλονται συστρατεύειν τοῖς πατρίοις ἔθεσιν ἐμμένοντες καὶ κατὰ ταῦτα ζῶντες, ἑτοίμως ἔχειν ἐπάγεσθαι, πολλοὶ τὴν σὺν αὐτῷ στρατείαν ἠγάπησαν.

And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.

NaN

εἰσὶν γὰρ οἱ Σαμαρεῖς τοιοῦτοι τὴν φύσιν, ὡς ἤδη που καὶ πρότερον δεδηλώκαμεν: ἐν μὲν ταῖς συμφοραῖς ὄντας τοὺς ̓Ιουδαίους ἀρνοῦνται συγγενεῖς ὁμολογοῦντες τότε τὴν ἀλήθειαν, ὅταν δέ τι λαμπρὸν περὶ αὐτοὺς ἴδωσιν ἐκ τύχης, ἐπιπηδῶσιν αὐτῶν τῇ κοινωνίᾳ προσήκειν αὐτοῖς λέγοντες καὶ ἐκ τῶν ̓Ιωσήπου γενεαλογοῦντες αὑτοὺς ἐκγόνων ̓Εφραίμου καὶ Μανασσοῦς.

for such is the disposition of the Samaritans, as we have already elsewhere declared, that when the Jews are in adversity, they deny that they are of kin to them, and then they confess the truth; but when they perceive that some good fortune hath befallen them, they immediately pretend to have communion with them, saying that they belong to them, and derive their genealogy from the posterity of Joseph, Ephraim, and Manasseh.

μετὰ λαμπρότητος οὖν καὶ πολλὴν ἐνδεικνύμενοι τὴν περὶ αὐτὸν προθυμίαν ἀπήντησαν τῷ βασιλεῖ μικροῦ δεῖν ἐγγὺς τῶν ̔Ιεροσολύμων. ἐπαινέσαντος δὲ αὐτοὺς ̓Αλεξάνδρου οἱ Σικιμῖται προσῆλθον αὐτῷ προσπαραλαβόντες καὶ οὓς Σαναβαλλέτης πρὸς αὐτὸν στρατιώτας ἀπέστειλεν καὶ παρεκάλουν παραγενόμενον εἰς τὴν πόλιν αὐτῶν τιμῆσαι καὶ τὸ παρ' αὐτοῖς ἱερόν.

Accordingly, they made their address to the king with splendor, and showed great alacrity in meeting him at a little distance from Jerusalem. And when Alexander had commended them, the Shechemites approached to him, taking with them the troops that Sanballat had sent him, and they desired that he would come to their city, and do honor to their temple also;

ὁ δ' ἐκεῖνο μὲν αὖθις ὑποστρέφων ἰδεῖν ὑπέσχετο πρὸς αὐτούς, ἀξιούντων δὲ ἀφεῖναι τὸν φόρον αὐτοῖς τοῦ ἑβδοματικοῦ ἔτους, οὐδὲ γὰρ αὐτοὺς ἐν αὐτῷ σπείρειν, τίνες ὄντες ταῦτα παρακαλοῦσιν ἐπυνθάνετο. τῶν δ' εἰπόντων ̔Εβραῖοι μὲν εἶναι

to whom he promised, that when he returned he would come to them. And when they petitioned that he would remit the tribute of the seventh year to them, because they did not sow thereon, he asked who they were that made such a petition;

χρηματίζειν δ' οἱ ἐν Σικίμοις Σιδώνιοι, πάλιν αὐτοὺς ἐπηρώτησεν, εἰ τυγχάνουσιν ̓Ιουδαῖοι. τῶν δ' οὐκ εἶναι φαμένων “ἀλλ' ἔγωγε ταῦτ', εἶπεν, ̓Ιουδαίοις ἔδωκα, ὑποστρέψας μέντοι γε καὶ διδαχθεὶς ὑφ' ὑμῶν ἀκριβέστερον ποιήσω τὰ δόξαντα.” τοῖς μὲν οὖν Σικιμίταις οὕτως ἀπετάξατο.

and when they said that they were Hebrews, but had the name of Sidonians, living at Shechem, he asked them again whether they were Jews; and when they said they were not Jews, “It was to the Jews,” said he, “that I granted that privilege; however, when I return, and am thoroughly informed by you of this matter, I will do what I shall think proper.” And in this manner he took leave of the Shechenlites;

τοὺς δὲ τοῦ Σαναβαλλέτου στρατιώτας ἐκέλευσεν ἕπεσθαι εἰς Αἴγυπτον: ἐκεῖ γὰρ αὐτοῖς δώσειν κλήρους γῆς: ὃ καὶ μετ' ὀλίγον ἐποίησεν ἐν τῇ Θηβαί̈δι φρουρεῖν τὴν χώραν αὐτοῖς προστάξας.

but ordered that the troops of Sanballat should follow him into Egypt, because there he designed to give them lands, which he did a little after in Thebais, when he ordered them to guard that country.

Τελευτήσαντος δὲ ̓Αλεξάνδρου ἡ μὲν ἀρχὴ εἰς τοὺς διαδόχους ἐμερίσθη, τὸ δὲ ἐπὶ τοῦ Γαριζεὶν ὄρους ἱερὸν ἔμεινεν. εἰ δέ τις αἰτίαν ἔσχεν παρὰ τοῖς ̔Ιεροσολυμίταις κοινοφαγίας ἢ τῆς ἐν σαββάτοις παρανομίας ἤ τινος ἄλλου τοιούτου ἁμαρτήματος, παρὰ τοὺς Σικιμίτας ἔφευγεν λέγων ἀδίκως ἐκβεβλῆσθαι.

7. Now when Alexander was dead, the government was parted among his successors, but the temple upon Mount Gerizzim remained. And if any one were accused by those of Jerusalem of having eaten things common or of having broken the Sabbath, or of any other crime of the like nature

τετελευτήκει δὲ κατ' ἐκεῖνον ἤδη τὸν καιρὸν καὶ ὁ ἀρχιερεὺς ̓Ιαδδοῦς καὶ τὴν ἀρχιερωσύνην ̓Ονίας ὁ παῖς αὐτοῦ παρειλήφει. τὰ μὲν δὴ περὶ τοὺς ̔Ιεροσολυμίτας ἐν τούτοις ἐτύγχανεν ὄντα.

he fled away to the Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died, and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this time.

Intertexts (texts cited often on the same page as the searched text):

13 results

1. Hebrew Bible, Esther, 1.10-1.12, 1.15, 2.3, 2.8, 2.14-2.15, 3.1, 3.8, 4.5-4.6, 4.9-4.10, 9.10 (9th cent. BCE - 3rd cent. BCE)

1.11. לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לִפְנֵי הַמֶּלֶךְ בְּכֶתֶר מַלְכוּת לְהַרְאוֹת הָעַמִּים וְהַשָּׂרִים אֶת־יָפְיָהּ כִּי־טוֹבַת מַרְאֶה הִיא׃ 1.12. וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי לָבוֹא בִּדְבַר הַמֶּלֶךְ אֲשֶׁר בְּיַד הַסָּרִיסִים וַיִּקְצֹף הַמֶּלֶךְ מְאֹד וַחֲמָתוֹ בָּעֲרָה בוֹ׃ 1.15. כְּדָת מַה־לַּעֲשׂוֹת בַּמַּלְכָּה וַשְׁתִּי עַל אֲשֶׁר לֹא־עָשְׂתָה אֶת־מַאֲמַר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ בְּיַד הַסָּרִיסִים׃ 2.3. וְיַפְקֵד הַמֶּלֶךְ פְּקִידִים בְּכָל־מְדִינוֹת מַלְכוּתוֹ וְיִקְבְּצוּ אֶת־כָּל־נַעֲרָה־בְתוּלָה טוֹבַת מַרְאֶה אֶל־שׁוּשַׁן הַבִּירָה אֶל־בֵּית הַנָּשִׁים אֶל־יַד הֵגֶא סְרִיס הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וְנָתוֹן תַּמְרוּקֵיהֶן׃ 2.8. וַיְהִי בְּהִשָּׁמַע דְּבַר־הַמֶּלֶךְ וְדָתוֹ וּבְהִקָּבֵץ נְעָרוֹת רַבּוֹת אֶל־שׁוּשַׁן הַבִּירָה אֶל־יַד הֵגָי וַתִּלָּקַח אֶסְתֵּר אֶל־בֵּית הַמֶּלֶךְ אֶל־יַד הֵגַי שֹׁמֵר הַנָּשִׁים׃ 2.14. בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה אֶל־בֵּית הַנָּשִׁים שֵׁנִי אֶל־יַד שַׁעֲשְׁגַז סְרִיס הַמֶּלֶךְ שֹׁמֵר הַפִּילַגְשִׁים לֹא־תָבוֹא עוֹד אֶל־הַמֶּלֶךְ כִּי אִם־חָפֵץ בָּהּ הַמֶּלֶךְ וְנִקְרְאָה בְשֵׁם׃ 2.15. וּבְהַגִּיעַ תֹּר־אֶסְתֵּר בַּת־אֲבִיחַיִל דֹּד מָרְדֳּכַי אֲשֶׁר לָקַח־לוֹ לְבַת לָבוֹא אֶל־הַמֶּלֶךְ לֹא בִקְשָׁה דָּבָר כִּי אִם אֶת־אֲשֶׁר יֹאמַר הֵגַי סְרִיס־הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וַתְּהִי אֶסְתֵּר נֹשֵׂאת חֵן בְּעֵינֵי כָּל־רֹאֶיהָ׃ 3.1. וַיָּסַר הַמֶּלֶךְ אֶת־טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתְּנָהּ לְהָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר הַיְּהוּדִים׃ 3.1. אַחַר הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶת־הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי וַיְנַשְּׂאֵהוּ וַיָּשֶׂם אֶת־כִּסְאוֹ מֵעַל כָּל־הַשָּׂרִים אֲשֶׁר אִתּוֹ׃ 3.8. וַיֹּאמֶר הָמָן לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ יֶשְׁנוֹ עַם־אֶחָד מְפֻזָּר וּמְפֹרָד בֵּין הָעַמִּים בְּכֹל מְדִינוֹת מַלְכוּתֶךָ וְדָתֵיהֶם שֹׁנוֹת מִכָּל־עָם וְאֶת־דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים וְלַמֶּלֶךְ אֵין־שֹׁוֶה לְהַנִּיחָם׃ 4.5. וַתִּקְרָא אֶסְתֵּר לַהֲתָךְ מִסָּרִיסֵי הַמֶּלֶךְ אֲשֶׁר הֶעֱמִיד לְפָנֶיהָ וַתְּצַוֵּהוּ עַל־מָרְדֳּכָי לָדַעַת מַה־זֶּה וְעַל־מַה־זֶּה׃ 4.6. וַיֵּצֵא הֲתָךְ אֶל־מָרְדֳּכָי אֶל־רְחוֹב הָעִיר אֲשֶׁר לִפְנֵי שַׁעַר־הַמֶּלֶךְ׃ 4.9. וַיָּבוֹא הֲתָךְ וַיַּגֵּד לְאֶסְתֵּר אֵת דִּבְרֵי מָרְדֳּכָי׃

1.10. On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king," 1.11. to bring Vashti the queen before the king with the crown royal, to show the peoples and the princes her beauty; for she was fair to look on." 1.12. But the queen Vashti refused to come at the king’s commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him." 1.15. ’What shall we do unto the queen Vashti according to law, forasmuch as she hath not done the bidding of the king Ahasuerus by the chamberlains?’" 2.3. and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle, to the house of the women, unto the custody of Hegai the king’s chamberlain, keeper of the women; and let their ointments be given them;" 2.8. So it came to pass, when the king’s commandment and his decree was published, and when many maidens were gathered together unto Shushan the castle, to the custody of Hegai, that Esther was taken into the king’s house, to the custody of Hegai, keeper of the women." 2.14. In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, who kept the concubines; she came in unto the king no more, except the king delighted in her, and she were called by name." 2.15. Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king’s chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her." 3.1. After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him." 3.8. And Haman said unto king Ahasuerus: ‘There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king’s laws; therefore it profiteth not the king to suffer them." 4.5. Then called Esther for Hathach, one of the king’s chamberlains, whom he had appointed to attend upon her, and charged him to go to Mordecai, to know what this was, and why it was." 4.6. So Hathach went forth to Mordecai unto the broad place of the city, which was before the king’s gate." 4.9. And Hathach came and told Esther the words of Mordecai." 4.10. Then Esther spoke unto Hathach, and gave him a message unto Mordecai:" 9.10. the ten sons of Haman the son of Hammedatha, the Jews’enemy, slew they; but on the spoil they laid not their hand."

2. Hebrew Bible, Isaiah, 19.18-19.19 (8th cent. BCE - 5th cent. BCE)

19.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃

19.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction." 19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD."

3. Hebrew Bible, 2 Chronicles, 24.17-24.25 (5th cent. BCE - 3rd cent. BCE)

24.17. וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃ 24.18. וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃ 24.19. וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ 24.23. וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃ 24.24. כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃ 24.25. וּבְלֶכְתָּם מִמֶּנּוּ כִּי־עָזְבוּ אֹתוֹ במחליים [בְּמַחֲלוּיִם] רַבִּים הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו בִּדְמֵי בְּנֵי יְהוֹיָדָע הַכֹּהֵן וַיַּהַרְגֻהוּ עַל־מִטָּתוֹ וַיָּמֹת וַיִּקְבְּרֻהוּ בְּעִיר דָּוִיד וְלֹא קְבָרֻהוּ בְּקִבְרוֹת הַמְּלָכִים׃

24.17. Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them." 24.18. And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness." 24.19. Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear." 24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’" 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD." 24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’" 24.23. And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus." 24.24. For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash." 24.25. And when they were departed from him—for they left him in great diseases—his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died; and they buried him in the city of David, but they buried him not in the sepulchres of the kings."

4. Hebrew Bible, Ezra, 2.2 (5th cent. BCE - 4th cent. BCE)

2.2. בְּנֵי גִבָּר תִּשְׁעִים וַחֲמִשָּׁה׃ 2.2. אֲשֶׁר־בָּאוּ עִם־זְרֻבָּבֶל יֵשׁוּעַ נְחֶמְיָה שְׂרָיָה רְעֵלָיָה מָרְדֳּכַי בִּלְשָׁן מִסְפָּר בִּגְוַי רְחוּם בַּעֲנָה מִסְפַּר אַנְשֵׁי עַם יִשְׂרָאֵל׃

2.2. who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel: ."

5. Hebrew Bible, Nehemiah, 7.7, 10.17, 13.23-13.31 (5th cent. BCE - 4th cent. BCE)

7.7. וּמֵרָאשֵׁי הָאָבוֹת נָתְנוּ לְאוֹצַר הַמְּלָאכָה זָהָב דַּרְכְּמוֹנִים שְׁתֵּי רִבּוֹת וְכֶסֶף מָנִים אַלְפַּיִם וּמָאתָיִם׃ 7.7. הַבָּאִים עִם־זְרֻבָּבֶל יֵשׁוּעַ נְחֶמְיָה עֲזַרְיָה רַעַמְיָה נַחֲמָנִי מָרְדֳּכַי בִּלְשָׁן מִסְפֶּרֶת בִּגְוַי נְחוּם בַּעֲנָה מִסְפַּר אַנְשֵׁי עַם יִשְׂרָאֵל׃ 10.17. אֲדֹנִיָּה בִגְוַי עָדִין׃ 13.23. גַּם בַּיָּמִים הָהֵם רָאִיתִי אֶת־הַיְּהוּדִים הֹשִׁיבוּ נָשִׁים אשדודיות [אַשְׁדֳּדִיּוֹת] עמוניות [עַמֳּנִיּוֹת] מוֹאֲבִיּוֹת׃ 13.24. וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃ 13.25. וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃ 13.26. הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃ 13.27. וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃ 13.28. וּמִבְּנֵי יוֹיָדָע בֶּן־אֶלְיָשִׁיב הַכֹּהֵן הַגָּדוֹל חָתָן לְסַנְבַלַּט הַחֹרֹנִי וָאַבְרִיחֵהוּ מֵעָלָי׃ 13.29. זָכְרָה לָהֶם אֱלֹהָי עַל גָּאֳלֵי הַכְּהֻנָּה וּבְרִית הַכְּהֻנָּה וְהַלְוִיִּם׃ 13.31. וּלְקֻרְבַּן הָעֵצִים בְּעִתִּים מְזֻמָּנוֹת וְלַבִּכּוּרִים זָכְרָה־לִּי אֱלֹהַי לְטוֹבָה׃

7.7. who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, Baanah. The number of the men of the people of Israel:" 10.17. Adonijah, Bigvai, Adin;" 13.23. In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab;" 13.24. and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people." 13.25. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves." 13.26. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin." 13.27. Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’" 13.28. And one of the sons of Joiada, the son of Eliashib the high priest, was son-in-law to Sanballat the Horonite; therefore I chased him from me." 13.29. Remember them, O my God, because they have defiled the priesthood, and the covet of the priesthood, and of the Levites." 13.30. Thus cleansed I them from everything foreign, and appointed wards for the priests and for the Levites, every one in his work;" 13.31. and for the wood-offering, at times appointed, and for the first-fruits. Remember me, O my God, for good."

6. Hebrew Bible, Daniel, 10-12, 2-9, 1 (2nd cent. BCE - 2nd cent. BCE)

7. Diodorus Siculus, Historical Library, 17.5.3-17.5.5, 19.3 (1st cent. BCE - 1st cent. BCE)

17.5.3. As our narrative is now to treat of the kingdom of the Persians, we must go back a little to pick up the thread. While Philip was still king, Ochus ruled the Persians and oppressed his subjects cruelly and harshly. Since his savage disposition made him hated, the chiliarch Bagoas, a eunuch in physical fact but a militant rogue in disposition, killed him by poison administered by a certain physician and placed upon the throne the youngest of his sons, Arses. 17.5.4. He similarly made away with the brothers of the new king, who were barely of age, in order that the young man might be isolated and tractable to his control. But the young king let it be known that he was offended at Bagoas's previous outrageous behaviour and was prepared to punish the author of these crimes, so Bagoas anticipated his intentions and killed Arses and his children also while he was still in the third year of his reign. 17.5.5. The royal house was thus extinguished, and there was no one in the direct line of descent to claim the throne. Instead Bagoas selected a certain Dareius, a member of the court circle, and secured the throne for him. He was the son of Arsanes, and grandson of that Ostanes who was a brother of Artaxerxes, who had been king. 19.3. 1. A certain Damas, who was counted among the notable men of Syracuse, fell in love with Agathocles and since in the beginning he supplied him lavishly with everything, was the cause of his accumulating a suitable property; and thereafter, when Damas had been elected general against Acragas and one of his chiliarchs died, he appointed Agathocles in his place.,2. Even before his military service Agathocles had been much respected on account of the great size of his armour, for in military reviews he was in the habit of wearing equipment so heavy that no one of the others was able to use it handily because of the weight of the armour. When he became a chiliarch, he gained even more fame since he was venturesome and daring in battle and bold and ready in haranguing the people. When Damas died of illness and left his property to his wife, Agathocles married her and was counted among the richest men.,3. Thereafter when the people of Croton were being besieged by the Bruttii, the Syracusans sent a strong force to their aid. Antandrus, the brother of Agathocles, was one of the generals of this army, but the commanders of the whole were Heracleides and Sostratus, men who had spent the greater part of their lives in plots, murders, and great impieties; their careers in detail are contained in the Book before this one.,4. Agathocles also took part in that campaign with them, having been recognized for his ability by the people and assigned to the rank of chiliarch. Although he had distinguished himself at first in the battles with the barbarians, he was deprived of the award for his deeds of valour by Sostratus and his friends because of jealousy.,5. Agathocles was deeply offended at them and denounced before the people their resolve to establish an autocratic government. As the people of Syracuse paid no attention to the charges, the cabal of Sostratus did gain control of their native city after the return from Croton.

8. Josephus Flavius, Jewish Antiquities, 11.292-11.300, 11.302-11.325, 12.237-12.241, 13.64, 13.68 (1st cent. CE - 1st cent. CE)

11.292. In like manner the Jews that were in Shushan gathered themselves together, and feasted on the fourteenth day, and that which followed it; whence it is that even now all the Jews that are in the habitable earth keep these days festival, and send portions to one another. 11.293. Mordecai also wrote to the Jews that lived in the kingdom of Artaxerxes to observe these days, and celebrate them as festivals, and to deliver them down to posterity, that this festival might continue for all time to come, and that it might never be buried in oblivion; 11.294. for since they were about to be destroyed on these days by Haman, they would do a right thing, upon escaping the danger in them, and on them inflicting punishment on their enemies, to observe those days, and give thanks to God on them; 11.295. for which cause the Jews still keep the forementioned days, and call them days of Phurim (or Purim.) And Mordecai became a great and illustrious person with the king, and assisted him in the government of the people. He also lived with the queen; 11.296. o that the affairs of the Jews were, by their means, better than they could ever have hoped for. And this was the state of the Jews under the reign of Artaxerxes. 11.297. 1. When Eliashib the high priest was dead, his son Judas succeeded in the high priesthood; and when he was dead, his son John took that dignity; on whose account it was also that Bagoses, the general of another Artaxerxes’s army, polluted the temple, and imposed tributes on the Jews, that out of the public stock, before they offered the daily sacrifices, they should pay for every lamb fifty shekels. 11.298. Now Jesus was the brother of John, and was a friend of Bagoses, who had promised to procure him the high priesthood. 11.299. In confidence of whose support, Jesus quarreled with John in the temple, and so provoked his brother, that in his anger his brother slew him. Now it was a horrible thing for John, when he was high priest, to perpetrate so great a crime, and so much the more horrible, that there never was so cruel and impious a thing done, neither by the Greeks nor Barbarians. 11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.303. This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him. 11.304. 1. About this time it was that Philip, king of Macedon, was treacherously assaulted and slain at Egae by Pausanias, the son of Cerastes, who was derived from the family of Oreste 11.305. and his son Alexander succeeded him in the kingdom; who, passing over the Hellespont, overcame the generals of Darius’s army in a battle fought at Granicum. So he marched over Lydia, and subdued Ionia, and overran Caria, and fell upon the places of Pamphylia, as has been related elsewhere. 11.306. 2. But the elders of Jerusalem being very uneasy that the brother of Jaddua the high priest, though married to a foreigner, should be a partner with him in the high priesthood, quarreled with him; 11.307. for they esteemed this man’s marriage a step to such as should be desirous of transgressing about the marriage of [strange] wives, and that this would be the beginning of a mutual society with foreigners 11.308. although the offense of some about marriages, and their having married wives that were not of their own country, had been an occasion of their former captivity, and of the miseries they then underwent; so they commanded Manasseh to divorce his wife, or not to approach the altar 11.309. the high priest himself joining with the people in their indignation against his brother, and driving him away from the altar. Whereupon Manasseh came to his father-in-law, Sanballat, and told him, that although he loved his daughter Nicaso, yet was he not willing to be deprived of his sacerdotal dignity on her account, which was the principal dignity in their nation, and always continued in the same family. 11.311. and he promised that he would do this with the approbation of Darius the king. Manasseh was elevated with these promises, and staid with Sanballat, upon a supposal that he should gain a high priesthood, as bestowed on him by Darius, for it happened that Sanballat was then in years. 11.312. But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law. 11.313. 3. About this time it was that Darius heard how Alexander had passed over the Hellespont, and had beaten his lieutets in the battle at Granicum, and was proceeding further; whereupon he gathered together an army of horse and foot, and determined that he would meet the Macedonians before they should assault and conquer all Asia. 11.314. So he passed over the river Euphrates, and came over Taurus, the Cilician mountain, and at Issus of Cilicia he waited for the enemy, as ready there to give him battle. 11.315. Upon which Sanballat was glad that Darius was come down; and told Manasseh that he would suddenly perform his promises to him, and this as soon as ever Darius should come back, after he had beaten his enemies; for not he only, but all those that were in Asia also, were persuaded that the Macedonians would not so much as come to a battle with the Persians, on account of their multitude. 11.316. But the event proved otherwise than they expected; for the king joined battle with the Macedonians, and was beaten, and lost a great part of his army. His mother also, and his wife and children, were taken captives, and he fled into Persia. 11.317. So Alexander came into Syria, and took Damascus; and when he had obtained Sidon, he besieged Tyre, when he sent an epistle to the Jewish high priest, to send him some auxiliaries, and to supply his army with provisions; and that what presents he formerly sent to Darius, he would now send to him, and choose the friendship of the Macedonians, and that he should never repent of so doing. 11.318. But the high priest answered the messengers, that he had given his oath to Darius not to bear arms against him; and he said that he would not transgress this while Darius was in the land of the living. Upon hearing this answer, Alexander was very angry; 11.319. and though he determined not to leave Tyre, which was just ready to be taken, yet as soon as he had taken it, he threatened that he would make an expedition against the Jewish high priest, and through him teach all men to whom they must keep their oaths. 11.321. 4. But Sanballat thought he had now gotten a proper opportunity to make his attempt, so he renounced Darius, and taking with him seven thousand of his own subjects, he came to Alexander; and finding him beginning the siege of Tyre, he said to him, that he delivered up to him these men, who came out of places under his dominion, and did gladly accept of him for his lord instead of Darius. 11.322. So when Alexander had received him kindly, Sanballat thereupon took courage, and spake to him about his present affair. He told him that he had a son-in-law, Manasseh, who was brother to the high priest Jaddua; and that there were many others of his own nation, now with him, that were desirous to have a temple in the places subject to him; 11.323. that it would be for the king’s advantage to have the strength of the Jews divided into two parts, lest when the nation is of one mind, and united, upon any attempt for innovation, it prove troublesome to kings, as it had formerly proved to the kings of Assyria. 11.324. Whereupon Alexander gave Sanballat leave so to do, who used the utmost diligence, and built the temple, and made Manasseh the priest, and deemed it a great reward that his daughter’s children should have that dignity; 11.325. but when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; 12.237. 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left [or Onias IV.] was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child. 12.238. But this Jesus, who was the brother of Onias, was deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother, whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we have already informed the reader. 12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus 12.241. Wherefore they desired his permission to build them a Gymnasium at Jerusalem. And when he had given them leave, they also hid the circumcision of their genitals, that even when they were naked they might appear to be Greeks. Accordingly, they left off all the customs that belonged to their own country, and imitated the practices of the other nations. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place.

9. Josephus Flavius, Jewish War, 1.31-1.33, 7.422-7.424, 7.432 (1st cent. CE - 1st cent. CE)

1.31. Now these caves were in the precipices of craggy mountains, and could not be come at from any side, since they had only some winding pathways, very narrow, by which they got up to them; but the rock that lay on their front had beneath it valleys of a vast depth, and of an almost perpendicular declivity; insomuch that the king was doubtful for a long time what to do, by reason of a kind of impossibility there was of attacking the place. Yet did he at length make use of a contrivance that was subject to the utmost hazard; 1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; 1.32. 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him. 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime. 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple.

10. Josephus Flavius, Against Apion, 1.192 (1st cent. CE - 1st cent. CE)

1.192. Hecateus also produces demonstrations not a few of this their resolute tenaciousness of their laws when he speaks thus:—“Alexander was once at Babylon, and had an intention to rebuild the temple of Belus that was fallen to decay: and in order thereto, he commanded all his soldiers in general to bring earth thither. But the Jews, and they only, would not comply with that command; nay, they underwent stripes and great losses of what they had on this account, till the king forgave them, and permitted them to live in quiet.”

11. Heliodorus, Ethiopian Story, 8.2.3 (2nd cent. CE - 4th cent. CE)

12. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)

109b. as by slaughtering the idolatrous offering intentionally bhe became a servant of idol worship. /b, bRav Naḥman said: From where do I saythat even a priest who intentionally slaughters an idolatrous offering is nevertheless fit to serve in the Temple if he repents? bAs it is taughtin a ibaraita /i: With regard to ba priest who servedin bidol worship and repented, his offeringin the Temple bis an aroma pleasingto the Lord and is acceptable.,Rav Naḥman clarifies: bIn whatmanner did he serve in idol worship? bIf we saythat he served in idol worship bunwittingly, whatdoes the ibaraitamean when it says: bAnd repented? He is already repentant,as he never intended to sin in the first place. bRather,it is bobviousthat the ibaraitais referring to a case bof intentionalidol worship. bAnd ifthe ibaraitais referring bto sprinklingthe blood of an idolatrous offering, bwhen he repents, what of it? Hasn’t he performedidolatrous bservice,thereby disqualifying himself from serving in the Temple in any event? bRather, is it notreferring btothe bslaughterof an idolatrous offering? Evidently, even if the priest slaughtered it intentionally, once he repents he is fit to serve in the Temple., bAndas for bRav Sheshet, hecould have bsaid to youthat bactuallythe ibaraitais referring bto unwittingslaughter. bAnd thisis what the ibaraita bis saying: Ifthe priest bis repentant from the outset, as when he servedin idol worship bhe served unwittingly,then bhis offering is an aroma pleasingto the Lord and is acceptable. bBut if not,i.e., he slaughtered an idolatrous offering intentionally, bhissubsequent bofferingin the Temple is bnot an aroma pleasingto the Lord.,§ The Gemara lists other similar disagreements between Rav Naḥman and Rav Sheshet. In a case where a priest bbowed toan object of bidol worship, Rav Naḥman says:If he subsequently repents and serves in the Temple, bhis offering is an aroma pleasingto the Lord. bAnd Rav Sheshet says: His offering is not an aroma pleasingto the Lord. In a case where a priest backnowledgesan object of bidol worshipas a divinity, bRav Naḥman says:If he subsequently repents and serves in the Temple, bhis offering is an aroma pleasingto the Lord. bAnd Rav Sheshet says: His offering is not an aroma pleasingto the Lord.,Having listed four similar disputes between Rav Naḥman and Rav Sheshet, namely, with regard to a priest who unwittingly sprinkled the blood of an idolatrous offering, a priest who intentionally slaughtered an idolatrous offering, a priest who bowed to an idol, and a priest who acknowledged an idol as a divinity, the Gemara explains: bAndit was bnecessaryto teach the dispute with regard to all four cases. bAs, hadthe Sages btaught usonly bthis firstcase, where a priest sprinkles the blood of an idolatrous offering unwittingly, one might have thought that only bin thatcase bRav Sheshet saysthat the priest’s subsequent service in the Temple is disqualified, bbecause he performed a service foridolatry that is considered a sacrificial rite in the Temple. bButin a case where the priest merely performed bslaughter, since he did not perform a service foridolatry that is a sacrificial rite in the Temple, there is room to bsaythat Rav Sheshet bconcedes tothe opinion of bRav Naḥman. /b, bAnd hadthe Sages btaught usonly the dispute with regard to a priest intentionally performing bslaughterfor an idolatrous offering, one might have thought that Rav Sheshet says that the priest’s subsequent service in the Temple is disqualified bbecause he performeda sacrificial brite foridolatry. bButif he merely bbowedto the idol, bsince he did not performa sacrificial brite foridolatry, there is room to bsaythat Rav Sheshet does bnotdisqualify the priest’s subsequent service in the Temple. Therefore, it was bnecessaryto teach this case as well., bAnd hadthe Sages btaught usonly the case of a priest bbowingto an idol, one might have thought that in this case Rav Sheshet says that the priest’s subsequent service in the Temple is disqualified bbecause he performed an action foridolatry. bButif he only backnowledgedthe idol as a divinity, bwhich is mere speech,there is room to bsaythat Rav Sheshet does bnotdisqualify the priest’s subsequent service in the Temple. The Gemara concludes: Therefore, it was bnecessaryto teach this case as well.,§ The mishna teaches: bAnd needless to say,if priests served for bsomething else,a euphemism for idolatry, they are disqualified from service in the Temple. The Gemara comments: bFromthe fact bthat it says: Needless to say,if they served for bsomething else, by inference, the temple of Onias is nota temple of bidol worship,but rather a temple devoted to the worship of God., bIt is taughtin a ibaraita blike the one who saysthat bthe temple of Onias is nota temple of bidol worship. As it is taught:During bthe year in which Shimon HaTzaddik died, he said tohis associates: bThis year, he will die,euphemistically referring to himself. bThey said to him: From where do you know? /b,Shimon HaTzaddik bsaid to them:In previous years, bevery Yom Kippur,upon entering the Holy of Holies, I had a prophetic vision in which bI would be met by an old manwho was bdressed in white, andhis head was bwrapped in white, and he would enterthe Holy of Holies bwith me, and he would leave with me.But bthis year, I was met by an old manwho was bdressed in black, andhis head was bwrapped in black, and he enteredthe Holy of Holies bwith me, but he did not leave with me.Shimon HaTzaddik understood this to be a sign that his death was impending.,Indeed, bafter the pilgrimage festivalof iSukkot /i, bhe was ill for seven days and died. And his fellow priests refrained from reciting thePriestly bBenediction with theineffable bnameof God., bAt the time of his death, he said tothe Sages: bOnias, my son, will serveas High Priest bin my stead. Shimi,Onias’ bbrother, became jealousof him, basShimi bwas two and a half years older thanOnias. Shimi bsaid toOnias treacherously: bCome and I will teach you the order of the serviceof the High Priest. Shimi bdressedOnias bin a tunic [ ibe’unkeli /i] and girded him with a ribbon [ ibetziltzul /i]as a belt, i.e., not in the vestments of the High Priest, and bstood him next to the altar.Shimi bsaid to his fellow priests: Look what thisman bvowed and fulfilled for his beloved,that he had said to her: bOn the day that I serve in the High Priesthood I will wear your tunic and gird your ribbon. /b, bThe fellow priests ofOnias bwanted to kill himbecause he had disgraced the Temple service with his garments. Onias branaway bfrom them and they ran after him. He went to Alexandria in Egypt and built an altar there, and sacrificedofferings bupon it for the sake of idol worship. When the Sages heard of the matter they said: If thisperson, Shimi, bwho did not enterthe position of High Priest, acted with bsuchjealousy, ball the more sowill bone who entersa prestigious position rebel if that position is taken away from him. This is bthe statement of Rabbi Meir.According to Rabbi Meir, the temple of Onias was built for idol worship., bRabbi Yehuda said to him:The bincident was not like this. Rather, Onias did not acceptthe position of High Priest bbecause his brother Shimi was two and a half years older than him,so Shimi was appointed as High Priest. bAnd even so,even though Onias himself offered the position to Shimi, bOnias was jealous of his brother Shimi.Onias bsaid toShimi: bCome and I will teach you the order of the serviceof the High Priest. bAndOnias bdressedShimi bin a tunic and girded him in a ribbon and stood him next to the altar.Onias bsaid to his fellow priests: Look what thisman, Shimi, bvowed and fulfilled for his beloved,that he had said to her: bOn the day that I serve in the High Priesthood I will wear your tunic and gird your ribbon. /b, bHis fellow priests wanted to killShimi. Shimi then btold them the entire incident,that he had been tricked by his brother Onias, so the priests bwanted to kill Onias.Onias branaway bfrom them, and they ran after him.Onias bran to the palace of the king, and they ran after him. Anyone who saw him would say: This is him, this is him,and he was not able to escape unnoticed. Onias bwent to Alexandria in Egypt and built an altar there, and sacrificedofferings bupon it for the sake of Heaven. As it is stated: “In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at its border, to the Lord”(Isaiah 19:19). According to Rabbi Yehuda, the temple of Onias was dedicated to the worship of God., bAnd when the Sages heard of the matter they said: If this one,Onias, bwho fled fromthe position of High Priest and offered it to his brother, still was overcome with bsuchjealousy to the point where he tried to have Shimi killed, ball the more sowill bone who wants to entera prestigious position be jealous of the one who already has that position.,§ As a corollary to the statement of the Sages with regard to one who is jealous and wants the position of another, bit is taughtin a ibaraitathat bRabbi Yehoshua ben Peraḥya said: Initially,in response to banyone who would sayto me: bAscend tothe position of iNasi /i, bI would tie him up and place him in front of a lionout of anger for his suggestion. bNowthat I have become the iNasi /i, in response to banyone who tells me to leavethe position, bIwould bthrow a kettle [ ikumkum /i] of boilingwater bat himout of anger at his suggestion.,It is human nature that after one ascends to a prestigious position he does not wish to lose it. bAsevidence of this principle, bSaulinitially bfled fromthe kingship, as he did not wish to be king, as stated in the verse: “When they sought him he could not be found…Behold he has hidden himself among the baggage” (I Samuel 10:21–22). bBut when he ascendedto the kingship bhe tried to kill David,who he thought was trying to usurp his authority (see I Samuel, chapters 18–27).,§ bMar Kashisha, son of Rav Ḥisda, said to Abaye: What does Rabbi Meir do with this verse of Rabbi Yehuda?Since Rabbi Meir holds that the temple of Onias was dedicated to idol worship, how does he explain the verse in Isaiah?,Abaye answered Mar Kashisha and said that Rabbi Meir uses this verse bfor that which is taughtin a ibaraita /i: bAfter the downfall of Sennacherib,the king of Assyria who besieged Jerusalem (see II Kings, chapters 18–19), King bHezekiah emergedfrom Jerusalem band found thegentile bprincesSennacherib had brought with him from his other conquests, bsitting in carriages [ ibikronot /i] of gold. He made them vow that they would not worship idols,and they fulfilled their vow, bas it is statedin Isaiah’s prophecy about Egypt: b“In that day there shall be five cities in the land of Egypt that speak the language of Canaan /b

13. Eusebius of Caesarea, Ecclesiastical History, 2.23.11-2.23.18 (3rd cent. CE - 4th cent. CE)

2.23.11. Therefore, persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that from that high position you may be clearly seen, and that your words may be readily heard by all the people. For all the tribes, with the Gentiles also, have come together on account of the Passover.' 2.23.12. The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.' 2.23.13. And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.' 2.23.14. And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.' 2.23.15. And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.' 2.23.16. So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.' 2.23.17. And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.' 2.23.18. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them.

Subjects of this text:

subject	book bibliographic info
ahasuerus, eunuchs of	Gera, Judith (2014) 379
alexander the great	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 187
anti-oniad (miso-oniad)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 161
antiochus iv epiphanes, persecutes jews	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 92, 93
aramaic	Gera, Judith (2014) 379
bagoas, and artaxerxes iii	Gera, Judith (2014) 379
bagoas, name	Gera, Judith (2014) 379
bagoas	Gera, Judith (2014) 379
bagoses (bagoas)	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 92, 93
barag, dan	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 264
baraita/baraitot	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 158, 161
bavli	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 161
book of esther, eunuchs	Gera, Judith (2014) 379
book of judith, and greek writings	Gera, Judith (2014) 379
court tales	Gera, Judith (2014) 379
customs	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 158
daniel	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 92, 93
diodorus siculus	Gera, Judith (2014) 379
elephantine	Gera, Judith (2014) 379; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 187
esther	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 92, 93
eunuchs	Gera, Judith (2014) 379
foreign/foreigner	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 158
fratricidal (struggle/war)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 158
haman	Gera, Judith (2014) 379
hathach	Gera, Judith (2014) 379
hegai	Gera, Judith (2014) 379
hezekiah coins	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 264
hezekiah the governor	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 264
high priest/high priesthood	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 158, 161
holophernes, confides in bagoas	Gera, Judith (2014) 379
holophernes	Gera, Judith (2014) 379
isaiahs prophecy	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 158
israel, people of, implication of, in the murder of zechariah	Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 136
jerusalem, high priest	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 187
jerusalem	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 187
jerusalem temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 158
jewish law	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 158
jews, persecuted by persians	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 92, 93
joash, king	Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 136
johanan	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 93, 264
josephus, on mount gerizim	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 187
judea/judah	Gera, Judith (2014) 379
kaufmann, i.	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 93
mount gerizim, religious authorities	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 187
mount gerizim	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 187
name/named/unnamed	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 158, 161
onias community, flight / arrival to egypt	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 158, 161
onias temple, building of / foundation	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 161
onias temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 161
oral tradition	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 161
palestine	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 187
persian period, treatment of jews in	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 92
persian traces in judith	Gera, Judith (2014) 379
polemics/polemical	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 161
priest / priestly	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 158, 161
priesthood	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 161
prophecy/prophetic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 158
rabbinic, literature and texts'	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 161
rabbinic, literature and texts	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 158
rabbinic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 161
rabbis	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 158, 161
sabbath	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 92
sages	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 161
samaria, persian province	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 187
shaashgaz	Gera, Judith (2014) 379
talmudic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 156, 161
temple, first, destruction of	Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 136
yerushalmi (talmud)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 161
zechariah (the priest), identification of	Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 136
zechariah (the priest), murder of	Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 136
zechariah (the priest), name of	Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 136