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Tiresias: The Ancient Mediterranean Religions Source Database



7234
Josephus Flavius, Jewish Antiquities, 12.157-12.158


τελευτήσαντος γὰρ ̓Ελεαζάρου τὴν ἀρχιερωσύνην ὁ θεῖος αὐτοῦ Μανασσῆς παρέλαβεν, μεθ' ὃν καταστρέψαντα τὸν βίον ̓Ονίας τὴν τιμὴν ἐξεδέξατο Σίμωνος υἱὸς ὢν τοῦ δικαίου κληθέντος: Σίμων δ' ἦν ἀδελφὸς ̓Ελεαζάρου, καθὼς προεῖπον.for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just:


οὗτος ὁ ̓Ονίας βραχὺς ἦν τὴν διάνοιαν καὶ χρημάτων ἥττων καὶ διὰ τοῦτο τὸν ὑπὲρ τοῦ λαοῦ φόρον, ὃν τοῖς βασιλεῦσιν οἱ πατέρες αὐτοῦ ἐτέλουν ἐκ τῶν ἰδίων, τάλαντα εἴκοσιν ἀργυρίου μὴ δούς, εἰς ὀργὴν ἐκίνησεν τὸν βασιλέα Πτολεμαῖον τὸν Εὐεργέτην, ὃς ἦν πατὴρ τοῦ Φιλοπάτορος.which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater.


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

18 results
1. Hebrew Bible, Numbers, 4.3, 8.24-8.25 (9th cent. BCE - 3rd cent. BCE)

4.3. מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה תִּפְקְדֵם כָּל־הַבָּא לַצָּבָא לַעֲבֹד אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 4.3. מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה כָּל־בָּא לַצָּבָא לַעֲשׂוֹת מְלָאכָה בְּאֹהֶל מוֹעֵד׃ 8.24. זֹאת אֲשֶׁר לַלְוִיִּם מִבֶּן חָמֵשׁ וְעֶשְׂרִים שָׁנָה וָמַעְלָה יָבוֹא לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד׃ 8.25. וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבֹדָה וְלֹא יַעֲבֹד עוֹד׃ 4.3. from thirty years old and upward even until fifty years old, all that enter upon the service, to do work in the tent of meeting." 8.24. ’This is that which pertaineth unto the Levites: from twenty and five years old and upward they shall go in to perform the service in the work of the tent of meeting;" 8.25. and from the age of fifty years they shall return from the service of the work, and shall serve no more;"
2. Hebrew Bible, Ezra, 3.8 (5th cent. BCE - 4th cent. BCE)

3.8. וּבַשָּׁנָה הַשֵּׁנִית לְבוֹאָם אֶל־בֵּית הָאֱלֹהִים לִירוּשָׁלִַם בַּחֹדֶשׁ הַשֵּׁנִי הֵחֵלּוּ זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְיֵשׁוּעַ בֶּן־יוֹצָדָק וּשְׁאָר אֲחֵיהֶם הַכֹּהֲנִים וְהַלְוִיִּם וְכָל־הַבָּאִים מֵהַשְּׁבִי יְרוּשָׁלִַם וַיַּעֲמִידוּ אֶת־הַלְוִיִּם מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְנַצֵּחַ עַל־מְלֶאכֶת בֵּית־יְהוָה׃ 3.8. Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the rest of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the house of the LORD."
3. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

4. Aristotle, Athenian Constitution, 20.4 (4th cent. BCE - 4th cent. BCE)

5. Hebrew Bible, Daniel, 6.11 (2nd cent. BCE - 2nd cent. BCE)

6.11. וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃ 6.11. And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime."
6. Septuagint, 1 Maccabees, 1.20-1.24 (2nd cent. BCE - 2nd cent. BCE)

1.20. After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force. 1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 1.24. Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance.
7. Septuagint, 2 Maccabees, 3.10-3.12, 4.7-4.20, 4.23-4.29, 5.5, 5.15-5.16, 5.23, 11.29, 11.32, 13.3, 13.7 (2nd cent. BCE - 2nd cent. BCE)

3.10. The high priest explained that there were some deposits belonging to widows and orphans,' 3.11. and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.' 3.12. And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world. 4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,' 4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.' 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.' 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' 4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,' 4.15. disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige. 4.16. For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.' 4.17. For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear. 4.18. When the quadrennial games were being held at Tyre and the king was present,' 4.19. the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.' 4.20. So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.' 4.23. After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.' 4.24. 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.' 4.25. After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.' 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.' 4.27. And Menelaus held the office, but he did not pay regularly any of the money promised to the king.' 4.28. When Sostratus the captain of the citadel kept requesting payment, for the collection of the revenue was his responsibility, the two of them were summoned by the king on account of this issue.' 4.29. Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.' 5.5. When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.' 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 5.23. and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,' 11.29. Menelaus has informed us that you wish to return home and look after your own affairs. 11.32. And I have also sent Menelaus to encourage you. 13.3. Menelaus also joined them and with utter hypocrisy urged Antiochus on, not for the sake of his country's welfare, but because he thought that he would be established in office.' 13.7. By such a fate it came about that Menelaus the lawbreaker died, without even burial in the earth.'
8. Diodorus Siculus, Historical Library, 40.3.3-40.3.5 (1st cent. BCE - 1st cent. BCE)

9. Philo of Alexandria, On Flight And Finding, 184 (1st cent. BCE - 1st cent. CE)

184. and twelve is the perfect number, of which the circle of the zodiac in the heaven is a witness, studded as it is with such numbers of brilliant constellations. The periodical revolution of the sun is another witness, for he accomplishes his circle in twelve months, and men also reckon the hours of the day and of the night as equal in number to the months of the year
10. Philo of Alexandria, On The Life of Moses, 2.41 (1st cent. BCE - 1st cent. CE)

2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh.
11. Josephus Flavius, Jewish Antiquities, 11.298, 11.302-11.341, 11.347, 12.43-12.44, 12.154-12.156, 12.158-12.240, 12.349, 12.354-12.355, 12.383-12.387, 13.65-13.71, 13.285, 13.287, 13.351-13.355, 18.273, 20.235-20.237 (1st cent. CE - 1st cent. CE)

11.298. Now Jesus was the brother of John, and was a friend of Bagoses, who had promised to procure him the high priesthood. 11.302. 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; 11.326. 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; 11.327. 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. 11.328. 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. 11.329. 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. 11.331. 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. 11.332. 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. 11.333. 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; 11.334. 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; 11.335. 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.” 11.336. 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. 11.337. 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; 11.338. 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. 11.339. 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. 11.341. 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. 11.347. 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. 12.43. When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation. 12.43. o being not able to fly, but encompassed round about with enemies, he stood still, and he and those that were with him fought; and when he had slain a great many of those that came against him, he at last was himself wounded, and fell and gave up the ghost, and died in a way like to his former famous actions. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.154. 1. After this Antiochus made a friendship and league with Ptolemy, and gave him his daughter Cleopatra to wife, and yielded up to him Celesyria, and Samaria, and Judea, and Phoenicia, by way of dowry. 12.155. And upon the division of the taxes between the two kings, all the principal men framed the taxes of their several countries, and collecting the sum that was settled for them, paid the same to the [two] kings. 12.156. Now at this time the Samaritans were in a flourishing condition, and much distressed the Jews, cutting off parts of their land, and carrying off slaves. This happened when Onias was high priest; 12.158. which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater. 12.159. Euergetes sent an ambassador to Jerusalem, and complained that Onias did not pay his taxes, and threatened, that if he did not receive them, he would seize upon their land, and send soldiers to live upon it. When the Jews heard this message of the king, they were confounded; but so sordidly covetous was Onias, that nothing of things nature made him ashamed. 12.161. Hereupon he came to the city [Jerusalem], and reproved Onias for not taking care of the preservation of his countrymen, but bringing the nation into dangers, by not paying this money. For which preservation of them, he told him he had received the authority over them, and had been made high priest; 12.162. but that, in case he was so great a lover of money, as to endure to see his country in danger on that account, and his countrymen suffer the greatest damages, he advised him to go to the king, and petition him to remit either the whole or a part of the sum demanded. 12.163. Onias’s answer was this: That he did not care for his authority, and that he was ready, if the thing were practicable, to lay down his high priesthood; and that he would not go to the king, because he troubled not himself at all about such matters. Joseph then asked him if he would not give him leave to go ambassador on behalf of the nation. 12.164. He replied, that he would give him leave. Upon which Joseph went up into the temple, and called the multitude together to a congregation, and exhorted them not to be disturbed nor affrighted, because of his uncle Onias’s carelessness, but desired them to be at rest, and not terrify themselves with fear about it; for he promised them that he would be their ambassador to the king, and persuade him that they had done him no wrong. 12.165. And when the multitude heard this, they returned thanks to Joseph. So he went down from the temple, and treated Ptolemy’s ambassador in a hospitable manner. He also presented him with rich gifts, and feasted him magnificently for many days, and then sent him to the king before him, and told him that he would soon follow him; 12.166. for he was now more willing to go to the king, by the encouragement of the ambassador, who earnestly persuaded him to come into Egypt, and promised him that he would take care that he should obtain every thing that he desired of Ptolemy; for he was highly pleased with his frank and liberal temper, and with the gravity of his deportment. 12.167. 3. When Ptolemy’s ambassador was come into Egypt, he told the king of the thoughtless temper of Onias; and informed him of the goodness of the disposition of Joseph; and that he was coming to him to excuse the multitude, as not having done him any harm, for that he was their patron. In short, he was so very large in his encomiums upon the young man, that he disposed both the king and his wife Cleopatra to have a kindness for him before he came. 12.168. So Joseph sent to his friends at Samaria, and borrowed money of them, and got ready what was necessary for his journey, garments and cups, and beasts for burden, which amounted to about twenty thousand drachmae, and went to Alexandria. 12.169. Now it happened that at this time all the principal men and rulers went up out of the cities of Syria and Phoenicia, to bid for their taxes; for every year the king sold them to the men of the greatest power in every city. 12.171. which happened as the king was sitting in his chariot, with his wife, and with his friend Athenion, who was the very person who had been ambassador at Jerusalem, and had been entertained by Joseph. As soon therefore as Athenion saw him, he presently made him known to the king, how good and generous a young man he was. 12.172. So Ptolemy saluted him first, and desired him to come up into his chariot; and as Joseph sat there, he began to complain of the management of Onias: to which he answered, “Forgive him, on account of his age; for thou canst not certainly be unacquainted with this, that old men and infants have their minds exactly alike; but thou shalt have from us, who are young men, every thing thou desirest, and shalt have no cause to complain.” 12.173. With this good humor and pleasantry of the young man, the king was so delighted, that he began already, as though he had had long experience of him, to have a still greater affection for him, insomuch that he bade him take his diet in the king’s palace, and be a guest at his own table every day. 12.174. But when the king was come to Alexandria, the principal men of Syria saw him sitting with the king, and were much offended at it. 12.175. 4. And when the day came on which the king was to let the taxes of the cities to farm, and those that were the principal men of dignity in their several countries were to bid for them, the sum of the taxes together, of Celesyria, and Phoenicia, and Judea, with Samaria, [as they were bidden for,] came to eight thousand talents. 12.176. Hereupon Joseph accused the bidders, as having agreed together to estimate the value of the taxes at too low a rate; and he promised that he would himself give twice as much for them: but for those who did not pay, he would send the king home their whole substance; for this privilege was sold together with the taxes themselves. 12.177. The king was pleased to hear that offer; and because it augmented his revenues, he said he would confirm the sale of the taxes to him. But when he asked him this question, Whether he had any sureties that would be bound for the payment of the money? he answered very pleasantly, “I will give such security, and those of persons good and responsible, and which you shall have no reason to distrust.” 12.178. And when he bid him name them who they were, he replied, “I give thee no other persons, O king, for my sureties, than thyself, and this thy wife; and you shall be security for both parties.” So Ptolemy laughed at the proposal, and granted him the farming of the taxes without any sureties. 12.179. This procedure was a sore grief to those that came from the cities into Egypt, who were utterly disappointed; and they returned every one to their own country with shame. 12.181. And when he was at Askelon, and demanded the taxes of the people of Askelon, they refused to pay any thing, and affronted him also; upon which he seized upon about twenty of the principal men, and slew them, and gathered what they had together, and sent it all to the king, and informed him what he had done. 12.182. Ptolemy admired the prudent conduct of the man, and commended him for what he had done, and gave him leave to do as he pleased. When the Syrians heard of this, they were astonished; and having before them a sad example in the men of Askelon that were slain, they opened their gates, and willingly admitted Joseph, and paid their taxes. 12.183. And when the inhabitants of Scythopolis attempted to affront him, and would not pay him those taxes which they formerly used to pay, without disputing about them, he slew also the principal men of that city, and sent their effects to the king. 12.184. By this means he gathered great wealth together, and made vast gains by this farming of the taxes; and he made use of what estate he had thus gotten, in order to support his authority, as thinking it a piece of prudence to keep what had been the occasion and foundation of his present good fortune; and this he did by the assistance of what he was already possessed of 12.185. for he privately sent many presents to the king, and to Cleopatra, and to their friends, and to all that were powerful about the court, and thereby purchased their good-will to himself. 12.186. 6. This good fortune he enjoyed for twenty-two years, and was become the father of seven sons by one wife; he had also another son, whose name was Hyrcanus, by his brother Solymius’s daughter 12.187. whom he married on the following occasion. He once came to Alexandria with his brother, who had along with him a daughter already marriageable, in order to give her in wedlock to some of the Jews of chief dignity there. He then supped with the king, and falling in love with an actress that was of great beauty, and came into the room where they feasted, he told his brother of it, and entreated him, because a Jew is forbidden by their law to come near to a foreigner, to conceal his offense; and to be kind and subservient to him, and to give him an opportunity of fulfilling his desires. 12.188. Upon which his brother willingly entertained the proposal of serving him, and adorned his own daughter, and brought her to him by night, and put her into his bed. And Joseph, being disordered with drink, knew not who she was, and so lay with his brother’s daughter; and this did he many times, and loved her exceedingly; and said to his brother, that he loved this actress so well, that he should run the hazard of his life [if he must part with her], and yet probably the king would not give him leave [to take her with him]. 12.189. But his brother bid him be in no concern about that matter, and told him he might enjoy her whom he loved without any danger, and might have her for his wife; and opened the truth of the matter to him, and assured him that he chose rather to have his own daughter abused, than to overlook him, and see him come to [public] disgrace. So Joseph commended him for this his brotherly love, and married his daughter; and by her begat a son, whose name was Hyrcanus, as we said before. 12.191. Joseph had once a mind to know which of his sons had the best disposition to virtue; and when he sent them severally to those that had then the best reputation for instructing youth, the rest of his children, by reason of their sloth and unwillingness to take pains, returned to him foolish and unlearned. 12.192. After them he sent out the youngest, Hyrcanus, and gave him three hundred yoke of oxen, and bid him go two days’ journey into the wilderness, and sow the land there, and yet kept back privately the yokes of the oxen that coupled them together. 12.193. When Hyrcanus came to the place, and found he had no yokes with him, he condemned the drivers of the oxen, who advised him to send some to his father, to bring them some yokes; but he thinking that he ought not to lose his time while they should be sent to bring him the yokes, he invented a kind of stratagem, and what suited an age older than his own; 12.194. for he slew ten yoke of the oxen, and distributed their flesh among the laborers, and cut their hides into several pieces, and made him yokes, and yoked the oxen together with them; by which means he sowed as much land as his father had appointed him to sow, and returned to him. 12.195. And when he was come back, his father was mightily pleased with his sagacity, and commended the sharpness of his understanding, and his boldness in what he did. And he still loved him the more, as if he were his only genuine son, while his brethren were much troubled at it. 12.196. 7. But when one told him that Ptolemy had a son just born, and that all the principal men of Syria, and the other countries subject to him, were to keep a festival, on account of the child’s birthday, and went away in haste with great retinues to Alexandria, he was himself indeed hindered from going by old age; but he made trial of his sons, whether any of them would be willing to go to the king. 12.197. And when the elder sons excused themselves from going, and said they were not courtiers good enough for such conversation, and advised him to send their brother Hyrcanus, he gladly hearkened to that advice, and called Hyrcanus, and asked him whether he would go to the king, and whether it was agreeable to him to go or not. 12.198. And upon his promise that he would go, and his saying that he should not want much money for his journey, because he would live moderately, and that ten thousand drachmas would be sufficient, he was pleased with his son’s prudence. 12.199. After a little while, the son advised his father not to send his presents to the king from thence, but to give him a letter to his steward at Alexandria, that he might furnish him with money, for purchasing what should be most excellent and most precious. 12.201. for Joseph sent the money he received in Syria to Alexandria. And when the day appointed for the payment of the taxes to the king came, he wrote to Arion to pay them. 12.202. So when the son had asked his father for a letter to the steward, and had received it, he made haste to Alexandria. And when he was gone, his brethren wrote to all the king’s friends, that they should destroy him. 12.203. 8. But when he was come to Alexandria, he delivered his letter to Arion, who asked him how many talents he would have (hoping he would ask for no more than ten, or a little more); he said he wanted a thousand talents. At which the steward was angry, and rebuked him, as one that intended to live extravagantly; and he let him know how his father had gathered together his estate by painstaking, and resisting his inclinations, and wished him to imitate the example of his father: he assured him withal, that he would give him but ten talents, and that for a present to the king also. 12.204. The son was irritated at this, and threw Arion into prison. But when Arion’s wife had informed Cleopatra of this, with her entreaty, that she would rebuke the child for what he had done, (for Arion was in great esteem with her,) Cleopatra informed the king of it. 12.205. And Ptolemy sent for Hyrcanus, and told him that he wondered, when he was sent to him by his father, that he had not yet come into his presence, but had laid the steward in prison. And he gave order, therefore, that he should come to him, and give an account of the reason of what he had done. 12.206. And they report that the answer he made to the king’s messenger was this: That “there was a law of his that forbade a child that was born to taste of the sacrifice, before he had been at the temple and sacrificed to God. According to which way of reasoning he did not himself come to him in expectation of the present he was to make to him, as to one who had been his father’s benefactor; 12.207. and that he had punished the slave for disobeying his commands, for that it mattered not Whether a master was little or great: so that unless we punish such as these, thou thyself mayst also expect to be despised by thy subjects.” Upon hearing this his answer he fell alaughing, and wondered at the great soul of the child. 12.208. 9. When Arion was apprised that this was the king’s disposition, and that he had no way to help himself, he gave the child a thousand talents, and was let out of prison. So after three days were over, Hyrcanus came and saluted the king and queen. 12.209. They saw him with pleasure, and feasted him in an obliging manner, out of the respect they bare to his father. So he came to the merchants privately, and bought a hundred boys, that had learning, and were in the flower of their ages, each at a talent apiece; as also he bought a hundred maidens, each at the same price as the other. 12.211. Now when all those that sat with him had laid the bones of the several parts on a heap before Hyrcanus, (for they had themselves taken away the flesh belonging to them,) till the table where he sat was filled full with them 12.212. Trypho, who was the king’s jester, and was appointed for jokes and laughter at festivals, was now asked by the guests that sat at the table [to expose him to laughter]. So he stood by the king, and said, “Dost thou not see, my lord, the bones that lie by Hyrcanus? by this similitude thou mayst conjecture that his father made all Syria as bare as he hath made these bones.” 12.213. And the king laughing at what Trypho said, and asking of Hyrcanus, How he came to have so many bones before him? he replied, “Very rightfully, my lord; for they are dogs that eat the flesh and the bones together, as these thy guests have done, (looking in the mean time at those guests,) for there is nothing before them; but they are men that eat the flesh, and cast away the bones, as I, who am also a man, have now done.” 12.214. Upon which the king admired at his answer, which was so wisely made; and bid them all make an acclamation, as a mark of their approbation of his jest, which was truly a facetious one. 12.215. On the next day Hyrcanus went to every one of the king’s friends, and of the men powerful at court, and saluted them; but still inquired of the servants what present they would make the king on his son’s birthday; 12.216. and when some said that they would give twelve talents, and that others of greater dignity would every one give according to the quantity of their riches, he pretended to every one of them to be grieved that he was not able to bring so large a present; for that he had no more than five talents. And when the servants heard what he said, they told their masters; 12.217. and they rejoiced in the prospect that Joseph would be disapproved, and would make the king angry, by the smallness of his present. When the day came, the others, even those that brought the most, offered the king not above twenty talents; but Hyrcanus gave to every one of the hundred boys and hundred maidens that he had bought a talent apiece, for them to carry, and introduced them, the boys to the king, and the maidens to Cleopatra; 12.218. every body wondering at the unexpected richness of the presents, even the king and queen themselves. He also presented those that attended about the king with gifts to the value of a great number of talents, that he might escape the danger he was in from them; for to these it was that Hyrcanus’s brethren had written to destroy him. 12.219. Now Ptolemy admired at the young man’s magimity, and commanded him to ask what gift he pleased. But he desired nothing else to be done for him by the king than to write to his father and brethren about him. 12.221. But when his brethren heard that Hyrcanus had received such favors from the king, and was returning home with great honor, they went out to meet him, and to destroy him, and that with the privity of their father; for he was angry at him for the [large] sum of money that he bestowed for presents, and so had no concern for his preservation. However, Joseph concealed the anger he had at his son, out of fear of the king. 12.222. And when Hyrcanus’s brethren came to fight him, he slew many others of those that were with them, as also two of his brethren themselves; but the rest of them escaped to Jerusalem to their father. But when Hyrcanus came to the city, where nobody would receive him, he was afraid for himself, and retired beyond the river Jordan, and there abode, but obliging the barbarians to pay their taxes. 12.223. 10. At this time Seleucus, who was called Soter, reigned over Asia, being the son of Antiochus the Great. 12.224. And [now] Hyrcanus’s father, Joseph, died. He was a good man, and of great magimity; and brought the Jews out of a state of poverty and meanness, to one that was more splendid. He retained the farm of the taxes of Syria, and Phoenicia, and Samaria twenty-two years. His uncle also, Onias, died [about this time], and left the high priesthood to his son Simeon. 12.225. And when he was dead, Onias his son succeeded him in that dignity. To him it was that Areus, king of the Lacedemonians, sent an embassage, with an epistle; the copy whereof here follows: 12.226. “Areus, King of The Lacedemonians, To Onias, Sendeth Greeting. /p“We have met with a certain writing, whereby we have discovered that both the Jews and the Lacedemonians are of one stock, and are derived from the kindred of Abraham It is but just therefore that you, who are our brethren, should send to us about any of your concerns as you please. 12.227. We will also do the same thing, and esteem your concerns as our own, and will look upon our concerns as in common with yours. Demoteles, who brings you this letter, will bring your answer back to us. This letter is four-square; and the seal is an eagle, with a dragon in his claws.” 12.228. 11. And these were the contents of the epistle which was sent from the king of the Lacedemonians. But, upon the death of Joseph, the people grew seditious, on account of his sons. 12.229. For whereas the elders made war against Hyrcanus, who was the youngest of Joseph’s sons, the multitude was divided, but the greater part joined with the elders in this war; as did Simon the high priest, by reason he was of kin to them. However, Hyrcanus determined not to return to Jerusalem any more, but seated himself beyond Jordan, and was at perpetual war with the Arabians, and slew many of them, and took many of them captives. 12.231. He also made caves of many furlongs in length, by hollowing a rock that was over against him; and then he made large rooms in it, some for feasting, and some for sleeping and living in. He introduced also a vast quantity of waters which ran along it, and which were very delightful and ornamental in the court. 12.232. But still he made the entrances at the mouth of the caves so narrow, that no more than one person could enter by them at once. And the reason why he built them after that manner was a good one; it was for his own preservation, lest he should be besieged by his brethren, and run the hazard of being caught by them. 12.233. Moreover, he built courts of greater magnitude than ordinary, which he adorned with vastly large gardens. And when he had brought the place to this state, he named it Tyre. This place is between Arabia and Judea, beyond Jordan, not far from the country of Heshbon. 12.234. And he ruled over those parts for seven years, even all the time that Seleucus was king of Syria. But when he was dead, his brother Antiochus, who was called Epiphanes, took the kingdom. 12.235. Ptolemy also, the king of Egypt, died, who was besides called Epiphanes. He left two sons, and both young in age; the elder of which was called Philometer, and the youngest Physcon. 12.236. As for Hyrcanus, when he saw that Antiochus had a great army, and feared lest he should be caught by him, and brought to punishment for what he had done to the Arabians, he ended his life, and slew himself with his own hand; while Antiochus seized upon all his substance. 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 12.349. And going away hastily from thence, they came into Judea, singing psalms and hymns as they went, and indulging such tokens of mirth as are usual in triumphs upon victory. They also offered thank-offerings, both for their good success, and for the preservation of their army, for not one of the Jews was slain in these battles. 12.354. 1. About this time it was that king Antiochus, as he was going over the upper countries, heard that there was a very rich city in Persia, called Elymais; and therein a very rich temple of Diana, and that it was full of all sorts of donations dedicated to it; as also weapons and breastplates, which, upon inquiry, he found had been left there by Alexander, the son of Philip, king of Macedonia. 12.355. And being incited by these motives, he went in haste to Elymais, and assaulted it, and besieged it. But as those that were in it were not terrified at his assault, nor at his siege, but opposed him very courageously, he was beaten off his hopes; for they drove him away from the city, and went out and pursued after him, insomuch that he fled away as far as Babylon, and lost a great many of his army. 12.383. But when Antiochus came into it, and saw how strong the place was, he broke his oaths, and ordered his army that was there to pluck down the walls to the ground; and when he had so done, he returned to Antioch. He also carried with him Onias the high priest, who was also called Menelaus; 12.384. for Lysias advised the king to slay Menelaus, if he would have the Jews be quiet, and cause him no further disturbance, for that this man was the origin of all the mischief the Jews had done them, by persuading his father to compel the Jews to leave the religion of their fathers. 12.385. So the king sent Menelaus to Berea, a city of Syria, and there had him put to death, when he had been high priest ten years. He had been a wicked and an impious man; and, in order to get the government to himself, had compelled his nation to transgress their own laws. After the death of Menelaus, Alcimus, who was also called Jacimus, was made high priest. 12.386. But when king Antiochus found that Philip had already possessed himself of the government, he made war against him, and subdued him, and took him, and slew him. 12.387. Now as to Onias, the son of the high priest, who, as we before informed you, was left a child when his father died, when he saw that the king had slain his uncle Menelaus, and given the high priesthood to Alcimus, who was not of the high priest stock, but was induced by Lysias to translate that dignity from his family to another house, he fled to Ptolemy, king of Egypt; 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 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. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.285. for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 13.287. “Now the greater part, both those that came to Cyprus with us, and those that were sent afterward thither, revolted to Ptolemy immediately; only those that were called Onias’s party, being Jews, continued faithful, because their countrymen Chelcias and Aias were in chief favor with the queen.” These are the words of Strabo. 13.351. but Ptolemy went out of Syria, and made haste unto Egypt, supposing that he should find it destitute of an army, and soon take it, though he failed of his hopes. At this time Chelcias, one of Cleopatra’s generals, happened to die in Celesyria, as he was in pursuit of Ptolemy. 13.352. 2. When Cleopatra heard of her son’s attempt, and that his Egyptian expedition did not succeed according to his expectations, she sent thither part of her army, and drove him out of that country; so when he was returned out of Egypt again, he abode during the winter at Gaza 13.353. in which time Cleopatra took the garrison that was in Ptolemais by siege, as well as the city; and when Alexander came to her, he gave her presents, and such marks of respect as were but proper, since under the miseries he endured by Ptolemy he had no other refuge but her. Now there were some of her friends who persuaded her to seize Alexander, and to overrun and take possession of the country, and not to sit still and see such a multitude of brave Jews subject to one man. 13.354. But Aias’s counsel was contrary to theirs, who said that “she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; for,” said he, “I would not have thee ignorant of this, that what injustice thou dost to him will make all us that are Jews to be thy enemies.” 13.355. This desire of Aias Cleopatra complied with, and did no injury to Alexander, but made a league of mutual assistance with him at Scythopolis, a city of Celesyria. 18.273. 4. When matters were in this state, Aristobulus, king Agrippa’s brother, and Helcias the Great, and the other principal men of that family with them, went in unto Petronius, and besought him 20.235. and then the forementioned Antiochus, and Lysias the general of his army, deprived Onias, who was also called Menelaus, of the high priesthood, and slew him at Berea; and driving away the son [of Onias the third], put Jacimus into the place of the high priest, one that was indeed of the stock of Aaron, but not of the family of Onias. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; 20.237. but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest.
12. Josephus Flavius, Jewish War, 1.31-1.33, 7.423, 7.427-7.430 (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. 7.423. 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; 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold;
13. Josephus Flavius, Life, 8 (1st cent. CE - 1st cent. CE)

14. New Testament, Luke, 1.59 (1st cent. CE - 1st cent. CE)

1.59. It happened on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of the father.
15. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

85b. והאמצעי אסור,יתיב רב ברונא וקאמר להא שמעתא א"ל רבי אליעזר בר בי רב אמר רב הכי א"ל אין אחוי לי אושפיזיה אחוי ליה אתא לקמיה דרב א"ל אמר מר הכי א"ל אין,א"ל והא מר הוא דאמר לזה בשלשול ולזה בזריקה שניהן אסורין,א"ל מי סברת דקיימי כשורה לא דקיימי כחצובה img 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",א"ל רב פפא לרבא לימא שמואל לית ליה דרב דימי דכי אתא רב דימי א"ר יוחנן מקום שאין בו ד' על ד' מותר לבני רה"ר ולבני רה"י לכתף עליו ובלבד שלא יחליפו,התם רשויות דאורייתא הכא רשויות דרבנן וחכמים עשו חיזוק לדבריהם יותר משל תורה,אמר ליה רבינא לרבא מי אמר רב הכי והא איתמר שני בתים משני צידי רשות הרבים רבה בר רב הונא אמר רב אסור לזרוק מזה לזה ושמואל אמר מותר לזרוק מזה לזה,א"ל לאו מי אוקימנא דמדלי חד ומתתי חד זימנין דמגנדר ונפיל ואתי לאיתויי:, big strongמתני׳ /strong /big הנותן את עירובו בבית שער אכסדרה ומרפסת אינו עירוב והדר שם אינו אוסר עליו,בית התבן ובית הבקר ובית העצים ובית האוצרות הרי זה עירוב והדר שם אוסר רבי יהודה אומר אם יש שם תפיסת יד של בעל הבית אינו אוסר:, big strongגמ׳ /strong /big אמר רב יהודה בריה דרב שמואל בר שילת כל מקום שאמרו הדר שם אינו אוסר הנותן את עירובו אינו עירוב חוץ מבית שער דיחיד וכל מקום שאמרו חכמים אין מניחין בו עירוב מניחין בו שיתוף חוץ מאויר מבוי,מאי קמ"ל תנינא הנותן את עירובו בבית שער אכסדרה ומרפסת אינו עירוב עירוב הוא דלא הוי הא שיתוף הוי,בית שער דיחיד ואויר דמבוי איצטריכא ליה דלא תנן תניא נמי הכי הנותן את עירובו בבית שער אכסדרה ומרפסת ובחצר ובמבוי ה"ז עירוב והתנן אין זה עירוב אימא ה"ז שיתוף,שיתוף במבוי לא מינטר אימא בחצר שבמבוי,אמר רב יהודה אמר שמואל בני חבורה שהיו מסובין וקדש עליהן היום פת שעל השלחן סומכין עליהן משום עירוב ואמרי לה משום שיתוף,אמר רבה ולא פליגי כאן במסובין בבית כאן במסובין בחצר,אמר ליה אביי לרבה תניא דמסייע לך עירובי חצירות בחצר ושיתופי מבואות במבוי והוינן בה עירובי חצירות בחצר והתנן הנותן את עירובו בבית שער אכסדרה ומרפסת אינו עירוב אימא עירובי חצירות בבית שבחצר שיתופי מבואות בחצר שבמבוי:,רבי יהודה אומר אם יש שם תפיסת יד וכו': היכי דמי תפיסת יד כגון חצירו של בונייס,בן בונייס אתא לקמיה דרבי אמר להו פנו מקום לבן מאה מנה אתא איניש אחרינא אמר להו 85b. band the middleruin bis prohibitedto both of them., bRav Beruna sat and stated this ihalakha /iin the name of Rav. bRabbi Elazar, a student of the Torah academy, said to him: Did Ravactually bsay this?Rav Beruna bsaid to him: Yes,he did. He said to him: bShow me hisplace of blodging,and I will go and ask him myself. bHe showed himwhere Rav lived. Rabbi Elazar bcame before Ravand bsaid to him:Did bthe Masteractually bsay this? He said to him: Yes,I did.,Rabbi Elazar then bsaid toRav: Since you prohibit using the middle ruin, you evidently maintain that one person renders it prohibited for another by way of the air. That being the case, it must be that you permit the resident of each house to use the adjacent ruin because one’s use of the ruin, while not convenient for him, is more convenient than the other person’s usage. bBut wasn’t it the Masterhimself who bsaid:With regard to a place that can be used by the residents of bthe onecourtyard only bby loweringan object down to it bandby the residents of banothercourtyard only bby throwingan object on top of it, so that neither courtyard has convenient access to it, bbothsets of residents bare prohibitedfrom using it, although lowering an object is more convenient than throwing it?,Rav bsaid to him: Do you think thatwe are dealing with a case of three ruins bpositionedalongside each other bina straight bline? No. They arearranged in the form bof a tripod /b, i.e. in a triangular form. In other words, two of the ruins, each adjacent to one of the houses, are located next to each other; the third is positioned adjacent to one side of the other two, near both houses. The middle ruin is prohibited to the residents of both houses because both houses have equally inconvenient but direct access to it. However, each of the other ruins is permitted to the resident of the adjacent house, as he has direct access to it, while the resident of the other house can reach it only through the air of the ruin nearest to him, and Rav maintains that one person does not render it prohibited for use by another by way of the air., bRav Pappa said to Rava: Let us saythat bShmuel,who maintains that one renders it prohibited for another by way of the air, bdoes not agree withthe opinion bof Rav Dimi. When Rav Dimi camefrom Eretz Yisrael to Babylonia, he said that bRabbi Yoḥa said: A place less than four by fourhandbreadths in size is an exempt domain with respect to carrying on Shabbat. Consequently, if this place is located between a public domain and a private domain, bit is permitted forboth bthe people in the public domain and the people in the private domain to adjustthe burden bon their shoulders in it, as long as they do not exchangeobjects with each other by way of the exempt domain. According to Shmuel’s opinion this should be prohibited due to the air of a different domain.,Rava replied: bThere,Rabbi Yoḥa is dealing bwithan exempt domain situated between a public domain and a private domain, the two existing bdomains by Torah law.In that case, the Sages did not prohibit the use of the place due to the air. By contrast, bhere,with regard to the air between private domains, we are dealing bwith domainsbetween which carrying is prohibited bby rabbinic law, and the Sages reinforced their statementseven bmore than those of the Torah;they added preventive measures in order to safeguard their decrees. Consequently, according to Shmuel, the Sages indeed decreed that one renders it prohibited for another by way of the air., bRavina said to Rava: But did Ravactually bsay this,that one person does not render it prohibited for use by another by way of the air? bBut wasn’t it statedthat iamora’imdisagreed with regard to btwo housesbelonging to one person that stood bon twoopposite bsides of a public domain. Rabba bar Rav Hunasaid that bRav said:It is bprohibited to throwan object bfrom onehouse bto the other; and Shmuel saidthat it is bpermitted to throw from one to the other.Rav apparently forbade the act of throwing due to the prohibited air of the public domain that lies between the two houses.,Rava bsaid to him: Wasn’t it established that onehouse was relatively bhigher and theother bonewas blowerthan the first? Rav prohibited throwing from one domain to the other, not due to the air of the public domain, but rather due to the difficulty of throwing from a low place to a higher one, as the thrown object bmight sometimes roll and fallback into the public domain bandpeople might bcome to pick it upand carry it from the public domain to the private domain. It was for this reason that Rav prohibited throwing an object from one house to another., strongMISHNA: /strong With regard to bone who placed his ieiruv /iof courtyards bin a gatehouseor in ba portico,a roofed structure without walls or with incomplete walls, borone who deposited it in ba balcony,this bis not avalid ieiruv /i. And one who resides there,in any of these structures, bdoes not render it prohibitedfor the homeowner and the other residents of the courtyard to carry, even if he did not contribute to the ieiruv /i.,If, however, one deposited his ieiruvin ba hay shed orin ba cowshed orin ba woodshed orin ba storehouse, this isa valid ieiruv /i,as it is located in a properly guarded place. bAnd one who resides therewith permission, if he neglected to contribute to the ieiruv /i, he brenders it prohibitedfor the homeowner and the other residents of the courtyard to carry. bRabbi Yehuda says: If the homeowner has there,in the hay shed or the other places listed above, ba right of usage,i.e., if he is entitled to use all or part of the area for his own purposes, then the one who lives there bdoes not render it prohibitedfor the homeowner, as the area is considered the homeowner’s quarters, and the person living there is classified as a member of his household., strongGEMARA: /strong bRav Yehuda, son of Rav Shmuel bar Sheilat, said: Any placewith regard to bwhichthe Sages bsaidthat bone who resides there does not render it prohibitedfor the other residents of the courtyard to carry, bone who places his ieiruv /ithere, his bis not avalid ieiruv /i, except for a gatehousethat belongs bto an individual.If a structure is used as a passageway by only one person, he does not render it prohibited for the other residents of the courtyard, and an ieiruvplaced there is a valid ieiruv /i. bAnd any placewith regard to bwhich the Sages saidthat ba joiningof courtyards bmay not be placed there, a mergingof alleyways bmay be placed there, except forthe bairspaceof an balleyway,which is not inside one of the courtyards.,The Gemara asks: bWhat is he teaching usby this? bWe havealready blearnedthis in the mishna: With regard to bone who placed his ieiruvin a gatehouseor in ba porticoor in ba balcony, it is not avalid ieiruv /i.It can be inferred from the mishna that ban ieiruv /i, it is not, a mergingof the alleyway, it bis.What, then, is novel in this statement?,The Gemara answers: bIt was necessary for himto teach the ihalakhaof ba gatehousethat belongs bto an individual andthe ihalakhaof bthe airspaceof ban alleyway, which we did not learnin the mishna. bThis was also taughtin a ibaraita /i: bOne who placed his ieiruvin a gatehouse,or in ba portico, orin ba balcony, or in a courtyard, or in an alleyway, this isa valid ieiruv /i. But didn’t we learnin the mishna that this bis not an ieiruv /i?Rather, you must bsaythat the ibaraitashould read: bThis isa valid bmergingof the alleyway.,The Gemara raises a difficulty: But if one places the food of the bmergingof the alleyway bin the alleywayitself, it is bnotproperly bguarded,which means that it is as though he has not placed the merging of the alleyway there at all. Rather, you must bsaythat the ibaraitashould read: If he placed his merging of the alleyway bin a courtyard in the alleyway,it is valid., bRav Yehuda saidthat bShmuel said:If there were ba groupof people bwho were diningtogether on Shabbat eve, band the day became sanctified for them,i.e., Shabbat began while they were eating, bthey may rely upon the bread on the table for an ieiruv /iof courtyards, so that they are all permitted to carry in the courtyard. bAnd some saythey may rely on the bread bfor a mergingof the alleyway., bRabba said:The two versions bdo not disagreewith regard to whether the bread counts as an ieiruvor a merging of the alleyway. Rather, bhere,the teaching that states it can be used as an ieiruv /i, is referring to a case bwherethey are bdining in the house,as food deposited in a house can be used as an ieiruvfor the courtyard. By contrast, bthereit is referring to a situation bwherethey are bdining in the courtyard,and they may therefore rely on the bread only as a merging of the alleyway but not as an ieiruv /i., bAbaye said to Rabba:A ibaraita bwas taught that supports you. Joinings of courtyardsare deposited bin a courtyard, and mergings of alleywaysare placed bin an alleyway. And we discussedthis ibaraitaand raised a difficulty: How can it be that ieiruvinof courtyardsare deposited bin a courtyard? But didn’t we learnin the mishna: If bone deposited his ieiruvin a gatehouse,or in ba portico, orin ba balcony it is not avalid ieiruv /i?The mishna clearly indicates that the ieiruvmay not be deposited in the airspace of a courtyard. Rather, you must bsaythat the ibaraitashould read as follows: iEiruvinof a courtyardare placed bin a house inthat bcourtyard;whereas bmergings of alleywaysare placed bin a courtyardthat opens bintothat balleyway. /b,We learned in the mishna that bRabbi Yehuda says: Ifthe homeowner bhas there,in the hay shed or one of the other places listed, ba right of usage,the person living there does not render the courtyard prohibited. The Gemara asks: bWhat are the circumstances of a right of usage?The Gemara answers: bFor example, the courtyard ofa man named bBonyas,an extremely wealthy individual who allowed various people to take up residence on his property, and he kept some of his many possessions in the living quarters assigned to those people. As he retained the right to remove his articles from their apartments, those areas continued to be regarded as quarters belonging to Bonyas and the people living there were deemed members of his household.,The Gemara relates another incident involving Bonyas and his wealth: The bson of Bonyas came before RabbiYehuda HaNasi. Realizing from his visitor’s clothing that he was dealing with a wealthy individual, Rabbi Yehuda HaNasi bsaid tohis attendants: bMake way for onewho possesses bone hundred imaneh /i,i.e., one hundred times one hundred izuz /i, as one of this status deserves to be honored in accordance with his riches. Later, banother person camebefore him, and Rabbi Yehuda HaNasi once again turned to his attendants and bsaid to them: /b
16. 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
17. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

39b. חמצן עד יום מותו,אמר רבה בר (בר) שילא מאי קרא (תהלים עא, ד) אלהי פלטני מיד רשע מכף מעול וחומץ רבא אמר מהכא (ישעיהו א, יז) למדו היטב דרשו משפט אשרו חמוץ אשרו חמוץ ואל תאשרו חומץ,תנו רבנן אותה שנה שמת בה שמעון הצדיק אמר להם בשנה זו הוא מת אמרו לו מניין אתה יודע אמר להם בכל יום הכפורים היה מזדמן לי זקן אחד לבוש לבנים ועטוף לבנים נכנס עמי ויצא עמי והיום נזדמן לי זקן אחד לבוש שחורים ועטוף שחורים נכנס עמי ולא יצא עמי אחר הרגל חלה שבעה ימים ומת,ונמנעו אחיו הכהנים מלברך בשם,ת"ר ארבעים שנה קודם חורבן הבית לא היה גורל עולה בימין ולא היה לשון של זהורית מלבין ולא היה נר מערבי דולק,והיו דלתות ההיכל נפתחות מאליהן עד שגער בהן רבן יוחנן בן זכאי אמר לו היכל היכל מפני מה אתה מבעית עצמך יודע אני בך שסופך עתיד ליחרב וכבר נתנבא עליך זכריה בן עדוא (זכריה יא, א) פתח לבנון דלתיך ותאכל אש בארזיך,אמר רבי יצחק בן טבלאי למה נקרא שמו לבנון שמלבין עונותיהן של ישראל,אמר רב זוטרא בר טוביה למה נקרא שמו יער דכתיב (מלכים א י, יז) בית יער הלבנון לומר לך מה יער מלבלב אף בית המקדש מלבלב דאמר רב הושעיא בשעה שבנה שלמה בית המקדש נטע בו כל מיני מגדים של זהב והיו מוציאין פירות בזמניהן וכיון שהרוח מנשבת בהן היו נושרין פירותיהן שנאמר (תהלים עב, טז) ירעש כלבנון פריו ומהן היתה פרנסה לכהונה,וכיון שנכנסו עובדי כוכבים להיכל יבשו שנאמר (נחום א, ד) ופרח לבנון אומלל ועתיד הקב"ה להחזירה לנו שנאמר (ישעיהו לה, ב) פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה,נתנן על שני השעירים תנו רבנן עשר פעמים מזכיר כהן גדול את השם בו ביום ג' בוידוי ראשון ושלשה בוידוי שני ושלשה בשעיר המשתלח ואחד בגורלות,וכבר אמר השם ונשמע קולו ביריחו אמר רבה בר בר חנה מירושלים ליריחו עשרה פרסאות,וציר דלתות ההיכל נשמע בשמונה תחומי שבת עזים שביריחו היו מתעטשות מריח הקטורת נשים שביריחו אינן צריכות להתבשם מריח קטורת כלה שבירושלים אינה צריכה להתקשט מריח קטורת,אמר רבי (יוסי בן דולגאי) עזים היו לאבא בהרי (מכמר) והיו מתעטשות מריח הקטורת אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד פעם אחת הלכתי לשילה והרחתי ריח קטורת מבין כותליה,אמר ר' ינאי עליית גורל מתוך קלפי מעכבת הנחה אינה מעכבת ורבי יוחנן אמר אף עלייה אינה מעכבת,אליבא דרבי יהודה דאמר דברים הנעשין בבגדי לבן מבחוץ לא מעכבא כולי עלמא לא פליגי דלא מעכבא כי פליגי אליבא דר' נחמיה מ"ד מעכבא כר' נחמיה ומאן דאמר לא מעכבא הני מילי עבודה הגרלה לאו עבודה היא,איכא דאמרי,אליבא דרבי נחמיה דאמר מעכבא כולי עלמא לא פליגי דמעכבא,כי פליגי אליבא דר' יהודה מאן דאמר לא מעכבא כרבי יהודה ומאן דאמר מעכבא שאני הכא דתנא ביה קרא אשר עלה אשר עלה תרי זימני,מיתיבי מצוה להגריל ואם לא הגריל כשר,בשלמא להך לישנא דאמרת אליבא דרבי יהודה כולי עלמא לא פליגי דלא מעכבא הא מני רבי יהודה היא 39b. ba robber [ iḥamtzan /i] until the day of his death. /b, bRabba bar bar Sheila said: What is the versethat indicates that a iḥamtzanis a robber? The verse states: b“O, my God, rescue me out of the hand of wicked, out of the hand of the unrighteous and robbing man [ iḥometz /i]”(Psalms 71:4). bRava said: From here: “Learn to do well, seek justice, strengthen the robbed [ iḥamotz /i]”(Isaiah 1:17), which teaches that one should bstrengthen the robbed, but not strengthen the robber. /b,§ bThe Sages taught:During bthe year in which Shimon HaTzaddik died, he said to them,his associates: bIn this year, he will die,euphemistically referring to himself. bThey said to him: How do you know? He said to them:In previous years, bon every Yom Kippur,upon entering the Holy of Holies, bI was met,in a prophetic vision, bby an old man who was dressed in white, andhis head was bwrapped up in white,and bhe would enterthe Holy of Holies bwith me, and he would leave with me. But today, I was met by an old man who was dressed in black, andhis head was bwrapped up in black,and bhe enteredthe Holy of Holies bwith me,but bhe did not leave with me.He understood this to be a sign that his death was impending. Indeed, bafter the festivalof iSukkot /i, bhe was ill for seven days and died. /b,Without the presence of Shimon HaTzaddik among them, the Jewish people were no longer worthy of the many miracles that had occurred during his lifetime. For this reason, following his death, bhis brethren, the priests, refrained from blessingthe Jewish people bwith theexplicit bname of Godin the priestly blessing., bThe Sages taught:During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the bforty years prior to the destruction of theSecond bTemple,the blotfor God bdid not arise in theHigh Priest’s brighthand at all. So too, bthe strip of crimsonwool that was tied to the head of the goat that was sent to Azazel bdid not turn white, and the westernmost lampof the candelabrum bdid not burncontinually., bAnd the doors of the Sanctuary opened by themselvesas a sign that they would soon be opened by enemies, buntil Rabban Yoḥa ben Zakkai scolded them. He said tothe Sanctuary: bSanctuary, Sanctuary, why do you frighten yourselfwith these signs? bI know about you that you will ultimately be destroyed, and Zechariah, son of Ido, has already prophesied concerning you: “Open your doors, O Lebanon, that the fire may devour your cedars”(Zechariah 11:1), Lebanon being an appellation for the Temple., bRabbi Yitzḥak ben Tavlai said: Why isthe Temple bcalled Lebanon [ iLevanon /i]? Because it whitens [ imalbin /i] the Jewish people’s sins,alluded to by the root ilavan /i, meaning white., bRav Zutra bar Toviya said: Why isthe Temple bcalled: Forest, as it is written: “The house of the forest of Lebanon”(I Kings 10:17)? bTo tell you: Just as a forest blooms, so too the Temple blooms. As Rav Hoshaya said: When Solomon built the Temple, he planted in it all kinds of sweet fruittrees made bof gold, andmiraculously these bbrought forth fruit in their season. And when the wind blew upon them, their fruit would fall off, as it is stated: “May his fruits rustle like Lebanon”(Psalms 72:16). bAnd throughselling these golden fruits to the public, bthere was a source of income for the priesthood. /b, bBut once thegentile bnations entered the Sanctuarythe golden trees bwithered, as it states “And the blossoms of Lebanon wither”(Nahum 1:4). bAnd in the futurehour of redemption, bthe Holy One, Blessed be He, will restorethem bto us as it is stated: “It shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to it”(Isaiah 35:2).,§ The mishna states that after selecting the two lots, the High Priest bplacesthem bupon the two goats.Upon placing the lot for God upon the appropriate goat, he says: For God, as a sin-offering. This is just one of the occasions on which he mentions God’s name, as bthe Sages taughtin the iTosefta( iYoma2:2): bThe High Priest mentions the nameof God bten times on that day: Threetimes bduring the first confession; and threetimes bduring the second confession,over the bull; band threetimes when he confesses over bthe scapegoatto Azazel; band onetime bwith the lots,when placing the lot for God upon the goat., bAnd there alreadywas an incident when the High Priest bsaid the nameof God and bhis voicewas so strong that it bwas heardeven bin Jericho. Rabba bar bar Ḥana said:The distance bfrom Jerusalem to Jericho is ten parasangs.Despite the great distance, his voice was miraculously heard there.,The Gemara describes similar miracles in which events in the Temple were sensed a great distance away. bAndthe sound of bthe doors of the Sanctuaryopening bwas heardfrom a distance of beight Shabbat limits,which is eight imil /i. Furthermore, bgoats that were in Jericho would sneeze fromsmelling bthe fragrance of the incensethat burned in the Temple; the bwomen that were in Jericho did not need to perfume themselves,since they were perfumed by the bfragranceof the bincense,which reached there; ba bride that was in Jerusalem did not need to adorn herselfwith perfumes, since she was perfumed by the bfragranceof the bincense,which filled the air of Jerusalem., bRabbi Yosei ben Dolgai said: Father had goats in the hills of Mikhmar,a district some distance from Jerusalem, band they would sneeze fromsmelling bthe fragrance of the incense.Similarly, bRabbi Ḥiyya bar Avin saidthat bRabbi Yehoshua ben Korḥa said: An old man reported to me: One time I went tothe ruins of the Tabernacle in bShiloh, and I smelled the smell of the incense from between its walls.The Tabernacle stood there during the period of the Judges, and more than a thousand years had passed since its destruction.,§ bRabbi Yannai said:The bdrawing of the lot from inside the receptacle is an indispensablepart of the service, as it determines which goat will be for God and which for Azazel. However, the actual bplacingof the lots upon the goats bis not indispensable. And Rabbi Yoḥa said: Eventhe bdrawing of the lotsfrom inside the receptacle bis not indispensable,since the High Priest may designate the goats himself, without employing the lottery.,The Gemara explains the dispute: bIn accordance withthe opinion of bRabbi Yehuda, who saidthat bmatters that are performed inthe bwhite garments outsideof the Holy of Holies bare not indispensable, everyone agrees thatthe drawing of the lots bis not indispensable,since it is held outside the Holy of Holies. bWhen they disagree, it is in accordance withthe opinion of bRabbi Neḥemya.He holds that all matters performed in the white garments, even those performed outside the Holy of Holies, are indispensable. bThe one who saidthe drawing of the lots bis indispensableholds bin accordance withthe straightforward application of the principle of bRabbi Neḥemya. And the one who saidthe drawing of the lots bis not indispensableclaims that bthisprinciple bappliesonly with regard btomatters that are classified as a Temple bservice.The bdrawing of the lots is nota Temple bservice,therefore it is indispensable, even according to Rabbi Neḥemya’s principle., bSome saya different version of the dispute:, bIn accordance withthe opinion of bRabbi Neḥemya, who saidthat all matters performed in the white garments, even those performed outside the Holy of Holies, are bindispensable, everyone agrees thatthe drawing of the lots bis indispensable. /b, bWhen they disagree, it is in accordance withthe opinion of bRabbi Yehuda,who holds that matters that are performed in the white garments outside of the Holy of Holies are not indispensable. bThe one who saidthat the drawing of the lots bis not indispensableholds bin accordance withthe straightforward application of the principle of bRabbi Yehuda. And the one who saidthat the drawing of the lots bis indispensableclaims that although Rabbi Yehuda’s principle is generally true, bit is different here,in the case of the lottery, bbecause the verse repeatedthe phrase b“which came up”(Leviticus 16:9) b“which came up”(Leviticus 16:10) btwo times.In the laws of sacrifices, a repeated phrase indicates the matter is indispensable.,The Gemara braises an objectionfrom that which was taught in a ibaraita /i: bIt is a mitzva to drawthe lots, band ifthe High Priest bdid not draw the lotsbut instead designated the goats without using the lots, the designation bis valid. /b,The Gemara considers the opinion presented in the ibaraita /i: bGranted, according to thatfirst bversionof the dispute, bin which you said: In accordance withthe opinion of bRabbi Yehuda everyone,i.e., Rabbi Yannai and Rabbi Yoḥa, bagrees thatthe drawing of the lots bis not indispensable,in accordance with bwhoseopinion bis this ibaraitataught? bIt isin accordance with the opinion of bRabbi Yehuda,according to all opinions.
18. Anon., Letter of Aristeas, 5.2

1. Since I have collected Material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store upon receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning


Subjects of this text:

subject book bibliographic info
aaronite Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82
abba inscription Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
agoranomia, agoranomos Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343
alexander the great Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115, 351
antiochos iii, his concession of the provincial tribute to the ptolemies Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343, 352, 353, 354
antiochos iii, his settlement for jerusalem Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342
antiochos iii Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342
antiochos iv epiphanes, and antiochos iiis and seleukos ivs settlements in koilē syria and phoinikē Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 343, 354
antiochos iv epiphanes, and jason and menelaos Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 354
antiochos iv epiphanes Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351, 352, 353, 354
antiochus iii Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
antiochus iv Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
appellative Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
aramaic Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
artapanus, hellenistic jewish historian, emphasizes josephs economic genius Feldman, Judaism and Hellenism Reconsidered (2006) 105
artisans Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
ben sira Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
ben sira (ecclesiasticus) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 91
bible/biblical Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93, 312
book of daniel Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
book of esther Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
book of judith Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
book of tobit Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
chronology/chronological Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 91
city/-ies (polis), city of the sun Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
cleopatra i Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
court Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
customs Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100, 312
cuthean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 89
damnatio memoriae Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
david (king) Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
family tree Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
foreign/foreigner Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
giv'at hamivtar" '204.0_223.0@hebrew Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
graecized Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
greek Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 92, 312
greek esther Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
hasmonean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 93
hebrew Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 92
hecataeus of abdera, jewish excursus in appendix of the origo section Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 34
hecataeus of abdera, on high priests Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 34
hekataios of abdera Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
heliodoros (seleukos ivs chief minister) Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343, 354
heliodoros story Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351, 353, 354
hellenistic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
high priest/high priesthood Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 82, 86, 88, 89, 90, 91, 92, 93, 100, 429
high priests, hecataeus on Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 34
high priests, of jerusalem, acquired royal prerogatives Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115, 351, 353
high priests, of jerusalem, their sphere of powers Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 351
high priests, of jerusalem Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351, 352, 353
house of onias (beth ḥonio) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 86, 100
hyrkanos the tobiad Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343
ii maccabees, author of, his literary and intellectual skills Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 343
infant/infancy Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82, 88, 429
inscriptions Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
intermarriage Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 89
intersacerdotium Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 429
jaffa Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
jason, his appointment Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351, 354
jasons tomb Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
jerusalem Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
jerusalem temple, purification and rededication Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
jerusalem temple Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 89, 93, 429
jewish-hellenistic literature Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
jewish antiquities Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82, 89, 92, 93
jewish law Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100
jews, god of Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 34
joseph & aseneth Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
joseph the tobiad, story of Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115, 342, 343, 351, 352, 353, 354
joseph the tobiad Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 352, 353, 354
josephus Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115, 352, 353, 354; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
judaean war Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 92, 100
kidron valley Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
king, kings, and local communities Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343, 352, 353, 354
king, kings, and temples Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343, 351, 354
kingship (representation of), metaphor for all forms of power Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
letter of aristeas Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 86, 88, 90, 312
levite Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
list of high priests Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 90, 93
loculi Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
maccabees/maccabean, maccabean/hasmonean revolt Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
maccabees/maccabean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93, 312
masada Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
menelaos, his appointment Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351, 354
menelaus source Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 93
mikdash adam (temple of man) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 429
military Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312, 429
mount gerizim, independent status Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
mount gerizim Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
mount scopus Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
name/named/unnamed, greek Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
name/named/unnamed, hebrew Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
name/named/unnamed Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 82, 86, 88, 89, 90, 93, 100, 429
nazirite Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
nehemiah Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351
nickname Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
nome Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100
olympiodoros (seleukid high priest), nikanor inscription Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 343
olympiodoros (seleukid high priest) Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343
oniad authorship, background/origin/milieu Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
oniad authorship, dynasty Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 88, 429
oniad authorship, genealogy (high priestly succession) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82, 86, 88, 90, 91, 92, 93, 100
onias, son of simon the just Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 352, 353
onias community, death / murder Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 92
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) 82, 92
onias iii, and heliodoros Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343, 354
onias iii, and simon the temple prostatēs Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343
onias iii Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 353, 354
onias temple, date of foundation Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82
onias temple, identity of builder Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82, 86, 92, 100
onias temple Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312, 429
ossuary, ossuaries Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
ostracon, ostraca Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
overseer, royal, of temples Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351
phineas (phinehas) Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
pious/piety Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82
politeia, literary genre Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
praise of the fathers Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
prayer Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
priest / priestly Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 86, 90, 93, 312
priesthood Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82, 89
propaganda Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
prophet Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
prostatēs tou hierou, prostatai (royal officials in temples) Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351
ptolemaic egypt, priestly class Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
ptolemy ii Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 352, 353, 354
ptolemy v Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343, 352
ptolemy vi, child king Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
ptolemy vi Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 343
rabbinic, literature and texts Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 91, 100
rebellion, causes of Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343
religion/religious Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
sabbath Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 89
samaria, tax collection Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
samaritan Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82, 88, 89, 90
samaritan temple (mt. gerizim) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 89, 429
samaritans Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
sanhedrin Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
sartre, maurice Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343, 352
schwartz, daniel r. Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342
seleucid empire Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
seleukos iv, his administrative and fiscal reform Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343
seleukos iv Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343, 351
settlement, military Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 352
shalom Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
shechemites Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 89
simon (simeon) the just (high priest) Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
simon (temple prostatēs), his report Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342
simon (temple prostatēs) Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343, 351
simon the just (identity) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 86, 91
spartan Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82
state culture of hellenistic kingdoms, modern views of Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 352, 353
symbols/symbolism Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
syria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 195
syrian war, fourth Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 88
tales of the tobiads, summary of Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 58
talpiyot Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
tax, taxation, taxes, tax concessions and exemptions Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342
tax, taxation, taxes Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343, 351, 352, 353, 354
temple, of jerusalem (in historical view, selected), and royal control and taxation Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343
temple, of jerusalem (in historical view, selected), its revenues Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 343
temple, of jerusalem (in historical view, selected), its status Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342
temple, temples (in historical view), and royal control and taxation Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 342, 354
temple, temples (in historical view), royal subsidies to Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 354
temple, temples (in historical view), temple revenues Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 343
temple (archive) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
temple foundation (refoundation), of jerusalem temple Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
temple foundation (refoundation), royal prerogative Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
temple foundation (refoundation) Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
temple foundation (refoundation) accounts Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
theokratia Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 115
title Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 223
tobiad romance (tale of the tobiads) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 312
tobiads (sons of) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 82
tribute increase, and seleukid interference with appointments of high priests Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351, 352, 353, 354
tribute increase, its instigator Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351, 352, 353, 354
tribute increase Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 353
woman/women' Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 89
zechariah Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 351