Tiresias: The Ancient Mediterranean Religions Source Database

657

Septuagint, 1 Maccabees, 1.11
nan In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covenant with the Gentiles round about us, for since we separated from them many evils have come upon us.

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

19 results
1. Hebrew Bible, Exodus, 2.11 (9th cent. BCE - 3rd cent. BCE) 2.11. וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃ 2.11. And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren."
2. Hebrew Bible, Genesis, 34 (9th cent. BCE - 3rd cent. BCE)
3. Hebrew Bible, Psalms, 48.7, 93.3-93.4 (9th cent. BCE - 3rd cent. BCE) 48.7. רְעָדָה אֲחָזָתַם שָׁם חִיל כַּיּוֹלֵדָה׃ 93.3. נָשְׂאוּ נְהָרוֹת יְהוָה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דָּכְיָם׃ 93.4. מִקֹּלוֹת מַיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי־יָם אַדִּיר בַּמָּרוֹם יְהוָה׃ 48.7. Trembling took hold of them there, Pangs, as of a woman in travail." 93.3. The floods have lifted up, O LORD, The floods have lifted up their voice; The floods lift up their roaring." 93.4. Above the voices of many waters, The mighty breakers of the sea, The LORD on high is mighty."
4. Hebrew Bible, Judges, 19.1 (8th cent. BCE - 5th cent. BCE) 19.1. וְלֹא־אָבָה הָאִישׁ לָלוּן וַיָּקָם וַיֵּלֶךְ וַיָּבֹא עַד־נֹכַח יְבוּס הִיא יְרוּשָׁלִָם וְעִמּוֹ צֶמֶד חֲמוֹרִים חֲבוּשִׁים וּפִילַגְשׁוֹ עִמּוֹ׃ 19.1. וַיְהִי בַּיָּמִים הָהֵם וּמֶלֶךְ אֵין בְּיִשְׂרָאֵל וַיְהִי אִישׁ לֵוִי גָּר בְּיַרְכְּתֵי הַר־אֶפְרַיִם וַיִּקַּח־לוֹ אִשָּׁה פִילֶגֶשׁ מִבֵּית לֶחֶם יְהוּדָה׃ 19.1. And it came to pass in those days, when there was no king in Yisra᾽el that there was a certain Levite sojourning on the far side of mount Efrayim, who took to him a concubine out of Bet-leĥem-yehuda."
5. Herodotus, Histories, 1.1 (5th cent. BCE - 5th cent. BCE) 1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt .
6. Anon., Jubilees, 6.17-6.18, 15.26, 16.17-16.18, 20.12-20.13, 30.11-30.12, 30.14 (2nd cent. BCE - 2nd cent. BCE) 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth 6.18. and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 15.26. This law is for all the generations for ever 16.17. And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham 16.18. on the festival of the first-fruits of the harvest, Isaac was born. brAnd Abraham circumcised his son on the eighth day: 20.12. And work uprightness and righteousness before Him, That He may have pleasure in you and grant you His mercy, And send rain upon you morning and evening, And bless all your works which ye have wrought upon the earth 20.13. And bless thy bread and thy water, And bless the fruit of thy womb and the fruit of thy land, And the herds of thy cattle, and the flocks of thy sheep. 30.11. And if there is any man who wisheth in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; 30.12. and they shall burn the woman with fire, because she hath dishonoured the name of the house of her father, and she shall be rooted out of Israel. 30.14. and every man who hath defiled (it) shall surely die: they shall stone him with stones.
7. Anon., Testament of Moses, 8.1-8.3 (2nd cent. BCE - 2nd cent. CE)
8. Hebrew Bible, Daniel, 7.24 (2nd cent. BCE - 2nd cent. BCE) 7.24. וְקַרְנַיָּא עֲשַׂר מִנַּהּ מַלְכוּתָה עַשְׂרָה מַלְכִין יְקֻמוּן וְאָחֳרָן יְקוּם אַחֲרֵיהוֹן וְהוּא יִשְׁנֵא מִן־קַדְמָיֵא וּתְלָתָה מַלְכִין יְהַשְׁפִּל׃ 7.24. And as for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings."
9. Septuagint, 1 Maccabees, 1.1-1.10, 1.12-1.25, 1.27-1.28, 1.30, 1.34, 1.41-1.64, 2.1-2.70, 3.3-3.9, 3.13-3.25, 3.43-3.55, 3.58-3.59, 4.11-4.12, 4.14-4.15, 4.17-4.18, 4.36-4.61, 5.1-5.3, 5.6, 5.9-5.10, 5.13, 5.16-5.19, 5.31, 5.34, 5.38-5.39, 5.42-5.43, 5.55, 5.59, 5.61, 5.63, 5.65, 5.68, 6.4-6.13, 6.15-6.16, 6.19, 6.21, 6.58, 6.62, 7.5, 7.9, 7.18-7.19, 7.21-7.22, 7.33, 7.40-7.42, 8.1-8.32, 9.23, 9.29, 9.58, 9.69, 10.14, 10.61, 10.80-10.81, 11.17, 11.21, 11.25, 11.30, 11.39, 12.9-12.10, 12.13-12.15, 12.35, 13.6, 13.36, 13.41, 14.4, 14.13-14.14, 14.17-14.19, 14.24-14.26, 14.28, 14.33, 14.35, 14.44, 14.46, 15.1-15.2, 16.3 (2nd cent. BCE - 2nd cent. BCE) 1.1. After Alexander son of Philip, the Macedonian, who came from the land of Kittim, had defeated Darius, king of the Persians and the Medes, he succeeded him as king. (He had previously become king of Greece.) 1.2. He fought many battles, conquered strongholds, and put to death the kings of the earth. 1.3. He advanced to the ends of the earth, and plundered many nations. When the earth became quiet before him, he was exalted, and his heart was lifted up. 1.4. He gathered a very strong army and ruled over countries, nations, and princes, and they became tributary to him. 1.5. After this he fell sick and perceived that he was dying. 1.6. So he summoned his most honored officers, who had been brought up with him from youth, and divided his kingdom among them while he was still alive. 1.7. And after Alexander had reigned twelve years, he died. 1.8. Then his officers began to rule, each in his own place. 1.9. They all put on crowns after his death, and so did their sons after them for many years; and they caused many evils on the earth. 1.10. From them came forth a sinful root, Antiochus Epiphanes, son of Antiochus the king; he had been a hostage in Rome. He began to reign in the one hundred and thirty-seventh year of the kingdom of the Greeks. 1.12. This proposal pleased them 1.13. and some of the people eagerly went to the king. He authorized them to observe the ordices of the Gentiles. 1.14. So they built a gymnasium in Jerusalem, according to Gentile custom 1.15. and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil. 1.16. When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, that he might reign over both kingdoms. 1.17. So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet. 1.18. He engaged Ptolemy king of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell. 1.19. And they captured the fortified cities in the land of Egypt, and he plundered the land of Egypt. 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. 1.25. Israel mourned deeply in every community 1.27. Every bridegroom took up the lament;she who sat in the bridal chamber was mourning. 1.28. Even the land shook for its inhabitants,and all the house of Jacob was clothed with shame. 1.30. Deceitfully he spoke peaceable words to them, and they believed him; but he suddenly fell upon the city, dealt it a severe blow, and destroyed many people of Israel. 1.34. And they stationed there a sinful people, lawless men. These strengthened their position; 1.41. Then the king wrote to his whole kingdom that all should be one people 1.42. and that each should give up his customs. 1.43. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 1.44. And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land 1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts 1.46. to defile the sanctuary and the priests 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals 1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane 1.49. so that they should forget the law and change all the ordices. 1.50. And whoever does not obey the command of the king shall die. 1.51. In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. 1.52. Many of the people, every one who forsook the law, joined them, and they did evil in the land; 1.53. they drove Israel into hiding in every place of refuge they had. 1.54. Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah 1.55. and burned incense at the doors of the houses and in the streets. 1.56. The books of the law which they found they tore to pieces and burned with fire. 1.57. Where the book of the covet was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death. 1.58. They kept using violence against Israel, against those found month after month in the cities. 1.59. And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. 1.60. According to the decree, they put to death the women who had their children circumcised 1.61. and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63. They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. 1.64. And very great wrath came upon Israel. 2.1. In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein. 2.2. He had five sons, John surnamed Gaddi 2.3. Simon called Thassi 2.4. Judas called Maccabeus 2.5. Eleazar called Avaran, and Jonathan called Apphus. 2.6. He saw the blasphemies being committed in Judah and Jerusalem 2.7. and said, "Alas! Why was I born to see this,the ruin of my people, the ruin of the holy city,and to dwell there when it was given over to the enemy,the sanctuary given over to aliens? 2.8. Her temple has become like a man without honor; 2.9. her glorious vessels have been carried into captivity. Her babes have been killed in her streets,her youths by the sword of the foe. 2.10. What nation has not inherited her palaces and has not seized her spoils? 2.11. All her adornment has been taken away;no longer free, she has become a slave. 2.12. And behold, our holy place, our beauty,and our glory have been laid waste;the Gentiles have profaned it. 2.13. Why should we live any longer? 2.14. And Mattathias and his sons rent their clothes, put on sackcloth, and mourned greatly. 2.15. Then the kings officers who were enforcing the apostasy came to the city of Modein to make them offer sacrifice. 2.16. Many from Israel came to them; and Mattathias and his sons were assembled. 2.17. Then the kings officers spoke to Mattathias as follows: "You are a leader, honored and great in this city, and supported by sons and brothers. 2.18. Now be the first to come and do what the king commands, as all the Gentiles and the men of Judah and those that are left in Jerusalem have done. Then you and your sons will be numbered among the friends of the king, and you and your sons will be honored with silver and gold and many gifts. 2.19. But Mattathias answered and said in a loud voice: "Even if all the nations that live under the rule of the king obey him, and have chosen to do his commandments, departing each one from the religion of his fathers 2.20. yet I and my sons and my brothers will live by the covet of our fathers. 2.21. Far be it from us to desert the law and the ordices. 2.22. We will not obey the kings words by turning aside from our religion to the right hand or to the left. 2.23. When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the kings command. 2.24. When Mattathias saw it, be burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him upon the altar. 2.25. At the same time he killed the kings officer who was forcing them to sacrifice, and he tore down the altar. 2.26. Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu. 2.27. Then Mattathias cried out in the city with a loud voice, saying: "Let every one who is zealous for the law and supports the covet come out with me! 2.28. And he and his sons fled to the hills and left all that they had in the city. 2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there 2.30. they, their sons, their wives, and their cattle, because evils pressed heavily upon them. 2.31. And it was reported to the kings officers, and to the troops in Jerusalem the city of David, that men who had rejected the kings command had gone down to the hiding places in the wilderness. 2.32. Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 2.33. And they said to them, "Enough of this! Come out and do what the king commands, and you will live. 2.34. But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day. 2.35. Then the enemy hastened to attack them. 2.36. But they did not answer them or hurl a stone at them or block up their hiding places 2.37. for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly. 2.38. So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons. 2.39. When Mattathias and his friends learned of it, they mourned for them deeply. 2.40. And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth. 2.41. So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places. 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 2.43. And all who became fugitives to escape their troubles joined them and reinforced them. 2.44. They organized an army, and struck down sinners in their anger and lawless men in their wrath; the survivors fled to the Gentiles for safety. 2.45. And Mattathias and his friends went about and tore down the altars; 2.46. they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 2.47. They hunted down the arrogant men, and the work prospered in their hands. 2.48. They rescued the law out of the hands of the Gentiles and kings, and they never let the sinner gain the upper hand. 2.49. Now the days drew near for Mattathias to die, and he said to his sons: "Arrogance and reproach have now become strong; it is a time of ruin and furious anger. 2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 2.51. Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55. Joshua, because he fulfilled the command, became a judge in Israel. 2.56. Caleb, because he testified in the assembly, received an inheritance in the land. 2.57. David, because he was merciful, inherited the throne of the kingdom for ever. 2.58. Elijah because of great zeal for the law was taken up into heaven. 2.59. Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60. Daniel because of his innocence was delivered from the mouth of the lions. 2.61. And so observe, from generation to generation, that none who put their trust in him will lack strength. 2.62. Do not fear the words of a sinner, for his splendor will turn into dung and worms. 2.63. Today he will be exalted, but tomorrow he will not be found, because he has returned to the dust, and his plans will perish. 2.64. My children, be courageous and grow strong in the law, for by it you will gain honor. 2.65. Now behold, I know that Simeon your brother is wise in counsel; always listen to him; he shall be your father. 2.66. Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples. 2.67. You shall rally about you all who observe the law, and avenge the wrong done to your people. 2.68. Pay back the Gentiles in full, and heed what the law commands. 2.69. Then he blessed them, and was gathered to his fathers. 2.70. He died in the one hundred and forty-sixth year and was buried in the tomb of his fathers at Modein. And all Israel mourned for him with great lamentation. 3.3. He extended the glory of his people. Like a giant he put on his breastplate;he girded on his armor of war and waged battles,protecting the host by his sword. 3.4. He was like a lion in his deeds,like a lions cub roaring for prey. 3.5. He searched out and pursued the lawless;he burned those who troubled his people. 3.6. Lawless men shrank back for fear of him;all the evildoers were confounded;and deliverance prospered by his hand. 3.7. He embittered many kings,but he made Jacob glad by his deeds,and his memory is blessed for ever. 3.8. He went through the cities of Judah;he destroyed the ungodly out of the land;thus he turned away wrath from Israel. 3.9. He was renowned to the ends of the earth;he gathered in those who were perishing. 3.13. Now when Seron, the commander of the Syrian army, heard that Judas had gathered a large company, including a body of faithful men who stayed with him and went out to battle 3.14. he said, "I will make a name for myself and win honor in the kingdom. I will make war on Judas and his companions, who scorn the kings command. 3.15. And again a strong army of ungodly men went up with him to help him, to take vengeance on the sons of Israel. 3.16. When he approached the ascent of Beth-horon, Judas went out to meet him with a small company. 3.17. But when they saw the army coming to meet them, they said to Judas, "How can we, few as we are, fight against so great and strong a multitude? And we are faint, for we have eaten nothing today. 3.18. Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.20. They come against us in great pride and lawlessness to destroy us and our wives and our children, and to despoil us; 3.21. but we fight for our lives and our laws. 3.22. He himself will crush them before us; as for you, do not be afraid of them. 3.23. When he finished speaking, he rushed suddenly against Seron and his army, and they were crushed before him. 3.24. They pursued them down the descent of Beth-horon to the plain; eight hundred of them fell, and the rest fled into the land of the Philistines. 3.25. Then Judas and his brothers began to be feared, and terror fell upon the Gentiles round about them. 3.43. But they said to one another, "Let us repair the destruction of our people, and fight for our people and the sanctuary. 3.44. And the congregation assembled to be ready for battle, and to pray and ask for mercy and compassion. 3.45. Jerusalem was uninhabited like a wilderness;not one of her children went in or out. The sanctuary was trampled down,and the sons of aliens held the citadel;it was a lodging place for the Gentiles. Joy was taken from Jacob;the flute and the harp ceased to play. 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols. 3.49. They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. 3.52. And behold, the Gentiles are assembled against us to destroy us;thou knowest what they plot against us. 3.53. How will we be able to withstand them,if thou dost not help us? 3.54. Then they sounded the trumpets and gave a loud shout. 3.55. After this Judas appointed leaders of the people, in charge of thousands and hundreds and fifties and tens. 3.58. And Judas said, "Gird yourselves and be valiant. Be ready early in the morning to fight with these Gentiles who have assembled against us to destroy us and our sanctuary. 3.59. It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary. 4.11. Then all the Gentiles will know that there is one who redeems and saves Israel. 4.12. When the foreigners looked up and saw them coming against them 4.14. and engaged in battle. The Gentiles were crushed and fled into the plain 4.15. and all those in the rear fell by the sword. They pursued them to Gazara, and to the plains of Idumea, and to Azotus and Jamnia; and three thousand of them fell. 4.17. and he said to the people, "Do not be greedy for plunder, for there is a battle before us; 4.18. Gorgias and his force are near us in the hills. But stand now against our enemies and fight them, and afterward seize the plunder boldly. 4.36. Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it. 4.37. So all the army assembled and they went up to Mount Zion. 4.38. And they saw the sanctuary desolate, the altar profaned, and the gates burned. In the courts they saw bushes sprung up as in a thicket, or as on one of the mountains. They saw also the chambers of the priests in ruins. 4.39. Then they rent their clothes, and mourned with great lamentation, and sprinkled themselves with ashes. 4.40. They fell face down on the ground, and sounded the signal on the trumpets, and cried out to Heaven. 4.41. Then Judas detailed men to fight against those in the citadel until he had cleansed the sanctuary. 4.42. He chose blameless priests devoted to the law 4.43. and they cleansed the sanctuary and removed the defiled stones to an unclean place. 4.44. They deliberated what to do about the altar of burnt offering, which had been profaned. 4.45. And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar 4.46. and stored the stones in a convenient place on the temple hill until there should come a prophet to tell what to do with them. 4.47. Then they took unhewn stones, as the law directs, and built a new altar like the former one. 4.48. They also rebuilt the sanctuary and the interior of the temple, and consecrated the courts. 4.49. They made new holy vessels, and brought the lampstand, the altar of incense, and the table into the temple. 4.50. Then they burned incense on the altar and lighted the lamps on the lampstand, and these gave light in the temple. 4.51. They placed the bread on the table and hung up the curtains. Thus they finished all the work they had undertaken. 4.52. Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the one hundred and forty-eighth year 4.53. they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. 4.54. At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. 4.55. All the people fell on their faces and worshiped and blessed Heaven, who had prospered them. 4.56. So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. 4.57. They decorated the front of the temple with golden crowns and small shields; they restored the gates and the chambers for the priests, and furnished them with doors. 4.58. There was very great gladness among the people, and the reproach of the Gentiles was removed. 4.59. Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev. 4.60. At that time they fortified Mount Zion with high walls and strong towers round about, to keep the Gentiles from coming and trampling them down as they had done before. 4.61. And he stationed a garrison there to hold it. He also fortified Beth-zur, so that the people might have a stronghold that faced Idumea. 5.1. When the Gentiles round about heard that the altar had been built and the sanctuary dedicated as it was before, they became very angry 5.2. and they determined to destroy the descendants of Jacob who lived among them. So they began to kill and destroy among the people. 5.3. But Judas made war on the sons of Esau in Idumea, at Akrabattene, because they kept lying in wait for Israel. He dealt them a heavy blow and humbled them and despoiled them. 5.6. Then he crossed over to attack the Ammonites, where he found a strong band and many people with Timothy as their leader. 5.9. Now the Gentiles in Gilead gathered together against the Israelites who lived in their territory, and planned to destroy them. But they fled to the stronghold of Dathema 5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us. 5.13. and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there. 5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 5.17. Then Judas said to Simon his brother, "Choose your men and go and rescue your brethren in Galilee; I and Jonathan my brother will go to Gilead. 5.18. But he left Joseph, the son of Zechariah, and Azariah, a leader of the people, with the rest of the forces, in Judea to guard it; 5.19. and he gave them this command, "Take charge of this people, but do not engage in battle with the Gentiles until we return. 5.31. So Judas saw that the battle had begun and that the cry of the city went up to Heaven with trumpets and loud shouts 5.34. And when the army of Timothy realized that it was Maccabeus, they fled before him, and he dealt them a heavy blow. As many as eight thousand of them fell that day. 5.38. Judas sent men to spy out the camp, and they reported to him, "All the Gentiles around us have gathered to him; it is a very large force. 5.39. They also have hired Arabs to help them, and they are encamped across the stream, ready to come and fight against you." And Judas went to meet them. 5.42. When Judas approached the stream of water, he stationed the scribes of the people at the stream and gave them this command, "Permit no man to encamp, but make them all enter the battle. 5.43. Then he crossed over against them first, and the whole army followed him. All the Gentiles were defeated before him, and they threw away their arms and fled into the sacred precincts at Carnaim. 5.55. Now while Judas and Jonathan were in Gilead and Simon his brother was in Galilee before Ptolemais 5.59. And Gorgias and his men came out of the city to meet them in battle. 5.61. Thus the people suffered a great rout because, thinking to do a brave deed, they did not listen to Judas and his brothers. 5.63. The man Judas and his brothers were greatly honored in all Israel and among all the Gentiles, wherever their name was heard. 5.65. Then Judas and his brothers went forth and fought the sons of Esau in the land to the south. He struck Hebron and its villages and tore down its strongholds and burned its towers round about. 5.68. But Judas turned aside to Azotus in the land of the Philistines; he tore down their altars, and the graven images of their gods he burned with fire; he plundered the cities and returned to the land of Judah. 6.4. and they withstood him in battle. So he fled and in great grief departed from there to return to Babylon. 6.5. Then some one came to him in Persia and reported that the armies which had gone into the land of Judah had been routed; 6.6. that Lysias had gone first with a strong force, but had turned and fled before the Jews; that the Jews had grown strong from the arms, supplies, and abundant spoils which they had taken from the armies they had cut down; 6.7. that they had torn down the abomination which he had erected upon the altar in Jerusalem; and that they had surrounded the sanctuary with high walls as before, and also Beth-zur, his city. 6.8. When the king heard this news, he was astounded and badly shaken. He took to his bed and became sick from grief, because things had not turned out for him as he had planned. 6.9. He lay there for many days, because deep grief continually gripped him, and he concluded that he was dying. 6.10. So he called all his friends and said to them, "Sleep departs from my eyes and I am downhearted with worry. 6.11. I said to myself, `To what distress I have come! And into what a great flood I now am plunged! For I was kind and beloved in my power. 6.12. But now I remember the evils I did in Jerusalem. I seized all her vessels of silver and gold; and I sent to destroy the inhabitants of Judah without good reason. 6.13. I know that it is because of this that these evils have come upon me; and behold, I am perishing of deep grief in a strange land. 6.15. He gave him the crown and his robe and the signet, that he might guide Antiochus his son and bring him up to be king. 6.16. Thus Antiochus the king died there in the one hundred and forty-ninth year. 6.19. So Judas decided to destroy them, and assembled all the people to besiege them. 6.21. But some of the garrison escaped from the siege and some of the ungodly Israelites joined them. 6.58. Now then let us come to terms with these men, and make peace with them and with all their nation 6.62. But when the king entered Mount Zion and saw what a strong fortress the place was, he broke the oath he had sworn and gave orders to tear down the wall all around. 7.5. Then there came to him all the lawless and ungodly men of Israel; they were led by Alcimus, who wanted to be high priest. 7.9. And he sent him, and with him the ungodly Alcimus, whom he made high priest; and he commanded him to take vengeance on the sons of Israel. 7.18. Then the fear and dread of them fell upon all the people, for they said, "There is no truth or justice in them, for they have violated the agreement and the oath which they swore. 7.19. Then Bacchides departed from Jerusalem and encamped in Beth-zaith. And he sent and seized many of the men who had deserted to him, and some of the people, and killed them and threw them into a great pit. 7.21. Alcimus strove for the high priesthood 7.22. and all who were troubling their people joined him. They gained control of the land of Judah and did great damage in Israel. 7.33. After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king. 7.40. And Judas encamped in Adasa with three thousand men. Then Judas prayed and said 7.41. When the messengers from the king spoke blasphemy, thy angel went forth and struck down one hundred and eighty-five thousand of the Assyrians. 7.42. So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness. 8.1. Now Judas heard of the fame of the Romans, that they were very strong and were well-disposed toward all who made an alliance with them, that they pledged friendship to those who came to them 8.2. and that they were very strong. Men told him of their wars and of the brave deeds which they were doing among the Gauls, how they had defeated them and forced them to pay tribute 8.3. and what they had done in the land of Spain to get control of the silver and gold mines there 8.4. and how they had gained control of the whole region by their planning and patience, even though the place was far distant from them. They also subdued the kings who came against them from the ends of the earth, until they crushed them and inflicted great disaster upon them; the rest paid them tribute every year. 8.5. Philip, and Perseus king of the Macedonians, and the others who rose up against them, they crushed in battle and conquered. 8.6. They also defeated Antiochus the Great, king of Asia, who went to fight against them with a hundred and twenty elephants and with cavalry and chariots and a very large army. He was crushed by them; 8.7. they took him alive and decreed that he and those who should reign after him should pay a heavy tribute and give hostages and surrender some of their best provinces 8.8. the country of India and Media and Lydia. These they took from him and gave to Eumenes the king. 8.9. The Greeks planned to come and destroy them 8.10. but this became known to them, and they sent a general against the Greeks and attacked them. Many of them were wounded and fell, and the Romans took captive their wives and children; they plundered them, conquered the land, tore down their strongholds, and enslaved them to this day. 8.11. The remaining kingdoms and islands, as many as ever opposed them, they destroyed and enslaved; 8.12. but with their friends and those who rely on them they have kept friendship. They have subdued kings far and near, and as many as have heard of their fame have feared them. 8.13. Those whom they wish to help and to make kings, they make kings, and those whom they wish they depose; and they have been greatly exalted. 8.14. Yet for all this not one of them has put on a crown or worn purple as a mark of pride 8.15. but they have built for themselves a senate chamber, and every day three hundred and twenty senators constantly deliberate concerning the people, to govern them well. 8.16. They trust one man each year to rule over them and to control all their land; they all heed the one man, and there is no envy or jealousy among them. 8.17. So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance 8.18. and to free themselves from the yoke; for they saw that the kingdom of the Greeks was completely enslaving Israel. 8.19. They went to Rome, a very long journey; and they entered the senate chamber and spoke as follows: 8.20. Judas, who is also called Maccabeus, and his brothers and the people of the Jews have sent us to you to establish alliance and peace with you, that we may be enrolled as your allies and friends. 8.21. The proposal pleased them 8.22. and this is a copy of the letter which they wrote in reply, on bronze tablets, and sent to Jerusalem to remain with them there as a memorial of peace and alliance: 8.23. May all go well with the Romans and with the nation of the Jews at sea and on land for ever, and may sword and enemy be far from them. 8.24. If war comes first to Rome or to any of their allies in all their dominion 8.25. the nation of the Jews shall act as their allies wholeheartedly, as the occasion may indicate to them. 8.26. And to the enemy who makes war they shall not give or supply grain, arms, money, or ships, as Rome has decided; and they shall keep their obligations without receiving any return. 8.27. In the same way, if war comes first to the nation of the Jews, the Romans shall willingly act as their allies, as the occasion may indicate to them. 8.28. And to the enemy allies shall be given no grain, arms, money, or ships, as Rome has decided; and they shall keep these obligations and do so without deceit. 8.29. Thus on these terms the Romans make a treaty with the Jewish people. 8.30. If after these terms are in effect both parties shall determine to add or delete anything, they shall do so at their discretion, and any addition or deletion that they may make shall be valid. 8.31. And concerning the wrongs which King Demetrius is doing to them we have written to him as follows, `Why have you made your yoke heavy upon our friends and allies the Jews? 8.32. If now they appeal again for help against you, we will defend their rights and fight you on sea and on land. 9.23. After the death of Judas, the lawless emerged in all parts of Israel; all the doers of injustice appeared. 9.29. Since the death of your brother Judas there has been no one like him to go against our enemies and Bacchides, and to deal with those of our nation who hate us. 9.58. Then all the lawless plotted and said, "See! Jonathan and his men are living in quiet and confidence. So now let us bring Bacchides back, and he will capture them all in one night. 9.69. So he was greatly enraged at the lawless men who had counseled him to come into the country, and he killed many of them. Then he decided to depart to his own land. 10.14. Only in Beth-zur did some remain who had forsaken the law and the commandments, for it served as a place of refuge. 10.61. A group of pestilent men from Israel, lawless men, gathered together against him to accuse him; but the king paid no attention to them. 10.80. Jonathan learned that there was an ambush behind him, for they surrounded his army and shot arrows at his men from early morning till late afternoon. 10.81. But his men stood fast, as Jonathan commanded, and the enemys horses grew tired. 11.17. And Zabdiel the Arab cut off the head of Alexander and sent it to Ptolemy. 11.21. But certain lawless men who hated their nation went to the king and reported to him that Jonathan was besieging the citadel. 11.25. Although certain lawless men of his nation kept making complaints against him 11.30. King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 11.39. Now Trypho had formerly been one of Alexanders supporters. He saw that all the troops were murmuring against Demetrius. So he went to Imalkue the Arab, who was bringing up Antiochus, the young son of Alexander 12.9. Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands 12.10. we have undertaken to send to renew our brotherhood and friendship with you, so that we may not become estranged from you, for considerable time has passed since you sent your letter to us. 12.13. But as for ourselves, many afflictions and many wars have encircled us; the kings round about us have waged war against us. 12.14. We were unwilling to annoy you and our other allies and friends with these wars 12.15. for we have the help which comes from Heaven for our aid; and we were delivered from our enemies and our enemies were humbled. 12.35. When Jonathan returned he convened the elders of the people and planned with them to build strongholds in Judea 13.6. But I will avenge my nation and the sanctuary and your wives and children, for all the nations have gathered together out of hatred to destroy us. 13.36. King Demetrius to Simon, the high priest and friend of kings, and to the elders and nation of the Jews, greeting. 13.41. In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel 14.4. The land had rest all the days of Simon. He sought the good of his nation;his rule was pleasing to them,as was the honor shown him, all his days. 14.13. No one was left in the land to fight them,and the kings were crushed in those days. 14.14. He strengthened all the humble of his people;he sought out the law,and did away with every lawless and wicked man. 14.17. When they heard that Simon his brother had become high priest in his place, and that he was ruling over the country and the cities in it 14.18. they wrote to him on bronze tablets to renew with him the friendship and alliance which they had established with Judas and Jonathan his brothers. 14.19. And these were read before the assembly in Jerusalem. 14.24. After this Simon sent Numenius to Rome with a large gold shield weighing a thousand minas, to confirm the alliance with the Romans. 14.25. When the people heard these things they said, "How shall we thank Simon and his sons? 14.26. For he and his brothers and the house of his father have stood firm; they have fought and repulsed Israels enemies and established its freedom. 14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us: 14.33. He fortified the cities of Judea, and Beth-zur on the borders of Judea, where formerly the arms of the enemy had been stored, and he placed there a garrison of Jews. 14.35. The people saw Simons faithfulness and the glory which he had resolved to win for his nation, and they made him their leader and high priest, because he had done all these things and because of the justice and loyalty which he had maintained toward his nation. He sought in every way to exalt his people. 14.44. And none of the people or priests shall be permitted to nullify any of these decisions or to oppose what he says, or to convene an assembly in the country without his permission, or to be clothed in purple or put on a gold buckle. 14.46. And all the people agreed to grant Simon the right to act in accord with these decisions. 15.1. Antiochus, the son of Demetrius the king, sent a letter from the islands of the sea to Simon, the priest and ethnarch of the Jews, and to all the nation; 15.2. its contents were as follows: "King Antiochus to Simon the high priest and ethnarch and to the nation of the Jews, greeting. 16.3. But now I have grown old, and you by His mercy are mature in years. Take my place and my brothers, and go out and fight for our nation, and may the help which comes from Heaven be with you.
10. Septuagint, 2 Maccabees, 3.4-3.5, 4.7-4.22, 4.25, 4.32-4.38, 4.49, 5.11, 5.27, 6.12, 8.6-8.7, 8.14-8.20, 9.7, 12.2, 14.3, 14.18-14.25, 15.12-15.14 (2nd cent. BCE - 2nd cent. BCE) 3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;' 3.5. and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.' 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.' 4.21. When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.' 4.22. He was welcomed magnificently by Jason and the city, and ushered in with a blaze of torches and with shouts. Then he marched into Phoenicia.' 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.' 4.32. But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.' 4.33. When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.' 4.34. Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.' 4.35. For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.' 4.36. When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.' 4.37. Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;' 4.38. and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.' 4.49. Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.' 5.11. When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.' 5.27. But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.' 6.12. Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.' 8.6. Coming without warning, he would set fire to towns and villages. He captured strategic positions and put to flight not a few of the enemy.' 8.7. He found the nights most advantageous for such attacks. And talk of his valor spread everywhere. 8.14. Others sold all their remaining property, and at the same time besought the Lord to rescue those who had been sold by the ungodly Nicanor before he ever met them,' 8.15. if not for their own sake, yet for the sake of the covets made with their fathers, and because he had called them by his holy and glorious name.' 8.16. But Maccabeus gathered his men together, to the number six thousand, and exhorted them not to be frightened by the enemy and not to fear the great multitude of Gentiles who were wickedly coming against them, but to fight nobly,' 8.17. keeping before their eyes the lawless outrage which the Gentiles had committed against the holy place, and the torture of the derided city, and besides, the overthrow of their ancestral way of life.' 8.18. For they trust to arms and acts of daring,'he said, 'but we trust in the Almighty God, who is able with a single nod to strike down those who are coming against us and even the whole world.' 8.19. Moreover, he told them of the times when help came to their ancestors; both the time of Sennacherib, when one hundred and eighty-five thousand perished,' 8.20. and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 12.2. But some of the governors in various places, Timothy and Apollonius the son of Gennaeus, as well as Hieronymus and Demophon, and in addition to these Nicanor the governor of Cyprus, would not let them live quietly and in peace.' 14.3. Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,' 14.18. Nevertheless Nicanor, hearing of the valor of Judas and his men and their courage in battle for their country, shrank from deciding the issue by bloodshed.' 14.19. Therefore he sent Posidonius and Theodotus and Mattathias to give and receive pledges of friendship. 14.20. When the terms had been fully considered, and the leader had informed the people, and it had appeared that they were of one mind, they agreed to the covet.' 14.21. And the leaders set a day on which to meet by themselves. A chariot came forward from each army; seats of honor were set in place; 14.22. Judas posted armed men in readiness at key places to prevent sudden treachery on the part of the enemy; they held the proper conference. 14.23. Nicanor stayed on in Jerusalem and did nothing out of the way, but dismissed the flocks of people that had gathered.' 14.24. And he kept Judas always in his presence; he was warmly attached to the man. 14.25. And he urged him to marry and have children; so he married, settled down, and shared the common life.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.' 15.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'
11. Septuagint, Judith, 1.1, 8.9 (2nd cent. BCE - 0th cent. CE) 1.1. In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana -- 8.9. When Judith heard the wicked words spoken by the people against the ruler, because they were faint for lack of water, and when she heard all that Uzziah said to them, and how he promised them under oath to surrender the city to the Assyrians after five days
12. Septuagint, 3 Maccabees, 1.3 (2nd cent. BCE - 2nd cent. BCE) 1.3. But Dositheus, known as the son of Drimylus, a Jew by birth who later changed his religion and apostatized from the ancestral traditions, had led the king away and arranged that a certain insignificant man should sleep in the tent; and so it turned out that this man incurred the vengeance meant for the king.
13. Josephus Flavius, Jewish Antiquities, 12.237, 12.239-12.241, 15.300 (1st cent. CE - 1st cent. CE) 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. 12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus 12.241. Wherefore they desired his permission to build them a Gymnasium at Jerusalem. And when he had given them leave, they also hid the circumcision of their genitals, that even when they were naked they might appear to be Greeks. Accordingly, they left off all the customs that belonged to their own country, and imitated the practices of the other nations.
14. Josephus Flavius, Jewish War, 1.31-1.33 (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.
15. Josephus Flavius, Against Apion, 1.179, 2.10 (1st cent. CE - 1st cent. CE) 1.179. This man, then [answered Aristotle], was by birth a Jew, and came from Celesyria: these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city it is a very awkward one, for they call it Jerusalem.
16. New Testament, 1 Corinthians, 7.18 (1st cent. CE - 1st cent. CE) 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised.
17. Eusebius of Caesarea, Preparation For The Gospel, 9.39.5 (3rd cent. CE - 4th cent. CE)
18. Anon., Soferim, 18.2
19. Papyri, Cpj, None

Subjects of this text:

subject	book bibliographic info
1 maccabees,contrasting presentation of events	Schwartz (2008), 2 Maccabees, 325
1 maccabees	Schwartz (2008), 2 Maccabees, 43, 49
abraham	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 259
acculturation	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 72
alcimus	Schwartz (2008), 2 Maccabees, 49
alexander,tiberius julius	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
alexander the great	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1053
alexandria,jewish uprising	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 77
alexandria	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
ammonites	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129
angel	Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 84
angels,angelic dictation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
anger,power and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123
anger,righteous	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123
antioch,history of	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 20
antioch	Schwartz (2008), 2 Maccabees, 49; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 62
antiochus,n.	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1053, 1118
antiochus iv	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 62
antiochus iv epiphanes,as instrument of god	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 20
antiochus iv epiphanes	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 20; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 259; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 20
antiochus the apostate	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 77
apion (grammarian)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
apostatasy	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 72, 166
arabs	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129, 136
aristotle,pain as an emotion	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123
aristotle	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
arrogance,association with anger	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123
assimilation,of jews	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 77
assimilation,process of	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 71
assimilation,profile	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 71
auranus	Schwartz (2008), 2 Maccabees, 49
authority,conferring strategies xviii	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
authority,interpretive strategies	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
azariah de rossi	Schwartz (2008), 2 Maccabees, 49
book of judith,chronology	Gera (2014), Judith, 254
book of judith,pauses and transitions	Gera (2014), Judith, 254
cassius dio	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
chaeremon	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
christians (byzantines,copts,nubians,syrian orthodox)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
circumcision,and covet	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 72
circumcision,greco-roman attitude to	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 72
circumcision	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 136
claudius,letter to the alexandrians	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
claudius	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
clearchus	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
covenant,and circumcision	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 72
covenant,with gentiles	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 72
covenant	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 137
creation battle	Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 221
cult,foreign	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 20
cult,of the ruler	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 20
deeds,wicked of humans	Stuckenbruck (2007), 1 Enoch 91-108, 359
demetrius i	Schwartz (2008), 2 Maccabees, 49
diaspora	Schwartz (2008), 2 Maccabees, 43
diasporan historiography	Schwartz (2008), 2 Maccabees, 49, 211, 325
discourse of emotion,identity and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123
divine,authority	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
egyptians,roman perspectives	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
egyptians	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129
emotion,in the classical world	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123
emotion,in the hebrew bible	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123
epispasm	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 71, 72, 166
ethnic boundary making model,contraction	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 137
ethnic boundary making model,equalization	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 136
ethnic boundary making model,normative inversion	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 136
ethnicity (common features),ancestry	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 137
ethnicity (common features),culture	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 137
ethnicity (common features),customs	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 137
ethnicity (common features),proper name	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129
ethnos/ethne,in	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
exodus,exodus,book of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
exodus	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
externality	Schwartz (2008), 2 Maccabees, 211
ezra	Gera (2014), Judith, 254
genos/gene/gens/genus,jews as	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
gentiles	Schwartz (2008), 2 Maccabees, 49
gerschom ben jehudah of mainz	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 259
glory	Stuckenbruck (2007), 1 Enoch 91-108, 359
goodness eschatological reward	Stuckenbruck (2007), 1 Enoch 91-108, 359
gorgias	Schwartz (2008), 2 Maccabees, 325
greek-jewish (graeco-jewish),literature and culture	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
greek/hellenistic historiography	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
greeks	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129, 137
hasmonean kingdom	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129, 136
hasmoneans	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
hasmoneans (dynasty,period)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
heavenly tablets	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
heliopolis	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
hellene	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
hellenism	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 71
hellenistic jews	Schwartz (2008), 2 Maccabees, 43
hellenistic kings	Schwartz (2008), 2 Maccabees, 49
herodotus	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
historicity	Schwartz (2008), 2 Maccabees, 43
homoioteleuton	Stuckenbruck (2007), 1 Enoch 91-108, 359
honour	Stuckenbruck (2007), 1 Enoch 91-108, 359
hope/hopelessness	Stuckenbruck (2007), 1 Enoch 91-108, 359
hybridity	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 256
identity as nation or people,as indicated by ethnos	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
identity as nation or people,as indicated by genos	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
identity as political	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
idumeans	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129, 136
illness	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 259
interpretation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
intertextuality'	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 259
ioudaios	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
italy,italian	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
itureans	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129
james	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 166
jason (high priest)	Schwartz (2008), 2 Maccabees, 49, 211
jason of cyrene	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
jerusalem,hellenism in	Schwartz (2008), 2 Maccabees, 211
jerusalem	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 71
jesus	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
jewish hellenism	Schwartz (2008), 2 Maccabees, 43
jewish historiography	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
jews/judeans/ioudaioi,and ethnicity in post-biblical texts	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
john hyrcanus	Schwartz (2008), 2 Maccabees, 43
josephus,on apion	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
joy,absence of for sinners	Stuckenbruck (2007), 1 Enoch 91-108, 359
judah maccabee	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
judas maccabaeus,focal character	Schwartz (2008), 2 Maccabees, 325
judas maccabaeus,high priest	Schwartz (2008), 2 Maccabees, 43
judas maccabaeus	Schwartz (2008), 2 Maccabees, 325
judas maccabeus	Gera (2014), Judith, 254
judea	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
judean,judeans	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
judean (geographical-political)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
judith,late appearance	Gera (2014), Judith, 254
kingship of yahweh	Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 221
laos	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
law,pre-sinaitic	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
law,revealed	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
law	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
lies	Stuckenbruck (2007), 1 Enoch 91-108, 359
love of,salvation	Stuckenbruck (2007), 1 Enoch 91-108, 359
lysimachus	Schwartz (2008), 2 Maccabees, 49
lysimachus (author)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
maccabees,books of	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
maccabees,fight against renegades	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1053
maccabees,tradition	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1053
maccabees (books)	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1053, 1118
marriage	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 137
mattathias	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1053
mattathias (hasmonean)	Schwartz (2008), 2 Maccabees, 43
menelaus	Schwartz (2008), 2 Maccabees, 49, 211
moabites	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129
mosaic	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
moses,and priesthood of heliopolis	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
moses	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
motifs (thematic),concealing divisiveness	Schwartz (2008), 2 Maccabees, 325
motifs (thematic),gentile kings are well-meaning	Schwartz (2008), 2 Maccabees, 211
motifs (thematic),tit for tat	Schwartz (2008), 2 Maccabees, 211
motifs (thematic),villains as acting alone	Schwartz (2008), 2 Maccabees, 49
nabateans	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129
nicanor,focal villain	Schwartz (2008), 2 Maccabees, 325
nicanor	Schwartz (2008), 2 Maccabees, 325
nicanors day	Schwartz (2008), 2 Maccabees, 325
onias iii	Schwartz (2008), 2 Maccabees, 211
pain,emotion and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123
palestine (eretz israel,holy land)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
peace,lack of for the sinners	Stuckenbruck (2007), 1 Enoch 91-108, 359
persian empire/period	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
persian language/thought/culture	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
phoenicians	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129, 136
plague,in exodus from egypt (exodus)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
plague,metaphor in letter of claudius to the alexandrians	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
plague,other biblical references to	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
plague	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
pliny the elder	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
pluralism	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 77
pompey the great	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
praise/glorify	Stuckenbruck (2007), 1 Enoch 91-108, 359
prayer	Schwartz (2008), 2 Maccabees, 325
rebellion,etiology	Schwartz (2008), 2 Maccabees, 43
religious options	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 77
revolt/war, under hadrian/bar kokhba	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
revolt/war,under nero (great ~)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
roman empire	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 137
romans	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129
sabbath	Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 84
salvation	Stuckenbruck (2007), 1 Enoch 91-108, 359
seed	Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 84
seleucid era	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1053
seleucid persecution	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 20
shechem	Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 84
simon	Schwartz (2008), 2 Maccabees, 49
sophrosyne,among women	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123
sparta	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 136
spartans	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 137
style,linguistic and literary,wiederaufnahme	Schwartz (2008), 2 Maccabees, 325
sudden/quick destruction	Stuckenbruck (2007), 1 Enoch 91-108, 359
synagogue,and the jesus movement	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 166
syria/syrians	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132
syria	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
syrians	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 129
tamid psalms,and maccabean revolt	Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 221
temple (jerusalem)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
theme,zion in	Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 221
tiberius (emperor)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 287
torah	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 62, 137
treason	Schwartz (2008), 2 Maccabees, 325
war	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 210
writing,authoritative	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
writing,pre-sinaitic	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
writing,primordial	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
writing,sacred	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 55
zeal for the law	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123