Tiresias: The Ancient Mediterranean Religions Source Database

657

Septuagint, 1 Maccabees, 1.48-1.63
nan and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane
nan so that they should forget the law and change all the ordinances.
nan And whoever does not obey the command of the king shall die." 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. 52 Many of the people, every one who forsook the law, joined them, and they did evil in the land; 53 they drove Israel into hiding in every place of refuge they had. 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, 55 and burned incense at the doors of the houses and in the streets. 56 The books of the law which they found they tore to pieces and burned with fire. 57 Where the book of the covenant 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. 58 They kept using violence against Israel, against those found month after month in the cities. 59 And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering.
nan And whoever does not obey the command of the king shall die.
nan 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.
nan Many of the people, every one who forsook the law, joined them, and they did evil in the land;
nan they drove Israel into hiding in every place of refuge they had.
nan 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
nan and burned incense at the doors of the houses and in the streets.
nan The books of the law which they found they tore to pieces and burned with fire.
nan Where the book of the covenant 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.
nan They kept using violence against Israel, against those found month after month in the cities.
nan And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering.
nan According to the decree, they put to death the women who had their children circumcised, 61 and their families and those who circumcised them; and they hung the infants from their mothers' necks. 62 But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 63 They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die. 64 And very great wrath came upon Israel.
nan According to the decree, they put to death the women who had their children circumcised
nan and their families and those who circumcised them; and they hung the infants from their mothers necks.
nan But many in Israel stood firm and were resolved in their hearts not to eat unclean food.
nan They chose to die rather than to be defiled by food or to profane the holy covenant; and they did die.

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

25 results
1. Hebrew Bible, Exodus, 22.21 (9th cent. BCE - 3rd cent. BCE) 22.21. כָּל־אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן׃ 22.21. Ye shall not afflict any widow, or fatherless child."
2. Hebrew Bible, Genesis, 1.27 (9th cent. BCE - 3rd cent. BCE) 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them."
3. Hebrew Bible, Leviticus, 10.10, 20.3 (9th cent. BCE - 3rd cent. BCE) 20.3. וַאֲנִי אֶתֵּן אֶת־פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי׃ 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean;" 20.3. I also will set My face against that man, and will cut him off from among his people, because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name."
4. Hebrew Bible, Ezekiel, 36.22 (6th cent. BCE - 5th cent. BCE) 36.22. לָכֵן אֱמֹר לְבֵית־יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה לֹא לְמַעַנְכֶם אֲנִי עֹשֶׂה בֵּית יִשְׂרָאֵל כִּי אִם־לְשֵׁם־קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר־בָּאתֶם שָׁם׃ 36.22. Therefore say unto the house of Israel: Thus saith the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which ye have profaned among the nations, whither ye came."
5. Hebrew Bible, Haggai, 2.6-2.13 (6th cent. BCE - 5th cent. BCE) 2.6. כִּי כֹה אָמַר יְהוָה צְבָאוֹת עוֹד אַחַת מְעַט הִיא וַאֲנִי מַרְעִישׁ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וְאֶת־הַיָּם וְאֶת־הֶחָרָבָה׃ 2.7. וְהִרְעַשְׁתִּי אֶת־כָּל־הַגּוֹיִם וּבָאוּ חֶמְדַּת כָּל־הַגּוֹיִם וּמִלֵּאתִי אֶת־הַבַּיִת הַזֶּה כָּבוֹד אָמַר יְהוָה צְבָאוֹת׃ 2.8. לִי הַכֶּסֶף וְלִי הַזָּהָב נְאֻם יְהוָה צְבָאוֹת׃ 2.9. גָּדוֹל יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן־הָרִאשׁוֹן אָמַר יְהוָה צְבָאוֹת וּבַמָּקוֹם הַזֶּה אֶתֵּן שָׁלוֹם נְאֻם יְהוָה צְבָאוֹת׃ 2.11. כֹּה אָמַר יְהוָה צְבָאוֹת שְׁאַל־נָא אֶת־הַכֹּהֲנִים תּוֹרָה לֵאמֹר׃ 2.12. הֵן יִשָּׂא־אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדוֹ וְנָגַע בִּכְנָפוֹ אֶל־הַלֶּחֶם וְאֶל־הַנָּזִיד וְאֶל־הַיַּיִן וְאֶל־שֶׁמֶן וְאֶל־כָּל־מַאֲכָל הֲיִקְדָּשׁ וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא׃ 2.13. וַיֹּאמֶר חַגַּי אִם־יִגַּע טְמֵא־נֶפֶשׁ בְּכָל־אֵלֶּה הֲיִטְמָא וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָא׃ 2.6. For thus saith the LORD of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;" 2.7. and I will shake all nations, and the choicest things of all nations shall come, and I will fill this house with glory, saith the LORD of hosts." 2.8. Mine is the silver, and Mine the gold, saith the LORD of hosts." 2.9. The glory of this latter house shall be greater than that of the former, saith the LORD of hosts; and in this place will I give peace, saith the LORD of hosts.’" 2.10. In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying:" 2.11. ’Thus saith the LORD of hosts: Ask now the priests for instruction, saying:" 2.12. If one bear hallowed flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any food, shall it be holy?’ And the priests answered and said: ‘No.’" 2.13. Then said Haggai: ‘If one that is unclean by a dead body touch any of these, shall it be unclean?’ And the priests answered and said: ‘It shall be unclean.’"
6. Hebrew Bible, Ezra, 6.20 (5th cent. BCE - 4th cent. BCE) 6.20. For the priests and the Levites had purified themselves together; all of them were pure; and they killed the passover lamb for all the children of the captivity, and for their brethren the priests, and for themselves."
7. Anon., Jubilees, 22.16-22.18 (2nd cent. BCE - 2nd cent. BCE) 22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever.
8. Hebrew Bible, Daniel, a b c d\n0 "11.31" "11.31" "11 31"\n1 11 11 11 None\n2 11.21 11.21 11 21\n3 11.22 11.22 11 22\n4 11.23 11.23 11 23\n5 11.24 11.24 11 24\n6 11.25 11.25 11 25\n7 11.26 11.26 11 26\n8 11.27 11.27 11 27\n9 11.28 11.28 11 28\n10 11.29 11.29 11 29\n11 11.30 11.30 11 30\n12 11.31 11.31 11 31\n13 11.32 11.32 11 32\n14 11.33 11.33 11 33\n15 11.34 11.34 11 34\n16 11.35 11.35 11 35\n17 11.36 11.36 11 36\n18 11.37 11.37 11 37\n19 11.38 11.38 11 38\n20 11.39 11.39 11 39\n21 7 7 7 None\n22 9.26 9.26 9 26 (2nd cent. BCE - 2nd cent. BCE)
9. Septuagint, 1 Maccabees, 1.1-1.47, 1.49-1.64, 2.1-2.70, 3.1-3.26, 3.35, 3.47, 4.36-4.61, 5.1-5.27, 5.31, 5.34, 5.38, 5.42-5.43, 5.55, 5.59, 5.61, 5.63, 5.65, 5.68, 6.1-6.17, 16.3, 16.5, 16.8-16.10, 16.14, 16.23-16.24 (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. 1.11. In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us. 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 1.26. rulers and elders groaned,maidens and young men became faint,the beauty of women faded. 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. 1.29. Two years later the king sent to the cities of Judah a chief collector of tribute, and he came to Jerusalem with a large force. 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. 1.31. He plundered the city, burned it with fire, and tore down its houses and its surrounding walls. 1.32. And they took captive the women and children, and seized the cattle. 1.33. Then they fortified the city of David with a great strong wall and strong towers, and it became their citadel. 1.34. And they stationed there a sinful people, lawless men. These strengthened their position; 1.35. they stored up arms and food, and collecting the spoils of Jerusalem they stored them there, and became a great snare. 1.36. It became an ambush against the sanctuary,an evil adversary of Israel continually. 1.37. On every side of the sanctuary they shed innocent blood;they even defiled the sanctuary. 1.38. Because of them the residents of Jerusalem fled;she became a dwelling of strangers;she became strange to her offspring,and her children forsook her. 1.39. Her sanctuary became desolate as a desert;her feasts were turned into mourning,her sabbaths into a reproach,her honor into contempt. 1.40. Her dishonor now grew as great as her glory;her exaltation was turned into mourning. 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 1.49. 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. 3.1. Then Judas his son, who was called Maccabeus, took command in his place. 3.2. All his brothers and all who had joined his father helped him; they gladly fought for Israel. 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. 3.10. But Apollonius gathered together Gentiles and a large force from Samaria to fight against Israel. 3.11. When Judas learned of it, he went out to meet him, and he defeated and killed him. Many were wounded and fell, and the rest fled. 3.12. Then they seized their spoils; and Judas took the sword of Apollonius, and used it in battle the rest of his life. 3.13. Now when Seron, the commander of the Syrian army, heard that Judas had gathered a large company, including a body of faithful men who stayed with him and went out to battle 3.14. he said, "I will make a name for myself and win honor in the kingdom. I will make war on Judas and his companions, who scorn the kings command. 3.15. And again a strong army of ungodly men went up with him to help him, to take vengeance on the sons of Israel. 3.16. When he approached the ascent of Beth-horon, Judas went out to meet him with a small company. 3.17. But when they saw the army coming to meet them, they said to Judas, "How can we, few as we are, fight against so great and strong a multitude? And we are faint, for we have eaten nothing today. 3.18. Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.20. They come against us in great pride and lawlessness to destroy us and our wives and our children, and to despoil us; 3.21. but we fight for our lives and our laws. 3.22. He himself will crush them before us; as for you, do not be afraid of them. 3.23. When he finished speaking, he rushed suddenly against Seron and his army, and they were crushed before him. 3.24. They pursued them down the descent of Beth-horon to the plain; eight hundred of them fell, and the rest fled into the land of the Philistines. 3.25. Then Judas and his brothers began to be feared, and terror fell upon the Gentiles round about them. 3.26. His fame reached the king, and the Gentiles talked of the battles of Judas. 3.35. Lysias was to send a force against them to wipe out and destroy the strength of Israel and the remt of Jerusalem; he was to banish the memory of them from the place 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 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. 5.4. He also remembered the wickedness of the sons of Baean, who were a trap and a snare to the people and ambushed them on the highways. 5.5. They were shut up by him in their towers; and he encamped against them, vowed their complete destruction, and burned with fire their towers and all who were in 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. 5.7. He engaged in many battles with them and they were crushed before him; he struck them down. 5.8. He also took Jazer and its villages; then he returned to Judea. 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. 5.11. They are preparing to come and capture the stronghold to which we have fled, and Timothy is leading their forces. 5.12. Now then come and rescue us from their hands, for many of us have fallen 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. 5.14. While the letter was still being read, behold, other messengers, with their garments rent, came from Galilee and made a similar report; 5.15. they said that against them had gathered together men of Ptolemais and Tyre and Sidon, and all Galilee of the Gentiles, "to annihilate us. 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. 5.20. Then three thousand men were assigned to Simon to go to Galilee, and eight thousand to Judas for Gilead. 5.21. o Simon went to Galilee and fought many battles against the Gentiles, and the Gentiles were crushed before him. 5.22. He pursued them to the gate of Ptolemais, and as many as three thousand of the Gentiles fell, and he despoiled them. 5.23. Then he took the Jews of Galilee and Arbatta, with their wives and children, and all they possessed, and led them to Judea with great rejoicing. 5.24. Judas Maccabeus and Jonathan his brother crossed the Jordan and went three days journey into the wilderness. 5.25. They encountered the Nabateans, who met them peaceably and told them all that had happened to their brethren in Gilead: 5.26. Many of them have been shut up in Bozrah and Bosor, in Alema and Chaspho, Maked and Carnaim" -- all these cities were strong and large-- 5.27. and some have been shut up in the other cities of Gilead; the enemy are getting ready to attack the strongholds tomorrow and take and destroy all these men in one day. 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. 5.42. 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. 6.1. King Antiochus was going through the upper provinces when he heard that Elymais in Persia was a city famed for its wealth in silver and gold. 6.2. Its temple was very rich, containing golden shields, breastplates, and weapons left there by Alexander, the son of Philip, the Macedonian king who first reigned over the Greeks. 6.3. So he came and tried to take the city and plunder it, but he could not, because his plan became known to the men of the city 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. 6.14. Then he called for Philip, one of his friends, and made him ruler over all his kingdom. 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. 6.17. And when Lysias learned that the king was dead, he set up Antiochus the kings son to reign. Lysias had brought him up as a boy, and he named him Eupator. 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. 16.5. Early in the morning they arose and marched into the plain, and behold, a large force of infantry and horsemen was coming to meet them; and a stream lay between them. 16.8. And they sounded the trumpets, and Cendebeus and his army were put to flight, and many of them were wounded and fell; the rest fled into the stronghold. 16.9. At that time Judas the brother of John was wounded, but John pursued them until Cendebeus reached Kedron, which he had built. 16.10. They also fled into the towers that were in the fields of Azotus, and John burned it with fire, and about two thousand of them fell. And he returned to Judea safely. 16.14. Now Simon was visiting the cities of the country and attending to their needs, and he went down to Jericho with Mattathias and Judas his sons, in the one hundred and seventy-seventh year, in the eleventh month, which is the month of Shebat. 16.23. The rest of the acts of John and his wars and the brave deeds which he did, and the building of the walls which he built, and his achievements 16.24. behold, they are written in the chronicles of his high priesthood, from the time that he became high priest after his father.
10. Septuagint, 2 Maccabees, 4.6-4.29, 5.1-5.27, 6.1-6.31, 8.2-8.5 (2nd cent. BCE - 2nd cent. BCE) 4.6. For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.' 4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,' 4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.' 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.10. 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.' 4.23. 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.' 5.1. About this time Antiochus made his second invasion of Egypt. 5.2. And it happened that over all the city, for almost forty days, there appeared golden-clad horsemen charging through the air, in companies fully armed with lances and drawn swords --' 5.3. troops of horsemen drawn up, attacks and counterattacks made on this side and on that, brandishing of shields, massing of spears, hurling of missiles, the flash of golden trappings, and armor of all sorts.' 5.4. Therefore all men prayed that the apparition might prove to have been a good omen. 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.' 5.6. But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.' 5.7. He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.' 5.8. Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;' 5.9. and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.' 5.10. He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers. 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.' 5.12. And he commanded his soldiers to cut down relentlessly every one they met and to slay those who went into the houses. 5.13. Then there was killing of young and old, destruction of boys, women, and children, and slaughter of virgins and infants.' 5.14. Within the total of three days eighty thousand were destroyed, forty thousand in hand-to-hand fighting; and as many were sold into slavery as were slain.' 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.' 5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.' 5.18. But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.' 5.19. But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.' 5.20. Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled. 5.21. So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.' 5.22. And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;' 5.23. and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,' 5.24. Antiochus sent Apollonius, the captain of the Mysians, with an army of twenty-two thousand, and commanded him to slay all the grown men and to sell the women and boys as slaves.' 5.25. When this man arrived in Jerusalem, he pretended to be peaceably disposed and waited until the holy sabbath day; then, finding the Jews not at work, he ordered his men to parade under arms.' 5.26. He put to the sword all those who came out to see them, then rushed into the city with his armed men and killed great numbers of people.' 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.' 6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,' 6.2. and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.' 6.3. Harsh and utterly grievous was the onslaught of evil. 6.4. For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.' 6.5. The altar was covered with abominable offerings which were forbidden by the laws. 6.6. A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.' 6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.' 6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,' 6.9. and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.' 6.10. For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.' 6.11. Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.' 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.' 6.13. In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.' 6.14. For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,' 6.15. in order that he may not take vengeance on us afterward when our sins have reached their height. 6.16. Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.' 6.17. Let what we have said serve as a reminder; we must go on briefly with the story. 6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.' 6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,' 6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.' 6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,' 6.22. o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.' 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,' 6.25. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.' 6.26. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.' 6.27. Therefore, by manfully giving up my life now, I will show myself worthy of my old age' 6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.' 6.29. And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.' 6.30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.' 6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.' 8.2. They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,' 8.3. and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,' 8.4. and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.' 8.5. As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy.'
11. Septuagint, Ecclesiasticus (Siracides), 6.6, 6.18-6.37, 17.2, 17.12, 24.8-24.12, 33.7-33.9 (2nd cent. BCE - 2nd cent. BCE) 17.2. He gave to men few days, a limited time,but granted them authority over the things upon the earth. 17.2. Their iniquities are not hidden from him,and all their sins are before the Lord. 17.12. He established with them an eternal covet,and showed them his judgments. 24.8. Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance. 33.7. Why is any day better than another,when all the daylight in the year is from the sun? 33.8. By the Lords decision they were distinguished,and he appointed the different seasons and feasts; 33.9. some of them he exalted and hallowed,and some of them he made ordinary days.
12. Septuagint, 4 Maccabees, 5.2, 5.6, 6.15 (2nd cent. BCE - 2nd cent. BCE) 5.2. ordered the guards to seize each and every Hebrew and to compel them to eat pork and food sacrificed to idols. 5.6. Before I begin to torture you, old man, I would advise you to save yourself by eating pork 6.15. We will set before you some cooked meat; save yourself by pretending to eat pork.
13. Philo of Alexandria, Questions On Exodus, 2.2 (1st cent. BCE - 1st cent. CE)
14. Josephus Flavius, Jewish Antiquities, 1.192, 12.3.3-12.3.4, 12.240-12.241, 12.248-12.256, 13.257-13.258, 13.318 (1st cent. CE - 1st cent. CE) 1.192. But he charged him, in order to keep his posterity unmixed with others, that they should be circumcised in the flesh of their foreskin, and that this should be done on the eighth day after they were born: the reason of which circumcision I will explain in another place. 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. 12.248. 4. Now it came to pass, after two years, in the hundred forty and fifth year, on the twenty-fifth day of that month which is by us called Chasleu, and by the Macedonians Apelleus, in the hundred and fifty-third olympiad, that the king came up to Jerusalem, and, pretending peace, he got possession of the city by treachery; 12.249. at which time he spared not so much as those that admitted him into it, on account of the riches that lay in the temple; but, led by his covetous inclination, (for he saw there was in it a great deal of gold, and many ornaments that had been dedicated to it of very great value,) and in order to plunder its wealth, he ventured to break the league he had made. 12.251. for he forbade them to offer those daily sacrifices which they used to offer to God, according to the law. And when he had pillaged the whole city, some of the inhabitants he slew, and some he carried captive, together with their wives and children, so that the multitude of those captives that were taken alive amounted to about ten thousand. 12.252. He also burnt down the finest buildings; and when he had overthrown the city walls, he built a citadel in the lower part of the city, for the place was high, and overlooked the temple; on which account he fortified it with high walls and towers, and put into it a garrison of Macedonians. However, in that citadel dwelt the impious and wicked part of the [Jewish] multitude, from whom it proved that the citizens suffered many and sore calamities. 12.253. And when the king had built an idol altar upon God’s altar, he slew swine upon it, and so offered a sacrifice neither according to the law, nor the Jewish religious worship in that country. He also compelled them to forsake the worship which they paid their own God, and to adore those whom he took to be gods; and made them build temples, and raise idol altars in every city and village, and offer swine upon them every day. 12.254. He also commanded them not to circumcise their sons, and threatened to punish any that should be found to have transgressed his injunction. He also appointed overseers, who should compel them to do what he commanded. 12.255. And indeed many Jews there were who complied with the king’s commands, either voluntarily, or out of fear of the penalty that was denounced. But the best men, and those of the noblest souls, did not regard him, but did pay a greater respect to the customs of their country than concern as to the punishment which he threatened to the disobedient; on which account they every day underwent great miseries and bitter torments; 12.256. for they were whipped with rods, and their bodies were torn to pieces, and were crucified, while they were still alive, and breathed. They also strangled those women and their sons whom they had circumcised, as the king had appointed, hanging their sons about their necks as they were upon the crosses. And if there were any sacred book of the law found, it was destroyed, and those with whom they were found miserably perished also. 13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.258. and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews. 13.318. He was called a lover of the Grecians; and had conferred many benefits on his own country, and made war against Iturea, and added a great part of it to Judea, and compelled the inhabitants, if they would continue in that country, to be circumcised, and to live according to the Jewish laws.
15. Josephus Flavius, Jewish War, 1.34-1.35 (1st cent. CE - 1st cent. CE) 1.34. 2. Now Antiochus was not satisfied either with his unexpected taking the city, or with its pillage, or with the great slaughter he had made there; but being overcome with his violent passions, and remembering what he had suffered during the siege, he compelled the Jews to dissolve the laws of their country, and to keep their infants uncircumcised, and to sacrifice swine’s flesh upon the altar; 1.34. 7. Now when at the evening Herod had already dismissed his friends to refresh themselves after their fatigue, and when he was gone himself, while he was still hot in his armor, like a common soldier, to bathe himself, and had but one servant that attended him, and before he was gotten into the bath, one of the enemies met him in the face with a sword in his hand, and then a second, and then a third, and after that more of them; 1.35. against which they all opposed themselves, and the most approved among them were put to death. Bacchides also, who was sent to keep the fortresses, having these wicked commands, joined to his own natural barbarity, indulged all sorts of the extremest wickedness, and tormented the worthiest of the inhabitants, man by man, and threatened their city every day with open destruction, till at length he provoked the poor sufferers by the extremity of his wicked doings to avenge themselves. 1.35. although they were bold to the utmost degree, now they durst not come to a plain battle with the Romans, which was certain death; but through their mines under ground they would appear in the midst of them on the sudden, and before they could batter down one wall, they built them another in its stead; and to sum up all at once, they did not show any want either of painstaking or of contrivances, as having resolved to hold out to the very last.
16. New Testament, Acts, 1.13, 7.58, 9.1, 10.14-10.15, 10.28, 15.5, 21.20, 21.28, 22.3, 23.12-23.14 (1st cent. CE - 2nd cent. CE) 1.13. When they had come in, they went up into the upper room, where they were staying; that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James. 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.28. crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place! 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 23.12. When it was day, some of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul. 23.13. There were more than forty people who had made this conspiracy. 23.14. They came to the chief priests and the elders, and said, "We have bound ourselves under a great curse, to taste nothing until we have killed Paul.
17. New Testament, Galatians, 1.13, 2.1-2.10, 3.28 (1st cent. CE - 1st cent. CE) 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
18. New Testament, Hebrews, 9.14 (1st cent. CE - 1st cent. CE) 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
19. New Testament, Romans, 7.1 (1st cent. CE - 1st cent. CE) 7.1. Or don't you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives?
20. New Testament, Luke, 3.14, 6.15, 16.16 (1st cent. CE - 1st cent. CE) 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it.
21. New Testament, Mark, 7.20-7.23, 9.5 (1st cent. CE - 1st cent. CE) 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah.
22. New Testament, Matthew, 6.5, 8.2, 11.12, 26.52 (1st cent. CE - 1st cent. CE) 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 26.52. Then Jesus said to him, "Put your sword back into its place, for all those who take the sword will die by the sword.
23. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) 46a. עובד כוכבים גופא לא קני ליה מאי דקני ליה הוא דמקני ליה לישראל וכיון דקדם וטבל לשם בן חורין אפקעיה לשעבודיה,כדרבא דאמר רבא הקדש חמץ ושחרור מפקיעין מידי שעבוד,מתיב רב חסדא מעשה בבלוריא הגיורת שקדמו עבדיה וטבלו לפניה ובא מעשה לפני חכמים ואמרו קנו עצמן בני חורין לפניה אין לאחריה לא,אמר רבא לפניה בין בסתם בין במפורש לאחריה במפורש אין בסתם לא,אמר רב אויא לא שנו אלא בלוקח מן העובד כוכבים אבל עובד כוכבים גופיה קני,דכתיב (ויקרא כה, מה) וגם מבני התושבים הגרים עמכם מהם תקנו אתם קונים מהם ולא הם קונים מכם ולא הם קונים זה מזה,ולא הם קונים מכם למאי אילימא למעשה ידיו אטו עובד כוכבים לא קני ליה לישראל למעשה ידיו והכתיב (ויקרא כה, מז) או לעקר משפחת גר ואמר מר משפחת גר זה העובד כוכבים אלא לאו לגופיה וקאמר רחמנא אתם קונין מהם אפילו גופיה,פריך רב אחא אימא בכספא ובטבילה קשיא,אמר שמואל וצריך לתקפו במים,כי האי דמנימין עבדיה דרב אשי בעא לאטבולי מסריה ניהלייהו לרבינא ולרב אחא ברי' דרבא אמר להו חזו דמינייכו קבעית ליה רמו ליה ארויסא בצואריה ארפו ליה וצמצמו ליה,ארפו ליה כי היכי דלא להוי חציצה צמצמו ליה כי היכי דלא לקדים ולימא להו לשם בן חורין אני טובל בהדי דדלי רישיה ממיא אנחו ליה זולטא דטינא ארישיה ואמרו ליה זיל אמטי לבי מרך,א"ל רב פפא לרבא חזי מר הני דבי פפא בר אבא דיהבי זוזי לאינשי לכרגייהו ומשעבדי בהו כי נפקי צריכי גיטא דחירותא או לא,א"ל איכו שכיבי לא אמרי לכו הא מילתא הכי א"ר ששת מוהרקייהו דהני בטפסא דמלכא מנח ומלכא אמר מאן דלא יהיב כרגא משתעבד למאן דיהיב כרגא,ר' חייא בר אבא איקלע לגבלא חזא בנות ישראל דמעברן מגרים שמלו ולא טבלו וחזא חמרא דישראל דמזגי עובדי כוכבים ושתו ישראל וחזא תורמוסין דשלקי עובדי כוכבים ואכלי ישראל ולא אמר להו ולא מידי,אתא לקמיה דר' יוחנן א"ל צא והכרז על בניהם שהם ממזרים ועל יינם משום יין נסך ועל תורמוסן משום בישולי עובדי כוכבים לפי שאינן בני תורה,על בניהן שהם ממזרים ר' יוחנן לטעמיה דאמר ר' חייא בר אבא אמר ר' יוחנן לעולם אין גר עד שימול ויטבול וכיון דלא טביל עובד כוכבים הוא ואמר רבה בר בר חנה א"ר יוחנן עובד כוכבים ועבד הבא על בת ישראל הולד ממזר,ועל יינם משום יין נסך משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,ועל תורמוסן משום בשולי עובדי כוכבים לפי שאינן בני תורה הא בני תורה שרי והאמר רב שמואל בר רב יצחק משמי' דרב כל הנאכל כמות שהוא חי אין בו משום בשולי עובדי כוכבים והא תורמוס אינו נאכל כמות שהוא חי ויש בו משום בשולי עובדי כוכבים,ר' יוחנן כאידך לישנא סבירא ליה דאמר רב שמואל בר רב יצחק משמי' דרב כל שאין עולה על שולחן מלכים לאכול בו את הפת אין בו משום בשולי עובדי כוכבים וטעמא דאינן בני תורה הא בני תורה שרי,ת"ר גר שמל ולא טבל ר"א אומר הרי זה גר שכן מצינו באבותינו שמלו ולא טבלו טבל ולא מל ר' יהושע אומר הרי זה גר שכן מצינו באמהות שטבלו ולא מלו וחכמים אומרים טבל ולא מל מל ולא טבל אין גר עד שימול ויטבול,ורבי יהושע נמי נילף מאבות ור"א נמי נילף מאמהות וכי תימא אין דנין אפשר משאי אפשר,והתניא ר"א אומר מנין לפסח דורות שאין בא אלא מן החולין נאמר פסח במצרים ונאמר פסח בדורות מה פסח האמור במצרים אין בא אלא מן החולין אף פסח האמור לדורות אין בא אלא מן החולין,א"ל ר' עקיבא וכי דנין אפשר משאי אפשר א"ל אע"פ שאי אפשר ראיה גדולה היא ונלמד הימנה,אלא 46a. His previous bgentileowner bdid not have ownership of theslave’s bbody,since a gentile is unable to have ownership of another’s body; rather, he had rights to only the slave’s labor. And only bthat which he owned in him was heable to bsell tothe bJew.Therefore, before immersion, the Jew had rights to only the slave’s labor, but not ownership of his body, bandtherefore, boncethe slave bpreemptedhis owner band immersed for the sake ofconversion to make him ba freeman, he abrogateshis master’s blienupon him.,The Gemara notes: This explanation is bin accordance withthe opinion bof Rava, as Rava said: Consecrationof an item to the Temple, the prohibition of bleavened breadtaking effect upon a leavened food, bandthe bemancipationof a slave babrogateany blienthat exists upon them., bRav Ḥisda raised an objectionfrom a ibaraita /i: There was ban incident involving Beloreya the female convert in which her slaves preemptedher band immersed before herown immersion for her own conversion. bAndthe details of the bincident came before the Sages, and they said:The slaves bacquired themselvesand became bfreemen.Rav Ḥisda explains how the ibaraitaposes a challenge: The ibaraitaimplies that only because the slaves immersed bbefore her,while she was still a gentile, that byes,they became freemen; however, had they immersed bafter her,i.e., after she had already converted, then bno,they would not have become freemen. The reason for this is presumably that upon her conversion she attains the rights to her slaves’ bodies, and therefore their immersion for the sake of becoming freemen would be ineffective. However, this contradicts the Gemara’s explanation above that when a Jew gains ownership of a slave from a gentile, he has a right to only the slave’s labor.,To resolve the challenge bRava said:When the ibaraitasays that because they immersed bbefore herthey acquired themselves, that is bwhetherthey immersed bwithout a specifiedintention bor whetherthey immersed bwith explicitintention to convert and become freemen. However, had they immersed bafter her,if they did so bwith explicitintention to convert, then byes,the immersion would achieve that end, but if they did so bwithout a specifiedintention, then bno,their immersion would, by default, be considered for the sake of slavery and they would not become free., bRav Avya said: They taughtthat one acquires only the rights to the slave’s labor bonly with regard toa Jew bwho purchaseda slave bfrom a gentileslave owner, bbutif ba gentilesold bhisown bbodyas a slave directly to a Jew, then the Jew bacquireshis body., bAs it is written: “Moreover, of the children of the strangers that sojourn among you, of them you may acquire”(Leviticus 25:45). The verse states only that byou,i.e., Jews, bcan acquirea slave bfrom them,i.e., a gentile slave, bbut they cannot acquirea slave bfrom you,i.e., a Jewish slave, band they cannot acquirea slave bfrom one another. /b,When it is derived that: bBut they cannot acquireslaves bfrom you, to whattype of acquisition is it referring? bIf we sayit is bfor his labor, is that to saythat ba gentile cannot acquire a Jew for his labor? Isn’t it written:“And if a stranger who is a settler with you becomes rich, and your brother becomes poor beside him, and he sells himself to the stranger who is a settler with you, bor to the offshoot of a stranger’s family”(Leviticus 25:47), band the Master saidin explanation of the phrase b“a stranger’s family”that bthisis referring to ba gentile.If so, the verse explicitly states that a Jew can sell himself as a slave to a gentile. bRather, is it notthat the reference is btoselling bhis body, and the Merciful One statesthat byou,i.e., Jews, bcan acquirea slave bfrom them,which means beven his body.Accordingly the verse indicates that a Jew can acquire a gentile slave’s body, but a gentile is unable to acquire ownership of another’s body, even that of another gentile., bRav Aḥa refutesRav Avya’s explanation: bSaythat the verse is referring to acquiring a gentile slave by both purchasing him bwith money andthen bby immersinghim for the purpose of slavery, and only in that case does it teach that a Jew acquires the gentile slave’s body. However, until he has been immersed the acquisition is not fully complete, and therefore if the slave immerses himself with the intention to become free, then his immersion would achieve that end. The Gemara concedes: This is bdifficult. /b, bShmuel said: Andif one wishes to ensure that one’s slave does not declare the immersion to be for the sake of conversion, then bone needs to hold him tightly in the waterin a way that demonstrates the owner’s domice over the slave at that time, thereby defining the immersion as one for the sake of slavery.,That is basdemonstrated bin thisincident binvolving Minyamin, Rav Ashi’s slave:When bhe wished to immersehim, bhe passed him to Ravina and Rav Aḥa, son of Rava,to perform the immersion on his behalf, and bhe said to them: Be aware that I will claimcompensation bfor him from youif you do not prevent my slave from immersing for the sake of conversion. bThey placed a bridle [ iarvisa /i] upon his neck,and at the moment of immersion bthey loosened it andthen immediately btightened itagain while he was still immersed.,The Gemara explains their actions: bTheyinitially bloosened it in order that there should not be any interpositionbetween the slave and the water during the immersion, which would invalidate it. bTheyimmediately btightened itagain bin order thatthe slave bshould not preemptthem band say to them: I am immersing for the sake ofbecoming ba freeman. When he lifted his head from the water they placed a bucket of clay upon his head and said to him: Goand bbringthis bto the house of your master.They did this in order to demonstrate that the immersion had been successful and that he was still a slave., bRav Pappa said to Rava:Has bthe Master seen those of the house of Pappa bar Abba who give moneyto the tax-collectors bon behalf ofpoor bpeople topay bfor their poll tax [ ikarga /i], andas a result bthey would enslave them.Anyone who did not pay the tax would be taken as a slave for the king. By paying for such people’s taxes, the members of the house of Pappa bar Abba essentially purchased those people, who had become the king’s slaves, for themselves. Rav Pappa asked: bWhenthose slaves bgo free, do they require a bill of emancipation,because the members of the house of Pappa bar Abba actually attained ownership of the slaves’ bodies, bor not,as they were owned only for the sake of their labor?, bHe said to him: Were I dead I could not say this matter to you,so it is good that you have asked me while I am still alive, as I know that bthisis what bRav Sheshet saidwith regard to the matter: bThe writ of slavery [ imoharkayehu /i] of theseresidents of the kingdom brests in the treasury [ itafsa /i] of the king,and in fact all the residents of the kingdom are considered to be full slaves of the king, i.e., he owns their bodies, irrespective of whether they pay their taxes. bAndso when bthe king says: One who does not give the poll tax is to be enslaved to the one whodoes bgive the poll taxon his behalf, the king’s decree is fully effective in making those residents full slaves of those who paid for them. As such, they will require a bill of emancipation when they are freed.,§ The Gemara relates: bRabbi Ḥiyya bar Abbaonce bhappenedto come bto Gavla. He saw Jewish womenthere bwho had become pregt from converts who were circumcised but hadstill bnot immersedto complete their conversion process; band he saw wine of Jews that gentiles were pouring, and Jews were drinkingit; band he saw lupines [ iturmusin /i] that gentiles were cooking, and Jews were eatingthem; bbut he did not say anything to them. /b,Later, bhe came before Rabbi Yoḥaand told him what he had witnessed. bRabbi Yoḥa said to him: Go and makea public bdeclaration concerning their children that they are imamzerim /i, and concerning their winethat it is forbidden bbecauseit is like bwine poured as anidolatrous blibation, and concerning their lupinesthat they are forbidden bbecausethey are bfood cooked by gentiles.One should be stringent and make such a declaration bbecause they are notwell-versed bin Torah,and if they are left to be lax in this regard they will eventually transgress Torah prohibitions.,The Gemara explains: With regard to the declaration bconcerning their children that they are imamzerim /i, Rabbi Yoḥaconforms bto hisstandard line of breasoningin two ihalakhot /i: The first is bas Rabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:One bis neverconsidered to be ba convert until he has been circumcised and has immersed. And sincethe convert in the case in Gavla bhad not immersed, he isstill considered ba gentile. Andthe second ihalakhais as bRabba bar bar Ḥana saidthat bRabbi Yoḥa said:With regard to ba gentile or a slave who engaged in intercourse with a Jewish woman, the offspringof that union bis a imamzer /i. /b, bAndthe reason to declare bconcerning their winethat it is forbidden bbecauseit is like bwine poured as anidolatrous blibationis that although their wine was not actually poured as an idolatrous libation, it was prohibited by rabbinic decree bdue tothe maxim that: bGo, go, we say to a nazirite, go around and go around,but bdo not come near to the vineyard.Although a nazirite is prohibited only from eating produce of the vine, he is warned not even to come into close proximity of a vineyard as a protective measure to ensure that he will not transgress this prohibition. So too, in many cases, the Sages decreed certain items and actions to be prohibited because they understood that if people would partake of them, they would eventually transgress Torah prohibitions., bAndthe final declaration bconcerning their lupinesthat they are forbidden bbecausethey are bfood cooked by gentilesis issued bbecause they are notwell versed bin Torah.The Gemara expresses astonishment: Does this imply that bwere they students of the Torahtheir lupines would bbe permitted? Didn’t Rav Shmuel bar Rav Yitzḥak say in the name of Rav: Anyfood item bthat is eaten as it is, raw, is notsubject btothe prohibition of bfood cooked by gentiles,even when cooked by them? bBut a lupine is not eaten as it is, raw, andtherefore bit is subject tothe prohibition of bfood cooked by gentiles. /b,The Gemara explains that bRabbi Yoḥa holdsin this matter bin accordance withthe opinion of bthe other versionof what bRav Shmuel bar Rav Yitzḥak said in the name of Rav: Anyfood item that lacks sufficient importance such that it bdoes not appear on the table of kingsin order bto eat bread with it is notsubject btothe prohibition of bfood cooked by gentiles.Lupines lack importance and are therefore permitted even if cooked by gentiles. bAndconsequently, btheonly breasonto make a declaration prohibiting the residents of Gavla from eating them is bbecause they are notwell versed bin Torah,and if they are left to be lax in this regard they will eventually become lax in actual Torah prohibitions; by inference, to those well versed bin Torah, it is permitted.br§ During their sojourn in Egypt, the children of Israel had the halakhic status of gentiles. At the revelation at Sinai they entered into a national covet with God in which they attained their status of the Jewish people. This transformation was essentially the mass conversion of the people, and so their preparation for the revelation provides a paradigm of the process required for conversion for all generations. The itanna’imdisagree as to which aspects of that original conversion are to be derived for all generations., bThe Sages taughtin a ibaraita /i: With regard to ba convert who was circumcised but did not immerse, Rabbi Eliezer saysthat bthis is a convert, as so we found with our forefathersfollowing the exodus from Egypt bthat they were circumcised but were not immersed.With regard to one who bimmersed but was not circumcised, Rabbi Yehoshua saysthat bthis is a convert, as so we found with our foremothers that they immersed but were not circumcised. And the Rabbis say:Whether bhe immersed but was not circumcisedor whether bhe was circumcised but did not immerse, he is not a convert until he is circumcised and he immerses. /b,The Gemara questions the opinions in the ibaraita /i: bBut let Rabbi Yehoshua also derivewhat is required for conversion bfromour bforefathers;why didn’t he do so? bAnd let Rabbi Eliezer also derivethe ihalakha bfromour bforemothers;why didn’t he do so? bAnd if you would saythat Rabbi Eliezer did not derive the ihalakhafrom our foremothers because he holds bone cannot derivethe bpossible fromthe bimpossible,i.e., one cannot derive that men do not require circumcision from the ihalakhathat women do not require it, because for women it is a physical impossibility, that claim may be refuted.,It would appear that Rabbi Eliezer does not accept that principle, as bisn’t it taughtin a ibaraitathat bRabbi Eliezer says: From whereis it derived with regard btothe bPaschal lambbrought throughout the bgenerations that it may be brought only from non-sacredanimals? bA Paschal lamb is statedin the Torah binreference to the lamb that the Jewish people brought prior to the exodus from bEgypt, and a Paschal lamb is stated inreference to the yearly obligation throughout the bgenerations.The association between them teaches that bjust as the Paschal lamb stated inreference to bEgypt was only brought from non-sacredanimals, since prior to the giving of the Torah there was no possibility to consecrate property, bso too,with regard to bthe Paschal lamb statedin reference btothe obligation throughout the bgenerations, it may be brought only from non-sacredanimals., bRabbi Akiva said to him: But can one derivethe bpossible,i.e., the ihalakhafor the Paschal lamb throughout the generations, where a possibility exists to bring it from consecrated animals, bfromthe bimpossible,i.e., from the Paschal lamb in Egypt, where it was not a possibility? Rabbi Eliezer bsaid to him: Although it was impossibleto bring the Paschal lamb in Egypt from consecrated animals, nevertheless, bit isstill ba great proof, and we may learn from it.It is apparent, then, that Rabbi Eliezer holds that one can derive the possible from the impossible. Therefore the original question stands: Why didn’t Rabbi Eliezer derive from the foremothers that circumcision is not essential for conversion?,The Gemara concedes: bRather,the ibaraitamust be reinterpreted as follows:
24. Porphyry, On Abstinence, 2.26 (3rd cent. CE - 4th cent. CE) 2.26. 26.But of the Syrians, the Jews indeed, through the sacrifice which they first made, even now, says Theophrastus, sacrifice animals, and if we were persuaded by them to sacrifice in the same way that they do, we should abstain from the deed. For they do not feast on the flesh of the sacrificed animals, but having thrown the whole of the victims into the fire, and poured much honey and wine on them during the night, they swiftly consume the sacrifice, in order that the all-seeing sun may not become a spectator of it. And they do this, fasting during all the intermediate days, and through the whole of this time, as belonging to the class of philosophers, and also discourse with each other about the divinity 12. But in the night, they apply themselves to the theory of the stars, surveying them, and through prayers invoking God. For these make offerings both of other animals and themselves, doing this from necessity, and not from their own will. The truth of this, however, may be learnt by any one who directs his attention to the Egyptians, the most learned of all men; who are so far from slaying other animals, that they make the images of these to be imitations of the Gods; so adapted and allied do they conceive these to be both to Gods and men. SPAN
25. Anon., Assumption of Moses, 8.1-8.2, 8.5

Subjects of this text:

subject	book bibliographic info
abomination	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 244, 245, 246, 247, 248
abraham	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 139
adjudication, city-gate	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
akra (fortress), garrison of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 242
akra (fortress), men of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 392
akra (fortress)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 235, 380, 391, 392
alexander the great, and conquered cities and regions	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 389, 390
alexander the great	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
allophylismos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199
altar, unlawful (in the temple)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244, 245, 246, 247, 248, 249
altar	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 280
altar (of the temple), its dedication, inauguration	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 245
altar (of the temple), its desecration	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 245, 248
altars, unlawful (of the countryside), mediating synecdoche	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 392
altars, unlawful (of the countryside)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244, 246, 247, 249, 380, 392
anger, power and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 123
anger, righteous	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 123
anointed one	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
antiochenes	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 380, 389, 390, 392
antiochic persecutions	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
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) 244
antiochos iv epiphanes, and jasons politicization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244
antiochos iv epiphanes, cult disrupter	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229
antiochos iv epiphanes, his assault on jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 231, 233, 235, 250
antiochos iv epiphanes, his campaigns in egypt	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 234, 235, 380
antiochos iv epiphanes, his desecration of the temple	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 245
antiochos iv epiphanes, his military and political repression	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 233, 234, 235, 389, 390, 391, 392
antiochos iv epiphanes, his plunder of the jerusalem temple	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 233, 234, 235, 245, 250
antiochos iv epiphanes, his prohibition of the jewish customs	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229, 231, 233, 234, 235, 246
antiochos iv epiphanes, his prohibition of the jewish customs as unintended	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 234
antiochos iv epiphanes, his refoundation of the polis in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 389, 390
antiochos iv epiphanes, his setting up of a military settlement in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 391, 392
antiochos iv epiphanes, impious and wicked	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229, 233, 242, 243, 244
antiochos iv epiphanes, portrayed as merely reactive (in ii maccabees)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235
antiochos iv epiphanes	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 380, 389, 390, 391, 392
antiochos ivs time unit	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199
antiochus epiphanes	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 59
antiochus iii	Corley, Ben Sira's Teaching on Friendship (2002) 13; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 64
antiochus invasion of judaea	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
antiochus iv epiphanes, as instrument of god	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 32
antiochus iv epiphanes, motivation for persecution	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 24, 25, 26, 27, 28, 29, 30, 31, 32, 33
antiochus iv epiphanes, persecutions	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
antiochus iv epiphanes	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 24, 25, 26, 27, 28, 29, 30, 31, 32, 33; Corley, Ben Sira's Teaching on Friendship (2002) 13; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
apollonios (antiochos ivs general)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233, 235, 250, 390, 391, 392
aristotle, pain as an emotion	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 123
arrogance, association with anger	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 123
autonomous, autonomy	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 392
ban on jewish religion, circumcision	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 131
ban on jewish religion, seleucid	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 29, 30, 31
bank (in synagogue)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
ben sira	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 243, 244
bet midrash (rabbinic academy), torah study	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
bickerman, elias j.	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229, 233, 234, 235, 392
book of daniel	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
bōmos, bōmoi (unlawful altar)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 248
canon	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 59
causality, suppressed	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 235, 390
causality	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 391
chronology of events, in ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 250
chronology of events	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 233, 234, 235, 380, 390, 391
circumcision, banned	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 131
circumcision, symbolic of covenant	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 131
circumcision	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 245, 246, 248, 249, 250; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 415; Levine, The Ancient Synagogue, The First Thousand Years (2005) 41; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
city-gate, forerunner of synagogue, susannah (book)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
city/-ies (polis)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
civil war	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
code, codes, cultural and narrative, in i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 246, 247, 248, 380, 391, 392
creation	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 188
crimes and sacrileges of nabû-šuma-iškun	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 249
cyril of jerusalem, daniel	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 59
daniel, book of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229, 231, 234, 235, 242, 243, 244, 245, 247, 248, 249, 250, 380, 392
darius	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
decorations (in synagogue)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
decree, decrees, of persecution	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 234, 235, 242, 243, 244, 245, 246, 247, 248
decree, decrees, peoples d. in honor of simon	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 392
decree, decrees, royal hellenistic decrees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 243
deuteronomistic view of history, wicked king as instrument of god	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 25, 26, 27, 32
discourse of emotion, identity and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 123
disruption, cycles of, and time of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 199
divine command, refusal	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 81, 82
egypt	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 280
elders, at city-gate	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
emotion, in the classical world	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 123
emotion, in the hebrew bible	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 123
epistatēs, of cities, including jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 389
essenes	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 415
esther, book of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 242, 250
ethnicization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199
euergetes	Corley, Ben Sira's Teaching on Friendship (2002) 13
ezekiel	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 243
freedom (eleutheria)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 100
garrison, garrisons, in other places	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 392
garrison, garrisons, of the akra	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 391, 392
gentile	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
gerizim (mount, temple)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 250, 389
geron the athenian	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 250
good (agathos)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 100
graeco-roman (law/custom)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
grandson of ben sira	Corley, Ben Sira's Teaching on Friendship (2002) 13
greek, greeks (non-ethnic greeks described as)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199
gymnasion (in jerusalem), antitemple	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199
gymnasion (in jerusalem), in i maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 243, 244
gymnasion (in jerusalem), mediating synecdoche of jasons reforms	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229
gymnasion (in jerusalem)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 199
halakah	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 185
hanukkah festival	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229
hasmonean dynasty, hasmoneans, its legitimacy as subject matter of ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 391
hasmonean dynasty, hasmoneans	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 391
hellenism/hellenization	Corley, Ben Sira's Teaching on Friendship (2002) 13
hellēnismos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 248
high (chief) priest	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
high priest/high priesthood	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
high priests, appointment of (in jerusalem), synecdoche of jasons reforms	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229
high priests, of jerusalem, their sins as forerunners of antiochos ivs	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235
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) 389, 390
historical setting	Corley, Ben Sira's Teaching on Friendship (2002) 13
i maccabees, author of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 35
i maccabees, compositional structure	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
i maccabees, date of composition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
i maccabees, purpose	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35, 199
i maccabees, subject matter	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
i and ii maccabees, parallel	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
i and ii maccabees, their value for historical reconstruction, and modern rationalizing interpretations of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233, 249
i and ii maccabees, their value for historical reconstruction, compositional montages in ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 390, 391
i and ii maccabees, their value for historical reconstruction, i maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 249, 250
i and ii maccabees, their value for historical reconstruction, ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 389, 391
i and ii maccabees, their value for historical reconstruction, paratactic style in i maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 390
i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
idol worship, forced	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 26
idol worship, in assumption of moses	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 131
idol worship, ritual sacrificial meal	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 31, 32, 33
idolatry	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 243, 244, 245, 248
ii maccabees, author of, his pro-hasmonean bias	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35, 389
ii maccabees, author of, his religiousness	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
ii maccabees, author of, slanderous and defamatory	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 390
ii maccabees, compositional structure	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
ii maccabees, date of composition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
ii maccabees, literary genre	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
ii maccabees, purpose	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35, 199
ii maccabees, subject matter	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
interpolations	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 35
ioudaïsmos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 246
isaiah, book of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233, 243
isaiah	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 242
jason, civil strife between j. and menelaos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 234, 235
jason, disrupter	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199
jason, his measure-for-measure retribution	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244
jason, his reform	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244
jason	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 244, 248
jerusalem	Corley, Ben Sira's Teaching on Friendship (2002) 13; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 280
jerusalem temple, defiled / desecration	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
jerusalem temple, destruction	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
jerusalem temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
jewish practices/torah observance, circumcision	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 100
jewish practices/torah observance	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 100
jews	Corley, Ben Sira's Teaching on Friendship (2002) 13
john (the baptist)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
john hyrkanos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
jonathan maccabee	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
jonathans time unit	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 35
josephus, derivative	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 380
josephus	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 380; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
joshua, son of nun	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 243, 244
judaizing	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 100
judas maccabee, his first appearance	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 250, 391
judas maccabee, his piety and righteousness	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 391
judas maccabee	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
judass time unit (in i maccabees)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
judea	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 280
judean (geographical-political)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
katoikia (military settlement), in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 392
katoikoi, in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 392
king, kings, and foreign gods	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229, 233, 250
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) 229, 233, 380, 389, 390, 391, 392
king, kings, and temples	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229
king (representation of), and deity	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35, 247
king (representation of), pious or righteous and wicked	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229, 231, 233, 242, 243, 244, 245, 246, 247, 250
kinship, marriage	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 139
land confiscations	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 242, 244, 246, 380, 392
laws, ancestral	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 250
letter, letters, festal letters	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
letter of aristeas	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 249
leviticus, study of	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
lod, lydda	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
ma, john	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 234
maccabean revolt	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 185
maccabees, family, clan, maccabees, family, clan, and their political rivals	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199
maccabees, family, clan, maccabees, family, clan	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35, 248
maccabees (rulers)	Corley, Ben Sira's Teaching on Friendship (2002) 13
martyrdom	Schwartz, 2 Maccabees (2008) 273
mattathias	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 249; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
mattathiass time unit	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
matthew, prayer	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
matthew, synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
menelaos, his actions as statesman	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 244, 245, 248, 389, 390, 392
menelaos, his delegitimization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 389
menelaos, his impiety	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244
menelaos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
midrash, and synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
midrash, and targum	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
midrash, study of	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
migdal (magdala) synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
milan	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
military, troops/forces'	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
moses	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 280
nahum pesher	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244
necessity/require (anagkē, anagkazō)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 100
nehemiah, book of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235
oniad authorship, dynasty	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
onias iii, his deposition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244
order, social	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199
otherization, ethnic	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199
otherization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 248
overseer, royal, of cities, including jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 389
pagan, paganism	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
pain, emotion and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 123
palestine	Corley, Ben Sira's Teaching on Friendship (2002) 13
pathos	Keener, First-Second Corinthians (2005) 191
paul	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 415
paul (saul)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
persecuted faithful judeans	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 231, 233, 234, 235, 242, 245, 246, 247, 248, 249, 250
persecution, religious, persecution accounts	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199, 229, 231, 233, 234, 235, 242, 243, 244, 245, 246, 247, 248, 249, 250, 380
persecution, religious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 229, 392
persecutions, historicity of	Schwartz, 2 Maccabees (2008) 273
persecutions	Schwartz, 2 Maccabees (2008) 273
peter's vision, halakhic perspectives"	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 81, 82
pharisees	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
philo of alexandria	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 415
phineas (phinehas)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244
piety, and impiety	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 391
pliny the younger	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
politicization, of jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244, 389
pork	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 280
prayer, communal vs. individual	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
prohibition of the jewish customs, specific prohibitions	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 245, 246, 248, 249
prohibition of the jewish customs	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229, 234, 380
ptolemaic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
ptolemies	Corley, Ben Sira's Teaching on Friendship (2002) 13
purity, impurity, defilement, cleansing, defilement by association	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 81
purity, impurity, defilement, cleansing, moral	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 60
purity, impurity, defilement, cleansing, terminology	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 60
qumran documents	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
rabbis	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 415
rebellion, causes of, economic and political	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 199
rebellion, causes of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 380
rebellion, judean, its chronology	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 380, 389
rebellion, judean, suppressed memory of, in i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 391
rebellion, judean	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 389, 390, 391, 392
rebels	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244, 389, 390
religion, religious, as a discrete semantic category	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229
religion, religious, modern conceptions of, and impact on historical interpretation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35, 234, 235
religion, religious, revised delineation of its semantic field	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
repression, military	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 233, 234, 235, 246, 247, 248, 249, 380, 389, 390, 391, 392
revolt/war, under nero (great ~)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
rhetorical devices	Keener, First-Second Corinthians (2005) 191
righteousness, gods	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
righteousness, royal	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 229, 233, 250
ritual bathing/washing	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 185
royal ideology	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
sabbath, attacks on	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 391
sabbath, mediating synecdoche	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 391, 392
sabbath, war on	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 248
sabbath	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 188; Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 245, 246, 250, 392; Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 128
sacrifice	Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 280
sacrifices, disruption of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6, 245, 380
sacrifices, neglect of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 249
sacrifices, resumption of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 245
sacrifices, unlawful	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233, 243, 244, 245, 246, 247, 248, 249
sacrifices	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233, 389
samaritan	Thiessen, Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity (2011) 128
seleucid	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
seleucid persecution, ban on jewish religion	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 29, 30, 31, 32, 33
seleucid persecution, change of jerusalem cult to pagan	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 29, 30
seleucid persecution, introduction of greek customs	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 30
seleucid persecution, motivation for	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 24, 25, 26, 27, 28, 29, 30, 31, 32, 33
seleucid persecution, plunder of temple	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 24, 25, 26
seleucid persecution	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 24, 25, 26, 27, 28, 29, 30, 31, 32, 33
seleucids	Corley, Ben Sira's Teaching on Friendship (2002) 13
semantic concatenation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231
septuagint, synagogue, septuagint, susannah	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
settlement, military, in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 243, 380, 392
settlers, military, in jerusalem, and antiochenes	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 380, 392
settlers, military, in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 245, 392
sicarii	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
side, columns	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
simon maccabee, peoples decree in s.s honor	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 392
simon maccabee	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 6
simon the zealot	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
simons time unit	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 35
sin, national	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 60
sin, sexual	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 60
slavery	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 100
sophrosyne, among women	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 123
stephanas/stephen	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
stobi synagogue, inscription	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
stobi synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
stone moldings/carvings	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
suffering servant, suffering teacher	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 242, 247, 248, 249
susannah (book)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 41
swine	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 244, 245, 249