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Tiresias: The Ancient Mediterranean Religions Source Database



657
Septuagint, 1 Maccabees, 11.43


nanNow then you will do well to send me men who will help me, for all my troops have revolted.


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1. Septuagint, 1 Maccabees, 11.14, 11.17-11.18, 11.20-11.23, 11.25-11.26, 11.28, 11.30-11.37, 11.39, 11.41-11.42, 11.44 (2nd cent. BCE - 2nd cent. BCE)

11.14. Now Alexander the king was in Cilicia at that time, because the people of that region were in revolt. 11.17. And Zabdiel the Arab cut off the head of Alexander and sent it to Ptolemy. 11.18. But King Ptolemy died three days later, and his troops in the strongholds were killed by the inhabitants of the strongholds. 11.20. In those days Jonathan assembled the men of Judea to attack the citadel in Jerusalem, and he built many engines of war to use against it. 11.21. But certain lawless men who hated their nation went to the king and reported to him that Jonathan was besieging the citadel. 11.22. When he heard this he was angry, and as soon as he heard it he set out and came to Ptolemais; and he wrote Jonathan not to continue the siege, but to meet him for a conference at Ptolemais as quickly as possible. 11.23. When Jonathan heard this, he gave orders to continue the siege; and he chose some of the elders of Israel and some of the priests, and put himself in danger 11.25. Although certain lawless men of his nation kept making complaints against him 11.26. the king treated him as his predecessors had treated him; he exalted him in the presence of all his friends. 11.28. Then Jonathan asked the king to free Judea and the three districts of Samaria from tribute, and promised him three hundred talents. 11.30. King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 11.31. This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says. 11.32. `King Demetrius to Lasthenes his father, greeting. 11.33. To the nation of the Jews, who are our friends and fulfil their obligations to us, we have determined to do good, because of the good will they show toward us. 11.34. We have confirmed as their possession both the territory of Judea and the three districts of Aphairema and Lydda and Rathamin; the latter, with all the region bordering them, were added to Judea from Samaria. To all those who offer sacrifice in Jerusalem, we have granted release from the royal taxes which the king formerly received from them each year, from the crops of the land and the fruit of the trees. 11.35. And the other payments henceforth due to us of the tithes, and the taxes due to us, and the salt pits and the crown taxes due to us -- from all these we shall grant them release. 11.36. And not one of these grants shall be canceled from this time forth for ever. 11.37. Now therefore take care to make a copy of this, and let it be given to Jonathan and put up in a conspicuous place on the holy mountain. 11.39. Now Trypho had formerly been one of Alexanders supporters. He saw that all the troops were murmuring against Demetrius. So he went to Imalkue the Arab, who was bringing up Antiochus, the young son of Alexander 11.41. Now Jonathan sent to Demetrius the king the request that he remove the troops of the citadel from Jerusalem, and the troops in the strongholds; for they kept fighting against Israel. 11.42. And Demetrius sent this message to Jonathan, "Not only will I do these things for you and your nation, but I will confer great honor on you and your nation, if I find an opportunity. 11.44. So Jonathan sent three thousand stalwart men to him at Antioch, and when they came to the king, the king rejoiced at their arrival.
2. Josephus Flavius, Jewish Antiquities, 12.119 (1st cent. CE - 1st cent. CE)

12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day:
3. Josephus Flavius, Jewish War, 7.44-7.45 (1st cent. CE - 1st cent. CE)

7.44. for though Antiochus, who was called Epiphanes, laid Jerusalem waste, and spoiled the temple, yet did those that succeeded him in the kingdom restore all the donations that were made of brass to the Jews of Antioch, and dedicated them to their synagogue, and granted them the enjoyment of equal privileges of citizens with the Greeks themselves; 7.44. So he sent out after him both horsemen and footmen, and easily overcame them, because they were unarmed men; of these many were slain in the fight, but some were taken alive, and brought to Catullus. 7.45. and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. 7.45. yet did Vespasian suspect the matter, and made an inquiry how far it was true. And when he understood that the accusation laid against the Jews was an unjust one, he cleared them of the crimes charged upon them, and this on account of Titus’s concern about the matter, and brought a deserved punishment upon Jonathan; for he was first tormented, and then burnt alive.
4. Josephus Flavius, Against Apion, 2.39 (1st cent. CE - 1st cent. CE)

2.39. And what occasion is there to speak of others, when those of us Jews that dwell at Antioch are named Antiochians, because Seleucus the founder of that city gave them the privileges belonging thereto? After the like manner do those Jews that inhabit Ephesus and the other cities of Ionia enjoy the same name with those that were originally born there, by the grant of the succeeding princes;
5. Tertullian, Against The Jews, 4 (2nd cent. CE - 3rd cent. CE)

4. It follows, accordingly, that, in so far as the abolition of carnal circumcision and of the old law is demonstrated as having been consummated at its specific times, so also the observance of the Sabbath is demonstrated to have been temporary. For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: Remember the day of the sabbaths, to sanctify it: every servile work you shall not do therein, except what pertains unto life. Whence we (Christians) understand that we still more ought to observe a sabbath from all servile work always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, Your sabbaths my soul hates; Isaiah 1:13 and in another place he says, My sabbaths you have profaned. Whence we discern that the temporal sabbath is human, and the eternal sabbath is accounted divine; concerning which He predicts through Isaiah: And there shall be, He says, month after month, and day after day, and sabbath after sabbath; and all flesh shall come to adore in Jerusalem, says the Lord; which we understand to have been fulfilled in the times of Christ, when all flesh - that is, every nation - came to adore in Jerusalem God the Father, through Jesus Christ His Son, as was predicted through the prophet: Behold, proselytes through me shall go unto You. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath. But the Jews are sure to say, that ever since this precept was given through Moses, the observance has been binding. Manifest accordingly it is, that the precept was not eternal nor spiritual, but temporary, which would one day cease. In short, so true is it that it is not in the exemption from work of the sabbath- that is, of the seventh day - that the celebration of this solemnity is to consist, that Joshua the Son of Nun, at the time that he was reducing the city Jericho by war, stated that he had received from God a precept to order the People that priests should carry the ark of the testament of God seven days, making the circuit of the city; and thus, when the seventh day's circuit had been performed, the walls of the city would spontaneously fall. Joshua 6:1-20 Which was so done; and when the space of the seventh day was finished, just as was predicted, down fell the walls of the city. Whence it is manifestly shown, that in the number of the seven days there intervened a sabbath-day. For seven days, whencesoever they may have commenced, must necessarily include within them a sabbath-day; on which day not only must the priests have worked, but the city must have been made a prey by the edge of the sword by all the people of Israel. Nor is it doubtful that they wrought servile work, when, in obedience to God's precept, they drove the preys of war. For in the times of the Maccabees, too, they did bravely in fighting on the sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the sabbaths. Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching the day of the sabbaths. Whence it is manifest that the force of such precepts was temporary, and respected the necessity of present circumstances; and that it was not with a view to its observance in perpetuity that God formerly gave them such a law.
6. Justinus, Epitome Historiarum Philippicarum, 36.1

7. Strabo, Geography, 16.2.8

16.2.8. Then follows the district of Cyrrhestica, which extends as far as that of Antioch. On the north near it are Mount Amanus and Commagene. Cyrrhestica extends as far as these places, and touches them. Here is situated a city, Gindarus, the acropolis of Cyrrhestica, and a convenient resort for robbers, and near it a place called Heracleium. It was near these places that Pacorus, the eldest of the sons of the Parthian king, who had invaded Syria, was defeated by Ventidius, and killed.Pagrae, in the district of Antioch, is close to Gindarus. It is a strong fortress situated on the pass over the Amanus, which leads from the gates of the Amanus into Syria. Below Pagrae lies the plain of Antioch, through which flow the rivers Arceuthus, Orontes, and Labotas. In this plain is also the trench of Meleagrus, and the river Oenoparas, on the banks of which Ptolemy Philometor, after having defeated Alexander Balas, died of his wounds.Above these places is a hill called Trapezon from its form, and upon it Ventidius engaged Phranicates the Parthian general.After these places, near the sea, are Seleuceia and Pieria, a mountain continuous with the Amanus and Rhosus, situated between Issus and Seleuceia.Seleuceia formerly had the name of Hydatopotami (rivers of water). It is a considerable fortress, and may defy all attacks; wherefore Pompey, having excluded from it Tigranes, declared it a free city.To the south of Antioch is Apameia, situated in the interior, and to the south of Seleuceia, the mountains Casius and Anti-Casius.Still further on from Seleuceia are the mouths of the Orontes, then the Nymphaeum, a kind of sacred cave, next Casium, then follows Poseidium a small city, and Heracleia.
8. Trogus, Historiae Philippicae, 36



Subjects of this text:

subject book bibliographic info
abraham,and haran Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
abraham Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
alexander balas Levine (2005), The Ancient Synagogue, The First Thousand Years, 125; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
antioch,history of Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 22
antioch,jewish community Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
antioch,jews and seleucids Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481
antioch,synagogue,communal institution (first century c.e.) Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
antioch,synagogue,synagogue,holy place Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
antiochus,iv,persecution Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481
antiochus iii Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
antiochus iv Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
antiochus iv epiphanes,desecration of temple Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
antiochus v sidetes Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
archisynagogue,synagogue/proseuche Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
balsam (opobalsam),and the hasmoneans Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
dead sea and area,name of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
dead sea and area Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
demetrius ii Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
diodotus trypho Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
hasmonean dynasty Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
herod the great Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
joseph Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
justin martyr Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
libanius Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481
maccabees,rulers Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481
maccabees (books) Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481
malalas,account of maccabees Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481
malalas,uniqueness of maccabean account Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481
moses Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
pagan,pagans,relationship with jewish community' Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
pompey Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
posidonius Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222
sabbath Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481
seleucid,kings Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
seleucus i Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
shechemites Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481
synagogues,gentile gifts Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481
syria,and judaism Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
syria,greeks Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
syria,pagan-jewish tension Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
syria,roman Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
syria,synagogues Levine (2005), The Ancient Synagogue, The First Thousand Years, 125
yardley,j. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222