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Septuagint, 1 Maccabees, 7.13

nanThe Hasideans were first among the sons of Israel to seek peace from them

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

10 results
1. Hebrew Bible, Psalms, 149 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, 2 Kings, 24.1, 24.12, 24.15 (8th cent. BCE - 5th cent. BCE)

24.1. בָּעֵת הַהִיא עלה [עָלוּ] עַבְדֵי נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל יְרוּשָׁלִָם וַתָּבֹא הָעִיר בַּמָּצוֹר׃ 24.1. בְּיָמָיו עָלָה נְבֻכַדְנֶאצַּר מֶלֶךְ בָּבֶל וַיְהִי־לוֹ יְהוֹיָקִים עֶבֶד שָׁלֹשׁ שָׁנִים וַיָּשָׁב וַיִּמְרָד־בּוֹ׃ 24.12. וַיֵּצֵא יְהוֹיָכִין מֶלֶךְ־יְהוּדָה עַל־מֶלֶךְ בָּבֶל הוּא וְאִמּוֹ וַעֲבָדָיו וְשָׂרָיו וְסָרִיסָיו וַיִּקַּח אֹתוֹ מֶלֶךְ בָּבֶל בִּשְׁנַת שְׁמֹנֶה לְמָלְכוֹ׃ 24.15. וַיֶּגֶל אֶת־יְהוֹיָכִין בָּבֶלָה וְאֶת־אֵם הַמֶּלֶךְ וְאֶת־נְשֵׁי הַמֶּלֶךְ וְאֶת־סָרִיסָיו וְאֵת אולי [אֵילֵי] הָאָרֶץ הוֹלִיךְ גּוֹלָה מִירוּשָׁלִַם בָּבֶלָה׃ 24.1. In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years; then he turned and rebelled against him." 24.12. And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon took him in the eighth year of his reign." 24.15. And he carried away Jehoiachin to Babylon; and the king’s mother, and the king’s wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon."
3. Hebrew Bible, Jeremiah, 29.5-29.7 (8th cent. BCE - 5th cent. BCE)

29.5. בְּנוּ בָתִּים וְשֵׁבוּ וְנִטְעוּ גַנּוֹת וְאִכְלוּ אֶת־פִּרְיָן׃ 29.6. קְחוּ נָשִׁים וְהוֹלִידוּ בָּנִים וּבָנוֹת וּקְחוּ לִבְנֵיכֶם נָשִׁים וְאֶת־בְּנוֹתֵיכֶם תְּנוּ לַאֲנָשִׁים וְתֵלַדְנָה בָּנִים וּבָנוֹת וּרְבוּ־שָׁם וְאַל־תִּמְעָטוּ׃ 29.7. וְדִרְשׁוּ אֶת־שְׁלוֹם הָעִיר אֲשֶׁר הִגְלֵיתִי אֶתְכֶם שָׁמָּה וְהִתְפַּלְלוּ בַעֲדָהּ אֶל־יְהוָה כִּי בִשְׁלוֹמָהּ יִהְיֶה לָכֶם שָׁלוֹם׃ 29.5. Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them;" 29.6. take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; and multiply ye there, and be not diminished." 29.7. And seek the peace of the city whither I have caused you to be carried away captive, and pray unto the LORD for it; for in the peace thereof shall ye have peace."
4. Hebrew Bible, Nehemiah, 12.10 (5th cent. BCE - 4th cent. BCE)

12.10. And Jeshua begot Joiakim, and Joiakim begot Eliashib, and Eliashib begot Joiada,"
5. Septuagint, 1 Maccabees, 1.6, 2.42, 7.1, 7.8-7.12, 7.14-7.27, 7.30, 7.49, 9.3, 10.15-10.21, 12.7-12.8, 12.19-12.20, 13.42, 14.47 (2nd cent. BCE - 2nd cent. BCE)

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. 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 7.1. In the one hundred and fifty-first year Demetrius the son of Seleucus set forth from Rome, sailed with a few men to a city by the sea, and there began to reign. 7.8. So the king chose Bacchides, one of the kings friends, governor of the province Beyond the River; he was a great man in the kingdom and was faithful to the king. 7.9. And he sent him, and with him the ungodly Alcimus, whom he made high priest; and he commanded him to take vengeance on the sons of Israel. 7.10. So they marched away and came with a large force into the land of Judah; and he sent messengers to Judas and his brothers with peaceable but treacherous words. 7.11. But they paid no attention to their words, for they saw that they had come with a large force. 7.12. Then a group of scribes appeared in a body before Alcimus and Bacchides to ask for just terms. 7.14. for they said, "A priest of the line of Aaron has come with the army, and he will not harm us. 7.15. And he spoke peaceable words to them and swore this oath to them, "We will not seek to injure you or your friends. 7.16. So they trusted him; but he seized sixty of them and killed them in one day, in accordance with the word which was written 7.17. The flesh of thy saints and their blood they poured out round about Jerusalem,and there was none to bury them. 7.18. Then the fear and dread of them fell upon all the people, for they said, "There is no truth or justice in them, for they have violated the agreement and the oath which they swore. 7.19. Then Bacchides departed from Jerusalem and encamped in Beth-zaith. And he sent and seized many of the men who had deserted to him, and some of the people, and killed them and threw them into a great pit. 7.20. He placed Alcimus in charge of the country and left with him a force to help him; then Bacchides went back to the king. 7.21. Alcimus strove for the high priesthood 7.22. and all who were troubling their people joined him. They gained control of the land of Judah and did great damage in Israel. 7.23. And Judas saw all the evil that Alcimus and those with him had done among the sons of Israel; it was more than the Gentiles had done. 7.24. So Judas went out into all the surrounding parts of Judea, and took vengeance on the men who had deserted, and he prevented those in the city from going out into the country. 7.25. When Alcimus saw that Judas and those with him had grown strong, and realized that he could not withstand them, he returned to the king and brought wicked charges against them. 7.26. Then the king sent Nicanor, one of his honored princes, who hated and detested Israel, and he commanded him to destroy the people. 7.27. So Nicanor came to Jerusalem with a large force, and treacherously sent to Judas and his brothers this peaceable message 7.30. It became known to Judas that Nicanor had come to him with treacherous intent, and he was afraid of him and would not meet him again. 7.49. And they decreed that this day should be celebrated each year on the thirteenth day of Adar. 9.3. In the first month of the one hundred and fifty-second year they encamped against Jerusalem; 10.15. Now Alexander the king heard of all the promises which Demetrius had sent to Jonathan, and men told him of the battles that Jonathan and his brothers had fought, of the brave deeds that they had done, and of the troubles that they had endured. 10.16. So he said, "Shall we find another such man? Come now, we will make him our friend and ally. 10.17. And he wrote a letter and sent it to him, in the following words: 10.18. King Alexander to his brother Jonathan, greeting. 10.19. We have heard about you, that you are a mighty warrior and worthy to be our friend. 10.20. And so we have appointed you today to be the high priest of your nation; you are to be called the kings friend" (and he sent him a purple robe and a golden crown) "and you are to take our side and keep friendship with us. 10.21. So Jonathan put on the holy garments in the seventh month of the one hundred and sixtieth year, at the feast of tabernacles, and he recruited troops and equipped them with arms in abundance. 12.7. Already in time past a letter was sent to Onias the high priest from Arius, who was king among you, stating that you are our brethren, as the appended copy shows. 12.8. Onias welcomed the envoy with honor, and received the letter, which contained a clear declaration of alliance and friendship. 12.19. This is a copy of the letter which they sent to Onias: 12.20. Arius, king of the Spartans, to Onias the high priest, greeting. 13.42. and the people began to write in their documents and contracts, "In the first year of Simon the great high priest and commander and leader of the Jews. 14.47. So Simon accepted and agreed to be high priest, to be commander and ethnarch of the Jews and priests, and to be protector of them all.
6. Septuagint, 2 Maccabees, 3.2-3.4, 8.9, 12.1-12.2, 14.6, 14.12-14.17, 14.27, 15.36 (2nd cent. BCE - 2nd cent. BCE)

3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,' 3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.' 3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;' 8.9. And Ptolemy promptly appointed Nicanor the son of Patroclus, one of the king's chief friends, and sent him, in command of no fewer than twenty thousand Gentiles of all nations, to wipe out the whole race of Judea. He associated with him Gorgias, a general and a man of experience in military service.' 12.1. When this agreement had been reached, Lysias returned to the king, and the Jews went about their farming.' 12.2. But some of the governors in various places, Timothy and Apollonius the son of Gennaeus, as well as Hieronymus and Demophon, and in addition to these Nicanor the governor of Cyprus, would not let them live quietly and in peace.' 14.6. Those of the Jews who are called Hasideans, whose leader is Judas Maccabeus, are keeping up war and stirring up sedition, and will not let the kingdom attain tranquillity.' 14.12. And he immediately chose Nicanor, who had been in command of the elephants, appointed him governor of Judea, and sent him off' 14.13. with orders to kill Judas and scatter his men, and to set up Alcimus as high priest of the greatest temple.' 14.14. And the Gentiles throughout Judea, who had fled before Judas, flocked to join Nicanor, thinking that the misfortunes and calamities of the Jews would mean prosperity for themselves.' 14.15. When the Jews heard of Nicanor's coming and the gathering of the Gentiles, they sprinkled dust upon their heads and prayed to him who established his own people for ever and always upholds his own heritage by manifesting himself.' 14.16. At the command of the leader, they set out from there immediately and engaged them in battle at a village called Dessau.' 14.17. Simon, the brother of Judas, had encountered Nicanor, but had been temporarily checked because of the sudden consternation created by the enemy.' 14.27. The king became excited and, provoked by the false accusations of that depraved man, wrote to Nicanor, stating that he was displeased with the covet and commanding him to send Maccabeus to Antioch as a prisoner without delay.' 15.36. And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.'
7. Septuagint, Judith, 4.14-4.15, 15.8 (2nd cent. BCE - 0th cent. CE)

4.14. And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. 4.15. With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel. 15.8. Then Joakim the high priest, and the senate of the people of Israel who lived at Jerusalem, came to witness the good things which the Lord had done for Israel, and to see Judith and to greet her.
8. Septuagint, 3 Maccabees, 4.6 (2nd cent. BCE - 2nd cent. BCE)

4.6. And young women who had just entered the bridal chamber to share married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled with ashes, and were carried away unveiled, all together raising a lament instead of a wedding song, as they were torn by the harsh treatment of the heathen.
9. Josephus Flavius, Jewish Antiquities, 8.419, 10.277-10.280, 13.171-13.173, 13.310-13.313, 14.77-14.78, 14.490-14.491 (1st cent. CE - 1st cent. CE)

8.419. We may also guess, from what happened to this king, and have reason to consider the power of fate; that there is no way of avoiding it, even when we know it. It creeps upon human souls, and flatters them with pleasing hopes, till it leads them about to the place where it will be too hard for them. 10.277. All these things did this man leave in writing, as God had showed them to him, insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor wherewith God honored Daniel; and may thence discover how the Epicureans are in an error 10.278. who cast Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; 10.279. which, were it destitute of a guide to conduct it, as they imagine, it would be like ships without pilots, which we see drowned by the winds, or like chariots without drivers, which are overturned; so would the world be dashed to pieces by its being carried without a Providence, and so perish, and come to nought. 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination. 13.173. And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War. 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? 13.312. “That it was good for him to die now, since he had spoken falsely about Antigonus, who is still alive, and I see him passing by, although he had foretold that he should die at the place called Strato’s Tower that very day, while yet the place is six hundred furlongs off, where he had foretold he should be slain; and still this day is a great part of it already past, so that he was in danger of proving a false prophet.” 13.313. As he was saying this, and that in a melancholy mood, the news came that Antigonus was slain in a place under ground, which itself was called also Strato’s Tower, or of the same name with that Caesarea which is seated at the sea. This event put the prophet into a great disorder. 14.77. 5. Now the occasions of this misery which came upon Jerusalem were Hyrcanus and Aristobulus, by raising a sedition one against the other; for now we lost our liberty, and became subject to the Romans, and were deprived of that country which we had gained by our arms from the Syrians, and were compelled to restore it to the Syrians. 14.78. Moreover, the Romans exacted of us, in a little time, above ten thousand talents; and the royal authority, which was a dignity formerly bestowed on those that were high priests, by the right of their family, became the property of private men. But of these matters we shall treat in their proper places. 14.491. but these men lost the government by their dissensions one with another, and it came to Herod, the son of Antipater, who was of no more than a vulgar family, and of no eminent extraction, but one that was subject to other kings. And this is what history tells us was the end of the Asamonean family.
10. Josephus Flavius, Against Apion, 2.49 (1st cent. CE - 1st cent. CE)

2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be;

Subjects of this text:

subject book bibliographic info
1 maccabees,contrasting presentation of events Schwartz (2008) 467, 482
alcimus Collins (2016) 96; Gera (2014) 175; Noam (2018) 37, 199; Schwartz (2008) 467; Taylor (2012) 91
alexander balas Gera (2014) 175
alexander jannaeus Gera (2014) 175
ancestral language Schwartz (2008) 467, 471, 482
antiochus epiphanes Taylor (2012) 91
antiquities (josephus),insertions Noam (2018) 199
auranus Schwartz (2008) 471
bacchides Schwartz (2008) 467, 471
boethusians (baytosim) Taylor (2012) 5
book of judith,fictionality Gera (2014) 175
buddhism Taylor (2012) 5
commanders,army,and kings Gera (2014) 175
commanders,army,and priests Gera (2014) 175
conversion,rhetoric/language/linguistic aspects Despotis and Lohr (2022) 91
demetrius i Noam (2018) 37; Schwartz (2008) 467
democritus Taylor (2012) 91
destiny,concept of,essenes and Taylor (2012) 91
destiny,concept of Taylor (2012) 91
diaspora Piotrkowski (2019) 352
diasporan historiography Schwartz (2008) 482
egyptian,diaspora Piotrkowski (2019) 352
empedocles Taylor (2012) 91
epicureans Taylor (2012) 91
essenes,and asceticism of Taylor (2012) 5
essenes,and notion of purity Taylor (2012) 5
essenes,as a root of christianity Taylor (2012) 5
essenes,categorization within judaism Taylor (2012) 5
essenes,christian model of Taylor (2012) 5
essenes,link with the therapeutae Taylor (2012) 5
exile,captivity,and return Gera (2014) 175
finkbeiner,d. Taylor (2012) 91
gorgias Schwartz (2008) 467
graetz,h. Taylor (2012) 5
hasidim,and essene origins Taylor (2012) 91
hasidim Piotrkowski (2019) 352; Schwartz (2008) 471; Taylor (2012) 5
hasmonean-oniad relations Piotrkowski (2019) 352
hasmonean Piotrkowski (2019) 352
hasmonean dynasty Taylor (2012) 91
hasmoneans,influence on judith Gera (2014) 175
heraclitus Taylor (2012) 91
hybridity' Carr (2004) 254
idyll Schwartz (2008) 482
israelites Gera (2014) 175
jehoiachin Gera (2014) 175
jehoiakim Gera (2014) 175
jeremiah Schwartz (2008) 482
jewish law/legal schools,josephus three schools Taylor (2012) 91
jews Despotis and Lohr (2022) 91
joakim of judith,celebrates victory Gera (2014) 175
joakim of judith,military commander Gera (2014) 175
joakim of judith,name Gera (2014) 175
joakim of judith Gera (2014) 175
john the baptist Taylor (2012) 5
jonathan,brother of judas Gera (2014) 175
josephus,and judaisms three schools of law Taylor (2012) 91
josephus,attitude towards the hasmonean dynasty Noam (2018) 199
josephus Taylor (2012) 5, 91
josephus essenes,and destiny Taylor (2012) 91
josephus essenes,as prophets/dream interpreters Taylor (2012) 91
josephus essenes,origin of Taylor (2012) 91
josephus essenes Taylor (2012) 91
judaea,region of,sabbath,rules of Taylor (2012) 5
judas maccabaeus Schwartz (2008) 467
judas maccabeus Gera (2014) 175; Noam (2018) 199
judea/judah Gera (2014) 175
kingship/kingdom Piotrkowski (2019) 352
language and style,book of judith,transliteration Gera (2014) 175
law divine/mosaic/jewish Despotis and Lohr (2022) 91
maccabean revolt,and enoch tradition Collins (2016) 96
maccabean revolt Taylor (2012) 91
maccabeus,judas Taylor (2012) 91
military,army Piotrkowski (2019) 352
military Piotrkowski (2019) 352
motifs (thematic),officials Schwartz (2008) 482
nebuchadnezzar,biblical Gera (2014) 175
nebuchadnezzar,historical Gera (2014) 175
nehemiah Gera (2014) 175
nicanor Noam (2018) 37; Schwartz (2008) 467
onias temple,history of Piotrkowski (2019) 352
persian apocalypticism,and qumran beliefs Collins (2016) 96
pharisees,and destiny Taylor (2012) 91
pharisees Taylor (2012) 5
philo of alexandria Taylor (2012) 5
philos essenes Taylor (2012) 5
pliny (gaius plinius secundus) Taylor (2012) 5
priests,military duties Gera (2014) 175
priests Gera (2014) 175
propaganda Piotrkowski (2019) 352
prophecy,essenes and Taylor (2012) 91
ptolemaic Piotrkowski (2019) 352
qumran,community Piotrkowski (2019) 352
rabbinic literature,attitudes toward the hasmoneans Noam (2018) 199
sadducees (tsedukim/tseduqim),josephus portrayal of Taylor (2012) 91
second temple judaism Despotis and Lohr (2022) 91
seleucids Gera (2014) 175
sieges Gera (2014) 175
simon,brother of judas Gera (2014) 175
simon Schwartz (2008) 471
simon (hasmonean) Schwartz (2008) 482
spartan Piotrkowski (2019) 352
style,linguistic and literary,personification Schwartz (2008) 471
style,linguistic and literary,staccato Schwartz (2008) 482
talmud Taylor (2012) 5
teacher of righteousness Piotrkowski (2019) 352
therapeutae,and the essenes Taylor (2012) 5
therapeutae Taylor (2012) 5
torah Despotis and Lohr (2022) 91
vanderkam,j. Taylor (2012) 91
vulgate judith Gera (2014) 175
war (josephus),as a source for antiquities Noam (2018) 199