Tiresias: The Ancient Mediterranean Religions Source Database

661

Septuagint, 2 Maccabees, 1.1
nan The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'

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

34 results
1. Septuagint, Tobit, 13.15 (th cent. BCE - 2nd cent. BCE) 13.15. Let my soul praise God the great King.
2. Hebrew Bible, Deuteronomy, 4.31, 6.7 (9th cent. BCE - 3rd cent. BCE) 4.31. כִּי אֵל רַחוּם יְהוָה אֱלֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת־בְּרִית אֲבֹתֶיךָ אֲשֶׁר נִשְׁבַּע לָהֶם׃ 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 4.31. for the LORD thy God is a merciful God; He will not fail thee, neither destroy thee, nor forget the covet of thy fathers which He swore unto them." 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up."
3. Hebrew Bible, Esther, 10.3 (9th cent. BCE - 3rd cent. BCE) 10.3. כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃ 10.3. For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed."
4. Hebrew Bible, Proverbs, 1.27 (9th cent. BCE - 3rd cent. BCE) 1.27. בְּבֹא כשאוה [כְשׁוֹאָה ] פַּחְדְּכֶם וְאֵידְכֶם כְּסוּפָה יֶאֱתֶה בְּבֹא עֲלֵיכֶם צָרָה וְצוּקָה׃ 1.27. When your dread cometh as a storm, and your calamity cometh on as a whirlwind; When trouble and distress come upon you."
5. Hebrew Bible, Psalms, 44.3, 51.12, 80.9, 119.153 (9th cent. BCE - 3rd cent. BCE) 44.3. אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ וַתִּטָּעֵם תָּרַע לְאֻמִּים וַתְּשַׁלְּחֵם׃ 51.12. לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃ 80.9. גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ׃ 119.153. רְאֵה־עָנְיִי וְחַלְּצֵנִי כִּי־תוֹרָתְךָ לֹא שָׁכָחְתִּי׃ 44.3. Thou with Thy hand didst drive out the nations, and didst plant them in; Thou didst break the peoples, and didst spread them abroad." 51.12. Create me a clean heart, O God; and renew a stedfast spirit within me." 80.9. Thou didst pluck up a vine out of Egypt; Thou didst drive out the nations, and didst plant it." 119.153. RESH. O see mine affliction, and rescue me; For I do not forget Thy law."
6. Hebrew Bible, Isaiah, 19.19 (8th cent. BCE - 5th cent. BCE) 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃ 19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD."
7. Hebrew Bible, Jeremiah, 29.8, 29.10, 29.13, 29.17-29.18, 29.23, 32.39 (8th cent. BCE - 5th cent. BCE) 29.8. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל אַל־יַשִּׁיאוּ לָכֶם נְבִיאֵיכֶם אֲשֶׁר־בְּקִרְבְּכֶם וְקֹסְמֵיכֶם וְאַל־תִּשְׁמְעוּ אֶל־חֲלֹמֹתֵיכֶם אֲשֶׁר אַתֶּם מַחְלְמִים׃ 29.13. וּבִקַּשְׁתֶּם אֹתִי וּמְצָאתֶם כִּי תִדְרְשֻׁנִי בְּכָל־לְבַבְכֶם׃ 29.17. כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי מְשַׁלֵּחַ בָּם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר וְנָתַתִּי אוֹתָם כַּתְּאֵנִים הַשֹּׁעָרִים אֲשֶׁר לֹא־תֵאָכַלְנָה מֵרֹעַ׃ 29.18. וְרָדַפְתִּי אַחֲרֵיהֶם בַּחֶרֶב בָּרָעָב וּבַדָּבֶר וּנְתַתִּים לזועה [לְזַעֲוָה] לְכֹל מַמְלְכוֹת הָאָרֶץ לְאָלָה וּלְשַׁמָּה וְלִשְׁרֵקָה וּלְחֶרְפָּה בְּכָל־הַגּוֹיִם אֲשֶׁר־הִדַּחְתִּים שָׁם׃ 29.23. יַעַן אֲשֶׁר עָשׂוּ נְבָלָה בְּיִשְׂרָאֵל וַיְנַאֲפוּ אֶת־נְשֵׁי רֵעֵיהֶם וַיְדַבְּרוּ דָבָר בִּשְׁמִי שֶׁקֶר אֲשֶׁר לוֹא צִוִּיתִם וְאָנֹכִי הוידע [הַיּוֹדֵעַ] וָעֵד נְאֻם־יְהוָה׃ 32.39. וְנָתַתִּי לָהֶם לֵב אֶחָד וְדֶרֶךְ אֶחָד לְיִרְאָה אוֹתִי כָּל־הַיָּמִים לְטוֹב לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם׃ 29.8. For thus saith the LORD of hosts, the God of Israel: Let not your prophets that are in the midst of you, and your diviners, beguile you, neither hearken ye to your dreams which ye cause to be dreamed." 29.10. For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place." 29.13. And ye shall seek Me, and find Me, when ye shall search for Me with all your heart." 29.17. thus saith the LORD of hosts: Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so bad." 29.18. And I will pursue after them with the sword, with the famine, and with the pestilence, and will make them a horror unto all the kingdoms of the earth, a curse, and an astonishment, and a hissing, and a reproach, among all the nations whither I have driven them;" 29.23. because they have wrought vile deeds in Israel, and have committed adultery with their neighbours’wives, and have spoken words in My name falsely, which I commanded them not; but I am He that knoweth, and am witness, saith the LORD." 32.39. and I will give them one heart and one way, that they may fear Me for ever; for the good of them, and of their children after them;"
8. Aristophanes, The Women Celebrating The Thesmophoria, 1.1 (5th cent. BCE - 4th cent. BCE)
9. Hebrew Bible, 1 Chronicles, 28.9 (5th cent. BCE - 3rd cent. BCE) 28.9. וְאַתָּה שְׁלֹמֹה־בְנִי דַּע אֶת־אֱלֹהֵי אָבִיךָ וְעָבְדֵהוּ בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה כִּי כָל־לְבָבוֹת דּוֹרֵשׁ יְהוָה וְכָל־יֵצֶר מַחֲשָׁבוֹת מֵבִין אִם־תִּדְרְשֶׁנּוּ יִמָּצֵא לָךְ וְאִם־תַּעַזְבֶנּוּ יַזְנִיחֲךָ לָעַד׃ 28.9. And thou, Solomon my son, know thou the God of thy father, and serve Him with a whole heart and with a willing mind; for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts; if thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off for ever."
10. Hebrew Bible, 2 Chronicles, 7.1-7.3, 7.8-7.9, 30.1 (5th cent. BCE - 3rd cent. BCE) 7.1. וּבְיוֹם עֶשְׂרִים וּשְׁלֹשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת־הָעָם לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִיד וְלִשְׁלֹמֹה וּלְיִשְׂרָאֵל עַמּוֹ׃ 7.1. וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה מֵהַשָּׁמַיִם וַתֹּאכַל הָעֹלָה וְהַזְּבָחִים וּכְבוֹד יְהוָה מָלֵא אֶת־הַבָּיִת׃ 7.2. וְלֹא יָכְלוּ הַכֹּהֲנִים לָבוֹא אֶל־בֵּית יְהוָה כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 7.2. וּנְתַשְׁתִּים מֵעַל אַדְמָתִי אֲשֶׁר נָתַתִּי לָהֶם וְאֶת־הַבַּיִת הַזֶּה אֲשֶׁר הִקְדַּשְׁתִּי לִשְׁמִי אַשְׁלִיךְ מֵעַל פָּנָי וְאֶתְּנֶנּוּ לְמָשָׁל וְלִשְׁנִינָה בְּכָל־הָעַמִּים׃ 7.3. וְכֹל בְּנֵי יִשְׂרָאֵל רֹאִים בְּרֶדֶת הָאֵשׁ וּכְבוֹד יְהוָה עַל־הַבָּיִת וַיִּכְרְעוּ אַפַּיִם אַרְצָה עַל־הָרִצְפָה וַיִּשְׁתַּחֲווּ וְהוֹדוֹת לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 7.8. וַיַּעַשׂ שְׁלֹמֹה אֶת־הֶחָג בָּעֵת הַהִיא שִׁבְעַת יָמִים וְכָל־יִשְׂרָאֵל עִמּוֹ קָהָל גָּדוֹל מְאֹד מִלְּבוֹא חֲמָת עַד־נַחַל מִצְרָיִם׃ 7.9. וַיַּעֲשׂוּ בַּיּוֹם הַשְּׁמִינִי עֲצָרֶת כִּי חֲנֻכַּת הַמִּזְבֵּחַ עָשׂוּ שִׁבְעַת יָמִים וְהֶחָג שִׁבְעַת יָמִים׃ 30.1. וַיִּשְׁלַח יְחִזְקִיָּהוּ עַל־כָּל־יִשְׂרָאֵל וִיהוּדָה וְגַם־אִגְּרוֹת כָּתַב עַל־אֶפְרַיִם וּמְנַשֶּׁה לָבוֹא לְבֵית־יְהוָה בִּירוּשָׁלִָם לַעֲשׂוֹת פֶּסַח לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 30.1. וַיִּהְיוּ הָרָצִים עֹבְרִים מֵעִיר לָעִיר בְּאֶרֶץ־אֶפְרַיִם וּמְנַשֶּׁה וְעַד־זְבֻלוּן וַיִּהְיוּ מַשְׂחִיקִים עֲלֵיהֶם וּמַלְעִגִים בָּם׃ 7.1. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the LORD filled the house." 7.2. And the priests could not enter into the house of the LORD, because the glory of the LORD filled the LORD’S house." 7.3. And all the children of Israel looked on, when the fire came down, and the glory of the LORD was upon the house; and they bowed themselves with their faces to the ground upon the pavement, and prostrated themselves, and gave thanks unto the LORD; ‘for He is good, for His mercy endureth for ever.’" 7.8. So Solomon held the feast at that time seven days, and all Israel with him, a very great congregation, from the entrance of Hamath unto the Brook of Egypt." 7.9. And on the eighth day they held a solemn assembly; for they kept the dedication of the altar seven days, and the feast seven days." 30.1. And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD, the God of Israel."
11. Hebrew Bible, Ezra, 3.1-3.6 (5th cent. BCE - 4th cent. BCE) 3.1. וְיִסְּדוּ הַבֹּנִים אֶת־הֵיכַל יְהוָה וַיַּעֲמִידוּ הַכֹּהֲנִים מְלֻבָּשִׁים בַּחֲצֹצְרוֹת וְהַלְוִיִּם בְּנֵי־אָסָף בַּמְצִלְתַּיִם לְהַלֵּל אֶת־יְהוָה עַל־יְדֵי דָּוִיד מֶלֶךְ־יִשְׂרָאֵל׃ 3.1. וַיִּגַּע הַחֹדֶשׁ הַשְּׁבִיעִי וּבְנֵי יִשְׂרָאֵל בֶּעָרִים וַיֵּאָסְפוּ הָעָם כְּאִישׁ אֶחָד אֶל־יְרוּשָׁלִָם׃ 3.2. וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃ 3.3. וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל [וַיַּעֲלוּ] עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃ 3.4. וַיַּעֲשׂוּ אֶת־חַג הַסֻּכּוֹת כַּכָּתוּב וְעֹלַת יוֹם בְּיוֹם בְּמִסְפָּר כְּמִשְׁפַּט דְּבַר־יוֹם בְּיוֹמוֹ׃ 3.5. וְאַחֲרֵיכֵן עֹלַת תָּמִיד וְלֶחֳדָשִׁים וּלְכָל־מוֹעֲדֵי יְהוָה הַמְקֻדָּשִׁים וּלְכֹל מִתְנַדֵּב נְדָבָה לַיהוָה׃ 3.6. מִיּוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי הֵחֵלּוּ לְהַעֲלוֹת עֹלוֹת לַיהוָה וְהֵיכַל יְהוָה לֹא יֻסָּד׃ 3.1. And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem." 3.2. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God." 3.3. And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening." 3.4. And they kept the feast of tabernacles, as it is written, and offered the daily burnt-offerings by number, according to the ordice, as the duty of every day required;" 3.5. and afterward the continual burnt-offering, and the offerings of the new moons, and of all the appointed seasons of the LORD that were hallowed, and of every one that willingly offered a freewill-offering unto the LORD." 3.6. From the first day of the seventh month began they to offer burnt-offerings unto the LORD; but the foundation of the temple of the LORD was not yet laid."
12. Septuagint, Tobit, 13.15 (4th cent. BCE - 2nd cent. BCE) 13.15. Let my soul praise God the great King.
13. Dead Sea Scrolls, Epistle of Jeremiah, 30, 4, 57, 11 (2nd cent. BCE - 1st cent. CE)
14. Hebrew Bible, Daniel, 9.4 (2nd cent. BCE - 2nd cent. BCE) 9.4. וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 9.4. And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments,"
15. Septuagint, 1 Maccabees, 1.3, 1.5, 4.10, 4.52, 5.6, 5.13, 5.16-5.17, 10.18, 11.30, 11.32, 12.6, 12.11, 12.20, 12.39, 12.42, 13.34, 13.36, 13.41-13.42, 14.20, 14.27, 16.23-16.24 (2nd cent. BCE - 2nd cent. BCE) 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. 1.5. After this he fell sick and perceived that he was dying. 4.10. And now let us cry to Heaven, to see whether he will favor us and remember his covet with our fathers and crush this army before us today. 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 5.6. Then he crossed over to attack the Ammonites, where he found a strong band and many people with Timothy as their leader. 5.13. and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there. 5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 5.17. Then Judas said to Simon his brother, "Choose your men and go and rescue your brethren in Galilee; I and Jonathan my brother will go to Gilead. 10.18. King Alexander to his brother Jonathan, greeting. 11.30. King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 11.32. `King Demetrius to Lasthenes his father, greeting. 12.6. Jonathan the high priest, the senate of the nation, the priests, and the rest of the Jewish people to their brethren the Spartans, greeting. 12.11. We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren. 12.20. Arius, king of the Spartans, to Onias the high priest, greeting. 12.39. Then Trypho attempted to become king in Asia and put on the crown, and to raise his hand against Antiochus the king. 12.42. When Trypho saw that he had come with a large army, he was afraid to raise his hand against him. 13.34. Simon also chose men and sent them to Demetrius the king with a request to grant relief to the country, for all that Trypho did was to plunder. 13.36. King Demetrius to Simon, the high priest and friend of kings, and to the elders and nation of the Jews, greeting. 13.41. In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel 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. 14.20. This is a copy of the letter which the Spartans sent: "The rulers and the city of the Spartans to Simon the high priest and to the elders and the priests and the rest of the Jewish people, our brethren, greeting. 14.27. So they made a record on bronze tablets and put it upon pillars on Mount Zion. This is a copy of what they wrote: "On the eighteenth day of Elul, in the one hundred and seventy-second year, which is the third year of Simon the great high priest 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.
16. Septuagint, 2 Maccabees, None (2nd cent. BCE - 2nd cent. BCE)
17. Septuagint, Ecclesiasticus (Siracides), 17.7, 17.9, 23.1 (2nd cent. BCE - 2nd cent. BCE) 17.7. He filled them with knowledge and understanding,and showed them good and evil.
18. Septuagint, Wisdom of Solomon, 17.2, 18.15 (2nd cent. BCE - 1st cent. BCE) 17.2. For when lawless men supposed that they held the holy nation in their power,they themselves lay as captives of darkness and prisoners of long night,shut in under their roofs, exiles from eternal providence. 18.15. thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior
19. Septuagint, 3 Maccabees, 6.8-6.9 (2nd cent. BCE - 2nd cent. BCE) 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles.
20. Philo of Alexandria, On The Special Laws, 1.51 (1st cent. BCE - missingth cent. CE) 1.51. And he receives all persons of a similar character and disposition, whether they were originally born so, or whether they have become so through any change of conduct, having become better people, and as such entitled to be ranked in a superior class; approving of the one body because they have not defaced their nobility of birth, and of the other because they have thought fit to alter their lives so as to come over to nobleness of conduct. And these last he calls proselytes (proseµlytou
21. Philo of Alexandria, Questions On Exodus, 2.2 (1st cent. BCE - missingth cent. CE)
22. Anon., 2 Baruch, 85.3 (1st cent. CE - 2nd cent. CE)
23. Clement of Rome, 1 Clement, 59.3 (1st cent. CE - 1st cent. CE) 59.3. ... ἐλπίζειν There appears to be a lucuna in the Greek : Lightfoot supplies *do\s h\mi=n, ku/rie. ἐπὶ τὸ ἀρχεγόνον πάσης κτίσεως ὄνομά σου, Eph 1, 18 ἀνοίξας τοὺς ὀφθαλμοὺς τῆς καρδίας ἡμῶν εἰς τὸ Is. 57, 15 γινώσκειν σε τὸν μόνον ὕψιστον ἐν ὑψίστοις, Is. 13, 11 Ps. 32, 10 ἅγιον ἐν ἀγίοις ἀναπαυόμενον. τὸν ταπεινοῦντα ὕβριν ὑπερηφάνων, τὸν διαλύοντα λογισμοὺς Job 5, 11 ἐθνῶν, τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ τοὺς I Sam, 2, 7; cf. Luke 1, 53 ὑψηλοὺς ταπεινοῦντα, τὸν πλουτίζοντα καὶ πτωχίζοντα, τὸν ἀποκτείνοντα καὶ ζῆν ποιοῦντα, kai\ sw/zonta appears to be inserted before kai\ zh=n by SL, but is omitted by CK. Deut. 32, 39; cf. I Sam. 2,6; 11 Kings 5, 7 μόνον εὑρέτην eu)erge/thn ( "benefactor" ) C, "creator" K; the text is doubiful but eu(re/thn (LS) seems more likely to be implied by K than eu)erge/thn, and is therefore slightly more probable. πνευμάτων καὶ θεὸν πάσης σαρκός: τὸν ἐπιβλέποντα ἐν τοῖς ἀβύσσοις, τὸν ἐπόπτην Num. 16, 22; 27, 16 ἀνθρωπίνων ἔργων, τὸν τῶν κινδυνευόντων Dan, 3, 31 (*wulg. 3, 55); cf. Sirach 16, 18. 19 Judith 9, 11 βοηθόν, τὸν τῶν ἀπηλπισμένων σωτῆρα, τὸν παντὸς πνεύματος κτίστην καὶ ἐπίσκοπον: τὸν πληθύνοντα ἔθνη ἐπὶ γῆς καὶ ἐκ πάντων ἐκλεξάμενον τοὺς ἀγαπῶντάς σε διὰ Ἰησοῦ Χριστοῦ τοῦ ἠγαπημένου παιδός σου, δἰ οὗ ἡμᾶς ἐπαίδευσας, Ps. 118, 114; cf, Judith 9, 11 ἡγίασας, ἐτίμησας:
24. Josephus Flavius, Jewish Antiquities, 12.412 (1st cent. CE - 1st cent. CE) 12.412. This victory happened to fall on the thirteenth day of that month which by the Jews is called Adar and by the Macedonians Dystrus; and the Jews thereon celebrate this victory every year, and esteem it as a festival day. After which the Jewish nation were, for a while, free from wars, and enjoyed peace; but afterward they returned into their former state of wars and hazards.
25. New Testament, 1 Peter, 4.13 (1st cent. CE - 1st cent. CE) 4.13. But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy.
26. New Testament, Acts, 15.22-15.23, 16.14, 18.17, 21.38, 23.26 (1st cent. CE - 2nd cent. CE) 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.23. They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. 21.38. Aren't you then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins? 23.26. Claudius Lysias to the most excellent governor Felix: Greetings.
27. New Testament, Apocalypse, 1.4, 19.7 (1st cent. CE - 1st cent. CE) 1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready.
28. New Testament, James, 1.1-1.2, 1.5, 1.12-1.13, 1.18, 1.25, 2.5, 2.8-2.13, 3.6, 5.1-5.9 (1st cent. CE - 1st cent. CE) 1.1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings. 1.2. Count it all joy, my brothers, when you fall into various temptations 1.5. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him. 1.12. Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him. 1.13. Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one. 1.18. of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures. 1.25. But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 2.5. Listen, my beloved brothers. Didn't God choose those who are poor in this world to be rich in faith, and heirs of the kingdom which he promised to those who love him? 2.8. However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well. 2.9. But if you show partiality, you commit sin, being convicted by the law as transgressors. 2.10. For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all. 2.11. For he who said, "Do not commit adultery," said also, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law. 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. 3.6. And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna. 5.1. Come now, you rich, weep and howl for your miseries that are coming on you. 5.2. Your riches are corrupted and your garments are moth-eaten. 5.3. Your gold and your silver are corroded, and their corrosion will be for a testimony against you, and will eat your flesh like fire. You have laid up your treasure in the last days. 5.4. Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have entered into the ears of the Lord of Hosts. 5.5. You have lived delicately on the earth, and taken your pleasure. You have nourished your hearts as in a day of slaughter. 5.6. You have condemned, you have murdered the righteous one. He doesn't resist you. 5.7. Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 5.8. You also be patient. Establish your hearts, for the coming of the Lord is at hand. 5.9. Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door.
29. New Testament, Romans, 1.7, 11.28 (1st cent. CE - 1st cent. CE) 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake.
30. Anon., Acts of Thomas, 107 (2nd cent. CE - 3rd cent. CE) 107. But the apostle went unto the prison rejoicing and exulting, and said: I praise thee, Jesu, for that thou hast not only made me worthy of faith in thee, but also to endure much for thy sake. I give thee thanks therefore, Lord, that thou hast taken thought for me and given me patience: I thank thee Lord, that for thy sake I am called a sorcerer and a wizard. Receive thou me therefore with the blessing (Syr. let me receive of the blessing) of the poor, and of the rest of the weary, and of the blessings of them whom men hate and persecute and revile, and speak evil words of them. For lo, for thy sake I am hated: lo for thy sake I am cut off from the many, and for thy sake they call me such an one as I am not.
31. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 17a. בפמליא של מעלה ובפמליא של מטה ובין התלמידים העוסקים בתורתך בין עוסקין לשמה בין עוסקין שלא לשמה וכל העוסקין שלא לשמה יהי רצון שיהו עוסקין לשמה.,ר' אלכסנדרי בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתעמידנו בקרן אורה ואל תעמידנו בקרן חשכה ואל ידוה לבנו ואל יחשכו עינינו איכא דאמרי הא רב המנונא מצלי לה ור' אלכסנדרי בתר דמצלי אמר הכי רבון העולמים גלוי וידוע לפניך שרצוננו לעשות רצונך ומי מעכב שאור שבעיסה ושעבוד מלכיות יהי רצון מלפניך שתצילנו מידם ונשוב לעשות חוקי רצונך בלבב שלם.,רבא בתר צלותיה אמר הכי אלהי עד שלא נוצרתי איני כדאי ועכשיו שנוצרתי כאלו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך ה' אלהי שלא אחטא עוד ומה שחטאתי לפניך מרק ברחמיך הרבים אבל לא ע"י יסורין וחלאים רעים והיינו וידוי דרב המנונא זוטי ביומא דכפורי.,מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי אלהי נצור לשוני מרע ושפתותי מדבר מרמה ולמקללי נפשי תדום ונפשי כעפר לכל תהיה פתח לבי בתורתך ובמצותיך תרדוף נפשי ותצילני מפגע רע מיצר הרע ומאשה רעה ומכל רעות המתרגשות לבא בעולם וכל החושבים עלי רעה מהרה הפר עצתם וקלקל מחשבותם יהיו לרצון אמרי פי והגיון לבי לפניך ה' צורי וגואלי.,רב ששת כי הוה יתיב בתעניתא בתר דמצלי אמר הכי רבון העולמים גלוי לפניך בזמן שבית המקדש קיים אדם חוטא ומקריב קרבן ואין מקריבין ממנו אלא חלבו ודמו ומתכפר לו ועכשיו ישבתי בתענית ונתמעט חלבי ודמי יהי רצון מלפניך שיהא חלבי ודמי שנתמעט כאילו הקרבתיו לפניך על גבי המזבח ותרצני.,ר' יוחנן כי הוה מסיים ספרא דאיוב אמר הכי סוף אדם למות וסוף בהמה לשחיטה והכל למיתה הם עומדים אשרי מי שגדל בתורה ועמלו בתורה ועושה נחת רוח ליוצרו וגדל בשם טוב ונפטר בשם טוב מן העולם ועליו אמר שלמה (קהלת ז, א) טוב שם משמן טוב ויום המות מיום הולדו.,מרגלא בפומיה דר"מ גמור בכל לבבך ובכל נפשך לדעת את דרכי ולשקוד על דלתי תורתי נצור תורתי בלבך ונגד עיניך תהיה יראתי שמור פיך מכל חטא וטהר וקדש עצמך מכל אשמה ועון ואני אהיה עמך בכל מקום.,מרגלא בפומייהו דרבנן דיבנה אני בריה וחברי בריה אני מלאכתי בעיר והוא מלאכתו בשדה אני משכים למלאכתי והוא משכים למלאכתו כשם שהוא אינו מתגדר במלאכתי כך אני איני מתגדר במלאכתו ושמא תאמר אני מרבה והוא ממעיט שנינו אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים.,מרגלא בפומיה דאביי לעולם יהא אדם ערום ביראה (משלי טו, א) מענה רך משיב חמה ומרבה שלום עם אחיו ועם קרוביו ועם כל אדם ואפילו עם נכרי בשוק כדי שיהא אהוב למעלה ונחמד למטה ויהא מקובל על הבריות,אמרו עליו על רבן יוחנן בן זכאי שלא הקדימו אדם שלום מעולם ואפילו נכרי בשוק.,מרגלא בפומיה דרבא תכלית חכמה תשובה ומעשים טובים שלא יהא אדם קורא ושונה ובועט באביו ובאמו וברבו ובמי שהוא גדול ממנו בחכמה ובמנין שנאמר (תהלים קיא, י) ראשית חכמה יראת ה' שכל טוב לכל עושיהם לעושים לא נאמר אלא לעושיהם לעושים לשמה ולא לעושים שלא לשמה וכל העושה שלא לשמה נוח לו שלא נברא.,מרגלא בפומיה דרב [לא כעולם הזה העולם הבא] העולם הבא אין בו לא אכילה ולא שתיה ולא פריה ורביה ולא משא ומתן ולא קנאה ולא שנאה ולא תחרות אלא צדיקים יושבין ועטרותיהם בראשיהם ונהנים מזיו השכינה שנאמר (שמות כד, יא) ויחזו את האלהים ויאכלו וישתו:,גדולה הבטחה שהבטיחן הקב"ה לנשים יותר מן האנשים שנא' (ישעיהו לב, ט) נשים שאננות קומנה שמענה קולי בנות בוטחות האזנה אמרתי,א"ל רב לר' חייא נשים במאי זכיין באקרויי בנייהו לבי כנישתא ובאתנויי גברייהו בי רבנן ונטרין לגברייהו עד דאתו מבי רבנן.,כי הוו מפטרי רבנן מבי ר' אמי ואמרי לה מבי ר' חנינא אמרי ליה הכי עולמך תראה בחייך ואחריתך לחיי העולם הבא ותקותך לדור דורים לבך יהגה תבונה פיך ידבר חכמות ולשונך ירחיש רננות עפעפיך יישירו נגדך עיניך יאירו במאור תורה ופניך יזהירו כזוהר הרקיע שפתותיך יביעו דעת וכליותיך תעלוזנה מישרים ופעמיך ירוצו לשמוע דברי עתיק יומין.,כי הוו מפטרי רבנן מבי רב חסדא ואמרי לה מבי ר' שמואל בר נחמני אמרו ליה הכי (תהלים קמד, יד) אלופינו מסובלים וגו',אלופינו מסובלים רב ושמואל ואמרי לה רבי יוחנן ור' אלעזר חד אמר אלופינו בתורה ומסובלים במצות וחד אמר אלופינו בתורה ובמצות ומסובלים ביסורים 17a. bin the heavenly entourage [ ipamalia /i]of angels each of whom ministers to a specific nation (see Daniel 10), and whose infighting causes war on earth; br band in the earthly entourage,the Sages, br band among the disciples engaged inthe study of bYour Torah, br bwhether they engage in itsstudy bfor its own sake or not for its own sake. br bAnd all those engagedin Torah study bnot for its own sake, br bmay it beYour bwillthat bthey will come to engagein its study bfor its own sake. /b, bAfter his prayer, Rabbi Alexandri said the following: br bMay it be Your will, Lord our God, br bthat You station us in a lighted corner and not in a darkened corner, br band do not let our hearts become faint nor our eyes dim. br bSome say that this was the prayer that Rav Hamnuna would recite, and that after Rabbi Alexandri prayed, he would say the following: br bMaster of the Universe, it is revealed and known before You br bthat our will is to perform Your will, and what prevents us? brOn the one hand, bthe yeast in the dough,the evil inclination that is within every person; br band the subjugation to the kingdomson the other. br bMay it be Your will br bthat You will deliver us from their hands,of both the evil inclination and the foreign kingdoms, brso that bwe may return to perform the edicts of Your will with a perfect heart. /b, bAfter his prayer, Rava said the following: br bMy God, before I was created I was worthless, br band now that I have been created it is as if I had not been created,I am no more significant. br bI am dust in life, all the more so in my death. br bI am before You as a vessel filled with shame and humiliation. brTherefore, bmay it be Your will, Lord my God, that I will sin no more, br band that thosetransgressions bthat I have committed, br bcleanse in Your abundant mercy; br bbutmay this cleansing bnotbe bby means of suffering and serious illness,but rather in a manner I will be able to easily endure. br bAnd this is the confession of Rav Hamnuna Zuti on Yom Kippur. /b, bWhen Mar, son of Ravina, would conclude his prayer, he said the following: br bMy God, guard my tongue from evil and my lips from speaking deceit. br bTo those who curse me let my soul be silent br band may my soul be like dust to all. br bOpen my heart to Your Torah, br band may my soul pursue your mitzvot. br bAnd save me from a bad mishap, from the evil inclination, br bfrom a bad woman, and from all evils that suddenly come upon the world. br bAnd all who plan evil against me, br bswiftly thwart their counsel, and frustrate their plans. br bMay the words of my mouth and the meditation of my heart find favor before You, br bLord, my Rock and my Redeemer. /b,The Gemara recounts that bwhen Rav Sheshet would sit inobservance of ba fast, after he prayed he said as follows: br bMaster of the Universe, it is revealed before You brthat bwhen the Temple is standing, one sins and offers a sacrifice. br bAndalthough bonly its fat and blood were offered fromthat sacrifice on the altar, his transgression bis atoned for him. br bAnd now, I sat inobservance of ba fast and my fat and blood diminished. br bMay it be Your will that my fat and blood that diminished beconsidered as if bI offereda sacrifice bbefore You on the altar, br band may I find favor in Your eyes.brHaving cited statements that various Sages would recite after their prayers, the Gemara cites additional passages recited by the Sages on different occasions., bWhen Rabbi Yoḥa would concludestudy of bthe book of Job, he said the following: br bA person will ultimately die and an animal will ultimately be slaughtered, and all are destined for death.Therefore, death itself is not a cause for great anguish. brRather, bhappy is he who grew up in Torah, whose labor is in Torah, br bwho gives pleasure to his Creator, br bwho grew up with a good name and who took leave of the world with a good name. brSuch a person lived his life fully, band about him, Solomon said: br b“A good name is better than fine oil, and the day of death than the day of one’s birth”(Ecclesiastes 7:1); one who was faultless in life reaches the day of his death on a higher level than he was at the outset., bRabbi Meir was wont to saythe following idiom: br bStudy with all your heart and with all your soul to know My ways br band to be diligent at the doors of My Torah. br bKeep My Torah in your heart, br band fear of Me should be before your eyes. br bGuard your mouth from all transgression, br band purify and sanctify yourself from all fault and iniquity. br bAndif you do so, bI,God, bwill be with you everywhere. /b, bThe Sages in Yavne were wont to say: br bIwho learn Torah bamGod’s bcreature and my counterpartwho engages in other labor bisGod’s bcreature. br bMy work is in the city and his work is in the field. br bI rise early for my work and he rises early for his work. br bAnd just as he does not presume toperform bmy work, so I do not presume toperform bhis work. br bLest you say: Iengage in Torah study ba lot, while heonly engages in Torah study ba little,so I am better than he, br bit hasalready bbeen taught: br bOne who brings a substantialsacrifice band one who brings a meagersacrifice have equal merit, br bas long as he directs his heart towards Heaven(Rav Hai Gaon, iArukh /i)., bAbaye was wont to say: br bOne must always be shrewdand utilize every strategy binorder to achieve bfearof Heaven and performance of mitzvot. brOne must fulfill the verse: b“A soft answer turns away wrath”(Proverbs 15:1) brand take steps to bincrease peace with one’s brethren and with one’s relatives, br band with all people, even with a non-Jew in the marketplace,despite the fact that he is of no importance to him and does not know him at all ( iMe’iri /i), br bso that he will be loved abovein God’s eyes, br bpleasant belowin the eyes of the people, br band acceptable to allof God’s bcreatures. /b,Tangentially, the Gemara mentions that bthey said about Rabban Yoḥa ben Zakkai that no one ever preceded him inissuing a bgreeting, not even a non-Jew in the marketplace,as Rabban Yoḥa would always greet him first., bRava was wont to say: br bThe objective ofTorah bwisdomis to achieve brepentance and good deeds; br bthat one should not readthe Torah band studymishna and become arrogant br band spurn his father and his mother and his teacher br band one who is greater than he in wisdom or inthe bnumberof students who study before him, br bas it is stated: “The beginning of wisdom is fear of the Lord, a good understanding have all who fulfill them”(Psalms 111:10). br bIt is not statedsimply: bAll who fulfill, but rather: All who fulfill them,those who perform these actions as they ought to be performed, meaning bthose who dosuch deeds bfor their own sake,for the sake of the deeds themselves, bnot those who do them not for their own sake. brRava continued: bOne who does them not for their own sake,it would have been bpreferable for him had he not been created. /b, bRav was wont to say: br bThe World-to-Come is not like this world. br bIn the World-to-Come there is no eating, no drinking, br bno procreation, nobusiness bnegotiations, br bno jealousy, no hatred, and no competition. br bRather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated: br b“And they beheld God, and they ate and drank”(Exodus 24:11), meaning that beholding God’s countece is tantamount to eating and drinking.,The Gemara states: bGreater is the promisefor the future bmade by the Holy One, Blessed be He, to women than to men, as it is stated: “Rise up, women at ease; hear My voice, confident daughters, listen to what I say”(Isaiah 32:9). This promise of ease and confidence is not given to men., bRav said to Rabbi Ḥiyya:By bwhatvirtue bdo women meritto receive this reward? Rabbi Ḥiyya answered: They merit this reward bfor bringing their children to readthe Torah bin the synagogue, and for sending their husbands to studymishna bin the study hall, and for waiting for their husbands until they return from the study hall. /b, bWhen the Sageswho had been studying there btook leave of the study hall of Rabbi Ami, and some sayit was bthe study hall of Rabbi Ḥanina, they would say to him the followingblessing: br bMay you see your world,may you benefit from all of the good in the world, bin your lifetime, br band may your end be to life in the World-to-Come, br band may your hopebe sustained bfor many generations. brMay byour heart meditate understanding, br byour mouth speak wisdom, and your tongue whisper with praise. brMay byour eyelids look directly before you, br byour eyes shine in the light of Torah, br band your face radiate like the brightness of the firmament. brMay byour lips express knowledge, br byour kidneys rejoice in the upright, br band your feet run to hear the words of the Ancient of Days,God (see Daniel 7)., bWhen the Sages took leave of the study hall of Rav Ḥisda, and some sayit was bthe study hall of Rabbi Shmuel bar Naḥmani, they would say to him the following,in accordance with the verse: b“Our leaders are laden,there is no breach and no going forth and no outcry in our open places” (Psalms 144:14)., bOur leaders are laden. Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar,disputed the proper understanding of this verse. bOne said: Our leaders in Torah are laden with mitzvot. And one said: Our leaders in Torah and mitzvot are laden with suffering. /b
32. Origen, On Prayer, 22.1 (3rd cent. CE - 3rd cent. CE)
33. Anon., Joseph And Aseneth, 1.7, 7.5, 8.10, 22.3, 23.13, 25.5
34. Anon., Letter of Aristeas, 310, 1 1. Since I have collected Material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store upon receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning

Subjects of this text:

subject	book bibliographic info
1 maccabees,dating of	Schwartz (2008), 2 Maccabees, 520, 521
abimelech/ebed-melech	Allison (2018), 4 Baruch, 296
abraham	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
administration/administrative	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
afterlife	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
alexander balas	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 430
alexander jannaeus	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
alexander polyhistor	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
alexandria	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
alexandrian,readership	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241
ancestral	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 244
antiochus,iv,death	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 409
antiochus,iv,persecution	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 412
antiochus,iv	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 429, 430
antiochus,vi	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 415, 416
antiochus iv epiphanes,death of	Schwartz (2008), 2 Maccabees, 520
antiochus vii sidetes	Schwartz (2008), 2 Maccabees, 521
aramaic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
aristeas	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
aristobulus,identity of	Schwartz (2008), 2 Maccabees, 144
artapanos	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
atonement,day of	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 572
atonement	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 572
augustus	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 409
bar-kokhba	Schwartz (2008), 2 Maccabees, 385
biblical nature,see also deuteronomy,allusions	Schwartz (2008), 2 Maccabees, 137, 140
brethren	Schwartz (2008), 2 Maccabees, 6
calendrical systems	Schwartz (2008), 2 Maccabees, 144, 520
cemetery (tell el-yahoudieh)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
chislev	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 229, 230
circumcision,citizenship,language of	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 244
city states	Schwartz (2008), 2 Maccabees, 6
civil war	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241
clement of alexandria	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
composite authorship claims	Keener(2005), First-Second Corinthians, 21
court,gossip	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
court,protocol	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
court	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
cult/cultic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
defense/defensive	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
demetrios ii	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
diaspora	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 228, 229, 230; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 290; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
dionysus,dionysiac cult	Schwartz (2008), 2 Maccabees, 8
disputes,schools (of shammai and hillel)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211
editors,jerusalemite	Schwartz (2008), 2 Maccabees, 8, 144
egypt	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 230
egyptian,diaspora	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
egyptian,jews/jewry	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 259
egyptian	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204, 211
eleazar the high priest	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
epigraphy (inscriptions)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
eschatology	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 230
ethnic boundary making model,distribution of power	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
ethnic boundary making model,nation-building	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
ethnic boundary making model,networks of alliances	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
ethnicity,and jewish identity	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 244
ethnicity (common features),ancestry	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 156
ethnicity (common features),proper name	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 156
eupolemos	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
eusebius	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
externality	Schwartz (2008), 2 Maccabees, 6, 140
festival	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241
festivals	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6, 227, 228, 229, 230
funerary epitaphs	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
gamaliel (gamliel) the younger,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
glosses	Schwartz (2008), 2 Maccabees, 137
greek,language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199, 204
greek	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
greek esther	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
hades	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
halakha/halakhic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
halakha	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
halakhic letter (4qmmt)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
hanukka	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
hanukkah,holiday of,secondary interest	Schwartz (2008), 2 Maccabees, 8, 520
hanukkah,holiday of	Schwartz (2008), 2 Maccabees, 137
hanukkah narrative,connection to opening letters	Schwartz (2008), 2 Maccabees, 8
hanukkah narrative,distinctiveness	Schwartz (2008), 2 Maccabees, 8
hasmonean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259, 290
hasmonean kingdom	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
hasmoneans (dynasty,period)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211
hellenism,hellenistic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204, 211
high (chief) priest	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
high priest/high priesthood	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
high priesthood,as municipal position	Schwartz (2008), 2 Maccabees, 6
hippodrome	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241
identity,jewish	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 228
idyll	Schwartz (2008), 2 Maccabees, 132
index of subjects\nabraham"	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227
ioudaios	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199, 204, 211
isaac	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227
jacob	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227
jason of cyrene	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
jeremiah	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 230; Schwartz (2008), 2 Maccabees, 137
jerusalem,as polis	Schwartz (2008), 2 Maccabees, 6
jerusalem,as subject of	Schwartz (2008), 2 Maccabees, 6
jerusalem,focus on	Schwartz (2008), 2 Maccabees, 6
jerusalem,vs. holy land	Schwartz (2008), 2 Maccabees, 6
jerusalem temple,purification and rededication	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241
jerusalem temple	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 259
jew	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 244
john hyrcanus,death of	Schwartz (2008), 2 Maccabees, 520
john hyrcanus i	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
josephus	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211
judaea (roman province; see also yehud)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211
judaism	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 244
judas maccabaeus,gods agent	Schwartz (2008), 2 Maccabees, 385
judas maccabaeus	Schwartz (2008), 2 Maccabees, 132, 520
judas maccabeus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 228, 230
judea	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
judea (region)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
judean (geographical-political)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211
kingship/kingdom	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
land of onias	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
laws,jewish,compared to laws of cities	Schwartz (2008), 2 Maccabees, 6
laws,jewish,compared to royal decrees	Schwartz (2008), 2 Maccabees, 137
letter,first,2 macc.	Schwartz (2008), 2 Maccabees, 132
letter,second,2 macc.	Schwartz (2008), 2 Maccabees, 132
letters,author of	Schwartz (2008), 2 Maccabees, 144
letters,dating	Schwartz (2008), 2 Maccabees, 520, 521
letters,distinctiveness,see also hanukkah narrative	Schwartz (2008), 2 Maccabees, 144
letters,formulae and style	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 408, 409, 410, 414, 419, 420, 421
letters,number of	Schwartz (2008), 2 Maccabees, 520, 521
letters,semitic vorlage	Schwartz (2008), 2 Maccabees, 8, 132, 137, 140
letters/epistles	Allison (2018), 4 Baruch, 296, 297
letters	Schwartz (2008), 2 Maccabees, 132, 520, 521
life after death	Allison (2018), 4 Baruch, 296, 297
loyal/loyalty	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
maccabees/maccabean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 259, 290
maccabees (books)	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 430
manuscript corrections,interpolations and revisions	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 409, 410, 411, 420
martyrdom	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 230
mercenary/-ies	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
military	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
moses	Schwartz (2008), 2 Maccabees, 132; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
nehemiah	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 228; Schwartz (2008), 2 Maccabees, 132
nicanors day	Schwartz (2008), 2 Maccabees, 8, 520
oniad authorship,jews	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
onias iii	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 228; Schwartz (2008), 2 Maccabees, 6
onias iv (of leontopolis)	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 426, 430
onias temple,legitimacy	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241
onias temple	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
passover/pesaḥ	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6
paul	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 424
persian empire/period	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211
philo	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204, 211
politai	Schwartz (2008), 2 Maccabees, 6
politeuma (body of citizens)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
prayer,jewish and christian	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 425
prayer	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 422, 423, 424, 425, 428, 430, 572; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
priest / priestly	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
proselyte	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 156
pseudo-aristeas	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 427
pseudo-eusebius	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 572
pseudo-hecataeus	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
ptolemies	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 428, 429, 430; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204, 211
ptolemy i	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
ptolemy vi philometor	Schwartz (2008), 2 Maccabees, 144
purity/impurity	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
qumran,community	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
qumran	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 572
race,jews as	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 244
religion/religious	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
repentance	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 425, 426, 429, 572
restoration,temple cult	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 230
rival/rivalry	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259, 290
roman,empire	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211
roman,period	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241
roman	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241
sabbath	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6
sacrifice	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 228
sacrifices,sin-offerings	Schwartz (2008), 2 Maccabees, 132
samaria	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 427
sect/sectarian'	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
seleucid	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241
seleucid empire	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 156
seleucid era	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 414, 415, 416, 417, 421
seleucids (dynasty,era of)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
shechemites	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 572
simon,the high priest	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
simon	Schwartz (2008), 2 Maccabees, 6
simon maccabee	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 415, 430; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
solomon	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 228, 229; Schwartz (2008), 2 Maccabees, 132
sparta	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 429
style,linguistic and literary,parataxis	Schwartz (2008), 2 Maccabees, 8
sukkot	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6, 227, 229
sukkot (tabernacles)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
teacher of righteousness	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
tefillah,petitions	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 572
temple	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6, 227, 228, 229, 230
temple (second),status as city	Schwartz (2008), 2 Maccabees, 6
temporality,approaches to	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 230
theodicy	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 430, 431
time,concepts of	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6
torah,obedience to	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227
torah	Allison (2018), 4 Baruch, 297; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6
translators errors	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 412, 420, 421
wicked priest	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
yehuda the ammonite	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211
yoshua,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 211