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Tiresias: The Ancient Mediterranean Religions Source Database



661
Septuagint, 2 Maccabees, 1.5


nanMay he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.'


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

37 results
1. Hebrew Bible, Deuteronomy, 4.31, 7.5, 9.27, 12.3, 32.36 (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׃ 7.5. כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃ 9.27. זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃ 12.3. הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃ 12.3. וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 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." 7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire." 9.27. Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;" 12.3. And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large."
2. 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."
3. Hebrew Bible, Exodus, 2.24, 20.24, 32.13 (9th cent. BCE - 3rd cent. BCE)

2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 32.13. זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob." 32.13. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’"
4. Hebrew Bible, Genesis, 15.5 (9th cent. BCE - 3rd cent. BCE)

15.5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’"
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, 2 Kings, 16.11-16.16, 25.13-25.17 (8th cent. BCE - 5th cent. BCE)

16.11. וַיִּבֶן אוּרִיָּה הַכֹּהֵן אֶת־הַמִּזְבֵּחַ כְּכֹל אֲשֶׁר־שָׁלַח הַמֶּלֶךְ אָחָז מִדַּמֶּשֶׂק כֵּן עָשָׂה אוּרִיָּה הַכֹּהֵן עַד־בּוֹא הַמֶּלֶךְ־אָחָז מִדַּמָּשֶׂק׃ 16.12. וַיָּבֹא הַמֶּלֶךְ מִדַּמֶּשֶׂק וַיַּרְא הַמֶּלֶךְ אֶת־הַמִּזְבֵּחַ וַיִּקְרַב הַמֶּלֶךְ עַל־הַמִּזְבֵּחַ וַיַּעַל עָלָיו׃ 16.13. וַיַּקְטֵר אֶת־עֹלָתוֹ וְאֶת־מִנְחָתוֹ וַיַּסֵּךְ אֶת־נִסְכּוֹ וַיִּזְרֹק אֶת־דַּם־הַשְּׁלָמִים אֲשֶׁר־לוֹ עַל־הַמִּזְבֵּחַ׃ 16.14. וְאֵת הַמִּזְבַּח הַנְּחֹשֶׁת אֲשֶׁר לִפְנֵי יְהוָה וַיַּקְרֵב מֵאֵת פְּנֵי הַבַּיִת מִבֵּין הַמִּזְבֵּחַ וּמִבֵּין בֵּית יְהוָה וַיִּתֵּן אֹתוֹ עַל־יֶרֶךְ הַמִּזְבֵּחַ צָפוֹנָה׃ 16.15. ויצוהו [וַיְצַוֶּה] הַמֶּלֶךְ־אָחָז אֶת־אוּרִיָּה הַכֹּהֵן לֵאמֹר עַל הַמִּזְבֵּחַ הַגָּדוֹל הַקְטֵר אֶת־עֹלַת־הַבֹּקֶר וְאֶת־מִנְחַת הָעֶרֶב וְאֶת־עֹלַת הַמֶּלֶךְ וְאֶת־מִנְחָתוֹ וְאֵת עֹלַת כָּל־עַם הָאָרֶץ וּמִנְחָתָם וְנִסְכֵּיהֶם וְכָל־דַּם עֹלָה וְכָל־דַּם־זֶבַח עָלָיו תִּזְרֹק וּמִזְבַּח הַנְּחֹשֶׁת יִהְיֶה־לִּי לְבַקֵּר׃ 16.16. וַיַּעַשׂ אוּרִיָּה הַכֹּהֵן כְּכֹל אֲשֶׁר־צִוָּה הַמֶּלֶךְ אָחָז׃ 25.13. וְאֶת־עַמּוּדֵי הַנְּחֹשֶׁת אֲשֶׁר בֵּית־יְהוָה וְאֶת־הַמְּכֹנוֹת וְאֶת־יָם הַנְּחֹשֶׁת אֲשֶׁר בְּבֵית־יְהוָה שִׁבְּרוּ כַשְׂדִּים וַיִּשְׂאוּ אֶת־נְחֻשְׁתָּם בָּבֶלָה׃ 25.14. וְאֶת־הַסִּירֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר יְשָׁרְתוּ־בָם לָקָחוּ׃ 25.15. וְאֶת־הַמַּחְתּוֹת וְאֶת־הַמִּזְרָקוֹת אֲשֶׁר זָהָב זָהָב וַאֲשֶׁר־כֶּסֶף כָּסֶף לָקַח רַב־טַבָּחִים׃ 25.16. הָעַמּוּדִים שְׁנַיִם הַיָּם הָאֶחָד וְהַמְּכֹנוֹת אֲשֶׁר־עָשָׂה שְׁלֹמֹה לְבֵית יְהוָה לֹא־הָיָה מִשְׁקָל לִנְחֹשֶׁת כָּל־הַכֵּלִים הָאֵלֶּה׃ 25.17. שְׁמֹנֶה עֶשְׂרֵה אַמָּה קוֹמַת הָעַמּוּד הָאֶחָד וְכֹתֶרֶת עָלָיו נְחֹשֶׁת וְקוֹמַת הַכֹּתֶרֶת שָׁלֹשׁ אמה [אַמּוֹת] וּשְׂבָכָה וְרִמֹּנִים עַל־הַכֹּתֶרֶת סָבִיב הַכֹּל נְחֹשֶׁת וְכָאֵלֶּה לַעַמּוּד הַשֵּׁנִי עַל־הַשְּׂבָכָה׃ 16.11. And Urijah the priest built an altar; according to all that king Ahaz had sent from Damascus, so did Urijah the priest make it against the coming of king Ahaz from Damascus." 16.12. And when the king was come from Damascus, the king saw the altar; and the king drew near unto the altar, and offered thereon." 16.13. And he offered his burnt-offering and his meal-offering, and poured his drink-offering, and dashed the blood of his peace-offerings against the altar." 16.14. And the brazen altar, which was before the LORD, he brought from the forefront of the house, from between his altar and the house of the LORD, and put it on the north side of his altar." 16.15. And king Ahaz commanded Urijah the priest, saying: ‘Upon the great altar offer the morning burnt-offering, and the evening meal-offering, and the king’s burnt-offering, and his meal-offering, with the burnt-offering of all the people of the land, and their meal-offering, and their drink-offerings; and dash against it all the blood of the burnt-offering, and all the blood of the sacrifice; but the brazen altar shall be for me to look to.’" 16.16. Thus did Urijah the priest, according to all that king Ahaz commanded." 25.13. And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried the brass of them to Babylon." 25.14. And the pots, and the shovels, and the snuffers, and the pans, and all the vessels of brass wherewith they ministered, took they away." 25.15. And the fire-pans, and the basins, that which was of gold, in gold, and that which was of silver, in silver, the captain of the guard took away." 25.16. The two pillars, the one sea, and the bases, which Solomon had made for the house of the LORD; the brass of all these vessels was without weight." 25.17. The height of the one pillar was eighteen cubits, and a capital of brass was upon it; and the height of the capital was three cubits; with network and pomegranates upon the capital round about, all of brass; and like unto these had the second pillar with network."
7. 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."
8. Hebrew Bible, Jeremiah, 27.16-27.22, 29.8, 29.10, 29.13, 29.17-29.18, 29.23, 31.31-31.34, 32.37, 32.39-32.41, 33.9 (8th cent. BCE - 5th cent. BCE)

27.16. וְאֶל־הַכֹּהֲנִים וְאֶל־כָּל־הָעָם הַזֶּה דִּבַּרְתִּי לֵאמֹר כֹּה אָמַר יְהוָה אַל־תִּשְׁמְעוּ אֶל־דִּבְרֵי נְבִיאֵיכֶם הַנִּבְּאִים לָכֶם לֵאמֹר הִנֵּה כְלֵי בֵית־יְהוָה מוּשָׁבִים מִבָּבֶלָה עַתָּה מְהֵרָה כִּי שֶׁקֶר הֵמָּה נִבְּאִים לָכֶם׃ 27.17. אַל־תִּשְׁמְעוּ אֲלֵיהֶם עִבְדוּ אֶת־מֶלֶךְ־בָּבֶל וִחְיוּ לָמָּה תִהְיֶה הָעִיר הַזֹּאת חָרְבָּה׃ 27.18. וְאִם־נְבִאִים הֵם וְאִם־יֵשׁ דְּבַר־יְהוָה אִתָּם יִפְגְּעוּ־נָא בַּיהוָה צְבָאוֹת לְבִלְתִּי־בֹאוּ הַכֵּלִים הַנּוֹתָרִים בְּבֵית־יְהוָה וּבֵית מֶלֶךְ יְהוּדָה וּבִירוּשָׁלִַם בָּבֶלָה׃ 27.19. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֶל־הָעַמֻּדִים וְעַל־הַיָּם וְעַל־הַמְּכֹנוֹת וְעַל יֶתֶר הַכֵּלִים הַנּוֹתָרִים בָּעִיר הַזֹּאת׃ 27.21. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עַל־הַכֵּלִים הַנּוֹתָרִים בֵּית יְהוָה וּבֵית מֶלֶךְ־יְהוּדָה וִירוּשָׁלִָם׃ 27.22. בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פָּקְדִי אֹתָם נְאֻם־יְהוָה וְהַעֲלִיתִים וַהֲשִׁיבֹתִים אֶל־הַמָּקוֹם הַזֶּה׃ 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׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 32.37. הִנְנִי מְקַבְּצָם מִכָּל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם בְּאַפִּי וּבַחֲמָתִי וּבְקֶצֶף גָּדוֹל וַהֲשִׁבֹתִים אֶל־הַמָּקוֹם הַזֶּה וְהֹשַׁבְתִּים לָבֶטַח׃ 32.39. וְנָתַתִּי לָהֶם לֵב אֶחָד וְדֶרֶךְ אֶחָד לְיִרְאָה אוֹתִי כָּל־הַיָּמִים לְטוֹב לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם׃ 32.41. וְשַׂשְׂתִּי עֲלֵיהֶם לְהֵטִיב אוֹתָם וּנְטַעְתִּים בָּאָרֶץ הַזֹּאת בֶּאֱמֶת בְּכָל־לִבִּי וּבְכָל־נַפְשִׁי׃ 33.9. וְהָיְתָה לִּי לְשֵׁם שָׂשׂוֹן לִתְהִלָּה וּלְתִפְאֶרֶת לְכֹל גּוֹיֵי הָאָרֶץ אֲשֶׁר יִשְׁמְעוּ אֶת־כָּל־הַטּוֹבָה אֲשֶׁר אָנֹכִי עֹשֶׂה אֹתָם וּפָחֲדוּ וְרָגְזוּ עַל כָּל־הַטּוֹבָה וְעַל כָּל־הַשָּׁלוֹם אֲשֶׁר אָנֹכִי עֹשֶׂה לָּהּ׃ 27.16. Also I spoke to the priests and to all this people, saying: ‘Thus saith the LORD: Hearken not to the words of your prophets that prophesy unto you, saying: Behold, the vessels of the LORD’S house shall now shortly be brought back from Babylon; for they prophesy a lie unto you." 27.17. Hearken not unto them; serve the king of Babylon, and live; wherefore should this city become desolate?" 27.18. But if they be prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and in the house of the king of Judah, and at Jerusalem, go not to Babylon." 27.19. For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city," 27.20. which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem;" 27.21. yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain in the house of the LORD, and in the house of the king of Judah, and at Jerusalem:" 27.22. They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the LORD, and bring them up, and restore them to this place.’" 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." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more." 32.37. Behold, I will gather them out of all the countries, whither I have driven them in Mine anger, and in My fury, and in great wrath; and I will bring them back unto this place, and I will cause them to dwell safely;" 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;" 32.40. and I will make an everlasting covet with them, that I will not turn away from them, to do them good; and I will put My fear in their hearts, that they shall not depart from Me." 32.41. Yea, I will rejoice over them to do them good, and I will plant them in this land in truth with My whole heart and with My whole soul." 33.9. And this city shall be to Me for a name of joy, for a praise and for a glory, before all the nations of the earth, which shall hear all the good that I do unto them, and shall fear and tremble for all the good and for all the peace that I procure unto it."
9. Hebrew Bible, Ezekiel, 43 (6th cent. BCE - 5th cent. BCE)

10. Aristophanes, The Women Celebrating The Thesmophoria, 1.1 (5th cent. BCE - 4th cent. BCE)

11. 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."
12. 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."
13. Hebrew Bible, Ezra, 1.7, 3.1-3.6, 5.13-5.16 (5th cent. BCE - 4th cent. BCE)

1.7. וְהַמֶּלֶךְ כּוֹרֶשׁ הוֹצִיא אֶת־כְּלֵי בֵית־יְהוָה אֲשֶׁר הוֹצִיא נְבוּכַדְנֶצַּר מִירוּשָׁלִַם וַיִּתְּנֵם בְּבֵית אֱלֹהָיו׃ 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׃ 5.13. בְּרַם בִּשְׁנַת חֲדָה לְכוֹרֶשׁ מַלְכָּא דִּי בָבֶל כּוֹרֶשׁ מַלְכָּא שָׂם טְעֵם בֵּית־אֱלָהָא דְנָה לִבְּנֵא׃ 5.14. וְאַף מָאנַיָּא דִי־בֵית־אֱלָהָא דִּי דַהֲבָה וְכַסְפָּא דִּי נְבוּכַדְנֶצַּר הַנְפֵּק מִן־הֵיכְלָא דִּי בִירוּשְׁלֶם וְהֵיבֵל הִמּוֹ לְהֵיכְלָא דִּי בָבֶל הַנְפֵּק הִמּוֹ כּוֹרֶשׁ מַלְכָּא מִן־הֵיכְלָא דִּי בָבֶל וִיהִיבוּ לְשֵׁשְׁבַּצַּר שְׁמֵהּ דִּי פֶחָה שָׂמֵהּ׃ 5.15. וַאֲמַר־לֵהּ אלה [אֵל] מָאנַיָּא שֵׂא אֵזֶל־אֲחֵת הִמּוֹ בְּהֵיכְלָא דִּי בִירוּשְׁלֶם וּבֵית אֱלָהָא יִתְבְּנֵא עַל־אַתְרֵהּ׃ 5.16. אֱדַיִן שֵׁשְׁבַּצַּר דֵּךְ אֲתָא יְהַב אֻשַּׁיָּא דִּי־בֵית אֱלָהָא דִּי בִירוּשְׁלֶם וּמִן־אֱדַיִן וְעַד־כְּעַן מִתְבְּנֵא וְלָא שְׁלִם׃ 1.7. Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;" 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." 5.13. But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God." 5.14. And the gold and silver vessels also of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one whose name was Sheshbazzar, whom he had made governor;" 5.15. and he said unto him: Take these vessels, go, put them in the temple that is in Jerusalem, and let the house of God be builded in its place." 5.16. Then came the same Sheshbazzar, and laid the foundations of the house of God which is in Jerusalem; and since that time even until now hath it been in building, and yet it is not completed."
14. Hebrew Bible, Nehemiah, 9.8 (5th cent. BCE - 4th cent. BCE)

9.8. וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.8. and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;"
15. Dead Sea Scrolls, Epistle of Jeremiah, 30, 4, 57, 11 (2nd cent. BCE - 1st cent. CE)

16. 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,"
17. Septuagint, 1 Maccabees, 1.3, 1.5, 1.47, 1.54, 2.25, 2.45, 4.10, 4.47, 4.52, 5.9-5.23, 5.68, 12.6, 12.11, 12.39, 12.42, 13.34, 13.41-13.42, 14.27 (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. 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals 1.54. Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah 2.25. At the same time he killed the kings officer who was forcing them to sacrifice, and he tore down the altar. 2.45. And Mattathias and his friends went about and tore down the altars; 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. 4.47. Then they took unhewn stones, as the law directs, and built a new altar like the former one. 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 5.9. Now the Gentiles in Gilead gathered together against the Israelites who lived in their territory, and planned to destroy them. But they fled to the stronghold of Dathema 5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us. 5.11. They are preparing to come and capture the stronghold to which we have fled, and Timothy is leading their forces. 5.12. Now then come and rescue us from their hands, for many of us have fallen 5.13. and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there. 5.14. While the letter was still being read, behold, other messengers, with their garments rent, came from Galilee and made a similar report; 5.15. they said that against them had gathered together men of Ptolemais and Tyre and Sidon, and all Galilee of the Gentiles, "to annihilate us. 5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 5.17. Then Judas said to Simon his brother, "Choose your men and go and rescue your brethren in Galilee; I and Jonathan my brother will go to Gilead. 5.18. But he left Joseph, the son of Zechariah, and Azariah, a leader of the people, with the rest of the forces, in Judea to guard it; 5.19. and he gave them this command, "Take charge of this people, but do not engage in battle with the Gentiles until we return. 5.20. Then three thousand men were assigned to Simon to go to Galilee, and eight thousand to Judas for Gilead. 5.21. o Simon went to Galilee and fought many battles against the Gentiles, and the Gentiles were crushed before him. 5.22. He pursued them to the gate of Ptolemais, and as many as three thousand of the Gentiles fell, and he despoiled them. 5.23. Then he took the Jews of Galilee and Arbatta, with their wives and children, and all they possessed, and led them to Judea with great rejoicing. 5.68. But Judas turned aside to Azotus in the land of the Philistines; he tore down their altars, and the graven images of their gods he burned with fire; he plundered the cities and returned to the land of Judah. 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. 12.39. 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. 13.41. 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. 14.27. 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
18. Septuagint, 2 Maccabees, None (2nd cent. BCE - 2nd cent. BCE)

1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'
19. Septuagint, Ecclesiasticus (Siracides), 17.7, 17.9, 23.1, 44.20 (2nd cent. BCE - 2nd cent. BCE)

17.7. He filled them with knowledge and understanding,and showed them good and evil.
20. 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
21. Septuagint, 3 Maccabees, 6.8 (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.
22. Philo of Alexandria, On The Embassy To Gaius, 303 (1st cent. BCE - missingth cent. CE)

303. Therefore, being exceedingly angry, and being at all times a man of most ferocious passions, he was in great perplexity, neither venturing to take down what he had once set up, nor wishing to do any thing which could be acceptable to his subjects, and at the same time being sufficiently acquainted with the firmness of Tiberius on these points. And those who were in power in our nation, seeing this, and perceiving that he was inclined to change his mind as to what he had done, but that he was not willing to be thought to do so, wrote a most supplicatory letter to Tiberius.
23. Anon., 2 Baruch, 85.3 (1st cent. CE - 2nd cent. CE)

24. 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:
25. Josephus Flavius, Jewish Antiquities, 12.145 (1st cent. CE - 1st cent. CE)

12.145. 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves.
26. Josephus Flavius, Jewish War, 5.194, 5.225 (1st cent. CE - 1st cent. CE)

5.194. upon it stood pillars, at equal distances from one another, declaring the law of purity, some in Greek, and some in Roman letters, that “no foreigner should go within that sanctuary;” for that second [court of the] temple was called “the Sanctuary;” 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time.
27. Josephus Flavius, Against Apion, 1.198, 2.49-2.55 (1st cent. CE - 1st cent. CE)

1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; 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; 2.51. Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom 2.52. that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. 2.53. Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city [Alexandria], with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations; 2.54. for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; 2.55. his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God.
28. New Testament, Acts, 15.22, 16.14 (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. 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.
29. New Testament, James, 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)

1.2. 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.
30. 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.
31. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

7a. א"ר יוחנן משום ר' יוסי מנין שהקב"ה מתפלל שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי תפלתם לא נאמר אלא תפלתי מכאן שהקב"ה מתפלל.,מאי מצלי,אמר רב זוטרא בר טוביה אמר רב יה"ר מלפני שיכבשו רחמי את כעסי ויגולו רחמי על מדותי ואתנהג עם בני במדת רחמים ואכנס להם לפנים משורת הדין.,תניא א"ר ישמעאל בן אלישע פעם אחת נכנסתי להקטיר קטורת לפני ולפנים וראיתי אכתריאל יה ה' צבאות שהוא יושב על כסא רם ונשא ואמר לי ישמעאל בני ברכני אמרתי לו יה"ר מלפניך שיכבשו רחמיך את כעסך ויגולו רחמיך על מדותיך ותתנהג עם בניך במדת הרחמים ותכנס להם לפנים משורת הדין ונענע לי בראשו וקמ"ל שלא תהא ברכת הדיוט קלה בעיניך,וא"ר יוחנן משום ר' יוסי מנין שאין מרצין לו לאדם בשעת כעסו דכתיב (שמות לג, יד) פני ילכו והנחותי לך אמר לו הקב"ה למשה המתן לי עד שיעברו פנים של זעם ואניח לך,ומי איכא רתחא קמיה דקודשא בריך הוא,אין דתניא (תהלים ז, יב) ואל זועם בכל יום,וכמה זעמו רגע וכמה רגע אחד מחמשת רבוא ושמונת אלפים ושמנה מאות ושמנים ושמנה בשעה וזו היא רגע ואין כל בריה יכולה לכוין אותה שעה חוץ מבלעם הרשע דכתיב ביה (במדבר כד, טז) ויודע דעת עליון,השתא דעת בהמתו לא הוה ידע דעת עליון הוה ידע,אלא מלמד שהיה יודע לכוין אותה שעה שהקב"ה כועס בה,והיינו דאמר להו נביא לישראל (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב וגו' מאי (מיכה ו, ה) למען דעת צדקות ה',א"ר אלעזר אמר להם הקב"ה לישראל דעו כמה צדקות עשיתי עמכם שלא כעסתי בימי בלעם הרשע שאלמלי כעסתי לא נשתייר משונאיהם של ישראל שריד ופליט,והיינו דקא"ל בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה' מלמד שכל אותן הימים לא זעם.,וכמה זעמו רגע וכמה רגע א"ר אבין ואיתימא רבי אבינא רגע כמימריה.,ומנא לן דרגע רתח שנא' (תהלים ל, ו) כי רגע באפו חיים ברצונו ואב"א מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,ואימת רתח אמר אביי בהנך תלת שעי קמייתא כי חיורא כרבלתא דתרנגולא וקאי אחד כרעא,כל שעתא ושעתא נמי קאי הכי,כל שעתא אית ביה שורייקי סומקי בההיא שעתא לית ביה שורייקי סומקי.,ההוא צדוקי דהוה בשבבותיה דר' יהושע בן לוי הוה קא מצער ליה טובא בקראי יומא חד שקל תרנגולא ואוקמיה בין כרעי' דערסא ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא ניים אמר ש"מ לאו אורח ארעא למעבד הכי (תהלים קמה, ט) ורחמיו על כל מעשיו כתיב,וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר' מאיר בשעה שהחמה זורחת וכל מלכי מזרח ומערב מניחים כתריהם בראשיהם ומשתחוים לחמה מיד כועס הקב"ה:,וא"ר יוחנן משום רבי יוסי טובה מרדות אחת בלבו של אדם יותר מכמה מלקיות שנא' (הושע ב, ט) ורדפה את מאהביה וגו' ואמרה אלכה ואשובה אל אישי הראשון כי טוב לי אז מעתה וריש לקיש אמר יותר ממאה מלקיות שנאמר (משלי יז, י) תחת גערה במבין מהכות כסיל מאה:,וא"ר יוחנן משום ר' יוסי שלשה דברים בקש משה מלפני הקב"ה ונתן לו בקש שתשרה שכינה על ישראל ונתן לו שנאמר (שמות לג, טז) הלוא בלכתך עמנו,בקש שלא תשרה שכינה על עובדי כוכבים ונתן לו שנאמר (שמות לג, טז) ונפלינו אני ועמך,בקש להודיעו דרכיו של הקב"ה ונתן לו שנא' (שמות לג, יג) הודיעני נא את דרכיך אמר לפניו רבש"ע מפני מה יש צדיק וטוב לו ויש צדיק ורע לו יש רשע וטוב לו ויש רשע ורע לו אמר לו משה צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע רשע וטוב לו רשע בן צדיק רשע ורע לו רשע בן רשע:,אמר מר צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע איני והא כתיב (שמות לד, ז) פקד עון אבות על בנים וכתיב (דברים כד, טז) ובנים לא יומתו על אבות ורמינן קראי אהדדי,ומשנינן לא קשיא הא כשאוחזין מעשה אבותיהם בידיהם הא כשאין אוחזין מעשה אבותיהם בידיהם,אלא הכי קא"ל צדיק וטוב לו צדיק גמור צדיק ורע לו צדיק שאינו גמור רשע וטוב לו רשע שאינו גמור רשע ורע לו רשע גמור,ופליגא דר' מאיר דא"ר מאיר שתים נתנו לו ואחת לא נתנו לו שנא' (שמות לג, יט) וחנתי את אשר אחון אע"פ שאינו הגון ורחמתי את אשר ארחם אע"פ שאינו הגון,(שמות לג, כ) ויאמר לא תוכל לראות את פני תנא משמיה דר' יהושע בן קרחה כך א"ל הקב"ה למשה כשרציתי לא רצית עכשיו שאתה רוצה איני רוצה,ופליגא דר' שמואל בר נחמני א"ר יונתן דא"ר שמואל בר נחמני א"ר יונתן בשכר שלש זכה לשלש,בשכר (שמות ג, ו) ויסתר משה פניו זכה לקלסתר פנים בשכר כי ירא זכה (שמות לד, ל) לוייראו מגשת אליו בשכר מהביט זכה (במדבר יב, ח) לותמונת ה' יביט:,(שמות לג, כג)והסירתי את כפי וראית את אחרי אמר רב חנא בר ביזנא א"ר שמעון חסידא מלמד שהראה הקב"ה למשה קשר של תפילין:,וא"ר יוחנן משום ר' יוסי כל דבור ודבור שיצא מפי הקב"ה לטובה אפי' על תנאי לא חזר בו,מנא לן ממשה רבינו שנא' (דברים ט, יד) הרף ממני ואשמידם וגו' ואעשה אותך לגוי עצום אע"ג דבעא משה רחמי עלה דמלתא ובטלה אפ"ה אוקמה בזרעיה שנא' (דברי הימים א כג, טו) בני משה גרשום ואליעזר ויהיו בני אליעזר רחביה הראש וגו' ובני רחביה רבו למעלה וגו',ותני רב יוסף למעלה מששים רבוא אתיא רביה רביה כתיב הכא רבו למעלה וכתיב התם (שמות א, ז) ובני ישראל פרו וישרצו וירבו: 7a. Along the same lines, bRabbi Yoḥa said in the name of Rabbi Yosei: From whereis it derived bthat the Holy One, Blessed be He, prays? As it is stated: “I will bring them to My holy mountain, and make them joyful in the house of My prayer”(Isaiah 56:7). The verse bdoes not saythe house of btheir prayer, but rather, “ /bthe house of bMy prayer”; from herewe see bthat the Holy One, Blessed be He, prays. /b,The Gemara asks: bWhat doesGod bpray? /b, bRav Zutra bar Tovia saidthat bRav said: brGod says: bMay it be My will that My mercy will overcome My angertowards Israel for their transgressions, br band may My mercy prevail over Myother battributesthrough which Israel is punished, br band may I conductmyself btoward My children,Israel, bwith the attribute of mercy, br band may I enter before them beyond the letter of the law. /b,Similarly, bit was taughtin a ibaraitathat bRabbi Yishmael ben Elisha,the High Priest, said: bOnce,on Yom Kippur, bI entered the innermost sanctum,the Holy of Holies, bto offer incense, andin a vision bI saw Akatriel Ya, the Lord of Hosts,one of the names of God expressing His ultimate authority, bseated upon a high and exalted throne(see Isaiah 6). br bAnd He said to me: Yishmael, My son, bless Me. br bI said to Himthe prayer that God prays: b“May it be Your will that Your mercy overcome Your anger, br band may Your mercy prevail over Yourother battributes, br band may You act toward Your children with the attribute of mercy, br band may You enter before them beyond the letter of the law.”brThe Holy One, Blessed be He, bnodded His headand accepted the blessing. This event bteaches us that you should not take the blessing of an ordinary person lightly.If God asked for and accepted a man’s blessing, all the more so that a man must value the blessing of another man., bAnd Rabbi Yoḥa said in the name of Rabbi Yosei: From whereis it derived bthat one must not placate a person whilehe is in the throes of bhis anger,rather he should mollify him after he has calmed down? bAs it is written,when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: b“My face will go, and I will give you rest”(Exodus 33:14). Rabbi Yoḥa explained: bThe Holy One, Blessed be He, said toMoses: bWait until My face of wrath will pass and I will grant yourrequest. One must wait for a person’s anger to pass as well.,The Gemara asks: bAnd is there anger before the Holy One, Blessed be He?Can we speak of God using terms like anger?,The Gemara answers: bYes, as it was taughtin a ibaraita /i, God becomes angry, as it is stated: “God vindicates the righteous, bGod is furious every day”(Psalms 7:12)., bHow muchtime does bHis angerlast? God’s anger lasts ba moment. And howlong bis a moment? One fifty-eight thousand, eight hundred and eighty-eighth of an hour, that is a moment.The Gemara adds: bAnd no creature canprecisely bdetermine that momentwhen God becomes angry, bexcept for Balaam the wicked, about whom it is written: “He who knows the knowledge of the Most High”(Numbers 24:16).,This should not be understood to mean that Balaam was a full-fledged prophet. bNow,clearly, Balaam bdid not know the mind of his animal; and he did know the mind of the Most High?If he could not understand the rebuke of his donkey, he was certainly unable to understand the mind of the Most High., bRather, thisverse from Numbers bteaches thatBalaam bwas able toprecisely bdetermine the hour that the Holy One, Blessed be He, is angry.At that moment, Balaam would utter his curse and, through God’s anger, it would be fulfilled., bAnd that is what the prophet said to Israel: “My nation, remember what Balak king of Moab advised,and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). bWhat ismeant by the statement: b“So that you may know the righteous acts of the Lord”? /b, bRabbi Elazar saidthat bthe Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during the days of Balaam the wicked, for had I become angry, there would have been no remt or survivor remaining among the enemies of Israel,a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled., bAnd that is what Balaam said to Balak: “How can I curse whom God has not cursed? And how can I condemn whom God has not condemned?”(Numbers 23:8). This verse bteaches that all those days,God bwas not angry. /b, bAnd howlong bdoes His angerlast? God’s anger lasts ba moment. And howlong bis a moment? Rabbi Avin, and some say Rabbi Avina, said:A moment lasts as long as it takes bto say it [ irega /i] /b., bFrom where do wederive that God bisonly bangry for a moment? As it is stated: “His anger is but for a moment, His favor, for a lifetime”(Psalms 30:6). bAnd if you wish, sayinstead, bfrom here,as it is stated: b“Hide yourself for a brief moment, until the anger passes”(Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: bWhen isthe Holy One, Blessed be He, bangry? Abaye said:God’s anger is revealed through animals. bDuring the first three hoursof the day, bwhen the sun whitens the crest of the rooster and it stands on one leg.When it appears that its life has left him and he suddenly turns white, that is when God is angry.,The Gemara asks: The rooster balso stands that way every hour.What kind of sign is this?,The Gemara answers: The difference is that beveryother bhourwhen the rooster stands in that way, bthere are red streaksin his crest. But bwhenGod is angry, bthere are no red streaksin his crest.,The Gemara relates: bA certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood would upset himby incessantly challenging the legitimacy of bverses. One day,Rabbi Yehoshua ben Levi btook a rooster and placed it between the legs of the bedupon which he sat band looked at it. He thought: When the momentof God’s anger barrives, I will curse himand be rid of him. bWhen the momentof God’s anger barrived,Rabbi Yehoshua ben Levi bslept.When he woke up, bhe saidto himself: bConclude fromthe fact that I nodded off bthat it is not proper conduct to do so,to curse people, even if they are wicked. b“His mercy is over all His creations”(Psalms 145:9) bis writteneven with regard to sinners.,Moreover, it is inappropriate to cause the punishment of another, as bit is written: “Punishment, even for the righteous, is not good”(Proverbs 17:26), even for a righteous person, it is improper to punish another.,Explaining the cause of God’s anger, bit is taught in the name of Rabbi Meir: When the sun rises and the kings of the East and the West place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry.Since this occurs in the early hours every day, God becomes angry at His world at that moment every day., bAnd Rabbi Yoḥa said in the name of Rabbi Yosei: A single regretor pang of guilt bin one’s heart is preferable to many lashesadministered by others that cause only physical pain, bas it is stated: “And she chases her lovers,but she does not overtake them; she seeks them, but she will not find them; band she will say ‘I will go and return to my first husband; for it was better for me then than now’”(Hosea 2:9). Remorse is more effective than any externally imposed punishment listed in the verses that follow (Hosea 2:11–19). bAnd Reish Lakish saidthat in the Bible, it seems that such remorse is bpreferable to one hundred lashes, as it is stated: “A rebuke enters deeper into a man of understanding than a hundred lashes to a fool”(Proverbs 17:10)., bAnd Rabbi Yoḥa said in the name of Rabbi Yoseiregarding Moses’ request that the Divine Presence rest upon Israel as it once had: Moses brequested three things from the Holy One, Blessed be He,at that time, ball of which were granted him. He requested that the Divine Presence rest upon Israeland not leave, band He grantedit bto him, as it is stated:“For how can it be known that I have found grace in Your sight, I and Your people? bIs it not in that You go with us,so that we are distinguished, I and Your people, from all the people that are on the face of the earth?” (Exodus 33:16). The request: Is it not in that You go with us, refers to the resting of the Divine Presence upon Israel.,Moses brequested that the Divine Presence not rest upon the nations of the world, and He grantedit bto him, as it is stated: “So that we are distinguished, I and Your people,from all the people on the face of the earth” (Exodus 33:16).,Lastly, Moses brequested that the waysin which bGodconducts the bworld be revealed to him, and He grantedit bto him, as it is stated: “Show me Your waysand I will know You” (Exodus 33:13). brMoses bsaid beforeGod: bMaster of the Universe. Why is it thatthe brighteous prosper, the righteous suffer,the bwicked prosper,the bwicked suffer? brGod bsaid to him: Moses, the righteousperson bwho prospers is a righteousperson, bthe son of a righteousperson, who is rewarded for the actions of his ancestors. bThe righteousperson bwho suffers is a righteousperson, bthe son of a wickedperson, who is punished for the transgressions of his ancestors. bThe wickedperson bwho prospers is a wickedperson, bthe son of a righteousperson, who is rewarded for the actions of his ancestors. bThe wickedperson bwho suffers is a wicked person, the son of a wicked person,who is punished for the transgressions of his ancestors.,The Gemara expands upon these righteous and wicked individuals: bThe Master said: The righteousperson bwho prospers is a righteousperson, bthe son of a righteousperson. bThe righteousperson bwho suffers is a righteousperson, bthe son of a wickedperson. The Gemara asks: bIs it sothat one is always punished for his ancestors’ transgressions? bIsn’t it written: “He visits iniquity of the fathers upon the children,and upon the children’s children, unto the third and fourth generations” (Exodus 34:7). bAnd it is writtenelsewhere: “Fathers shall not die for their children, band children shall not be put to death for the fathers;every man shall die for his own transgression” (Deuteronomy 24:16). bAndthe Gemara braises a contradiction between the two verses. /b,The Gemara bresolvesthe contradiction: bThis is not difficult. Thisverse from Exodus, which states that God punishes descendants for the transgressions of their ancestors, refers to a case bwhere they adopt the actions of their ancestors as their own. While thisverse from Deuteronomy, which states that descendants are not punished for the actions of their ancestors, refers to a case bwhere they do not adopt the actions of their ancestors as their own,as it is stated: “I visit iniquity of the fathers upon the children, and upon the third and fourth generations of my enemies” (Exodus 20:5).,A righteous person is clearly not punished for the transgressions of his ancestors. bRather,it must be that God bsaid toMoses bas follows: br bThe righteousperson bwho prospers isa bcompletely righteousperson whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come. br bThe righteousperson bwho suffers isone who is bnot a completely righteousperson. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come. br bThe wickedperson bwho prospers isone who is bnot a completely wickedperson. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come. brFinally, bthe wickedperson bwho suffers isa bcompletely wickedperson. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).,Rabbi Yoḥa’s opinion, that God granted Moses all three of his requests, bdisagrees withthat of bRabbi Meir,as bRabbi Meir said: Twoof Moses’ requests bwere granted to him, and one was not granted to him.God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. bAs it is said: “And I will be gracious to whom I will be gracious”(Exodus 33:19); in His mercy, God bestows His grace upon every person, beven though he is not worthy.Similarly, God says: b“And I will have mercy upon whom I will have mercy,” even though he is not worthy.According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.,The Gemara continues to cite the Sages’ explanation of verses that require clarification on the same topic. With regard to God’s statement to Moses, b“And He said: ‘You cannot see My face,for man shall not see Me and live’” (Exodus 33:20), bit was taught in the name of Rabbi Yehoshua ben Korḥa that the Holy One, Blessed be He, said toMoses bas follows: When I wantedto show you My glory at the burning bush, byou did not wantto see it, as it is stated: “And Moses concealed his face, fearing to gaze upon God” (Exodus 3:6). But bnow that you wantto see My glory, as you said: “Show me Your glory,” bI do not wantto show it to you. Rabbi Yehoshua ben Korḥa interprets Moses’ initial refusal to look upon God’s glory negatively, as he rebuffed God’s desire to be close to him.,This bdisagrees withthat which bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatansaid, as bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said:Specifically bas a reward for threeacts of humility in averting his glance at the burning bush, Moses bwas privilegedto experience bthreegreat revelations:,Because “Moses bconcealed his face,fearing to gaze upon God” (Exodus 3:6), bhe was privileged tohave his bcountece [ ikelaster /i]glow. brBecause bhe “feared,” he was privileged that “they feared to approach him”(Exodus 34:30). brBecause he did not b“gaze,” he was privileged to “behold the likeness of the Lord”(Numbers 12:8).,What did Moses see? It is said: b“And I will remove My hand, and you will see My back,but My face you will not see” (Exodus 33:23). bRav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida,the expression: “And you will see My back,” should be understood as follows: bThis teaches that the Holy One, Blessed be He,Who, as mentioned above, wears phylacteries, bshowed him the knot of the phylacteriesof His head, which is worn on the back of the head.,On this subject, bRabbi Yoḥa said in the name of Rabbi Yosei: Every statementto a person or to a nation bthat emerged from the mouth of the Holy One, Blessed be He,with a promise bof good, even if it was conditional, He did not renegeon it. Ultimately, every promise made by God will be fulfilled., bFrom where do wederive that all of God’s promises are fulfilled? We know this bfrom Moses our teacher,as God promised and bsaid: “Leave Me alone; I will destroy themand blot out their name from under heaven; band I will make from you a nation mightierand greater than they” (Deuteronomy 9:14). bEven thoughMoses bprayedto have the decree repealed, bandit bwas nullified, the promise was fulfilledand Moses’ bdescendantsbecame a nation mightier and greater than the 600,000 Israelites in the desert. bAs it is statedwith regard to the Levites: b“The sons of Moses: Gershom and Eliezer…and the sons of Eliezer were Reḥaviya the chief.And Eliezer had no other sons; band the sons of Reḥaviya were very many”(I Chronicles 23:15–17)., bAnd Rav Yosef taughtin a ibaraita /i: b“Many”means more bthan 600,000.This is learned through a verbal analogy between the words bmanyand bmany. It is written herewith regard to Reḥaviya’s sons: b“Were very many.” And it is written therewith regard to the Israelites in Egypt: b“And the children of Israel became numerous and multiplied and were very many,and waxed exceeding mighty; and the land was filled with them” (Exodus 1:7). Just as when the children of Israel were in Egypt, very many meant that there were 600,000 of them, so too the descendants of Reḥaviya were 600,000.
32. Eusebius of Caesarea, Preparation For The Gospel, 9.39.5 (3rd cent. CE - 4th cent. CE)

33. Origen, On Prayer, 22.1 (3rd cent. CE - 3rd cent. CE)

34. Anon., 4 Baruch, 3.14

3.14. And the Lord said to Jeremiah: Send him to the vineyard of Agrippa, and I will hide him in the shadow of the mountain until I cause the people to return to the city.
35. Anon., Joseph And Aseneth, 1.7, 7.5, 8.10, 22.3, 23.13, 25.5

36. 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
37. Epigraphy, Ogis, 598



Subjects of this text:

subject book bibliographic info
1 maccabees,dating of Schwartz (2008), 2 Maccabees, 521
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,civil war Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242, 356
alexandrian,jews/jewry Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 356
alexandrian,readership Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241
angel Allison (2018), 4 Baruch, 152
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, 133
antiochus iv epiphanes,persecutes jews Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 301
antiochus vii sidetes Schwartz (2008), 2 Maccabees, 521
aristeas Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
ark of the covenant Allison (2018), 4 Baruch, 152
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
author,of 2 maccabees,objective of Schwartz (2008), 2 Maccabees, 10
babylonians Schwartz (2008), 2 Maccabees, 136
biblical nature,see also deuteronomy,allusions Schwartz (2008), 2 Maccabees, 526
calendars,liturgical Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
caves Schwartz (2008), 2 Maccabees, 133
cemetery (tell el-yahoudieh) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
channuka Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 301
chislev Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 229, 230, 232
chronology/chronological Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
city Schwartz (2008), 2 Maccabees, 375
civil war Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 356
clement of alexandria Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
cleopatra ii Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 301
cleopatra iii Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 301
commemoration Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
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, 242, 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, 243, 259
deuteronomy 32 Schwartz (2008), 2 Maccabees, 526
diaspora Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 228, 229, 230, 231; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 242, 243, 290; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
editors,jerusalemite Schwartz (2008), 2 Maccabees, 10, 526
egypt,jews persecuted in Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 301
egypt Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 230, 231, 232
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, 242, 243, 259, 356
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
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, 231, 232
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
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, 526
festival Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 242, 243
festivals Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6, 227, 228, 229, 230, 232
fire,liquid from altar Schwartz (2008), 2 Maccabees, 133
four- (or five‐) kingdom paradigm Crabb (2020), Luke/Acts and the End of History, 93
funerary epitaphs Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
general Crabb (2020), Luke/Acts and the End of History, 93
greek,language Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 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
hanukkah,holiday of,secondary interest Schwartz (2008), 2 Maccabees, 10, 526
hanukkah,holiday of Schwartz (2008), 2 Maccabees, 10
hanukkah narrative,connection to opening letters Schwartz (2008), 2 Maccabees, 526
hanukkah narrative,distinctiveness Schwartz (2008), 2 Maccabees, 375, 526
hanukkah narrative,semitic vorlage Schwartz (2008), 2 Maccabees, 375
hasmonean-oniad relations Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 243
hasmonean Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242, 259, 290
hasmonean kingdom van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
hebrew (language) Schwartz (2008), 2 Maccabees, 375
heliodorus affair Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 243
hellenism,hellenistic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
hellenism/hellenistic period,culture Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
hellenistic kings/rulers,antiochus iv epiphanes Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 231
hellenistic kings/rulers,nicanor Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 231
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
hippodrome Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 356
historicity Crabb (2020), Luke/Acts and the End of History, 93
history Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
identity,jewish Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 228
identity Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
index of subjects\nabraham" Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 231
ioudaios Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
isaac Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 231, 232
jacob Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 231
jason (high priest) Schwartz (2008), 2 Maccabees, 133, 526
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, 231
jerusalem,primacy vs. temple Schwartz (2008), 2 Maccabees, 375
jerusalem Schwartz (2008), 2 Maccabees, 133
jerusalem temple,defiled / desecration Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
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, 242, 243
jerusalem temple Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 242, 243, 259
jewish law Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
john hyrcanus i van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
josephus Schwartz (2008), 2 Maccabees, 375
judas maccabeus Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 228, 230, 231, 232
judea van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 110
judgement,final Crabb (2020), Luke/Acts and the End of History, 93
kingship/kingdom Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290
lamps Schwartz (2008), 2 Maccabees, 526
land of onias Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
letter,first,2 macc.,connection to 2 macc. Schwartz (2008), 2 Maccabees, 525, 526
letter,first,2 macc. Schwartz (2008), 2 Maccabees, 133
letter,second,2 macc. Schwartz (2008), 2 Maccabees, 133
letters,dating Schwartz (2008), 2 Maccabees, 521, 525
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, 521
letters,purpose of Schwartz (2008), 2 Maccabees, 525
letters/epistles Allison (2018), 4 Baruch, 297
letters Schwartz (2008), 2 Maccabees, 521, 525, 526
life after death Allison (2018), 4 Baruch, 297
loyal/loyalty Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
maccabees,ii Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 301
maccabees/maccabean Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 242, 243, 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
martyrs Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
memory Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
menelaus Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 231
mercenary/-ies Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
military,troops/forces Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 356
military Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 290, 356
moses Allison (2018), 4 Baruch, 152; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
motifs (thematic),reconciliation Schwartz (2008), 2 Maccabees, 10, 525, 526
mount nebo Allison (2018), 4 Baruch, 152
nehemiah Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 228; Schwartz (2008), 2 Maccabees, 133
nicanor,thrice-accursed Schwartz (2008), 2 Maccabees, 10
nicanors day Schwartz (2008), 2 Maccabees, 526
oniad authorship,jews Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259, 356
oniad authorship,soldiers/units Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 356
oniad authorship Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 243
onias community Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 243
onias iii Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 228, 232
onias iv (of leontopolis) Bickerman and Tropper (2007), Studies in Jewish and Christian History, 426, 430
onias temple,attitudes toward Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 243
onias temple,history of Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 356
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, 243, 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
periodisation of history Crabb (2020), Luke/Acts and the End of History, 93
persecution of jews Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 301
philo Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
politeuma (body of citizens) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
post-mortem reward or punishment Crabb (2020), Luke/Acts and the End of History, 93
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, 242, 259
priest / priestly Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 259
priest and high priest Allison (2018), 4 Baruch, 152
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
ptolemaic Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242, 356
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
ptolemy i Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
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
religion/religious Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 243, 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, 242, 259, 290
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
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 era Bickerman and Tropper (2007), Studies in Jewish and Christian History, 414, 415, 416, 417, 421
servants,jews as gods Schwartz (2008), 2 Maccabees, 136
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
showbread Schwartz (2008), 2 Maccabees, 526
simon maccabee Bickerman and Tropper (2007), Studies in Jewish and Christian History, 415, 430
solomon Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 228, 229
sparta Bickerman and Tropper (2007), Studies in Jewish and Christian History, 429
sukkot Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6, 227, 229, 232
tcherikover,v. Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 301
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
teleology\n,view of history Crabb (2020), Luke/Acts and the End of History, 93
temple Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6, 227, 228, 229, 230, 231, 232
temple (first) Schwartz (2008), 2 Maccabees, 133
temple (second),legitimacy of Schwartz (2008), 2 Maccabees, 133
temple in jerusalem,altar of Allison (2018), 4 Baruch, 152
temple in jerusalem,destruction of Allison (2018), 4 Baruch, 152
temple in jerusalem,instruments,vessels,furnishings in Allison (2018), 4 Baruch, 152
temporal terminology\n,καιρός Crabb (2020), Luke/Acts and the End of History, 93
temporal terminology\n,χρόνος Crabb (2020), Luke/Acts and the End of History, 93
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
time,construction of Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 231, 232
torah,ancestral laws Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
torah,obedience to Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 231, 232
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
wilderness/desert Allison (2018), 4 Baruch, 152