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Tiresias: The Ancient Mediterranean Religions Source Database



661
Septuagint, 2 Maccabees, 1.6


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39 results
1. Septuagint, Baruch, 1.11 (th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Deuteronomy, 4.31 (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׃ 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."
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, Exodus, 20.24 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Numbers, 14.17 (9th cent. BCE - 3rd cent. BCE)

14.17. וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃ 14.17. And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying:"
6. 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."
7. Hebrew Bible, 1 Kings, 8.27 (8th cent. BCE - 5th cent. BCE)

8.27. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.27. But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!"
8. 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."
9. 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."
10. Hebrew Bible, Jeremiah, 27.16-27.22, 29.8, 29.10, 29.13, 29.17-29.18, 29.23 (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׃ 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."
11. Hebrew Bible, Ezekiel, 43 (6th cent. BCE - 5th cent. BCE)

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

13. Hebrew Bible, 1 Chronicles, 17.23, 28.9, 29.13 (5th cent. BCE - 3rd cent. BCE)

17.23. וְעַתָּה יְהוָה הַדָּבָר אֲשֶׁר דִּבַּרְתָּ עַל־עַבְדְּךָ וְעַל־בֵּיתוֹ יֵאָמֵן עַד־עוֹלָם וַעֲשֵׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 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׃ 29.13. וְעַתָּה אֱלֹהֵינוּ מוֹדִים אֲנַחְנוּ לָךְ וּמְהַלְלִים לְשֵׁם תִּפְאַרְתֶּךָ׃ 17.23. And now, O LORD, let the word that Thou hast spoken concerning Thy servant, and concerning his house, be established for ever, and do as Thou hast spoken." 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." 29.13. Now therefore, our God, we thank Thee, and praise Thy glorious name."
14. Hebrew Bible, 2 Chronicles, 2.5, 7.1-7.3, 7.8-7.9, 29.29, 30.1 (5th cent. BCE - 3rd cent. BCE)

2.5. וּמִי יַעֲצָר־כֹּחַ לִבְנוֹת־לוֹ בַיִת כִּי הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלֻהוּ וּמִי אֲנִי אֲשֶׁר אֶבְנֶה־לּוֹ בַיִת כִּי אִם־לְהַקְטִיר לְפָנָיו׃ 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׃ 29.29. וּכְכַלּוֹת לְהַעֲלוֹת כָּרְעוּ הַמֶּלֶךְ וְכָל־הַנִּמְצְאִים אִתּוֹ וַיִּשְׁתַּחֲווּ׃ 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׃ 2.5. But who is able to build Him a house, seeing the heaven and the heaven of heavens cannot contain Him? who am I then, that I should build Him a house, save only to offer before Him?" 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." 29.29. And when they had made an end of offering, the king and all that were present with him bowed themselves and prostrated themselves." 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."
15. 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."
16. Hebrew Bible, Nehemiah, 9.32 (5th cent. BCE - 4th cent. BCE)

9.32. וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.32. Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day."
17. Herodotus, Histories, 6.11 (5th cent. BCE - 5th cent. BCE)

6.11. Then the Ionians who had gathered at Lade held assemblies; among those whom I suppose to have addressed them was Dionysius, the Phocaean general, who spoke thus: ,“Our affairs, men of Ionia, stand on the edge of a razor, whether to be free men or slaves, and runaway slaves at that. If you now consent to endure hardships, you will have toil for the present time, but it will be in your power to overcome your enemies and gain freedom; but if you will be weak and disorderly, I see nothing that can save you from paying the penalty to the king for your rebellion. ,Believe me and entrust yourselves to me; I promise you that (if the gods deal fairly with us) either our enemies shall not meet us in battle, or if they do they shall be utterly vanquished.”
18. Anon., 1 Enoch, 84 (3rd cent. BCE - 2nd cent. BCE)

84. And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the tongue of flesh, which God has made for the children of the flesh of men, that they should speak therewith, and He gave them breath and a tongue and a mouth that they should speak therewith:,Blessed be Thou, O Lord, King, Great and mighty in Thy greatness, Lord of the whole creation of the heaven, King of kings and God of the whole world.And Thy power and kingship and greatness abide for ever and ever, And throughout all generations Thy dominion; And all the heavens are Thy throne for ever, And the whole earth Thy footstool for ever and ever.,For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne, Nor turns away from Thy presence. And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee [for Thou seest everything].,And now the angels of Thy heavens are guilty of trespass, And upon the flesh of men abideth Thy wrath until the great day of judgement.,And now, O God and Lord and Great King, I implore and beseech Thee to fulfil my prayer, To leave me a posterity on earth, And not destroy all the flesh of man, And make the earth without inhabitant, So that there should be an eternal destruction.,And now, my Lord, destroy from the earth the flesh which has aroused Thy wrath, But the flesh of righteousness and uprightness establish as a plant of the eternal seed, And hide not Thy face from the prayer of Thy servant, O Lord.'
19. Dead Sea Scrolls, Epistle of Jeremiah, 30, 4, 57, 11 (2nd cent. BCE - 1st cent. CE)

20. Hebrew Bible, Daniel, 9.4, 9.18, 9.20 (2nd cent. BCE - 2nd cent. BCE)

9.4. וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 9.18. הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה [פְּקַח] עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים׃ 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," 9.18. O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions." 9.20. And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;"
21. Septuagint, 1 Maccabees, 1.3, 1.5, 4.10, 4.47, 4.52, 7.37, 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. 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 7.37. Thou didst choose this house to be called by thy name,and to be for thy people a house of prayer and supplication. 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
22. 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.'
23. Septuagint, Ecclesiasticus (Siracides), 17.7, 17.9, 23.1, 50.19 (2nd cent. BCE - 2nd cent. BCE)

17.7. He filled them with knowledge and understanding,and showed them good and evil. 50.19. And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service.
24. 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
25. Septuagint, 3 Maccabees, 2.9, 6.8-6.9 (2nd cent. BCE - 2nd cent. BCE)

2.9. You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name. 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.
26. Anon., 2 Baruch, 85.3 (1st cent. CE - 2nd cent. CE)

27. 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:
28. Josephus Flavius, Jewish Antiquities, 4.43, 8.111 (1st cent. CE - 1st cent. CE)

4.43. Now, therefore, since I am suspected by those very men whose being is owing to my labors, come thou, as it is reasonable to hope thou wilt; thou, I say, who showedst me that fire at mount Sinai, and madest me to hear its voice, and to see the several wonders which that place afforded thou who commandedst me to go to Egypt, and declare thy will to this people; 8.111. 3. When the king had thus discoursed to the multitude, he looked again towards the temple, and lifting up his right hand to the multitude, he said, “It is not possible by what men can do to return sufficient thanks to God for his benefits bestowed upon them, for the Deity stands in need of nothing, and is above any such requital; but so far as we have been made superior, O Lord, to other animals by thee, it becomes us to bless thy Majesty, and it is necessary for us to return thee thanks for what thou hast bestowed upon our house, and on the Hebrew people;
29. Josephus Flavius, Jewish War, 5.225 (1st cent. CE - 1st cent. CE)

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.
30. 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.
31. New Testament, Acts, 4.29, 7.44-7.50, 15.22, 16.14, 16.20, 17.25 (1st cent. CE - 2nd cent. CE)

4.29. Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness 7.44. Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 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. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things.
32. 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.
33. 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.
34. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

29b. הא דאדכר בתר שומע תפלה:,אמר רבי תנחום אמר רב אסי אמר ר' יהושע בן לוי טעה ולא הזכיר של ר"ח בעבודה חוזר לעבודה נזכר בהודאה חוזר לעבודה בשים שלום חוזר לעבודה ואם סיים חוזר לראש,אמר רב פפא בריה דרב אחא בר אדא הא דאמרן סיים חוזר לראש לא אמרן אלא שעקר רגליו אבל לא עקר רגליו חוזר לעבודה,א"ל מנא לך הא א"ל מאבא מרי שמיע לי ואבא מרי מרב.,אמר רב נחמן בר יצחק הא דאמרן עקר רגליו חוזר לראש לא אמרן אלא שאינו רגיל לומר תחנונים אחר תפלתו אבל רגיל לומר תחנונים אחר תפלתו חוזר לעבודה,איכא דאמרי אמר רב נחמן בר יצחק הא דאמרן כי לא עקר רגליו חוזר לעבודה לא אמרן אלא שרגיל לומר תחנונים אחר תפלתו אבל אם אינו רגיל לומר תחנונים אחר תפלתו חוזר לראש:,ר' אליעזר אומר העושה תפלתו קבע וכו': מאי קבע א"ר יעקב בר אידי אמר רבי אושעיא כל שתפלתו דומה עליו כמשוי ורבנן אמרי כל מי שאינו אומרה בלשון תחנונים רבה ורב יוסף דאמרי תרוייהו כל שאינו יכול לחדש בה דבר,א"ר זירא אנא יכילנא לחדושי בה מילתא ומסתפינא דלמא מטרידנא,אביי בר אבין ור' חנינא בר אבין דאמרי תרוייהו כל שאין מתפלל עם דמדומי חמה דא"ר חייא בר אבא א"ר יוחנן מצוה להתפלל עם דמדומי חמה וא"ר זירא מאי קראה (תהלים עב, ה) ייראוך עם שמש ולפני ירח דור דורים לייטי עלה במערבא אמאן דמצלי עם דמדומי חמה מאי טעמא דלמא מיטרפא ליה שעתא:,רבי יהושע אומר המהלך במקום סכנה מתפלל תפלה קצרה וכו' בכל פרשת העבור: מאי פרשת העבור אמר רב חסדא אמר מר עוקבא אפי' בשעה שאתה מתמלא עליהם עברה כאשה עוברה יהיו כל צרכיהם לפניך איכא דאמרי אמר רב חסדא אמר מר עוקבא אפילו בשעה שהם עוברים על דברי תורה יהיו כל צרכיהם לפניך,ת"ר המהלך במקום גדודי חיה ולסטים מתפלל תפלה קצרה ואיזה היא תפלה קצרה ר' אליעזר אומר עשה רצונך בשמים ממעל ותן נחת רוח ליראיך מתחת והטוב בעיניך עשה בא"י שומע תפלה,ר' יהושע אומר שמע שועת עמך ישראל ועשה מהרה בקשתם בא"י שומע תפלה,רבי אלעזר ברבי צדוק אומר שמע צעקת עמך ישראל ועשה מהרה בקשתם בא"י שומע תפלה,אחרים אומרים צרכי עמך ישראל מרובין ודעתם קצרה יהי רצון מלפניך ה' אלהינו שתתן לכל אחד ואחד כדי פרנסתו ולכל גויה וגויה די מחסורה ברוך אתה ה' שומע תפלה,אמר רב הונא הלכה כאחרים,אמר ליה אליהו לרב יהודה אחוה דרב סלא חסידא לא תרתח ולא תחטי לא תרוי ולא תחטי וכשאתה יוצא לדרך המלך בקונך וצא מאי המלך בקונך וצא אמר רבי יעקב אמר רב חסדא זו תפלת הדרך ואמר רבי יעקב אמר רב חסדא כל היוצא לדרך צריך להתפלל תפלת הדרך,מאי תפלת הדרך יהי רצון מלפניך ה' אלהי שתוליכני לשלום ותצעידני לשלום ותסמכני לשלום ותצילני מכף כל אויב ואורב בדרך ותשלח ברכה במעשי ידי ותתנני לחן לחסד ולרחמים בעיניך ובעיני כל רואי בא"י שומע תפלה,אמר אביי לעולם 29b. bThiscase, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where bhe recalls his error afterhe reaches the blessing: bWho listens to prayer,in which case the option of asking for rain in that blessing no longer exists and he must return to the beginning of the prayer.,On a similar note, the Gemara cites an additional statement of Rabbi Tanḥum. bRabbi Tanḥum saidthat bRav Asi saidthat bRabbi Yehoshua ben Levi said: One who erred and did not mention the New Moon,the addition: May there rise and come [ iya’aleh veyavo /i] bin theblessing of Temple bservice,the seventeenth blessing in the iAmidaprayer, bhe returns to theblessing of Temple bservice.So too, if he bremembers duringthe blessing of bthanksgiving, he returns to theblessing of Temple bservice.If he remembers in the blessing: bGrant peace, he returns to theblessing of Temple bservice. Ifhe remembers after he bcompletedthe iAmidaprayer, bhe returns to the beginningof the prayer., bRav Pappa son of Rav Aḥa bar Adda said: That which we saidthat if he already bfinishedthe iAmidaprayer bhe returns to the beginning, we only saidthat in a case bwhere healready bmoved his feetfrom where he stood in prayer. bHowever,if he bdid notyet bmove his feet, heneed only breturn to theblessing of Temple bservice,and include the addition for the New Moon therein., bHe said to him: From where do youderive bthis ihalakha /i? bHe said to him: My father my teacher toldit to bme and my father my teacherheard it bfrom Rav. /b,On a similar note, bRav Naḥman bar Yitzḥak said: That which we saidthat if he already bmoved his feet he returns to the beginning, we only saidthat in a case bwhere he is unaccustomed to recitingadditional bsupplications after his prayer. However,if bhe is accustomed to reciting supplications after his prayer,and while reciting them he remembers that he omitted mention of the New Moon from his prayer, bheneed only breturn to theblessing of Temple bservice,and he includes the addition for the New Moon therein., bSome say, Rav Naḥman bar Yitzḥak said: That which we saidthat if he bdid notyet bmove his feet, heneed only breturn to theblessing of Temple bservice, we only saidthat in a case bwhere he is accustomed to recitingadditional bsupplications after his prayer. However,if bhe is unaccustomed to reciting supplications after his prayer, he must return to the beginning of the prayer,as it is considered as if he already completed it.,We learned in the mishna that bRabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication.The Gemara asks: bWhat isthe meaning of bfixedin this context? bRabbi Ya’akov bar Idi saidthat bRabbi Oshaya said:It means banyone for whom his prayer is like a burden upon him,from which he seeks to be quickly unburdened. bThe Rabbis say:This refers to banyone who does not reciteprayer bin the language of supplication,but as a standardized recitation without emotion. bRabba and Rav Yosef both said:It refers to banyone unable to introducea novel belement,i.e., something personal reflecting his personal needs, to his prayer, and only recites the standard formula., bRabbi Zeira said: I could introducea novel belementin every prayer, but bI am afraid that perhaps I willbecome bconfused.Consequently, there is no room to require the masses to introduce a novel element into their prayers.,The brothers, bAbaye bar Avin and Rabbi Ḥanina bar Avin, both said:One whose prayer is fixed refers to banyone who does notmake the effort to bpray with the reddening of the sun,just after sunrise and just before sunset, which are auspicious times for prayer. As bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said: It is a mitzva to pray with the reddening of the sun. And Rabbi Zeira said: What is the versethat alludes to this? b“Let them fear You with the sun and before the moon, generation after generation”(Psalms 72:5). Prayer, the manifestation of the fear of God, should be undertaken adjacent to sunrise and sunset. Nevertheless, bin the West,Eretz Yisrael, bthey cursed one who prays with the reddening of the sun /b, adjacent to sunset. bWhat is the reason? Perhaps,due to preoccupation, he will become bconfused about the hourand the time for prayer will pass.,We learned in the mishna that bRabbi Yehoshua says: One who is walking in a place of danger, recites a brief prayer…at iparashat ha’ibur /i.The Gemara asks: bWhat isthe meaning of iparashat ha’ibur /i? Rav Ḥisda saidthat bMar Ukva said:This can be interpreted in a manner underscoring two connotations of the term iibur /i: bEven at a time when You are as filled with anger [ ievra /i], towards them, as a pregt woman [ iubara /i], may all of their needs be before You. Some saya different version of what bRav Ḥisda saidthat bMar Ukva said: Even when they violate [ iovrim /i] the commandments of the Torah, may all of their needs be before You. /b,One formula for the prayer recited in places of danger is cited in the mishna. Additional formulas are cited in the iTosefta /i. bThe Sages taught: One who walks in a place where there are groups of wild beasts and robbers recites an abbreviated prayer. Which is an abbreviated prayer? Rabbi Eliezer says, “Carry out Your will in the heavens above, and give peace of mind to those who fear You below, and perform that which is good in Your eyes. Blessed are You, Lord, Who listens to prayer.” /b, bRabbi Yehoshua saysthat he recites: bHear the cry of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer. /b, bRabbi Elazar, son of Rabbi Tzadok saysthat he recites: bHear the shout of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer. /b,iAḥerimsaythat he recites: bThe needs of Your nation, Israel, are many and their intelligence is limited,and, consequently, they are unable to effectively articulate their thoughts in prayer (Maharsha). So bmay it be Your will, Lord our God, to provide each and every one with his necessary sustece, and to each and every body all that it lacks. Blessed are You, Lord, Who listens to prayer. /b, bRav Huna said: The ihalakha /iwith regard to the version of the prayer recited in a place of danger bis in accordance withthe opinion of iAḥerim /i. /b,On the topic of prayers recited while traveling and in times of danger, the Gemara discusses the traveler’s prayer. When he appeared to him, bElijahthe Prophet bsaid to Rav Yehuda brother of Rav Sala Ḥasida: Do not get angry and you will not sin. Do not get drunk and you will not sin. And when you set out on a journey, consult with your Creator, andthen bset out. The Gemara asks: bWhat /bis the meaning of: bConsult with your Creator, and /bthen bset out? /bRabbi Ya’akov saidthat bRav Ḥisda said: That is the traveler’s prayer. And Rabbi Ya’akov saidthat bRav Ḥisda said:It is not only good advice, but established ihalakhathat banyone who sets out on a journey must recite the traveler’s prayerprior to embarking on his journey.,The Gemara asks: bWhat isthe formula for bthe traveler’s prayer?The Gemara answers: bMay it be Your will, Lord my God, to lead me to peace, direct my steps to peace, and guide me to peace, and rescue me from the hands of any enemy or ambush along the way, and send blessing to the work of my hands, and let me find grace, kindness, and compassion in Your eyes and in the eyes of all who see me. Blessed are You, Lord, Who hears prayer. /b, bAbaye said: At all times /b
35. Eusebius of Caesarea, Preparation For The Gospel, 9.39.5 (3rd cent. CE - 4th cent. CE)

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

37. 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.
38. Anon., Joseph And Aseneth, 1.7, 7.5, 8.10, 22.3, 23.13, 25.5

39. Anon., Letter of Aristeas, 210, 310, 45, 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, 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
ancestral language Schwartz (2008), 2 Maccabees, 486
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
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
ark of the covenant Allison (2018), 4 Baruch, 152
artapanos Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
athens Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580
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,jewish identity Schwartz (2008), 2 Maccabees, 486
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
chronology/chronological Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
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, 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, 242, 290; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
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
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, 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
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
festival Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 242
festivals Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6, 227, 228, 229, 230
fire,liquid from altar Schwartz (2008), 2 Maccabees, 133
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
god,of heaven Schwartz (2008), 2 Maccabees, 486
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
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
hellenism,hellenistic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
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
identity,jewish Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 228
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
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 (high priest) Schwartz (2008), 2 Maccabees, 133
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
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
jerusalem temple Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 242, 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
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
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
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
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/epistles Allison (2018), 4 Baruch, 297
letters Schwartz (2008), 2 Maccabees, 521
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, 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
men of great assembly Bickerman and Tropper (2007), Studies in Jewish and Christian History, 570
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
monotheism Bickerman and Tropper (2007), Studies in Jewish and Christian History, 570
moses Allison (2018), 4 Baruch, 152; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 204
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
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
onias iii Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 228
onias iv (of leontopolis) Bickerman and Tropper (2007), Studies in Jewish and Christian History, 426, 430
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, 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
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
prayer,and sacrifice Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580
prayer,in 1 maccabees Schwartz (2008), 2 Maccabees, 486
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, 570, 572, 580; 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
priestly blessing Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580
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, 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
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, 570, 572, 580
simon,the high priest Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
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
sirach Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580
solomon Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 228, 229; Schwartz (2008), 2 Maccabees, 486
sparta Bickerman and Tropper (2007), Studies in Jewish and Christian History, 429, 580
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
tamid Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580
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,and tamid Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580
tefillah,date Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580
tefillah,openings of paragraphs Bickerman and Tropper (2007), Studies in Jewish and Christian History, 570
tefillah,petitions Bickerman and Tropper (2007), Studies in Jewish and Christian History, 570, 572
tefillah,structure Bickerman and Tropper (2007), Studies in Jewish and Christian History, 570
tefillah,yhwh elohenu benedictions Bickerman and Tropper (2007), Studies in Jewish and Christian History, 570
temple,sacrifice for emperors Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580
temple,singers Bickerman and Tropper (2007), Studies in Jewish and Christian History, 580
temple Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6, 227, 228, 229, 230
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
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
wilderness/desert Allison (2018), 4 Baruch, 152