Tiresias: The Ancient Mediterranean Religions Source Database

661

Septuagint, 2 Maccabees, 10.7
nan Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'

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

27 results
1. Hebrew Bible, Deuteronomy, 32.36 (9th cent. BCE - 3rd cent. BCE) 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 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, 9.20-9.24, 9.27-9.32 (9th cent. BCE - 3rd cent. BCE) 9.21. לְקַיֵּם עֲלֵיהֶם לִהְיוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וְאֵת יוֹם־חֲמִשָּׁה עָשָׂר בּוֹ בְּכָל־שָׁנָה וְשָׁנָה׃ 9.22. כַּיָּמִים אֲשֶׁר־נָחוּ בָהֶם הַיְּהוּדִים מֵאוֹיְבֵיהֶם וְהַחֹדֶשׁ אֲשֶׁר נֶהְפַּךְ לָהֶם מִיָּגוֹן לְשִׂמְחָה וּמֵאֵבֶל לְיוֹם טוֹב לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיוֹנִים׃ 9.23. וְקִבֵּל הַיְּהוּדִים אֵת אֲשֶׁר־הֵחֵלּוּ לַעֲשׂוֹת וְאֵת אֲשֶׁר־כָּתַב מָרְדֳּכַי אֲלֵיהֶם׃ 9.24. כִּי הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר כָּל־הַיְּהוּדִים חָשַׁב עַל־הַיְּהוּדִים לְאַבְּדָם וְהִפִּיל פּוּר הוּא הַגּוֹרָל לְהֻמָּם וּלְאַבְּדָם׃ 9.27. קִיְּמוּ וקבל [וְקִבְּלוּ] הַיְּהוּדִים עֲלֵיהֶם וְעַל־זַרְעָם וְעַל כָּל־הַנִּלְוִים עֲלֵיהֶם וְלֹא יַעֲבוֹר לִהְיוֹת עֹשִׂים אֵת שְׁנֵי הַיָּמִים הָאֵלֶּה כִּכְתָבָם וְכִזְמַנָּם בְּכָל־שָׁנָה וְשָׁנָה׃ 9.28. וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים בְּכָל־דּוֹר וָדוֹר מִשְׁפָּחָה וּמִשְׁפָּחָה מְדִינָה וּמְדִינָה וְעִיר וָעִיר וִימֵי הַפּוּרִים הָאֵלֶּה לֹא יַעַבְרוּ מִתּוֹךְ הַיְּהוּדִים וְזִכְרָם לֹא־יָסוּף מִזַּרְעָם׃ 9.29. וַתִּכְתֹּב אֶסְתֵּר הַמַּלְכָּה בַת־אֲבִיחַיִל וּמָרְדֳּכַי הַיְּהוּדִי אֶת־כָּל־תֹּקֶף לְקַיֵּם אֵת אִגֶּרֶת הַפּוּרִים הַזֹּאת הַשֵּׁנִית׃ 9.31. לְקַיֵּם אֵת־יְמֵי הַפֻּרִים הָאֵלֶּה בִּזְמַנֵּיהֶם כַּאֲשֶׁר קִיַּם עֲלֵיהֶם מָרְדֳּכַי הַיְּהוּדִי וְאֶסְתֵּר הַמַּלְכָּה וְכַאֲשֶׁר קִיְּמוּ עַל־נַפְשָׁם וְעַל־זַרְעָם דִּבְרֵי הַצֹּמוֹת וְזַעֲקָתָם׃ 9.32. וּמַאֲמַר אֶסְתֵּר קִיַּם דִּבְרֵי הַפֻּרִים הָאֵלֶּה וְנִכְתָּב בַּסֵּפֶר׃ 9.20. And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far," 9.21. to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly," 9.22. the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor." 9.23. And the Jews took upon them to do as they had begun, and as Mordecai had written unto them;" 9.24. because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast pur, that is, the lot, to discomfit them, and to destroy them;" 9.27. the Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to the writing thereof, and according to the appointed time thereof, every year;" 9.28. and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed." 9.29. Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim." 9.30. And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth," 9.31. to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, the matters of the fastings and their cry." 9.32. And the commandment of Esther confirmed these matters of Purim; and it was written in the book."
3. Hebrew Bible, Genesis, 1.28, 9.1 (9th cent. BCE - 3rd cent. BCE) 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth."
4. Hebrew Bible, Leviticus, 23.40 (9th cent. BCE - 3rd cent. BCE) 23.40. And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook, and ye shall rejoice before the LORD your God seven days."
5. Hebrew Bible, Psalms, 118 (9th cent. BCE - 3rd cent. BCE)
6. Hebrew Bible, 2 Chronicles, 7.1 (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׃ 7.1. 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. Hebrew Bible, Nehemiah, 8.15 (5th cent. BCE - 4th cent. BCE) 8.15. וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קוֹל בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתוּב׃ 8.15. and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’"
8. Herodotus, Histories, 8.26 (5th cent. BCE - 5th cent. BCE) 8.26. There had come to them a few deserters, men of Arcadia, lacking a livelihood and desirous to find some service. Bringing these men into the king's presence, the Persians inquired of them what the Greeks were doing, there being one who put this question in the name of all. ,When the Arcadians told them that the Greeks were holding the Olympic festival and viewing sports and horseraces, the Persian asked what was the prize offered, for which they contended. They told him of the crown of olive that was given to the victor. Then Tigranes son of Artabanus uttered a most noble saying (but the king deemed him a coward for it); ,when he heard that the prize was not money but a crown, he could not hold his peace, but cried, “Good heavens, Mardonius, what kind of men are these that you have pitted us against? It is not for money they contend but for glory of achievement!” Such was Tigranes' saying.
9. Anon., Jubilees, 16.30 (2nd cent. BCE - 2nd cent. BCE) 16.30. And, as a thank-offering, seven rams, seven kids, seven sheep, and seven he-goats, and their fruit-offerings and their drink-offerings;
10. Hebrew Bible, Daniel, 7.25, 8.14, 12.7 (2nd cent. BCE - 2nd cent. BCE) 7.25. וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃ 8.14. וַיֹּאמֶר אֵלַי עַד עֶרֶב בֹּקֶר אַלְפַּיִם וּשְׁלֹשׁ מֵאוֹת וְנִצְדַּק קֹדֶשׁ׃ 12.7. וָאֶשְׁמַע אֶת־הָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל־הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם כִּי לְמוֹעֵד מוֹעֲדִים וָחֵצִי וּכְכַלּוֹת נַפֵּץ יַד־עַם־קֹדֶשׁ תִּכְלֶינָה כָל־אֵלֶּה׃ 7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time." 8.14. And he said unto me: ‘Unto two thousand and three hundred evenings and mornings; then shall the sanctuary be victorious.’" 12.7. And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished."
11. Polybius, Histories, 3.52.3, 31.9 (2nd cent. BCE - 2nd cent. BCE) 3.52.3.  The natives near the pass conspired together and came out to meet him with treacherous intentions, holding olive-branches and wreaths, which nearly all the barbarians use as tokens of friendship, just as we Greeks use the herald's staff. 31.9. 1.  In Syria King Antiochus, wishing to provide himself with money, decided to make an expedition against the sanctuary of Artemis in Elymaïs.,2.  On reaching the spot he was foiled in his hopes, as the barbarian tribes who dwelt in the neighbourhood would not permit the outrage,,3.  and on his retreat he died at Tabae in Persia, smitten with madness, as some people say,,4.  owing to certain manifestations of divine displeasure when he was attempting this outrage on the above sanctuary. IV. Affairs of Italy The Rival Ptolemie
12. Septuagint, 1 Maccabees, 1.21-1.23, 1.50-1.51, 1.53-1.54, 2.1-2.5, 2.39-2.41, 3.25, 3.32-3.33, 3.42-3.54, 4.36, 4.41-4.59, 5.6, 5.10, 5.13, 5.16-5.17, 5.34, 5.54-5.55, 5.61, 5.63, 5.65, 6.1-6.2, 6.5-6.13, 6.20, 6.43-6.46, 6.55-6.56, 7.6, 7.8, 7.10, 7.27, 7.48-7.49, 8.20, 9.19, 9.31, 10.21, 12.1-12.4, 13.8, 13.36-13.42, 13.51, 14.8, 14.12-14.49, 15.10 (2nd cent. BCE - 2nd cent. BCE) 1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 1.50. And whoever does not obey the command of the king shall die. 1.51. In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. 1.53. they drove Israel into hiding in every place of refuge they had. 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 2.1. In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein. 2.2. He had five sons, John surnamed Gaddi 2.3. Simon called Thassi 2.4. Judas called Maccabeus 2.5. Eleazar called Avaran, and Jonathan called Apphus. 2.39. When Mattathias and his friends learned of it, they mourned for them deeply. 2.40. And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth. 2.41. So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places. 3.25. Then Judas and his brothers began to be feared, and terror fell upon the Gentiles round about them. 3.32. He left Lysias, a distinguished man of royal lineage, in charge of the kings affairs from the river Euphrates to the borders of Egypt. 3.33. Lysias was also to take care of Antiochus his son until he returned. 3.42. Now Judas and his brothers saw that misfortunes had increased and that the forces were encamped in their territory. They also learned what the king had commanded to do to the people to cause their final destruction. 3.43. But they said to one another, "Let us repair the destruction of our people, and fight for our people and the sanctuary. 3.44. And the congregation assembled to be ready for battle, and to pray and ask for mercy and compassion. 3.45. Jerusalem was uninhabited like a wilderness;not one of her children went in or out. The sanctuary was trampled down,and the sons of aliens held the citadel;it was a lodging place for the Gentiles. Joy was taken from Jacob;the flute and the harp ceased to play. 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols. 3.49. They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. 3.52. And behold, the Gentiles are assembled against us to destroy us;thou knowest what they plot against us. 3.53. How will we be able to withstand them,if thou dost not help us? 3.54. Then they sounded the trumpets and gave a loud shout. 4.36. Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it. 4.41. Then Judas detailed men to fight against those in the citadel until he had cleansed the sanctuary. 4.42. He chose blameless priests devoted to the law 4.43. and they cleansed the sanctuary and removed the defiled stones to an unclean place. 4.44. They deliberated what to do about the altar of burnt offering, which had been profaned. 4.45. And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar 4.46. and stored the stones in a convenient place on the temple hill until there should come a prophet to tell what to do with them. 4.47. Then they took unhewn stones, as the law directs, and built a new altar like the former one. 4.48. They also rebuilt the sanctuary and the interior of the temple, and consecrated the courts. 4.49. They made new holy vessels, and brought the lampstand, the altar of incense, and the table into the temple. 4.50. Then they burned incense on the altar and lighted the lamps on the lampstand, and these gave light in the temple. 4.51. They placed the bread on the table and hung up the curtains. Thus they finished all the work they had undertaken. 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 4.53. they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. 4.54. At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. 4.55. All the people fell on their faces and worshiped and blessed Heaven, who had prospered them. 4.56. So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. 4.57. They decorated the front of the temple with golden crowns and small shields; they restored the gates and the chambers for the priests, and furnished them with doors. 4.58. There was very great gladness among the people, and the reproach of the Gentiles was removed. 4.59. Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev. 5.6. Then he crossed over to attack the Ammonites, where he found a strong band and many people with Timothy as their leader. 5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us. 5.13. and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there. 5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 5.17. Then Judas said to Simon his brother, "Choose your men and go and rescue your brethren in Galilee; I and Jonathan my brother will go to Gilead. 5.34. And when the army of Timothy realized that it was Maccabeus, they fled before him, and he dealt them a heavy blow. As many as eight thousand of them fell that day. 5.54. So they went up to Mount Zion with gladness and joy, and offered burnt offerings, because not one of them had fallen before they returned in safety. 5.55. Now while Judas and Jonathan were in Gilead and Simon his brother was in Galilee before Ptolemais 5.61. Thus the people suffered a great rout because, thinking to do a brave deed, they did not listen to Judas and his brothers. 5.63. The man Judas and his brothers were greatly honored in all Israel and among all the Gentiles, wherever their name was heard. 5.65. Then Judas and his brothers went forth and fought the sons of Esau in the land to the south. He struck Hebron and its villages and tore down its strongholds and burned its towers round about. 6.1. King Antiochus was going through the upper provinces when he heard that Elymais in Persia was a city famed for its wealth in silver and gold. 6.2. Its temple was very rich, containing golden shields, breastplates, and weapons left there by Alexander, the son of Philip, the Macedonian king who first reigned over the Greeks. 6.5. Then some one came to him in Persia and reported that the armies which had gone into the land of Judah had been routed; 6.6. that Lysias had gone first with a strong force, but had turned and fled before the Jews; that the Jews had grown strong from the arms, supplies, and abundant spoils which they had taken from the armies they had cut down; 6.7. that they had torn down the abomination which he had erected upon the altar in Jerusalem; and that they had surrounded the sanctuary with high walls as before, and also Beth-zur, his city. 6.8. When the king heard this news, he was astounded and badly shaken. He took to his bed and became sick from grief, because things had not turned out for him as he had planned. 6.9. He lay there for many days, because deep grief continually gripped him, and he concluded that he was dying. 6.10. So he called all his friends and said to them, "Sleep departs from my eyes and I am downhearted with worry. 6.11. I said to myself, `To what distress I have come! And into what a great flood I now am plunged! For I was kind and beloved in my power. 6.12. But now I remember the evils I did in Jerusalem. I seized all her vessels of silver and gold; and I sent to destroy the inhabitants of Judah without good reason. 6.13. I know that it is because of this that these evils have come upon me; and behold, I am perishing of deep grief in a strange land. 6.20. They gathered together and besieged the citadel in the one hundred and fiftieth year; and he built siege towers and other engines of war. 6.43. And Eleazar, called Avaran, saw that one of the beasts was equipped with royal armor. It was taller than all the others, and he supposed that the king was upon it. 6.44. So he gave his life to save his people and to win for himself an everlasting name. 6.45. He courageously ran into the midst of the phalanx to reach it; he killed men right and left, and they parted before him on both sides. 6.46. He got under the elephant, stabbed it from beneath, and killed it; but it fell to the ground upon him and he died. 6.55. Then Lysias heard that Philip, whom King Antiochus while still living had appointed to bring up Antiochus his son to be king 6.56. had returned from Persia and Media with the forces that had gone with the king, and that he was trying to seize control of the government. 7.6. And they brought to the king this accusation against the people: "Judas and his brothers have destroyed all your friends, and have driven us out of our land. 7.8. So the king chose Bacchides, one of the kings friends, governor of the province Beyond the River; he was a great man in the kingdom and was faithful to the king. 7.10. So they marched away and came with a large force into the land of Judah; and he sent messengers to Judas and his brothers with peaceable but treacherous words. 7.27. So Nicanor came to Jerusalem with a large force, and treacherously sent to Judas and his brothers this peaceable message 7.48. The people rejoiced greatly and celebrated that day as a day of great gladness. 7.49. And they decreed that this day should be celebrated each year on the thirteenth day of Adar. 8.20. Judas, who is also called Maccabeus, and his brothers and the people of the Jews have sent us to you to establish alliance and peace with you, that we may be enrolled as your allies and friends. 9.19. Then Jonathan and Simon took Judas their brother and buried him in the tomb of their fathers at Modein 9.31. And Jonathan at that time accepted the leadership and took the place of Judas his brother. 10.21. So Jonathan put on the holy garments in the seventh month of the one hundred and sixtieth year, at the feast of tabernacles, and he recruited troops and equipped them with arms in abundance. 12.1. Now when Jonathan saw that the time was favorable for him, he chose men and sent them to Rome to confirm and renew the friendship with them. 12.2. He also sent letters to the same effect to the Spartans and to other places. 12.3. So they went to Rome and entered the senate chamber and said, "Jonathan the high priest and the Jewish nation have sent us to renew the former friendship and alliance with them. 12.4. And the Romans gave them letters to the people in every place, asking them to provide for the envoys safe conduct to the land of Judah. 13.36. King Demetrius to Simon, the high priest and friend of kings, and to the elders and nation of the Jews, greeting. 13.37. We have received the gold crown and the palm branch which you sent, and we are ready to make a general peace with you and to write to our officials to grant you release from tribute. 13.38. All the grants that we have made to you remain valid, and let the strongholds that you have built be your possession. 13.39. We pardon any errors and offenses committed to this day, and cancel the crown tax which you owe; and whatever other tax has been collected in Jerusalem shall be collected no longer. 13.40. And if any of you are qualified to be enrolled in our bodyguard, let them be enrolled, and let there be peace between us. 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. 13.51. On the twenty-third day of the second month, in the one hundred and seventy-first year, the Jews entered it with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel. 14.12. Each man sat under his vine and his fig tree,and there was none to make them afraid. 14.13. No one was left in the land to fight them,and the kings were crushed in those days. 14.14. He strengthened all the humble of his people;he sought out the law,and did away with every lawless and wicked man. 14.16. It was heard in Rome, and as far away as Sparta, that Jonathan had died, and they were deeply grieved. 14.17. When they heard that Simon his brother had become high priest in his place, and that he was ruling over the country and the cities in it 14.18. they wrote to him on bronze tablets to renew with him the friendship and alliance which they had established with Judas and Jonathan his brothers. 14.19. And these were read before the assembly in Jerusalem. 14.20. This is a copy of the letter which the Spartans sent: "The rulers and the city of the Spartans to Simon the high priest and to the elders and the priests and the rest of the Jewish people, our brethren, greeting. 14.21. The envoys who were sent to our people have told us about your glory and honor, and we rejoiced at their coming. 14.22. And what they said we have recorded in our public decrees, as follows, `Numenius the son of Antiochus and Antipater the son of Jason, envoys of the Jews, have come to us to renew their friendship with us. 14.23. It has pleased our people to receive these men with honor and to put a copy of their words in the public archives, so that the people of the Spartans may have a record of them. And they have sent a copy of this to Simon the high priest. 14.24. After this Simon sent Numenius to Rome with a large gold shield weighing a thousand minas, to confirm the alliance with the Romans. 14.25. When the people heard these things they said, "How shall we thank Simon and his sons? 14.26. For he and his brothers and the house of his father have stood firm; they have fought and repulsed Israels enemies and established its freedom. 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 14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us: 14.29. Since wars often occurred in the country, Simon the son of Mattathias, a priest of the sons of Joarib, and his brothers, exposed themselves to danger and resisted the enemies of their nation, in order that their sanctuary and the law might be perserved; and they brought great glory to their nation. 14.30. Jonathan rallied the nation, and became their high priest, and was gathered to his people. 14.31. And when their enemies decided to invade their country and lay hands on their sanctuary 14.33. He fortified the cities of Judea, and Beth-zur on the borders of Judea, where formerly the arms of the enemy had been stored, and he placed there a garrison of Jews. 14.34. He also fortified Joppa, which is by the sea, and Gazara, which is on the borders of Azotus, where the enemy formerly dwelt. He settled Jews there, and provided in those cities whatever was necessary for their restoration. 14.35. The people saw Simons faithfulness and the glory which he had resolved to win for his nation, and they made him their leader and high priest, because he had done all these things and because of the justice and loyalty which he had maintained toward his nation. He sought in every way to exalt his people. 14.36. And in his days things prospered in his hands, so that the Gentiles were put out of the country, as were also the men in the city of David in Jerusalem, who had built themselves a citadel from which they used to sally forth and defile the environs of the sanctuary and do great damage to its purity. 14.37. He settled Jews in it, and fortified it for the safety of the country and of the city, and built the walls of Jerusalem higher. 14.38. In view of these things King Demetrius confirmed him in the high priesthood 14.39. and he made him one of the kings friends and paid him high honors. 14.40. For he had heard that the Jews were addressed by the Romans as friends and allies and brethren, and that the Romans had received the envoys of Simon with honor. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise 14.42. and that he should be governor over them and that he should take charge of the sanctuary and appoint men over its tasks and over the country and the weapons and the strongholds, and that he should take charge of the sanctuary 14.43. and that he should be obeyed by all, and that all contracts in the country should be written in his name, and that he should be clothed in purple and wear gold. 14.44. And none of the people or priests shall be permitted to nullify any of these decisions or to oppose what he says, or to convene an assembly in the country without his permission, or to be clothed in purple or put on a gold buckle. 14.45. Whoever acts contrary to these decisions or nullifies any of them shall be liable to punishment. 14.46. And all the people agreed to grant Simon the right to act in accord with these decisions. 14.47. So Simon accepted and agreed to be high priest, to be commander and ethnarch of the Jews and priests, and to be protector of them all. 14.48. And they gave orders to inscribe this decree upon bronze tablets, to put them up in a conspicuous place in the precincts of the sanctuary 14.49. and to deposit copies of them in the treasury, so that Simon and his sons might have them. 15.10. In the one hundred and seventy-fourth year Antiochus set out and invaded the land of his fathers. All the troops rallied to him, so that there were few with Trypho.
13. 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.'
14. Septuagint, Judith, 15.12 (2nd cent. BCE - 0th cent. CE) 15.12. Then all the women of Israel gathered to see her, and blessed her, and some of them performed a dance for her; and she took branches in her hands and gave them to the women who were with her;
15. Septuagint, 3 Maccabees, 2.29, 6.22-6.28, 7.16 (2nd cent. BCE - 2nd cent. BCE) 2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status. 6.22. Then the king's anger was turned to pity and tears because of the things that he had devised beforehand. 6.23. For when he heard the shouting and saw them all fallen headlong to destruction, he wept and angrily threatened his friends, saying 6.24. You are committing treason and surpassing tyrants in cruelty; and even me, your benefactor, you are now attempting to deprive of dominion and life by secretly devising acts of no advantage to the kingdom. 6.25. Who is it that has taken each man from his home and senselessly gathered here those who faithfully have held the fortresses of our country? 6.26. Who is it that has so lawlessly encompassed with outrageous treatment those who from the beginning differed from all nations in their goodwill toward us and often have accepted willingly the worst of human dangers? 6.27. Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions! 6.28. Release the sons of the almighty and living God of heaven, who from the time of our ancestors until now has granted an unimpeded and notable stability to our government. 7.16. But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs.
16. Diodorus Siculus, Historical Library, None (1st cent. BCE - 1st cent. BCE)
17. Josephus Flavius, Jewish Antiquities, 1.223-1.236, 3.244-3.247, 11.291-11.296, 12.142, 12.248, 12.276-12.277, 12.320, 12.322, 12.325, 12.412, 13.260-13.265, 13.299, 13.354-13.356, 13.372, 14.145-14.148, 14.247-14.255, 15.373-15.379, 17.354, 18.14, 18.18, 20.97-20.99, 20.169-20.172 (1st cent. CE - 1st cent. CE) 1.223. Abraham also placed his own happiness in this prospect, that, when he should die, he should leave this his son in a safe and secure condition; which accordingly he obtained by the will of God: who being desirous to make an experiment of Abraham’s religious disposition towards himself, appeared to him, and enumerated all the blessings he had bestowed on him; 1.224. how he had made him superior to his enemies; and that his son Isaac, who was the principal part of his present happiness, was derived from him; and he said that he required this son of his as a sacrifice and holy oblation. Accordingly he commanded him to carry him to the mountain Moriah, and to build an altar, and offer him for a burnt-offering upon it for that this would best manifest his religious disposition towards him, if he preferred what was pleasing to God, before the preservation of his own son. 1.225. 2. Now Abraham thought that it was not right to disobey God in any thing, but that he was obliged to serve him in every circumstance of life, since all creatures that live enjoy their life by his providence, and the kindness he bestows on them. Accordingly he concealed this command of God, and his own intentions about the slaughter of his son, from his wife, as also from every one of his servants, otherwise he should have been hindered from his obedience to God; and he took Isaac, together with two of his servants, and laying what things were necessary for a sacrifice upon an ass, he went away to the mountain. 1.226. Now the two servants went along with him two days; but on the third day, as soon as he saw the mountain, he left those servants that were with him till then in the plain, and, having his son alone with him, he came to the mountain. It was that mountain upon which king David afterwards built the temple. 1.227. Now they had brought with them every thing necessary for a sacrifice, excepting the animal that was to be offered only. Now Isaac was twenty-five years old. And as he was building the altar, he asked his father what he was about to offer, since there was no animal there for an oblation:—to which it was answered, “That God would provide himself an oblation, he being able to make a plentiful provision for men out of what they have not, and to deprive others of what they already have, when they put too much trust therein; that therefore, if God pleased to be present and propitious at this sacrifice, he would provide himself an oblation.” 1.228. 3. As soon as the altar was prepared, and Abraham had laid on the wood, and all things were entirely ready, he said to his son, “O son, I poured out a vast number of prayers that I might have thee for my son; when thou wast come into the world, there was nothing that could contribute to thy support for which I was not greatly solicitous, nor any thing wherein I thought myself happier than to see thee grown up to man’s estate, and that I might leave thee at my death the successor to my dominion; 1.229. but since it was by God’s will that I became thy father, and it is now his will that I relinquish thee, bear this consecration to God with a generous mind; for I resign thee up to God who has thought fit now to require this testimony of honor to himself, on account of the favors he hath conferred on me, in being to me a supporter and defender. 1.231. but so that he will receive thy soul with prayers and holy offices of religion, and will place thee near to himself, and thou wilt there be to me a succorer and supporter in my old age; on which account I principally brought thee up, and thou wilt thereby procure me God for my Comforter instead of thyself.” 1.232. 4. Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with this discourse; and said, “That he was not worthy to be born at first, if he should reject the determination of God and of his father, and should not resign himself up readily to both their pleasures; since it would have been unjust if he had not obeyed, even if his father alone had so resolved.” So he went immediately to the altar to be sacrificed. 1.233. And the deed had been done if God had not opposed it; for he called loudly to Abraham by his name, and forbade him to slay his son; and said, “It was not out of a desire of human blood that he was commanded to slay his son, nor was he willing that he should be taken away from him whom he had made his father, but to try the temper of his mind, whether he would be obedient to such a command. 1.234. Since therefore he now was satisfied as to that his alacrity, and the surprising readiness he showed in this his piety, he was delighted in having bestowed such blessings upon him; and that he would not be wanting in all sort of concern about him, and in bestowing other children upon him; and that his son should live to a very great age; that he should live a happy life, and bequeath a large principality to his children, who should be good and legitimate.” 1.235. He foretold also, that his family should increase into many nations and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice. 1.236. So Abraham and Isaac receiving each other unexpectedly, and having obtained the promises of such great blessings, embraced one another; and when they had sacrificed, they returned to Sarah, and lived happily together, God affording them his assistance in all things they desired. 3.244. 4. Upon the fifteenth day of the same month, when the season of the year is changing for winter, the law enjoins us to pitch tabernacles in every one of our houses, so that we preserve ourselves from the cold of that time of the year; 3.245. as also that when we should arrive at our own country, and come to that city which we should have then for our metropolis, because of the temple therein to be built, and keep a festival for eight days, and offer burnt-offerings, and sacrifice thank-offerings, that we should then carry in our hands a branch of myrtle, and willow, and a bough of the palm-tree, with the addition of the pome citron: 3.246. That the burnt-offering on the first of those days was to be a sacrifice of thirteen bulls, and fourteen lambs, and fifteen rams, with the addition of a kid of the goats, as an expiation for sins; and on the following days the same number of lambs, and of rams, with the kids of the goats; but abating one of the bulls every day till they amounted to seven only. 3.247. On the eighth day all work was laid aside, and then, as we said before, they sacrificed to God a bullock, a ram, and seven lambs, with a kid of the goats, for an expiation of sins. And this is the accustomed solemnity of the Hebrews, when they pitch their tabernacles. 11.291. Now there were slain by the Jews that were in the country, and in the other cities, seventy-five thousand of their enemies, and these were slain on the thirteenth day of the month, and the next day they kept as a festival. 11.292. In like manner the Jews that were in Shushan gathered themselves together, and feasted on the fourteenth day, and that which followed it; whence it is that even now all the Jews that are in the habitable earth keep these days festival, and send portions to one another. 11.293. Mordecai also wrote to the Jews that lived in the kingdom of Artaxerxes to observe these days, and celebrate them as festivals, and to deliver them down to posterity, that this festival might continue for all time to come, and that it might never be buried in oblivion; 11.294. for since they were about to be destroyed on these days by Haman, they would do a right thing, upon escaping the danger in them, and on them inflicting punishment on their enemies, to observe those days, and give thanks to God on them; 11.295. for which cause the Jews still keep the forementioned days, and call them days of Phurim (or Purim.) And Mordecai became a great and illustrious person with the king, and assisted him in the government of the people. He also lived with the queen; 11.296. o that the affairs of the Jews were, by their means, better than they could ever have hoped for. And this was the state of the Jews under the reign of Artaxerxes. 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.248. 4. Now it came to pass, after two years, in the hundred forty and fifth year, on the twenty-fifth day of that month which is by us called Chasleu, and by the Macedonians Apelleus, in the hundred and fifty-third olympiad, that the king came up to Jerusalem, and, pretending peace, he got possession of the city by treachery; 12.276. who taught them to fight, even on the Sabbath day; and told them that unless they would do so, they would become their own enemies, by observing the law [so rigorously], while their adversaries would still assault them on this day, and they would not then defend themselves, and that nothing could then hinder but they must all perish without fighting. 12.277. This speech persuaded them. And this rule continues among us to this day, that if there be a necessity, we may fight on Sabbath days. 12.322. And this desolation came to pass according to the prophecy of Daniel, which was given four hundred and eight years before; for he declared that the Macedonians would dissolve that worship [for some time]. 12.325. And from that time to this we celebrate this festival, and call it Lights. I suppose the reason was, because this liberty beyond our hopes appeared to us; and that thence was the name given to that festival. 12.412. This victory happened to fall on the thirteenth day of that month which by the Jews is called Adar and by the Macedonians Dystrus; and the Jews thereon celebrate this victory every year, and esteem it as a festival day. After which the Jewish nation were, for a while, free from wars, and enjoyed peace; but afterward they returned into their former state of wars and hazards. 13.261. had somewhat to propose about that league of friendship and mutual assistance which subsisted between them and the Romans, and about other public affairs, who desired that Joppa, and the havens, and Gazara, and the springs [of Jordan], and the several other cities and countries of theirs, which Antiochus had taken from them in the war, contrary to the decree of the senate, might be restored to them; 13.262. and that it might not be lawful for the king’s troops to pass through their country, and the countries of those that are subject to them; and that what attempts Antiochus had made during that war, without the decree of the senate, might be made void; 13.263. and that they would send ambassadors, who should take care that restitution be made them of what Antiochus had taken from them, and that they should make an estimate of the country that had been laid waste in the war; and that they would grant them letters of protection to the kings and free people, in order to their quiet return home. 13.264. It was therefore decreed, as to these points, to renew their league of friendship and mutual assistance with these good men, and who were sent by a good and a friendly people.” 13.265. But as to the letters desired, their answer was, that the senate would consult about that matter when their own affairs would give them leave; and that they would endeavor, for the time to come, that no like injury should be done to them; and that their praetor Fanius should give them money out of the public treasury to bear their expenses home. 13.299. 7. But when Hyrcanus had put an end to this sedition, he after that lived happily, and administered the government in the best manner for thirty-one years, and then died, leaving behind him five sons. He was esteemed by God worthy of the three privileges,—the government of his nation, the dignity of the high priesthood, and prophecy; 13.354. But Aias’s counsel was contrary to theirs, who said that “she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; for,” said he, “I would not have thee ignorant of this, that what injustice thou dost to him will make all us that are Jews to be thy enemies.” 13.355. This desire of Aias Cleopatra complied with, and did no injury to Alexander, but made a league of mutual assistance with him at Scythopolis, a city of Celesyria. 13.356. 3. So when Alexander was delivered from the fear he was in of Ptolemy, he presently made an expedition against Celesyria. He also took Gadara, after a siege of ten months. He took also Amathus, a very strong fortress belonging to the inhabitants above Jordan, where Theodorus, the son of Zeno, had his chief treasure, and what he esteemed most precious. This Zeno fell unexpectedly upon the Jews, and slew ten thousand of them, and seized upon Alexander’s baggage. 13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. 14.145. “Lucius Valerius, the son of Lucius the praetor, referred this to the senate, upon the Ides of December, in the temple of Concord. There were present at the writing of this decree Lucius Coponius, the son of Lucius of the Colline tribe, and Papirius of the Quirine tribe 14.146. concerning the affairs which Alexander, the son of Jason, and Numenius, the son of Antiochus, and Alexander, the son of Dositheus, ambassadors of the Jews, good and worthy men, proposed, who came to renew that league of goodwill and friendship with the Romans which was in being before. 14.147. They also brought a shield of gold, as a mark of confederacy, valued at fifty thousand pieces of gold; and desired that letters might be given them, directed both to the free cities and to the kings, that their country and their havens might be at peace, and that no one among them might receive any injury. 14.148. It therefore pleased [the senate] to make a league of friendship and good-will with them, and to bestow on them whatsoever they stood in need of, and to accept of the shield which was brought by them. This was done in the ninth year of Hyrcanus the high priest and ethnarch, in the month Panemus.” 14.247. 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace 14.248. and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater 14.249. and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens; 14.251. Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252. Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity 14.253. and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254. Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us 14.255. as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have [also] found it set down in our public records.” 15.373. 5. Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; 15.374. but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. 15.375. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one 15.376. for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them.” 15.377. Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. 15.378. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, “Yes, twenty, nay, thirty years;” but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essenes. 15.379. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essenes have, by their excellent virtue, been thought worthy of this knowledge of divine revelations. 17.354. So Archelaus’s country was laid to the province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of people’s effects in Syria, and to sell the house of Archelaus. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.14. Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.18. Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach. 20.97. 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; 20.98. and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. 20.99. This was what befell the Jews in the time of Cuspius Fadus’s government. 20.169. Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. 20.171. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. 20.172. But the Egyptian himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to make war with the Romans, and said they ought not to obey them at all; and when any persons would not comply with them, they set fire to their villages, and plundered them.
18. Josephus Flavius, Jewish War, 1.32, 1.68-1.69, 2.152-2.159, 2.163, 2.261-2.263, 3.351-3.352, 3.405-3.408, 6.285-6.287 (1st cent. CE - 1st cent. CE) 1.32. 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him. 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.68. So John lived the rest of his life very happily, and administered the government after a most extraordinary manner, and this for thirty-three entire years together. He died, leaving five sons behind him. He was certainly a very happy man, and afforded no occasion to have any complaint made of fortune on his account. He it was who alone had three of the most desirable things in the world,—the government of his nation, and the high priesthood, and the gift of prophecy. 1.69. For the Deity conversed with him, and he was not ignorant of anything that was to come afterward; insomuch that he foresaw and foretold that his two eldest sons would not continue masters of the government; and it will highly deserve our narration to describe their catastrophe, and how far inferior these men were to their father in felicity. 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.261. 5. But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; 2.262. these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place; and if he could but once conquer the Roman garrison and the people, he intended to domineer over them by the assistance of those guards of his that were to break into the city with him. 2.263. But Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes, and there concealed themselves. 3.351. And now, as Nicanor lay hard at Josephus to comply, and he understood how the multitude of the enemies threatened him, he called to mind the dreams which he had dreamed in the nighttime, whereby God had signified to him beforehand both the future calamities of the Jews, and the events that concerned the Roman emperors. 3.352. Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: 3.405. He also found Josephus to have spoken truth on other occasions; for one of those friends that were present at that secret conference said to Josephus, “I cannot but wonder how thou couldst not foretell to the people of Jotapata that they should be taken, nor couldst foretell this captivity which hath happened to thyself, unless what thou now sayest be a vain thing, in order to avoid the rage that is risen against thyself.” 3.406. To which Josephus replied, “I did foretell to the people of Jotapata that they would be taken on the forty-seventh day, and that I should be caught alive by the Romans.” 3.407. Now when Vespasian had inquired of the captives privately about these predictions, he found them to be true, and then he began to believe those that concerned himself. 3.408. Yet did he not set Josephus at liberty from his bands, but bestowed on him suits of clothes, and other precious gifts; he treated him also in a very obliging manner, and continued so to do, Titus still joining his interest in the honors that were done him. 6.285. A false prophet was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get up upon the temple, and that there they should receive miraculous signs of their deliverance. 6.286. Now, there was then a great number of false prophets suborned by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting, and that they might be buoyed up above fear and care by such hopes. 6.287. Now, a man that is in adversity does easily comply with such promises; for whensuch a seducer makes him believe that he shall be delivered from those miseries which oppress him, then it is that the patient is full of hopes of such his deliverance.
19. Josephus Flavius, Against Apion, 1.37-1.42, 2.218-2.219 (1st cent. CE - 1st cent. CE) 1.37. and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8. 1.38. For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another [as the Greeks have], but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; 1.39. and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; 1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before. 2.219. Nor would I venture to write thus at this time, were it not well known to all by our actions that many of our people have many a time bravely resolved to endure any sufferings, rather than speak one word against our law. /p
20. Mishnah, Sukkah, 3.9, 3.12, 4.5 (1st cent. CE - 3rd cent. CE) 3.9. And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm, at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.” One who was on a journey and had no lulav to take, when he enters his house he should take it [even if he is] at his table. If he did not take the lulav in the morning, he should take it at any time before dusk, since the whole day is valid for [taking] the lulav." 3.12. In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce]." 4.5. The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”"
21. New Testament, John, 12.13 (1st cent. CE - 1st cent. CE) 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!
22. New Testament, Mark, 11.11 (1st cent. CE - 1st cent. CE) 11.11. Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve.
23. Plutarch, Table Talk, 4.6 (1st cent. CE - 2nd cent. CE)
24. Tacitus, Histories, 5.5 (1st cent. CE - 2nd cent. CE) 5.5.  Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean.
25. Anon., Leviticus Rabba, 30.2 (2nd cent. CE - 5th cent. CE) 30.2. דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים טז, יא): תּוֹדִיעֵנִי אֹרַח חַיִּים שׂבַע שְׂמָחוֹת, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹדִיעֵנִי בְּאֵיזֶה פִּילוֹן מְפֻלָּשׁ לְחַיֵּי הָעוֹלָם הַבָּא, רַבִּי יוּדָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד אִם חַיִּים אַתָּה צָרִיךְ, יִסּוּרִין אַתָּה צָרִיךְ, כְּדִכְתִיב (משלי ו, כג): וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר. שׂבַע שְׂמָחוֹת, שִׂבְּעָנוּ בַּחֲמִשָּׁה שְׂמָחוֹת, מִקְרָא, מִשְׁנָה, תַּלְמוּד, תּוֹסֶפְתָּא וְאַגָּדוֹת. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ, אֵלּוּ שֶׁבַע כִּתּוֹת שֶׁל צַדִּיקִים שֶׁעֲתִידִים לְהַקְבִּיל פְּנֵי שְׁכִינָה וּפְנֵיהֶם דּוֹמוֹת לַחַמָּה וּלְבָנָה, לָרָקִיעַ, לַכּוֹכָבִים, לַבְּרָקִים וּלְשׁוֹשַׁנִּים וְלַמְּנוֹרָה הַטְּהוֹרָה שֶׁהָיְתָה בְּבֵית הַמִּקְדָּשׁ. לַחַמָּה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): בָּרָה כַּחַמָּה. לַלְּבָנָה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): יָפָה כַלְּבָנָה. לָרָקִיעַ מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ. לַכּוֹכָבִים מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. לַבְּרָקִים מִנַּיִן, שֶׁנֶּאֱמַר (נחום ב, ה): מַרְאֵיהֶן כַּלַּפִּידִים כַּבְּרָקִים יְרוֹצֵצוּ. לְשׁוֹשַׁנִּים מִנַּיַן, שֶׁנֶּאֱמַר (תהלים מה, א): לַמְנַצֵּחַ עַל שׁשַׁנִּים. לַמְּנוֹרָה הַטְּהוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ד, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ. (תהלים טז, יא): נְעִמוֹת בִּימִינְךָ נֶצַח, וְכִי מִי מוֹדִיעֵנוּ אֵיזוֹ כַּת הַחֲבִיבָה וְהַנְּעִימָה שֶׁבָּהֶן, תְּרֵין אָמוֹרָאִין, חַד אָמַר זוֹ שֶׁבָּאָה מִכֹּחָהּ שֶׁל תּוֹרָה וּמִכֹּחָן שֶׁל מִצְווֹת, וְאָחֳרָנָא אָמַר אֵלּוּ סוֹפְרִין וּמַשְׁנִין שֶׁמְּלַמְּדִין תִּינוֹקוֹת בַּאֲמִתָּן, שֶׁהֵן עֲתִידִין לַעֲמֹד בִּימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב: נְעִמוֹת בִּימִינְךָ נֶצַח. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת, אַל תְּהִי קוֹרֵא כֵּן אֶלָּא שֶׁבַע שְׂמָחוֹת, אֵלּוּ שֶׁבַע מִצְווֹת שֶׁבֶּחָג, וְאֵלּוּ הֵן, אַרְבָּעָה מִינִין שֶׁבַּלּוּלָב, וְסֻכָּה, חֲגִיגָה וְשִׂמְחָה. אִם שִׂמְחָה לָמָּה חֲגִיגָה וְאִם חֲגִיגָה לָמָּה שִׂמְחָה, אָמַר רַבִּי אָבִין מָשָׁל לִשְׁנַיִם שֶׁנִּכְנְסוּ אֵצֶל הַדַּיָּן וְלֵית אֲנַן יָדְעִין מַאן הוּא נוֹצֵחַ, אֶלָּא מַאן דְּנָסַב בָּאיָין בִּידֵיהּ, אֲנַן יָדְעִין דְּהוּא נָצוֹחַיָיא, כָּךְ יִשְׂרָאֵל וְאֻמּוֹת הָעוֹלָם בָּאִין וּמְקַטְרְגִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹאשׁ הַשָּׁנָה וְלֵית אֲנַן יָדְעִין מַאן נָצַח, אֶלָּא בַּמֶּה שֶׁיִּשְׂרָאֵל יוֹצְאִין מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלוּלָבֵיהֶן וְאֶתְרוֹגֵיהֶן בְּיָדָן, אָנוּ יוֹדְעִין דְיִשְׂרָאֵל אִינוּן נָצוֹחַיָּא, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.
26. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) 45a. וכי לייבשן הוא צריך אלא אימא על גב האיצטבא אמר רחבא אמר (רב) יהודה הר הבית סטיו כפול היה סטיו לפנים מסטיו:, big strongמתני׳ /strong /big מצות ערבה כיצד מקום היה למטה מירושלים ונקרא מוצא יורדין לשם ומלקטין משם מורביות של ערבה ובאין וזוקפין אותן בצדי המזבח וראשיהן כפופין על גבי המזבח תקעו והריעו ותקעו בכל יום מקיפין את המזבח פעם אחת ואומרים אנא ה' הושיעה נא אנא ה' הצליחה נא ר' יהודה אומר אני והו הושיעה נא ואותו היום מקיפין את המזבח שבע פעמים בשעת פטירתן מה הן אומרים יופי לך מזבח יופי לך מזבח ר"א אומר ליה ולך מזבח ליה ולך מזבח,כמעשהו בחול כך מעשהו בשבת אלא שהיו מלקטין אותן מערב ומניחין אותן בגיגיות של זהב כדי שלא יכמושו ר' יוחנן בן ברוקה אומר חריות של דקל היו מביאין וחובטין אותן בקרקע בצדי המזבח ואותו היום נקרא חבוט חריות מיד תינוקות שומטין את לולביהן ואוכלין אתרוגיהן:, big strongגמ׳ /strong /big תנא מקום קלניא הוה ותנא דידן מ"ט קרי ליה מוצא איידי דמיפק מכרגא דמלכא קרי ליה מוצא:,ובאין וזוקפין אותן בצדי כו': תנא רבות וארוכות וגבוהות אחד עשר אמה כדי שיהו גוחות על המזבח אמה,אמר מרימר משום מר זוטרא שמע מינה על היסוד מנח להו דאי סלקא דעתך אארעא מנח להו מכדי עלה אמה וכנס אמה זהו יסוד עלה חמש וכנס אמה זהו סובב עלה שלש זהו מקום הקרנות גוחות על גבי המזבח היכי משכחת לה אלא לאו ש"מ איסוד מנח להו שמע מינה,אמר רבי אבהו מאי קראה שנאמר (תהלים קיח, כז) אסרו חג בעבותים עד קרנות המזבח א"ר אבהו אמר ר"א כל הנוטל לולב באגודו והדס בעבותו מעלה עליו הכתוב כאילו בנה מזבח והקריב עליו קרבן שנאמר 45a. bAnd does he need to dry them?Clearly, that is not his intention. Why, then, would he place the ilulavimon the roof? bRather,emend your version and bsay: On the benchbeneath the roof, in a place designated for that purpose. bRaḥava saidthat bRav Yehuda said: The Temple Mount was a double colonnade [ isetav /i], a colonnade within a colonnade,and there was room there to place the ilulavim /i., strongMISHNA: /strong bHow is the mitzva ofthe bwillow branchfulfilled? bThere was a place below Jerusalem, and it was called Motza. Theywould bdescend there and gather willow branches [ imurbiyyot /i] from there. And theywould then bcome and stand them upright at the sides of the altar, andthe btopsof the branches would bbe inclined over the top of the altar. Theythen bsounded a itekia /i,a simple uninterrupted blast, bsounded a iterua /i,a broken sound and/or a series of short staccato blasts, band soundedanother itekia /i. Each day theywould bcircle the altar one time and say: “Lord, please save us. Lord, please grant us success”(Psalms 118:25). bRabbi Yehuda saysthat they would say: iAni vaho /i, please save us. And on that day,the seventh day of iSukkot /i, btheywould bcircle the altar seven times. At the time of their departureat the end of the Festival, bwhatwould bthey say?It is bbeautiful for you, altar;it is bbeautiful for you, altar. Rabbi Elazar saidthat they would say: bTo the Lord and to you, altar; to the Lord and to you, altar. /b,The mishna notes: bAs its performance during the week, so is its performance on Shabbat; exceptfor the fact bthat they would gatherthe branches bfromShabbat beve and place them in basins of gold so that they would not dry. Rabbi Yoḥa ben Beroka says:There was a unique custom on the seventh day. bThey would bring palm branchesto the Temple band place them on the ground at the sides of the altar, and thatseventh bdayof iSukkot bwas called:The day of the bplacing of palm branches. Immediatelyafter fulfilling the mitzva of taking the four species on the seventh day of the festival of iSukkot /i, bchildren remove their ilulavim /ifrom the binding band eat their ietrogim /ias an expression of extreme joy., strongGEMARA: /strong bIt was taught:Motza, which was mentioned in the mishna, bwasa Roman bmilitary colony [ ikelanya /i].The Gemara asks: bAnd the itanna /iof bourmishna, bwhat is the reasonthat bhe called it Motza?The reason is that bsince it is exempted from the king’s tax [ ikarga /i], they call it Motza,meaning removed.,§ The mishna continues: bAndafter gathering the willow branches, btheywould then bcome and stand them upright at the sidesof the altar. bIt was taught:The willow branches were bnumerous and long, and eleven cubits high, so that they would lean over the altarone bcubit. /b, bMareimar said in the name of Mar Zutra: Learn from itthat bone places them on the baseof the altar and not on the ground, bas, if it enters your mind that one places them on the ground,it would pose a difficulty in understanding the mishna. bNow, sincethe following is stated with regard to the structure of the altar: The altar bascendedone bcubithigh band indentedone bcubitand bthat isthe bbase,and it bascended fiveadditional cubits band indentedone bcubitand bthat isthe bsurrounding ledge,and bit ascended threeadditional cubits and bthat is the location of the hornsof the altar, as the height of the altar totaled nine cubits; consequently, bwhere can you finda case where the willow branches blean over the altarone cubit? Due to the indentations, the branches would need to stand inclined. Eleven cubits would not be sufficiently high to lean one cubit over the altar. bRather, is it notthat one must bconclude fromthis that the branches were bplaced on the base,adding a cubit to their height? The Gemara concludes: Indeed, bconclude from itthat it is so., bRabbi Abbahu said: What isthe bversethat alludes to the fact that the branches must lean one cubit over the top of the altar? It is bas it is stated: “Encircle [ iisru /i] with branches on the Festival until the horns of the altar”(Psalms 118:27), indicating that willow branches should surround the horns of the altar. That is facilitated by standing the branches on the base. The Gemara cites derivations based on different interpretations of the terms in that verse. bRabbi Abbahu saidthat bRabbi Elazar said:With regard to banyone who takes a ilulavin its binding and a myrtle branch in its dense-leavedform, bthe verse ascribes himcredit bas though he built an altar and sacrificed an offering upon it, as it is stated: /b
27. Anon., Megillat Taanit (Lichtenstein), None

Subjects of this text:

subject	book bibliographic info
1 maccabees,contrasting order of events	Schwartz (2008), 2 Maccabees, 30, 373
1 maccabees,martyrdom in	Schwartz (2008), 2 Maccabees, 48
abraham	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116, 182
akinakes,holophernes sword	Gera (2014), Judith, 445
albeck,h.	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116
alexander the great see hellenistic kings/\nalexandria"	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
alexandrian,civil war	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
altar	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116, 182
ancestral language	Schwartz (2008), 2 Maccabees, 470
antiochus epiphanes	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40
antiochus iv epiphanes,death of	Schwartz (2008), 2 Maccabees, 37, 372, 373, 527
antiochus iv epiphanes	Schwartz (2008), 2 Maccabees, 14, 30
antiochus v eupator	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40; Schwartz (2008), 2 Maccabees, 30, 371
apollophanes	Schwartz (2008), 2 Maccabees, 371
apparitions	Schwartz (2008), 2 Maccabees, 371
aramaic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
aristobulus,identity of	Schwartz (2008), 2 Maccabees, 144
author,of 2 maccabees,lack of interest in details of temple cult	Schwartz (2008), 2 Maccabees, 48
author,of 2 maccabees,objective of	Schwartz (2008), 2 Maccabees, 11, 14
author,of 2 maccabees,preface	Schwartz (2008), 2 Maccabees, 16
author,of 2 maccabees	Schwartz (2008), 2 Maccabees, 17, 37
band	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116
bar-kochba	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98
bar-kokhba	Schwartz (2008), 2 Maccabees, 378, 385
barclay,john m. g.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53
bestiality	Schwartz (2008), 2 Maccabees, 371
beth- zechariah,battle of	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40
beth-zur,battle of	Schwartz (2008), 2 Maccabees, 30
beth zechariah	Schwartz (2008), 2 Maccabees, 30
bible,books,lukenan	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
biblical nature,see also deuteronomy,allusions	Schwartz (2008), 2 Maccabees, 526
blasphemy	Schwartz (2008), 2 Maccabees, 371
blessings	Gera (2014), Judith, 445
calendars,liturgical	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
calendrical systems	Schwartz (2008), 2 Maccabees, 11, 143, 144, 373
chaereas	Schwartz (2008), 2 Maccabees, 371
chislev	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 211, 223, 227, 232
christian scriptures,new testament	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98
chronicler (bible)	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
chronology/chronological	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111, 242
circumambulation	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116
civil war	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111
coins	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98
commandments	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98
commemoration	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
correspondence,royal,in 2 macc.	Schwartz (2008), 2 Maccabees, 373
court	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
daniel,book of	Schwartz (2008), 2 Maccabees, 372
dates (in 2 macc.)	Schwartz (2008), 2 Maccabees, 11, 30, 373
demetrios ii	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
demetrius ii	Schwartz (2008), 2 Maccabees, 11, 470
deuteronomy 32	Schwartz (2008), 2 Maccabees, 526
devotio	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40
diaspora	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 211, 213, 223, 227; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
diasporan historiography	Schwartz (2008), 2 Maccabees, 48
dionysus,dionysiac cult	Schwartz (2008), 2 Maccabees, 8, 378
dionysus	Gera (2014), Judith, 445
distances	Schwartz (2008), 2 Maccabees, 30
dreams	Crabb (2020), Luke/Acts and the End of History, 174
eating	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116
editors,jerusalemite	Schwartz (2008), 2 Maccabees, 8, 9, 11, 14, 144, 373, 526, 527, 528
egypt	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 211, 227, 232
egyptian,jews/jewry	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
eleazar	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40
eleazar avaran	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40
epitomator,see also author	Schwartz (2008), 2 Maccabees, 17, 25, 37
epitomizing	Schwartz (2008), 2 Maccabees, 379
eschatology	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 232; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 285
essenes,martyrdom	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 52
essenes,prophecy	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53
essenes	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 52, 53
esther	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53
etrog,citron	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98
eupolemus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 218
externality	Schwartz (2008), 2 Maccabees, 37, 526, 527
faith	Schwartz (2008), 2 Maccabees, 371
feldman,louis h.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 52
fertility	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98, 182
festival	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
festivals,jewish	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
festivals	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 223, 226, 227, 232
fire,liquid from altar	Schwartz (2008), 2 Maccabees, 527, 528
first-person singular	Schwartz (2008), 2 Maccabees, 37
foreign/foreigner	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111
friends	Schwartz (2008), 2 Maccabees, 371, 470
gallagher,edmon l.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 52
gamaliel (gamliel) the younger,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
gentiles	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225; Schwartz (2008), 2 Maccabees, 48
gezer	Schwartz (2008), 2 Maccabees, 371
glosses	Schwartz (2008), 2 Maccabees, 37
god,of heaven	Schwartz (2008), 2 Maccabees, 48
god	Schwartz (2008), 2 Maccabees, 48, 371
gold,and silver	Gera (2014), Judith, 445
gold,objects	Gera (2014), Judith, 445
goodenough,e.r.	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98
gorgias	Schwartz (2008), 2 Maccabees, 372
grabbe,lester l.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53
gray,rebecca	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53
great hallel	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
greek,language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
hallel psalms	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
hannukah (festival of lights)	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
hanukka	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 61; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
hanukkah,holiday of,festival of lights	Schwartz (2008), 2 Maccabees, 143
hanukkah,holiday of,secondary interest	Schwartz (2008), 2 Maccabees, 8, 9, 526
hanukkah,holiday of	Schwartz (2008), 2 Maccabees, 14, 37, 143
hanukkah narrative,connection to opening letters	Schwartz (2008), 2 Maccabees, 8, 143, 372, 526, 528
hanukkah narrative,distinctiveness	Schwartz (2008), 2 Maccabees, 8, 9, 372, 379, 526
hanukkah narrative,historicity	Schwartz (2008), 2 Maccabees, 372, 373
hanukkah narrative	Schwartz (2008), 2 Maccabees, 529
hasmonean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 61
hasmonean dynasty	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213, 218, 224
hasmoneans	Gera (2014), Judith, 445
heliodorus affair	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111
hellenism/hellenistic period,culture	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
hellenism/hellenistic period	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
hellenistic,institutions and practices	Gera (2014), Judith, 445
hellenistic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111
hellenistic kings/rulers,antiochus iv epiphanes	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 218, 224
hellenistic kings/rulers,antiochus v eupator	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 218
hellenistic kings/rulers,nicanor	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 223
hellenistic religion	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96
history	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213, 232
holophernes,death and decapitation	Gera (2014), Judith, 445
horses	Schwartz (2008), 2 Maccabees, 371
humor	Schwartz (2008), 2 Maccabees, 379
identity,jewish	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 211, 213, 227
identity	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
idumaeans	Schwartz (2008), 2 Maccabees, 372
impression of dionysiac festival	Schwartz (2008), 2 Maccabees, 378
index of subjects\nabraham"	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227
inscriptions	Schwartz (2008), 2 Maccabees, 30
ioudaios	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
isaac	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227, 232
israel	Schwartz (2008), 2 Maccabees, 371
israelites,celebrate	Gera (2014), Judith, 445
jacob	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227
jason (high priest)	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225; Schwartz (2008), 2 Maccabees, 526, 527
jason of cyrene	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213, 218; Schwartz (2008), 2 Maccabees, 16
jerusalem	Gera (2014), Judith, 445
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, 242
jerusalem temple	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
jesus	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 182
jewish-hellenistic literature	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111
jewish law	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
jewish people,the,festivals	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
jews (and judaism)	Schwartz (2008), 2 Maccabees, 48
joakim of judith,and elders	Gera (2014), Judith, 445
joakim of judith,celebrates victory	Gera (2014), Judith, 445
johanan (father of eupolemus)	Schwartz (2008), 2 Maccabees, 14
josephus	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 61, 182
joshua,jubilees,book of	Gera (2014), Judith, 445
joy,rejoicing	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116, 182, 285
jubilees	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116, 182
judaism,and death	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40
judaism,law	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 218, 224
judas maccabaeus,gods agent	Schwartz (2008), 2 Maccabees, 385
judas maccabaeus	Schwartz (2008), 2 Maccabees, 371, 372
judas maccabeus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 211, 223, 225, 226, 232; Gera (2014), Judith, 445
judea (region)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
kislev	Schwartz (2008), 2 Maccabees, 373
lamps	Schwartz (2008), 2 Maccabees, 526
letter,first,2 macc.,connection to 2 macc.	Schwartz (2008), 2 Maccabees, 526, 527, 528, 529
letters,author of	Schwartz (2008), 2 Maccabees, 144
letters,dating	Schwartz (2008), 2 Maccabees, 11, 528, 529
letters,distinctiveness,see also hanukkah narrative	Schwartz (2008), 2 Maccabees, 144
letters,number of	Schwartz (2008), 2 Maccabees, 528, 529
letters,semitic vorlage	Schwartz (2008), 2 Maccabees, 8
letters	Schwartz (2008), 2 Maccabees, 37, 372, 526, 527, 528, 529
literary genre	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111
lulav	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96, 98, 116, 182
lysias	Schwartz (2008), 2 Maccabees, 30, 371
maccabees,revoltnan	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
maccabees/maccabean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
martyr/martyrdom	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111
martyrdom	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 52; Schwartz (2008), 2 Maccabees, 17, 48
martyrologies,as secondary source	Schwartz (2008), 2 Maccabees, 25, 372
martyrologies	Schwartz (2008), 2 Maccabees, 37
martyrs	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225, 226, 232
meade,john d.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 52
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, 225
messianism	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98
mother and seven sons,as martyrs	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40
mother and seven sons	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40
motifs (thematic),by gentiles	Schwartz (2008), 2 Maccabees, 48
motifs (thematic),games with epiphanes	Schwartz (2008), 2 Maccabees, 25
motifs (thematic),martyrdom catalyzes reconciliation (and redemption)	Schwartz (2008), 2 Maccabees, 48
motifs (thematic),problems are caused by misunderstanding	Schwartz (2008), 2 Maccabees, 48
motifs (thematic),reconciliation	Schwartz (2008), 2 Maccabees, 526
motifs (thematic),sinning causes suffering	Schwartz (2008), 2 Maccabees, 48
motifs (thematic),tit for tat	Schwartz (2008), 2 Maccabees, 25
musical instruments	Gera (2014), Judith, 445
myrtle	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 285
nehemiah	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 227; Schwartz (2008), 2 Maccabees, 376, 527, 528
nicanor,thrice-accursed	Schwartz (2008), 2 Maccabees, 9
nicanor	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 40; Schwartz (2008), 2 Maccabees, 17
nicanors day	Schwartz (2008), 2 Maccabees, 8, 14, 379, 526
noam,vered	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53
notation,music	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
oniad authorship,soldiers/units	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111
onias,temple of	Schwartz (2008), 2 Maccabees, 14
onias community,death / murder	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 111
onias iii	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
paintings of judith	Gera (2014), Judith, 445
palms in celebrations	Gera (2014), Judith, 445
patai,r.	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116
philo	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96
plutarch	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96, 116, 285
politics,of luke/acts	Crabb (2020), Luke/Acts and the End of History, 174
portents	Crabb (2020), Luke/Acts and the End of History, 174
praise	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 61, 285
prayer	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242; Schwartz (2008), 2 Maccabees, 48, 371, 372
procession	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96, 116, 285
processions,victory	Gera (2014), Judith, 445
prophecy,false prophets	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53
prophecy,in second temple period	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53
psalm	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
psalms	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116
ptolemaic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
ptolemy vi philometor	Schwartz (2008), 2 Maccabees, 144
rabbis	Gera (2014), Judith, 445
rain	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 182
razis	Schwartz (2008), 2 Maccabees, 17
restoration,temple cult	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 218
reversal	Crabb (2020), Luke/Acts and the End of History, 174
rival/rivalry'	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 242
rome,delegations to	Schwartz (2008), 2 Maccabees, 14
sabbath	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 226
sacrifice	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 223
sacrifices,suspension of	Schwartz (2008), 2 Maccabees, 372, 373
sacrifices	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116; Schwartz (2008), 2 Maccabees, 48
sadducees	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 52, 53
schoinoi,see also distances	Schwartz (2008), 2 Maccabees, 30
seleucid empire	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 211, 223
seleucids (dynasty,era of)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
showbread	Schwartz (2008), 2 Maccabees, 526
siege warfare	Schwartz (2008), 2 Maccabees, 371
sievers,joseph	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53
simon,brother of judas	Gera (2014), Judith, 445
simon,the high priest	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
simon	Schwartz (2008), 2 Maccabees, 470
simon maccabee	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
singer/s,jewish	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
solomon	Schwartz (2008), 2 Maccabees, 376
song and dance	Gera (2014), Judith, 445
sources of 2 maccabees	Schwartz (2008), 2 Maccabees, 16, 17, 25, 30, 37
style,linguistic and literary,parataxis	Schwartz (2008), 2 Maccabees, 8
style,linguistic and literary,rare words	Schwartz (2008), 2 Maccabees, 30
suetonius,sukkoth,feast of	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295
sukka	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96, 182
sukkot	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 226, 227, 232
sukkot (tabernacles)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199
symbol	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98, 116, 182, 285
tabernacles	Gera (2014), Judith, 445
taxes	Schwartz (2008), 2 Maccabees, 11
temple,desecration of	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 224
temple	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 211, 213, 218, 223, 224, 225, 226, 227, 232; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 61, 96, 98, 116, 182
temple (first)	Schwartz (2008), 2 Maccabees, 376
temple (second),cult of	Schwartz (2008), 2 Maccabees, 48, 372
temple (second),purification and rededication of,see also hanukkah narrative	Schwartz (2008), 2 Maccabees, 470
temple (second),temple vessels	Schwartz (2008), 2 Maccabees, 143
temple (second)	Schwartz (2008), 2 Maccabees, 14, 372
temple in jerusalem	Gera (2014), Judith, 445
temporal language	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213, 225, 226
thanksgiving,song and prayers	Gera (2014), Judith, 445
thyrsos	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96, 116
time,chronological	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
time,construction of	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 232
time	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
timothy	Schwartz (2008), 2 Maccabees, 371, 372
torah,ancestral laws	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225, 232
torah,holiness code	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 226
torah,obedience to	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 211, 213, 224, 225, 227, 232
torah	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 226
trees	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98
trumpet	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 116
victory celebrations	Gera (2014), Judith, 445
vine	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96, 98
wands,ritual	Gera (2014), Judith, 445
water libation	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 98
willow	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96, 116
willow procession	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 96, 116
wreaths and crowns,victory	Gera (2014), Judith, 445