Tiresias: The Ancient Mediterranean Religions Source Database

661

Septuagint, 2 Maccabees, 11.2
nan gathered about eighty thousand men and all his cavalry and came against the Jews. He intended to make the city a home for Greeks,'

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1. Hebrew Bible, Genesis, 31.2 (9th cent. BCE - 3rd cent. BCE) 31.2. וַיַּרְא יַעֲקֹב אֶת־פְּנֵי לָבָן וְהִנֵּה אֵינֶנּוּ עִמּוֹ כִּתְמוֹל שִׁלְשׁוֹם׃ 31.2. וַיִּגְנֹב יַעֲקֹב אֶת־לֵב לָבָן הָאֲרַמִּי עַל־בְּלִי הִגִּיד לוֹ כִּי בֹרֵחַ הוּא׃ 31.2. And Jacob beheld the countece of Laban, and, behold, it was not toward him as beforetime."
2. Hebrew Bible, 2 Kings, 25.25 (8th cent. BCE - 5th cent. BCE) 25.25. וַיְהִי בַּחֹדֶשׁ הַשְּׁבִיעִי בָּא יִשְׁמָעֵאל בֶּן־נְתַנְיָה בֶּן־אֱלִישָׁמָע מִזֶּרַע הַמְּלוּכָה וַעֲשָׂרָה אֲנָשִׁים אִתּוֹ וַיַּכּוּ אֶת־גְּדַלְיָהוּ וַיָּמֹת וְאֶת־הַיְּהוּדִים וְאֶת־הַכַּשְׂדִּים אֲשֶׁר־הָיוּ אִתּוֹ בַּמִּצְפָּה׃ 25.25. But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldeans that were with him at Mizpah."
3. Hebrew Bible, Isaiah, 10.32 (8th cent. BCE - 5th cent. BCE) 10.32. עוֹד הַיּוֹם בְּנֹב לַעֲמֹד יְנֹפֵף יָדוֹ הַר בית־[בַּת־] צִיּוֹן גִּבְעַת יְרוּשָׁלִָם׃ 10.32. This very day shall he halt at Nob, Shaking his hand at the mount of the daughter of Zion, The hill of Jerusalem."
4. Hebrew Bible, Jeremiah, 41.1 (8th cent. BCE - 5th cent. BCE) 41.1. וַיְהִי בַּחֹדֶשׁ הַשְּׁבִיעִי בָּא יִשְׁמָעֵאל בֶּן־נְתַנְיָה בֶן־אֱלִישָׁמָע מִזֶּרַע הַמְּלוּכָה וְרַבֵּי הַמֶּלֶךְ וַעֲשָׂרָה אֲנָשִׁים אִתּוֹ אֶל־גְּדַלְיָהוּ בֶן־אֲחִיקָם הַמִּצְפָּתָה וַיֹּאכְלוּ שָׁם לֶחֶם יַחְדָּו בַּמִּצְפָּה׃ 41.1. וַיִּשְׁבְּ יִשְׁמָעֵאל אֶת־כָּל־שְׁאֵרִית הָעָם אֲשֶׁר בַּמִּצְפָּה אֶת־בְּנוֹת הַמֶּלֶךְ וְאֶת־כָּל־הָעָם הַנִּשְׁאָרִים בַּמִּצְפָּה אֲשֶׁר הִפְקִיד נְבוּזַרְאֲדָן רַב־טַבָּחִים אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם וַיִּשְׁבֵּם יִשְׁמָעֵאל בֶּן־נְתַנְיָה וַיֵּלֶךְ לַעֲבֹר אֶל־בְּנֵי עַמּוֹן׃ 41.1. Now it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, and one of the chief officers of the king, and ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah."
5. Hebrew Bible, Ezekiel, 17.13 (6th cent. BCE - 5th cent. BCE) 17.13. וַיִּקַּח מִזֶּרַע הַמְּלוּכָה וַיִּכְרֹת אִתּוֹ בְּרִית וַיָּבֵא אֹתוֹ בְּאָלָה וְאֶת־אֵילֵי הָאָרֶץ לָקָח׃ 17.13. and he took of the seed royal, and made a covet with him, and brought him under an oath, and the mighty of the land he took away;"
6. Septuagint, 1 Maccabees, 1.29, 1.31, 1.38, 3.32, 3.36, 4.26-4.35, 6.17, 6.28-6.63, 7.33, 10.89, 11.31 (2nd cent. BCE - 2nd cent. BCE) 1.29. Two years later the king sent to the cities of Judah a chief collector of tribute, and he came to Jerusalem with a large force. 1.31. He plundered the city, burned it with fire, and tore down its houses and its surrounding walls. 1.38. Because of them the residents of Jerusalem fled;she became a dwelling of strangers;she became strange to her offspring,and her children forsook her. 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. 3.36. settle aliens in all their territory, and distribute their land. 4.26. Those of the foreigners who escaped went and reported to Lysias all that had happened. 4.27. When he heard it, he was perplexed and discouraged, for things had not happened to Israel as he had intended, nor had they turned out as the king had commanded him. 4.28. But the next year he mustered sixty thousand picked infantrymen and five thousand cavalry to subdue them. 4.29. They came into Idumea and encamped at Beth-zur, and Judas met them with ten thousand men. 4.30. When he saw that the army was strong, he prayed, saying, "Blessed art thou, O Savior of Israel, who didst crush the attack of the mighty warrior by the hand of thy servant David, and didst give the camp of the Philistines into the hands of Jonathan, the son of Saul, and of the man who carried his armor. 4.31. So do thou hem in this army by the hand of thy people Israel, and let them be ashamed of their troops and their cavalry. 4.32. Fill them with cowardice; melt the boldness of their strength; let them tremble in their destruction. 4.33. Strike them down with the sword of those who love thee, and let all who know thy name praise thee with hymns. 4.34. Then both sides attacked, and there fell of the army of Lysias five thousand men; they fell in action. 4.35. And when Lysias saw the rout of his troops and observed the boldness which inspired those of Judas, and how ready they were either to live or to die nobly, he departed to Antioch and enlisted mercenaries, to invade Judea again with an even larger army. 6.17. And when Lysias learned that the king was dead, he set up Antiochus the kings son to reign. Lysias had brought him up as a boy, and he named him Eupator. 6.28. The king was enraged when he heard this. He assembled all his friends, the commanders of his forces and those in authority. 6.29. And mercenary forces came to him from other kingdoms and from islands of the seas. 6.30. The number of his forces was a hundred thousand foot soldiers, twenty thousand horsemen, and thirty-two elephants accustomed to war. 6.31. They came through Idumea and encamped against Beth-zur, and for many days they fought and built engines of war; but the Jews sallied out and burned these with fire, and fought manfully. 6.32. Then Judas marched away from the citadel and encamped at Beth-zechariah, opposite the camp of the king. 6.33. Early in the morning the king rose and took his army by a forced march along the road to Beth-zechariah, and his troops made ready for battle and sounded their trumpets. 6.34. They showed the elephants the juice of grapes and mulberries, to arouse them for battle. 6.35. And they distributed the beasts among the phalanxes; with each elephant they stationed a thousand men armed with coats of mail, and with brass helmets on their heads; and five hundred picked horsemen were assigned to each beast. 6.36. These took their position beforehand wherever the beast was; wherever it went they went with it, and they never left it. 6.37. And upon the elephants were wooden towers, strong and covered; they were fastened upon each beast by special harness, and upon each were four armed men who fought from there, and also its Indian driver. 6.38. The rest of the horsemen were stationed on either side, on the two flanks of the army, to harass the enemy while being themselves protected by the phalanxes. 6.39. When the sun shone upon the shields of gold and brass, the hills were ablaze with them and gleamed like flaming torches. 6.40. Now a part of the kings army was spread out on the high hills, and some troops were on the plain, and they advanced steadily and in good order. 6.41. All who heard the noise made by their multitude, by the marching of the multitude and the clanking of their arms, trembled, for the army was very large and strong. 6.42. But Judas and his army advanced to the battle, and six hundred men of the kings army fell. 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. 6.47. And when the Jews saw the royal might and the fierce attack of the forces, they turned away in flight. 6.48. The soldiers of the kings army went up to Jerusalem against them, and the king encamped in Judea and at Mount Zion. 6.49. He made peace with the men of Beth-zur, and they evacuated the city, because they had no provisions there to withstand a siege, since it was a sabbatical year for the land. 6.50. So the king took Beth-zur and stationed a guard there to hold it. 6.51. Then he encamped before the sanctuary for many days. He set up siege towers, engines of war to throw fire and stones, machines to shoot arrows, and catapults. 6.52. The Jews also made engines of war to match theirs, and fought for many days. 6.53. But they had no food in storage, because it was the seventh year; those who found safety in Judea from the Gentiles had consumed the last of the stores. 6.54. Few men were left in the sanctuary, because famine had prevailed over the rest and they had been scattered, each to his own place. 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. 6.57. So he quickly gave orders to depart, and said to the king, to the commanders of the forces, and to the men, "We daily grow weaker, our food supply is scant, the place against which we are fighting is strong, and the affairs of the kingdom press urgently upon us. 6.58. Now then let us come to terms with these men, and make peace with them and with all their nation 6.59. and agree to let them live by their laws as they did before; for it was on account of their laws which we abolished that they became angry and did all these things. 6.60. The speech pleased the king and the commanders, and he sent to the Jews an offer of peace, and they accepted it. 6.61. So the king and the commanders gave them their oath. On these conditions the Jews evacuated the stronghold. 6.62. But when the king entered Mount Zion and saw what a strong fortress the place was, he broke the oath he had sworn and gave orders to tear down the wall all around. 6.63. Then he departed with haste and returned to Antioch. He found Philip in control of the city, but he fought against him, and took the city by force. 7.33. After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king. 10.89. and he sent to him a golden buckle, such as it is the custom to give to the kinsmen of kings. He also gave him Ekron and all its environs as his possession. 11.31. This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says.
7. Septuagint, 2 Maccabees, 1.7, 2.19-2.21, 3.1, 3.36, 4.7-4.17, 4.19-4.20, 4.23-4.29, 4.48, 5.16-5.20, 6.1, 6.12-6.17, 6.23, 7.33, 8.2-8.3, 8.17, 8.22, 8.36, 9.4, 9.7, 9.11, 9.13-9.18, 10.4, 10.8, 10.19, 10.21, 10.24-10.25, 10.27, 10.29-10.30, 11.1, 11.3-11.13, 11.16-11.33, 12.6, 12.21, 12.24-12.25, 12.31, 12.43, 13.9-13.26, 14.13, 14.17, 14.29, 14.31, 14.33-14.34, 14.37, 15.1-15.7, 15.17-15.18, 15.33, 15.36-15.37, 15.39 (2nd cent. BCE - 2nd cent. BCE) 1.7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom' 2.19. The story of Judas Maccabeus and his brothers, and the purification of the great temple, and the dedication of the altar,' 2.20. and further the wars against Antiochus Epiphanes and his son Eupator,' 2.21. and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,' 3.1. While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,' 3.36. And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.' 4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,' 4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.' 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.' 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' 4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,' 4.15. disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige. 4.16. For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.' 4.17. For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear. 4.19. the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.' 4.20. So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.' 4.23. After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.' 4.24. But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.' 4.25. After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.' 4.26. So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.' 4.27. And Menelaus held the office, but he did not pay regularly any of the money promised to the king.' 4.28. When Sostratus the captain of the citadel kept requesting payment, for the collection of the revenue was his responsibility, the two of them were summoned by the king on account of this issue.' 4.29. Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.' 4.48. And so those who had spoken for the city and the villages and the holy vessels quickly suffered the unjust penalty. 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.' 5.18. But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.' 5.19. But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.' 5.20. Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled. 6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,' 6.12. Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.' 6.13. In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.' 6.14. For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,' 6.15. in order that he may not take vengeance on us afterward when our sins have reached their height. 6.16. Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.' 6.17. Let what we have said serve as a reminder; we must go on briefly with the story. 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 8.2. They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,' 8.3. and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,' 8.17. keeping before their eyes the lawless outrage which the Gentiles had committed against the holy place, and the torture of the derided city, and besides, the overthrow of their ancestral way of life.' 8.22. He appointed his brothers also, Simon and Joseph and Jonathan, each to command a division, putting fifteen hundred men under each.' 8.36. Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.11. Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.' 9.13. Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating' 9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;' 9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God. 9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year. 10.19. Maccabeus left Simon and Joseph, and also Zacchaeus and his men, a force sufficient to besiege them; and he himself set off for places where he was more urgently needed.' 10.21. When word of what had happened came to Maccabeus, he gathered the leaders of the people, and accused these men of having sold their brethren for money by setting their enemies free to fight against them.' 10.24. Now Timothy, who had been defeated by the Jews before, gathered a tremendous force of mercenaries and collected the cavalry from Asia in no small number. He came on, intending to take Judea by storm.' 10.25. As he drew near, Maccabeus and his men sprinkled dust upon their heads and girded their loins with sackcloth, in supplication to God.' 10.27. And rising from their prayer they took up their arms and advanced a considerable distance from the city; and when they came near to the enemy they halted. 10.29. When the battle became fierce, there appeared to the enemy from heaven five resplendent men on horses with golden bridles, and they were leading the Jews.' 10.30. Surrounding Maccabeus and protecting him with their own armor and weapons, they kept him from being wounded. And they showered arrows and thunderbolts upon the enemy, so that, confused and blinded, they were thrown into disorder and cut to pieces.' 11.1. Very soon after this, Lysias, the king's guardian and kinsman, who was in charge of the government, being vexed at what had happened,' 11.3. and to levy tribute on the temple as he did on the sacred places of the other nations, and to put up the high priesthood for sale every year.' 11.4. He took no account whatever of the power of God, but was elated with his ten thousands of infantry, and his thousands of cavalry, and his eighty elephants.' 11.5. Invading Judea, he approached Beth-zur, which was a fortified place about five leagues from Jerusalem, and pressed it hard.' 11.6. When Maccabeus and his men got word that Lysias was besieging the strongholds, they and all the people, with lamentations and tears, besought the Lord to send a good angel to save Israel.' 11.7. Maccabeus himself was the first to take up arms, and he urged the others to risk their lives with him to aid their brethren. Then they eagerly rushed off together.' 11.8. And there, while they were still near Jerusalem, a horseman appeared at their head, clothed in white and brandishing weapons of gold.' 11.9. And they all together praised the merciful God, and were strengthened in heart, ready to assail not only men but the wildest beasts or walls of iron.' 11.10. They advanced in battle order, having their heavenly ally, for the Lord had mercy on them.' 11.11. They hurled themselves like lions against the enemy, and slew eleven thousand of them and sixteen hundred horsemen, and forced all the rest to flee.' 11.12. Most of them got away stripped and wounded, and Lysias himself escaped by disgraceful flight.' 11.13. And as he was not without intelligence, he pondered over the defeat which had befallen him, and realized that the Hebrews were invincible because the mighty God fought on their side. So he sent to them' 11.16. The letter written to the Jews by Lysias was to this effect:'Lysias to the people of the Jews, greeting.' 11.17. John and Absalom, who were sent by you, have delivered your signed communication and have asked about the matters indicated therein.' 11.18. I have informed the king of everything that needed to be brought before him, and he has agreed to what was possible.' 11.19. If you will maintain your good will toward the government, I will endeavor for the future to help promote your welfare.' 11.20. And concerning these matters and their details, I have ordered these men and my representatives to confer with you.' 11.21. Farewell. The one hundred and forty-eighth year, Dioscorinthius twenty-fourth.' 11.22. The king's letter ran thus:'King Antiochus to his brother Lysias, greeting.' 11.23. Now that our father has gone on to the gods, we desire that the subjects of the kingdom be undisturbed in caring for their own affairs.' 11.24. We have heard that the Jews do not consent to our father's change to Greek customs but prefer their own way of living and ask that their own customs be allowed them. 11.25. Accordingly, since we choose that this nation also be free from disturbance, our decision is that their temple be restored to them and that they live according to the customs of their ancestors.' 11.26. You will do well, therefore, to send word to them and give them pledges of friendship, so that they may know our policy and be of good cheer and go on happily in the conduct of their own affairs.' 11.27. To the nation the king's letter was as follows:'King Antiochus to the senate of the Jews and to the other Jews, greeting.' 11.28. If you are well, it is as we desire. We also are in good health.' 11.29. Menelaus has informed us that you wish to return home and look after your own affairs. 11.30. Therefore those who go home by the thirtieth day of Xanthicus will have our pledge of friendship and full permission 11.31. for the Jews to enjoy their own food and laws, just as formerly, and none of them shall be molested in any way for what he may have done in ignorance.' 11.32. And I have also sent Menelaus to encourage you. 11.33. Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth.' 12.6. and, calling upon God the righteous Judge, attacked the murderers of his brethren. He set fire to the harbor by night, and burned the boats, and massacred those who had taken refuge there.' 12.21. When Timothy learned of the approach of Judas, he sent off the women and the children and also the baggage to a place called Carnaim; for that place was hard to besiege and difficult of access because of the narrowness of all the approaches.' 12.24. Timothy himself fell into the hands of Dositheus and Sosipater and their men. With great guile he besought them to let him go in safety, because he held the parents of most of them and the brothers of some and no consideration would be shown them.' 12.25. And when with many words he had confirmed his solemn promise to restore them unharmed, they let him go, for the sake of saving their brethren.' 12.31. they thanked them and exhorted them to be well disposed to their race in the future also. Then they went up to Jerusalem, as the feast of weeks was close at hand.' 12.43. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.' 13.9. The king with barbarous arrogance was coming to show the Jews things far worse than those that had been done in his father's time. 13.10. But when Judas heard of this, he ordered the people to call upon the Lord day and night, now if ever to help those who were on the point of being deprived of the law and their country and the holy temple,' 13.11. and not to let the people who had just begun to revive fall into the hands of the blasphemous Gentiles. 13.12. When they had all joined in the same petition and had besought the merciful Lord with weeping and fasting and lying prostrate for three days without ceasing, Judas exhorted them and ordered them to stand ready.' 13.13. After consulting privately with the elders, he determined to march out and decide the matter by the help of God before the king's army could enter Judea and get possession of the city.' 13.14. So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.' 13.15. He gave his men the watchword, 'God's victory,'and with a picked force of the bravest young men, he attacked the king's pavilion at night and slew as many as two thousand men in the camp. He stabbed the leading elephant and its rider.' 13.16. In the end they filled the camp with terror and confusion and withdrew in triumph. 13.17. This happened, just as day was dawning, because the Lord's help protected him.' 13.18. The king, having had a taste of the daring of the Jews, tried strategy in attacking their positions.' 13.19. He advanced against Beth-zur, a strong fortress of the Jews, was turned back, attacked again, and was defeated.' 13.20. Judas sent in to the garrison whatever was necessary. 13.21. But Rhodocus, a man from the ranks of the Jews, gave secret information to the enemy; he was sought for, caught, and put in prison.' 13.22. The king negotiated a second time with the people in Beth-zur, gave pledges, received theirs, withdrew, attacked Judas and his men, was defeated;' 13.23. he got word that Philip, who had been left in charge of the government, had revolted in Antioch; he was dismayed, called in the Jews, yielded and swore to observe all their rights, settled with them and offered sacrifice, honored the sanctuary and showed generosity to the holy place.' 13.24. He received Maccabeus, left Hegemonides as governor from Ptolemais to Gerar,' 13.25. and went to Ptolemais. The people of Ptolemais were indigt over the treaty; in fact they were so angry that they wanted to annul its terms. 13.26. Lysias took the public platform, made the best possible defense, convinced them, appeased them, gained their good will, and set out for Antioch. This is how the king's attack and withdrawal turned out.' 14.13. with orders to kill Judas and scatter his men, and to set up Alcimus as high priest of the greatest temple.' 14.17. Simon, the brother of Judas, had encountered Nicanor, but had been temporarily checked because of the sudden consternation created by the enemy.' 14.29. Since it was not possible to oppose the king, he watched for an opportunity to accomplish this by a stratagem.' 14.31. When the latter became aware that he had been cleverly outwitted by the man, he went to the great and holy temple while the priests were offering the customary sacrifices, and commanded them to hand the man over.' 14.33. he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.' 14.34. Having said this, he went away. Then the priests stretched forth their hands toward heaven and called upon the constant Defender of our nation, in these words:' 14.37. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.' 15.1. When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.' 15.2. And when the Jews who were compelled to follow him said, 'Do not destroy so savagely and barbarously, but show respect for the day which he who sees all things has honored and hallowed above other days,' 15.3. the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day. 15.4. And when they declared, 'It is the living Lord himself, the Sovereign in heaven, who ordered us to observe the seventh day,' 15.5. he replied, 'And I am a sovereign also, on earth, and I command you to take up arms and finish the king's business.'Nevertheless, he did not succeed in carrying out his abominable design.' 15.6. This Nicanor in his utter boastfulness and arrogance had determined to erect a public monument of victory over Judas and his men. 15.7. But Maccabeus did not cease to trust with all confidence that he would get help from the Lord. 15.17. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.' 15.18. Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.' 15.33. and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary. 15.36. And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.' 15.37. This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story.' 15.39. For just as it is harmful to drink wine alone, or, again, to drink water alone, while wine mixed with water is sweet and delicious and enhances one's enjoyment, so also the style of the story delights the ears of those who read the work. And here will be the end.'
8. Septuagint, Ecclesiasticus (Siracides), 35.17 (2nd cent. BCE - 2nd cent. BCE) 35.17. The prayer of the humble pierces the clouds,and he will not be consoled until it reaches the Lord;he will not desist until the Most High visits him,and does justice for the righteous, and executes judgment.
9. Septuagint, 3 Maccabees, 4.4 (2nd cent. BCE - 2nd cent. BCE) 4.4. For with such a harsh and ruthless spirit were they being sent off, all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected upon the uncertainty of life and shed tears at the most miserable expulsion of these people.
10. Philo of Alexandria, On The Embassy To Gaius, 228 (1st cent. BCE - 1st cent. CE) 228. and when Petronius appeared at a distance all the ranks, as they had been appointed, fell to the ground, uttering a most doleful; howling and lamentation, mingled with supplications. But when he commanded them to rise up, and to come nearer to him, they would for a long time hardly consent to rise, and scattering abundance of dust upon their heads, and shedding abundance of tears, they put both their hands behind them like captives who are fettered in this way, and thus they approached him.
11. Josephus Flavius, Jewish Antiquities, 14.228 (1st cent. CE - 1st cent. CE) 14.228. 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls
12. Josephus Flavius, Jewish War, 1.41, 1.311, 3.350 (1st cent. CE - 1st cent. CE) 1.41. 5. So this Antiochus got together fifty thousand footmen, and five thousand horsemen, and fourscore elephants, and marched through Judea into the mountainous parts. He then took Bethsura, which was a small city; but at a place called Bethzacharias, where the passage was narrow, Judas met him with his army. 1.41. But the king, by the expenses he was at, and the liberal disposal of them, overcame nature, and built a haven larger than was the Pyrecum [at Athens]; and in the inner retirements of the water he built other deep stations [for the ships also]. 1.311. for he let down the most hardy of his men in chests, and set them at the mouths of the dens. Now these men slew the robbers and their families, and when they made resistance, they sent in fire upon them [and burnt them]; and as Herod was desirous of saving some of them, he had proclamation made, that they should come and deliver themselves up to him; but not one of them came willingly to him; and of those that were compelled to come, many preferred death to captivity.
13. Mishnah, Avot, 5.18 (1st cent. CE - 3rd cent. CE) 5.18. Whoever causes the multitudes to be righteous, sin will not occur on his account; And whoever causes the multitudes to sin, they do not give him the ability to repent. Moses was righteous and caused the multitudes to be righteous, [therefore] the righteousness of the multitudes is hung on him, as it is said, “He executed the Lord’s righteousness and His decisions with Israel” (Deut. 33:21). Jeroboam, sinned and caused the multitudes to sin, [therefore] the sin of the multitudes is hung on him, as it is said, “For the sins of Jeroboam which he sinned, and which he caused Israel to sin thereby” (I Kings 15:30)."
14. New Testament, John, 11.49 (1st cent. CE - 1st cent. CE) 11.49. But a certain one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all
15. Palestinian Talmud, Hagigah, 2.1, 77b (2nd cent. CE - 5th cent. CE)
16. Babylonian Talmud, Yoma, 9a, 8b (3rd cent. CE - 6th cent. CE) 8b. שזה פרישתו לקדושה ואחיו הכהנים נוגעין בו וזה פרישתו לטהרה ואין אחיו הכהנים נוגעין בו כמאן או ר"מ או רבי יוסי דאי ר' חנינא סגן הכהנים הא איכא נמי הא,מתקיף לה רבי יוסי ברבי חנינא בשלמא ראשון שמא שלישי שני שמא שלישי שלישי שמא שלישי חמישי שמא שביעי ששי שמא שביעי שביעי שמא שביעי,אלא רביעי למה לי הזאה כלל לא בשלישי איכא לספוקי ולא בשביעי איכא לספוקי,ולטעמיך הזאה כל שבעה מי איכא והא קיימא לן דהזאה שבות ואינה דוחה את השבת אלא מאי אית לך למימר שבעה לבר משבת הכא נמי שבעה לבר מרביעי,אמר רבא הלכך כהן גדול ביום הכפורים דלא בדידן תליא מילתא אלא בקביעא דירחא תליא מילתא בתלתא בתשרי בעי לאפרושי וכל אימת דמתרמי תלתא בתשרי מפרשינן ליה אבל כהן השורף את הפרה דבדידן תליא מילתא מפרשינן ליה ברביעי בשבת כי היכי דניתרמי רביעי שלו בשבת,ללשכת פרהדרין וכו' תניא רבי יהודה וכי לשכת פרהדרין היתה והלא לשכת בלווטי היתה,אלא בתחלה היו קורין אותה לשכת בלווטי ומתוך שנותנין עליו ממון לכהונה ומחליפין אותה כל שנים עשר חודש כפרהדרין הללו שמחליפין אותם כל שנים עשר חודש לפיכך היו קוראין אותה לשכת פרהדרין,תנן התם הנחתומין לא חייבו אותן חכמים להפריש אלא תרומת מעשר וחלה,בשלמא תרומה גדולה לא דתניא 8b. bthat the sequestering of thisHigh Priest prior to Yom Kippur is bforthe purpose of bsanctity,i.e., to ensure that he appreciates the gravity of the occasion and to fill him with reverence in preparation for entering the Holy of Holies. bHis brethren, the priests,may btouch him,as the objective of his sequestering is unrelated to any concern of impurity. In contrast, bthe sequestering of thatpriest who burns the heifer is bforthe purpose of bpurity, and his brethren, the priests,may bnot touch him. In accordance with whoseopinion is this ibaraita /i? It is in accordance with the opinion of beither Rabbi Meir or Rabbi Yosei. As, ifit were in accordance with the opinion of bRabbi Ḥanina, the deputyHigh bPriest, isn’t there also thisdifference between the two priests: One sprinkles purification waters on the priest who burns the heifer all seven days that he is sequestered, whereas one sprinkles purification waters on the High Priest before Yom Kippur only on the third and seventh days?,§ bRabbi Yosei, son of Rabbi Ḥanina, strongly objects tothe opinion that one sprinkles purification waters on the priest who burns the heifer all seven days because those days may be the third or seventh day of his impurity. bGranted,on the bfirstday of the seven one sprinkles the water, as bperhapsit is bthe thirdday of his impurity; and on the bsecondday of the seven one sprinkles the water, as bperhapsit is bthe thirdday of his impurity, if he became impure the day before he was sequestered. The same is true for the bthirdday; one sprinkles the water, as bperhapsthat is bthe thirdday of his impurity. By the same token, on the bfifthday one sprinkles the water, as bperhapsthat is bthe seventhday of his impurity if he became impure two days before he was sequestered. On the bsixthday one sprinkles the water, as bperhapsthat is bthe seventhday of his impurity if he became impure the day before he was sequestered. On the bseventhday one sprinkles the water, as bperhapsthat is bthe seventhday of his impurity., bHowever,on the bfourthday after he was sequestered, bwhy do Irequire bsprinkling at all? Neither with regard tothe possibility that it may be the bthirdday of his impurity bis there uncertainty,since he has already been sequestered for three days, bnor with regard tothe possibility that it may be the bseventhday of his impurity bis there uncertainty,as even if it were, sprinkling would be useless because he did not have purification water sprinkled on him on the third day of his impurity. Nothing is accomplished by sprinkling the water on the priest on the fourth day.,The Gemara asks: bAndaccording bto your reasoning, is thereever bsprinklingon the priest ball sevendays? bDon’t we maintain that sprinkling isprohibited by brabbinic decreeissued to enhance the character of Shabbat as a day of rest, bandtherefore, sprinkling bdoes not override Shabbat. Rather, what have you to say?When it was instituted to sprinkle the water on the priest, it was for bsevendays bexcept for Shabbat. Here too,say that sprinkling is performed for bsevendays bexcept forthe bfourthday of sequestering., bRava said: Therefore,with regard to bthe High Priest on Yom Kippur,where bthe matterof the beginning of the seven-day period bis not dependent on us; rather, the matter is dependent on the determination of thefirst day of the new bmonth,for that reason it is brequired to removethe High Priest from his home bon the third of Tishrei, and whenever the third of Tishrei occurson a weekday, bwe remove himfrom his house. Therefore, both on the fourth day of his sequestering and on Shabbat, no sprinkling is performed. bHowever,with regard to the bpriest who burns the heifer,where bthe matterof the beginning of the seven-day period bis dependent on us, we remove himfrom his home bon the fourth day of the week,Wednesday, bso that the fourth day of hissequestering bwill occur on Shabbat.In that way, sprinkling will not be performed only one day of the seven, as the day on which sprinkling is prohibited will coincide with the day on which sprinkling is unnecessary.,§ Having discussed the obligation to sequester the High Priest prior to Yom Kippur, the Gemara interprets the next matter in the mishna: The High Priest is removed from his house bto the Chamber of iParhedrin /i. It was taughtin a ibaraitathat bRabbi Yehudasaid: bAnd was itcalled bthe Chamber of iParhedrin /i,the chamber for the annual royal appointees? bWasn’t itcalled bthe Chamber of iBalvatei /i,the chamber for ministers and council heads?, bRather, initially,during the era of Shimon HaTzaddik and his colleagues, who were rewarded with long lives due to their righteousness, bthey would call it the Chamber of iBalvatei /i,a term connoting significance, since it was a place designated for the High Priest. bHowever, becausepeople were bgiving moneyin order to be appointed bto theHigh bPriesthood,the position was filled by unworthy individuals. Due to their wickedness, they did not survive the year, and they were breplaced every twelve months like the iparhedrinwho are replaced every twelve months. Therefore, the chamber was calleddisparagingly the Chamber of iParhedrin /i.Since the High Priest was replaced every year, the new appointee would renovate the chamber to reflect his own more elaborate tastes.,Apropos the iParhedrinchamber, the Gemara discusses a related ihalakha /i. bWe learnedin a mishna btherein tractate iDemai /i: With regard to doubtfully tithed produce, i.e., produce purchased from an iam ha’aretzwith regard to whom there is uncertainty whether or not he tithed the produce, bthe Sages required bakers to separate only iterumaof the tithe,which is one one-hundredth of the produce that is given to the priests, and iḥalla /i,separated from the dough and given to priests.,The Gemara asks: bGranted, iteruma gedola /i,which is equal to approximately one-fiftieth of the produce and is given to a priest, need bnotbe separated from doubtfully-tithed produce, bas it was taughtin a ibaraita /i:
17. Epigraphy, Rc, 57

Subjects of this text:

subject	book bibliographic info
acra	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 1084
akra (fortress), mediating synecdoche	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261
akra (fortress)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261
alkimos, and destruction of the city wall	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
alkimos, paired with demetrios i	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86
altar (of the temple), its desecration	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
altars, unlawful (of the countryside), mediating synecdoche	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
ancestral language	Schwartz, 2 Maccabees (2008) 484
angels	Schwartz, 2 Maccabees (2008) 31
antiochenes	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262, 266
antiochos iiis decree, economic and fiscal clauses in	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 266
antiochos iiis decree	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 266
antiochos iv epiphanes, his confession	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261, 262, 266, 269
antiochos v eupator, impious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
antiochos v eupator	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86
antiochus, n.	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 1084
author, of 2 maccabees, jewish identity	Schwartz, 2 Maccabees (2008) 283
author, of 2 maccabees, lack of interest in details of temple cult	Schwartz, 2 Maccabees (2008) 484
beth zechariah	Schwartz, 2 Maccabees (2008) 399
biblical nature, see also deuteronomy, allusions	Schwartz, 2 Maccabees (2008) 484
bickerman, elias j.	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
brethren	Schwartz, 2 Maccabees (2008) 31
chronology of events, in ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86
decree, decrees, royal hellenistic decrees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86
disruption, causes of, and factors of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261
ephebes, ephebēion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262, 266
garrison, garrisons, exemption from	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 266
garrison, garrisons, in other places	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 266
garrison, garrisons, of the akra	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261
glosses	Schwartz, 2 Maccabees (2008) 398
greek, greeks (non-ethnic greeks described as)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 269
gymnasion (in jerusalem)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262, 266, 269
heliodorus	Schwartz, 2 Maccabees (2008) 361
hellenizers	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
hellēnismos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262, 269
herod	Schwartz, 2 Maccabees (2008) 399
high priesthood, as municipal position	Schwartz, 2 Maccabees (2008) 7
high priesthood, sale of	Schwartz, 2 Maccabees (2008) 398, 399
high priests, appointment of (in jerusalem), seleukid interference with	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261, 266, 269
high priests, appointment of (in jerusalem)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86
holy vessels	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
humor	Schwartz, 2 Maccabees (2008) 361
hybridity	Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 258
i and ii maccabees, their value for historical reconstruction, compositional montages in ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86, 226
i and ii maccabees, their value for historical reconstruction, i maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261, 262, 266, 269
i and ii maccabees, their value for historical reconstruction, ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261, 262, 266, 269
i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86, 261, 262, 266, 269
idyll	Schwartz, 2 Maccabees (2008) 7
ii maccabees, author of, disingenuous	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
ii maccabees, author of, his authorial comments	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262, 269
ii maccabees, author of, his literary and intellectual skills	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
ii maccabees, author of, his pro-hasmonean bias	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
ii maccabees, author of, his religiousness	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262, 269
ioudaioi	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 269
isaiah	Schwartz, 2 Maccabees (2008) 484
jason, and onias iiis deposition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
jason, and tribute increase	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262, 266
jason, his appointment	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
jason, his delegitimization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226, 262
jason, his impiety	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226, 262
jason, his reform	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261, 262, 266
jason	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 266
jason (high priest)	Schwartz, 2 Maccabees (2008) 399
jerusalem, focus on	Schwartz, 2 Maccabees (2008) 7
jerusalem, vs. holy land	Schwartz, 2 Maccabees (2008) 7
jerusalem	Schwartz, 2 Maccabees (2008) 7
jews (and judaism), politai	Schwartz, 2 Maccabees (2008) 31
jews (and judaism)	Schwartz, 2 Maccabees (2008) 31
josephus	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86; Schwartz, 2 Maccabees (2008) 283, 399
judas maccabaeus, the maccabee	Schwartz, 2 Maccabees (2008) 31
judas maccabaeus	Schwartz, 2 Maccabees (2008) 7
judas maccabee, and menelaos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
king, kings, and local communities	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86, 266
king, kings, in seleukid kingdom	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86
king (representation of), pious or righteous and wicked	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226, 266
land confiscations	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261
laws, jewish, compared to laws of cities	Schwartz, 2 Maccabees (2008) 7
letter, letters, royal l. (in ii maccabees)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261, 262
lysias	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86, 226, 261, 262, 266, 269
maccabees, revolt, course of events	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 1084
maccabees (books)	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 1084
marks of scripture, memorization, indicators of'	Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 258
menelaos, hellenizer	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
menelaos, his actions as statesman	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
menelaos, his appointment	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 266
menelaus	Schwartz, 2 Maccabees (2008) 283
modein	Schwartz, 2 Maccabees (2008) 7
motifs (thematic), games with epiphanes	Schwartz, 2 Maccabees (2008) 81
motifs (thematic), strength	Schwartz, 2 Maccabees (2008) 399
nicanor	Schwartz, 2 Maccabees (2008) 361
nikanor (demetrios is general)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
nikanor (son of patroklos, antiochos ivs general)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226, 269
nomos, nomoi (law, customs), anomoi, paranomoi (unlawful)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
onias iii, and increase of tribute rate	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
onias iii, his deposition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
order, social	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86
persecutions, source of	Schwartz, 2 Maccabees (2008) 283
philanthropa basilika (royal concession)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262, 266
philip (governor of jerusalem)	Schwartz, 2 Maccabees (2008) 7
politai	Schwartz, 2 Maccabees (2008) 31, 361
politeia	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
politicization, of jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 266, 269
rabbinic literature	Schwartz, 2 Maccabees (2008) 361
razis	Schwartz, 2 Maccabees (2008) 7
readers of 2 maccabees	Schwartz, 2 Maccabees (2008) 283
rebellion, causes of, cultural and religious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 269
rebellion, causes of, economic and political	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261, 262, 266, 269
rebellion, causes of, rational understanding of, by maccabees authors	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 269
religion, religious, modern conceptions of, and impact on historical interpretation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226, 262, 269
religion, religious, revised delineation of its semantic field	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
ritual bathing/washing	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 41
ritual theory	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 41
sabbath, attacks on	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
sacrifices, disruption of, and gymnasion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
sacrifices, neglect of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
sacrifices, unlawful	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
sennacherib	Schwartz, 2 Maccabees (2008) 484
septuagint lxx	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 41
settlement, military, in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226, 261
settlers, military, in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261
sources of 2 maccabees	Schwartz, 2 Maccabees (2008) 31, 398
state culture of hellenistic kingdoms, modern views of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86, 266
struggles	Schwartz, 2 Maccabees (2008) 81
style, linguistic and literary, prepositional prefixes	Schwartz, 2 Maccabees (2008) 81
style, linguistic and literary, rare words	Schwartz, 2 Maccabees (2008) 31
style, linguistic and literary, word play	Schwartz, 2 Maccabees (2008) 81, 398
style, linguistic and literary	Schwartz, 2 Maccabees (2008) 81
synecdoche	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261
tax, taxation, taxes, and jasons politicization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262, 266, 269
tax, taxation, taxes, tax concessions and exemptions	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
tax, taxation, taxes	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 269
temple, of jerusalem (in historical view, selected), and royal control and taxation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 269
temple, temples (in historical view), and royal control and taxation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
temple (as a literary motif, selected), semantic sphere of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86
temple (second), gates	Schwartz, 2 Maccabees (2008) 361
temple (second), status as city	Schwartz, 2 Maccabees (2008) 7
temple (second)	Schwartz, 2 Maccabees (2008) 7
time, construction of, as cyclical	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86
time, construction of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86
timothy	Schwartz, 2 Maccabees (2008) 398
tribute increase, and jason	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 266
tribute increase, and seleukid interference with appointments of high priests	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 261
tribute increase	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262, 266, 269
tribute payments	Schwartz, 2 Maccabees (2008) 398
wall, of jerusalem, and alkimos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
war, warfare, illegitimate, impious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 226
zerubbabel and joshua	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 86