Tiresias: The Ancient Mediterranean Religions Source Database

661

Septuagint, 2 Maccabees, 4.11
nan 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.'

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

22 results
1. Hebrew Bible, Exodus, 30.12 (9th cent. BCE - 3rd cent. BCE) 30.12. כִּי תִשָּׂא אֶת־רֹאשׁ בְּנֵי־יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה בִּפְקֹד אֹתָם וְלֹא־יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם׃ 30.12. ’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them."
2. Hebrew Bible, Genesis, 34 (9th cent. BCE - 3rd cent. BCE)
3. Hebrew Bible, Leviticus, 27.2 (9th cent. BCE - 3rd cent. BCE) 27.2. וְאִם־לֹא יִגְאַל אֶת־הַשָּׂדֶה וְאִם־מָכַר אֶת־הַשָּׂדֶה לְאִישׁ אַחֵר לֹא יִגָּאֵל עוֹד׃ 27.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַיהוָה׃ 27.2. Speak unto the children of Israel, and say unto them: When a man shall clearly utter a vow of persons unto the LORD, according to thy valuation,"
4. Hebrew Bible, Zechariah, 2.16 (5th cent. BCE - 4th cent. BCE) 2.16. וְנָחַל יְהוָה אֶת־יְהוּדָה חֶלְקוֹ עַל אַדְמַת הַקֹּדֶשׁ וּבָחַר עוֹד בִּירוּשָׁלִָם׃ 2.16. And the LORD shall inherit Judah as His portion in the holy land, and shall choose Jerusalem again."
5. Anon., Jubilees, 6.17-6.18, 16.17-16.18, 30.11-30.12, 30.14 (2nd cent. BCE - 2nd cent. BCE) 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth 6.18. and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 16.17. And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham 16.18. on the festival of the first-fruits of the harvest, Isaac was born. brAnd Abraham circumcised his son on the eighth day: 30.11. And if there is any man who wisheth in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; 30.12. and they shall burn the woman with fire, because she hath dishonoured the name of the house of her father, and she shall be rooted out of Israel. 30.14. and every man who hath defiled (it) shall surely die: they shall stone him with stones.
6. Hebrew Bible, Daniel, 9.26, 11.22 (2nd cent. BCE - 2nd cent. BCE) 9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃ 11.22. וּזְרֹעוֹת הַשֶּׁטֶף יִשָּׁטְפוּ מִלְּפָנָיו וְיִשָּׁבֵרוּ וְגַם נְגִיד בְּרִית׃ 9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined." 11.22. And the arms of the flood shall be swept away from before him, and shall be broken; yea, also the prince of the covet."
7. Polybius, Histories, 1.62.6 (2nd cent. BCE - 2nd cent. BCE)
8. Septuagint, 1 Maccabees, 1.11-1.15, 1.20-1.24, 1.29-1.64, 2.2-2.5, 2.26, 3.25, 3.32, 3.42, 3.45, 4.36, 4.59, 5.10, 5.34, 5.55, 5.61, 5.63, 5.65, 6.20, 7.6, 7.10, 7.27, 7.39-7.49, 8.17-8.18, 8.20, 9.18-9.22, 9.31, 10.25, 11.18, 12.1-12.4, 13.8, 13.41, 14.8 (2nd cent. BCE - 2nd cent. BCE) 1.11. In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us. 1.12. This proposal pleased them 1.13. and some of the people eagerly went to the king. He authorized them to observe the ordices of the Gentiles. 1.14. So they built a gymnasium in Jerusalem, according to Gentile custom 1.15. and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil. 1.20. After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force. 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. 1.24. Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance. 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. 1.30. Deceitfully he spoke peaceable words to them, and they believed him; but he suddenly fell upon the city, dealt it a severe blow, and destroyed many people of Israel. 1.31. He plundered the city, burned it with fire, and tore down its houses and its surrounding walls. 1.32. And they took captive the women and children, and seized the cattle. 1.33. Then they fortified the city of David with a great strong wall and strong towers, and it became their citadel. 1.34. And they stationed there a sinful people, lawless men. These strengthened their position; 1.35. they stored up arms and food, and collecting the spoils of Jerusalem they stored them there, and became a great snare. 1.36. It became an ambush against the sanctuary,an evil adversary of Israel continually. 1.37. On every side of the sanctuary they shed innocent blood;they even defiled the sanctuary. 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. 1.39. Her sanctuary became desolate as a desert;her feasts were turned into mourning,her sabbaths into a reproach,her honor into contempt. 1.40. Her dishonor now grew as great as her glory;her exaltation was turned into mourning. 1.41. Then the king wrote to his whole kingdom that all should be one people 1.42. and that each should give up his customs. 1.43. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 1.44. And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land 1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts 1.46. to defile the sanctuary and the priests 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals 1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane 1.49. so that they should forget the law and change all the ordices. 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. 1.52. Many of the people, every one who forsook the law, joined them, and they did evil in the land; 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 1.55. and burned incense at the doors of the houses and in the streets. 1.56. The books of the law which they found they tore to pieces and burned with fire. 1.57. Where the book of the covet was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death. 1.58. They kept using violence against Israel, against those found month after month in the cities. 1.59. And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. 1.60. According to the decree, they put to death the women who had their children circumcised 1.61. and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63. They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. 1.64. And very great wrath came upon Israel. 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. 2.26. Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu. 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. 3.42. 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. 3.45. 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. 4.36. Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it. 4.59. 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. 5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us. 5.34. 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. 5.55. 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. 6.20. They gathered together and besieged the citadel in the one hundred and fiftieth year; and he built siege towers and other engines of war. 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. 7.10. 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 7.39. Now Nicanor went out from Jerusalem and encamped in Beth-horon, and the Syrian army joined him. 7.40. And Judas encamped in Adasa with three thousand men. Then Judas prayed and said 7.41. When the messengers from the king spoke blasphemy, thy angel went forth and struck down one hundred and eighty-five thousand of the Assyrians. 7.42. So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness. 7.43. So the armies met in battle on the thirteenth day of the month of Adar. The army of Nicanor was crushed, and he himself was the first to fall in the battle. 7.44. When his army saw that Nicanor had fallen, they threw down their arms and fled. 7.45. The Jews pursued them a days journey, from Adasa as far as Gazara, and as they followed kept sounding the battle call on the trumpets. 7.46. And men came out of all the villages of Judea round about, and they out-flanked the enemy and drove them back to their pursuers, so that they all fell by the sword; not even one of them was left. 7.47. Then the Jews seized the spoils and the plunder, and they cut off Nicanors head and the right hand which he so arrogantly stretched out, and brought them and displayed them just outside Jerusalem. 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. 8.17. So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance 8.18. and to free themselves from the yoke; for they saw that the kingdom of the Greeks was completely enslaving Israel. 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. 9.18. Judas also fell, and the rest fled. 9.19. Then Jonathan and Simon took Judas their brother and buried him in the tomb of their fathers at Modein 9.20. and wept for him. And all Israel made great lamentation for him; they mourned many days and said 9.21. How is the mighty fallen,the savior of Israel! 9.22. Now the rest of the acts of Judas, and his wars and the brave deeds that he did, and his greatness, have not been recorded, for they were very many. 9.31. And Jonathan at that time accepted the leadership and took the place of Judas his brother. 10.25. So he sent a message to them in the following words:"King Demetrius to the nation of the Jews, greeting. 11.18. But King Ptolemy died three days later, and his troops in the strongholds were killed by the inhabitants of the strongholds. 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. 13.41. In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel
9. Septuagint, 2 Maccabees, 1.1, 1.1-2.18, 1.7, 1.8, 1.10, 1.12, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 3, 3.1, 3.1-4.6, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.32, 4.38, 4.39, 4.44, 4.45, 4.46, 4.47, 4.48, 4.49, 4.50, 5, 5.2, 5.3, 5.4, 5.6, 5.8, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.27, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18-7.42, 6.21, 6.24, 6.28, 7, 7.2, 7.9, 7.11, 7.18, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 7.42, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.15, 9.18, 9.19, 9.27, 9.28, 9.29, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.16, 10.19, 10.21, 10.25, 10.29, 10.30, 10.33, 10.35, 11.1, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.13, 11.15, 11.21, 11.27, 11.33, 11.38, 12.16, 12.19, 12.20, 12.24, 12.27, 12.30, 12.36, 13.1, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.13, 13.14, 13.24, 13.26, 14.1, 14.1-15.36, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.17, 14.23, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.32, 14.33, 14.34, 14.35, 14.36, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 15.1, 15.2, 15.6, 15.7, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.21, 15.25, 15.26, 15.28, 15.29, 15.30, 15.31, 15.32, 15.33, 15.34, 15.35, 15.36, 15.37 (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.'
10. Septuagint, Ecclesiasticus (Siracides), 4.7, 6.7, 9.10-9.12, 9.14-9.16, 33.20-33.21, 39.4, 41.8-41.9, 45.9, 50.1-50.24 (2nd cent. BCE - 2nd cent. BCE) 4.7. Make yourself beloved in the congregation;bow your head low to a great man. 9.11. Do not envy the honors of a sinner,for you do not know what his end will be. 9.12. Do not delight in what pleases the ungodly;remember that they will not be held guiltless as long as they live. 9.14. As much as you can, aim to know your neighbors,and consult with the wise. 9.15. Let your conversation be with men of understanding,and let all your discussion be about the law of the Most High. 9.16. Let righteous men be your dinner companions,and let your glorying be in the fear of the Lord. 33.21. For it is better that your children should ask from you than that you should look to the hand of you sons. 39.4. He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 41.8. Woe to you, ungodly men,who have forsaken the law of the Most High God! 45.9. And he encircled him with pomegranates,with very many golden bells round about,to send forth a sound as he walked,to make their ringing heard in the temple as a reminder to the sons of his people; 50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. 50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds. 50.2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; 50.3. In his days a cistern for water was quarried out,a reservoir like the sea in circumference. 50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige. 50.5. How glorious he was when the people gathered round him as he came out of the inner sanctuary! 50.7. like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds; 50.8. like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day; 50.9. like fire and incense in the censer,like a vessel of hammered gold adorned with all kinds of precious stones; 50.11. When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar,he made the court of the sanctuary glorious. 50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees 50.13. all the sons of Aaron in their splendor with the Lords offering in their hands,before the whole congregation of Israel. 50.14. Finishing the service at the altars,and arranging the offering to the Most High, the Almighty 50.15. he reached out his hand to the cup and poured a libation of the blood of the grape;he poured it out at the foot of the altar,a pleasing odor to the Most High, the King of all. 50.16. Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High. 50.18. And the singers praised him with their voices in sweet and full-toned melody. 50.19. And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service. 50.21. and they bowed down in worship a second time,to receive the blessing from the Most High. 50.22. And now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy. 50.23. May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old. 50.24. May he entrust to us his mercy!And let him deliver us in our days!
11. Septuagint, Judith, 3.8, 11.7 (2nd cent. BCE - 0th cent. CE) 3.8. And he demolished all their shrines and cut down their sacred groves; for it had been given to him to destroy all the gods of the land, so that all nations should worship Nebuchadnezzar only, and all their tongues and tribes should call upon him as god. 11.7. Nebuchadnezzar the king of the whole earth lives, and as his power endures, who had sent you to direct every living soul, not only do men serve him because of you, but also the beasts of the field and the cattle and the birds of the air will live by your power under Nebuchadnezzar and all his house.
12. Septuagint, 3 Maccabees, 6.12 (2nd cent. BCE - 2nd cent. BCE) 6.12. But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors.
13. Julius Caesar, De Bello Civli, 3.112 (1st cent. BCE - 1st cent. BCE)
14. Philo of Alexandria, On The Embassy To Gaius, 198, 243-253, 191 (1st cent. BCE - missingth cent. CE) 191. And will it be allowed to us to approach him or to open our mouth on the subject of the synagogues before this insulter of our holy and glorious temple? For it is quite evident that he will pay no regard whatever to things of less importance and which are held in inferior estimation, when he behaves with insolence and contempt towards our most beautiful and renowned temple, which is respected by all the east and by all the west, and regarded like the sun which shines everywhere.
15. Josephus Flavius, Jewish Antiquities, 4.73, 11.347, 12.43-12.44, 12.136, 12.138-12.144, 12.157, 12.237-12.241, 12.383, 13.77, 13.260-13.265, 14.145-14.148, 14.247-14.255, 18.279-18.288, 20.1-20.2, 20.11, 20.235 (1st cent. CE - 1st cent. CE) 4.73. Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit. 11.347. he fled away to the Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died, and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this time. 12.43. When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation. 12.43. o being not able to fly, but encompassed round about with enemies, he stood still, and he and those that were with him fought; and when he had slain a great many of those that came against him, he at last was himself wounded, and fell and gave up the ghost, and died in a way like to his former famous actions. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.136. He also saith, in the same book, that “when Seopas was conquered by Antiochus, Antiochus received Batanea, and Samaria, and Abila, and Gadara; and that, a while afterwards, there came in to him those Jews that inhabited near that temple which was called Jerusalem; concerning which, although I have more to say, and particularly concerning the presence of God about that temple, yet do I put off that history till another opportunity.” 12.138. “King Antiochus To Ptolemy, Sendeth Greeting. /p“Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 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. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 12.157. for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just: 12.237. 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left [or Onias IV.] was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child. 12.238. But this Jesus, who was the brother of Onias, was deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother, whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we have already informed the reader. 12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus 12.241. Wherefore they desired his permission to build them a Gymnasium at Jerusalem. And when he had given them leave, they also hid the circumcision of their genitals, that even when they were naked they might appear to be Greeks. Accordingly, they left off all the customs that belonged to their own country, and imitated the practices of the other nations. 12.383. But when Antiochus came into it, and saw how strong the place was, he broke his oaths, and ordered his army that was there to pluck down the walls to the ground; and when he had so done, he returned to Antioch. He also carried with him Onias the high priest, who was also called Menelaus; 13.77. Now the Jews that were at Alexandria were in great concern for those men, whose lot it was to contend for the temple at Jerusalem; for they took it very ill that any should take away the reputation of that temple, which was so ancient and so celebrated all over the habitable earth. 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. 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.” 18.279. 5. He then called the Jews together to Tiberias, who came many ten thousands in number; he also placed that army he now had with him opposite to them; but did not discover his own meaning, but the commands of the emperor, and told them that his wrath would, without delay, be executed on such as had the courage to disobey what he had commanded, and this immediately; and that it was fit for him, who had obtained so great a dignity by his grant, not to contradict him in any thing:— 18.281. I will, therefore, send to Caius, and let him know what your resolutions are, and will assist your suit as far as I am able, that you may not be exposed to suffer on account of the honest designs you have proposed to yourselves; and may God be your assistant, for his authority is beyond all the contrivance and power of men; and may he procure you the preservation of your ancient laws, and may not he be deprived, though without your consent, of his accustomed honors. 18.282. But if Caius be irritated, and turn the violence of his rage upon me, I will rather undergo all that danger and that affliction that may come either on my body or my soul, than see so many of you to perish, while you are acting in so excellent a manner. 18.283. Do you, therefore, every one of you, go your way about your own occupations, and fall to the cultivation of your ground; I will myself send to Rome, and will not refuse to serve you in all things, both by myself and by my friends.” 18.284. 6. When Petronius had said this, and had dismissed the assembly of the Jews, he desired the principal of them to take care of their husbandry, and to speak kindly to the people, and encourage them to have good hope of their affairs. Thus did he readily bring the multitude to be cheerful again. And now did God show his presence to Petronius, and signify to him that he would afford him his assistance in his whole design; 18.285. for he had no sooner finished the speech that he made to the Jews, but God sent down great showers of rain, contrary to human expectation; for that day was a clear day, and gave no sign, by the appearance of the sky, of any rain; nay, the whole year had been subject to a great drought, and made men despair of any water from above, even when at any time they saw the heavens overcast with clouds; 18.286. insomuch that when such a great quantity of rain came, and that in an unusual manner, and without any other expectation of it, the Jews hoped that Petronius would by no means fail in his petition for them. But as to Petronius, he was mightily surprised when he perceived that God evidently took care of the Jews, and gave very plain signs of his appearance, and this to such a degree, that those that were in earnest much inclined to the contrary had no power left to contradict it. 18.287. This was also among those other particulars which he wrote to Caius, which all tended to dissuade him, and by all means to entreat him not to make so many ten thousands of these men go distracted; whom, if he should slay, (for without war they would by no means suffer the laws of their worship to be set aside,) he would lose the revenue they paid him, and would be publicly cursed by them for all future ages. 18.288. Moreover, that God, who was their Governor, had shown his power most evidently on their account, and that such a power of his as left no room for doubt about it. And this was the business that Petronius was now engaged in. 20.1. 1. Upon the death of king Agrippa, which we have related in the foregoing book, Claudius Caesar sent Cassius Longinus as successor to Marcus, out of regard to the memory of king Agrippa, who had often desired of him by letters, while he was alive, that he would not suffer Marcus to be any longer president of Syria. 20.1. 2. Hereupon Claudius called for the ambassadors; and told them that he granted their request; and bade them to return their thanks to Agrippa for this favor, which had been bestowed on them upon his entreaty. And besides these answers of his, he sent the following letter by them: 20.1. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 20.2. But Fadus, as soon as he was come procurator into Judea, found quarrelsome doings between the Jews that dwelt in Perea, and the people of Philadelphia, about their borders, at a village called Mia, that was filled with men of a warlike temper; for the Jews of Perea had taken up arms without the consent of their principal men, and had destroyed many of the Philadelphians. 20.2. He had indeed Monobazus, his elder brother, by Helena also, as he had other sons by other wives besides. Yet did he openly place all his affections on this his only begotten son Izates 20.2. when, therefore, Aus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: 20.11. “Claudius Caesar Germanicus, tribune of the people the fifth time, and designed consul the fourth time, and imperator the tenth time, the father of his country, to the magistrates, senate, and people, and the whole nation of the Jews, sendeth greeting. 20.11. But when he could not induce them to be quiet for they still went on in their reproaches to him, he gave order that the whole army should take their entire armor, and come to Antonia, which was a fortress, as we have said already, which overlooked the temple; 20.235. and then the forementioned Antiochus, and Lysias the general of his army, deprived Onias, who was also called Menelaus, of the high priesthood, and slew him at Berea; and driving away the son [of Onias the third], put Jacimus into the place of the high priest, one that was indeed of the stock of Aaron, but not of the family of Onias.
16. Josephus Flavius, Jewish War, 1.31-1.33, 1.422, 7.423-7.436 (1st cent. CE - 1st cent. CE) 1.31. Now these caves were in the precipices of craggy mountains, and could not be come at from any side, since they had only some winding pathways, very narrow, by which they got up to them; but the rock that lay on their front had beneath it valleys of a vast depth, and of an almost perpendicular declivity; insomuch that the king was doubtful for a long time what to do, by reason of a kind of impossibility there was of attacking the place. Yet did he at length make use of a contrivance that was subject to the utmost hazard; 1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; 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. 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime. 1.422. 11. And when he had built so much, he showed the greatness of his soul to no small number of foreign cities. He built palaces for exercise at Tripoli, and Damascus, and Ptolemais; he built a wall about Byblus, as also large rooms, and cloisters, and temples, and marketplaces at Berytus and Tyre, with theaters at Sidon and Damascus. He also built aqueducts for those Laodiceans who lived by the seaside; and for those of Ascalon he built baths and costly fountains, as also cloisters round a court, that were admirable both for their workmanship and largeness. Moreover, he dedicated groves and meadows to some people; 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436. Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years.
17. Josephus Flavius, Against Apion, 1.176-1.183 (1st cent. CE - 1st cent. CE) 1.176. for Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that “Aristotle, his master, related what follows of a Jew,” and sets down Aristotle’s own discourse with him. The account is this, as written down by him: 1.177. “Now, for a great part of what this Jew said, it would be too long to recite it; but what includes in it both wonder and philosophy, it may not be amiss to discourse of. Now, that I may be plain with thee, Hyperochides, I shall herein seem to thee to relate wonders, and what will resemble dreams themselves. Hereupon Hyperochides answered modestly, and said, for that very reason it is that all of us are very desirous of hearing what thou art going to say. 1.178. Then replied Aristotle, For this cause it will be the best way to imitate that rule of the Rhetoricians which requires us first to give an account of the man, and of what nation he was, that so we may not contradict our master’s directions. Then said Hyperochides, Go on, if it so pleases thee. 1.179. This man, then [answered Aristotle], was by birth a Jew, and came from Celesyria: these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city it is a very awkward one, for they call it Jerusalem. 1.181. insomuch that when we ourselves happened to be in Asia about the same places whither he came, he conversed with us and with other philosophical persons, and made a trial of our skill in philosophy; and as he had lived with many learned men, he communicated to us more information than he received from us.” 1.182. This is Aristotle’s account of the matter, as given us by Clearchus; which Aristotle discoursed also particularly of the great and wonderful fortitude of this Jew in his diet and continent way of living, as those that please may learn more about him from Clearchus’s book itself; for I avoid setting down any more than is sufficient for my purpose. 1.183. Now Clearchus said this by way of digression, for his main design was of another nature; but for Hecateus of Abdera, who was both a philosopher and one very useful in an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus: he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating, by way of epitome.
18. Josephus Flavius, Life, 2 (1st cent. CE - 1st cent. CE)
19. Mishnah, Avot, 1.10 (1st cent. CE - 3rd cent. CE) 1.10. Shemaiah and Abtalion received [the oral tradition] from them. Shemaiah used to say: love work, hate acting the superior, and do not attempt to draw near to the ruling authority."
20. New Testament, Matthew, 5.20 (1st cent. CE - 1st cent. CE) 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven.
21. Tacitus, Histories, 5.12 (1st cent. CE - 2nd cent. CE) 5.12.  The temple was built like a citadel, with walls of its own, which were constructed with more care and effort than any of the rest; the very colonnades about the temple made a splendid defence. Within the enclosure is an ever-flowing spring; in the hills are subterraneous excavations, with pools and cisterns for holding rain-water. The founders of the city had foreseen that there would be many wars because the ways of their people differed so from those of the neighbours: therefore they had built at every point as if they expected a long siege; and after the city had been stormed by Pompey, their fears and experience taught them much. Moreover, profiting by the greed displayed during the reign of Claudius, they had bought the privilege of fortifying the city, and in time of peace had built walls as if for war. The population at this time had been increased by streams of rabble that flowed in from the other captured cities, for the most desperate rebels had taken refuge here, and consequently sedition was the more rife. There were three generals, three armies: the outermost and largest circuit of the walls was held by Simon, the middle of the city by John, and the temple was guarded by Eleazar. John and Simon were strong in numbers and equipment, Eleazar had the advantage of position: between these three there was constant fighting, treachery, and arson, and a great store of grain was consumed. Then John got possession of the temple by sending a party, under pretence of offering sacrifice, to slay Eleazar and his troops. So the citizens were divided into two factions until, at the approach of the Romans, foreign war produced concord.
22. Strabo, Geography, 17.1.9 17.1.9. In the great harbour at the entrance, on the right hand, are the island and the Pharos tower; on the left are the reef of rocks and the promontory Lochias, with a palace upon it: at the entrance, on the left hand, are the inner palaces, which are continuous with those on the Lochias, and contain numerous painted apartments and groves. Below lies the artificial and close harbour, appropriated to the use of the kings; and Antirrhodus a small island, facing the artificial harbour, with a palace on it, and a small port. It was called Antirrhodus, a rival as it were of Rhodes.Above this is the theatre, then the Poseidium, a kind of elbow projecting from the Emporium, as it is called, with a temple of Neptune upon it. To this Antony added a mound, projecting still further into the middle of the harbour, and built at the extremity a royal mansion, which he called Timonium. This was his last act, when, deserted by his partisans, he retired to Alexandreia after his defeat at Actium, and intended, being forsaken by so many friends, to lead the [solitary] life of Timon for the rest of his days.Next are the Caesarium, the Emporium, and the Apostaseis, or magazines: these are followed by docks, extending to the Heptastadium. This is the description of the great harbour.

Subjects of this text:

subject	book bibliographic info
1 maccabees,dating of	Schwartz (2008), 2 Maccabees, 15
1 maccabees	Schwartz (2008), 2 Maccabees, 41
alcimus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 216
alexander jannaeus	Gera (2014), Judith, 43
altar	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
ancestral language	Schwartz (2008), 2 Maccabees, 456
angel	Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 84
anointed one	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129
antioch(enes) in jerusalem,nature of	Schwartz (2008), 2 Maccabees, 531
antioch(enes) in jerusalem	Schwartz (2008), 2 Maccabees, 243, 531
antioch	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 62
antiochic persecutions	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129
antiochus,iii	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 343
antiochus,n.	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1068, 1076
antiochus syrian king,liberal toward jews	Feldman (2006), Judaism and Hellenism Reconsidered, 76
antiochus iii	Corley (2002), Ben Sira's Teaching on Friendship, 105
antiochus iii the great,privileges granted by	Schwartz (2008), 2 Maccabees, 531
antiochus iii the great	Schwartz (2008), 2 Maccabees, 141
antiochus invasion of judaea	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129, 328
antiochus iv	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 62
antiochus iv epiphanes,attachment to athens	Schwartz (2008), 2 Maccabees, 41
antiochus iv epiphanes,death of	Schwartz (2008), 2 Maccabees, 41
antiochus iv epiphanes,syrian king,hellenization introduced by	Feldman (2006), Judaism and Hellenism Reconsidered, 76
antiochus iv epiphanes	Corley (2002), Ben Sira's Teaching on Friendship, 12; Schwartz (2008), 2 Maccabees, 14, 141, 243
apocalypse,genre of	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 37
apocalyptic,idiom	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 37
apocalyptic,literature	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 37
apocalypticism	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 37
apollonius,the mysarch	Schwartz (2008), 2 Maccabees, 41
apollonius son of menestheus	Schwartz (2008), 2 Maccabees, 289
aramaic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 99; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 24
aristobulus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212
aristocrat/aristocracy (upper class)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
aristotle,said to have been impressed with a jew whom he met	Feldman (2006), Judaism and Hellenism Reconsidered, 26
army,assyrian,infantry	Gera (2014), Judith, 43
artaxerxes i	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1068
astibaras	Gera (2014), Judith, 43
athens/athenians	Schwartz (2008), 2 Maccabees, 41
attalids	Schwartz (2008), 2 Maccabees, 531
author,of 2 maccabees,lack of interest in military details	Schwartz (2008), 2 Maccabees, 456
author,of 2 maccabees,objective of	Schwartz (2008), 2 Maccabees, 14
barbarism	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
ben sira,hostility of to non-jews generally	Feldman (2006), Judaism and Hellenism Reconsidered, 26
book of daniel	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129
book of judith,date	Gera (2014), Judith, 43
boulē	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38
bradley,keith	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 233
brethren	Schwartz (2008), 2 Maccabees, 6
butler,judith	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 233
caution	Corley (2002), Ben Sira's Teaching on Friendship, 105
city/-ies (polis)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129
city of alexandria,great harbor	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
city of alexandria,gymnasium/gymnasia	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
city of alexandria,theater	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
city states	Schwartz (2008), 2 Maccabees, 6
civil war	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129, 328
clearchus of soli,greek writer,cites aristotles meeting with a jew	Feldman (2006), Judaism and Hellenism Reconsidered, 26
cleopatra iii	Gera (2014), Judith, 43
council of elders	Schwartz (2008), 2 Maccabees, 531
culture/cultural	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
customs	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
damascus	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38
damnatio memoriae	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
daniel,book,lxx versions	Gera (2014), Judith, 43
daniel,influence on judith	Gera (2014), Judith, 43
dates (in 2 macc.)	Schwartz (2008), 2 Maccabees, 15
diaspora	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 214
dositheus	Schwartz (2008), 2 Maccabees, 456
economic success	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 37
editors,jerusalemite	Schwartz (2008), 2 Maccabees, 14
egypt	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212
egyptian priests	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
eleazar,martyr,similarities to socrates	Schwartz (2008), 2 Maccabees, 289
esther,in lxx / additions	Gera (2014), Judith, 43
eumenes ii	Schwartz (2008), 2 Maccabees, 41, 531
eupolemus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 218; Gera (2014), Judith, 43; Schwartz (2008), 2 Maccabees, 456
execution	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
externality	Schwartz (2008), 2 Maccabees, 6, 141
fraction	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
gaius caligula	Schwartz (2008), 2 Maccabees, 243
galen of pergamum	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 233
gentiles	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225
gerousia	Corley (2002), Ben Sira's Teaching on Friendship, 105
god,kingdom of	Schwartz (2008), 2 Maccabees, 141
graecized	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
greek	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 59, 99
halicarnassus	Schwartz (2008), 2 Maccabees, 531
hanukkah,holiday of	Schwartz (2008), 2 Maccabees, 14
hasmonean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
hasmonean dynasty	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 218
hebrew	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59, 99
hegemonides	Schwartz (2008), 2 Maccabees, 41
heliodorus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 216; Schwartz (2008), 2 Maccabees, 41
hellenism/hellenistic period	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215, 220
hellenism/hellenization	Corley (2002), Ben Sira's Teaching on Friendship, 12, 105
hellenism	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
hellenistic,writings	Gera (2014), Judith, 43
hellenistic kings/rulers,antiochus iv epiphanes	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 214, 215, 216, 218, 220
hellenistic kings/rulers,antiochus v eupator	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214, 215, 218
hellenistic kings/rulers,demetrius i soter	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
hellenistic kings/rulers,nicanor	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 215, 216
hellenistic kings/rulers,ptolemy vi philopater	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212
hellenistic kings/rulers,seleucus iv philopater	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 214
hellenistic period	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
hellenized/hellenization	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
high priest/high priesthood	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 59, 129, 328
high priest	Corley (2002), Ben Sira's Teaching on Friendship, 12, 105
high priesthood,as municipal position	Schwartz (2008), 2 Maccabees, 6
historical setting	Corley (2002), Ben Sira's Teaching on Friendship, 12
historicity	Schwartz (2008), 2 Maccabees, 41
history	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
hybridity	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 254, 258
identity,jewish	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215
inscriptions	Schwartz (2008), 2 Maccabees, 41, 531
jason (high priest)	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215, 216, 220, 225; Schwartz (2008), 2 Maccabees, 141, 336, 531
jason of cyrene	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 214, 218; Schwartz (2008), 2 Maccabees, 15
jerusalem,as polis	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38; Schwartz (2008), 2 Maccabees, 6, 531
jerusalem,as subject of	Schwartz (2008), 2 Maccabees, 6
jerusalem,focus on	Schwartz (2008), 2 Maccabees, 6
jerusalem,gymnasium	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
jerusalem,urban development	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38
jerusalem,vs. holy land	Schwartz (2008), 2 Maccabees, 6, 141
jerusalem	Corley (2002), Ben Sira's Teaching on Friendship, 105
jerusalem temple,defiled / desecration	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129
jerusalem temple,destruction	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129
jerusalem temple,purification and rededication	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
jerusalem temple	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 59, 129, 328
jews in alexandria,education at the gymnasium	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
johanan (father of eupolemus)	Schwartz (2008), 2 Maccabees, 14
john hyrcanus	Schwartz (2008), 2 Maccabees, 15
jonachim	Gera (2014), Judith, 43
joppe,on jerusalem	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38
josephus,on jerusalem	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38
judaean war	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
judaism,law	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 218, 220
judas maccabeus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214, 215, 216, 225; Corley (2002), Ben Sira's Teaching on Friendship, 105; Gera (2014), Judith, 43
judea/judah	Gera (2014), Judith, 43
julius caesar	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
land	Corley (2002), Ben Sira's Teaching on Friendship, 105
laws,jewish,ancestral	Schwartz (2008), 2 Maccabees, 531
laws,jewish,compared to laws of cities	Schwartz (2008), 2 Maccabees, 6, 174
leontopolis source	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
letter of aristeas,author of	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
life	Corley (2002), Ben Sira's Teaching on Friendship, 105
list of high priests	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
lysias	Schwartz (2008), 2 Maccabees, 41
maccabees,revolt,course of events	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1068, 1076
maccabees/maccabean,maccabean/hasmonean revolt	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 99
maccabees/maccabean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 99
maccabees (books)	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1068, 1076
marks of scripture,memorization,indicators of	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 258
martyr and martyrdom, maccabean	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
martyr and martyrdom	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
martyrdom	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 216
martyrs	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215, 220, 225
medes and media	Gera (2014), Judith, 43
menelaus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215, 216, 220, 225; Schwartz (2008), 2 Maccabees, 141
menelaus source	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59, 99
military,army	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
military,troops/forces	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 129
military	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
modein	Schwartz (2008), 2 Maccabees, 456
motifs (thematic),gentile kings are well-meaning	Schwartz (2008), 2 Maccabees, 243
motifs (thematic),martyrs as heroes	Schwartz (2008), 2 Maccabees, 289
mount gerizim (argarizin)	Schwartz (2008), 2 Maccabees, 174
name/named/unnamed,aramaic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 99
name/named/unnamed,greek	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59, 99
name/named/unnamed,hebrew	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59, 99
name/named/unnamed	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59, 99
nicanors day	Schwartz (2008), 2 Maccabees, 14
oikoumene	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
oniad authorship,dynasty	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 99, 129
oniad authorship,genealogy (high priestly succession)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 99
onias,temple of	Schwartz (2008), 2 Maccabees, 14
onias	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1076
onias community,flight / arrival to egypt	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
onias iii	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 214, 216, 222; Schwartz (2008), 2 Maccabees, 6
onias temple,history of	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
philo,greek education	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
pious/piety	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
politai	Schwartz (2008), 2 Maccabees, 6
priest / priestly	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 59, 99
priesthood	Corley (2002), Ben Sira's Teaching on Friendship, 12, 105
propaganda	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
ptolemaic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 129
ptolemais	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38
ptolemy,seleucid governor	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 343
ptolemy ix	Gera (2014), Judith, 43
ptolemy macron	Schwartz (2008), 2 Maccabees, 243
rabbi eleazar b. r. yose,4 ezra	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
readers of 2 maccabees	Schwartz (2008), 2 Maccabees, 174
religion/religious	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
restoration,temple cult	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 218
rival/rivalry	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 328
roman	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
rome,delegations to	Schwartz (2008), 2 Maccabees, 14
rome,seleucus iv philopator	Schwartz (2008), 2 Maccabees, 41
rulers	Corley (2002), Ben Sira's Teaching on Friendship, 105
sabbath	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214; Schwartz (2008), 2 Maccabees, 531; Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 84
sacrifices/sacrificial	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
sapiential (wisdom) literature	Corley (2002), Ben Sira's Teaching on Friendship, 12, 105
scribe	Corley (2002), Ben Sira's Teaching on Friendship, 105
seed	Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 84
seleucid	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 129, 328
seleucid empire	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 214, 216, 222; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
seleucid kingdom	Schwartz (2008), 2 Maccabees, 141
seleucid monarchy	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 343
seleucids,administration	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 343
seleucids,privileges granted jews	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 343
seleucids	Corley (2002), Ben Sira's Teaching on Friendship, 12
septuagint	Gera (2014), Judith, 43
service (temple/divine)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
shechem	Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 84
simeon ii (high priest)	Corley (2002), Ben Sira's Teaching on Friendship, 12, 105
simon	Schwartz (2008), 2 Maccabees, 6
simon maccabeus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212
social elite,greek	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
socrates,see also under eleazar	Schwartz (2008), 2 Maccabees, 289
sosipater	Schwartz (2008), 2 Maccabees, 456
spiritual	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
spoils of war	Schwartz (2008), 2 Maccabees, 174
stasis	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
style,linguistic and literary,staccato	Schwartz (2008), 2 Maccabees, 456
syrian war,sixth	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
temple,desecration of	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 220
temple,royal contribution	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 343
temple	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214, 215, 216, 218, 220, 222, 225
temple (archive)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
temple (jerusalem)	Corley (2002), Ben Sira's Teaching on Friendship, 105
temple (second),status as city	Schwartz (2008), 2 Maccabees, 6
temple (second)	Schwartz (2008), 2 Maccabees, 14, 174
temporal language	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 220, 225
theology,of retribution	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 37
tiberias	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38
time,chronological	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
time,concepts of	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 222
tobiads (sons of)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
torah,ancestral laws	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 222, 225
torah,obedience to	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215, 216, 220, 222, 225
torah	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 62
tripoli	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38
urban development,of jerusalem'	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38
van henten,willem	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 233
visions	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 216
war,x	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
wealth,as gods favour	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 37