Tiresias: The Ancient Mediterranean Religions Source Database

661

Septuagint, 2 Maccabees, 4.13-4.21
nan 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,'
nan 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,'
nan disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige.
nan 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.'
nan For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear.
nan When the quadrennial games were being held at Tyre and the king was present,'
nan 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.'
nan 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.'
nan When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.'

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

26 results
1. Septuagint, Tobit, 4.19, 13.2 (th cent. BCE - 2nd cent. BCE) 4.19. Bless the Lord God on every occasion; ask him that your ways may be made straight and that all your paths and plans may prosper. For none of the nations has understanding; but the Lord himself gives all good things, and according to his will he humbles whomever he wishes. "So, my son, remember my commands, and do not let them be blotted out of your mind. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand.
2. Hebrew Bible, Deuteronomy, 6.7, 32.43 (9th cent. BCE - 3rd cent. BCE) 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people."
3. Hebrew Bible, Esther, 9.15 (9th cent. BCE - 3rd cent. BCE) 9.15. וַיִּקָּהֲלוּ היהודיים [הַיְּהוּדִים] אֲשֶׁר־בְּשׁוּשָׁן גַּם בְּיוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וַיַּהַרְגוּ בְשׁוּשָׁן שְׁלֹשׁ מֵאוֹת אִישׁ וּבַבִּזָּה לֹא שָׁלְחוּ אֶת־יָדָם׃ 9.15. And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand."
4. Hebrew Bible, Genesis, 34 (9th cent. BCE - 3rd cent. BCE)
5. Hebrew Bible, Leviticus, 18.21 (9th cent. BCE - 3rd cent. BCE) 18.21. וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 18.21. And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD."
6. Hebrew Bible, Proverbs, 1.27 (9th cent. BCE - 3rd cent. BCE) 1.27. בְּבֹא כשאוה [כְשׁוֹאָה ] פַּחְדְּכֶם וְאֵידְכֶם כְּסוּפָה יֶאֱתֶה בְּבֹא עֲלֵיכֶם צָרָה וְצוּקָה׃ 1.27. When your dread cometh as a storm, and your calamity cometh on as a whirlwind; When trouble and distress come upon you."
7. Hebrew Bible, 2 Chronicles, 7.1 (5th cent. BCE - 3rd cent. BCE) 7.1. וּבְיוֹם עֶשְׂרִים וּשְׁלֹשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת־הָעָם לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִיד וְלִשְׁלֹמֹה וּלְיִשְׂרָאֵל עַמּוֹ׃ 7.1. וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה מֵהַשָּׁמַיִם וַתֹּאכַל הָעֹלָה וְהַזְּבָחִים וּכְבוֹד יְהוָה מָלֵא אֶת־הַבָּיִת׃ 7.1. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the LORD filled the house."
8. Septuagint, Tobit, 4.19, 13.2 (4th cent. BCE - 2nd cent. BCE) 4.19. Bless the Lord God on every occasion; ask him that your ways may be made straight and that all your paths and plans may prosper. For none of the nations has understanding; but the Lord himself gives all good things, and according to his will he humbles whomever he wishes. "So, my son, remember my commands, and do not let them be blotted out of your mind. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand.
9. 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.
10. 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."
11. Septuagint, 1 Maccabees, 1.10-1.15, 1.20-1.24, 1.29-1.64, 3.32, 4.30, 6.2, 6.20 (2nd cent. BCE - 2nd cent. BCE) 1.10. From them came forth a sinful root, Antiochus Epiphanes, son of Antiochus the king; he had been a hostage in Rome. He began to reign in the one hundred and thirty-seventh year of the kingdom of the Greeks. 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. 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. 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. 6.2. Its temple was very rich, containing golden shields, breastplates, and weapons left there by Alexander, the son of Philip, the Macedonian king who first reigned over the Greeks. 6.20. They gathered together and besieged the citadel in the one hundred and fiftieth year; and he built siege towers and other engines of war.
12. Septuagint, 2 Maccabees, 1.1, 1.1-2.18, 1.7, 1.8, 1.12, 1.13, 1.14, 1.16, 1.25, 2.2, 2.20, 2.21, 2.22, 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, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.35, 4.36, 4.37, 4.38, 4.44, 4.45, 4.46, 4.47, 4.48, 4.49, 4.50, 5.5, 5.6, 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, 5.26, 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, 6.18-7.42, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 7, 7.2, 7.5, 7.9, 7.10, 7.11, 7.14, 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, 7.41, 7.42, 8.1, 8.2, 8.3, 8.4, 8.5, 8.17, 8.21, 8.23, 8.24, 8.29, 8.33, 8.36, 9, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.15, 9.28, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.16, 10.17, 10.35, 10.38, 11.1, 11.2, 11.6, 11.7, 11.9, 11.11, 11.13, 11.21, 11.24, 11.33, 11.38, 12.15, 12.20, 12.22, 12.36, 12.43, 12.44, 12.45, 13.1, 13.4, 13.6, 13.7, 13.8, 13.9, 13.14, 13.23, 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, 14.26, 14.27, 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, 15.9, 15.12, 15.30, 15.31, 15.32, 15.33, 15.37, 15.39 (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.'
13. Septuagint, Ecclesiasticus (Siracides), 6.7, 41.8-41.9, 50.1-50.24 (2nd cent. BCE - 2nd cent. BCE) 41.8. Woe to you, ungodly men,who have forsaken the law of the Most High God! 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!
14. Septuagint, 3 Maccabees, 5.43 (2nd cent. BCE - 2nd cent. BCE) 5.43. and would also march against Judea and rapidly level it to the ground with fire and spear, and by burning to the ground the temple inaccessible to him would quickly render it forever empty of those who offered sacrifices there.
15. Diodorus Siculus, Historical Library, 40.3.5 (1st cent. BCE - 1st cent. BCE)
16. Julius Caesar, De Bello Civli, 3.112 (1st cent. BCE - 1st cent. BCE)
17. Josephus Flavius, Jewish Antiquities, 11.347, 12.23, 12.43-12.44, 12.138-12.146, 12.157, 12.237-12.240, 12.383, 13.62-13.73, 20.235 (1st cent. CE - 1st cent. CE) 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. 12.23. And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.” 12.23. He also erected a strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude engraven upon it. He also drew round it a great and deep canal of water. 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: 12.138. “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.” 12.145. 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. 12.146. Nor let any flesh of horses, or of mules, or of asses, he brought into the city, whether they be wild or tame; nor that of leopards, or foxes, or hares; and, in general, that of any animal which is forbidden for the Jews to eat. Nor let their skins be brought into it; nor let any such animal be bred up in the city. Let them only be permitted to use the sacrifices derived from their forefathers, with which they have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let him pay to the priests three thousand drachmae of silver.” 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 12.383. 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; 13.62. 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this 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.
18. Josephus Flavius, Jewish War, 1.31-1.34, 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. 1.34. 2. Now Antiochus was not satisfied either with his unexpected taking the city, or with its pillage, or with the great slaughter he had made there; but being overcome with his violent passions, and remembering what he had suffered during the siege, he compelled the Jews to dissolve the laws of their country, and to keep their infants uncircumcised, and to sacrifice swine’s flesh upon the altar; 1.34. 7. Now when at the evening Herod had already dismissed his friends to refresh themselves after their fatigue, and when he was gone himself, while he was still hot in his armor, like a common soldier, to bathe himself, and had but one servant that attended him, and before he was gotten into the bath, one of the enemies met him in the face with a sword in his hand, and then a second, and then a third, and after that more of them; 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.
19. 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.
20. Josephus Flavius, Life, 2 (1st cent. CE - 1st cent. CE)
21. Mishnah, Sanhedrin, 4.5 (1st cent. CE - 3rd cent. CE) 4.5. How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]"
22. New Testament, Galatians, 1.13-1.14 (1st cent. CE - 1st cent. CE) 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers.
23. 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.
24. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) 5a. אמר רב יוסף סמיכה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן סמיכה מעכבא למ"ד דבר שאין מעכב לדורות אין מעכב בהן סמיכה לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא א, ד) וסמך ונרצה וכי סמיכה מכפרת והלא אין כפרה אלא בדם שנאמר (ויקרא יז, יא) כי הדם הוא בנפש יכפר,ומה ת"ל וסמך ונרצה שאם עשאה לסמיכה שירי מצוה מעלה עליו הכתוב כאילו לא כפר וכפר,רב נחמן בר יצחק אמר תנופה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא ולמ"ד דבר שאין מעכב לדורות אין מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא יד, כא) לתנופה לכפר וכי תנופה מכפרת והלא אין כפרה אלא בדם שנאמר כי הדם הוא בנפש יכפר ומה ת"ל לתנופה לכפר שאם עשאה לתנופה שירי מצוה מעלה עליו הכתוב כאילו לא כפר וכפר,רב פפא אמר פרישת שבעה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא למ"ד דבר שאינו מעכב לדורות אינו מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא מדקא תני מתקינין ולא קתני מפרישין,רבינא אמר ריבוי שבעה ומשיחה שבעה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא למ"ד דבר שאין מעכב לדורות אין מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא טז, לב) וכפר הכהן אשר ימשח אותו ואשר ימלא את ידו לכהן תחת אביו מה תלמוד לומר,לפי שנאמר (שמות כט, ל) שבעת ימים ילבשם הכהן תחתיו מבניו אין לי אלא נתרבה שבעה ונמשח שבעה נתרבה שבעה ונמשח יום אחד נתרבה יום אחד ונמשח שבעה מניין תלמוד לומר אשר ימשח אותו ואשר ימלא את ידו מ"מ,אשכחן ריבוי שבעה לכתחלה משיחה שבעה לכתחלה מנא לן,איבעית אימא מדאיצטריך קרא למעוטה ואיבעית אימא דאמר קרא (שמות כט, כט) ובגדי הקדש אשר לאהרן יהיו לבניו אחריו למשחה בהם ולמלא בם את ידם איתקש משיחה לריבוי מה ריבוי שבעה אף משיחה שבעה,מאי טעמא דמ"ד כל הכתוב בהן מעכב אמר רבי יצחק בר ביסנא אמר קרא (שמות כט, לה) ועשית לאהרן ולבניו ככה ככה עיכובא הוא תינח כל 5a. bRav Yosef said:The practical difference bbetween themrelates to the question of bplacing handson the head of an animal brought as an offering. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard, including details that do not invalidate offerings throughout the generations, binvalidatesthe inauguration, failure to perform the bplacingof bhandson the head of the animal balso invalidatesthe inauguration. According bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to perform the bplacingof bhandson the head of the animal bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings that apply bthroughout the generationsthe Gemara asks: bFrom where do we derivethat failure to place hands on the head of the animal bdoes not invalidatethe offering? The Gemara answers: bAs it was taughtin a ibaraitathat the verse states: b“And he shall placehis hand on the head of the burnt-offering, band it shall be acceptedfor him to atone on his behalf” (Leviticus 1:4). bDoesthe bplacingof bhands atonefor one’s sins? bIsn’t atonementaccomplished bonly bythe sprinkling of bthe blood, as it is stated: “For it is the blood that makes atonement by reason of the life”(Leviticus 17:11)?, bAndfor bwhatpurpose, then, bdoes the verse state: “And he shall place…and it shall be accepted”?It teaches that if bone deemedthe ritual of bplacing handsto be ba peripheral aspect of the mitzvaand consequently failed to perform it, bthe verse ascribes to himstatus bas though he did not achieveoptimal batonement; andnevertheless, the offering batonesfor his sins. Apparently, failure to lay hands on the head of the offering does not invalidate the offering throughout the generations, as atonement can be achieved without it. Nevertheless, according to the opinion of Rabbi Yoḥa, failure to lay hands on the offering invalidates the offerings brought during the inauguration., bRav Naḥman bar Yitzḥak said:The issue of bwavingthe offering is the practical difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, failure to wave the offering also binvalidatesthe inauguration. bAndaccording bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to wave the offering bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings bthroughout the generations,the Gemara asks: bFrom where do wederive that failure to wave the offering bdoes not invalidatethe offering? The Gemara answers: bAs it was taughtin a ibaraitathat the verse says: “He shall take one male lamb as a guilt-offering bto be waved to make atonementfor him” (Leviticus 14:21). bDoes wavingthe offering batonefor one’s sins? bIsn’t atonementaccomplished bonly bythe sprinkling of bthe blood, as it is stated: “For it is the blood that makes atonement by reason of the life”(Leviticus 17:11)? bAndfor bwhatpurpose, then, bdoes the verse state: To be waved to make atonement?It teaches that if bone deemedthe ritual of bwavingto be ba peripheral aspect of the mitzvaand therefore failed to perform it, bthe verse ascribes to himstatus bas though he did not achieveoptimal batonement; andnevertheless, the offering batonesfor his sins on his behalf., bRav Pappa said:The issue of bsequesteringthe priest for bsevendays is the practical difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, failure to sequester the priest for seven days also binvalidatesthe inauguration. bAndaccording bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to sequester the priest for seven days bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings bthroughout the generations,the Gemara asks: bFrom where do wederive that failure to sequester the priest for seven days bdoes not invalidatethe offering? The Gemara answers: It is derived bfrom the fact that it is taughtin the mishna: And btheywould bdesignateanother priest in his stead, band it is not taught:The Sages bremovethe designated priest from his house, despite the possibility that ultimately he might replace the High Priest and perform the Yom Kippur service. Apparently, sequestering is not essential., bRavina said:The issue of the priest performing the service with the bmultiplegarments of the High Priest for bsevendays and serving with banointmentfor bsevendays is the practical difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, failure to serve with multiple garments and anointment for seven days also binvalidatesthe inauguration. bAndaccording bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to serve with multiple garments and anointment for seven days bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings bthroughout the generations,the Gemara asks: bFrom where do wederive that failure to serve with multiple garments and anointment for seven days bdoes not invalidatethe offering? The Gemara answers: bAs it was taughtin a ibaraita /i: For bwhatpurpose bdoes the verse state: “And the priest who shall be anointed and who shall be consecrated to serve in his father’s stead shall make the atonement”(Leviticus 16:32)? If it comes to teach that all service must be performed by the High Priest, it is already written with regard to the Yom Kippur service that it must be performed by Aaron, the High Priest., bSince it is stated: “Seven days shall the son that is priest in his stead don them”(Exodus 29:30), bIderive bonlythat one who donned the bmultiplegarments of the High Priest for bsevendays band was anointed sevendays assumes the position of High Priest and may perform the service on Yom Kippur. However, with regard to whether one who donned the bmultiplegarments for bsevendays band was anointedfor boneday, or one who donned the bmultiplegarments for boneday band was anointedfor bsevendays is thereby inaugurated as High Priest, bfrom whereare those cases derived? Therefore, bthe verse states: “Who shall be anointed and who shall be consecrated”; in any casehe is appointed High Priest, even if either anointment or donning the garments did not continue for seven days.,The Gemara asks: bWe founda source for the fact that when the High Priest is appointed, there is a requirement of donning bmultiplegarments for bsevendays iab initio /i;however, bfrom where do wederive the requirement of banointmentfor bsevendays iab initio /i?According to Ravina, there is a requirement to anoint the priest on each of the seven days iab initio /i, even though failure to do so does not invalidate the offering throughout the generations. From where is that requirement derived?, bIf you wish, say:It is derived bfromthe fact bthat the verse:“And the priest who shall be anointed and who shall be consecrated to serve in his father’s stead shall make the atonement,” bis necessary to excluderequirements derived from other sources, i.e., that both donning multiple garments and anointment must be for seven days. Apparently, anointment for seven days is required iab initio /i. bAnd if you wish, sayinstead that it is derived from bthatwhich bthe verse states: “And the sacred garments of Aaron shall be for his sons after him, to be anointed in them and to be consecrated in them”(Exodus 29:29). bAnointment is juxtaposedin this verse btodonning bmultiplegarments: bJust asdonning bmultiplegarments is required bfor sevendays iab initio /i, bso too, anointmentis required bfor sevendays iab initio /i.,§ After ascertaining the halakhic distinctions between the opinions of Rabbi Yoḥa and Rabbi Ḥanina with regard to the inauguration, the Gemara proceeds to analyze the rationales for those opinions. bWhat is the reasonfor the opinion bof the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration? bRabbi Yitzḥak bar Bisna saidthat bthe verse states: “And so shall you do to Aaron and to his sonsaccording to all that I have commanded you, seven days shall you consecrate them” (Exodus 29:35). The term: bSo,teaches that failure to perform the ritual precisely in this manner binvalidatesthe inauguration. The Gemara asks: That works out bwellas a source that ball /b
25. Septuagint, 4 Maccabees, 4.26, 18.5 4.26. when, then, his decrees were despised by the people, he himself, through torture, tried to compel everyone in the nation to eat defiling foods and to renounce Judaism. 18.5. The tyrant Antiochus was both punished on earth and is being chastised after his death. Since in no way whatever was he able to compel the Israelites to become pagans and to abandon their ancestral customs, he left Jerusalem and marched against the Persians.
26. 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	Schwartz (2008), 2 Maccabees, 41
4 maccabees	Schwartz (2008), 2 Maccabees, 70
alexandria	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
altar	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
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	Schwartz (2008), 2 Maccabees, 220
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, 47, 129
antiochus syrian king,liberal toward jews	Feldman (2006), Judaism and Hellenism Reconsidered, 76
antiochus iii the great,privileges granted by	Schwartz (2008), 2 Maccabees, 220
antiochus iii the great	Schwartz (2008), 2 Maccabees, 195
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,as instrument of god	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
antiochus iv epiphanes,attachment to athens	Schwartz (2008), 2 Maccabees, 41
antiochus iv epiphanes,death of	Schwartz (2008), 2 Maccabees, 41, 527
antiochus iv epiphanes,syrian king,hellenization introduced by	Feldman (2006), Judaism and Hellenism Reconsidered, 76
antiochus iv epiphanes	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21, 22, 23; Corley (2002), Ben Sira's Teaching on Friendship, 12
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
aramaic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 99; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
aristeas	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
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
athens/athenians	Schwartz (2008), 2 Maccabees, 41
author,of 2 maccabees,educational purpose	Schwartz (2008), 2 Maccabees, 291
azariah	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
barbarians	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 283
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
biblical nature,see also deuteronomy,allusions	Schwartz (2008), 2 Maccabees, 140
body and soul,distinction between	Schwartz (2008), 2 Maccabees, 23
book of daniel	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129
circumcision as symbolizing,relationship between god and israel	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
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
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
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
damnatio memoriae	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
daniel stories,as historical source	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 23
deuteronomistic view of history,covenant relationship between god and israel	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
deuteronomistic view of history,punishment for unfaithfulness to law	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
deuteronomistic view of history,wicked king as instrument of god	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
deuteronomy 32	Schwartz (2008), 2 Maccabees, 23, 327
diaspora	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
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, 527
egyptian	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
egyptian priests	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
eleazar,martyr	Schwartz (2008), 2 Maccabees, 23
eumenes ii	Schwartz (2008), 2 Maccabees, 41
execution	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
externality	Schwartz (2008), 2 Maccabees, 140, 527
fire,liquid from altar	Schwartz (2008), 2 Maccabees, 527
foreignism	Schwartz (2008), 2 Maccabees, 23, 173
fraction	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
gentiles	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 282
graecized	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
greek,language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
greek-jewish (graeco-jewish),literature and culture	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
greek	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 47, 59, 99
greek (language)	Schwartz (2008), 2 Maccabees, 67
hananiah	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
hanukka	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
hasmonean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
hebrew	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59, 99
hebrew (ethnonym)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
hebrew (language)	Schwartz (2008), 2 Maccabees, 67
hebrew language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
hegemonides	Schwartz (2008), 2 Maccabees, 41
heliodorus	Schwartz (2008), 2 Maccabees, 41
hellenism,hellenistic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
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
hellenism	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
hellenistic kings/rulers,antiochus iv epiphanes	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214, 215, 220
hellenistic kings/rulers,antiochus v eupator	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214, 215
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, 215
hellenistic kings/rulers,seleucus iv philopater	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 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, 47
high (chief) priest	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
high priest/high priesthood	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 47, 59, 129, 328
high priest	Corley (2002), Ben Sira's Teaching on Friendship, 12
high priesthood,as municipal position	Schwartz (2008), 2 Maccabees, 220
historical setting	Corley (2002), Ben Sira's Teaching on Friendship, 12
historicity	Schwartz (2008), 2 Maccabees, 41
historiography	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
history	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
honor	Schwartz (2008), 2 Maccabees, 23
hybridity	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 258
identity,jewish	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215
idolatry	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 282
inscriptions	Schwartz (2008), 2 Maccabees, 41
jason (high priest)	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215, 220, 225; Schwartz (2008), 2 Maccabees, 527
jason of cyrene	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
jerusalem,gymnasium	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
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
jewish law	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 47
jews (and judaism)	Schwartz (2008), 2 Maccabees, 220
jews in alexandria,education at the gymnasium	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
josephus	Schwartz (2008), 2 Maccabees, 195
judaean war,book seven	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 47
judaean war	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 47, 328
judaism,law	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 220
judaism	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 283
judas maccabaeus	Schwartz (2008), 2 Maccabees, 23
judas maccabeus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214, 215, 225
julius caesar	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
language,see also under style	Schwartz (2008), 2 Maccabees, 67, 70
leontopolis source	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
letter,first,2 macc.,connection to 2 macc.	Schwartz (2008), 2 Maccabees, 527
letter of aristeas,author of	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
letters,semitic vorlage	Schwartz (2008), 2 Maccabees, 67, 140
letters	Schwartz (2008), 2 Maccabees, 527
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
maase asara harugei malkut,context of composition	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
maccabean period	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 282
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
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
martyrologies,as secondary source	Schwartz (2008), 2 Maccabees, 23
martyrs	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215, 220, 225
menelaus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215, 220, 225
menelaus source	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 47, 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
mishael	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
mother and her seven sons	Schwartz (2008), 2 Maccabees, 23
mother and seven sons,context of composition	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 22
motifs (thematic),few defeat the many	Schwartz (2008), 2 Maccabees, 173
motifs (thematic),hellenistic virtues bestowed upon jews	Schwartz (2008), 2 Maccabees, 173
motifs (thematic),reconciliation	Schwartz (2008), 2 Maccabees, 23
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, 47, 59, 99
nehemiah	Schwartz (2008), 2 Maccabees, 527
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 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 community,settlement	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 47
onias iii	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
onias temple,building of / foundation	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 47
onias temple,history of	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
onias temple	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 47
other,the,and the gentiles	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 282
other,the,otherness,vocabulary of	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 282, 283
other,the,the barbarian as	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 283
other,the	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 282, 283
palestinian	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
philistines	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 282, 283
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
polybius	Schwartz (2008), 2 Maccabees, 67
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
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
ptolemies	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
ptolemy v epiphanes	Schwartz (2008), 2 Maccabees, 195
purity (see also food laws)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
r. eleazar b. shammua	Schwartz (2008), 2 Maccabees, 327
r. eliezer	Schwartz (2008), 2 Maccabees, 291
rabbi eleazar b. r. yose,4 ezra	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
rabbinic literature	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 282
razis	Schwartz (2008), 2 Maccabees, 291
religion/religious	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1, 47
resurrection	Schwartz (2008), 2 Maccabees, 291
ritual purity	Schwartz (2008), 2 Maccabees, 327
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,seleucus iv philopator	Schwartz (2008), 2 Maccabees, 41
sabbath	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214; 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
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, 214; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
seleucid persecution,introduction of greek customs	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 22
seleucid persecution,jerusalem as polis	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 22
seleucid persecution	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21, 22, 23
seleucids	Corley (2002), Ben Sira's Teaching on Friendship, 12
septuagint	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 282; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156
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
sinners	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 283
social elite,greek	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40
sources of 2 maccabees	Schwartz (2008), 2 Maccabees, 23
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, 173
stasis	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
struggles	Schwartz (2008), 2 Maccabees, 83
style,linguistic and literary,of characters	Schwartz (2008), 2 Maccabees, 83
style,linguistic and literary,unity	Schwartz (2008), 2 Maccabees, 83
style,linguistic and literary,variety of vocabulary	Schwartz (2008), 2 Maccabees, 67, 70
style,linguistic and literary	Schwartz (2008), 2 Maccabees, 83
syrian war,sixth	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 328
taxes	Schwartz (2008), 2 Maccabees, 195
temple,desecration of	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 220
temple	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214, 215, 220, 225
temple (archive)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 59
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
time,chronological	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
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, 225
torah,obedience to	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 215, 220, 225
torah	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 62
torture	Schwartz (2008), 2 Maccabees, 70
transjordan	Schwartz (2008), 2 Maccabees, 232
tyrant,as instrument of god	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
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