Tiresias: The Ancient Mediterranean Religions Source Database

661

Septuagint, 2 Maccabees, 4.17
nan For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear.

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

26 results
1. Hebrew Bible, Deuteronomy, 6.4, 8.5, 8.11, 32.20, 32.25, 32.27, 32.35-32.36, 32.43 (9th cent. BCE - 3rd cent. BCE) 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 8.5. וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃ 8.11. הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃ 32.25. מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃ 32.27. לוּלֵי כַּעַס אוֹיֵב אָגוּר פֶּן־יְנַכְּרוּ צָרֵימוֹ פֶּן־יֹאמְרוּ יָדֵינוּ רָמָה וְלֹא יְהוָה פָּעַל כָּל־זֹאת׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 8.5. And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee." 8.11. Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;" 32.20. And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness." 32.25. Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs." 32.27. Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’" 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large." 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."
2. Hebrew Bible, Joel, 2.16-2.17 (9th cent. BCE - 3rd cent. BCE) 2.16. אִסְפוּ־עָם קַדְּשׁוּ קָהָל קִבְצוּ זְקֵנִים אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם יֵצֵא חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ׃ 2.17. בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃ 2.16. Gather the people, Sanctify the congregation, Assemble the elders, Gather the children, And those that suck the breasts; Let the bridegroom go forth from his chamber, And the bride out of her pavilion." 2.17. Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’"
3. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE) 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
4. Hebrew Bible, Proverbs, 13.11 (9th cent. BCE - 3rd cent. BCE) 13.11. הוֹן מֵהֶבֶל יִמְעָט וְקֹבֵץ עַל־יָד יַרְבֶּה׃ 13.11. Wealth gotten by vanity shall be diminished; But he that gathereth little by little shall increase. ."
5. Hebrew Bible, Isaiah, 54.7-54.8 (8th cent. BCE - 5th cent. BCE) 54.7. בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.8. בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃ 54.7. For a small moment have I forsaken thee; But with great compassion will I gather thee." 54.8. In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer."
6. Anon., Letter of Aristeas, 144 (2nd cent. BCE - 2nd cent. BCE) 144. points and explain them to you. For you must not fall into the degrading idea that it was out of regard to mice and weasels and other such things that Moses drew up his laws with such exceeding care. All these ordices were made for the sake of righteousness to aid the quest for virtue and
7. Hebrew Bible, Daniel, 8.23, 9.26, 11.22, 12.1 (2nd cent. BCE - 2nd cent. BCE) 8.23. וּבְאַחֲרִית מַלְכוּתָם כְּהָתֵם הַפֹּשְׁעִים יַעֲמֹד מֶלֶךְ עַז־פָּנִים וּמֵבִין חִידוֹת׃ 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׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 8.23. And in the latter time of their kingdom, when the transgressors have completed their transgression, there shall stand up a king of fierce countece, and understanding stratagems." 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." 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book."
8. Polybius, Histories, 31.9 (2nd cent. BCE - 2nd cent. BCE) 31.9. 1.  In Syria King Antiochus, wishing to provide himself with money, decided to make an expedition against the sanctuary of Artemis in Elymaïs.,2.  On reaching the spot he was foiled in his hopes, as the barbarian tribes who dwelt in the neighbourhood would not permit the outrage,,3.  and on his retreat he died at Tabae in Persia, smitten with madness, as some people say,,4.  owing to certain manifestations of divine displeasure when he was attempting this outrage on the above sanctuary. IV. Affairs of Italy The Rival Ptolemie
9. Septuagint, 1 Maccabees, 1.11-1.15, 1.20-1.24, 1.29-1.64, 6.1-6.16, 13.41-13.42, 14.12-14.49 (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. 6.1. King Antiochus was going through the upper provinces when he heard that Elymais in Persia was a city famed for its wealth in silver and gold. 6.2. Its temple was very rich, containing golden shields, breastplates, and weapons left there by Alexander, the son of Philip, the Macedonian king who first reigned over the Greeks. 6.3. So he came and tried to take the city and plunder it, but he could not, because his plan became known to the men of the city 6.4. and they withstood him in battle. So he fled and in great grief departed from there to return to Babylon. 6.5. Then some one came to him in Persia and reported that the armies which had gone into the land of Judah had been routed; 6.6. that Lysias had gone first with a strong force, but had turned and fled before the Jews; that the Jews had grown strong from the arms, supplies, and abundant spoils which they had taken from the armies they had cut down; 6.7. that they had torn down the abomination which he had erected upon the altar in Jerusalem; and that they had surrounded the sanctuary with high walls as before, and also Beth-zur, his city. 6.8. When the king heard this news, he was astounded and badly shaken. He took to his bed and became sick from grief, because things had not turned out for him as he had planned. 6.9. He lay there for many days, because deep grief continually gripped him, and he concluded that he was dying. 6.10. So he called all his friends and said to them, "Sleep departs from my eyes and I am downhearted with worry. 6.11. I said to myself, `To what distress I have come! And into what a great flood I now am plunged! For I was kind and beloved in my power. 6.12. But now I remember the evils I did in Jerusalem. I seized all her vessels of silver and gold; and I sent to destroy the inhabitants of Judah without good reason. 6.13. I know that it is because of this that these evils have come upon me; and behold, I am perishing of deep grief in a strange land. 6.14. Then he called for Philip, one of his friends, and made him ruler over all his kingdom. 6.15. He gave him the crown and his robe and the signet, that he might guide Antiochus his son and bring him up to be king. 6.16. Thus Antiochus the king died there in the one hundred and forty-ninth year. 13.41. In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel 13.42. and the people began to write in their documents and contracts, "In the first year of Simon the great high priest and commander and leader of the Jews. 14.12. Each man sat under his vine and his fig tree,and there was none to make them afraid. 14.13. No one was left in the land to fight them,and the kings were crushed in those days. 14.14. He strengthened all the humble of his people;he sought out the law,and did away with every lawless and wicked man. 14.16. It was heard in Rome, and as far away as Sparta, that Jonathan had died, and they were deeply grieved. 14.17. When they heard that Simon his brother had become high priest in his place, and that he was ruling over the country and the cities in it 14.18. they wrote to him on bronze tablets to renew with him the friendship and alliance which they had established with Judas and Jonathan his brothers. 14.19. And these were read before the assembly in Jerusalem. 14.20. This is a copy of the letter which the Spartans sent: "The rulers and the city of the Spartans to Simon the high priest and to the elders and the priests and the rest of the Jewish people, our brethren, greeting. 14.21. The envoys who were sent to our people have told us about your glory and honor, and we rejoiced at their coming. 14.22. And what they said we have recorded in our public decrees, as follows, `Numenius the son of Antiochus and Antipater the son of Jason, envoys of the Jews, have come to us to renew their friendship with us. 14.23. It has pleased our people to receive these men with honor and to put a copy of their words in the public archives, so that the people of the Spartans may have a record of them. And they have sent a copy of this to Simon the high priest. 14.24. After this Simon sent Numenius to Rome with a large gold shield weighing a thousand minas, to confirm the alliance with the Romans. 14.25. When the people heard these things they said, "How shall we thank Simon and his sons? 14.26. For he and his brothers and the house of his father have stood firm; they have fought and repulsed Israels enemies and established its freedom. 14.27. So they made a record on bronze tablets and put it upon pillars on Mount Zion. This is a copy of what they wrote: "On the eighteenth day of Elul, in the one hundred and seventy-second year, which is the third year of Simon the great high priest 14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us: 14.29. Since wars often occurred in the country, Simon the son of Mattathias, a priest of the sons of Joarib, and his brothers, exposed themselves to danger and resisted the enemies of their nation, in order that their sanctuary and the law might be perserved; and they brought great glory to their nation. 14.30. Jonathan rallied the nation, and became their high priest, and was gathered to his people. 14.31. And when their enemies decided to invade their country and lay hands on their sanctuary 14.33. He fortified the cities of Judea, and Beth-zur on the borders of Judea, where formerly the arms of the enemy had been stored, and he placed there a garrison of Jews. 14.34. He also fortified Joppa, which is by the sea, and Gazara, which is on the borders of Azotus, where the enemy formerly dwelt. He settled Jews there, and provided in those cities whatever was necessary for their restoration. 14.35. The people saw Simons faithfulness and the glory which he had resolved to win for his nation, and they made him their leader and high priest, because he had done all these things and because of the justice and loyalty which he had maintained toward his nation. He sought in every way to exalt his people. 14.36. And in his days things prospered in his hands, so that the Gentiles were put out of the country, as were also the men in the city of David in Jerusalem, who had built themselves a citadel from which they used to sally forth and defile the environs of the sanctuary and do great damage to its purity. 14.37. He settled Jews in it, and fortified it for the safety of the country and of the city, and built the walls of Jerusalem higher. 14.38. In view of these things King Demetrius confirmed him in the high priesthood 14.39. and he made him one of the kings friends and paid him high honors. 14.40. For he had heard that the Jews were addressed by the Romans as friends and allies and brethren, and that the Romans had received the envoys of Simon with honor. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise 14.42. and that he should be governor over them and that he should take charge of the sanctuary and appoint men over its tasks and over the country and the weapons and the strongholds, and that he should take charge of the sanctuary 14.43. and that he should be obeyed by all, and that all contracts in the country should be written in his name, and that he should be clothed in purple and wear gold. 14.44. And none of the people or priests shall be permitted to nullify any of these decisions or to oppose what he says, or to convene an assembly in the country without his permission, or to be clothed in purple or put on a gold buckle. 14.45. Whoever acts contrary to these decisions or nullifies any of them shall be liable to punishment. 14.46. And all the people agreed to grant Simon the right to act in accord with these decisions. 14.47. So Simon accepted and agreed to be high priest, to be commander and ethnarch of the Jews and priests, and to be protector of them all. 14.48. And they gave orders to inscribe this decree upon bronze tablets, to put them up in a conspicuous place in the precincts of the sanctuary 14.49. and to deposit copies of them in the treasury, so that Simon and his sons might have them.
10. Septuagint, 2 Maccabees, 1.3, 1.4, 1.7, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.21, 1.29, 1.31, 1.32, 1.33, 1.34, 1.35, 1.36, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 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, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.45, 4.46, 4.47, 4.48, 4.49, 4.50, 5.2, 5.3, 5.4, 5.8, 5.9, 5.10, 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, 5.27, 6, 6.1, 6.2, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18-7.42, 6.21, 6.23, 6.26, 6.28, 6.30, 6.31, 7, 7.2, 7.4, 7.6, 7.9, 7.11, 7.14, 7.17, 7.18, 7.19, 7.22, 7.23, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.36, 7.37, 7.38, 8, 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, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.16, 10.29, 10.30, 10.31, 10.38, 11, 11.1, 11.2, 11.3, 11.4, 11.8, 11.9, 11.10, 11.13, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 12.11, 12.15, 12.16, 12.22, 12.28, 12.34, 12.36, 12.39, 12.40, 12.41, 12.43, 12.44, 12.45, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.21, 14, 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, 14.31, 14.32, 14.33, 14.34, 14.35, 14.36, 15, 15.3, 15.7, 15.8, 15.9, 15.12, 15.13, 15.14, 15.15, 15.16, 15.19, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.29, 15.31, 15.32, 15.33, 15.34, 15.35, 15.36, 15.37, 15.38, 15.39 (2nd cent. BCE - 2nd cent. BCE) 1.11. Having been saved by God out of grave dangers we thank him greatly for taking our side against the king.
11. Septuagint, Wisdom of Solomon, 11.16 (2nd cent. BCE - 1st cent. BCE) 11.16. that they might learn that one is punished by the very things by which he sins.
12. Septuagint, 4 Maccabees, 5.25, 17.7 (2nd cent. BCE - 2nd cent. BCE) 5.25. Therefore we do not eat defiling food; for since we believe that the law was established by God, we know that in the nature of things the Creator of the world in giving us the law has shown sympathy toward us. 17.7. If it were possible for us to paint the history of your piety as an artist might, would not those who first beheld it have shuddered as they saw the mother of the seven children enduring their varied tortures to death for the sake of religion?
13. Septuagint, 3 Maccabees, 4.4 (2nd cent. BCE - 2nd cent. BCE) 4.4. For with such a harsh and ruthless spirit were they being sent off, all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected upon the uncertainty of life and shed tears at the most miserable expulsion of these people.
14. Diodorus Siculus, Historical Library, 31.18a (1st cent. BCE - 1st cent. BCE)
15. Philo of Alexandria, On The Life of Moses, 1.6 (1st cent. BCE - 1st cent. CE) 1.6. for the river of that country at the height of summer, when they say that all other rivers which are derived from winter torrents and from springs in the ground are smaller, rises and increases, and overflows so as to irrigate all the lands, and make them one vast lake. And so the land, without having any need of rain, supplies every year an unlimited abundance of every kind of good food, unless sometimes the anger of God interrupts this abundance by reason of the excessive impiety of the inhabitants.
16. Anon., 2 Baruch, 6.7-6.9, 80.2 (1st cent. CE - 2nd cent. CE)
17. Josephus Flavius, Jewish Antiquities, 2.284-2.292, 2.330, 2.344, 11.346-11.347, 12.43-12.44, 12.157, 12.237-12.241, 12.246, 12.249, 12.383, 13.173, 13.296, 13.354-13.356, 14.228, 19.4, 19.155-19.156, 19.290, 19.298, 20.235 (1st cent. CE - 1st cent. CE) 2.284. 3. But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him. 2.285. And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents. 2.286. But Moses was not daunted at it; and said, “O king, I do not myself despise the wisdom of the Egyptians, but I say that what I do is so much superior to what these do by magic arts and tricks, as divine power exceeds the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not really true, but that they appear by the providence and power of God.” 2.287. And when he had said this, he cast his rod down upon the ground, and commanded it to turn itself into a serpent. It obeyed him, and went all round, and devoured the rods of the Egyptians, which seemed to be dragons, until it had consumed them all. It then returned to its own form, and Moses took it into his hand again. 2.288. 4. However, the king was no more moved when was done than before; and being very angry, he said that he should gain nothing by this his cunning and shrewdness against the Egyptians;—and he commanded him that was the chief taskmaster over the Hebrews, to give them no relaxation from their labors, but to compel them to submit to greater oppressions than before; 2.289. and though he allowed them chaff before for making their bricks, he would allow it them no longer, but he made them to work hard at brick-making in the day-time, and to gather chaff in the night. Now when their labor was thus doubled upon them, they laid the blame upon Moses, because their labor and their misery were on his account become more severe to them. 2.291. So he went to the king, and persuaded him to let the Hebrews go to Mount Sinai, and there to sacrifice to God, because God had enjoined them so to do. He persuaded him also not to counterwork the designs of God, but to esteem his favor above all things, and to permit them to depart, lest, before he be aware, he lay an obstruction in the way of the divine commands, and so occasion his own suffering such punishments as it was probable any one that counterworked the divine commands should undergo 2.292. ince the severest afflictions arise from every object to those that provoke the divine wrath against them; for such as these have neither the earth nor the air for their friends; nor are the fruits of the womb according to nature, but every thing is unfriendly and adverse towards them. He said further, that the Egyptians should know this by sad experience; and that besides, the Hebrew people should go out of their country without their consent. 2.344. Nor was there any thing which used to be sent by God upon men, as indications of his wrath, which did not happen at this time, for a dark and dismal night oppressed them. And thus did all these men perish, so that there was not one man left to be a messenger of this calamity to the rest of the Egyptians. 11.346. 7. Now when Alexander was dead, the government was parted among his successors, but the temple upon Mount Gerizzim remained. And if any one were accused by those of Jerusalem of having eaten things common or of having broken the Sabbath, or of any other crime of the like nature 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: 12.157. 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. 12.246. 3. King Antiochus returning out of Egypt for fear of the Romans, made an expedition against the city Jerusalem; and when he was there, in the hundred and forty-third year of the kingdom of the Seleucidse, he took the city without fighting, those of his own party opening the gates to him. 12.249. at which time he spared not so much as those that admitted him into it, on account of the riches that lay in the temple; but, led by his covetous inclination, (for he saw there was in it a great deal of gold, and many ornaments that had been dedicated to it of very great value,) and in order to plunder its wealth, he ventured to break the league he had made. 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; 13.173. And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War. 13.296. that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude: 13.354. But Aias’s counsel was contrary to theirs, who said that “she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; for,” said he, “I would not have thee ignorant of this, that what injustice thou dost to him will make all us that are Jews to be thy enemies.” 13.355. This desire of Aias Cleopatra complied with, and did no injury to Alexander, but made a league of mutual assistance with him at Scythopolis, a city of Celesyria. 13.356. 3. So when Alexander was delivered from the fear he was in of Ptolemy, he presently made an expedition against Celesyria. He also took Gadara, after a siege of ten months. He took also Amathus, a very strong fortress belonging to the inhabitants above Jordan, where Theodorus, the son of Zeno, had his chief treasure, and what he esteemed most precious. This Zeno fell unexpectedly upon the Jews, and slew ten thousand of them, and seized upon Alexander’s baggage. 14.228. 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls 19.4. He also asserted his own divinity, and insisted on greater honors to be paid him by his subjects than are due to mankind. He also frequented that temple of Jupiter which they style the Capitol, which is with them the most holy of all their temples, and had boldness enough to call himself the brother of Jupiter. 19.4. Upon which Cherea took courage, and spake to him without fear of the dangers that were before him, and discoursed largely of the sore calamities under which the city and the government then labored, and said, “We may indeed pretend in words that Caius is the person unto whom the cause of such miseries ought to be imputed; 19.155. “tyrants do indeed please themselves and look big for a while, upon having the power to act unjustly; but do not however go happily out of the world, because they are hated by the virtuous; 19.156. and that Caius, together with all his unhappiness, was become a conspirator against himself, before these other men who attacked him did so; and by becoming intolerable, in setting aside the wise provision the laws had made, taught his dearest friends to treat him as an enemy; insomuch that although in common discourse these conspirators were those that slew Caius, yet that, in reality, he lies now dead as perishing by his own self.” 19.298. Simon, therefore, had the [high] priesthood with his brethren, and with his father, in like manner as the sons of Simon, the son of Onias, who were three, had it formerly under the government of the Macedonians, as we have related in a former book. 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, 1.31-1.33, 1.311, 1.596, 2.409-2.417, 3.350, 7.423-7.436, 7.453 (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. 1.311. for he let down the most hardy of his men in chests, and set them at the mouths of the dens. Now these men slew the robbers and their families, and when they made resistance, they sent in fire upon them [and burnt them]; and as Herod was desirous of saving some of them, he had proclamation made, that they should come and deliver themselves up to him; but not one of them came willingly to him; and of those that were compelled to come, many preferred death to captivity. 1.596. When thou didst sit weeping by Pheroras as he was dying, then it was that he called me to him, and said, ‘My dear wife, I have been greatly mistaken as to the disposition of my brother towards me, and have hated him that is so affectionate to me, and have contrived to kill him who is in such disorder for me before I am dead. As for myself, I receive the recompense of my impiety; but do thou bring what poison was left with us by Antipater, and which thou keepest, in order to destroy him, and consume it immediately in the fire in my sight, that I may not be liable to the avenger in the invisible world.’ 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.411. 3. Hereupon the men of power got together, and conferred with the high priests, as did also the principal of the Pharisees; and thinking all was at stake, and that their calamities were becoming incurable, took counsel what was to be done. Accordingly, they determined to try what they could do with the seditious by words, and assembled the people before the brazen gate, which was the gate of the inner temple [court of the priests] which looked towards the sunrising. 2.412. And, in the first place, they showed the great indignation they had at this attempt for a revolt, and for their bringing so great a war upon their country; after which they confuted their pretense as unjustifiable, and told them that their forefathers had adorned their temple in great part with donations bestowed on them by foreigners, and had always received what had been presented to them from foreign nations; 2.413. and that they had been so far from rejecting any person’s sacrifice (which would be the highest instance of impiety), that they had themselves placed those donations about the temple which were still visible, and had remained there so long a time; 2.414. that they did now irritate the Romans to take up arms against them, and invited them to make war upon them, and brought up novel rules of a strange Divine worship, and determined to run the hazard of having their city condemned for impiety, while they would not allow any foreigner, but Jews only, either to sacrifice or to worship therein. 2.415. And if such a law should ever be introduced in the case of a single private person only, he would have indignation at it, as an instance of inhumanity determined against him; while they have no regard to the Romans or to Caesar, and forbade even their oblations to be received also; 2.416. that however they cannot but fear, lest, by thus rejecting their sacrifices, they shall not be allowed to offer their own; and that this city will lose its principality, unless they grow wiser quickly, and restore the sacrifices as formerly, and indeed amend the injury [they have offered to foreigners] before the report of it comes to the ears of those that have been injured. 2.417. 4. And as they said these things, they produced those priests that were skillful in the customs of their country, who made the report that all their forefathers had received the sacrifices from foreign nations. But still not one of the innovators would hearken to what was said; nay, those that ministered about the temple would not attend their Divine service, but were preparing matters for beginning the war. 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. 7.453. This his distemper grew still a great deal worse and worse continually, and his very entrails were so corroded, that they fell out of his body, and in that condition he died. Thus he became as great an instance of Divine Providence as ever was, and demonstrated that God punishes wicked men.
19. Josephus Flavius, Against Apion, 2.218 (1st cent. CE - 1st cent. CE) 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before.
20. New Testament, 1 Thessalonians, 2.16 (1st cent. CE - 1st cent. CE) 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost.
21. New Testament, Acts, 15.5, 15.21, 21.39 (1st cent. CE - 2nd cent. CE) 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 21.39. But Paul said, "I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.
22. New Testament, Matthew, 28.19 (1st cent. CE - 1st cent. CE) 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit
23. Ps.-Philo, Biblical Antiquities, 26.13 (1st cent. CE - 2nd cent. CE)
24. Valerius Maximus, Memorable Deeds And Sayings, 1.7 (1st cent. CE - 1st cent. CE)
25. Babylonian Talmud, Berachot, 29a (3rd cent. CE - 6th cent. CE) 29a. והשקיף בה שתים ושלש שעות ולא העלוהו,אמאי לא העלוהו והאמר רב יהודה אמר רב טעה בכל הברכות כלן אין מעלין אותו בברכת הצדוקים מעלין אותו חיישינן שמא מין הוא,שאני שמואל הקטן דאיהו תקנה,וניחוש דלמא הדר ביה אמר אביי גמירי טבא לא הוי בישא,ולא והכתיב (יחזקאל יח, כד) ובשוב צדיק מצדקתו ועשה עול ההוא רשע מעיקרו אבל צדיק מעיקרו לא,ולא והא תנן אל תאמין בעצמך עד יום מותך שהרי יוחנן כ"ג שמש בכהונה גדולה שמנים שנה ולבסוף נעשה צדוקי,אמר אביי הוא ינאי הוא יוחנן רבא אמר ינאי לחוד ויוחנן לחוד ינאי רשע מעיקרו ויוחנן צדיק מעיקרו הניחא לאביי אלא לרבא קשיא,אמר לך רבא צדיק מעיקרו נמי דלמא הדר ביה אי הכי אמאי לא אסקוהו,שאני שמואל הקטן דאתחיל בה דאמר רב יהודה אמר רב ואיתימא רבי יהושע בן לוי לא שנו אלא שלא התחיל בה אבל התחיל בה גומרה:,הני שבע דשבתא כנגד מי א"ר חלפתא בן שאול כנגד שבעה קולות שאמר דוד על המים,הני תשע דר"ה כנגד מי א"ר יצחק דמן קרטיגנין כנגד תשעה אזכרות שאמרה חנה בתפלתה דאמר מר בראש השנה נפקדה שרה רחל וחנה,הני עשרים וארבע דתעניתא כנגד מי א"ר חלבו כנגד כ"ד רננות שאמר שלמה בשעה שהכניס ארון לבית קדשי הקדשים אי הכי כל יומא נמי נמרינהו אימת אמרינהו שלמה ביומא דרחמי אנן נמי ביומא דרחמי אמרי להו:,רבי יהושע אומר מעין שמנה עשרה: מאי מעין שמנה עשרה רב אמר מעין כל ברכה וברכה ושמואל אמר הביננו ה' אלהינו לדעת דרכיך ומול את לבבנו ליראתך ותסלח לנו להיות גאולים ורחקנו ממכאובינו ודשננו בנאות ארצך ונפוצותינו מארבע תקבץ והתועים על דעתך ישפטו ועל הרשעים תניף ידיך וישמחו צדיקים בבנין עירך ובתקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה ברוך אתה ה' שומע תפלה,לייט עלה אביי אמאן דמצלי הביננו,אמר רב נחמן אמר שמואל כל השנה כולה מתפלל אדם הביננו חוץ ממוצאי שבת וממוצאי ימים טובים מפני שצריך לומר הבדלה בחונן הדעת,מתקיף לה רבה בר שמואל ונימרה ברכה רביעית בפני עצמה מי לא תנן ר"ע אומר אומרה ברכה רביעית בפני עצמה ר' אליעזר אומר בהודאה,אטו כל השנה כולה מי עבדינן כר' עקיבא דהשתא נמי נעביד כל השנה כולה מאי טעמא לא עבדינן כר"ע תמני סרי תקון תשסרי לא תקון הכא נמי שבע תקון תמני לא תקון,מתקיף לה מר זוטרא ונכללה מכלל הביננו ה' אלהינו המבדיל בין קדש לחול קשיא:,אמר רב ביבי בר אביי כל השנה כולה מתפלל אדם הביננו חוץ מימות הגשמים מפני שצריך לומר שאלה בברכת השנים מתקיף לה מר זוטרא ונכללה מכלל ודשננו בנאות ארצך ותן טל ומטר,אתי לאטרודי אי הכי הבדלה בחונן הדעת נמי אתי לאטרודי,אמרי התם כיון דאתיא בתחלת צלותא לא מטריד הכא כיון דאתיא באמצע צלותא מטריד,מתקיף לה רב אשי ונימרה בשומע תפלה דא"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס טעה שאני:,גופא א"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,מיתיבי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים מחזירין אותו והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,ל"ק הא ביחיד הא בצבור,בצבור מ"ט לא משום דשמעה משליח צבור אי הכי האי מפני שיכול לאומרה בשומע תפלה מפני ששומע משליח צבור מיבעי ליה,אלא אידי ואידי ביחיד ול"ק הא דאדכר קודם שומע תפלה 29a. band scrutinized it,in an attempt to remember the blessing for btwo or three hours, and they did not remove himfrom serving as prayer leader.,The Gemara asks: bWhy did they not remove him? Didn’t Rav Yehuda saythat bRav said:One who was serving as the prayer leader before the congregation and berred inreciting bany of the blessings, they do not remove himfrom serving as the prayer leader. However, one who erred while reciting bthe blessing of the heretics they remove him,as bwe suspect that perhaps he is a hereticand intentionally omitted the blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan?,The Gemara answers: bShmuel HaKatan is different because he institutedthis blessing and there is no suspicion of him.,The Gemara continues: bLet us suspectthat bperhaps he reconsideredand, although he had been righteous, he had a change of heart? bAbaye said: We learnedthrough tradition that a bgoodperson bdoes not become wicked. /b,The Gemara challenges this: bAnddoes he bnotbecome wicked? bIsn’t itexplicitly bwritten: “And when the righteous one returns from his righteousness and does wickedlike all of the abominations that the wicked one has done, will he live? All of the righteous deeds that he has done will not be remembered given the treachery that he has carried out, and in his sin that he has transgressed, for these he shall die” (Ezekiel 18:24)? Abaye responds: bThatverse refers to a righteous individual who was binitially wickedand repented, but ultimately returned to his evil ways. bHowever, one who is initially righteousdoes bnotbecome wicked.,The Gemara asks: bAnddoes he bnotbecome wicked? bDidn’t we learnin a mishna: bDo not be sure of yourself until the day you die, as Yoḥa the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee.Even one who is outstanding in his righteousness can become a heretic., bAbaye responded: He is Yannai he is Yoḥa.In other words, from its inception, the entire Hasmonean dynasty had the same positive attitude toward the Sadducees, and there was no distinction between Yoḥa Hyrcanus and Alexander Yannai. Yoḥa the High Priest had Sadducee leanings from the outset. bRava said: Yannai is distinct and Yoḥa is distinct.They did not share the same position in this regard. bYannai was wicked from the outset and Yoḥa was righteous from the outset.If so, bit works out well according to Abaye’sopinion; bhowever, according to Rava’sopinion, bit is difficult.How could Yoḥa, a righteous individual, have changed and turned wicked?,The Gemara responds: bRavacould have bsaid to you:There is balsoroom for concern bthat one who is righteous from the outset will perhaps reconsiderand turn wicked, as was the case with Yoḥa the High Priest. bIf so,the original question is difficult: bWhy did they not removeShmuel HaKatan from serving as the prayer leader?,The Gemara answers: The case of bShmuel HaKatan is different, as he beganreciting the blessing of the heretics and while reciting it he became confused and forgot the end of the blessing. Consequently, he was not suspected of heretical leanings. Indeed, bRav Yehuda saidthat bRav, and some saythat bRabbi Yehoshua ben Levi, said: They only taughtthat one who errs while reciting the blessing of the heretics is removed in a case bwhere he did not beginreciting bit. Butif he bbeganreciting bit,then we allow him to collect his thoughts band finishreciting bit. /b,To this point, the Gemara discussed allusions to the nineteen blessings that constitute the weekday iAmidaprayer. The Gemara asks: bCorresponding to whatwere bthese sevenblessings bofthe bShabbat iAmidaprayer instituted? The Gemara answers: bRabbi Ḥalafta ben Shaul said: Corresponding to the seven “voices” which David mentioned on the waters;in other words, the seven times that “the voice of God” is mentioned in Psalms 29, which served as the source for the weekday prayer.,The Gemara asks further: bCorresponding to whatwere bthese nineblessings bofthe bRosh HaShanaadditional prayer instituted? bRabbi Yitzḥak of Kartignin said:They bcorrespond to the nine mentions of God’s name that Hannah said in her prayer(I Samuel 2:10). The connection between Hannah’s prayer and Rosh HaShana is based on what bthe Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were rememberedand the divine decree that they would conceive their sons was issued.,The Gemara continues: bCorresponding to whatwere bthese twenty-fourblessings bofthe iAmidaprayer of bthe fastdays instituted? bRabbi Ḥelbo said:They bcorrespond to the twenty-four “songs” that Solomon said when he brought the ark into the Holy of Holiesduring the dedication of the Temple, as there are twenty-four expressions of song, prayer, and supplication there (I Kings 8). The Gemara asks: bIf so, then let us say thesetwenty-four blessing bevery day.The Gemara answers: bWhen did Solomon say them? On a day ofsupplication for bmercy. We, too, say them on a day ofsupplication for bmercy. /b,We learned in the mishna that bRabbi Yehoshua saysthat each day one recites ban abridgedversion of the prayer of beighteen blessings.The Gemara asks: bWhatis the babridgedversion of the prayer of beighteen blessings?There are different opinions. bRav said:One recites ban abridgedversion bof each and every blessing. Shmuel said:An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thirteen middle blessings. The formula for that blessing is: bGrant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scatteredpeople bfrom the fourcorners of the earth, band those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.” /b,Although Shmuel mentioned this abridged prayer, bAbaye would curse anyone who recitedthe prayer: bGrant us understanding,as he held that one may recite it only in exigent circumstances (Rabbi Ḥael, iMe’iri /i).,The Gemara further restricts the occasions when one may recite the abridged prayer. bRav Naḥman saidthat bShmuel said: One may recite: Grant us understanding throughout the entire year, except forin the evening prayer at bthe conclusion of Shabbat and at the conclusion of Festivals, because he must recitethe prayer of bdistinction [ ihavdala /i] inthe blessing: bWho graciously grants knowledge. /b, bRabba bar Shmuel strongly objects to this:After reciting the three initial blessings, blet us say ihavdala bas an independent fourth blessing,and afterwards recite the prayer of bGrant us understanding.This is feasible. bDidn’t we learnin a mishna that bRabbi Akiva says: He says ihavdala bas an independent fourth blessing? Rabbi Eliezer says:He says ihavdala binthe blessing of bthanksgiving. /b,The Gemara responds: bDo we practice in accordance withthe opinion of bRabbi Akiva throughout the entire yearregarding this issue, bthat we will also practicethis way bnow? Throughout the entire year, what is the reason that we do not practice in accordance withthe opinion of bRabbi Akiva?Because bthey instituted eighteenblessings, bthey did not institute nineteen. Here too, they instituted sevenblessings, bthey did not institute eight.Therefore, the possibility to recite ihavdalaas an independent fourth blessing is rejected., bMar Zutra strongly objects to this: Let us include ihavdalain the bframeworkof the abridged blessing: bGrant us understanding, Lord our God, Who distinguishes between sacred and profane.No response was offered to this objection, and it remains bdifficult. /b, bRav Beivai bar Abaye said:There is an additional restriction that applies to the abridged prayer. bOne may recite Grant us understanding throughout the entire year, except during the rainy season, because he must recite the requestfor rain bin the blessing of the years. Mar Zutra strongly objects to this: Let us includethe request for rain in the bframeworkof the abridged blessing: bAnd satisfy us with the pastures of Your land, and grant dew and rain. /b,The Gemara responds: That is unfeasible, as he will bbecome confusedby introducing a new element to the standard formula of the blessing. The Gemara asks: bIf so, byintroducing ihavdalainthe framework of the abridged blessing in the section alluding to the blessing, bWho graciously grants knowledge,he will balso become confused.Why did the Gemara fail to respond to Mar Zutra’s strong objection with regard to ihavdalain that manner?,The Gemara answers: bThey saythat these cases are different: bThere,regarding ihavdala /i, bsincethe introduction of the new element bcomes at the beginning of the prayer, he will notbecome bconfused. Here, sincethe request for rain bcomes in the middle of the prayer, he willbecome bconfused. /b, bRav Ashi strongly objects to this:If so, blet us saythe request for rain binthe framework of the abridged blessing in the section alluding to the blessing bWho listens to prayer. As Rabbi Tanḥum saidthat bRav Asi said: One who erred and did not mention the might of the rainsin the blessing on bthe revival of the dead, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite bthe requestfor rain binthe ninth blessing of the iAmida /i, bthe blessing of the years, we do not require him to returnto the beginning of the prayer and repeat it bbecause he can recite it inthe blessing bWho listens to prayer. Andone who erred and failed to recite ihavdalainthe blessing bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine. One can ask for rain in the blessing Who listens to prayer, and, consequently, can introduce it at the end of the abridged blessing without becoming confused. The Gemara responds: bOne who erred is different,and only then does he have the option to ask for rain in the blessing Who listens to prayer. iAb initio /i, the request for rain may not be inserted there.,The statement that Rabbi Tanḥum said that Rav Asi said was incidental to the previous discussion. The Gemara attempts to understand bthe matter itself. Rabbi Tanḥum saidthat bRav Asi said: One who erred and did not mention the might of the rainsin the blessing on bthe revival of the dead, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite bthe requestfor rain bin the blessing of the years, we do not require him to returnto the beginning of the prayer and repeat it bbecause he can recite it inthe blessing bWho listens to prayer. Andone who erred and failed to recite ihavdalainthe blessing bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine.,The Gemara braised an objectionbased on what was taught in the iTosefta /i: bOne who erred and did not mention the might of the rainsin the blessing on bthe revival of the dead, we require him to returnto the beginning of the prayer and repeat it. One who erred and failed to recite bthe requestfor rain bin the blessing of the years, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite ihavdalainthe blessing bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine. The iToseftacontradicts the statement of Rabbi Tanḥum with regard to one who erred and failed to recite the request for rain in the blessing of the years.,The Gemara responds: bThis is not difficult. Thiscase, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying bas an individual.While bthatcase, where we do not require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying baspart of ba congregation. /b,The Gemara raises a difficulty: When praying baspart of ba congregation, what is the reasonthat he need bnotneed return to the beginning of the prayer and repeat it? bBecausehe can fulfill his obligation bwhen he hears it from the communal prayer leaderin the repetition of the iAmidaprayer. bIf so,Rabbi Tanḥum’s formulation is imprecise. bThatwhich he said that he need not return to the beginning of the prayer and repeat it bbecause he can recite it inthe blessing: bWho listens to prayer, should have been: Because he hears it from the communal prayer leader.This proves that the attempt to rebuff the challenge from the iToseftato Rabbi Tanḥum was incorrect.,Rather, both bthisstatement of Rabbi Tanḥum band thatstatement in the iToseftarefer to one praying bas an individual, and it is,nevertheless, bnot difficult. Thiscase, where we do not require him to return to the beginning of the prayer and repeat it, refers to a case where bhe recallshis error bbeforehe reaches the blessing: bWho listens to prayer,in which case he can ask for rain in that blessing.
26. Babylonian Talmud, Qiddushin, 66a (3rd cent. CE - 6th cent. CE) 66a. שורך נרבע והלה שותק נאמן ותנא תונא ושנעבדה בו עבירה ושהמית על פי עד אחד או ע"פ הבעלים נאמן האי ע"פ עד אחד היכי דמי אי דקא מודו בעלים היינו ע"פ הבעלים אלא לאו דשתיק,וצריכא דאי אשמעינן הך קמייתא אי לאו דקים ליה בנפשיה דעבד חולין בעזרה לא הוה מייתי,אבל נטמאו טהרותיך מימר אמרינן האי דשתיק דסבר חזי ליה בימי טומאתו,ואי אשמעינן הא משום דקא מפסיד ליה בימי טהרתו אבל שורו נרבע מימר אמר כל השוורים לאו לגבי מזבח קיימי צריכא,איבעיא להו אשתו זינתה בעד אחד ושותק מהו אמר אביי נאמן רבא אמר אינו נאמן הוי דבר שבערוה ואין דבר שבערוה פחות משנים,אמר אביי מנא אמינא לה דההוא סמיא דהוה מסדר מתנייתא קמיה דמר שמואל יומא חד נגה ליה ולא הוה קאתי שדר שליחא אבתריה אדאזיל שליח בחדא אורחא אתא איהו בחדא כי אתא שליח אמר אשתו זינתה אתא לקמיה דמר שמואל א"ל אי מהימן לך זיל אפקה ואי לא לא תפיק,מאי לאו אי מהימן עלך דלאו גזלנא הוא ורבא אי מהימן לך כבי תרי זיל אפקה ואי לא לא תפקה,ואמר אביי מנא אמינא לה דתניא מעשה בינאי המלך שהלך לכוחלית שבמדבר וכיבש שם ששים כרכים ובחזרתו היה שמח שמחה גדולה וקרא לכל חכמי ישראל אמר להם אבותינו היו אוכלים מלוחים בזמן שהיו עסוקים בבנין בית המקדש אף אנו נאכל מלוחים זכר לאבותינו והעלו מלוחים על שולחנות של זהב ואכלו,והיה שם אחד איש לץ לב רע ובליעל ואלעזר בן פועירה שמו ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך לבם של פרושים עליך ומה אעשה הקם להם בציץ שבין עיניך הקים להם בציץ שבין עיניו,היה שם זקן אחד ויהודה בן גדידיה שמו ויאמר יהודה בן גדידיה לינאי המלך ינאי המלך רב לך כתר מלכות הנח כתר כהונה לזרעו של אהרן שהיו אומרים אמו נשבית במודיעים ויבוקש הדבר ולא נמצא ויבדלו חכמי ישראל בזעם,ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך הדיוט שבישראל כך הוא דינו ואתה מלך וכהן גדול כך הוא דינך ומה אעשה אם אתה שומע לעצתי רומסם ותורה מה תהא עליה הרי כרוכה ומונחת בקרן זוית כל הרוצה ללמוד יבוא וילמוד,אמר רב נחמן בר יצחק מיד נזרקה בו אפיקורסות דהוה ליה למימר תינח תורה שבכתב תורה שבעל פה מאי מיד ותוצץ הרעה על ידי אלעזר בן פועירה ויהרגו כל חכמי ישראל והיה העולם משתומם עד שבא שמעון בן שטח והחזיר את התורה ליושנה,היכי דמי אילימא דבי תרי אמרי אישתבאי ובי תרי אמרי לא אישתבאי מאי חזית דסמכת אהני סמוך אהני,אלא בעד אחד וטעמא דקא מכחשי ליה בי תרי הא לאו הכי מהימן,ורבא לעולם תרי ותרי וכדאמר רב אחא בר רב מניומי בעדי הזמה הכא נמי בעדי הזמה,ואיבעית אימא כדרבי יצחק דאמר רבי יצחק שפחה הכניסו תחתיה,אמר רבא 66a. bYour ox was usedby a man bfor an act of bestialityand is therefore unfit for an offering, band the other,the owner of the ox, bis silent,the witness is bdeemed credible. And the itanna /iof the mishna also btaught( iBekhorot41a): bAndwith regard to an animal bthat was used for a transgressionor bthat killed,if this is attested to bby one witness or by the owner,he is bdeemed credible.The Gemara clarifies this case: bWhat are the circumstancesof bthiscase of the mishna, where the knowledge is established bby one witness? If the owner admitsto the claim, bthis isthe same as: bBy the owner. Rather, is it notreferring to a case bwherethe owner remains bsilent? /b,The Gemara comments: bAndeach of these statements of Abaye is bnecessary. As, had he taught usonly bthat firstcase, where the witness said someone ate forbidden fat, one might have said that he is deemed credible for the following reason: bWere it notfor the fact bthat he himselfwas bconvinced that he had committeda transgression, bhe would notcommit the transgression of bbringing a non-sacredanimal btothe Temple bcourtyardon the basis of the testimony of one witness. Consequently, his silence is evidently an admission., bButif the witness said: bYour ritually purefoods bwere rendered ritually impure,and the accused was silent, bwe would say:The reason bthathe is bsilentand refrains from denying the claim is bthat he thinkshe is not suffering any significant loss, as the food bis fit for himto eat bon his days of ritual impurity,because he is not required to destroy ritually impure foods., bAnd hadAbaye btaught usonly the case of: Your ritually pure food was rendered ritually impure, one might have said that the reason bthiswitness is deemed credible is bthat he causes him a loss on his days of ritual impurity,and therefore his silence is tantamount to a confession. bButin the case of: bHis ox was usedby a man bfor an act of bestiality,the owner of the ox bcan saywith regard to his animal: bNot all the oxen standready to be sacrificed basan offering on the baltar.Perhaps one would think that the owner does not bother denying the claim because he merely forfeits the possibility of sacrificing his ox as an offering, which he considers an inconsequential matter. It is only if there were two witnesses to the act that the animal is put to death, whereas here there was only one witness. It is therefore bnecessaryfor Abaye to specify all these cases.,§ bA dilemma was raised beforethe Sages: If a husband is told bby one witnessthat bhis wife committed adultery, andthe husband remains bsilent, what isthe ihalakha /i? bAbaye said:The witness is bdeemed credible. Rava said: He is not deemed credible.Why not? Because bit is a matter involving forbidden relations, and there is no matterof testimony bfor forbidden sexual relationsthat can be attested to by bfewer than twowitnesses., bAbaye said: From where do I saythis claim of mine? It happened bthatthere was ba certain blind man who would review imishnayotbefore Mar Shmuel. One daythe blind man bwas late for him and was not arriving.Mar Shmuel bsent a messenger after himto assist him. bWhilethe bmessenger was goingto the blind man’s house bby one way,the blind man barrivedat the house of study bby a differentroute, and therefore the messenger missed him and reached his house. bWhenthe bmessenger cameback, bhe saidthat he had been to the blind man’s house and saw that bhis wife committed adultery.The blind man bcame before Mar Shmuelto inquire whether he must pay heed to this testimony. Mar Shmuel bsaid to him: Ifthis messenger bis trusted by you, goand bdivorce her, but if not, do not divorceher.,Abaye comments: bWhat, is it notcorrect to say that this means that bif he is trusted by you that he is not a thiefbut is a valid witness, you must rely on him? This would prove that a single witness can testify in a case of this kind. bAnd Ravaexplains that Mar Shmuel meant: bIfhe bis trusted by you like twowitnesses, bgoand bdivorce her, but if not, do not divorceher. Consequently, Rava maintains that this episode affords no proof., bAnd Abaye said: From where do I saythis claim of mine? bAs it is taughtin a ibaraita /i: bAn incidentoccurred bwith King Yannai, who went tothe region of bKoḥalit in the desert and conquered sixty cities there. And upon his return he rejoicedwith ba great happinessover his victory. bAnd hesubsequently bsummoned all the Sages of the Jewish peopleand bsaid to them: Our ancestorsin their poverty bwould eat salty foods when they were busy with the building of the Temple; we too shall eat salty foods in memory of our ancestors. And they brought salty food on tables of gold, and ate. /b, bAnd there was oneperson bpresent, a scoffer,a man of ban evil heart and a scoundrel called Elazar ben Po’ira. And Elazar ben Po’ira said to King Yannai: King Yannai, the hearts of the Pharisees,the Sages, bare against you.In other words, they harbor secret resentment against you and do not like you. The king replied: bAnd what shall I doto clarify this matter? Elazar responded: bHave them stand bywearing bthe frontplate between your eyes.Since the frontplate bears the Divine Name, they should stand in its honor. Yannai, who was a member of the priestly Hasmonean family, also served as High Priest, who wears the frontplate. bHe hadthe Pharisees bstand bywearing bthe frontplate between his eyes. /b,Now bthere was a certain elder present called Yehuda ben Gedidya, and Yehuda ben Gedidya said to King Yannai: King Yannai, the crown of the monarchy suffices for you,i.e., you should be satisfied that you are king. bLeave the crown of the priesthood for the descendants of Aaron.The Gemara explains this last comment: bAs they would saythat Yannai’s bmother was taken captive in Modi’in,and she was therefore disqualified from marrying into the priesthood, which meant that Yannai was a iḥalal /i. bAnd the matter was investigated and was not discovered,i.e., they sought witnesses for that event but none were found. bAnd the Sages of Israel were expelled inthe king’s brage,due to this rumor., bAnd Elazar ben Po’ira said to King Yannai: King Yannai, such is the judgment of a common person in Israel.In other words, merely expelling a slanderer is appropriate if the subject of the slander is a commoner. bBut you are a king and a High Priest.Is bthis your judgmentas well? Yannai replied: bAnd what should I do?Elazar responded: bIf you listen to my advice, crush them.Yannai countered: bBut what will become of the Torah?He retorted: bBehold,it bis wrapped and placed in the corner. Anyone who wishes to study can come and study.We have no need for the Sages.,The Gemara interjects: bRav Naḥman bar Yitzḥak says: Immediately, heresy was injected intoYannai, bas he should have saidto Elazar ben Po’ira: This bworks out wellwith regard to bthe Written Torah,as it can be studied by all on their own, but bwhatwill become of bthe Oral Torah?The Oral Torah is transmitted only by the Sages. The ibaraitacontinues: bImmediately, the evilarose and bcaught fire through Elazar ben Po’ira, and all the Sages of the Jewish people were killed. And the world was desolateof Torah buntil Shimon ben Shataḥ came and restored the Torah to its formerglory. This completes the ibaraita /i.,Abaye asks: bWhat are the circumstancesof this case? How did those who conducted the investigation refute the rumor that Yannai’s mother had been taken captive? bIf we say that twowitnesses bsaidthat bshe was taken captive, and twoothers bsaidthat bshe was not taken captive, what did you see that you rely on thesewho said that she was not taken captive? Instead, brely on thesewho said that she was taken captive. In such a scenario, one cannot say definitively that the matter was investigated and found to be false., bRather,it must be referring bto one witnesswho testified she was taken captive, and two testified that she was not taken captive. bAnd the reasonthat the lone witness is not deemed credible is only bthat he is contradicted by theother btwo,from which it may be inferred that bif not for thatfact, bhe would be deemed credible.This supports Abaye’s claim that an uncontested lone witness is deemed credible in a case of this kind., bAnd Ravacould reply that this incident affords no proof, for the following reason: bActually,one can say that there were btwowitnesses who testified that she was captured band twowho testified that she was not, bandthe case was decided bin accordance with thatwhich bRav Aḥa bar Rav Minyumi saysin a different context, that it is referring bto conspiring witnesses.The second pair of witnesses did not contradict the testimony of the first pair but established them as liars by stating that the first pair were not there to witness the event. This serves to disqualify the testimony of the first pair altogether. bHere too,it is referring btowitnesses who rendered the first set bconspiring witnesses. /b, bAnd if you wish, saythat this is bin accordance withthe version of the story stated bby Rabbi Yitzḥak, as Rabbi Yitzḥak says: They replacedYannai’s mother bwith a maidservant.The first witnesses saw that Yannai’s mother was about to be taken captive, but the second pair revealed that she had actually been replaced with a maidservant, thereby negating the testimony of the first set., bRava says: /b

Subjects of this text:

subject	book bibliographic info
1 maccabees	Schwartz, 2 Maccabees (2008) 250
alexander the great	Schwartz, 2 Maccabees (2008) 226
alexander the great see hellenistic kings/\nalexandria"	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 213
alexandrian jewry	Schwartz, 2 Maccabees (2008) 226
alkimos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
altar	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
altar (of the temple), its dedication, inauguration	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
altar (of the temple), its desecration	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75, 262
altar (of the temple)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
altars, unlawful (of the countryside), mediating synecdoche	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
anointed one	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
antigone	Schwartz, 2 Maccabees (2008) 65
antioch(enes) in jerusalem	Schwartz, 2 Maccabees (2008) 250
antiochenes	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
antiochic persecutions	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
antiochos iv epiphanes, his assault on jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 434
antiochos iv epiphanes, his campaigns in egypt	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
antiochos iv epiphanes, his confession	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
antiochos iv epiphanes, his death	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
antiochos iv epiphanes, his desecration of the temple	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
antiochos iv epiphanes, his plunder of the jerusalem temple	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
antiochos v eupator	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
antiochos vs time unit	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
antiochus invasion of judaea	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129, 328
antiochus iv	Crabb, Luke/Acts and the End of History (2020) 91, 218, 233
antiochus iv epiphanes, as instrument of god	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 21
antiochus iv epiphanes, campaign to egypt	Schwartz, 2 Maccabees (2008) 250
antiochus iv epiphanes, death of	Schwartz, 2 Maccabees (2008) 37, 303
antiochus iv epiphanes	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 21, 22, 23; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
apocalypse, genre of	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 37
apocalyptic, idiom	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 37
apocalyptic, literature	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 37
apocalypticism	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 37
apollonius, the mysarch	Schwartz, 2 Maccabees (2008) 250
apparitions	Schwartz, 2 Maccabees (2008) 64
aramaic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 99; Schwartz, 2 Maccabees (2008) 303
aristocrat/aristocracy (upper class)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
augury	Crabb, Luke/Acts and the End of History (2020) 166
author, of 2 maccabees, jewish identity	Schwartz, 2 Maccabees (2008) 283
author, of 2 maccabees, preface	Schwartz, 2 Maccabees (2008) 24
author, of 2 maccabees, reflections of	Schwartz, 2 Maccabees (2008) 24
author, of 2 maccabees	Schwartz, 2 Maccabees (2008) 24, 37
biblical nature, see also deuteronomy, allusions	Schwartz, 2 Maccabees (2008) 303
biblical nature, see also deuteronomy, historiography, see under motifs	Schwartz, 2 Maccabees (2008) 64, 65
biblical nature, see also deuteronomy, structure	Schwartz, 2 Maccabees (2008) 65
bickerman, elias j.	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 434
bickerman-tcherikover paradigm	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 434
blood	Schwartz, 2 Maccabees (2008) 65
body	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
book of daniel	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
causality	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75, 434
characterization	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
chronology of events, in ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
circumcision as symbolizing, relationship between god and israel	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 21
city/-ies (polis)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
city	Schwartz, 2 Maccabees (2008) 65
civil war	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129, 328
claudius	Schwartz, 2 Maccabees (2008) 226
conventions or themes, moral focus	Crabb, Luke/Acts and the End of History (2020) 233
creation	Crabb, Luke/Acts and the End of History (2020) 218; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
culture, greco-roman	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
culture/cultural	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
customs	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
damnatio memoriae	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
daniel stories, as historical source	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 23
death	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 221
determinism	Crabb, Luke/Acts and the End of History (2020) 166
deuteronomistic theology	Crabb, Luke/Acts and the End of History (2020) 218
deuteronomistic view of history, covenant relationship between god and israel	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 21
deuteronomistic view of history, punishment for unfaithfulness to law	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 21
deuteronomistic view of history, wicked king as instrument of god	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 21
deuteronomy 32	Schwartz, 2 Maccabees (2008) 21, 22, 226, 261, 303, 327
diaspora	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 213
diasporan historiography	Schwartz, 2 Maccabees (2008) 211
divine plan/βουλή	Crabb, Luke/Acts and the End of History (2020) 173
divine providence	Schwartz, 2 Maccabees (2008) 64, 65
dreams	Crabb, Luke/Acts and the End of History (2020) 166, 173
economic success	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 37
emotional involvement	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
enargeia (ἐνάργεια)	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
ephebes, ephebēion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
epitomator, see also author	Schwartz, 2 Maccabees (2008) 25, 37
eschatology	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 221
externality	Schwartz, 2 Maccabees (2008) 37, 211
first-person singular	Schwartz, 2 Maccabees (2008) 24, 37
flavius josephus	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
foreigner	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
fraction	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 328
general	Crabb, Luke/Acts and the End of History (2020) 91
gentiles	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 225; Schwartz, 2 Maccabees (2008) 65, 226
glosses	Schwartz, 2 Maccabees (2008) 37
god, as benevolent hellenistic king	Schwartz, 2 Maccabees (2008) 284
god, as legislator	Schwartz, 2 Maccabees (2008) 197
god, hiding his face	Schwartz, 2 Maccabees (2008) 21, 22
god, of heaven	Schwartz, 2 Maccabees (2008) 197
god, titles of	Schwartz, 2 Maccabees (2008) 261
god	Schwartz, 2 Maccabees (2008) 64
graecized	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
greek	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1, 59, 99
greek way of life (of non-greek elites)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
gymnasion (in jerusalem)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 75, 262, 434
hanukkah, holiday of	Schwartz, 2 Maccabees (2008) 24, 37
hanukkah festival	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
hanukkah story	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
hasmonean	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
hasmonean dynasty	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 213
hasmoneans	Schwartz, 2 Maccabees (2008) 64
hebrew	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 99
heliodoros story	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
heliodorus, story of	Schwartz, 2 Maccabees (2008) 261
hellenism/hellenistic period	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 213, 220
hellenism	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
hellenistic kings/rulers, antiochus iv epiphanes	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 220, 221
hellenistic period	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 328
hellenization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
hellenized/hellenization	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
hellēnismos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
henten, jan willem van	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
high priest/high priesthood	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1, 59, 129, 328
high priests, of jerusalem, paired with kings	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
high priests, of jerusalem, their sins as forerunners of antiochos ivs	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
history	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 213
hybridity	Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 258
i maccabees, author of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
i maccabees, compositional structure	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
i and ii maccabees, their value for historical reconstruction, compositional montages in ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
i and ii maccabees, their value for historical reconstruction, i maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
i and ii maccabees, their value for historical reconstruction, ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
identity, jewish	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 213
ii maccabees, author of, disingenuous	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
ii maccabees, author of, his authorial comments	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
ii maccabees, author of, his pro-hasmonean bias	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
ii maccabees, author of, his religiousness	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
ii maccabees, compositional structure	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
ii maccabees, literary genre	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 75
ii maccabees, subject matter	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
individual eschatology	Crabb, Luke/Acts and the End of History (2020) 91
interpolations	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
intertextuality, of the narratee/reader	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
irony	Crabb, Luke/Acts and the End of History (2020) 91; Schwartz, 2 Maccabees (2008) 284
jason, and onias iiis deposition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 262
jason, and tribute increase	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
jason, civil strife between j. and menelaos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
jason, founded the gymnasion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 434
jason, his appointment	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
jason, his delegitimization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
jason, his impiety	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75, 262
jason, his measure-for-measure retribution	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
jason, his reform	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
jason (high priest)	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 220, 225; Schwartz, 2 Maccabees (2008) 211
jason of cyrene	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 213; Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
jerusalem, as polis	Schwartz, 2 Maccabees (2008) 197
jerusalem, hellenism in	Schwartz, 2 Maccabees (2008) 211
jerusalem, temple	Crabb, Luke/Acts and the End of History (2020) 173
jerusalem temple, defiled / desecration	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
jerusalem temple, destruction	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 129
jerusalem temple, purification and rededication	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
jerusalem temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1, 59, 129, 328
jew	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
jews (and judaism)	Schwartz, 2 Maccabees (2008) 65
josephus	Schwartz, 2 Maccabees (2008) 283
judaean war	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 328
judaism, law	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 220
judas maccabaeus	Schwartz, 2 Maccabees (2008) 250
judas maccabee, his death	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
judas maccabee, his legitimizing victories	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
judas maccabee, his second refoundation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
judas maccabeus	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 221, 225
judas the maccabee	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
judea	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
judeans	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
judgement, final	Crabb, Luke/Acts and the End of History (2020) 218
king (representation of), pious or righteous and wicked	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 434
leontopolis source	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 328
letter, letters, festal letters	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 434
letter, letters, royal l. (in ii maccabees)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
letters	Schwartz, 2 Maccabees (2008) 37
list of high priests	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
lysias	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
maase asara harugei malkut, context of composition	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 21
maccabees/maccabean, maccabean/hasmonean revolt	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 99
maccabees/maccabean	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 99
marks of scripture, memorization, indicators of'	Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 258
martyr/martyrdom	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
martyrdom	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 221; Crabb, Luke/Acts and the End of History (2020) 91, 218, 233; Schwartz, 2 Maccabees (2008) 65
martyrologies, as secondary source	Schwartz, 2 Maccabees (2008) 21, 22, 24, 25
martyrologies	Schwartz, 2 Maccabees (2008) 37
martyrs	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 220, 225
measure-for-measure	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
menelaos, his genealogy and family ties	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 434
menelaos, his impiety	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
menelaos, his measure-for-measure retribution	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
menelaos, paired with jason	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
menelaus	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 220, 221, 225; Schwartz, 2 Maccabees (2008) 211, 283
menelaus source	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 99
military, army	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 328
military, troops/forces	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1, 129
military	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 328
moses	Schwartz, 2 Maccabees (2008) 197
mother and her seven sons	Schwartz, 2 Maccabees (2008) 65
mother and seven sons, context of composition	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 22
motifs (thematic), by gentiles	Schwartz, 2 Maccabees (2008) 64
motifs (thematic), games with epiphanes	Schwartz, 2 Maccabees (2008) 25
motifs (thematic), gentile kings are well-meaning	Schwartz, 2 Maccabees (2008) 211
motifs (thematic), gentiles are gods tools for punishing sinners	Schwartz, 2 Maccabees (2008) 226, 250
motifs (thematic), god rules history	Schwartz, 2 Maccabees (2008) 65, 250
motifs (thematic), god turns away in anger	Schwartz, 2 Maccabees (2008) 261
motifs (thematic), martyrdom catalyzes reconciliation (and redemption)	Schwartz, 2 Maccabees (2008) 65
motifs (thematic), problems are caused by misunderstanding	Schwartz, 2 Maccabees (2008) 250
motifs (thematic), reconciliation	Schwartz, 2 Maccabees (2008) 21, 24, 303
motifs (thematic), sinning causes suffering	Schwartz, 2 Maccabees (2008) 226, 250, 261
motifs (thematic), tit for tat	Schwartz, 2 Maccabees (2008) 25, 64, 211, 226
motifs (thematic), villains as acting alone	Schwartz, 2 Maccabees (2008) 65
multiethnic	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
name/named/unnamed, aramaic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 99
name/named/unnamed, greek	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 99
name/named/unnamed, hebrew	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 99
name/named/unnamed	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59, 99
narratee	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
nation	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
nehemiah	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
nikanor (demetrios is general)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
nikanors day festival	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
nikanors day story	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
nomos, nomoi (law, customs), anomoi, paranomoi (unlawful)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
oikoumene	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
oniad authorship, dynasty	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 99, 129
oniad authorship, genealogy (high priestly succession)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 99
onias community, flight / arrival to egypt	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 328
onias iii, and heliodoros	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
onias iii, and increase of tribute rate	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
onias iii, his deposition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 262
onias iii	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 222; Schwartz, 2 Maccabees (2008) 211; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
onias temple, history of	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 328
opponents, of god, θεομάχοι	Crabb, Luke/Acts and the End of History (2020) 233
order	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
painting	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
parable	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
persecuted faithful judeans	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
persecution, religious, persecution accounts	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
persecution, religious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
persecutions, source of	Schwartz, 2 Maccabees (2008) 283
persecutions	Schwartz, 2 Maccabees (2008) 65
petasos	Schwartz, 2 Maccabees (2008) 224
philanthropa basilika (royal concession)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
pious/piety	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
politeia	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
portents	Crabb, Luke/Acts and the End of History (2020) 166, 173
post-mortem reward or punishment	Crabb, Luke/Acts and the End of History (2020) 91, 218
prayer	Schwartz, 2 Maccabees (2008) 64
priest / priestly	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1, 59, 99
proem (of ii maccabees)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
propaganda	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 59
prophets	Schwartz, 2 Maccabees (2008) 64
providence, πρόνοια/providentia	Crabb, Luke/Acts and the End of History (2020) 233
psychagôgia (ψυχαγωγία)	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
ptolemaic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1, 129
punitive miracle	Crabb, Luke/Acts and the End of History (2020) 233
r. eleazar b. shammua	Schwartz, 2 Maccabees (2008) 327
razis, martyrdom of	Schwartz, 2 Maccabees (2008) 65
readers of 2 maccabees	Schwartz, 2 Maccabees (2008) 283
rebellion, causes of, economic and political	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
rebellion, etiology	Schwartz, 2 Maccabees (2008) 250
religion, religious, modern conceptions of, and impact on historical interpretation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 262
religion/religious	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
restoration within history	Crabb, Luke/Acts and the End of History (2020) 218
ritual purity	Schwartz, 2 Maccabees (2008) 327
rival/rivalry	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1, 328
roman	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 328
sacrifice	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
sacrifices, disruption of, and gymnasion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75, 262
sacrifices, disruption of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 75
sacrifices, neglect of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75, 262
sacrifices/sacrificial	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
sacrifices	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
sadducees	Schwartz, 2 Maccabees (2008) 64
samaritan, good	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 74
scythians	Schwartz, 2 Maccabees (2008) 65
second maccabees	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 509
seleucid	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1, 129, 328
seleucid empire	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 221, 222
seleucid persecution, introduction of greek customs	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 22
seleucid persecution, jerusalem as polis	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 22
seleucid persecution	Avemarie, van Henten, and Furstenberg, Jewish Martyrdom in Antiquity (2023) 21, 22, 23
septuagint	Crabb, Luke/Acts and the End of History (2020) 233
servants, jews as gods	Schwartz, 2 Maccabees (2008) 22
service (temple/divine)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
sin-retribution	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 75
sinning	Schwartz, 2 Maccabees (2008) 24, 226
slaughter	Schwartz, 2 Maccabees (2008) 250
socrates, see also under eleazar	Schwartz, 2 Maccabees (2008) 65
sources of 2 maccabees	Schwartz, 2 Maccabees (2008) 21, 22, 24, 25, 37
spiritual	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 1
stasis	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 328
style, linguistic and literary, abbreviation, see also epitomizing	Schwartz, 2 Maccabees (2008) 75
style, linguistic and literary, asyndetic	Schwartz, 2 Maccabees (2008) 75
style, linguistic and literary, conjugations	Schwartz, 2 Maccabees (2008) 75
style, linguistic and literary, oppositional constructions	Schwartz, 2 Maccabees (2008) 75
style, linguistic and literary, passive verbs	Schwartz, 2 Maccabees (2008) 75