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Tiresias: The Ancient Mediterranean Religions Source Database



661
Septuagint, 2 Maccabees, 4.36-4.37


nanWhen the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.'


nanTherefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;'


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

20 results
1. Hebrew Bible, Genesis, 16.12, 49.13 (9th cent. BCE - 3rd cent. BCE)

16.12. וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ וְעַל־פְּנֵי כָל־אֶחָיו יִשְׁכֹּן׃ 49.13. זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן וְהוּא לְחוֹף אֳנִיּוֹת וְיַרְכָתוֹ עַל־צִידֹן׃ 16.12. And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’" 49.13. Zebulun shall dwell at the shore of the sea, And he shall be a shore for ships, And his flank shall be upon Zidon."
2. Hebrew Bible, 1 Samuel, 2.27-2.36 (8th cent. BCE - 5th cent. BCE)

2.27. וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃ 2.28. וּבָחֹר אֹתוֹ מִכָּל־שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן לַעֲלוֹת עַל־מִזְבְּחִי לְהַקְטִיר קְטֹרֶת לָשֵׂאת אֵפוֹד לְפָנָי וָאֶתְּנָה לְבֵית אָבִיךָ אֶת־כָּל־אִשֵּׁי בְּנֵי יִשְׂרָאֵל׃ 2.29. לָמָּה תִבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי אֲשֶׁר צִוִּיתִי מָעוֹן וַתְּכַבֵּד אֶת־בָּנֶיךָ מִמֶּנִּי לְהַבְרִיאֲכֶם מֵרֵאשִׁית כָּל־מִנְחַת יִשְׂרָאֵל לְעַמִּי׃ 2.31. הִנֵּה יָמִים בָּאִים וְגָדַעְתִּי אֶת־זְרֹעֲךָ וְאֶת־זְרֹעַ בֵּית אָבִיךָ מִהְיוֹת זָקֵן בְּבֵיתֶךָ׃ 2.32. וְהִבַּטְתָּ צַר מָעוֹן בְּכֹל אֲשֶׁר־יֵיטִיב אֶת־יִשְׂרָאֵל וְלֹא־יִהְיֶה זָקֵן בְּבֵיתְךָ כָּל־הַיָּמִים׃ 2.33. וְאִישׁ לֹא־אַכְרִית לְךָ מֵעִם מִזְבְּחִי לְכַלּוֹת אֶת־עֵינֶיךָ וְלַאֲדִיב אֶת־נַפְשֶׁךָ וְכָל־מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים׃ 2.34. וְזֶה־לְּךָ הָאוֹת אֲשֶׁר יָבֹא אֶל־שְׁנֵי בָנֶיךָ אֶל־חָפְנִי וּפִינְחָס בְּיוֹם אֶחָד יָמוּתוּ שְׁנֵיהֶם׃ 2.35. וַהֲקִימֹתִי לִי כֹּהֵן נֶאֱמָן כַּאֲשֶׁר בִּלְבָבִי וּבְנַפְשִׁי יַעֲשֶׂה וּבָנִיתִי לוֹ בַּיִת נֶאֱמָן וְהִתְהַלֵּךְ לִפְנֵי־מְשִׁיחִי כָּל־הַיָּמִים׃ 2.36. וְהָיָה כָּל־הַנּוֹתָר בְּבֵיתְךָ יָבוֹא לְהִשְׁתַּחֲוֺת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר־לָחֶם וְאָמַר סְפָחֵנִי נָא אֶל־אַחַת הַכְּהֻנּוֹת לֶאֱכֹל פַּת־לָחֶם׃ 2.27. And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o?" 2.28. And did I choose him out of all the tribes of Yisra᾽el to be my priest, to offer upon my altar, to burn incense, to wear an efod before me? and did I give to the house of thy father all the offerings made by fire of the children of Yisra᾽el?" 2.29. Wherefore do you kick at my sacrifice and at my offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Yisra᾽el my people?" 2.30. Wherefore the Lord God of Yisra᾽el says, I said indeed that thy house, and the house of thy father, should walk before me forever; but now the Lord says, Far be it from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed." 2.31. Behold, the days come, that I will cut off thy arm, and the arm of thy father’s house, that there shall not be an old man in thy house." 2.32. And thou shalt see a rival in thy habitation, enjoying all wealth which God shall give Yisra᾽el: and there shall not be an old man in thy house forever." 2.33. And thy descendants shall I not cut off from my altar, but they shall be there to consume thy eyes, and to grieve thy heart: and all the greater folk of thy house shall die in the flower of their age." 2.34. And this shall be a sign to thee, that shall come upon thy two sons, on Ĥofni and Pineĥas; in one day they shall die both of them." 2.35. And I will raise me up a faithful priest, that shall do according to that which is in my heart and in my mind: and I will build him a sure house; and he shall walk before my anointed forever." 2.36. And it shall come to pass, that everyone that is left in thy house shall come and crouch to him for a piece of silver and a loaf of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread."
3. Hebrew Bible, Isaiah, 14 (8th cent. BCE - 5th cent. BCE)

4. Hebrew Bible, Jeremiah, 27.4-27.6, 27.8-27.10 (8th cent. BCE - 5th cent. BCE)

27.4. וְצִוִּיתָ אֹתָם אֶל־אֲדֹנֵיהֶם לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל כֹּה תֹאמְרוּ אֶל־אֲדֹנֵיכֶם׃ 27.5. אָנֹכִי עָשִׂיתִי אֶת־הָאָרֶץ אֶת־הָאָדָם וְאֶת־הַבְּהֵמָה אֲשֶׁר עַל־פְּנֵי הָאָרֶץ בְּכֹחִי הַגָּדוֹל וּבִזְרוֹעִי הַנְּטוּיָה וּנְתַתִּיהָ לַאֲשֶׁר יָשַׁר בְּעֵינָי׃ 27.6. וְעַתָּה אָנֹכִי נָתַתִּי אֶת־כָּל־הָאֲרָצוֹת הָאֵלֶּה בְּיַד נְבוּכַדְנֶאצַּר מֶלֶךְ־בָּבֶל עַבְדִּי וְגַם אֶת־חַיַּת הַשָּׂדֶה נָתַתִּי לוֹ לְעָבְדוֹ׃ 27.8. וְהָיָה הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא־יַעַבְדוּ אֹתוֹ אֶת־נְבוּכַדְנֶאצַּר מֶלֶךְ־בָּבֶל וְאֵת אֲשֶׁר לֹא־יִתֵּן אֶת־צַוָּארוֹ בְּעֹל מֶלֶךְ בָּבֶל בַּחֶרֶב וּבָרָעָב וּבַדֶּבֶר אֶפְקֹד עַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה עַד־תֻּמִּי אֹתָם בְּיָדוֹ׃ 27.9. וְאַתֶּם אַל־תִּשְׁמְעוּ אֶל־נְבִיאֵיכֶם וְאֶל־קֹסְמֵיכֶם וְאֶל חֲלֹמֹתֵיכֶם וְאֶל־עֹנְנֵיכֶם וְאֶל־כַּשָּׁפֵיכֶם אֲשֶׁר־הֵם אֹמְרִים אֲלֵיכֶם לֵאמֹר לֹא תַעַבְדוּ אֶת־מֶלֶךְ בָּבֶל׃ 27.4. and give them a charge unto their masters, saying: Thus saith the LORD of hosts, the God of Israel: Thus shall ye say unto your masters:" 27.5. I have made the earth, the man and the beast that are upon the face of the earth, by My great power and by My outstretched arm; and I give it unto whom it seemeth right unto Me." 27.6. And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, My servant; and the beasts of the field also have I given him to serve him." 27.8. And it shall come to pass, that the nation and the kingdom which will not serve the same Nebuchadnezzar king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I visit, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand." 27.9. But as for you, hearken ye not to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying: Ye shall not serve the king of Babylon;" 27.10. for they prophesy a lie unto you, to remove you far from your land; and that I should drive you out and ye should perish."
5. Aeschylus, Persians, 470, 481, 422 (6th cent. BCE - 5th cent. BCE)

422. φυγῇ δʼ ἀκόσμῳ πᾶσα ναῦς ἠρέσσετο
6. Hebrew Bible, Ezekiel, 27.11 (6th cent. BCE - 5th cent. BCE)

27.11. בְּנֵי אַרְוַד וְחֵילֵךְ עַל־חוֹמוֹתַיִךְ סָבִיב וְגַמָּדִים בְּמִגְדְּלוֹתַיִךְ הָיוּ שִׁלְטֵיהֶם תִּלּוּ עַל־חוֹמוֹתַיִךְ סָבִיב הֵמָּה כָּלְלוּ יָפְיֵךְ׃ 27.11. The men of Arvad and Helech were upon thy walls round about, and the Gammadim were in thy towers; they hanged their shields upon thy walls round about; they have perfected thy beauty."
7. Dead Sea Scrolls, Pesher On Habakkuk, None (2nd cent. BCE - 1st cent. CE)

8. Hebrew Bible, Daniel, 9.26, 11.22 (2nd cent. BCE - 2nd cent. BCE)

9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃ 11.22. וּזְרֹעוֹת הַשֶּׁטֶף יִשָּׁטְפוּ מִלְּפָנָיו וְיִשָּׁבֵרוּ וְגַם נְגִיד בְּרִית׃ 9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined." 11.22. And the arms of the flood shall be swept away from before him, and shall be broken; yea, also the prince of the covet."
9. Septuagint, 1 Maccabees, 1.11-1.15, 1.30, 1.43-1.44, 1.51-1.52, 2.6, 2.16, 3.37, 4.36-4.59, 5.2, 5.9, 5.15, 5.23, 5.25, 6.1, 6.21, 6.58, 6.62, 7.5, 7.18, 7.22, 9.23, 9.58, 9.69, 10.14, 10.61, 11.14, 11.25, 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. 1.30. 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. 1.43. 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 1.51. 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; 2.6. He saw the blasphemies being committed in Judah and Jerusalem 2.16. Many from Israel came to them; and Mattathias and his sons were assembled. 3.37. Then the king took the remaining half of his troops and departed from Antioch his capital in the one hundred and forty-seventh year. He crossed the Euphrates river and went through the upper provinces. 4.36. Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it. 4.37. So all the army assembled and they went up to Mount Zion. 4.38. And they saw the sanctuary desolate, the altar profaned, and the gates burned. In the courts they saw bushes sprung up as in a thicket, or as on one of the mountains. They saw also the chambers of the priests in ruins. 4.39. Then they rent their clothes, and mourned with great lamentation, and sprinkled themselves with ashes. 4.40. They fell face down on the ground, and sounded the signal on the trumpets, and cried out to Heaven. 4.41. Then Judas detailed men to fight against those in the citadel until he had cleansed the sanctuary. 4.42. He chose blameless priests devoted to the law 4.43. and they cleansed the sanctuary and removed the defiled stones to an unclean place. 4.44. They deliberated what to do about the altar of burnt offering, which had been profaned. 4.45. And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar 4.46. and stored the stones in a convenient place on the temple hill until there should come a prophet to tell what to do with them. 4.47. Then they took unhewn stones, as the law directs, and built a new altar like the former one. 4.48. They also rebuilt the sanctuary and the interior of the temple, and consecrated the courts. 4.49. They made new holy vessels, and brought the lampstand, the altar of incense, and the table into the temple. 4.50. Then they burned incense on the altar and lighted the lamps on the lampstand, and these gave light in the temple. 4.51. They placed the bread on the table and hung up the curtains. Thus they finished all the work they had undertaken. 4.52. Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the one hundred and forty-eighth year 4.53. they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. 4.54. At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. 4.55. All the people fell on their faces and worshiped and blessed Heaven, who had prospered them. 4.56. So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. 4.57. They decorated the front of the temple with golden crowns and small shields; they restored the gates and the chambers for the priests, and furnished them with doors. 4.58. There was very great gladness among the people, and the reproach of the Gentiles was removed. 4.59. Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev. 5.2. and they determined to destroy the descendants of Jacob who lived among them. So they began to kill and destroy among the people. 5.9. Now the Gentiles in Gilead gathered together against the Israelites who lived in their territory, and planned to destroy them. But they fled to the stronghold of Dathema 5.15. they said that against them had gathered together men of Ptolemais and Tyre and Sidon, and all Galilee of the Gentiles, "to annihilate us. 5.23. Then he took the Jews of Galilee and Arbatta, with their wives and children, and all they possessed, and led them to Judea with great rejoicing. 5.25. They encountered the Nabateans, who met them peaceably and told them all that had happened to their brethren in Gilead: 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. 6.21. But some of the garrison escaped from the siege and some of the ungodly Israelites joined them. 6.58. Now then let us come to terms with these men, and make peace with them and with all their nation 6.62. But when the king entered Mount Zion and saw what a strong fortress the place was, he broke the oath he had sworn and gave orders to tear down the wall all around. 7.5. Then there came to him all the lawless and ungodly men of Israel; they were led by Alcimus, who wanted to be high priest. 7.18. Then the fear and dread of them fell upon all the people, for they said, "There is no truth or justice in them, for they have violated the agreement and the oath which they swore. 7.22. and all who were troubling their people joined him. They gained control of the land of Judah and did great damage in Israel. 9.23. After the death of Judas, the lawless emerged in all parts of Israel; all the doers of injustice appeared. 9.58. Then all the lawless plotted and said, "See! Jonathan and his men are living in quiet and confidence. So now let us bring Bacchides back, and he will capture them all in one night. 9.69. So he was greatly enraged at the lawless men who had counseled him to come into the country, and he killed many of them. Then he decided to depart to his own land. 10.14. Only in Beth-zur did some remain who had forsaken the law and the commandments, for it served as a place of refuge. 10.61. A group of pestilent men from Israel, lawless men, gathered together against him to accuse him; but the king paid no attention to them. 11.14. Now Alexander the king was in Cilicia at that time, because the people of that region were in revolt. 11.25. Although certain lawless men of his nation kept making complaints against him 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, 1.7, 1.19, 1.31, 1.33, 1.34, 1.35, 1.36, 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, 3.1, 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, 3.33, 3.35, 4, 4.4, 4.5, 4.6, 4.7, 4.8, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.37, 4.38, 4.49, 5, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.17, 5.18, 5.19, 5.20, 5.26, 5.27, 6.1, 6.8, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.21, 6.22, 7, 7.33, 7.42, 8.1, 8.4, 8.6, 8.31, 9.2, 9.7, 9.28, 9.29, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.19, 11.27, 11.30, 11.31, 12.1, 12.10, 12.11, 12.14, 12.24, 12.25, 12.30, 12.31, 13.4, 13.5, 13.6, 13.7, 13.8, 13.25, 14.3, 14.6, 14.11, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.37, 15.12, 15.13, 15.14, 15.15, 15.16, 15.30, 15.31, 15.32, 15.38, 15.39 (2nd cent. BCE - 2nd cent. BCE)

1.19. For when our fathers were being led captive to Persia, the pious priests of that time took some of the fire of the altar and secretly hid it in the hollow of a dry cistern, where they took such precautions that the place was unknown to any one.'
11. Septuagint, Ecclesiasticus (Siracides), 50.1 (2nd cent. BCE - 2nd cent. BCE)

50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. 50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds.
12. Septuagint, Judith, 4.4 (2nd cent. BCE - 0th cent. CE)

4.4. So they sent to every district of Samaria, and to Kona and Beth-horon and Belmain and Jericho and to Choba and Aesora and the valley of Salem
13. Septuagint, 3 Maccabees, 1.22, 3.8-3.10, 4.4, 4.11, 6.22 (2nd cent. BCE - 2nd cent. BCE)

1.22. In addition, the bolder of the citizens would not tolerate the completion of his plans or the fulfillment of his intended purpose. 3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change; 3.9. for such a great community ought not be left to its fate when it had committed no offense. 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. 4.11. When these men had been brought to the place called Schedia, and the voyage was concluded as the king had decreed, he commanded that they should be enclosed in the hippodrome which had been built with a monstrous perimeter wall in front of the city, and which was well suited to make them an obvious spectacle to all coming back into the city and to those from the city going out into the country, so that they could neither communicate with the king's forces nor in any way claim to be inside the circuit of the city. 6.22. Then the king's anger was turned to pity and tears because of the things that he had devised beforehand.
14. Diodorus Siculus, Historical Library, 30.7.2 (1st cent. BCE - 1st cent. BCE)

30.7.2.  Andronicus, who assassinated the son of Seleucus and who was in turn put to death, willingly lent himself to an impious and terrible crimes, only to share the same fate as his victim.
15. Philo of Alexandria, Against Flaccus, 104 (1st cent. BCE - missingth cent. CE)

104. And after these events justice, the constant champion and ally of those who are injured, and the punisher of everything impious, whether it be action or man, began to labour to work his overthrow. For at first they endured the most unexampled insults and miseries, such as had never happened under any other of our governors, ever since the house of Augustus first acquired the dominion over earth and sea;
16. Philo of Alexandria, On The Embassy To Gaius, 211 (1st cent. BCE - missingth cent. CE)

211. and secondly, as they continually behold the visible shapes and forms of them, they admire and venerate them in their minds and they admit such foreigners as are disposed to honour and worship them, to do so no less than their own native fellow citizens. But all who attempt to violate their laws, or to turn them into ridicule, they detest as their bitterest enemies, and they look upon each separate one of the commandments with such awe and reverence that, whether one ought to call it the invariable good fortune or the happiness of the nation, they have never been guilty of the violation of even the most insignificant of them;
17. Josephus Flavius, Jewish Antiquities, 9.278-9.279, 12.43-12.44, 12.119, 12.237-12.241, 12.387-12.388, 13.62-13.73, 13.349, 14.131, 15.385, 20.235-20.237 (1st cent. CE - 1st cent. CE)

9.278. but when he was not admitted [into the city] by the king, he besieged Samaria three years, and took it by force in the ninth year of the reign of Hoshea, and in the seventh year of Hezekiah, king of Jerusalem, and quite demolished the government of the Israelites, and transplanted all the people into Media and Persia among whom he took king Hoshea alive; 9.279. and when he had removed these people out of this their land he transplanted other nations out of Cuthah, a place so called, (for there is [still] a river of that name in Persia,) into Samaria, and into the country of the Israelites. 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: 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 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. 12.387. Now as to Onias, the son of the high priest, who, as we before informed you, was left a child when his father died, when he saw that the king had slain his uncle Menelaus, and given the high priesthood to Alcimus, who was not of the high priest stock, but was induced by Lysias to translate that dignity from his family to another house, he fled to Ptolemy, king of Egypt; 12.388. and when he found he was in great esteem with him, and with his wife Cleopatra, he desired and obtained a place in the Nomus of Heliopolis, wherein he built a temple like to that at Jerusalem; of which therefore we shall hereafter give an account, in a place more proper for it. 13.62. 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. 13.349. but she immediately marched against him, with a fleet at sea and an army of foot on land, and made Chelcias and Aias the Jews generals of her whole army, while she sent the greatest part of her riches, her grandchildren, and her testament, to the people of Cos. 14.131. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they wanted; 15.385. Our fathers, indeed, when they were returned from Babylon, built this temple to God Almighty, yet does it want sixty cubits of its largeness in altitude; for so much did that first temple which Solomon built exceed this temple; 20.235. and then the forementioned Antiochus, and Lysias the general of his army, deprived Onias, who was also called Menelaus, of the high priesthood, and slew him at Berea; and driving away the son [of Onias the third], put Jacimus into the place of the high priest, one that was indeed of the stock of Aaron, but not of the family of Onias. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; 20.237. but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest.
18. Josephus Flavius, Jewish War, 1.31-1.33, 1.90, 7.43, 7.106, 7.420-7.436 (1st cent. CE - 1st cent. CE)

1.31. Now these caves were in the precipices of craggy mountains, and could not be come at from any side, since they had only some winding pathways, very narrow, by which they got up to them; but the rock that lay on their front had beneath it valleys of a vast depth, and of an almost perpendicular declivity; insomuch that the king was doubtful for a long time what to do, by reason of a kind of impossibility there was of attacking the place. Yet did he at length make use of a contrivance that was subject to the utmost hazard; 1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; 1.32. 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him. 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime. 7.43. 3. For as the Jewish nation is widely dispersed over all the habitable earth among its inhabitants, so it is very much intermingled with Syria by reason of its neighborhood, and had the greatest multitudes in Antioch by reason of the largeness of the city, wherein the kings, after Antiochus, had afforded them a habitation with the most undisturbed tranquillity; 7.43. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 7.106. which he accepted of, and feasted the king’s messengers, and then came back to Antioch. 7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436. Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years.
19. Josephus Flavius, Against Apion, 2.49-2.53 (1st cent. CE - 1st cent. CE)

2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; 2.51. Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom 2.52. that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. 2.53. Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city [Alexandria], with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations;
20. Anon., Letter of Aristeas, 3, 36, 44, 126

126. now being sent to him by Eleazar undoubtedly possessed these qualities. And he frequently asserted upon oath that he would never let the men go if it were merely some private interest of his own that constituted the impelling motive-but it was for the common advantage of


Subjects of this text:

subject book bibliographic info
1 maccabees Schwartz (2008), 2 Maccabees, 49
aeschylus Schwartz (2008), 2 Maccabees, 352
alcimus Schwartz (2008), 2 Maccabees, 49
alexander the great see hellenistic kings/\nalexandria" Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
alexandria,hippodrome Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 189
alexandrian,origin Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
altar Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
ancestral language Schwartz (2008), 2 Maccabees, 422
anti-lebanon Gera (2014), Judith, 124
anti-oniad (miso-oniad) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55, 122
antioch(enes) in jerusalem Schwartz (2008), 2 Maccabees, 51
antioch Schwartz (2008), 2 Maccabees, 49
antiochus,n. Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1113
antiochus iv epiphanes,as instrument of god Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
antiochus iv epiphanes,death of Schwartz (2008), 2 Maccabees, 352
antiochus iv epiphanes Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
archaeology Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
arphaxad,king of medes Gera (2014), Judith, 124
auranus Schwartz (2008), 2 Maccabees, 49
author,of 2 maccabees,sitz im leben Schwartz (2008), 2 Maccabees, 51
azariah de rossi Schwartz (2008), 2 Maccabees, 49
babylon and babylonians Gera (2014), Judith, 124
bible/biblical Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 130
book of daniel Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 130
book of isaiah (septuagint translation) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
book of judith,geography and movement Gera (2014), Judith, 124
christian/christianity Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 127, 130
chronology/chronological Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 95, 326
cilicia Gera (2014), Judith, 124
circumcision as symbolizing,relationship between god and israel Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
city/-ies (polis),city of righteousness (polis asedek) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
city/-ies (polis) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 127, 326
civil war Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 326
coastal cities and people Gera (2014), Judith, 124
community/communities (jewish) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 127
court Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 201
customs Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 377
cyrus the great Gera (2014), Judith, 124
damascus Gera (2014), Judith, 124
damnatio memoriae Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 377
demetrius i Schwartz (2008), 2 Maccabees, 49, 187
demography/demographic Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 201
deuteronomistic view of history,covenant relationship between god and israel Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
deuteronomistic view of history,punishment for unfaithfulness to law Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
deuteronomistic view of history,wicked king as instrument of god Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
diaspora Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 55, 123
diasporan historiography Schwartz (2008), 2 Maccabees, 49, 51, 211
egyptian,diaspora Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
egyptian,jews/jewry Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 201
egyptian Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 377
elymais Schwartz (2008), 2 Maccabees, 352
epistolary piece' Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
essenes,esther,book of Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 189
exile Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 326
externality Schwartz (2008), 2 Maccabees, 211
fraction Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 326
gentile Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
gentiles,non-jews (christians,muslims) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 189
gentiles Schwartz (2008), 2 Maccabees, 49, 237
graeco-roman Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
greek Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 115
hasmonean Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 121, 122, 123, 130, 377
hasmonean dynasty Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
hebrew Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
heliodorus affair Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 115
hellenism/hellenistic period Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
hellenistic Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
hellenistic kings Schwartz (2008), 2 Maccabees, 49
hellenization,institutionalized Schwartz (2008), 2 Maccabees, 51
high priest/high priesthood Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55, 95, 112, 115, 326, 377
highlands,mountains,and hills Gera (2014), Judith, 124
history Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
identity,jewish Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
infant/infancy Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 95, 201
inscriptions Schwartz (2008), 2 Maccabees, 217
intersacerdotium Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 377
isaiah Schwartz (2008), 2 Maccabees, 352
isaiahs prophecy Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
jason (high priest) Schwartz (2008), 2 Maccabees, 49, 211
jason of cyrene Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
jerusalem,as polis Schwartz (2008), 2 Maccabees, 51
jerusalem,hellenism in Schwartz (2008), 2 Maccabees, 211
jerusalem temple,purification and rededication Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 201
jerusalem temple Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 121, 123, 201
jewish-hellenistic literature Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
jewish antiquities Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 95, 108, 130
jewish law Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55, 115
josephus Schwartz (2008), 2 Maccabees, 187
judaean war Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 95, 108, 121, 124, 326
judaism Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 122
judas maccabaeus Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 189
karet (punishment) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 130
kaspin Schwartz (2008), 2 Maccabees, 51
language,see also under style Schwartz (2008), 2 Maccabees, 68
latin Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 124
laws,jewish,compared to laws of cities Schwartz (2008), 2 Maccabees, 51
lebanon Gera (2014), Judith, 124
leontopolis source Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
lysimachus Schwartz (2008), 2 Maccabees, 49
maase asara harugei malkut,context of composition Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
maccabees/maccabean,maccabean/hasmonean revolt Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 326
maccabees/maccabean Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 326
maccabees (books) Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1113
manliness Schwartz (2008), 2 Maccabees, 51
martyr/martyrdom Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 121
martyrologies,as secondary source Schwartz (2008), 2 Maccabees, 328
medes and media Gera (2014), Judith, 124
mediterranean sea Gera (2014), Judith, 124
menelaus Schwartz (2008), 2 Maccabees, 49, 211
messiah/messianic Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 130
military,army Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 112
military Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 326, 377
motifs (thematic),gentile kings are well-meaning Schwartz (2008), 2 Maccabees, 211
motifs (thematic),gentiles protest persecution of jews Schwartz (2008), 2 Maccabees, 237
motifs (thematic),god turns away in anger Schwartz (2008), 2 Maccabees, 68
motifs (thematic),jerusalem as greek polis Schwartz (2008), 2 Maccabees, 51
motifs (thematic),officials Schwartz (2008), 2 Maccabees, 422
motifs (thematic),prominence of the city Schwartz (2008), 2 Maccabees, 51
motifs (thematic),tit for tat Schwartz (2008), 2 Maccabees, 211
motifs (thematic),villains as acting alone Schwartz (2008), 2 Maccabees, 49
name/named/unnamed Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 95, 124, 201, 377
names,royal Schwartz (2008), 2 Maccabees, 217
nebuchadnezzar,biblical Gera (2014), Judith, 124
nebuchadnezzar of judith Gera (2014), Judith, 124
nicanor Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 189
oniad authorship,background/origin/milieu Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 377
oniad authorship,genealogy (high priestly succession) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 377
onias,temple of Schwartz (2008), 2 Maccabees, 187, 217
onias community,death / murder Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 55, 95, 108, 112, 115, 121, 122, 123, 124, 127, 130, 201, 326, 377
onias community,flight / arrival to egypt Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 121, 122, 123, 124, 326
onias community Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
onias iii Schwartz (2008), 2 Maccabees, 51, 187, 211
onias iv Schwartz (2008), 2 Maccabees, 187
onias temple,attitudes toward Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 122
onias temple,building of / foundation Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 112, 124
onias temple,history of Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 122, 124, 130, 326
onias temple,identity of builder Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 95, 108, 124, 201
onias temple,importance Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
onias temple,location Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 201
onias temple,scholarship on Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
onias temple Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 122, 201
oral tradition Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 115, 127
pagan Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 115
papyri/papyrology Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 201, 377
persia Gera (2014), Judith, 124
petition (onias) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
pious/piety Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55, 112, 115
polemics/polemical Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55, 122
politai Schwartz (2008), 2 Maccabees, 51
priest / priestly Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55, 130, 377
prophecy/prophetic Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
ptolemaic Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55, 112, 201
ptolemy iv philopator Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 189
ptolemy macron (seleucid) Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 189
purity/impurity Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
qumran,community Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 201
rabbinic Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16
rabbinic literature Schwartz (2008), 2 Maccabees, 237
roman Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
royal correspondence Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55
seleucid Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 55, 122, 326
seleucid persecution Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
service (temple/divine) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 127
simon Schwartz (2008), 2 Maccabees, 49
slavery,jewish,in egypt Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 189
strategos Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 201
style,linguistic and literary,change of terminology in successive verses Schwartz (2008), 2 Maccabees, 68
style,linguistic and literary,rare words Schwartz (2008), 2 Maccabees, 51
synagogue Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 127
syria Gera (2014), Judith, 124
syrian war,sixth Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 326
teacher of righteousness Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 377
temple Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
temporal language Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
time,chronological Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
time Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
tobiads (sons of) Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 326
tombs Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 121
torah,obedience to Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
tyrant,as instrument of god Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
universalism Schwartz (2008), 2 Maccabees, 187, 237
urbanity Schwartz (2008), 2 Maccabees, 51
war of the sceptres Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 112
xerxes Schwartz (2008), 2 Maccabees, 352
zadokite,(high) priests/priesthood Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 130
zadokite Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 130