Tiresias: The Ancient Mediterranean Religions Source Database

661

Septuagint, 2 Maccabees, 5.5
nan When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.'

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16 results
1. Septuagint, 2 Esdras, 7.2 (10th cent. BCE - 2nd cent. BCE)
2. Hebrew Bible, Numbers, 4.3, 8.24-8.25 (9th cent. BCE - 3rd cent. BCE) 4.3. מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה תִּפְקְדֵם כָּל־הַבָּא לַצָּבָא לַעֲבֹד אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 4.3. מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן־חֲמִשִּׁים שָׁנָה כָּל־בָּא לַצָּבָא לַעֲשׂוֹת מְלָאכָה בְּאֹהֶל מוֹעֵד׃ 8.24. זֹאת אֲשֶׁר לַלְוִיִּם מִבֶּן חָמֵשׁ וְעֶשְׂרִים שָׁנָה וָמַעְלָה יָבוֹא לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד׃ 8.25. וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבֹדָה וְלֹא יַעֲבֹד עוֹד׃ 4.3. from thirty years old and upward even until fifty years old, all that enter upon the service, to do work in the tent of meeting." 8.24. ’This is that which pertaineth unto the Levites: from twenty and five years old and upward they shall go in to perform the service in the work of the tent of meeting;" 8.25. and from the age of fifty years they shall return from the service of the work, and shall serve no more;"
3. Hebrew Bible, 2 Chronicles, 2 (5th cent. BCE - 3rd cent. BCE)
4. Hebrew Bible, Ezra, 3.8 (5th cent. BCE - 4th cent. BCE) 3.8. וּבַשָּׁנָה הַשֵּׁנִית לְבוֹאָם אֶל־בֵּית הָאֱלֹהִים לִירוּשָׁלִַם בַּחֹדֶשׁ הַשֵּׁנִי הֵחֵלּוּ זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְיֵשׁוּעַ בֶּן־יוֹצָדָק וּשְׁאָר אֲחֵיהֶם הַכֹּהֲנִים וְהַלְוִיִּם וְכָל־הַבָּאִים מֵהַשְּׁבִי יְרוּשָׁלִַם וַיַּעֲמִידוּ אֶת־הַלְוִיִּם מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְנַצֵּחַ עַל־מְלֶאכֶת בֵּית־יְהוָה׃ 3.8. Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the rest of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to have the oversight of the work of the house of the LORD."
5. Hebrew Bible, Nehemiah, 7.2 (5th cent. BCE - 4th cent. BCE) 7.2. וָאֲצַוֶּה אֶת־חֲנָנִי אָחִי וְאֶת־חֲנַנְיָה שַׂר הַבִּירָה עַל־יְרוּשָׁלִָם כִּי־הוּא כְּאִישׁ אֱמֶת וְיָרֵא אֶת־הָאֱלֹהִים מֵרַבִּים׃ 7.2. בְּנֵי עָדִין שֵׁשׁ מֵאוֹת חֲמִשִּׁים וַחֲמִשָּׁה׃ 7.2. that I gave my brother Hai, and Haiah the governor of the castle, charge over Jerusalem; for he was a faithful man, and feared God above many."
6. Anon., Letter of Aristeas, 104, 84, 100 (2nd cent. BCE - 2nd cent. BCE) 100. But in order that we might gain complete information, we ascended to the summit of the neighbouring citadel and looked around us. It is situated in a very lofty spot, and is fortified with many towers, which have been built up to the very top of immense stones, with the object, as we were informed, of
7. Hebrew Bible, Daniel, a b c d\n0 "11.31" "11.31" "11 31"\n1 1.1 1.1 1 1\n2 1.2 1.2 1 2\n3 1.6 1.6 1 6\n4 10 10 10 None\n5 11 11 11 None\n6 11.10 11.10 11 10\n7 11.11 11.11 11 11\n8 11.12 11.12 11 12\n9 11.13 11.13 11 13\n10 11.14 11.14 11 14\n11 11.15 11.15 11 15\n12 11.21 11.21 11 21\n13 11.22 11.22 11 22\n14 11.23 11.23 11 23\n15 11.24 11.24 11 24\n16 11.25 11.25 11 25\n17 11.26 11.26 11 26\n18 11.27 11.27 11 27\n19 11.28 11.28 11 28\n20 11.29 11.29 11 29\n21 11.3 11.3 11 3\n22 11.30 11.30 11 30\n23 11.31 11.31 11 31\n24 11.32 11.32 11 32\n25 11.33 11.33 11 33\n26 11.34 11.34 11 34\n27 11.35 11.35 11 35\n28 11.36 11.36 11 36\n29 11.37 11.37 11 37\n30 11.38 11.38 11 38\n31 11.39 11.39 11 39\n32 11.4 11.4 11 4\n33 11.40 11.40 11 40\n34 11.41 11.41 11 41\n35 11.42 11.42 11 42\n36 11.43 11.43 11 43\n37 11.44 11.44 11 44\n38 11.45 11.45 11 45\n39 11.5 11.5 11 5\n40 11.6 11.6 11 6\n41 11.7 11.7 11 7\n42 11.8 11.8 11 8\n43 11.9 11.9 11 9\n44 12 12 12 None\n45 2.25 2.25 2 25\n46 3.12 3.12 3 12\n47 3.8 3.8 3 8\n48 5.13 5.13 5 13\n49 5.2 5.2 5 2\n50 5.3 5.3 5 3\n51 6.11 6.11 6 11\n52 6.14 6.14 6 14\n53 7 7 7 None\n54 8 8 8 None\n55 9.12 9.12 9 12\n56 9.16 9.16 9 16\n57 9.2 9.2 9 2\n58 9.25 9.25 9 25\n59 9.7 9.7 9 7 (2nd cent. BCE - 2nd cent. BCE)
8. Septuagint, 1 Maccabees, 1.16-1.64, 4.2, 4.15, 6.23, 7.5, 11.21, 15.21, 15.28 (2nd cent. BCE - 2nd cent. BCE) 1.16. When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, that he might reign over both kingdoms. 1.17. So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet. 1.18. He engaged Ptolemy king of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell. 1.19. And they captured the fortified cities in the land of Egypt, and he plundered the land of Egypt. 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. 1.25. Israel mourned deeply in every community 1.26. rulers and elders groaned,maidens and young men became faint,the beauty of women faded. 1.27. Every bridegroom took up the lament;she who sat in the bridal chamber was mourning. 1.28. Even the land shook for its inhabitants,and all the house of Jacob was clothed with shame. 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. 4.2. to fall upon the camp of the Jews and attack them suddenly. Men from the citadel were his guides. 4.15. and all those in the rear fell by the sword. They pursued them to Gazara, and to the plains of Idumea, and to Azotus and Jamnia; and three thousand of them fell. 6.23. We were happy to serve your father, to live by what he said and to follow his commands. 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. 11.21. But certain lawless men who hated their nation went to the king and reported to him that Jonathan was besieging the citadel. 15.21. Therefore if any pestilent men have fled to you from their country, hand them over to Simon the high priest, that he may punish them according to their law. 15.28. He sent to him Athenobius, one of his friends, to confer with him, saying, "You hold control of Joppa and Gazara and the citadel in Jerusalem; they are cities of my kingdom.
9. Septuagint, 2 Maccabees, 1.5, 1.7-1.8, 3.1, 3.17, 3.24-3.25, 3.30-3.32, 4.1-4.15, 4.23-4.29, 4.32-4.38, 4.42-4.50, 5.1-5.4, 5.6-5.27, 6.1-6.12, 6.16, 6.27-6.28, 6.30-6.31, 7.2-7.3, 7.5, 7.7, 7.9-7.10, 7.13-7.14, 7.24, 7.27, 7.33, 7.39-7.41, 8.2, 8.11, 8.21, 8.23, 8.29, 9.4, 9.7, 9.9, 10.1-10.8, 10.10, 10.17, 10.35, 11.7, 11.9, 11.11, 11.24, 11.27-11.33, 12.15, 12.20, 12.22, 12.45, 13.3-13.4, 13.7, 13.23, 14.3-14.30, 14.43, 15.1-15.2, 15.6, 15.9-15.18 (2nd cent. BCE - 2nd cent. BCE) 1.5. May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.' 1.7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom' 1.8. and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.' 3.1. While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,' 3.17. For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.' 3.24. But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.' 3.25. For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.' 3.30. they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.' 3.31. Quickly some of Heliodorus' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath. 3.32. And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.' 4.1. The previously mentioned Simon, who had informed about the money against his own country, slandered Onias, saying that it was he who had incited Heliodorus and had been the real cause of the misfortune.' 4.2. He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his fellow countrymen, and a zealot for the laws.' 4.3. When his hatred progressed to such a degree that even murders were committed by one of Simon's approved agents,' 4.4. Onias recognized that the rivalry was serious and that Apollonius, the son of Menestheus and governor of Coelesyria and Phoenicia, was intensifying the malice of Simon.' 4.5. So he betook himself to the king, not accusing his fellow citizens but having in view the welfare, both public and private, of all the people.' 4.6. For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.' 4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,' 4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.' 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.' 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' 4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,' 4.15. disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige. 4.23. After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.' 4.24. But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.' 4.25. After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.' 4.26. So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.' 4.27. And Menelaus held the office, but he did not pay regularly any of the money promised to the king.' 4.28. When Sostratus the captain of the citadel kept requesting payment, for the collection of the revenue was his responsibility, the two of them were summoned by the king on account of this issue.' 4.29. Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.' 4.32. But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.' 4.33. When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.' 4.34. Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.' 4.35. For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.' 4.36. When 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.' 4.37. Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;' 4.38. and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.' 4.42. As a result, they wounded many of them, and killed some, and put them all to flight; and the temple robber himself they killed close by the treasury.' 4.43. Charges were brought against Menelaus about this incident. 4.44. When the king came to Tyre, three men sent by the senate presented the case before him.' 4.45. But Menelaus, already as good as beaten, promised a substantial bribe to Ptolemy son of Dorymenes to win over the king.' 4.46. Therefore Ptolemy, taking the king aside into a colonnade as if for refreshment, induced the king to change his mind.' 4.47. Menelaus, the cause of all the evil, he acquitted of the charges against him, while he sentenced to death those unfortunate men, who would have been freed uncondemned if they had pleaded even before Scythians.' 4.48. And so those who had spoken for the city and the villages and the holy vessels quickly suffered the unjust penalty. 4.49. Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.' 4.50. But Menelaus, because of the cupidity of those in power, remained in office, growing in wickedness, having become the chief plotter against his fellow citizens.' 5.1. About this time Antiochus made his second invasion of Egypt. 5.2. And it happened that over all the city, for almost forty days, there appeared golden-clad horsemen charging through the air, in companies fully armed with lances and drawn swords --' 5.3. troops of horsemen drawn up, attacks and counterattacks made on this side and on that, brandishing of shields, massing of spears, hurling of missiles, the flash of golden trappings, and armor of all sorts.' 5.4. Therefore all men prayed that the apparition might prove to have been a good omen. 5.6. But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.' 5.7. He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.' 5.8. Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;' 5.9. and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.' 5.10. He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers. 5.11. When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.' 5.12. And he commanded his soldiers to cut down relentlessly every one they met and to slay those who went into the houses. 5.13. Then there was killing of young and old, destruction of boys, women, and children, and slaughter of virgins and infants.' 5.14. Within the total of three days eighty thousand were destroyed, forty thousand in hand-to-hand fighting; and as many were sold into slavery as were slain.' 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.' 5.18. But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.' 5.19. But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.' 5.20. Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled. 5.21. So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.' 5.22. And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;' 5.23. and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,' 5.24. Antiochus sent Apollonius, the captain of the Mysians, with an army of twenty-two thousand, and commanded him to slay all the grown men and to sell the women and boys as slaves.' 5.25. When this man arrived in Jerusalem, he pretended to be peaceably disposed and waited until the holy sabbath day; then, finding the Jews not at work, he ordered his men to parade under arms.' 5.26. He put to the sword all those who came out to see them, then rushed into the city with his armed men and killed great numbers of people.' 5.27. But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.' 6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,' 6.2. and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.' 6.3. Harsh and utterly grievous was the onslaught of evil. 6.4. For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.' 6.5. The altar was covered with abominable offerings which were forbidden by the laws. 6.6. A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.' 6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.' 6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,' 6.9. and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.' 6.10. For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.' 6.11. Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.' 6.12. Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.' 6.16. Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.' 6.27. Therefore, by manfully giving up my life now, I will show myself worthy of my old age' 6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.' 6.30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.' 6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.' 7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.' 7.3. The king fell into a rage, and gave orders that pans and caldrons be heated.' 7.5. When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,' 7.7. After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?' 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,' 7.13. When he too had died, they maltreated and tortured the fourth in the same way.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 7.24. Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.' 7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.' 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 7.39. The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.' 7.40. So he died in his integrity, putting his whole trust in the Lord.' 7.41. Last of all, the mother died, after her sons.' 8.2. They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,' 8.11. And he immediately sent to the cities on the seacoast, inviting them to buy Jewish slaves and promising to hand over ninety slaves for a talent, not expecting the judgment from the Almighty that was about to overtake him.' 8.21. With these words he filled them with good courage and made them ready to die for their laws and their country; then he divided his army into four parts. 8.23. Besides, he appointed Eleazar to read aloud from the holy book, and gave the watchword, 'God's help'; then, leading the first division himself, he joined battle with Nicanor.' 8.29. When they had done this, they made common supplication and besought the merciful Lord to be wholly reconciled with his servants.' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;' 10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.' 10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.' 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' 10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year. 10.10. Now we will tell what took place under Antiochus Eupator, who was the son of that ungodly man, and will give a brief summary of the principal calamities of the wars.' 10.17. Attacking them vigorously, they gained possession of the places, and beat off all who fought upon the wall, and slew those whom they encountered, killing no fewer than twenty thousand.' 10.35. But at dawn of the fifth day, twenty young men in the army of Maccabeus, fired with anger because of the blasphemies, bravely stormed the wall and with savage fury cut down every one they met.' 11.7. Maccabeus himself was the first to take up arms, and he urged the others to risk their lives with him to aid their brethren. Then they eagerly rushed off together.' 11.9. And they all together praised the merciful God, and were strengthened in heart, ready to assail not only men but the wildest beasts or walls of iron.' 11.11. They hurled themselves like lions against the enemy, and slew eleven thousand of them and sixteen hundred horsemen, and forced all the rest to flee.' 11.24. We have heard that the Jews do not consent to our father's change to Greek customs but prefer their own way of living and ask that their own customs be allowed them. 11.27. To the nation the king's letter was as follows:'King Antiochus to the senate of the Jews and to the other Jews, greeting.' 11.28. If you are well, it is as we desire. We also are in good health.' 11.29. Menelaus has informed us that you wish to return home and look after your own affairs. 11.30. Therefore those who go home by the thirtieth day of Xanthicus will have our pledge of friendship and full permission 11.31. for the Jews to enjoy their own food and laws, just as formerly, and none of them shall be molested in any way for what he may have done in ignorance.' 11.32. And I have also sent Menelaus to encourage you. 11.33. Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth.' 12.15. But Judas and his men, calling upon the great Sovereign of the world, who without battering-rams or engines of war overthrew Jericho in the days of Joshua, rushed furiously upon the walls.' 12.20. But Maccabeus arranged his army in divisions, set men in command of the divisions, and hastened after Timothy, who had with him a hundred and twenty thousand infantry and two thousand five hundred cavalry.' 12.22. But when Judas' first division appeared, terror and fear came over the enemy at the manifestation to them of him who sees all things; and they rushed off in flight and were swept on, this way and that, so that often they were injured by their own men and pierced by the points of their swords.' 12.45. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.' 13.3. Menelaus also joined them and with utter hypocrisy urged Antiochus on, not for the sake of his country's welfare, but because he thought that he would be established in office.' 13.4. But the King of kings aroused the anger of Antiochus against the scoundrel; and when Lysias informed him that this man was to blame for all the trouble, he ordered them to take him to Beroea and to put him to death by the method which is the custom in that place.' 13.7. By such a fate it came about that Menelaus the lawbreaker died, without even burial in the earth.' 13.23. he got word that Philip, who had been left in charge of the government, had revolted in Antioch; he was dismayed, called in the Jews, yielded and swore to observe all their rights, settled with them and offered sacrifice, honored the sanctuary and showed generosity to the holy place.' 14.3. Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,' 14.4. and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.' 14.5. But he found an opportunity that furthered his mad purpose when he was invited by Demetrius to a meeting of the council and was asked about the disposition and intentions of the Jews. He answered: 14.6. Those of the Jews who are called Hasideans, whose leader is Judas Maccabeus, are keeping up war and stirring up sedition, and will not let the kingdom attain tranquillity.' 14.7. Therefore I have laid aside my ancestral glory -- I mean the high priesthood -- and have now come here,' 14.8. first because I am genuinely concerned for the interests of the king, and second because I have regard also for my fellow citizens. For through the folly of those whom I have mentioned our whole nation is now in no small misfortune.' 14.9. Since you are acquainted, O king, with the details of this matter, deign to take thought for our country and our hard-pressed nation with the gracious kindness which you show to all.' 14.10. For as long as Judas lives, it is impossible for the government to find peace.' 14.11. When he had said this, the rest of the king's friends, who were hostile to Judas, quickly inflamed Demetrius still more.' 14.12. And he immediately chose Nicanor, who had been in command of the elephants, appointed him governor of Judea, and sent him off' 14.13. with orders to kill Judas and scatter his men, and to set up Alcimus as high priest of the greatest temple.' 14.14. And the Gentiles throughout Judea, who had fled before Judas, flocked to join Nicanor, thinking that the misfortunes and calamities of the Jews would mean prosperity for themselves.' 14.15. When the Jews heard of Nicanor's coming and the gathering of the Gentiles, they sprinkled dust upon their heads and prayed to him who established his own people for ever and always upholds his own heritage by manifesting himself.' 14.16. At the command of the leader, they set out from there immediately and engaged them in battle at a village called Dessau.' 14.17. Simon, the brother of Judas, had encountered Nicanor, but had been temporarily checked because of the sudden consternation created by the enemy.' 14.18. Nevertheless Nicanor, hearing of the valor of Judas and his men and their courage in battle for their country, shrank from deciding the issue by bloodshed.' 14.19. Therefore he sent Posidonius and Theodotus and Mattathias to give and receive pledges of friendship. 14.20. When the terms had been fully considered, and the leader had informed the people, and it had appeared that they were of one mind, they agreed to the covet.' 14.21. And the leaders set a day on which to meet by themselves. A chariot came forward from each army; seats of honor were set in place; 14.22. Judas posted armed men in readiness at key places to prevent sudden treachery on the part of the enemy; they held the proper conference. 14.23. Nicanor stayed on in Jerusalem and did nothing out of the way, but dismissed the flocks of people that had gathered.' 14.24. And he kept Judas always in his presence; he was warmly attached to the man. 14.25. And he urged him to marry and have children; so he married, settled down, and shared the common life.' 14.26. But when Alcimus noticed their good will for one another, he took the covet that had been made and went to Demetrius. He told him that Nicanor was disloyal to the government, for he had appointed that conspirator against the kingdom, Judas, to be his successor.' 14.27. The king became excited and, provoked by the false accusations of that depraved man, wrote to Nicanor, stating that he was displeased with the covet and commanding him to send Maccabeus to Antioch as a prisoner without delay.' 14.28. When this message came to Nicanor, he was troubled and grieved that he had to annul their agreement when the man had done no wrong.' 14.29. Since it was not possible to oppose the king, he watched for an opportunity to accomplish this by a stratagem.' 14.30. But Maccabeus, noticing that Nicanor was more austere in his dealings with him and was meeting him more rudely than had been his custom, concluded that this austerity did not spring from the best motives. So he gathered not a few of his men, and went into hiding from Nicanor.' 14.43. But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd.' 15.1. When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.' 15.2. And when the Jews who were compelled to follow him said, 'Do not destroy so savagely and barbarously, but show respect for the day which he who sees all things has honored and hallowed above other days,' 15.6. This Nicanor in his utter boastfulness and arrogance had determined to erect a public monument of victory over Judas and his men. 15.9. Encouraging them from the law and the prophets, and reminding them also of the struggles they had won, he made them the more eager.' 15.10. And when he had aroused their courage, he gave his orders, at the same time pointing out the perfidy of the Gentiles and their violation of oaths.' 15.11. He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.' 15.13. Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.' 15.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:' 15.16. Take this holy sword, a gift from God, with which you will strike down your adversaries.' 15.17. Encouraged by the words of Judas, so noble and so effective in arousing valor and awaking manliness in the souls of the young, they determined not to carry on a campaign but to attack bravely, and to decide the matter, by fighting hand to hand with all courage, because the city and the sanctuary and the temple were in danger.' 15.18. Their concern for wives and children, and also for brethren and relatives, lay upon them less heavily; their greatest and first fear was for the consecrated sanctuary.'
10. Septuagint, Ecclesiasticus (Siracides), 49.13 (2nd cent. BCE - 2nd cent. BCE) 49.13. The memory of Nehemiah also is lasting;he raised for us the walls that had fallen,and set up the gates and bars and rebuilt our ruined houses.
11. Septuagint, Wisdom of Solomon, 9.15 (2nd cent. BCE - 1st cent. BCE) 9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind.
12. Diodorus Siculus, Historical Library, 31.2 (1st cent. BCE - 1st cent. BCE) 31.2. 1.  As the Romans approached, Antiochus, after greeting them verbally from a distance, stretched out his hand in welcome. Popillius, however, who had in readiness the document in which the senate's decree was recorded, held it out and ordered Antiochus to read it. His purpose in acting thus, it was thought, was that he might avoid clasping the king's hand in friendship until it was evident from his decision whether he was, in fact, friend or foe. When the king, after reading the document, said that he would consult with his friends on these matters, Popillius, hearing this, acted in a manner that seemed offensive and arrogant in the extreme. Having a vinestock ready at hand, with the stick he drew a line about Antiochus, and directed him to give his answer in that circle.,2.  The king, astonished by what had taken place, and awed, too, by the majesty and might of Rome, found himself in a hopeless quandary, and on full consideration said that he would do all that the Romans proposed. Popillius and his colleagues then took his hand and greeted him cordially. Now the purport of the letter was that he must break off at once his war against Ptolemy. Pursuant to these instructions the king withdrew his forces from Egypt, panic-stricken by the superior might of Rome, the more so as he had just had news of the Macedonian collapse. Indeed, had he not known that this had taken place, never of his own free will would he have heeded the decree.
13. Philo of Alexandria, That The Worse Attacks The Better, 49 (1st cent. BCE - 1st cent. CE) 49. The wise man, therefore, who appears to have departed from this mortal life, lives according to the immortal life; but the wicked man who lives in wickedness has died according to the happy life. For in the various animals of different kinds, and in general in all bodies, it is both possible and easy to conceive, that the agents are of one kind, and the patients of another. For when a father beats his son, correcting him, or when a teacher beats his pupil, he who beats is one, and he who is beaten is another. But in the case of these beings, which are united and made one, only in the part as to which both acting and suffering are found to exist; these two things are there, neither at different times, nor do they affect different people, but they affect the same person in the same manner at the same time. At all events, when an athlete rubs himself for the sake of taking exercise, he is by all means rubbed also; and, if any one strikes himself, he himself is struck and wounded; and so also he who mutilates or kills himself as the agent, is mutilated or killed as the patient.
14. Josephus Flavius, Jewish Antiquities, 12.44, 12.138-12.144, 12.157, 12.159, 12.237-12.241, 12.248, 12.251-12.252, 12.383-12.387, 15.403, 18.91, 20.235-20.237 (1st cent. CE - 1st cent. CE) 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.138. “King Antiochus To Ptolemy, Sendeth Greeting. /p“Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 12.157. 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: 12.159. Euergetes sent an ambassador to Jerusalem, and complained that Onias did not pay his taxes, and threatened, that if he did not receive them, he would seize upon their land, and send soldiers to live upon it. When the Jews heard this message of the king, they were confounded; but so sordidly covetous was Onias, that nothing of things nature made him ashamed. 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. 12.248. 4. Now it came to pass, after two years, in the hundred forty and fifth year, on the twenty-fifth day of that month which is by us called Chasleu, and by the Macedonians Apelleus, in the hundred and fifty-third olympiad, that the king came up to Jerusalem, and, pretending peace, he got possession of the city by treachery; 12.251. for he forbade them to offer those daily sacrifices which they used to offer to God, according to the law. And when he had pillaged the whole city, some of the inhabitants he slew, and some he carried captive, together with their wives and children, so that the multitude of those captives that were taken alive amounted to about ten thousand. 12.252. He also burnt down the finest buildings; and when he had overthrown the city walls, he built a citadel in the lower part of the city, for the place was high, and overlooked the temple; on which account he fortified it with high walls and towers, and put into it a garrison of Macedonians. However, in that citadel dwelt the impious and wicked part of the [Jewish] multitude, from whom it proved that the citizens suffered many and sore calamities. 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; 12.384. for Lysias advised the king to slay Menelaus, if he would have the Jews be quiet, and cause him no further disturbance, for that this man was the origin of all the mischief the Jews had done them, by persuading his father to compel the Jews to leave the religion of their fathers. 12.385. So the king sent Menelaus to Berea, a city of Syria, and there had him put to death, when he had been high priest ten years. He had been a wicked and an impious man; and, in order to get the government to himself, had compelled his nation to transgress their own laws. After the death of Menelaus, Alcimus, who was also called Jacimus, was made high priest. 12.386. But when king Antiochus found that Philip had already possessed himself of the government, he made war against him, and subdued him, and took him, and slew him. 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; 15.403. 4. Now on the north side [of the temple] was built a citadel, whose walls were square, and strong, and of extraordinary firmness. This citadel was built by the kings of the Asamonean race, who were also high priests before Herod, and they called it the Tower, in which were reposited the vestments of the high priest, which the high priest only put on at the time when he was to offer sacrifice. 18.91. although at this time they were laid up in the tower of Antonia, the citadel so called, and that on the occasion following: There was one of the [high] priests, named Hyrcanus; and as there were many of that name, he was the first of them; this man built a tower near the temple, and when he had so done, he generally dwelt in it, and had these vestments with him, because it was lawful for him alone to put them on, and he had them there reposited when he went down into the city, and took his ordinary garments; 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.
15. Josephus Flavius, Jewish War, 1.31-1.35, 1.75, 3.428, 7.423-7.427 (1st cent. CE - 1st cent. CE) 1.31. Now these caves were in the precipices of craggy mountains, and could not be come at from any side, since they had only some winding pathways, very narrow, by which they got up to them; but the rock that lay on their front had beneath it valleys of a vast depth, and of an almost perpendicular declivity; insomuch that the king was doubtful for a long time what to do, by reason of a kind of impossibility there was of attacking the place. Yet did he at length make use of a contrivance that was subject to the utmost hazard; 1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; 1.32. 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him. 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.33. He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime. 1.34. 2. Now Antiochus was not satisfied either with his unexpected taking the city, or with its pillage, or with the great slaughter he had made there; but being overcome with his violent passions, and remembering what he had suffered during the siege, he compelled the Jews to dissolve the laws of their country, and to keep their infants uncircumcised, and to sacrifice swine’s flesh upon the altar; 1.34. 7. Now when at the evening Herod had already dismissed his friends to refresh themselves after their fatigue, and when he was gone himself, while he was still hot in his armor, like a common soldier, to bathe himself, and had but one servant that attended him, and before he was gotten into the bath, one of the enemies met him in the face with a sword in his hand, and then a second, and then a third, and after that more of them; 1.35. against which they all opposed themselves, and the most approved among them were put to death. Bacchides also, who was sent to keep the fortresses, having these wicked commands, joined to his own natural barbarity, indulged all sorts of the extremest wickedness, and tormented the worthiest of the inhabitants, man by man, and threatened their city every day with open destruction, till at length he provoked the poor sufferers by the extremity of his wicked doings to avenge themselves. 1.35. although they were bold to the utmost degree, now they durst not come to a plain battle with the Romans, which was certain death; but through their mines under ground they would appear in the midst of them on the sudden, and before they could batter down one wall, they built them another in its stead; and to sum up all at once, they did not show any want either of painstaking or of contrivances, as having resolved to hold out to the very last. 1.75. 3. Now Aristobulus, by degrees, and unwillingly, gave credit to these accusations; and accordingly he took care not to discover his suspicion openly, though he provided to be secure against any accidents; so he placed the guards of his body in a certain dark subterranean passage; for he lay sick in a place called formerly the Citadel, though afterwards its name was changed to Antonia; and he gave orders that if Antigonus came unarmed, they should let him alone; but if he came to him in his armor, they should kill him. He also sent some to let him know beforehand that he should come unarmed. 3.428. 4. And thus was Joppa taken twice by the Romans in a little time; 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;
16. New Testament, 1 Corinthians, 15.42-15.55 (1st cent. CE - 1st cent. CE) 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory?

Subjects of this text:

subject	book bibliographic info
4 maccabees	Schwartz, 2 Maccabees (2008) 70
abomination	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235
acra	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 1081
akra (fortress), garrison of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384
akra (fortress)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 384, 387
alexander the great, and conquered cities and regions	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 389
alexander the great	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 1081
alkimos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
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) 384
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) 276, 387
altar (of the temple)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
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) 276, 384
amnesty	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384, 387
ancestral language	Schwartz, 2 Maccabees (2008) 476
anti-jewish (judaism)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
antiochenes	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 389
antiochic persecutions	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
antiochos iii, his conquest of koilē syria and phoinikē	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
antiochos iii, his settlement for jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
antiochos iii	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 312
antiochos iv epiphanes, and the wicked high priests	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 276, 294
antiochos iv epiphanes, and tribute increase	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 277
antiochos iv epiphanes, cult disrupter	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 294
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) 12, 77, 231, 233, 235, 277, 294, 384, 385, 387, 388
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) 77, 234, 235, 294, 387
antiochos iv epiphanes, his ficial strictures	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
antiochos iv epiphanes, his military and political repression	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 233, 234, 235, 384, 385, 387, 388, 389
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) 12, 233, 234, 235, 276, 277, 294, 384, 385, 387, 388
antiochos iv epiphanes, his prohibition of the jewish customs	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 233, 234, 235
antiochos iv epiphanes, his prohibition of the jewish customs as unintended	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 234
antiochos iv epiphanes, his refoundation of the polis in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 388, 389
antiochos iv epiphanes, impious and wicked	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233
antiochos iv epiphanes, portrayed as merely reactive (in ii maccabees)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 235, 276, 277, 294
antiochos iv epiphanes	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 277, 384, 385, 387, 388, 389
antiochus, n.	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 1081
antiochus iii	van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 64
antiochus invasion of egypt	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
antiochus iv epiphanes	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
antonia fortress	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
apamea, treaty of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 384
apollonios (antiochos ivs general)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233, 235, 384, 387
arrogance	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
barbarians	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
bible/biblical	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
bickerman, elias j.	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 77, 233, 234, 235, 312, 384, 385
body	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
calendars, liturgical	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
causality, suppressed	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 277, 387, 388
causality	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 312
characterization	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
chislev	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
chronology/chronological	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326
chronology of events	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 231, 233, 234, 235, 384, 385, 387, 388
citadel	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
city/-ies (polis)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326
civil war	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326
crisis	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 465
daniel, book of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 234, 235, 312, 384
day of eleusis	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
death and burial, terminology for	Schwartz, 2 Maccabees (2008) 306
decree, decrees, of persecution	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 234, 235
demetrios i	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
disruption, causes of, and factors of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
doran, robert	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77
egypt	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232, 465; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
emendation	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
emotional restraint	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
emotions, anger/rage	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
emotions, indignation	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
enargeia (ἐνάργεια)	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
ephebes, ephebēion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 277
epistatēs, of cities, including jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 389
eschatology	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
exile	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326
ezra	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
family tree	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
festivals	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
fraction	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326
garrison, garrisons, of the akra	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384
gerizim (mount, temple)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 277, 388, 389
geron the athenian	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235
glosses	Schwartz, 2 Maccabees (2008) 476
greek	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
gymnasion, gymnasia (in the hellenistic world)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
gymnasion (in jerusalem), antitemple	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 277
gymnasion (in jerusalem), mediating synecdoche of jasons reforms	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
gymnasion (in jerusalem)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 277, 294
hasidim	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 385
hasmonean	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
hasmonean dynasty, hasmoneans, simultaneously high priests and kinglike rulers	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
hasmonean dynasty, hasmoneans	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 387
hebrew	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
heliodoros (seleukos ivs chief minister)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 77
heliodoros story	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77
hellenism/hellenistic period, culture	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
hellenism	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
hellenistic kings/rulers, antiochus iv epiphanes	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 465
hellenized/hellenization	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
hellenizers	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 385
henten, jan willem van	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77
herod	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
high priest/high priesthood	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93, 326
high priesthood, as municipal position	Schwartz, 2 Maccabees (2008) 254
high priests, appointment of (in jerusalem), seleukid interference with	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 277, 294
high priests, appointment of (in jerusalem), synecdoche of jasons reforms	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
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) 12, 235, 276, 277, 294, 388
high priests, of jerusalem, their sphere of powers	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 389
high priests, of jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 388
history	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232, 465
holy vessels	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 276, 294, 385
house of onias (beth ḥonio)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 40
hyrkanos the tobiad	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 385
i and ii maccabees, their value for historical reconstruction, and modern rationalizing interpretations of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233, 294, 385
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) 77, 277, 294, 387
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) 276, 277, 384, 388
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) 12, 77, 276, 277, 294, 384, 388, 389
i and ii maccabees, their value for historical reconstruction, paratactic style in i maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 277
i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 277, 294
identity	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
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) 77
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) 77
ii maccabees, author of, his literary and intellectual skills	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 277
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) 77, 388, 389
ii maccabees, author of, slanderous and defamatory	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 294, 388
ii maccabees, compositional structure	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77
ii maccabees, literary genre	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 277, 388
ioudaïsmos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
irony	Schwartz, 2 Maccabees (2008) 306
isaac	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
isaiah, book of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233
ishmael b. netania	Schwartz, 2 Maccabees (2008) 255
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) 12, 276, 277, 294
jason, and tribute increase	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 294
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) 12, 234, 235, 276, 277, 294, 312, 384, 385, 388
jason, disrupter	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 294
jason, founded the gymnasion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
jason, his appointment	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 276
jason, his delegitimization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 294
jason, his impiety	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 294
jason, paired with antiochos iv	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
jason	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 312; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
jason (high priest)	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 465
jeremiah	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
jerome	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 312, 385
jerusalem	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
jerusalem temple, defiled / desecration	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
jerusalem temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
jewish antiquities	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
jews (and judaism), nationalists/traditionalists	Schwartz, 2 Maccabees (2008) 255
josephus, and parties	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 312, 384, 385
josephus, jewish antiquities	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
josephus	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
judaean war	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 40, 326
judaism	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
judas maccabee, and rival high priests	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 388
judas maccabee, heir to onias iii	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 277
judas maccabee, his first appearance	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235
judas maccabee, his legitimation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
judas maccabee, his piety and righteousness	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
judas maccabee, his wars	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384
judas maccabeus	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
king, kings, and foreign gods	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233
king, kings, and local communities	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 77, 233, 384, 385, 387, 388, 389
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) 231, 233
land confiscations	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384, 387
language, see also under style	Schwartz, 2 Maccabees (2008) 70
levite	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
list of high priests	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
lysimachos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 385
lysimachus	Schwartz, 2 Maccabees (2008) 255
ma, john	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 234
maccabees, family, clan, maccabees, family, clan, chronology of their joining the rebellion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384, 385
maccabees, family, clan, maccabees, family, clan, their reconquest and rededication of the temple	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384
maccabees, revolt, course of events	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 1081
maccabees/maccabean, maccabean/hasmonean revolt	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93, 326
maccabees/maccabean	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93, 326
maccabees (books)	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 1081
manliness	Schwartz, 2 Maccabees (2008) 294
martyr/martyrdom	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
martyrs	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
measure-for-measure	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77
memory	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
menelaos, assassinated onias iii	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 277, 294, 385
menelaos, his actions as statesman	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 312, 387, 388, 389
menelaos, his appointment	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 276, 294
menelaos, his delegitimization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 389
menelaos, his impiety	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 294
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) 276
menelaos, paired with antiochos iv	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
menelaos, paired with jason	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
menelaos, stole temple vessels	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 276, 294, 385
menelaus, latter-day gedalia b. ahiqam	Schwartz, 2 Maccabees (2008) 255
menelaus	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
menelaus source	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
military	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326, 337
myth, historical	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
nabataeans	Schwartz, 2 Maccabees (2008) 255
name/named/unnamed	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 40, 93
narratee	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
nehemiah, book of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235
nehemiah	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
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) 93
oniads, and tobiads	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
onias community, death / murder	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326
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) 326, 337
onias iii, and heliodoros	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77
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) 277
onias iii, and jeremiah	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
onias iii, his assassination	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 277, 294
onias iii, his deposition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 276, 277, 294
onias iii	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232; Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77; Schwartz, 2 Maccabees (2008) 254; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
onias temple, history of	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326, 337
onias temple, identity of builder	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 40
onias temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 40
overseer, royal, of cities, including jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 277, 388, 389
party, parties, pro-ptolemaic and proseleukid	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 312, 385
party, parties	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 312
persecuted faithful judeans	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 233, 234, 235
persecution, religious, persecution accounts	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 233, 234, 235
persecution, religious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384, 385
piety, political significance of p. and impiety	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 294
politeuma	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
politicization, of jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 277, 385, 389
politicization	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 277
polybius	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 312
priest / priestly	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 93
prohibition of the jewish customs	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 234
ps.-aristeas	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
ptolemaic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
ptolemy v	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 312
punishment	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
rebellion, causes of, cultural and religious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
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) 276, 277, 294
rebellion, causes of, nexus of tribute increase and political destabilization as	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 294
rebellion, causes of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 294, 385
rebellion, etiology	Schwartz, 2 Maccabees (2008) 254, 255
rebellion, judean, historiography of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
rebellion, judean, its chronology	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384, 385, 387, 388, 389
rebellion, judean, its scope	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384
rebellion, judean, suppressed memory of, in i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235, 276, 277, 294, 387, 388
rebellion, judean	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77, 294, 387, 388, 389
rebels	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 385, 389
reconciliation (between deity and people)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77
reforms'	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
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) 12, 234, 235, 294, 385
repression, military	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 233, 234, 235, 277, 384, 385, 387, 388, 389
righteousness, royal	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233
roman	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 337
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) 276
sacrifices, disruption of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
sacrifices, neglect of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 294
sacrifices, unlawful	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233
sacrifices	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77, 233, 389
second maccabees	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
seleucid	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326, 337
seleukos iv, his administrative and fiscal reform	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
seleukos iv	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
semantic concatenation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 384
settlement, military, in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 387
settlement, military	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 277
settlers, military, in jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 384
simon (temple prostatēs), his denunciation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
sin-retribution	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77
state culture of hellenistic kingdoms, modern views of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 312
style, linguistic and literary, variety of vocabulary	Schwartz, 2 Maccabees (2008) 70
suffering servant, suffering teacher	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231
sukkot	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
synecdoche	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233
syrian, see aramaic syrian wars, sixth	Schwartz, 2 Maccabees (2008) 255
syrian war, sixth	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326
tcherikover, victor a.	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384, 385
tears	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 512
temple, desecration of	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 465
temple, jewish, herods	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
temple, jewish	Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 215
temple, of jerusalem (in historical view, selected), and various economic matters	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
temple, of jerusalem (in historical view, selected), its fate during antiochos ivs repression	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 233, 387
temple, of jerusalem (in historical view, selected), its status	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 312
temple-state	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12
temple	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 64
temple (as a literary motif, selected), accounts of i and ii maccabees centered on	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 231, 234, 276, 384
temple (second), mount	Schwartz, 2 Maccabees (2008) 254
temple desecration, accounts of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 235
temple liberation accounts, greek	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 77
time, construction of	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
tobiads	Schwartz, 2 Maccabees (2008) 255
tobiads (sons of)	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 326
torah, ancestral laws	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
torah, obedience to	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 232
torture	Schwartz, 2 Maccabees (2008) 70
tribute increase, and deposition of onias iii	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 277
tribute increase, and jason	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276, 277, 294
tribute increase, and menelaos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
tribute increase, and seleukid interference with appointments of high priests	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276
tribute increase, its instigator	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 12, 277
tyriaion inscription	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 277
universalism	Schwartz, 2 Maccabees (2008) 254
visions	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 465
wall, of jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 384
war, warfare, pious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 276