Tiresias: The Ancient Mediterranean Religions Source Database

661

Septuagint, 2 Maccabees, 6.1

nan	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,'

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

17 results

1. Septuagint, Daniel, 9.27, 11.31 (th cent. BCE - 2nd cent. BCE)

2. Septuagint, Tobit, 4.19, 13.2 (th cent. BCE - 2nd cent. BCE)

4.19. Bless the Lord God on every occasion; ask him that your ways may be made straight and that all your paths and plans may prosper. For none of the nations has understanding; but the Lord himself gives all good things, and according to his will he humbles whomever he wishes. "So, my son, remember my commands, and do not let them be blotted out of your mind. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand.

3. Hebrew Bible, Genesis, 38.1, 41.1 (9th cent. BCE - 3rd cent. BCE)

38.1. וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו וַיֵּט עַד־אִישׁ עֲדֻלָּמִי וּשְׁמוֹ חִירָה׃ 38.1. וַיֵּרַע בְּעֵינֵי יְהוָה אֲשֶׁר עָשָׂה וַיָּמֶת גַּם־אֹתוֹ׃ 41.1. וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל־הַיְאֹר׃ 41.1. פַּרְעֹה קָצַף עַל־עֲבָדָיו וַיִּתֵּן אֹתִי בְּמִשְׁמַר בֵּית שַׂר הַטַּבָּחִים אֹתִי וְאֵת שַׂר הָאֹפִים׃

38.1. And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah." 41.1. And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river."

4. Hebrew Bible, Joel, 2.16-2.17, 2.20 (9th cent. BCE - 3rd cent. BCE)

2.16. אִסְפוּ־עָם קַדְּשׁוּ קָהָל קִבְצוּ זְקֵנִים אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם יֵצֵא חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ׃ 2.17. בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃

2.16. Gather the people, Sanctify the congregation, Assemble the elders, Gather the children, And those that suck the breasts; Let the bridegroom go forth from his chamber, And the bride out of her pavilion." 2.17. Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’" 2.20. But I will remove far off from you the northern one, And will drive him into a land barren and desolate, With his face toward the eastern sea, And his hinder part toward the western sea; that his foulness may come up, and his ill savour may come up, because he hath done great things.’"

5. Aratus Solensis, Phaenomena, 5 (4th cent. BCE - 3rd cent. BCE)

5. τοῦ γάρ καὶ γένος εἰμέν· ὁ δʼ ἤπιος ἀνθρώποισιν

6. Septuagint, Tobit, 4.19, 13.2 (4th cent. BCE - 2nd cent. BCE)

7. Hebrew Bible, Daniel, 11.28, 11.31-11.36 (2nd cent. BCE - 2nd cent. BCE)

11.28. וְיָשֹׁב אַרְצוֹ בִּרְכוּשׁ גָּדוֹל וּלְבָבוֹ עַל־בְּרִית קֹדֶשׁ וְעָשָׂה וְשָׁב לְאַרְצוֹ׃ 11.31. וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ 11.32. וּמַרְשִׁיעֵי בְרִית יַחֲנִיף בַּחֲלַקּוֹת וְעַם יֹדְעֵי אֱלֹהָיו יַחֲזִקוּ וְעָשׂוּ׃ 11.33. וּמַשְׂכִּילֵי עָם יָבִינוּ לָרַבִּים וְנִכְשְׁלוּ בְּחֶרֶב וּבְלֶהָבָה בִּשְׁבִי וּבְבִזָּה יָמִים׃ 11.34. וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט וְנִלְווּ עֲלֵיהֶם רַבִּים בַּחֲלַקְלַקּוֹת׃ 11.35. וּמִן־הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶם וּלְבָרֵר וְלַלְבֵּן עַד־עֵת קֵץ כִּי־עוֹד לַמּוֹעֵד׃ 11.36. וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃

11.28. And he shall return to his own land with great substance; and his heart shall be against the holy covet; and he shall do his pleasure, and return to his own land." 11.31. And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment." 11.32. And such as do wickedly against the covet shall be corrupt by blandishments; but the people that know their God shall show strength, and prevail." 11.33. And they that are wise among the people shall cause the many to understand; yet they shall stumble by the sword and by flame, by captivity and by spoil, many days." 11.34. Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments." 11.35. And some of them that are wise shall stumble, to refine among them, and to purify, and to make white, even to the time of the end; for it is yet for the time appointed." 11.36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done."

8. Septuagint, 1 Maccabees, 1.16-1.64, 2.6, 2.41, 3.32, 5.2, 5.9, 5.13, 5.15-5.17, 5.23, 5.25, 6.20, 6.22 (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. 2.6. He saw the blasphemies being committed in Judah and Jerusalem 2.41. So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places. 3.32. He left Lysias, a distinguished man of royal lineage, in charge of the kings affairs from the river Euphrates to the borders of Egypt. 5.2. and they determined to destroy the descendants of Jacob who lived among them. So they began to kill and destroy among the people. 5.9. Now the Gentiles in Gilead gathered together against the Israelites who lived in their territory, and planned to destroy them. But they fled to the stronghold of Dathema 5.13. and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there. 5.15. they said that against them had gathered together men of Ptolemais and Tyre and Sidon, and all Galilee of the Gentiles, "to annihilate us. 5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 5.17. Then Judas said to Simon his brother, "Choose your men and go and rescue your brethren in Galilee; I and Jonathan my brother will go to Gilead. 5.23. Then he took the Jews of Galilee and Arbatta, with their wives and children, and all they possessed, and led them to Judea with great rejoicing. 5.25. They encountered the Nabateans, who met them peaceably and told them all that had happened to their brethren in Gilead: 6.20. They gathered together and besieged the citadel in the one hundred and fiftieth year; and he built siege towers and other engines of war. 6.22. They went to the king and said, "How long will you fail to do justice and to avenge our brethren?

9. Septuagint, 2 Maccabees, 1.1-2.18, 1.3, 1.4, 1.9, 1.29, 2.2, 2.4, 2.8, 2.9, 2.10, 2.11, 2.18, 2.19, 2.20, 2.21, 2.22, 3, 3.1, 3.1-4.6, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.17, 4.19, 4.21, 4.23, 4.24, 4.25, 4.26, 4.36, 4.39, 4.45, 4.48, 5, 5.1, 5.5, 5.6, 5.7, 5.8, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.27, 6, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.18-7.42, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 7, 7.2, 7.6, 7.8, 7.9, 7.11, 7.18, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 7.42, 8, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.17, 8.21, 8.26, 8.27, 8.36, 9, 9.1, 9.4, 9.8, 9.14, 9.15, 10.4, 10.8, 10.9, 10.10, 10.27, 11, 11.1, 11.3, 11.9, 11.21, 11.27, 11.31, 11.33, 11.38, 12.1, 12.16, 12.27, 12.30, 12.31, 12.38, 12.43, 12.44, 12.45, 13, 13.1, 13.9, 13.13, 13.14, 13.24, 13.26, 14, 14.1, 14.1-15.36, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.12, 14.13, 14.23, 14.27, 14.31, 14.33, 14.34, 14.35, 14.37, 14.38, 14.42, 15, 15.1, 15.2, 15.5, 15.6, 15.7, 15.17, 15.25, 15.26, 15.30, 15.31, 15.33, 15.36, 15.37 (2nd cent. BCE - 2nd cent. BCE)

10. Philo of Alexandria, On The Life of Moses, 1.6 (1st cent. BCE - missingth cent. CE)

1.6. for the river of that country at the height of summer, when they say that all other rivers which are derived from winter torrents and from springs in the ground are smaller, rises and increases, and overflows so as to irrigate all the lands, and make them one vast lake. And so the land, without having any need of rain, supplies every year an unlimited abundance of every kind of good food, unless sometimes the anger of God interrupts this abundance by reason of the excessive impiety of the inhabitants.

11. Philo of Alexandria, On The Embassy To Gaius, 198, 191 (1st cent. BCE - missingth cent. CE)

191. And will it be allowed to us to approach him or to open our mouth on the subject of the synagogues before this insulter of our holy and glorious temple? For it is quite evident that he will pay no regard whatever to things of less importance and which are held in inferior estimation, when he behaves with insolence and contempt towards our most beautiful and renowned temple, which is respected by all the east and by all the west, and regarded like the sun which shines everywhere.

12. Josephus Flavius, Jewish Antiquities, 11.117, 12.3.3-12.3.4, 12.119, 12.136, 12.248, 12.251, 12.258-12.264, 13.77 (1st cent. CE - 1st cent. CE)

11.117. and as soon as the king knew from the ambassadors the accusations and complaints they brought against the Samaritans, he gave them an epistle to be carried to the governors and council of Samaria; the contents of which epistle were these: 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 12.136. He also saith, in the same book, that “when Seopas was conquered by Antiochus, Antiochus received Batanea, and Samaria, and Abila, and Gadara; and that, a while afterwards, there came in to him those Jews that inhabited near that temple which was called Jerusalem; concerning which, although I have more to say, and particularly concerning the presence of God about that temple, yet do I put off that history till another opportunity.” 12.248. 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. 12.258. So they sent ambassadors to Antiochus, and an epistle, whose contents are these: “To king Antiochus the god, Epiphanes, a memorial from the Sidonians, who live at Shechem. 12.259. Our forefathers, upon certain frequent plagues, and as following a certain ancient superstition, had a custom of observing that day which by the Jews is called the Sabbath. And when they had erected a temple at the mountain called Gerrizzim, though without a name, they offered upon it the proper sacrifices. 12.261. We therefore beseech thee, our benefactor and Savior, to give order to Apollonius, the governor of this part of the country, and to Nicanor, the procurator of thy affairs, to give us no disturbance, nor to lay to our charge what the Jews are accused for, since we are aliens from their nation, and from their customs; but let our temple, which at present hath no name at all be named the Temple of Jupiter Hellenius. If this were once done, we should be no longer disturbed, but should be more intent on our own occupation with quietness, and so bring in a greater revenue to thee.” 12.262. When the Samaritans had petitioned for this, the king sent them back the following answer, in an epistle: “King Antiochus to Nicanor. The Sidonians, who live at Shechem, have sent me the memorial enclosed. 12.263. When therefore we were advising with our friends about it, the messengers sent by them represented to us that they are no way concerned with accusations which belong to the Jews, but choose to live after the customs of the Greeks. Accordingly, we declare them free from such accusations, and order that, agreeable to their petition, their temple be named the Temple of Jupiter Hellenius.” 12.264. He also sent the like epistle to Apollonius, the governor of that part of the country, in the forty-sixth year, and the eighteenth day of the month Hecatorabeom. 13.77. Now the Jews that were at Alexandria were in great concern for those men, whose lot it was to contend for the temple at Jerusalem; for they took it very ill that any should take away the reputation of that temple, which was so ancient and so celebrated all over the habitable earth.

13. Josephus Flavius, Jewish War, 1.31, 1.34-1.35, 7.43, 7.106 (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; 1.34. 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. 7.43. 3. For as the Jewish nation is widely dispersed over all the habitable earth among its inhabitants, so it is very much intermingled with Syria by reason of its neighborhood, and had the greatest multitudes in Antioch by reason of the largeness of the city, wherein the kings, after Antiochus, had afforded them a habitation with the most undisturbed tranquillity; 7.43. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. 7.106. which he accepted of, and feasted the king’s messengers, and then came back to Antioch.

14. New Testament, Acts, 15.5, 15.21, 21.39 (1st cent. CE - 2nd cent. CE)

15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 21.39. But Paul said, "I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.

15. Jerome, Commentaria In Danielem, 11.44 (5th cent. CE - 5th cent. CE)

16. Anon., Letter of Aristeas, 144

144. points and explain them to you. For you must not fall into the degrading idea that it was out of regard to mice and weasels and other such things that Moses drew up his laws with such exceeding care. All these ordices were made for the sake of righteousness to aid the quest for virtue and

17. Septuagint, 4 Maccabees, 5.7, 5.25

5.7. for I respect your age and your gray hairs. Although you have had them for so long a time, it does not seem to me that you are a philosopher when you observe the religion of the Jews. 5.25. Therefore we do not eat defiling food; for since we believe that the law was established by God, we know that in the nature of things the Creator of the world in giving us the law has shown sympathy toward us.

Subjects of this text:

subject	book bibliographic info
1 maccabees	Schwartz (2008), 2 Maccabees, 41
abraham	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135
ancestral	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
ancestral language	Schwartz (2008), 2 Maccabees, 19
antioch	Schwartz (2008), 2 Maccabees, 19, 300
antiochus,iv,persecution	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 377
antiochus,n.	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1096, 1113
antiochus iii	Corley (2002), Ben Sira's Teaching on Friendship, 13; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 64
antiochus iv epiphanes,attachment to athens	Schwartz (2008), 2 Maccabees, 41
antiochus iv epiphanes,campaign to egypt	Schwartz (2008), 2 Maccabees, 251, 274, 536
antiochus iv epiphanes,death of	Schwartz (2008), 2 Maccabees, 41
antiochus iv epiphanes,motivation for persecution	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31
antiochus iv epiphanes,visits to jerusalem	Schwartz (2008), 2 Maccabees, 536
antiochus iv epiphanes	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31; Corley (2002), Ben Sira's Teaching on Friendship, 13; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135; Schwartz (2008), 2 Maccabees, 300
apollonius,the mysarch	Schwartz (2008), 2 Maccabees, 41
apollonius son of menestheus	Schwartz (2008), 2 Maccabees, 274
aristobulus (high priest)	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
athens/athenians	Schwartz (2008), 2 Maccabees, 41
author,of 2 maccabees,educational purpose	Schwartz (2008), 2 Maccabees, 291
baal	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42, 60
ban on jewish religion,seleucid	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31
barbarism	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
bible	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
calendrical systems	Schwartz (2008), 2 Maccabees, 274
circumcision,citizenship,language of	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
circumcision	Schwartz (2008), 2 Maccabees, 274
cult	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42, 60
diaspora	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
dionysus,dionysiac cult	Schwartz (2008), 2 Maccabees, 18, 274
epigraphic texts	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
ethnos/ethne,in	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135
euergetes	Corley (2002), Ben Sira's Teaching on Friendship, 13
eumenes ii	Schwartz (2008), 2 Maccabees, 41
execution	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
first-person singular	Schwartz (2008), 2 Maccabees, 19
god,as legislator	Schwartz (2008), 2 Maccabees, 197
god,of heaven	Schwartz (2008), 2 Maccabees, 197
grandson of ben sira	Corley (2002), Ben Sira's Teaching on Friendship, 13
greece,greek	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
hanukkah,holiday of	Schwartz (2008), 2 Maccabees, 274
hanukkah	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
hasmoneans	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
heaven	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
hebrew	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
hegemonides	Schwartz (2008), 2 Maccabees, 41
heliodorus	Schwartz (2008), 2 Maccabees, 41
hellenism/hellenization	Corley (2002), Ben Sira's Teaching on Friendship, 13
hellenistic kings/rulers,antiochus iv epiphanes	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
hellenistic kings/rulers,antiochus v eupator	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
hellenistic kings/rulers,demetrius i soter	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
hellenistic kings/rulers,seleucus iv philopater	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
herod (the great,and the temple)	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
high priesthood,as municipal position	Schwartz (2008), 2 Maccabees, 7
historical setting	Corley (2002), Ben Sira's Teaching on Friendship, 13
historicity	Schwartz (2008), 2 Maccabees, 41
history	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
holy of holies (in the jewish temple)	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
hybridity'	Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 257
hyrcanus,john (high priest)	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
identity as political	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135
idol worship,ritual sacrificial meal	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 31
idyll	Schwartz (2008), 2 Maccabees, 7
inscriptions	Schwartz (2008), 2 Maccabees, 41
interpretatio\u2003	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42, 60
isaac	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135
israel	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
jason (high priest)	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135
jason of cyrene	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
jerusalem,as polis	Schwartz (2008), 2 Maccabees, 197
jerusalem,focus on	Schwartz (2008), 2 Maccabees, 7
jerusalem,vs. holy land	Schwartz (2008), 2 Maccabees, 7
jerusalem	Corley (2002), Ben Sira's Teaching on Friendship, 13; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42; Schwartz (2008), 2 Maccabees, 7, 300
jew	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
jews/judeans/ioudaioi,and ethnicity in post-biblical texts	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135
jews	Corley (2002), Ben Sira's Teaching on Friendship, 13
jews (and judaism),nationalists/traditionalists	Schwartz (2008), 2 Maccabees, 251
judas maccabaeus	Schwartz (2008), 2 Maccabees, 7, 274
judas maccabeus	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
judea	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
king	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
law,laws	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
laws,jewish,ancestral	Schwartz (2008), 2 Maccabees, 19
laws,jewish,compared to laws of cities	Schwartz (2008), 2 Maccabees, 7, 174
lord	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
lysias	Schwartz (2008), 2 Maccabees, 41
maccabean period	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
maccabees,books of	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135
maccabees,chronology of the maccabean revolt	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1142
maccabees	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
maccabees (books)	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1096, 1113, 1142
maccabees (rulers)	Corley (2002), Ben Sira's Teaching on Friendship, 13
martyr and martyrdom, maccabean	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
martyr and martyrdom	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
martyrdom	Schwartz (2008), 2 Maccabees, 300
martyrologies,as secondary source	Schwartz (2008), 2 Maccabees, 19, 300
martyrologies,historicity of	Schwartz (2008), 2 Maccabees, 300
metaphysics	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
modein	Schwartz (2008), 2 Maccabees, 7
mortality	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
moses	Schwartz (2008), 2 Maccabees, 19, 197
mother and her seven sons	Schwartz (2008), 2 Maccabees, 300
mount gerizim (argarizin)	Schwartz (2008), 2 Maccabees, 18, 174
nicanor	Schwartz (2008), 2 Maccabees, 18, 274
onias iii	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214, 222; Schwartz (2008), 2 Maccabees, 18
other,the,otherness,vocabulary of	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
palestine	Corley (2002), Ben Sira's Teaching on Friendship, 13
pantheon	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
pathetic historiography	Schwartz (2008), 2 Maccabees, 18
patriarchs	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
persecutions,historicity of	Schwartz (2008), 2 Maccabees, 274
persecutions	Schwartz (2008), 2 Maccabees, 274
philip (governor of jerusalem)	Schwartz (2008), 2 Maccabees, 7, 274
philistines	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
polis	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1096
pompey and the temple	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
priest,priesthood	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
proselytes	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 243
ptolemies	Corley (2002), Ben Sira's Teaching on Friendship, 13
r. eliezer	Schwartz (2008), 2 Maccabees, 291
rabbi eleazar b. r. yose,4 ezra	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
razis	Schwartz (2008), 2 Maccabees, 7, 291
readers of 2 maccabees	Schwartz (2008), 2 Maccabees, 174
rebellion,etiology	Schwartz (2008), 2 Maccabees, 251
resurrection	Schwartz (2008), 2 Maccabees, 291
ritual	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
rome,seleucus iv philopator	Schwartz (2008), 2 Maccabees, 41
sabbath,exploitation of	Schwartz (2008), 2 Maccabees, 18
sabbath	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
sacrifice	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
samaritans	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 377
seleucid empire	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214, 222
seleucid persecution,ban on jewish religion	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31
seleucid persecution,change of jerusalem cult to pagan	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30
seleucid persecution,introduction of greek customs	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30
seleucid persecution,motivation for	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31
seleucid persecution	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31
seleucids	Corley (2002), Ben Sira's Teaching on Friendship, 13
sources of 2 maccabees	Schwartz (2008), 2 Maccabees, 18, 19
spoils of war	Schwartz (2008), 2 Maccabees, 174
style,linguistic and literary,staccato	Schwartz (2008), 2 Maccabees, 18
syngeneia	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135
taxation	Corley (2002), Ben Sira's Teaching on Friendship, 13
temple	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214, 222; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 64
temple (jerusalem)	Corley (2002), Ben Sira's Teaching on Friendship, 13
temple (jewish),in jerusalem	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
temple (second),cult of	Schwartz (2008), 2 Maccabees, 18
temple (second),defilement of	Schwartz (2008), 2 Maccabees, 536
temple (second),status as city	Schwartz (2008), 2 Maccabees, 7
temple (second)	Schwartz (2008), 2 Maccabees, 7, 18, 174
time,chronological	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 214
time,concepts of	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 222
tobiads	Corley (2002), Ben Sira's Teaching on Friendship, 13
torah,ancestral laws	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 222
torah,obedience to	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 222
translation	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
unclean food	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31
war,x	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
worship/ritual/cult as identity markers,for jews	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135
yahweh,yhwh	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
zeus	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42, 60
zeus olympios	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1096