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Tiresias: The Ancient Mediterranean Religions Source Database

Septuagint, 2 Maccabees, 6.17

nanLet what we have said serve as a reminder; we must go on briefly with the story.

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

20 results
1. Hebrew Bible, Deuteronomy, 8.5, 32.35, 32.43 (9th cent. BCE - 3rd cent. BCE)

8.5. וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 8.5. And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee." 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste." 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people."
2. Homer, Iliad, 21, 20 (8th cent. BCE - 7th cent. BCE)

3. Anon., 1 Enoch, 108.1, 108.7-108.9, 108.11, 108.14 (3rd cent. BCE - 2nd cent. BCE)

108.1. Another book which Enoch wrote for his son Methuselah and for those who will come after him 108.1. found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame 108.7. of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed 108.8. by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were 108.11. yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed 108.14. He will give faithfulness in the habitation of upright paths. And they shall see those who were
4. Anon., Testament of Job, 49-50, 48 (2nd cent. BCE - 2nd cent. CE)

5. Hebrew Bible, Daniel, 11.31 (2nd cent. BCE - 2nd cent. BCE)

11.31. וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ 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."
6. Polybius, Histories, 31.9 (2nd cent. BCE - 2nd cent. BCE)

31.9. 1.  In Syria King Antiochus, wishing to provide himself with money, decided to make an expedition against the sanctuary of Artemis in Elymaïs.,2.  On reaching the spot he was foiled in his hopes, as the barbarian tribes who dwelt in the neighbourhood would not permit the outrage,,3.  and on his retreat he died at Tabae in Persia, smitten with madness, as some people say,,4.  owing to certain manifestations of divine displeasure when he was attempting this outrage on the above sanctuary. IV. Affairs of Italy The Rival Ptolemie
7. Septuagint, 1 Maccabees, 1.41-1.64, 6.1-6.2, 6.5-6.13, 13.41-13.42, 14.12-14.49 (2nd cent. BCE - 2nd cent. BCE)

1.41. Then the king wrote to his whole kingdom that all should be one people 1.42. and that each should give up his customs. 1.43. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 1.44. And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land 1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts 1.46. to defile the sanctuary and the priests 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals 1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane 1.49. so that they should forget the law and change all the ordices. 1.50. And whoever does not obey the command of the king shall die. 1.51. In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. 1.52. Many of the people, every one who forsook the law, joined them, and they did evil in the land; 1.53. they drove Israel into hiding in every place of refuge they had. 1.54. Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah 1.55. and burned incense at the doors of the houses and in the streets. 1.56. The books of the law which they found they tore to pieces and burned with fire. 1.57. Where the book of the covet was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death. 1.58. They kept using violence against Israel, against those found month after month in the cities. 1.59. And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. 1.60. According to the decree, they put to death the women who had their children circumcised 1.61. and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63. They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. 1.64. And very great wrath came upon Israel. 6.1. King Antiochus was going through the upper provinces when he heard that Elymais in Persia was a city famed for its wealth in silver and gold. 6.2. Its temple was very rich, containing golden shields, breastplates, and weapons left there by Alexander, the son of Philip, the Macedonian king who first reigned over the Greeks. 6.5. Then some one came to him in Persia and reported that the armies which had gone into the land of Judah had been routed; 6.6. that Lysias had gone first with a strong force, but had turned and fled before the Jews; that the Jews had grown strong from the arms, supplies, and abundant spoils which they had taken from the armies they had cut down; 6.7. that they had torn down the abomination which he had erected upon the altar in Jerusalem; and that they had surrounded the sanctuary with high walls as before, and also Beth-zur, his city. 6.8. When the king heard this news, he was astounded and badly shaken. He took to his bed and became sick from grief, because things had not turned out for him as he had planned. 6.9. He lay there for many days, because deep grief continually gripped him, and he concluded that he was dying. 6.10. So he called all his friends and said to them, "Sleep departs from my eyes and I am downhearted with worry. 6.11. I said to myself, `To what distress I have come! And into what a great flood I now am plunged! For I was kind and beloved in my power. 6.12. But now I remember the evils I did in Jerusalem. I seized all her vessels of silver and gold; and I sent to destroy the inhabitants of Judah without good reason. 6.13. I know that it is because of this that these evils have come upon me; and behold, I am perishing of deep grief in a strange land. 13.41. In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel 13.42. and the people began to write in their documents and contracts, "In the first year of Simon the great high priest and commander and leader of the Jews. 14.12. Each man sat under his vine and his fig tree,and there was none to make them afraid. 14.13. No one was left in the land to fight them,and the kings were crushed in those days. 14.14. He strengthened all the humble of his people;he sought out the law,and did away with every lawless and wicked man. 14.16. It was heard in Rome, and as far away as Sparta, that Jonathan had died, and they were deeply grieved. 14.17. When they heard that Simon his brother had become high priest in his place, and that he was ruling over the country and the cities in it 14.18. they wrote to him on bronze tablets to renew with him the friendship and alliance which they had established with Judas and Jonathan his brothers. 14.19. And these were read before the assembly in Jerusalem. 14.20. This is a copy of the letter which the Spartans sent: "The rulers and the city of the Spartans to Simon the high priest and to the elders and the priests and the rest of the Jewish people, our brethren, greeting. 14.21. The envoys who were sent to our people have told us about your glory and honor, and we rejoiced at their coming. 14.22. And what they said we have recorded in our public decrees, as follows, `Numenius the son of Antiochus and Antipater the son of Jason, envoys of the Jews, have come to us to renew their friendship with us. 14.23. It has pleased our people to receive these men with honor and to put a copy of their words in the public archives, so that the people of the Spartans may have a record of them. And they have sent a copy of this to Simon the high priest. 14.24. After this Simon sent Numenius to Rome with a large gold shield weighing a thousand minas, to confirm the alliance with the Romans. 14.25. When the people heard these things they said, "How shall we thank Simon and his sons? 14.26. For he and his brothers and the house of his father have stood firm; they have fought and repulsed Israels enemies and established its freedom. 14.27. So they made a record on bronze tablets and put it upon pillars on Mount Zion. This is a copy of what they wrote: "On the eighteenth day of Elul, in the one hundred and seventy-second year, which is the third year of Simon the great high priest 14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us: 14.29. Since wars often occurred in the country, Simon the son of Mattathias, a priest of the sons of Joarib, and his brothers, exposed themselves to danger and resisted the enemies of their nation, in order that their sanctuary and the law might be perserved; and they brought great glory to their nation. 14.30. Jonathan rallied the nation, and became their high priest, and was gathered to his people. 14.31. And when their enemies decided to invade their country and lay hands on their sanctuary 14.33. He fortified the cities of Judea, and Beth-zur on the borders of Judea, where formerly the arms of the enemy had been stored, and he placed there a garrison of Jews. 14.34. He also fortified Joppa, which is by the sea, and Gazara, which is on the borders of Azotus, where the enemy formerly dwelt. He settled Jews there, and provided in those cities whatever was necessary for their restoration. 14.35. The people saw Simons faithfulness and the glory which he had resolved to win for his nation, and they made him their leader and high priest, because he had done all these things and because of the justice and loyalty which he had maintained toward his nation. He sought in every way to exalt his people. 14.36. And in his days things prospered in his hands, so that the Gentiles were put out of the country, as were also the men in the city of David in Jerusalem, who had built themselves a citadel from which they used to sally forth and defile the environs of the sanctuary and do great damage to its purity. 14.37. He settled Jews in it, and fortified it for the safety of the country and of the city, and built the walls of Jerusalem higher. 14.38. In view of these things King Demetrius confirmed him in the high priesthood 14.39. and he made him one of the kings friends and paid him high honors. 14.40. For he had heard that the Jews were addressed by the Romans as friends and allies and brethren, and that the Romans had received the envoys of Simon with honor. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise 14.42. and that he should be governor over them and that he should take charge of the sanctuary and appoint men over its tasks and over the country and the weapons and the strongholds, and that he should take charge of the sanctuary 14.43. and that he should be obeyed by all, and that all contracts in the country should be written in his name, and that he should be clothed in purple and wear gold. 14.44. And none of the people or priests shall be permitted to nullify any of these decisions or to oppose what he says, or to convene an assembly in the country without his permission, or to be clothed in purple or put on a gold buckle. 14.45. Whoever acts contrary to these decisions or nullifies any of them shall be liable to punishment. 14.46. And all the people agreed to grant Simon the right to act in accord with these decisions. 14.47. So Simon accepted and agreed to be high priest, to be commander and ethnarch of the Jews and priests, and to be protector of them all. 14.48. And they gave orders to inscribe this decree upon bronze tablets, to put them up in a conspicuous place in the precincts of the sanctuary 14.49. and to deposit copies of them in the treasury, so that Simon and his sons might have them.
8. Septuagint, 2 Maccabees, 1.5, 1.7, 1.13, 1.14, 1.16, 1.31, 1.33, 1.34, 1.35, 1.36, 2.4, 2.5, 2.6, 2.7, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 3, 3.1, 3.1-4.6, 3.5, 4, 4.6, 4.9, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.23, 4.26, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.44, 4.45, 4.46, 4.47, 4.48, 4.49, 4.50, 5, 5.1, 5.2, 5.3, 5.4, 5.9, 5.10, 5.11-6.11, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.18, 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, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 7.41, 7.42, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.33, 8.36, 9, 9.1, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.25, 9.28, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.16, 10.38, 11, 11.2, 11.4, 11.9, 11.10, 11.13, 11.24, 12.10, 12.11, 12.15, 12.22, 12.24, 12.25, 12.31, 12.36, 12.38, 12.42, 12.43, 12.44, 12.45, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.12, 13.21, 14, 14.3, 14.5, 14.6, 14.11, 14.18, 14.34, 14.37, 14.38, 15, 15.1, 15.2, 15.12, 15.13, 15.14, 15.15, 15.16, 15.25, 15.26, 15.27, 15.31, 15.32, 15.33, 15.35, 15.37, 15.38, 15.39 (2nd cent. BCE - 2nd cent. BCE)

1.13. For when the leader reached Persia with a force that seemed irresistible, they were cut to pieces in the temple of Nanea by a deception employed by the priests of Nanea.'
9. Septuagint, Ecclesiasticus (Siracides), 38.24 (2nd cent. BCE - 2nd cent. BCE)

38.24. The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise.
10. Septuagint, 3 Maccabees, 4.4, 6.1-6.15 (2nd cent. BCE - 2nd cent. BCE)

4.4. For with such a harsh and ruthless spirit were they being sent off, all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected upon the uncertainty of life and shed tears at the most miserable expulsion of these people. 6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.1. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose. 6.2. King of great power, Almighty God Most High, governing all creation with mercy 6.2. Even the king began to shudder bodily, and he forgot his sullen insolence. 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3. Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6. The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7. Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. 6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.' 6.12. But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors. 6.13. And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob. 6.14. The whole throng of infants and their parents entreat you with tears. 6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord.
11. Diodorus Siculus, Historical Library, None (1st cent. BCE - 1st cent. BCE)

12. Anon., 2 Baruch, 6.7-6.9, 9.1-9.2, 10.6-10.7, 10.18-10.19, 13.11, 23.4, 33.2, 78.6, 80.2 (1st cent. CE - 2nd cent. CE)

13. Josephus Flavius, Jewish Antiquities, 12.251-12.253, 12.256, 13.354-13.356, 14.228, 18.11-18.26, 19.290 (1st cent. CE - 1st cent. CE)

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. 12.253. And when the king had built an idol altar upon God’s altar, he slew swine upon it, and so offered a sacrifice neither according to the law, nor the Jewish religious worship in that country. He also compelled them to forsake the worship which they paid their own God, and to adore those whom he took to be gods; and made them build temples, and raise idol altars in every city and village, and offer swine upon them every day. 12.256. for they were whipped with rods, and their bodies were torn to pieces, and were crucified, while they were still alive, and breathed. They also strangled those women and their sons whom they had circumcised, as the king had appointed, hanging their sons about their necks as they were upon the crosses. And if there were any sacred book of the law found, it was destroyed, and those with whom they were found miserably perished also. 13.354. But Aias’s counsel was contrary to theirs, who said that “she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; for,” said he, “I would not have thee ignorant of this, that what injustice thou dost to him will make all us that are Jews to be thy enemies.” 13.355. This desire of Aias Cleopatra complied with, and did no injury to Alexander, but made a league of mutual assistance with him at Scythopolis, a city of Celesyria. 13.356. 3. So when Alexander was delivered from the fear he was in of Ptolemy, he presently made an expedition against Celesyria. He also took Gadara, after a siege of ten months. He took also Amathus, a very strong fortress belonging to the inhabitants above Jordan, where Theodorus, the son of Zeno, had his chief treasure, and what he esteemed most precious. This Zeno fell unexpectedly upon the Jews, and slew ten thousand of them, and seized upon Alexander’s baggage. 14.228. 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.11. However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.12. 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. 18.13. and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. 18.13. 4. Herod the Great had two daughters by Mariamne, the [grand] daughter of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod’s brother, her father making the match; the other was Cypros, who was herself married also to her first cousin Antipater, the son of Salome, Herod’s sister. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.14. Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.15. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.18. Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.22. and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. 18.24. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. 18.24. 1. But Herodias, Agrippa’s sister, who now lived as wife to that Herod who was tetrarch of Galilee and Perea, took this authority of her brother in an envious manner, particularly when she saw that he had a greater dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to pay his debts; and now he was come back, it was because he was in a way of dignity, and of great good fortune. 18.25. And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 18.25. Now Caius saluted Herod, for he first met with him, and then looked upon the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused him, that he had been in confederacy with Sejanus against Tiberius’s and that he was now confederate with Artabanus, the king of Parthia, in opposition to the government of Caius; 18.26. but Caius prohibited him, and bid him begone; he was also in such a rage, that it openly appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said to those Jews who were about him, that they should be of good courage, since Caius’s words indeed showed anger at them, but in reality had already set God against himself. 18.26. 1. When Cyrenius had now disposed of Archelaus’s money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar’s victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Aus, the son of Seth, to be high priest;
14. Josephus Flavius, Jewish War, 1.34, 1.311, 3.350, 3.522 (1st cent. CE - 1st cent. CE)

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; 1.311. for he let down the most hardy of his men in chests, and set them at the mouths of the dens. Now these men slew the robbers and their families, and when they made resistance, they sent in fire upon them [and burnt them]; and as Herod was desirous of saving some of them, he had proclamation made, that they should come and deliver themselves up to him; but not one of them came willingly to him; and of those that were compelled to come, many preferred death to captivity. 3.522. 9. But now, when the vessels were gotten ready, Vespasian put upon shipboard as many of his forces as he thought sufficient to be too hard for those that were upon the lake, and set sail after them. Now these which were driven into the lake could neither fly to the land, where all was in their enemies’ hand, and in war against them; nor could they fight upon the level by sea
15. New Testament, Acts, 7.43, 17.31 (1st cent. CE - 2nd cent. CE)

7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead.
16. New Testament, Luke, 13.4 (1st cent. CE - 1st cent. CE)

13.4. Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem?
17. Anon., Letter of Aristeas, 121

121. in brief form. I shall describe the work of translation in the sequel. The High priest selected men of the finest character and the highest culture, such as one would expect from their noble parentage. They were men who had not only acquired proficiency in Jewish literature, but had studied most
18. Septuagint, 4 Maccabees, 4.23-4.26, 5.4

4.23. and after he had plundered them he issued a decree that if any of them should be found observing the ancestral law they should die. 4.24. When, by means of his decrees, he had not been able in any way to put an end to the people's observance of the law, but saw that all his threats and punishments were being disregarded 4.25. even to the point that women, because they had circumcised their sons, were thrown headlong from heights along with their infants, though they had known beforehand that they would suffer this -- 4.26. when, then, his decrees were despised by the people, he himself, through torture, tried to compel everyone in the nation to eat defiling foods and to renounce Judaism. 5.4. And when many persons had been rounded up, one man, Eleazar by name, leader of the flock, was brought before the king. He was a man of priestly family, learned in the law, advanced in age, and known to many in the tyrant's court because of his philosophy.
19. Valerius Maximus, Memorable Deeds And Sayings, 1.1.15

20. Vergil, Aeneis, 1.20, 1.262-1.304, 4.219-4.278, 12.792-12.798, 12.802, 12.804-12.808, 12.811, 12.814-12.815, 12.817-12.819, 12.821, 12.823-12.833, 12.835-12.839, 12.841-12.842

1.20. of Tiber 's stream; its wealth and revenues 1.262. which good Acestes while in Sicily 1.263. had stored in jars, and prince-like sent away 1.264. with his Ioved guest;—this too Aeneas gave; 1.266. “Companions mine, we have not failed to feel 1.267. calamity till now. O, ye have borne 1.268. far heavier sorrow: Jove will make an end 1.269. also of this. Ye sailed a course hard by 1.270. infuriate Scylla's howling cliffs and caves. 1.271. Ye knew the Cyclops' crags. Lift up your hearts! 1.272. No more complaint and fear! It well may be 1.273. ome happier hour will find this memory fair. 1.274. Through chance and change and hazard without end 1.275. our goal is Latium ; where our destinies 1.276. beckon to blest abodes, and have ordained 1.277. that Troy shall rise new-born! Have patience all! 1.279. Such was his word, but vexed with grief and care 1.280. feigned hopes upon his forehead firm he wore 1.281. and locked within his heart a hero's pain. 1.282. Now round the welcome trophies of his chase 1.283. they gather for a feast. Some flay the ribs 1.284. and bare the flesh below; some slice with knives 1.285. and on keen prongs the quivering strips impale 1.286. place cauldrons on the shore, and fan the fires. 1.287. Then, stretched at ease on couch of simple green 1.288. they rally their lost powers, and feast them well 1.289. on seasoned wine and succulent haunch of game. 1.290. But hunger banished and the banquet done 1.291. in long discourse of their lost mates they tell 1.292. 'twixt hopes and fears divided; for who knows 1.293. whether the lost ones live, or strive with death 1.294. or heed no more whatever voice may call? 1.295. Chiefly Aeneas now bewails his friends 1.296. Orontes brave and fallen Amycus 1.297. or mourns with grief untold the untimely doom 1.299. After these things were past, exalted Jove 1.300. from his ethereal sky surveying clear 1.301. the seas all winged with sails, lands widely spread 1.302. and nations populous from shore to shore 1.303. paused on the peak of heaven, and fixed his gaze 1.304. on Libya . But while he anxious mused 4.219. and mass their dust-blown squadrons in wild flight 4.220. far from the mountain's bound. Ascanius 4.221. flushed with the sport, spurs on a mettled steed 4.222. from vale to vale, and many a flying herd 4.223. his chase outspeeds; but in his heart he prays 4.224. among these tame things suddenly to see 4.225. a tusky boar, or, leaping from the hills 4.227. Meanwhile low thunders in the distant sky 4.228. mutter confusedly; soon bursts in full 4.229. the storm-cloud and the hail. The Tyrian troop 4.230. is scattered wide; the chivalry of Troy 4.231. with the young heir of Dardan's kingly line 4.232. of Venus sprung, seek shelter where they may 4.233. with sudden terror; down the deep ravines 4.234. the swollen torrents roar. In that same hour 4.235. Queen Dido and her hero out of Troy 4.236. to the same cavern fly. Old Mother-Earth 4.237. and wedlock-keeping Juno gave the sign; 4.238. the flash of lightnings on the conscious air 4.239. were torches to the bridal; from the hills 4.240. the wailing wood-nymphs sobbed a wedding song. 4.241. Such was that day of death, the source and spring 4.242. of many a woe. For Dido took no heed 4.243. of honor and good-name; nor did she mean 4.244. her loves to hide; but called the lawlessness 4.246. Swift through the Libyan cities Rumor sped. 4.247. Rumor! What evil can surpass her speed? 4.248. In movement she grows mighty, and achieves 4.249. trength and dominion as she swifter flies. 4.250. mall first, because afraid, she soon exalts 4.251. her stature skyward, stalking through the lands 4.252. and mantling in the clouds her baleful brow. 4.253. The womb of Earth, in anger at high Heaven 4.254. bore her, they say, last of the Titan spawn 4.255. ister to Coeus and Enceladus. 4.256. Feet swift to run and pinions like the wind 4.257. the dreadful monster wears; her carcase huge 4.258. is feathered, and at root of every plume 4.259. a peering eye abides; and, strange to tell 4.260. an equal number of vociferous tongues 4.261. foul, whispering lips, and ears, that catch at all. 4.262. At night she spreads midway 'twixt earth and heaven 4.263. her pinions in the darkness, hissing loud 4.264. nor e'er to happy slumber gives her eyes: 4.265. but with the morn she takes her watchful throne 4.266. high on the housetops or on lofty towers 4.267. to terrify the nations. She can cling 4.268. to vile invention and maligt wrong 4.269. or mingle with her word some tidings true. 4.270. She now with changeful story filled men's ears 4.271. exultant, whether false or true she sung: 4.272. how, Trojan-born Aeneas having come 4.273. Dido, the lovely widow, Iooked his way 4.274. deigning to wed; how all the winter long 4.275. they passed in revel and voluptuous ease 4.276. to dalliance given o'er; naught heeding now 4.277. of crown or kingdom—shameless! lust-enslaved! 4.278. Such tidings broadcast on the lips of men 12.792. ome would give o'er the city and fling wide 12.793. its portals to the Trojan, or drag forth 12.794. the King himself to parley; others fly 12.795. to arms, and at the rampart make a stand. 12.796. 'T is thus some shepherd from a caverned crag 12.797. tirs up the nested bees with plenteous fume 12.798. of bitter smoke; they, posting to and fro 12.802. noise and confusion ring; the fatal cloud 12.804. But now a new adversity befell 12.805. the weary Latins, which with common woe 12.806. hook the whole city to its heart. The Queen 12.807. when at her hearth she saw the close assault 12.808. of enemies, the walls beset, and fire 12.811. with Turnus leading,—she, poor soul, believed 12.814. against herself, the guilty chief and cause 12.815. of all this ill; and, babbling her wild woe 12.817. and with her own hand from the rafter swung 12.818. a noose for her foul death. The tidings dire 12.819. among the moaning wives of Latium spread 12.821. her rose-red cheek and hyacinthine hair. 12.823. in anguish, and the wailing echoed far 12.824. along the royal seat; from whence the tale 12.825. of sorrow through the peopled city flew; 12.826. hearts sank; Latinus rent his robes, appalled 12.827. to see his consort's doom, his falling throne; 12.829. Meanwhile the warrior Turnus far afield 12.830. pursued a scattered few; but less his speed 12.831. for less and less his worn steeds worked his will; 12.832. and now wind-wafted to his straining ear 12.833. a nameless horror came, a dull, wild roar 12.835. “Alack,” he cried, “what stirs in yonder walls 12.836. uch anguish? Or why rings from side to side 12.837. uch wailing through the city?” Asking so 12.838. he tightened frantic grasp upon the rein. 12.839. To him his sister, counterfeiting still 12.841. rein, steeds, and chariot, this answer made: 12.842. “Hither, my Turnus, let our arms pursue

Subjects of this text:

subject book bibliographic info
alexander the great Schwartz (2008), 2 Maccabees, 226
alexander the great see hellenistic kings/\nalexandria" Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
alexandrian jewry Schwartz (2008), 2 Maccabees, 226
ancestral language' Schwartz (2008), 2 Maccabees, 19
antioch Schwartz (2008), 2 Maccabees, 19
antiochus iii the great Schwartz (2008), 2 Maccabees, 286
antiochus iv Crabb (2020), Luke/Acts and the End of History, 266
antiochus iv epiphanes,as instrument of god Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
antiochus iv epiphanes,death of Schwartz (2008), 2 Maccabees, 37
antiochus iv epiphanes Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
apocalypticism Crabb (2020), Luke/Acts and the End of History, 217
author,of 2 maccabees,jewish identity Schwartz (2008), 2 Maccabees, 283
author,of 2 maccabees,preface Schwartz (2008), 2 Maccabees, 24
author,of 2 maccabees,reflections of Schwartz (2008), 2 Maccabees, 24
author,of 2 maccabees Schwartz (2008), 2 Maccabees, 24, 37
circumcision Stuckenbruck (2007), 1 Enoch 91-108, 722
circumcision as symbolizing,relationship between god and israel Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
claudius Schwartz (2008), 2 Maccabees, 226
covenant Crabb (2020), Luke/Acts and the End of History, 223
death Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 221
determinism Crabb (2020), Luke/Acts and the End of History, 223
deuteronomistic theology Crabb (2020), Luke/Acts and the End of History, 217, 219, 223, 266
deuteronomistic view of history,covenant relationship between god and israel Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
deuteronomistic view of history,punishment for unfaithfulness to law Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
deuteronomistic view of history,wicked king as instrument of god Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
deuteronomy 32 Schwartz (2008), 2 Maccabees, 226
diaspora Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
divine plan/βουλή Crabb (2020), Luke/Acts and the End of History, 266
eleazar,martyr,as priest Schwartz (2008), 2 Maccabees, 286
epic Crabb (2020), Luke/Acts and the End of History, 240
epitomator,see also author Schwartz (2008), 2 Maccabees, 25, 37
epitomizing Schwartz (2008), 2 Maccabees, 180
eschatology Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 221
externality Schwartz (2008), 2 Maccabees, 37
fasting Stuckenbruck (2007), 1 Enoch 91-108, 722
fate,εἱμαρμένη/fatum Crabb (2020), Luke/Acts and the End of History, 240
first-person singular Schwartz (2008), 2 Maccabees, 19, 24, 37
food,heavenly Stuckenbruck (2007), 1 Enoch 91-108, 722
four- (or five‐) kingdom paradigm Crabb (2020), Luke/Acts and the End of History, 93
general Crabb (2020), Luke/Acts and the End of History, 93, 283
gentiles Schwartz (2008), 2 Maccabees, 226
glosses Schwartz (2008), 2 Maccabees, 37
gold Stuckenbruck (2007), 1 Enoch 91-108, 722
golden age Crabb (2020), Luke/Acts and the End of History, 240
hanukkah,holiday of Schwartz (2008), 2 Maccabees, 24, 37
hasmonean dynasty Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
hellenisation Stuckenbruck (2007), 1 Enoch 91-108, 722
hellenism/hellenistic period Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213, 220
hellenistic kings/rulers,antiochus iv epiphanes Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 217, 220, 221
historicity Crabb (2020), Luke/Acts and the End of History, 93
history Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
homer Crabb (2020), Luke/Acts and the End of History, 240
identity,jewish Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
irony Crabb (2020), Luke/Acts and the End of History, 240; Schwartz (2008), 2 Maccabees, 318
jason (high priest) Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 217, 220
jason of cyrene Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213, 217
jerusalem,temple Crabb (2020), Luke/Acts and the End of History, 223
josephus Schwartz (2008), 2 Maccabees, 283
judaism,law Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 220
judas maccabeus Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 217, 221
judgement,final Crabb (2020), Luke/Acts and the End of History, 93, 266
language,see also under style Schwartz (2008), 2 Maccabees, 68
laws,jewish,ancestral Schwartz (2008), 2 Maccabees, 19
letters Schwartz (2008), 2 Maccabees, 37
levites Schwartz (2008), 2 Maccabees, 286
maase asara harugei malkut,context of composition Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
martyrdom Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 221; Crabb (2020), Luke/Acts and the End of History, 217, 283; Schwartz (2008), 2 Maccabees, 273
martyrologies,as secondary source Schwartz (2008), 2 Maccabees, 19, 24, 25
martyrologies,connection between episodes Schwartz (2008), 2 Maccabees, 318
martyrologies Schwartz (2008), 2 Maccabees, 37
martyrs Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 220; Stuckenbruck (2007), 1 Enoch 91-108, 722
menelaus Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 220, 221; Schwartz (2008), 2 Maccabees, 283
messianic woes Crabb (2020), Luke/Acts and the End of History, 283
moses Schwartz (2008), 2 Maccabees, 19
motifs (thematic),games with epiphanes Schwartz (2008), 2 Maccabees, 25
motifs (thematic),gentiles are gods tools for punishing sinners Schwartz (2008), 2 Maccabees, 226
motifs (thematic),god turns away in anger Schwartz (2008), 2 Maccabees, 68
motifs (thematic),reconciliation Schwartz (2008), 2 Maccabees, 24
motifs (thematic),sinning causes suffering Schwartz (2008), 2 Maccabees, 226
motifs (thematic),tit for tat Schwartz (2008), 2 Maccabees, 25, 226, 318
obedience,covenant Stuckenbruck (2007), 1 Enoch 91-108, 722
of jesus Crabb (2020), Luke/Acts and the End of History, 266
opponents,of god,θεομάχοι Crabb (2020), Luke/Acts and the End of History, 266
opponents Crabb (2020), Luke/Acts and the End of History, 219, 223, 240, 266
paideia Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 217
pathetic historiography Schwartz (2008), 2 Maccabees, 318
periodisation of history Crabb (2020), Luke/Acts and the End of History, 93, 283
persecution Stuckenbruck (2007), 1 Enoch 91-108, 722
persecutions,historicity of Schwartz (2008), 2 Maccabees, 273
persecutions,source of Schwartz (2008), 2 Maccabees, 283
persecutions Schwartz (2008), 2 Maccabees, 273
polybius Schwartz (2008), 2 Maccabees, 180
post-mortem reward or punishment Crabb (2020), Luke/Acts and the End of History, 93, 217
predestinarian/predeterminism Stuckenbruck (2007), 1 Enoch 91-108, 722
progress,historical Crabb (2020), Luke/Acts and the End of History, 283
r. ishmael Schwartz (2008), 2 Maccabees, 286
rabbinic literature Schwartz (2008), 2 Maccabees, 286
razis Schwartz (2008), 2 Maccabees, 286
readers of 2 maccabees Schwartz (2008), 2 Maccabees, 283
repentance Crabb (2020), Luke/Acts and the End of History, 240
restoration within history Crabb (2020), Luke/Acts and the End of History, 217, 219
ritual purity Schwartz (2008), 2 Maccabees, 318
seleucid empire Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 217, 221
seleucid persecution Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
silver Stuckenbruck (2007), 1 Enoch 91-108, 722
sinning Schwartz (2008), 2 Maccabees, 24, 226
sources of 2 maccabees Schwartz (2008), 2 Maccabees, 19, 24, 25, 37
stoicism Crabb (2020), Luke/Acts and the End of History, 217
style,linguistic and literary,abbreviation,see also epitomizing Schwartz (2008), 2 Maccabees, 75
style,linguistic and literary,asyndetic Schwartz (2008), 2 Maccabees, 75
style,linguistic and literary,change of terminology in successive verses Schwartz (2008), 2 Maccabees, 68
style,linguistic and literary,conjugations Schwartz (2008), 2 Maccabees, 75
style,linguistic and literary,oppositional constructions Schwartz (2008), 2 Maccabees, 75
style,linguistic and literary,passive verbs Schwartz (2008), 2 Maccabees, 75
style,linguistic and literary,pedantic Schwartz (2008), 2 Maccabees, 180
style,linguistic and literary,verb tense Schwartz (2008), 2 Maccabees, 286
style,linguistic and literary Schwartz (2008), 2 Maccabees, 75
suffering,suffering as discipline Crabb (2020), Luke/Acts and the End of History, 217, 219
suffering Crabb (2020), Luke/Acts and the End of History, 217, 223, 283
teleology\n,view of history Crabb (2020), Luke/Acts and the End of History, 93, 283
temple,desecration of Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 220
temple Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213, 217, 220, 221
temporal language Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213, 220, 221
temporal terminology\n,καιρός Crabb (2020), Luke/Acts and the End of History, 93
temporal terminology\n,χρόνος Crabb (2020), Luke/Acts and the End of History, 93
theodicy Crabb (2020), Luke/Acts and the End of History, 217, 219, 223
theologia gloriae/theologia crucis Crabb (2020), Luke/Acts and the End of History, 266
time,chronological Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
time Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213
torah,obedience to Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 213, 217, 220, 221
tyrant,as instrument of god Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 21
wealth/prosperity Stuckenbruck (2007), 1 Enoch 91-108, 722
worship Stuckenbruck (2007), 1 Enoch 91-108, 722