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Tiresias: The Ancient Mediterranean Religions Source Database



661
Septuagint, 2 Maccabees, 6.2


nanand also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.'


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

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

2. Septuagint, Tobit, 6.18, 7.11 (th cent. BCE - 2nd cent. BCE)

7.11. I have given my daughter to seven husbands, and when each came to her he died in the night. But for the present be merry." And Tobias said, "I will eat nothing here until you make a binding agreement with me.
3. Hebrew Bible, Genesis, 14.18-14.19, 33.18 (9th cent. BCE - 3rd cent. BCE)

14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 33.18. וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת־פְּנֵי הָעִיר׃ 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High." 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 33.18. And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city."
4. Hebrew Bible, Isaiah, 65.11 (8th cent. BCE - 5th cent. BCE)

65.11. וְאַתֶּם עֹזְבֵי יְהוָה הַשְּׁכֵחִים אֶת־הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ׃ 65.11. But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny,"
5. Hebrew Bible, Ezekiel, 8.14 (6th cent. BCE - 5th cent. BCE)

8.14. וַיָּבֵא אֹתִי אֶל־פֶּתַח שַׁעַר בֵּית־יְהוָה אֲשֶׁר אֶל־הַצָּפוֹנָה וְהִנֵּה־שָׁם הַנָּשִׁים יֹשְׁבוֹת מְבַכּוֹת אֶת־הַתַּמּוּז׃ 8.14. Then He brought me to the door of the gate of the LORD’S house which was toward the north; and, behold, there sat the women weeping for Tammuz."
6. Aratus Solensis, Phaenomena, 5 (4th cent. BCE - 3rd cent. BCE)

5. τοῦ γάρ καὶ γένος εἰμέν· ὁ δʼ ἤπιος ἀνθρώποισιν
7. Septuagint, Tobit, 6.18, 7.11 (4th cent. BCE - 2nd cent. BCE)

7.11. I have given my daughter to seven husbands, and when each came to her he died in the night. But for the present be merry." And Tobias said, "I will eat nothing here until you make a binding agreement with me.
8. Anon., 1 Enoch, 5.1, 9.4 (3rd cent. BCE - 2nd cent. BCE)

5.1. Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so. 9.4. before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the
9. Anon., Jubilees, 32.18 (2nd cent. BCE - 2nd cent. BCE)

32.18. And all that is left thereof and becometh old, let it be regarded as polluted: let it be burnt with fire, for it is unclean.
10. Hebrew Bible, Daniel, 5.23, 8.19, 11.28, 11.30-11.40, 11.45 (2nd cent. BCE - 2nd cent. BCE)

5.23. וְעַל מָרֵא־שְׁמַיָּא הִתְרוֹמַמְתָּ וּלְמָאנַיָּא דִי־בַיְתֵהּ הַיְתִיו קדמיך [קָדָמָךְ] ואנתה [וְאַנְתְּ] ורברבניך [וְרַבְרְבָנָךְ] שֵׁגְלָתָךְ וּלְחֵנָתָךְ חַמְרָא שָׁתַיִן בְּהוֹן וְלֵאלָהֵי כַסְפָּא־וְדַהֲבָא נְחָשָׁא פַרְזְלָא אָעָא וְאַבְנָא דִּי לָא־חָזַיִן וְלָא־שָׁמְעִין וְלָא יָדְעִין שַׁבַּחְתָּ וְלֵאלָהָא דִּי־נִשְׁמְתָךְ בִּידֵהּ וְכָל־אֹרְחָתָךְ לֵהּ לָא הַדַּרְתָּ׃ 8.19. וַיֹּאמֶר הִנְנִי מוֹדִיעֲךָ אֵת אֲשֶׁר־יִהְיֶה בְּאַחֲרִית הַזָּעַם כִּי לְמוֹעֵד קֵץ׃ 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׃ 11.37. וְעַל־אֱלֹהֵי אֲבֹתָיו לֹא יָבִין וְעַל־חֶמְדַּת נָשִׁים וְעַל־כָּל־אֱלוֹהַּ לֹא יָבִין כִּי עַל־כֹּל יִתְגַּדָּל׃ 11.38. וְלֶאֱלֹהַּ מָעֻזִּים עַל־כַּנּוֹ יְכַבֵּד וְלֶאֱלוֹהַּ אֲשֶׁר לֹא־יְדָעֻהוּ אֲבֹתָיו יְכַבֵּד בְּזָהָב וּבְכֶסֶף וּבְאֶבֶן יְקָרָה וּבַחֲמֻדוֹת׃ 11.39. וְעָשָׂה לְמִבְצְרֵי מָעֻזִּים עִם־אֱלוֹהַּ נֵכָר אֲשֶׁר הכיר [יַכִּיר] יַרְבֶּה כָבוֹד וְהִמְשִׁילָם בָּרַבִּים וַאֲדָמָה יְחַלֵּק בִּמְחִיר׃ 11.45. וְיִטַּע אָהֳלֶי אַפַּדְנוֹ בֵּין יַמִּים לְהַר־צְבִי־קֹדֶשׁ וּבָא עַד־קִצּוֹ וְאֵין עוֹזֵר לוֹ׃ 5.23. but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of His house before thee, and thou and thy lords, thy consorts and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified;" 8.19. And he said: ‘Behold, I will make thee know what shall be in the latter time of the indignation; for it belongeth to the appointed time of the end." 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." 11.30. For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet." 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." 11.37. Neither shall he regard the gods of his fathers; and neither the desire of women, nor any god, shall he regard; for he shall magnify himself above all." 11.38. But in his place shall he honour the god of strongholds; and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and costly things. ." 11.39. And he shall deal with the strongest fortresses with the help of a foreign god; whom he shall acknowledge, shall increase glory; and he shall cause them to rule over many, and shall divide the land for a price." 11.40. And at the time of the end shall the king of the south push at him; and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow, as he passes through." 11.45. And he shall plant the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him."
11. Septuagint, 1 Maccabees, 1.16-1.64, 2.1-2.5, 2.28-2.38, 2.41, 4.42-4.56, 6.23, 7.1 (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. 2.1. In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein. 2.2. He had five sons, John surnamed Gaddi 2.3. Simon called Thassi 2.4. Judas called Maccabeus 2.5. Eleazar called Avaran, and Jonathan called Apphus. 2.28. And he and his sons fled to the hills and left all that they had in the city. 2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there 2.30. they, their sons, their wives, and their cattle, because evils pressed heavily upon them. 2.31. And it was reported to the kings officers, and to the troops in Jerusalem the city of David, that men who had rejected the kings command had gone down to the hiding places in the wilderness. 2.32. Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 2.33. And they said to them, "Enough of this! Come out and do what the king commands, and you will live. 2.34. But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day. 2.35. Then the enemy hastened to attack them. 2.36. But they did not answer them or hurl a stone at them or block up their hiding places 2.37. for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly. 2.38. So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons. 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. 4.42. He chose blameless priests devoted to the law 4.43. and they cleansed the sanctuary and removed the defiled stones to an unclean place. 4.44. They deliberated what to do about the altar of burnt offering, which had been profaned. 4.45. And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar 4.46. and stored the stones in a convenient place on the temple hill until there should come a prophet to tell what to do with them. 4.47. Then they took unhewn stones, as the law directs, and built a new altar like the former one. 4.48. They also rebuilt the sanctuary and the interior of the temple, and consecrated the courts. 4.49. They made new holy vessels, and brought the lampstand, the altar of incense, and the table into the temple. 4.50. Then they burned incense on the altar and lighted the lamps on the lampstand, and these gave light in the temple. 4.51. They placed the bread on the table and hung up the curtains. Thus they finished all the work they had undertaken. 4.52. Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the one hundred and forty-eighth year 4.53. they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. 4.54. At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. 4.55. All the people fell on their faces and worshiped and blessed Heaven, who had prospered them. 4.56. So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. 6.23. We were happy to serve your father, to live by what he said and to follow his commands. 7.1. In the one hundred and fifty-first year Demetrius the son of Seleucus set forth from Rome, sailed with a few men to a city by the sea, and there began to reign.
12. Septuagint, 2 Maccabees, 2.21-2.22, 3.2-3.3, 3.9, 3.15, 3.19-3.20, 3.22-3.23, 3.34, 3.39, 4.1-4.26, 4.32, 4.47, 5.1, 5.7-5.9, 5.11, 5.16-5.17, 5.21-5.25, 5.27, 6.1, 6.3-6.31, 7.2, 7.4-7.6, 7.8, 7.18, 7.21-7.40, 8.1-8.4, 8.20-8.21, 8.25-8.27, 8.33, 8.36, 9.1-9.2, 9.4-9.7, 9.9, 9.20, 9.28, 10.1-10.8, 10.29, 11.4, 11.10, 11.17, 11.22, 12.38, 12.40-12.41, 13.3-13.8, 13.14, 14.1, 14.3-14.14, 14.26-14.27, 14.31-14.36, 14.38, 15.1-15.8, 15.21, 15.23, 15.25-15.26, 15.31, 15.34 (2nd cent. BCE - 2nd cent. BCE)

2.21. and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,' 2.22. and recovered the temple famous throughout the world and freed the city and restored the laws that were about to be abolished, while the Lord with great kindness became gracious to them --' 3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,' 3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.' 3.9. When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.' 3.15. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.' 3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.' 3.20. And holding up their hands to heaven, they all made entreaty.' 3.22. While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,' 3.23. Heliodorus went on with what had been decided. 3.34. And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.' 3.39. For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.' 4.1. The previously mentioned Simon, who had informed about the money against his own country, slandered Onias, saying that it was he who had incited Heliodorus and had been the real cause of the misfortune.' 4.2. He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his fellow countrymen, and a zealot for the laws.' 4.3. When his hatred progressed to such a degree that even murders were committed by one of Simon's approved agents,' 4.4. Onias recognized that the rivalry was serious and that Apollonius, the son of Menestheus and governor of Coelesyria and Phoenicia, was intensifying the malice of Simon.' 4.5. So he betook himself to the king, not accusing his fellow citizens but having in view the welfare, both public and private, of all the people.' 4.6. For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.' 4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,' 4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.' 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.' 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' 4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,' 4.15. disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige. 4.16. For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.' 4.17. For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear. 4.18. When the quadrennial games were being held at Tyre and the king was present,' 4.19. the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.' 4.20. So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.' 4.21. When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.' 4.22. He was welcomed magnificently by Jason and the city, and ushered in with a blaze of torches and with shouts. Then he marched into Phoenicia.' 4.23. After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.' 4.24. But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.' 4.25. After receiving the king's orders he returned, possessing no qualification for the high priesthood, but having the hot temper of a cruel tyrant and the rage of a savage wild beast.' 4.26. So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.' 4.32. But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.' 4.47. Menelaus, the cause of all the evil, he acquitted of the charges against him, while he sentenced to death those unfortunate men, who would have been freed uncondemned if they had pleaded even before Scythians.' 5.1. About this time Antiochus made his second invasion of Egypt. 5.7. He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.' 5.8. Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;' 5.9. and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.' 5.11. When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.' 5.21. So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.' 5.22. And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;' 5.23. and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,' 5.24. Antiochus sent Apollonius, the captain of the Mysians, with an army of twenty-two thousand, and commanded him to slay all the grown men and to sell the women and boys as slaves.' 5.25. When this man arrived in Jerusalem, he pretended to be peaceably disposed and waited until the holy sabbath day; then, finding the Jews not at work, he ordered his men to parade under arms.' 5.27. But Judas Maccabeus, with about nine others, got away to the wilderness, and kept himself and his companions alive in the mountains as wild animals do; they continued to live on what grew wild, so that they might not share in the defilement.' 6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,' 6.3. Harsh and utterly grievous was the onslaught of evil. 6.4. For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.' 6.5. The altar was covered with abominable offerings which were forbidden by the laws. 6.6. A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.' 6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.' 6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,' 6.9. and should slay those who did not choose to change over to Greek customs. One could see, therefore, the misery that had come upon them.' 6.10. For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.' 6.11. Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.' 6.12. Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.' 6.13. In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.' 6.14. For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,' 6.15. in order that he may not take vengeance on us afterward when our sins have reached their height. 6.16. Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.' 6.17. Let what we have said serve as a reminder; we must go on briefly with the story. 6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.' 6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,' 6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.' 6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,' 6.22. o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.' 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,' 6.25. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.' 6.26. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.' 6.27. Therefore, by manfully giving up my life now, I will show myself worthy of my old age' 6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.' 6.29. And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.' 6.30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.' 6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.' 7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.' 7.4. These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.' 7.5. When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,' 7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'' 7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.' 7.18. After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.' 7.21. She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,' 7.22. I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.' 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.' 7.24. Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.' 7.25. Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.' 7.26. After much urging on his part, she undertook to persuade her son.' 7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.' 7.28. I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.' 7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.' 7.30. While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.' 7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.' 7.32. For we are suffering because of our own sins. 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 7.34. But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.' 7.35. You have not yet escaped the judgment of the almighty, all-seeing God.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' 7.38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.' 7.39. The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.' 7.40. So he died in his integrity, putting his whole trust in the Lord.' 8.1. But Judas, who was also called Maccabeus, and his companions secretly entered the villages and summoned their kinsmen and enlisted those who had continued in the Jewish faith, and so they gathered about six thousand men.' 8.2. They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,' 8.3. and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,' 8.4. and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.' 8.20. and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.' 8.21. With these words he filled them with good courage and made them ready to die for their laws and their country; then he divided his army into four parts. 8.25. They captured the money of those who had come to buy them as slaves. After pursuing them for some distance, they were obliged to return because the hour was late.' 8.26. For it was the day before the sabbath, and for that reason they did not continue their pursuit.' 8.27. And when they had collected the arms of the enemy and stripped them of their spoils, they kept the sabbath, giving great praise and thanks to the Lord, who had preserved them for that day and allotted it to them as the beginning of mercy.' 8.33. While they were celebrating the victory in the city of their fathers, they burned those who had set fire to the sacred gates, Callisthenes and some others, who had fled into one little house; so these received the proper recompense for their impiety.' 8.36. Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.' 9.1. About that time, as it happened, Antiochus had retreated in disorder from the region of Persia.' 9.2. For he had entered the city called Persepolis, and attempted to rob the temples and control the city. Therefore the people rushed to the rescue with arms, and Antiochus and his men were defeated, with the result that Antiochus was put to flight by the inhabitants and beat a shameful retreat.' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,' 9.28. So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.' 10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;' 10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.' 10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.' 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' 10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year. 10.29. When the battle became fierce, there appeared to the enemy from heaven five resplendent men on horses with golden bridles, and they were leading the Jews.' 11.4. He took no account whatever of the power of God, but was elated with his ten thousands of infantry, and his thousands of cavalry, and his eighty elephants.' 11.10. They advanced in battle order, having their heavenly ally, for the Lord had mercy on them.' 11.17. John and Absalom, who were sent by you, have delivered your signed communication and have asked about the matters indicated therein.' 11.22. The king's letter ran thus:'King Antiochus to his brother Lysias, greeting.' 12.38. Then Judas assembled his army and went to the city of Adullam. As the seventh day was coming on, they purified themselves according to the custom, and they kept the sabbath there.' 12.40. Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.' 12.41. So they all blessed the ways of the Lord, the righteous Judge, who reveals the things that are hidden;' 13.3. Menelaus also joined them and with utter hypocrisy urged Antiochus on, not for the sake of his country's welfare, but because he thought that he would be established in office.' 13.4. But the King of kings aroused the anger of Antiochus against the scoundrel; and when Lysias informed him that this man was to blame for all the trouble, he ordered them to take him to Beroea and to put him to death by the method which is the custom in that place.' 13.5. For there is a tower in that place, fifty cubits high, full of ashes, and it has a rim running around it which on all sides inclines precipitously into the ashes.' 13.6. There they all push to destruction any man guilty of sacrilege or notorious for other crimes. 13.7. By such a fate it came about that Menelaus the lawbreaker died, without even burial in the earth.' 13.8. And this was eminently just; because he had committed many sins against the altar whose fire and ashes were holy, he met his death in ashes.' 13.14. So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.' 14.1. Three years later, word came to Judas and his men that Demetrius, the son of Seleucus, had sailed into the harbor of Tripolis with a strong army and a fleet,' 14.3. Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,' 14.4. and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.' 14.5. But he found an opportunity that furthered his mad purpose when he was invited by Demetrius to a meeting of the council and was asked about the disposition and intentions of the Jews. He answered: 14.6. Those of the Jews who are called Hasideans, whose leader is Judas Maccabeus, are keeping up war and stirring up sedition, and will not let the kingdom attain tranquillity.' 14.7. Therefore I have laid aside my ancestral glory -- I mean the high priesthood -- and have now come here,' 14.8. first because I am genuinely concerned for the interests of the king, and second because I have regard also for my fellow citizens. For through the folly of those whom I have mentioned our whole nation is now in no small misfortune.' 14.9. Since you are acquainted, O king, with the details of this matter, deign to take thought for our country and our hard-pressed nation with the gracious kindness which you show to all.' 14.10. For as long as Judas lives, it is impossible for the government to find peace.' 14.11. When he had said this, the rest of the king's friends, who were hostile to Judas, quickly inflamed Demetrius still more.' 14.12. And he immediately chose Nicanor, who had been in command of the elephants, appointed him governor of Judea, and sent him off' 14.13. with orders to kill Judas and scatter his men, and to set up Alcimus as high priest of the greatest temple.' 14.14. And the Gentiles throughout Judea, who had fled before Judas, flocked to join Nicanor, thinking that the misfortunes and calamities of the Jews would mean prosperity for themselves.' 14.26. But when Alcimus noticed their good will for one another, he took the covet that had been made and went to Demetrius. He told him that Nicanor was disloyal to the government, for he had appointed that conspirator against the kingdom, Judas, to be his successor.' 14.27. The king became excited and, provoked by the false accusations of that depraved man, wrote to Nicanor, stating that he was displeased with the covet and commanding him to send Maccabeus to Antioch as a prisoner without delay.' 14.31. When the latter became aware that he had been cleverly outwitted by the man, he went to the great and holy temple while the priests were offering the customary sacrifices, and commanded them to hand the man over.' 14.32. And when they declared on oath that they did not know where the man was whom he sought,' 14.33. he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.' 14.34. Having said this, he went away. Then the priests stretched forth their hands toward heaven and called upon the constant Defender of our nation, in these words:' 14.35. O Lord of all, who hast need of nothing, thou wast pleased that there be a temple for thy habitation among us;' 14.36. o now, O holy One, Lord of all holiness, keep undefiled for ever this house that has been so recently purified.' 14.38. For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.' 15.1. When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.' 15.2. And when the Jews who were compelled to follow him said, 'Do not destroy so savagely and barbarously, but show respect for the day which he who sees all things has honored and hallowed above other days,' 15.3. the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day. 15.4. And when they declared, 'It is the living Lord himself, the Sovereign in heaven, who ordered us to observe the seventh day,' 15.5. he replied, 'And I am a sovereign also, on earth, and I command you to take up arms and finish the king's business.'Nevertheless, he did not succeed in carrying out his abominable design.' 15.6. This Nicanor in his utter boastfulness and arrogance had determined to erect a public monument of victory over Judas and his men. 15.7. But Maccabeus did not cease to trust with all confidence that he would get help from the Lord. 15.8. And he exhorted his men not to fear the attack of the Gentiles, but to keep in mind the former times when help had come to them from heaven, and now to look for the victory which the Almighty would give them.' 15.21. Maccabeus, perceiving the hosts that were before him and the varied supply of arms and the savagery of the elephants, stretched out his hands toward heaven and called upon the Lord who works wonders; for he knew that it is not by arms, but as the Lord decides, that he gains the victory for those who deserve it.' 15.23. So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.' 15.25. Nicanor and his men advanced with trumpets and battle songs; 15.26. and Judas and his men met the enemy in battle with invocation to God and prayers. 15.31. And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel.' 15.34. And they all, looking to heaven, blessed the Lord who had manifested himself, saying, 'Blessed is he who has kept his own place undefiled.'
13. Septuagint, Judith, 9.12 (2nd cent. BCE - 0th cent. CE)

9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
14. Josephus Flavius, Jewish Antiquities, 12.3.3-12.3.4, 12.257-12.264, 12.274, 12.384-12.385, 12.389 (1st cent. CE - 1st cent. CE)

12.257. 5. When the Samaritans saw the Jews under these sufferings, they no longer confessed that they were of their kindred, nor that the temple on Mount Gerizzim belonged to Almighty God. This was according to their nature, as we have already shown. And they now said that they were a colony of Medes and Persians; and indeed they were a colony of theirs. 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. 12.274. But when they would not comply with their persuasions, but continued to be of a different mind, they fought against them on the Sabbath day, and they burnt them as they were in the caves, without resistance, and without so much as stopping up the entrances of the caves. And they avoided to defend themselves on that day, because they were not willing to break in upon the honor they owed the Sabbath, even in such distresses; for our law requires that we rest upon that day. 12.384. for Lysias advised the king to slay Menelaus, if he would have the Jews be quiet, and cause him no further disturbance, for that this man was the origin of all the mischief the Jews had done them, by persuading his father to compel the Jews to leave the religion of their fathers. 12.385. So the king sent Menelaus to Berea, a city of Syria, and there had him put to death, when he had been high priest ten years. He had been a wicked and an impious man; and, in order to get the government to himself, had compelled his nation to transgress their own laws. After the death of Menelaus, Alcimus, who was also called Jacimus, was made high priest. 12.389. 1. About the same time Demetrius, the son of Seleucus, fled away from Rome, and took Tripoli, a city of Syria, and set the diadem on his own head. He also gathered certain mercenary soldiers together, and entered into his kingdom, and was joyfully received by all, who delivered themselves up to him.
15. Josephus Flavius, Jewish War, 1.41, 2.143 (1st cent. CE - 1st cent. CE)

1.41. 5. So this Antiochus got together fifty thousand footmen, and five thousand horsemen, and fourscore elephants, and marched through Judea into the mountainous parts. He then took Bethsura, which was a small city; but at a place called Bethzacharias, where the passage was narrow, Judas met him with his army. 1.41. But the king, by the expenses he was at, and the liberal disposal of them, overcame nature, and built a haven larger than was the Pyrecum [at Athens]; and in the inner retirements of the water he built other deep stations [for the ships also]. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish;
16. Josephus Flavius, Life, 14 (1st cent. CE - 1st cent. CE)

17. New Testament, Acts, 17.24 (1st cent. CE - 2nd cent. CE)

17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands
18. New Testament, John, 4.21-4.24 (1st cent. CE - 1st cent. CE)

4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth.
19. New Testament, Luke, 10.21 (1st cent. CE - 1st cent. CE)

10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.
20. New Testament, Mark, 1.6 (1st cent. CE - 1st cent. CE)

1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey.
21. New Testament, Matthew, 11.25 (1st cent. CE - 1st cent. CE)

11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.
22. Eusebius of Caesarea, Preparation For The Gospel, 9.17.5-9.17.6 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
1 maccabees Schwartz (2008), 2 Maccabees, 86
4 maccabees Schwartz (2008), 2 Maccabees, 86
abraham Schwartz (2008), 2 Maccabees, 537
ancestral language' Schwartz (2008), 2 Maccabees, 19
antioch Schwartz (2008), 2 Maccabees, 19
antiochus,iv,persecution Bickerman and Tropper (2007), Studies in Jewish and Christian History, 403, 406
antiochus,n. Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1107
antiochus,v Bickerman and Tropper (2007), Studies in Jewish and Christian History, 403
antiochus iii Corley (2002), Ben Sira's Teaching on Friendship, 13
antiochus iv Crabb (2020), Luke/Acts and the End of History, 145
antiochus iv epiphanes,campaign to egypt Schwartz (2008), 2 Maccabees, 274
antiochus iv epiphanes,motivation for persecution Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31
antiochus iv epiphanes Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31; Corley (2002), Ben Sira's Teaching on Friendship, 13; Schwartz (2008), 2 Maccabees, 86; Stuckenbruck (2007), 1 Enoch 91-108, 653
apollonius son of menestheus Schwartz (2008), 2 Maccabees, 274
apparitions Schwartz (2008), 2 Maccabees, 47
areopagus sermon Stuckenbruck (2007), 1 Enoch 91-108, 653
aristobulus (high priest) Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
athens Stuckenbruck (2007), 1 Enoch 91-108, 653
author,of 2 maccabees,lack of interest in details of temple cult Schwartz (2008), 2 Maccabees, 47, 264
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 Schwartz (2008), 2 Maccabees, 274
creation Stuckenbruck (2007), 1 Enoch 91-108, 653
crisis Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 413
cult Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42, 60
dating of Schwartz (2008), 2 Maccabees, 86
desert Schwartz (2008), 2 Maccabees, 268
diasporan historiography Schwartz (2008), 2 Maccabees, 47
dietary laws Schwartz (2008), 2 Maccabees, 268
dionysus,dionysiac cult Schwartz (2008), 2 Maccabees, 18, 274
divine providence Schwartz (2008), 2 Maccabees, 47
elephants Schwartz (2008), 2 Maccabees, 86
essenes Schwartz (2008), 2 Maccabees, 268
euergetes Corley (2002), Ben Sira's Teaching on Friendship, 13
eupolemus Schwartz (2008), 2 Maccabees, 537
eusebius of caesarea Stuckenbruck (2007), 1 Enoch 91-108, 653
execution Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
fate,εἱμαρμένη/fatum Crabb (2020), Luke/Acts and the End of History, 145
first-person singular Schwartz (2008), 2 Maccabees, 19
fortune,τύχη/fortuna Crabb (2020), Luke/Acts and the End of History, 145
gentiles Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225
glosses Schwartz (2008), 2 Maccabees, 268
god,lord of heaven Stuckenbruck (2007), 1 Enoch 91-108, 653
god,most high Stuckenbruck (2007), 1 Enoch 91-108, 653
god,of heaven Schwartz (2008), 2 Maccabees, 47
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
hands,of the midwife Stuckenbruck (2007), 1 Enoch 91-108, 653
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
hasmonean dynasty Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 224
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
heliodorus,story of Schwartz (2008), 2 Maccabees, 86
hellenism/hellenistic period Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 413
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, 224, 413
herod Schwartz (2008), 2 Maccabees, 86
herod (the great,and the temple) Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
historical setting Corley (2002), Ben Sira's Teaching on Friendship, 13
holy of holies (in the jewish temple) Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
hyrcanus,john (high priest) Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
idol worship,ritual sacrificial meal Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 31
interpretatio\u2003 Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42, 60
isaiah Schwartz (2008), 2 Maccabees, 268
jason (high priest) Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225
jerusalem,temple Stuckenbruck (2007), 1 Enoch 91-108, 653
jerusalem Corley (2002), Ben Sira's Teaching on Friendship, 13; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
jews Corley (2002), Ben Sira's Teaching on Friendship, 13
jews (and judaism) Schwartz (2008), 2 Maccabees, 47
josephus Schwartz (2008), 2 Maccabees, 86
judaism,law Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 224
judas maccabaeus Schwartz (2008), 2 Maccabees, 274
judas maccabeus Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225
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
lord Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
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, 1107
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, 47
martyrologies,as secondary source Schwartz (2008), 2 Maccabees, 19
martyrologies,relation to 4 maccabees Schwartz (2008), 2 Maccabees, 86
martyrs,revolt Stuckenbruck (2007), 1 Enoch 91-108, 653
martyrs Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225
melchizedek Schwartz (2008), 2 Maccabees, 537
menelaus Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225
metaphysics Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
midwife Stuckenbruck (2007), 1 Enoch 91-108, 653
mortality Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
moses Schwartz (2008), 2 Maccabees, 19
motifs (thematic),concealing divisiveness Schwartz (2008), 2 Maccabees, 47
motifs (thematic),persian Schwartz (2008), 2 Maccabees, 47
motifs (thematic),punishment as pedagogy Schwartz (2008), 2 Maccabees, 47
motifs (thematic),sinning causes suffering Schwartz (2008), 2 Maccabees, 47
motifs (thematic),tit for tat Schwartz (2008), 2 Maccabees, 47
motifs (thematic),villains are jewish Schwartz (2008), 2 Maccabees, 264
mount gerizim (argarizin),residents of Schwartz (2008), 2 Maccabees, 537
mount gerizim (argarizin) Schwartz (2008), 2 Maccabees, 18, 47
mouth Stuckenbruck (2007), 1 Enoch 91-108, 653
nabataea Stuckenbruck (2007), 1 Enoch 91-108, 653
nicanor Schwartz (2008), 2 Maccabees, 18, 274
noah,birth of Stuckenbruck (2007), 1 Enoch 91-108, 653
nomos,and thesmos Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 148
onias iii Schwartz (2008), 2 Maccabees, 18
palestine Corley (2002), Ben Sira's Teaching on Friendship, 13
palmyra/palmyrene Stuckenbruck (2007), 1 Enoch 91-108, 653
pantheon Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
pathetic historiography Schwartz (2008), 2 Maccabees, 18
paul Stuckenbruck (2007), 1 Enoch 91-108, 653
persecutions,historicity of Schwartz (2008), 2 Maccabees, 274
persecutions Schwartz (2008), 2 Maccabees, 274
philip (governor of jerusalem) Schwartz (2008), 2 Maccabees, 274
philo Schwartz (2008), 2 Maccabees, 86
philo of byblos Stuckenbruck (2007), 1 Enoch 91-108, 653
phoenicia Stuckenbruck (2007), 1 Enoch 91-108, 653
pompey and the temple Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 125
praise/glorify Stuckenbruck (2007), 1 Enoch 91-108, 653
priest,priesthood Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
ptolemies Corley (2002), Ben Sira's Teaching on Friendship, 13
rabbi eleazar b. r. yose,4 ezra Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
readers of 2 maccabees Schwartz (2008), 2 Maccabees, 86
ritual Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
sabbath,exploitation of Schwartz (2008), 2 Maccabees, 18
sacrifice Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
sacrifices Schwartz (2008), 2 Maccabees, 47
samaritan petition,authenticity Bickerman and Tropper (2007), Studies in Jewish and Christian History, 403
samaritan petition,explanations of persecution of antiochus iv Bickerman and Tropper (2007), Studies in Jewish and Christian History, 403, 406
samaritans Bickerman and Tropper (2007), Studies in Jewish and Christian History, 403, 406; Schwartz (2008), 2 Maccabees, 47, 264
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,privileges granted jews Bickerman and Tropper (2007), Studies in Jewish and Christian History, 406
seleucids Corley (2002), Ben Sira's Teaching on Friendship, 13
shechem Schwartz (2008), 2 Maccabees, 537
shechemites Bickerman and Tropper (2007), Studies in Jewish and Christian History, 403, 406
sinning Schwartz (2008), 2 Maccabees, 47
sources of 2 maccabees Schwartz (2008), 2 Maccabees, 18, 19
style,linguistic and literary,staccato Schwartz (2008), 2 Maccabees, 18
taxation Corley (2002), Ben Sira's Teaching on Friendship, 13
temple,desecration of Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 224
temple,of zeus olympios Stuckenbruck (2007), 1 Enoch 91-108, 653
temple Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 224, 225; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
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, 47
temple (second) Schwartz (2008), 2 Maccabees, 18, 47
temporal language Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225
temporal terminology\n,καιρός Crabb (2020), Luke/Acts and the End of History, 145
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, 225
torah,obedience to Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 224, 225
translation Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42
tripoli Schwartz (2008), 2 Maccabees, 86
unclean food Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 30, 31
visions Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 413
war,x Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
woman/women,midwife Stuckenbruck (2007), 1 Enoch 91-108, 653
yahweh,yhwh Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 60
zeus Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 413; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42, 60; Stuckenbruck (2007), 1 Enoch 91-108, 653
zeus olympios Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1107
zeus xenios Schwartz (2008), 2 Maccabees, 537