Tiresias: The Ancient Mediterranean Religions Source Database

661

Septuagint, 2 Maccabees, 7
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54 results
1. Hebrew Bible, Deuteronomy, 8.5, 8.16, 32.4, 32.20, 32.25, 32.36 (9th cent. BCE - 3rd cent. BCE) 8.5. וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃ 8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃ 32.4. כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ 32.4. הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ 32.25. מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 8.5. And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee." 8.16. who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;" 32.4. The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. ." 32.20. And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness." 32.25. Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large."
2. Hebrew Bible, Esther, 10.3 (9th cent. BCE - 3rd cent. BCE) 10.3. כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃ 10.3. For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed."
3. Hebrew Bible, Exodus, 14.19-14.20, 15.22-15.23 (9th cent. BCE - 3rd cent. BCE) 14.19. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃ 15.22. וַיַּסַּע מֹשֶׁה אֶת־יִשְׂרָאֵל מִיַּם־סוּף וַיֵּצְאוּ אֶל־מִדְבַּר־שׁוּר וַיֵּלְכוּ שְׁלֹשֶׁת־יָמִים בַּמִּדְבָּר וְלֹא־מָצְאוּ מָיִם׃ 15.23. וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה כִּי מָרִים הֵם עַל־כֵּן קָרָא־שְׁמָהּ מָרָה׃ 14.19. And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;" 14.20. and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night." 15.22. And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water." 15.23. And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called Marah."
4. Hebrew Bible, Genesis, 2 (9th cent. BCE - 3rd cent. BCE)
5. Hebrew Bible, Numbers, 11 (9th cent. BCE - 3rd cent. BCE)
6. Hebrew Bible, Psalms, 22.2, 31.6 (9th cent. BCE - 3rd cent. BCE) 22.2. אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי רָחוֹק מִישׁוּעָתִי דִּבְרֵי שַׁאֲגָתִי׃ 22.2. וְאַתָּה יְהוָה אַל־תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה׃ 31.6. בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָה אוֹתִי יְהוָה אֵל אֱמֶת׃ 22.2. My God, my God, why hast Thou forsaken me, and art far from my help at the words of my cry?" 31.6. Into Thy hand I commit my spirit; Thou hast redeemed me, O LORD, Thou God of truth."
7. Hebrew Bible, 1 Samuel, 26.21 (8th cent. BCE - 5th cent. BCE) 26.21. וַיֹּאמֶר שָׁאוּל חָטָאתִי שׁוּב בְּנִי־דָוִד כִּי לֹא־אָרַע לְךָ עוֹד תַּחַת אֲשֶׁר יָקְרָה נַפְשִׁי בְּעֵינֶיךָ הַיּוֹם הַזֶּה הִנֵּה הִסְכַּלְתִּי וָאֶשְׁגֶּה הַרְבֵּה מְאֹד׃ 26.21. Then said Sha᾽ul, I have sinned: return, my son David: for I will no more do thee harm, because my life was precious in thy eyes this day: behold, I have played the fool, and have erred exceedingly."
8. Hebrew Bible, 2 Kings, 4.20-4.37 (8th cent. BCE - 5th cent. BCE) 4.21. וַתַּעַל וַתַּשְׁכִּבֵהוּ עַל־מִטַּת אִישׁ הָאֱלֹהִים וַתִּסְגֹּר בַּעֲדוֹ וַתֵּצֵא׃ 4.22. וַתִּקְרָא אֶל־אִישָׁהּ וַתֹּאמֶר שִׁלְחָה נָא לִי אֶחָד מִן־הַנְּעָרִים וְאַחַת הָאֲתֹנוֹת וְאָרוּצָה עַד־אִישׁ הָאֱלֹהִים וְאָשׁוּבָה׃ 4.23. וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃ 4.24. וַתַּחֲבֹשׁ הָאָתוֹן וַתֹּאמֶר אֶל־נַעֲרָהּ נְהַג וָלֵךְ אַל־תַּעֲצָר־לִי לִרְכֹּב כִּי אִם־אָמַרְתִּי לָךְ׃ 4.25. וַתֵּלֶךְ וַתָּבוֹא אֶל־אִישׁ הָאֱלֹהִים אֶל־הַר הַכַּרְמֶל וַיְהִי כִּרְאוֹת אִישׁ־הָאֱלֹהִים אֹתָהּ מִנֶּגֶד וַיֹּאמֶר אֶל־גֵּיחֲזִי נַעֲרוֹ הִנֵּה הַשּׁוּנַמִּית הַלָּז׃ 4.26. עַתָּה רוּץ־נָא לִקְרָאתָהּ וֶאֱמָר־לָהּ הֲשָׁלוֹם לָךְ הֲשָׁלוֹם לְאִישֵׁךְ הֲשָׁלוֹם לַיָּלֶד וַתֹּאמֶר שָׁלוֹם׃ 4.27. וַתָּבֹא אֶל־אִישׁ הָאֱלֹהִים אֶל־הָהָר וַתַּחֲזֵק בְּרַגְלָיו וַיִּגַּשׁ גֵּיחֲזִי לְהָדְפָהּ וַיֹּאמֶר אִישׁ הָאֱלֹהִים הַרְפֵּה־לָהּ כִּי־נַפְשָׁהּ מָרָה־לָהּ וַיהוָה הֶעְלִים מִמֶּנִּי וְלֹא הִגִּיד לִי׃ 4.28. וַתֹּאמֶר הֲשָׁאַלְתִּי בֵן מֵאֵת אֲדֹנִי הֲלֹא אָמַרְתִּי לֹא תַשְׁלֶה אֹתִי׃ 4.29. וַיֹּאמֶר לְגֵיחֲזִי חֲגֹר מָתְנֶיךָ וְקַח מִשְׁעַנְתִּי בְיָדְךָ וָלֵךְ כִּי־תִמְצָא אִישׁ לֹא תְבָרְכֶנּוּ וְכִי־יְבָרֶכְךָ אִישׁ לֹא תַעֲנֶנּוּ וְשַׂמְתָּ מִשְׁעַנְתִּי עַל־פְּנֵי הַנָּעַר׃ 4.31. וְגֵחֲזִי עָבַר לִפְנֵיהֶם וַיָּשֶׂם אֶת־הַמִּשְׁעֶנֶת עַל־פְּנֵי הַנַּעַר וְאֵין קוֹל וְאֵין קָשֶׁב וַיָּשָׁב לִקְרָאתוֹ וַיַּגֶּד־לוֹ לֵאמֹר לֹא הֵקִיץ הַנָּעַר׃ 4.32. וַיָּבֹא אֱלִישָׁע הַבָּיְתָה וְהִנֵּה הַנַּעַר מֵת מֻשְׁכָּב עַל־מִטָּתוֹ׃ 4.33. וַיָּבֹא וַיִּסְגֹּר הַדֶּלֶת בְּעַד שְׁנֵיהֶם וַיִּתְפַּלֵּל אֶל־יְהוָה׃ 4.34. וַיַּעַל וַיִּשְׁכַּב עַל־הַיֶּלֶד וַיָּשֶׂם פִּיו עַל־פִּיו וְעֵינָיו עַל־עֵינָיו וְכַפָּיו עַל־כפו [כַּפָּיו] וַיִּגְהַר עָלָיו וַיָּחָם בְּשַׂר הַיָּלֶד׃ 4.35. וַיָּשָׁב וַיֵּלֶךְ בַּבַּיִת אַחַת הֵנָּה וְאַחַת הֵנָּה וַיַּעַל וַיִּגְהַר עָלָיו וַיְזוֹרֵר הַנַּעַר עַד־שֶׁבַע פְּעָמִים וַיִּפְקַח הַנַּעַר אֶת־עֵינָיו׃ 4.36. וַיִּקְרָא אֶל־גֵּיחֲזִי וַיֹּאמֶר קְרָא אֶל־הַשֻּׁנַמִּית הַזֹּאת וַיִּקְרָאֶהָ וַתָּבוֹא אֵלָיו וַיֹּאמֶר שְׂאִי בְנֵךְ׃ 4.37. וַתָּבֹא וַתִּפֹּל עַל־רַגְלָיו וַתִּשְׁתַּחוּ אָרְצָה וַתִּשָּׂא אֶת־בְּנָהּ וַתֵּצֵא׃ 4.20. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died." 4.21. And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out." 4.22. And she called unto her husband, and said: ‘Send me, I pray thee, one of the servants, and one of the asses, that I may run to the man of God, and come back.’" 4.23. And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’" 4.24. Then she saddled an ass, and said to her servant: ‘Drive, and go forward; slacken me not the riding, except I bid thee.’" 4.25. So she went, and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant: ‘Behold, yonder is that Shunammite." 4.26. Run, I pray thee, now to meet her, and say unto her: Is it well with thee? is it well with thy husband? is it well with the child?’ And she answered: ‘It is well.’" 4.27. And when she came to the man of God to the hill, she caught hold of his feet. And Gehazi came near to thrust her away; but the man of God said: ‘Let her alone; for her soul is bitter within her; and the LORD hath hid it from me, and hath not told Me.’" 4.28. Then she said: ‘Did I desire a son of my lord? did I not say: Do not deceive me?’" 4.29. Then he said to Gehazi: ‘Gird up thy loins, and take my staff in thy hand, and go thy way; if thou meet any man, salute him not; and if any salute thee, answer him not; and lay my staff upon the face of the child.’" 4.30. And the mother of the child said: ‘As the LORD liveth, and as thy soul liveth, I will not leave thee.’ And he arose, and followed her." 4.31. And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he returned to meet him, and told him, saying: ‘The child is not awaked.’" 4.32. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed." 4.33. He went in therefore, and shut the door upon them twain, and prayed unto the LORD." 4.34. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon him; and the flesh of the child waxed warm." 4.35. Then he returned, and walked in the house once to and fro; and went up, and stretched himself upon him; and the child sneezed seven times, and the child opened his eyes." 4.36. And he called Gehazi, and said: ‘Call this Shunammite.’ So he called her. And when she was come in unto him, he said: ‘Take up thy son.’" 4.37. Then she went in, and fell at his feet, and bowed down to the ground; and she took up her son, and went out."
9. Hebrew Bible, Isaiah, 43.2, 54.7-54.8 (8th cent. BCE - 5th cent. BCE) 43.2. כִּי־תַעֲבֹר בַּמַּיִם אִתְּךָ־אָנִי וּבַנְּהָרוֹת לֹא יִשְׁטְפוּךָ כִּי־תֵלֵךְ בְּמוֹ־אֵשׁ לֹא תִכָּוֶה וְלֶהָבָה לֹא תִבְעַר־בָּךְ׃ 43.2. תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה תַּנִּים וּבְנוֹת יַעֲנָה כִּי־נָתַתִּי בַמִּדְבָּר מַיִם נְהָרוֹת בִּישִׁימֹן לְהַשְׁקוֹת עַמִּי בְחִירִי׃ 54.7. בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.8. בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃ 43.2. When thou passest through the waters, I will be with thee, And through the rivers, they shall not overflow thee; When thou walkest through the fire, thou shalt not be burned, Neither shall the flame kindle upon thee." 54.7. For a small moment have I forsaken thee; But with great compassion will I gather thee." 54.8. In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer."
10. Hebrew Bible, Joshua, 3, 10 (8th cent. BCE - 5th cent. BCE)
11. Homer, Odyssey, 11.23-11.50 (8th cent. BCE - 7th cent. BCE)
12. Hebrew Bible, Ezekiel, 37.5-37.6 (6th cent. BCE - 5th cent. BCE) 37.5. כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃ 37.6. וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃ 37.5. Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live." 37.6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’"
13. Hebrew Bible, Nehemiah, 9.15 (5th cent. BCE - 4th cent. BCE) 9.15. וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.15. and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them."
14. Anon., 1 Enoch, 10.12, 48.8, 48.10, 50.2, 93.8, 94.5, 94.9, 95.5, 96.2, 97.4, 98.10, 99.10, 100.4, 100.7, 103.14-103.15 (3rd cent. BCE - 2nd cent. BCE) 10.12. with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 48.8. In these days downcast in countece shall the kings of the earth have become, And the strong who possess the land because of the works of their hands, For on the day of their anguish and affliction they shall not (be able to) save themselves. And I will give them over into the hands of Mine elect: As straw in the fire so shall they burn before the face of the holy: As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found. 50.2. On the day of affliction on which evil shall have been treasured up against the sinners.And the righteous shall be victorious in the name of the Lord of Spirits: And He will cause the others to witness (this) That they may repent And forgo the works of their hands. 93.8. And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed. 94.5. And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish. 94.9. Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement. 95.5. Woe to you who requite your neighbour with evil; For ye shall be requited according to your works. 96.2. [And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you-and weep.] 97.4. Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners. 100.4. In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners. 100.7. Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works. 103.14. And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice. 103.15. And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us.
15. Anon., Jubilees, 23.31 (2nd cent. BCE - 2nd cent. BCE) 23.31. And they will strive one with another, the young with the old, and the old with the young, the poor with the rich, and the lowly with the great, and the beggar with the prince
16. Dead Sea Scrolls, War Scroll, 16.13, 17.1-17.3 (2nd cent. BCE - 1st cent. CE)
17. Dead Sea Scrolls, Community Rule, 4.7-4.8 (2nd cent. BCE - 1st cent. CE)
18. Hebrew Bible, Daniel, 3.19-3.30, 7.25, 8.4, 8.14, 9.26, 11.3, 12.1-12.3, 12.7 (2nd cent. BCE - 2nd cent. BCE) 3.19. בֵּאדַיִן נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא וּצְלֵם אַנְפּוֹהִי אשתנו [אֶשְׁתַּנִּי] עַל־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עָנֵה וְאָמַר לְמֵזֵא לְאַתּוּנָא חַד־שִׁבְעָה עַל דִּי חֲזֵה לְמֵזְיֵהּ׃ 3.21. בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן פטישיהון [פַּטְּשֵׁיהוֹן] וְכַרְבְּלָתְהוֹן וּלְבֻשֵׁיהוֹן וּרְמִיו לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃ 3.22. כָּל־קֳבֵל דְּנָה מִן־דִּי מִלַּת מַלְכָּא מַחְצְפָה וְאַתּוּנָא אֵזֵה יַתִּירָא גֻּבְרַיָּא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ קַטִּל הִמּוֹן שְׁבִיבָא דִּי נוּרָא׃ 3.23. וְגֻבְרַיָּא אִלֵּךְ תְּלָתֵּהוֹן שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ נְפַלוּ לְגוֹא־אַתּוּן־נוּרָא יָקִדְתָּא מְכַפְּתִין׃ 3.24. אֱדַיִן נְבוּכַדְנֶצַּר מַלְכָּא תְּוַהּ וְקָם בְּהִתְבְּהָלָה עָנֵה וְאָמַר לְהַדָּבְרוֹהִי הֲלָא גֻבְרִין תְּלָתָא רְמֵינָא לְגוֹא־נוּרָא מְכַפְּתִין עָנַיִן וְאָמְרִין לְמַלְכָּא יַצִּיבָא מַלְכָּא׃ 3.25. עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃ 3.26. בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד־נְגוֹ עַבְדוֹהִי דִּי־אֱלָהָא עליא [עִלָּאָה] פֻּקוּ וֶאֱתוֹ בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן־גּוֹא נוּרָא׃ 3.27. וּמִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא חָזַיִן לְגֻבְרַיָּא אִלֵּךְ דִּי לָא־שְׁלֵט נוּרָא בְּגֶשְׁמְהוֹן וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְסָרְבָּלֵיהוֹן לָא שְׁנוֹ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן׃ 3.28. עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ דִּי־שְׁלַח מַלְאֲכֵהּ וְשֵׁיזִב לְעַבְדוֹהִי דִּי הִתְרְחִצוּ עֲלוֹהִי וּמִלַּת מַלְכָּא שַׁנִּיו וִיהַבוּ גשמיהון [גֶשְׁמְהוֹן] דִּי לָא־יִפְלְחוּן וְלָא־יִסְגְּדוּן לְכָל־אֱלָהּ לָהֵן לֵאלָהֲהוֹן׃ 3.29. וּמִנִּי שִׂים טְעֵם דִּי כָל־עַם אֻמָּה וְלִשָּׁן דִּי־יֵאמַר שלה [שָׁלוּ] עַל אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹא הַדָּמִין יִתְעֲבֵד וּבַיְתֵהּ נְוָלִי יִשְׁתַּוֵּה כָּל־קֳבֵל דִּי לָא אִיתַי אֱלָה אָחֳרָן דִּי־יִכֻּל לְהַצָּלָה כִּדְנָה׃ 7.25. וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃ 8.4. רָאִיתִי אֶת־הָאַיִל מְנַגֵּחַ יָמָּה וְצָפוֹנָה וָנֶגְבָּה וְכָל־חַיּוֹת לֹא־יַעַמְדוּ לְפָנָיו וְאֵין מַצִּיל מִיָּדוֹ וְעָשָׂה כִרְצֹנוֹ וְהִגְדִּיל׃ 8.14. וַיֹּאמֶר אֵלַי עַד עֶרֶב בֹּקֶר אַלְפַּיִם וּשְׁלֹשׁ מֵאוֹת וְנִצְדַּק קֹדֶשׁ׃ 9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃ 11.3. וּבָאוּ בוֹ צִיִּים כִּתִּים וְנִכְאָה וְשָׁב וְזָעַם עַל־בְּרִית־קוֹדֶשׁ וְעָשָׂה וְשָׁב וְיָבֵן עַל־עֹזְבֵי בְּרִית קֹדֶשׁ׃ 11.3. וְעָמַד מֶלֶךְ גִּבּוֹר וּמָשַׁל מִמְשָׁל רַב וְעָשָׂה כִּרְצוֹנוֹ׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 12.7. וָאֶשְׁמַע אֶת־הָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל־הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם כִּי לְמוֹעֵד מוֹעֲדִים וָחֵצִי וּכְכַלּוֹת נַפֵּץ יַד־עַם־קֹדֶשׁ תִּכְלֶינָה כָל־אֵלֶּה׃ 3.19. Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated." 3.20. And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace." 3.21. Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace." 3.22. Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego." 3.23. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace." 3.24. Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’" 3.25. He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’" 3.26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire." 3.27. And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them." 3.28. Nebuchadnezzar spoke and said: ‘Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God." 3.29. Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.’" 3.30. Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon." 7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time." 8.4. I saw the ram pushing westward, and northward, and southward; and no beasts could stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and magnified himself." 8.14. And he said unto me: ‘Unto two thousand and three hundred evenings and mornings; then shall the sanctuary be victorious.’" 9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined." 11.3. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will." 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book." 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever." 12.7. And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished."
19. Polybius, Histories, 1.81.11 (2nd cent. BCE - 2nd cent. BCE)
20. Septuagint, 1 Maccabees, 1.16-1.64, 2.29-2.41, 2.44-2.48, 3.5-3.8, 3.10, 3.14-3.22, 3.43-3.54, 4.2-4.3, 4.8-4.12, 4.14-4.15, 4.17-4.18, 4.22-4.25, 4.46, 4.52, 5.54, 6.43-6.46 (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. 2.29. 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. 2.39. When Mattathias and his friends learned of it, they mourned for them deeply. 2.40. And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth. 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. 2.44. They organized an army, and struck down sinners in their anger and lawless men in their wrath; the survivors fled to the Gentiles for safety. 2.45. And Mattathias and his friends went about and tore down the altars; 2.46. they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 2.47. They hunted down the arrogant men, and the work prospered in their hands. 2.48. They rescued the law out of the hands of the Gentiles and kings, and they never let the sinner gain the upper hand. 3.5. He searched out and pursued the lawless;he burned those who troubled his people. 3.6. Lawless men shrank back for fear of him;all the evildoers were confounded;and deliverance prospered by his hand. 3.7. He embittered many kings,but he made Jacob glad by his deeds,and his memory is blessed for ever. 3.8. He went through the cities of Judah;he destroyed the ungodly out of the land;thus he turned away wrath from Israel. 3.10. But Apollonius gathered together Gentiles and a large force from Samaria to fight against Israel. 3.14. he said, "I will make a name for myself and win honor in the kingdom. I will make war on Judas and his companions, who scorn the kings command. 3.15. And again a strong army of ungodly men went up with him to help him, to take vengeance on the sons of Israel. 3.16. When he approached the ascent of Beth-horon, Judas went out to meet him with a small company. 3.17. But when they saw the army coming to meet them, they said to Judas, "How can we, few as we are, fight against so great and strong a multitude? And we are faint, for we have eaten nothing today. 3.18. Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.20. They come against us in great pride and lawlessness to destroy us and our wives and our children, and to despoil us; 3.21. but we fight for our lives and our laws. 3.22. He himself will crush them before us; as for you, do not be afraid of them. 3.43. But they said to one another, "Let us repair the destruction of our people, and fight for our people and the sanctuary. 3.44. And the congregation assembled to be ready for battle, and to pray and ask for mercy and compassion. 3.45. Jerusalem was uninhabited like a wilderness;not one of her children went in or out. The sanctuary was trampled down,and the sons of aliens held the citadel;it was a lodging place for the Gentiles. Joy was taken from Jacob;the flute and the harp ceased to play. 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols. 3.49. They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. 3.52. And behold, the Gentiles are assembled against us to destroy us;thou knowest what they plot against us. 3.53. How will we be able to withstand them,if thou dost not help us? 3.54. Then they sounded the trumpets and gave a loud shout. 4.2. to fall upon the camp of the Jews and attack them suddenly. Men from the citadel were his guides. 4.3. But Judas heard of it, and he and his mighty men moved out to attack the kings force in Emmau 4.8. But Judas said to the men who were with him, "Do not fear their numbers or be afraid when they charge. 4.9. Remember how our fathers were saved at the Red Sea, when Pharaoh with his forces pursued them. 4.10. And now let us cry to Heaven, to see whether he will favor us and remember his covet with our fathers and crush this army before us today. 4.11. Then all the Gentiles will know that there is one who redeems and saves Israel. 4.12. When the foreigners looked up and saw them coming against them 4.14. and engaged in battle. The Gentiles were crushed and fled into the plain 4.15. and all those in the rear fell by the sword. They pursued them to Gazara, and to the plains of Idumea, and to Azotus and Jamnia; and three thousand of them fell. 4.17. and he said to the people, "Do not be greedy for plunder, for there is a battle before us; 4.18. Gorgias and his force are near us in the hills. But stand now against our enemies and fight them, and afterward seize the plunder boldly. 4.22. they all fled into the land of the Philistines. 4.23. Then Judas returned to plunder the camp, and they seized much gold and silver, and cloth dyed blue and sea purple, and great riches. 4.24. On their return they sang hymns and praises to Heaven, for he is good, for his mercy endures for ever. 4.25. Thus Israel had a great deliverance that day. 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. 4.52. 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 5.54. So they went up to Mount Zion with gladness and joy, and offered burnt offerings, because not one of them had fallen before they returned in safety. 6.43. And Eleazar, called Avaran, saw that one of the beasts was equipped with royal armor. It was taller than all the others, and he supposed that the king was upon it. 6.44. So he gave his life to save his people and to win for himself an everlasting name. 6.45. He courageously ran into the midst of the phalanx to reach it; he killed men right and left, and they parted before him on both sides. 6.46. He got under the elephant, stabbed it from beneath, and killed it; but it fell to the ground upon him and he died.
21. Septuagint, 2 Maccabees, 1.7, 1.8, 1.10, 1.12, 1.13, 2, 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, 3.2, 3.3, 3.15, 3.18, 3.20, 3.22, 3.30, 3.31, 3.32, 3.36, 3.37, 3.38, 3.39, 4, 4.2, 4.3, 4.6, 4.7, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.23, 4.24, 4.25, 4.26, 4.29, 4.34, 4.35, 4.36, 4.38, 4.39, 4.44, 4.45, 4.48, 4.49, 5, 5.4, 5.5, 5.6, 5.7, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.24, 5.25, 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, 6.17, 6.18, 6.18-7.42, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 7.1, 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, 7.42, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.11, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.26, 8.27, 8.29, 8.36, 9, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.14, 10.15, 10.16, 10.17, 10.19, 10.21, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.33, 10.35, 10.38, 11, 11.2, 11.3, 11.6, 11.7, 11.8, 11.13, 12, 12.1, 12.2, 12.6, 12.15, 12.16, 12.21, 12.22, 12.24, 12.25, 12.28, 12.30, 12.31, 12.36, 12.38, 12.40, 12.41, 12.42, 12.43, 12.44, 12.45, 13, 13.10, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.21, 14, 14.3, 14.15, 14.17, 14.33, 14.34, 14.35, 14.36, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 15, 15.1, 15.2, 15.8, 15.14, 15.17, 15.18, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.29, 15.30, 15.31, 15.32, 15.33, 15.34, 15.36, 15.37, 16, 17, 18, 19 (2nd cent. BCE - 2nd cent. BCE) 1.10. Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.'
22. Septuagint, Ecclesiasticus (Siracides), 35.17, 50.1-50.4 (2nd cent. BCE - 2nd cent. BCE) 35.17. The prayer of the humble pierces the clouds,and he will not be consoled until it reaches the Lord;he will not desist until the Most High visits him,and does justice for the righteous, and executes judgment. 50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. 50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds. 50.2. He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2. Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; 50.3. In his days a cistern for water was quarried out,a reservoir like the sea in circumference. 50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige.
23. Septuagint, Wisdom of Solomon, 4-5, 3 (2nd cent. BCE - 1st cent. BCE)
24. Septuagint, 3 Maccabees, 6.12 (2nd cent. BCE - 2nd cent. BCE) 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.
25. Diodorus Siculus, Historical Library, 40.3.5 (1st cent. BCE - 1st cent. BCE)
26. Philo of Alexandria, On The Special Laws, 3.205-3.206 (1st cent. BCE - missingth cent. CE)
27. Philo of Alexandria, Against Flaccus, 74 (1st cent. BCE - missingth cent. CE) 74. for he arrested thirty-eight members of our council of elders, which our saviour and benefactor, Augustus, elected to manage the affairs of the Jewish nation after the death of the king of our own nation, having sent written commands to that effect to Manius Maximus when he was about to take upon himself for the second time the government of Egypt and of the country, he arrested them, I say, in their own houses, and commanded them to be thrown into prison, and arranged a splendid procession to send through the middle of the market-place a body of old men prisoners, with their hands bound, some with thongs and others with iron chains, whom he led in this plight into the theatre, a most miserable spectacle, and one wholly unsuited to the times.
28. Josephus Flavius, Jewish Antiquities, 2.284-2.292, 2.330, 2.344, 4.209, 6.187, 10.242, 12.23, 12.138-12.146, 12.251, 19.4, 19.155-19.156, 19.332-19.334 (1st cent. CE - 1st cent. CE) 2.284. 3. But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him. 2.285. And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents. 2.286. But Moses was not daunted at it; and said, “O king, I do not myself despise the wisdom of the Egyptians, but I say that what I do is so much superior to what these do by magic arts and tricks, as divine power exceeds the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not really true, but that they appear by the providence and power of God.” 2.287. And when he had said this, he cast his rod down upon the ground, and commanded it to turn itself into a serpent. It obeyed him, and went all round, and devoured the rods of the Egyptians, which seemed to be dragons, until it had consumed them all. It then returned to its own form, and Moses took it into his hand again. 2.288. 4. However, the king was no more moved when was done than before; and being very angry, he said that he should gain nothing by this his cunning and shrewdness against the Egyptians;—and he commanded him that was the chief taskmaster over the Hebrews, to give them no relaxation from their labors, but to compel them to submit to greater oppressions than before; 2.289. and though he allowed them chaff before for making their bricks, he would allow it them no longer, but he made them to work hard at brick-making in the day-time, and to gather chaff in the night. Now when their labor was thus doubled upon them, they laid the blame upon Moses, because their labor and their misery were on his account become more severe to them. 2.291. So he went to the king, and persuaded him to let the Hebrews go to Mount Sinai, and there to sacrifice to God, because God had enjoined them so to do. He persuaded him also not to counterwork the designs of God, but to esteem his favor above all things, and to permit them to depart, lest, before he be aware, he lay an obstruction in the way of the divine commands, and so occasion his own suffering such punishments as it was probable any one that counterworked the divine commands should undergo 2.292. ince the severest afflictions arise from every object to those that provoke the divine wrath against them; for such as these have neither the earth nor the air for their friends; nor are the fruits of the womb according to nature, but every thing is unfriendly and adverse towards them. He said further, that the Egyptians should know this by sad experience; and that besides, the Hebrew people should go out of their country without their consent. 2.344. Nor was there any thing which used to be sent by God upon men, as indications of his wrath, which did not happen at this time, for a dark and dismal night oppressed them. And thus did all these men perish, so that there was not one man left to be a messenger of this calamity to the rest of the Egyptians. 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 6.187. To whom David answered, “Thou comest to me with a sword, and with a spear, and with a breastplate; but I have God for my armor in coming against thee, who will destroy thee and all thy army by my hands for I will this day cut off thy head, and cast the other parts of thy body to the dogs, and all men shall learn that God is the protector of the Hebrews, and that our armor and our strength is in his providence; and that without God’s assistance, all other warlike preparations and power are useless.” 10.242. and because he had quite forgotten how Nebuchadnezzar was removed to feed among wild beasts for his impieties, and did not recover his former life among men and his kingdom, but upon God’s mercy to him, after many supplications and prayers; who did thereupon praise God all the days of his life, as one of almighty power, and who takes care of mankind. [He also put him in mind] how he had greatly blasphemed against God, and had made use of his vessels amongst his concubines; 12.23. And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.” 12.23. He also erected a strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude engraven upon it. He also drew round it a great and deep canal of water. 12.138. “King Antiochus To Ptolemy, Sendeth Greeting. /p“Since the Jews, upon our first entrance on their country, demonstrated their friendship towards us, and when we came to their city [Jerusalem], received us in a splendid manner, and came to meet us with their senate, and gave abundance of provisions to our soldiers, and to the elephants, and joined with us in ejecting the garrison of the Egyptians that were in the citadel 12.139. we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. 12.141. And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.143. And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. 12.144. We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” 12.145. 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. 12.146. Nor let any flesh of horses, or of mules, or of asses, he brought into the city, whether they be wild or tame; nor that of leopards, or foxes, or hares; and, in general, that of any animal which is forbidden for the Jews to eat. Nor let their skins be brought into it; nor let any such animal be bred up in the city. Let them only be permitted to use the sacrifices derived from their forefathers, with which they have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let him pay to the priests three thousand drachmae of silver.” 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. 19.4. He also asserted his own divinity, and insisted on greater honors to be paid him by his subjects than are due to mankind. He also frequented that temple of Jupiter which they style the Capitol, which is with them the most holy of all their temples, and had boldness enough to call himself the brother of Jupiter. 19.4. Upon which Cherea took courage, and spake to him without fear of the dangers that were before him, and discoursed largely of the sore calamities under which the city and the government then labored, and said, “We may indeed pretend in words that Caius is the person unto whom the cause of such miseries ought to be imputed; 19.155. “tyrants do indeed please themselves and look big for a while, upon having the power to act unjustly; but do not however go happily out of the world, because they are hated by the virtuous; 19.156. and that Caius, together with all his unhappiness, was become a conspirator against himself, before these other men who attacked him did so; and by becoming intolerable, in setting aside the wise provision the laws had made, taught his dearest friends to treat him as an enemy; insomuch that although in common discourse these conspirators were those that slew Caius, yet that, in reality, he lies now dead as perishing by his own self.” 19.332. 4. However, there was a certain man of the Jewish nation at Jerusalem, who appeared to be very accurate in the knowledge of the law. His name was Simon. This man got together an assembly, while the king was absent at Caesarea, and had the insolence to accuse him as not living holily, and that he might justly be excluded out of the temple, since it belonged only to native Jews. 19.333. But the general of Agrippa’s army informed him that Simon had made such a speech to the people. So the king sent for him; and as he was sitting in the theater, he bid him sit down by him, and said to him with a low and gentle voice, “What is there done in this place that is contrary to the law?” 19.334. But he had nothing to say for himself, but begged his pardon. So the king was more easily reconciled to him than one could have imagined, as esteeming mildness a better quality in a king than anger, and knowing that moderation is more becoming in great men than passion. So he made Simon a small present, and dismissed him.
29. Josephus Flavius, Jewish War, 1.32, 1.34-1.35, 2.151-2.155, 7.453 (1st cent. CE - 1st cent. CE) 1.32. 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him. 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.34. 2. Now Antiochus was not satisfied either with his unexpected taking the city, or with its pillage, or with the great slaughter he had made there; but being overcome with his violent passions, and remembering what he had suffered during the siege, he compelled the Jews to dissolve the laws of their country, and to keep their infants uncircumcised, and to sacrifice swine’s flesh upon the altar; 1.34. 7. Now when at the evening Herod had already dismissed his friends to refresh themselves after their fatigue, and when he was gone himself, while he was still hot in his armor, like a common soldier, to bathe himself, and had but one servant that attended him, and before he was gotten into the bath, one of the enemies met him in the face with a sword in his hand, and then a second, and then a third, and after that more of them; 1.35. against which they all opposed themselves, and the most approved among them were put to death. Bacchides also, who was sent to keep the fortresses, having these wicked commands, joined to his own natural barbarity, indulged all sorts of the extremest wickedness, and tormented the worthiest of the inhabitants, man by man, and threatened their city every day with open destruction, till at length he provoked the poor sufferers by the extremity of his wicked doings to avenge themselves. 1.35. although they were bold to the utmost degree, now they durst not come to a plain battle with the Romans, which was certain death; but through their mines under ground they would appear in the midst of them on the sudden, and before they could batter down one wall, they built them another in its stead; and to sum up all at once, they did not show any want either of painstaking or of contrivances, as having resolved to hold out to the very last. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 7.453. This his distemper grew still a great deal worse and worse continually, and his very entrails were so corroded, that they fell out of his body, and in that condition he died. Thus he became as great an instance of Divine Providence as ever was, and demonstrated that God punishes wicked men.
30. Josephus Flavius, Against Apion, 2.193-2.198, 2.218 (1st cent. CE - 1st cent. CE) 2.193. 24. There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men. His priests are to be continually about his worship, over whom he that is the first by his birth is to be their ruler perpetually. 2.194. His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. 2.195. When we offer sacrifices to him we do it not in order to surfeit ourselves, or to be drunken; for such excesses are against the will of God, and would be an occasion of injuries and of luxury: but by keeping ourselves sober, orderly, and ready for our other occupations, and being more temperate than others. 2.196. And for our duty at the sacrifices themselves, we ought in the first place to pray for the common welfare of all, and after that our own; for we are made for fellowship one with another; and he who prefers the common good before what is peculiar to himself, is above all acceptable to God. 2.197. And let our prayers and supplications be made humbly to God, not [so much] that he would give us what is good (for he hath already given that of his own accord, and hath proposed the same publicly to all), as that we may duly receive it, and when we have received it, may preserve it. 2.198. Now the law has appointed several purifications at our sacrifices, whereby we are cleansed after a funeral after what sometimes happens to us in bed, and after accompanying with our wives, and upon many other occasions, which it would be too long now to set down. And this is our doctrine concerning God and his worship, and is the same that the law appoints for our practice. /p 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before.
31. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
32. New Testament, 1 Thessalonians, 2.16 (1st cent. CE - 1st cent. CE) 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost.
33. New Testament, 2 Corinthians, 5.1, 5.6, 5.8 (1st cent. CE - 1st cent. CE)
34. New Testament, Acts, 2.22-2.24, 4.24-4.28, 5.39, 7.56, 7.59, 12.7, 23.8 (1st cent. CE - 2nd cent. CE) 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 4.24. They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 4.25. who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? 4.26. The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' 4.27. For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 4.28. to do whatever your hand and your council foreordained to happen. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God! 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these.
35. New Testament, Hebrews, 11.35-11.38 (1st cent. CE - 1st cent. CE) 11.35. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 11.36. Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. 11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated 11.38. (of whom the world was not worthy), wandering in deserts, mountains, caves, and the holes of the earth.
36. New Testament, John, 6.31, 20.24-20.29 (1st cent. CE - 1st cent. CE) 6.31. Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.' 20.24. But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe. 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 20.28. Thomas answered him, "My Lord and my God! 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.
37. New Testament, Luke, 20.27-20.39, 22.18, 23.43, 23.46, 24.26-24.27, 24.44-24.47 (1st cent. CE - 1st cent. CE) 20.27. Some of the Sadducees came to him, those who deny that there is a resurrection. 20.28. They asked him, "Teacher, Moses wrote to us that if a man's brother dies having a wife, and he is childless, his brother should take the wife, and raise up children for his brother. 20.29. There were therefore seven brothers. The first took a wife, and died childless. 20.30. The second took her as wife, and he died childless. 20.31. The third took her, and likewise the seven all left no children, and died. 20.32. Afterward the woman also died. 20.33. Therefore in the resurrection whose wife of them will she be? For the seven had her as a wife. 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 20.38. Now he is not the God of the dead, but of the living, for all are alive to him. 20.39. Some of the scribes answered, "Teacher, you speak well. 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
38. New Testament, Mark, 12.18-12.27, 14.25, 15.34 (1st cent. CE - 1st cent. CE) 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying 12.19. Teacher, Moses wrote to us, 'If a man's brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.' 12.20. There were seven brothers. The first took a wife, and dying left no offspring. 12.21. The second took her, and died, leaving no children behind him. The third likewise; 12.22. and the seven took her and left no children. Last of all the woman also died. 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife. 12.24. Jesus answered them, "Isn't this because you are mistaken, not knowing the Scriptures, nor the power of God? 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' 12.27. He is not the God of the dead, but of the living. You are therefore badly mistaken. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me?
39. New Testament, Matthew, 22.23-22.33, 26.28-26.29, 27.46 (1st cent. CE - 1st cent. CE) 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.' 22.25. Now there were with us seven brothers. The first married and died, and having no seed left his wife to his brother. 22.26. In like manner the second also, and the third, to the seventh. 22.27. After them all, the woman died. 22.28. In the resurrection therefore, whose wife will she be of the seven? For they all had her. 22.29. But Jesus answered them, "You are mistaken, not knowing the Scriptures, nor the power of God. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 22.31. But concerning the resurrection of the dead, haven't you read that which was spoken to you by God, saying 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living. 22.33. When the multitudes heard it, they were astonished at his teaching. 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom. 27.46. About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me?
40. Seneca The Younger, Natural Questions, 3.29 (1st cent. CE - 1st cent. CE)
41. Anon., Sifre Deuteronomy, 307 (2nd cent. CE - 4th cent. CE)
42. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE)
43. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 61b. ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר' עקיבא סבירא לי דאמר בכל מקום אסור: 61b. and the blungs draw all kinds of liquids,the bliver becomes angry,the bgallbladder binjects a dropof gall bintothe liver and ballaysanger, the bspleen laughs,the bmaw grindsthe food, and the bstomachbrings bsleep,the bnose awakens.If they reversed roles such that btheorgan which brings on bsleepwere to bawaken,or btheorgan which bawakenswere to bring on bsleep,the individual bwould gradually deteriorate. It was taught: If bothbring on bsleep or both awaken,the person bimmediately dies. /b,With regard to one’s inclinations, bit was taughtin a ibaraitathat bRabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me”(Psalms 109:22); the evil inclination has been completely banished from his heart. The bevil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes”(Psalms 36:2). bMiddling people are ruled by boththe good and evil inclinations, bas it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul”(Psalms 109:31)., bRabba said:People blike usare bmiddling. Abaye,his student and nephew, bsaid to him:If bthe Masterclaims that he is merely middling, he bdoes not leaveroom for bany creature to live.If a person like you is middling, what of the rest of us?, bAnd Rava said: The world was created only forthe sake of bthe full-fledged wicked or the full-fledged righteous;others do not live complete lives in either world. bRava said: One should know of himself whether or not he is completely righteous,as if he is not completely righteous, he knows that his life will be a life of suffering. bRav said: The world was only created forthe wicked bAhab ben Omri and for Rabbi Ḥanina ben Dosa.The Gemara explains: For bAhab ben Omri, this worldwas created, as he has no place in the World-to-Come, bandfor bRabbi Ḥanina ben Dosa, the World-to-Comewas created.,We learned in our mishna the explanation of the verse: b“And you shall love the Lord your Godwith all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when bit was taughtin a ibaraita /i: bRabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”?Conversely, bif it stated: “With all your might,” why does it state: “With all your soul”? Rather,this means that bif one’s body is dearer to him than his property, therefore it is stated: “With all your soul”;one must give his soul in sanctification of God. bAnd if one’s money is dearer to him than his body, therefore it is stated: “With all your might”;with all your assets. bRabbi Akiva says: “With all your soul”means: bEven ifGod btakes your soul. /b,The Gemara relates at length how Rabbi Akiva fulfilled these directives. bThe Sages taught: One time,after the bar Kokheva rebellion, bthe evil empireof Rome bdecreed that Israel may not engage inthe study and practice of bTorah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torahstudy. Pappos bsaid to him: Akiva, are you not afraid of the empire? /b,Rabbi Akiva banswered him: I will relate a parable. To what can this be compared?It is like ba fox walking along a riverbank when he sees fish gatheringand fleeing bfrom place to place. brThe fox bsaid to them: From what are you fleeing? br bThey said to him:We are fleeing bfrom the nets that people cast upon us. br bHe said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? brThe fish bsaid to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid inthe water, bournatural bhabitatwhich gives us blife,then bin a habitatthat causes our bdeath, all the more so. brThe moral is: bSo too, weJews, bnow that we sit and engage in Torahstudy, babout which it is written: “For that is your life, and the length of your days”(Deuteronomy 30:20), we fear the empire bto this extent; if we proceed tosit bidle from itsstudy, as its abandonment is the habitat that causes our death, ball the more sowill we fear the empire.,The Sages bsaid: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him.Rabbi Akiva bsaid to him: Pappos, who brought you here?Pappos breplied: Happy are you, Rabbi Akiva, for you were arrested onthe charge of engaging in bTorahstudy. bWoe unto Pappos who was seized onthe charge of engaging in bidle matters. /b,The Gemara relates: bWhen they took Rabbi Akiva out to be executed, it was time for the recitation of iShema /i. And they were raking his flesh with iron combs, and he wasreciting iShema /i, thereby baccepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now,as you suffer, you recite iShema /i? bHe said to them: All my days I have been troubled by the verse: With all your soul,meaning: bEven if God takes your soul. I saidto myself: bWhen will theopportunity bbe afforded me to fulfill thisverse? bNow that it has been afforded me, shall I not fulfill it? He prolongedhis uttering of the word: bOne, until his soul lefthis body as he uttered his final word: bOne. A voice descendedfrom heaven band said: Happy are you, Rabbi Akiva, that your soul leftyour body basyou uttered: bOne. /b, bThe ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward?As it is stated: b“From death, by Your hand, O Lord, from deathof the world” (Psalms 17:14); Your hand, God, kills and does not save. God bsaidthe end of the verse btothe ministering angels: b“Whose portion is in this life.”And then ba Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come,as your portion is already in eternal life.,We learned in the mishna that bone may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies.Limiting this ihalakha /i, bRav Yehuda saidthat bRav said: They only saidthis ihalakhawith regard to irreverent behavior bfromMount bScopus [ iTzofim /i] and within, andspecifically areas from where bone can seethe Temple. bIt is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only saidthis ihalakhawith regard to Mount bScopus and within,when bone can see, and when there is no fenceobstructing his view, band when the Divine Presence is restingthere, i.e., when the Temple is standing.,In this context, bthe Sages taught: One who defecates in Judea should not defecatewhen facing beast and west,for then he is facing Jerusalem; bratherhe should do so bfacing north and south. But in the Galileewhich is north of Jerusalem, bone should only defecatefacing beast and west. Rabbi Yosei permitsdoing so, bas Rabbi Yosei was wont to say: They only prohibiteddoing so when bone can seethe Temple, bwhere there is no fence, and when the Divine Presence is restingthere. bAnd the Rabbis prohibitdoing so.,The Gemara argues: But the opinion of the bRabbis,who prohibit this, bisidentical to that of the bfirstanonymous itanna, /iwho also prohibits doing so. The Gemara replies: The practical difference bbetween them iswith regard to bthe sides,i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first itanna /i, it is prohibited; according to the Rabbis, it is permitted., bIt was taughtin banother ibaraita /i: bOne who defecates in Judea should not defecatewhen facing beast and west; rather,he should only do so facing bnorth and south. And in the Galilee,defecating while facing bnorth and south is prohibited,while beast and west is permitted. And Rabbi Yosei permitteddoing so, bas Rabbi Yosei was wont to say: They only prohibiteddoing so when bone can seethe Temple. bRabbi Yehuda says: When the Temple is standing, it is prohibited,but bwhen the Temple is not standing, it is permitted.The Gemara adds that bRabbi Akiva prohibitsdefecating banywherewhile facing east and west.,The Gemara challenges this: bRabbi Akiva’sposition bis identical tothat of bthe first,anonymous itanna /i,who also prohibits doing so. The Gemara responds: The practical difference bbetween themis with regard to places boutside of EretzYisrael b,as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in bRabba’sbathroom, bthe bricks were placed east and westin order to ensure that he would defecate facing north and south. bAbaye wentand bplaced them north and south,to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. bRabba enteredand bfixed them. He said: Who is the one that is upsetting me? I hold in accordance withthe opinion of bRabbi Akiva,who bsaid: It is prohibited everywhere. /b
44. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
45. Cyprian, Exhortation To Martyrdom, 11 (3rd cent. CE - 3rd cent. CE)
46. Origen, Exhortation To Martyrdom, 27, 23 (3rd cent. CE - 3rd cent. CE)
47. Anon., Apostolic Constitutions, 7.33-7.38 (4th cent. CE - 4th cent. CE)
48. John Chrysostom, Against The Jews, 1.3, 1.5, 2.2 (4th cent. CE - 5th cent. CE)
49. Anon., 4 Ezra, 8.50 8.50. For many miseries will affect those who inhabit the world in the last times, because they have walked in great pride.
50. Anon., Assumption of Moses, 10.7
51. Anon., Kallah, 23
52. Babylonian Talmud, Avodah Zarah, None
53. Septuagint, 4 Maccabees, 4.25, 6.29, 12.18, 17.21 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 -- 6.29. Make my blood their purification, and take my life in exchange for theirs. 12.18. but on you he will take vengeance both in this present life and when you are dead. 17.21. the tyrant was punished, and the homeland purified -- they having become, as it were, a ransom for the sin of our nation.
54. Vergil, Aeneis, 6.109 6.109. Upon her frenzied lips, and soon subdued

Subjects of this text:

subject	book bibliographic info
(im)mortality	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 75
1 maccabees,martyrdom in	Schwartz (2008), 2 Maccabees, 48, 50
afterlife,eschatological punishment	Stuckenbruck (2007), 1 Enoch 91-108, 450
afterlife	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 168
age/era,present	Stuckenbruck (2007), 1 Enoch 91-108, 450
alexandria,rabbinic views of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 387
alexandria	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 387
alexandrian jewry	Schwartz (2008), 2 Maccabees, 52
ambrose	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179
anaїtis (ekbatana)	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
ancestral language	Schwartz (2008), 2 Maccabees, 19, 444
angel	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 103
angels	Schwartz (2008), 2 Maccabees, 31
anti-jewish,i	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 165
antigonus mattathias	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3
antioch(enes) in jerusalem	Schwartz (2008), 2 Maccabees, 52, 220
antioch,christian community	Levine (2005), The Ancient Synagogue, The First Thousand Years, 296
antioch,synagogue,synagogue,destruction (converted into church),tomb of maccabean martyrs	Levine (2005), The Ancient Synagogue, The First Thousand Years, 296
antioch	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184; Schwartz (2008), 2 Maccabees, 19, 52
antiochus,iv,persecution	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 467
antiochus,n.	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1126
antiochus,v	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 467
antiochus	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 205
antiochus iii	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 64
antiochus iii the great,privileges granted by	Schwartz (2008), 2 Maccabees, 220
antiochus iv	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 200; Crabb (2020), Luke/Acts and the End of History, 91, 92, 218, 233; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
antiochus iv epiphanes,death of	Schwartz (2008), 2 Maccabees, 90, 372
antiochus iv epiphanes	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 165; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 242, 243; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 110; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 55; Stuckenbruck (2007), 1 Enoch 91-108, 450; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 81
antipater,herods father	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3
apocalypses	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 292
apocryphal books	Schwartz (2008), 2 Maccabees, 59
apollo pleurenus	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
apollonius,son of thraseas	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 219
apostolic fathers	Schwartz (2008), 2 Maccabees, 88
aqiva	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167
aristobulus i	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3
ascension	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 199, 200, 201
athena ilias	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
atonement	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 197, 199, 200
attalus ii	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
augustine	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179; Schwartz (2008), 2 Maccabees, 59
author,of 2 maccabees,lack of interest in details of temple cult	Schwartz (2008), 2 Maccabees, 48
author,of 2 maccabees,lack of interest in military details	Schwartz (2008), 2 Maccabees, 329
author,of 2 maccabees,preface	Schwartz (2008), 2 Maccabees, 16, 24
author,of 2 maccabees,reflections of	Schwartz (2008), 2 Maccabees, 24
author,of 2 maccabees,sitz im leben	Schwartz (2008), 2 Maccabees, 52
author,of 2 maccabees	Schwartz (2008), 2 Maccabees, 17, 24
avengement/vengeance/vindication/wrath (gods)	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198
axioma	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
azariah	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 197, 200
babylonians	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 165
barbarism	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 237, 242, 243, 244, 245, 246
bel at elam	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
benefactions,royal	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
bible	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167
biblical	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 204
bishop	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167
blasphemy	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 199
blood	Schwartz (2008), 2 Maccabees, 50
body and soul,distinction between	Schwartz (2008), 2 Maccabees, 23, 293
breast	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 54
brethren	Schwartz (2008), 2 Maccabees, 31
brother	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 166
burning,of the righteous	Stuckenbruck (2007), 1 Enoch 91-108, 450
burning	Stuckenbruck (2007), 1 Enoch 91-108, 450
calendar of saints	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184
canonical status	Schwartz (2008), 2 Maccabees, 59
catholic church	Schwartz (2008), 2 Maccabees, 59
child,children	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 166
chora,basilike	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
christ	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 204
christian,early christian,anti-christian,christianity	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198, 199
christian	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167, 184
christianity,culture	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 54
christianity	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 387
christians,interest in 2 macc.	Schwartz (2008), 2 Maccabees, 59, 88
christians	Schwartz (2008), 2 Maccabees, 52
church,the	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179
church	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184
church fathers,rabbis and synagogue	Levine (2005), The Ancient Synagogue, The First Thousand Years, 296
circumcision	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3; Levine (2005), The Ancient Synagogue, The First Thousand Years, 296
city	Schwartz (2008), 2 Maccabees, 50
clay	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104, 110
clemens alexandrinus	Schwartz (2008), 2 Maccabees, 88
cn. pompeius magnus	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3
collective humanity	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104
construction of martyrs	Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 124
conventions or themes,moral focus	Crabb (2020), Luke/Acts and the End of History, 233
corruptible	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104, 136
cosmic	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 110
covenant,covenantal	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198, 199, 200, 201
covenant	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 113
creation	Crabb (2020), Luke/Acts and the End of History, 92, 218
creation topoi	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104, 110
creator	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104, 110
creature,of dust	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104
creature of clay	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 110
cross	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 200
crucifixion,jesus death	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198, 199, 200, 204
cult	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184
cyprian of carthage	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179
daniel,book of	Schwartz (2008), 2 Maccabees, 372
day,of great judgement	Stuckenbruck (2007), 1 Enoch 91-108, 450
day,of strong/hard anguish	Stuckenbruck (2007), 1 Enoch 91-108, 450
death	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 110, 136; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167, 184
deathless	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 136
demetrius iii akairos(or eukairos)	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 165
deuotio	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 165
deuteronomistic theology	Crabb (2020), Luke/Acts and the End of History, 90, 218
deuteronomy 32	Schwartz (2008), 2 Maccabees, 22, 23
diaspora,jews of hellenistic	Schwartz (2008), 2 Maccabees, 50
diasporan historiography	Schwartz (2008), 2 Maccabees, 48, 50, 52, 329
dietary laws	Schwartz (2008), 2 Maccabees, 550
divine,image	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 110
donation of land	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
dust	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104, 110
eleazar,martyr,similarities to socrates	Schwartz (2008), 2 Maccabees, 293
eleazar,martyr	Schwartz (2008), 2 Maccabees, 23
eleazar	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 199; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 205; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 55; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184
embodies	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104
endurance,and martyrdom	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 128
enemies,enmity	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198
epiphany	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 219
epitomator,see also author	Schwartz (2008), 2 Maccabees, 17
eschatology,eschatological,belonging to the end-of-days,messianic age	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198
eschatology	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 75
essenes	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 136
ether	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 136
ethnicity,ethnography	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 103
eumenes ii	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
evil	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 199
execution	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 245
exegesis,exegetical,interpretation of scripture	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 204
exodus from egypt	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 168
faith,faithfulness	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 200
fast days,public,john chrysostom	Levine (2005), The Ancient Synagogue, The First Thousand Years, 296
fast days,synagogue,ritual	Levine (2005), The Ancient Synagogue, The First Thousand Years, 296
fides	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 165
fire	Stuckenbruck (2007), 1 Enoch 91-108, 450
first-person singular	Schwartz (2008), 2 Maccabees, 19, 24
flesh	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 136
foreignism	Schwartz (2008), 2 Maccabees, 23
gazophylakion	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 219
gendered expectations,challenges to	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 128
general	Crabb (2020), Luke/Acts and the End of History, 91, 92, 283
gentiles,gentile,nations	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 199, 204
gentiles	Schwartz (2008), 2 Maccabees, 48; Stuckenbruck (2007), 1 Enoch 91-108, 450
glory,glorification	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 199
god,and covenantal promise	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 113
god,hiding his face	Schwartz (2008), 2 Maccabees, 22
god,of heaven	Schwartz (2008), 2 Maccabees, 48
god	Schwartz (2008), 2 Maccabees, 48
good thief	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 200
gorgias	Schwartz (2008), 2 Maccabees, 372
greek (language),versus latin	Schwartz (2008), 2 Maccabees, 59
gregory nazianzen	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179
hanina ben teradyon	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167
hanukkah,holiday of	Schwartz (2008), 2 Maccabees, 24, 88
hanukkah	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 119
hanukkah narrative,connection to opening letters	Schwartz (2008), 2 Maccabees, 372
hanukkah narrative,distinctiveness	Schwartz (2008), 2 Maccabees, 372
hanukkah narrative,historicity	Schwartz (2008), 2 Maccabees, 372
hasmonean dynasty	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 165
hatred (of enemies,outsiders)	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 199
hebrew	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 204
hebrew (language)	Schwartz (2008), 2 Maccabees, 59
hebrews	Schwartz (2008), 2 Maccabees, 52, 495
heliodorus	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 219
hellenism/hellenistic period	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 74
hellenistic jews	Schwartz (2008), 2 Maccabees, 88
hellenization,institutionalized	Schwartz (2008), 2 Maccabees, 52
herod	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 204
herod the great	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3
high priesthood,as municipal position	Schwartz (2008), 2 Maccabees, 7, 220
high priesthood	Schwartz (2008), 2 Maccabees, 59
hippolytus	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179; Schwartz (2008), 2 Maccabees, 88
honor	Schwartz (2008), 2 Maccabees, 23
hope	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 200
human,nature	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 110
hyrcanus i	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3
hyrcanus ii	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3
identity,formation of	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 242
idumaeans	Schwartz (2008), 2 Maccabees, 372
idumea,idumeans	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3
idumeans	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 168
idyll	Schwartz (2008), 2 Maccabees, 7
ilium	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43
image of god	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 110
imago dei	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 110
immortal	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 136
imperial ideology	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 54
impurity,corpse	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 81
individual eschatology	Crabb (2020), Luke/Acts and the End of History, 90, 91, 92
integrity	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 205
irony	Crabb (2020), Luke/Acts and the End of History, 91; Schwartz (2008), 2 Maccabees, 293, 318
israel,the people of,redemption/restoration of,the kingdom of,israelite	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198, 199, 201, 204
jason (high priest)	Schwartz (2008), 2 Maccabees, 336
jason of cyrene	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 200; Schwartz (2008), 2 Maccabees, 16
jeconiah,king	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 168
jerome	Schwartz (2008), 2 Maccabees, 59
jerusalem,as polis	Schwartz (2008), 2 Maccabees, 52
jerusalem,as subject of	Schwartz (2008), 2 Maccabees, 495
jerusalem,focus on	Schwartz (2008), 2 Maccabees, 7, 50
jerusalem,vs. holy land	Schwartz (2008), 2 Maccabees, 7
jerusalem	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 205; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 199; Schwartz (2008), 2 Maccabees, 7
jesus,suffering	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198
jesus,vicarious death of	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 197, 199, 200
jesus	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 200, 201, 204
jewish culture	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 103
jews,jewry,jewish,jewish matrix,jewish setting,anti-jewish,non-jewish	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 204
jews	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184
jews (and judaism),politai	Schwartz (2008), 2 Maccabees, 31
jews (and judaism)	Schwartz (2008), 2 Maccabees, 31, 48, 50, 220
john chrysostom	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179
jonathan,son of saul	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 168
jordan,river	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 168
josippon	Schwartz (2008), 2 Maccabees, 90
judah ben bava	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167
judaism,assimilation	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 55
judaism,essence	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 54
judaism,family	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 55
judaism,food	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 54
judaism,law	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 55
judas	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 199
judas maccabaeus,the maccabee	Schwartz (2008), 2 Maccabees, 31
judas maccabaeus	Schwartz (2008), 2 Maccabees, 7, 23, 372, 495
judgement,final	Crabb (2020), Luke/Acts and the End of History, 90, 92, 218
kingship	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3
knowledge	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104
lactantius	Schwartz (2008), 2 Maccabees, 88
lamentations rabbah	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 387
last supper	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198, 200
law	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 136
laws,jewish,ancestral	Schwartz (2008), 2 Maccabees, 19
laws,jewish,compared to laws of cities	Schwartz (2008), 2 Maccabees, 7
letters	Schwartz (2008), 2 Maccabees, 372
literature of	Schwartz (2008), 2 Maccabees, 52
liturgy	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179
maccabean,maccabees	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198, 199, 200, 201, 204
maccabean martyrs	Levine (2005), The Ancient Synagogue, The First Thousand Years, 296
maccabean mother	Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 124
maccabeans	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 54
maccabees,fight against renegades	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1126
maccabees,in eyes of church	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 467
maccabees,rulers	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 467
maccabees,sources	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1134
maccabees	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167, 184; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 387
maccabees (books)	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1126, 1134
malalas,account of maccabees	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 467
malalas,errors in account of maccabees	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 467
mankind	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104, 110
marriage	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 201
martyr,christian	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167
martyr,jewish	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167
martyr,maccabean	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167, 184
martyr,martyrs,jewish	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 387
martyr	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 167
martyr and martyrdom, jesus as	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 237, 246
martyr and martyrdom, jewish	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 246
martyr and martyrdom, maccabean	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 237, 242, 243, 244, 245, 246
martyr and martyrdom	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 237, 242, 243, 244, 245, 246
martyrdom,and endurance	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 128
martyrdom,martyrdom,and role of mothers,in 2 and 4 maccabees	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 128
martyrdom,theory of (martyrology)	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179
martyrdom	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 165, 166, 168, 179; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 74; Crabb (2020), Luke/Acts and the End of History, 90, 91, 92, 218, 233, 283; Schwartz (2008), 2 Maccabees, 17, 48, 50
martyres	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 166
martyrium	Levine (2005), The Ancient Synagogue, The First Thousand Years, 296
martyrologies,as secondary source	Schwartz (2008), 2 Maccabees, 19, 20, 22, 23, 24, 90, 328, 372
martyrologies,connection between episodes	Schwartz (2008), 2 Maccabees, 318
martyrologies,hebraisms in	Schwartz (2008), 2 Maccabees, 20, 293
martyrologies,interest among christians	Schwartz (2008), 2 Maccabees, 20, 88
martyrologies,jewish traditions	Schwartz (2008), 2 Maccabees, 20, 90
martyrologies	Schwartz (2008), 2 Maccabees, 52, 495, 550
martyrs,maccabean	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 81
martyrs,martyrdom,sanctification of the name	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198, 199, 200, 204
martyrs	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 75
martyrs beneficiary death	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198, 199
mattathias	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1126, 1134; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 113
mattatias	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184
matthias	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 165, 166, 168, 179
mekilta daarayot'	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 128
memory,cultural	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 387
mercy	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 199
merita	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 166
messiah,gods anointed,messiahship,messianic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 204
messiah,gods anointed,suffering,death of the messiah	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 204
messianic woes	Crabb (2020), Luke/Acts and the End of History, 283
michael,archangel	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 292
miqveh (ritual bath,stepped cistern)	Levine (2005), The Ancient Synagogue, The First Thousand Years, 296
miracles	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 103, 168
modein	Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3; Schwartz (2008), 2 Maccabees, 7
mordechai	Schwartz (2008), 2 Maccabees, 293
moses,mosaic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 204
moses	Schwartz (2008), 2 Maccabees, 19
mother,maccabean	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 54, 55
mother	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 165, 166; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 184
mother and her seven sons	Schwartz (2008), 2 Maccabees, 23, 59, 90
motifs (thematic),by gentiles	Schwartz (2008), 2 Maccabees, 48
motifs (thematic),concealing divisiveness	Schwartz (2008), 2 Maccabees, 50
motifs (thematic),jerusalem as greek polis	Schwartz (2008), 2 Maccabees, 52