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Tiresias: The Ancient Mediterranean Religions Source Database



661
Septuagint, 2 Maccabees, 7.30


nanWhile she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.'


nanWhile she was still speaking, the young man said, "What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses. 31 But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God. 32 For we are suffering because of our own sins. 33 And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants. 34 But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven. 35 You have not yet escaped the judgment of the almighty, all-seeing God. 36 For our brothers after enduring a brief suffering have drunk of everflowing life under God's covenant; but you, by the judgment of God, will receive just punishment for your arrogance. 37 I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God, 38 and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation." 39 The king fell into a rage, and handled him worse than the others, being exasperated at his scorn. 40 So he died in his integrity, putting his whole trust in the Lord. 41 Last of all, the mother died, after her sons. 42 Let this be enough, then, about the eating of sacrifices and the extreme tortures.


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

31 results
1. Septuagint, Tobit, 1.10-1.11 (10th cent. BCE - 2nd cent. BCE)

1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11. but I kept myself from eating it
2. Hebrew Bible, Deuteronomy, 31.19, 32.36 (9th cent. BCE - 3rd cent. BCE)

31.19. וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 31.19. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel." 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."
3. Hebrew Bible, Esther, 2.9 (9th cent. BCE - 3rd cent. BCE)

2.9. וַתִּיטַב הַנַּעֲרָה בְעֵינָיו וַתִּשָּׂא חֶסֶד לְפָנָיו וַיְבַהֵל אֶת־תַּמְרוּקֶיהָ וְאֶת־מָנוֹתֶהָ לָתֵת לָהּ וְאֵת שֶׁבַע הַנְּעָרוֹת הָרְאֻיוֹת לָתֶת־לָהּ מִבֵּית הַמֶּלֶךְ וַיְשַׁנֶּהָ וְאֶת־נַעֲרוֹתֶיהָ לְטוֹב בֵּית הַנָּשִׁים׃ 2.9. And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her ointments, with her portions, and the seven maidens, who were meet to be given her out of the king’s house; and he advanced her and her maidens to the best place in the house of the women."
4. Hebrew Bible, Genesis, 43.32 (9th cent. BCE - 3rd cent. BCE)

43.32. וַיָּשִׂימוּ לוֹ לְבַדּוֹ וְלָהֶם לְבַדָּם וְלַמִּצְרִים הָאֹכְלִים אִתּוֹ לְבַדָּם כִּי לֹא יוּכְלוּן הַמִּצְרִים לֶאֱכֹל אֶת־הָעִבְרִים לֶחֶם כִּי־תוֹעֵבָה הִוא לְמִצְרָיִם׃ 43.32. And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians."
5. Hebrew Bible, Joel, 2.16-2.17 (9th cent. BCE - 3rd cent. BCE)

2.16. אִסְפוּ־עָם קַדְּשׁוּ קָהָל קִבְצוּ זְקֵנִים אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם יֵצֵא חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ׃ 2.17. בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃ 2.16. Gather the people, Sanctify the congregation, Assemble the elders, Gather the children, And those that suck the breasts; Let the bridegroom go forth from his chamber, And the bride out of her pavilion." 2.17. Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’"
6. Hebrew Bible, Jeremiah, 32.39 (8th cent. BCE - 5th cent. BCE)

32.39. וְנָתַתִּי לָהֶם לֵב אֶחָד וְדֶרֶךְ אֶחָד לְיִרְאָה אוֹתִי כָּל־הַיָּמִים לְטוֹב לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם׃ 32.39. and I will give them one heart and one way, that they may fear Me for ever; for the good of them, and of their children after them;"
7. Hebrew Bible, 1 Chronicles, 28.9 (5th cent. BCE - 3rd cent. BCE)

28.9. וְאַתָּה שְׁלֹמֹה־בְנִי דַּע אֶת־אֱלֹהֵי אָבִיךָ וְעָבְדֵהוּ בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה כִּי כָל־לְבָבוֹת דּוֹרֵשׁ יְהוָה וְכָל־יֵצֶר מַחֲשָׁבוֹת מֵבִין אִם־תִּדְרְשֶׁנּוּ יִמָּצֵא לָךְ וְאִם־תַּעַזְבֶנּוּ יַזְנִיחֲךָ לָעַד׃ 28.9. And thou, Solomon my son, know thou the God of thy father, and serve Him with a whole heart and with a willing mind; for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts; if thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off for ever."
8. Herodotus, Histories, 4.64, 9.82 (5th cent. BCE - 5th cent. BCE)

4.64. As to war, these are their customs. A Scythian drinks the blood of the first man whom he has taken down. He carries the heads of all whom he has slain in the battle to his king; for if he brings a head, he receives a share of the booty taken, but not otherwise. ,He scalps the head by making a cut around it by the ears, then grasping the scalp and shaking the head off. Then he scrapes out the flesh with the rib of a steer, and kneads the skin with his hands, and having made it supple he keeps it for a hand towel, fastening it to the bridle of the horse which he himself rides, and taking pride in it; for he who has most scalps for hand towels is judged the best man. ,Many Scythians even make garments to wear out of these scalps, sewing them together like coats of skin. Many too take off the skin, nails and all, from their dead enemies' right hands, and make coverings for their quivers;the human skin was, as it turned out, thick and shining, the brightest and whitest skin of all, one might say. ,Many flay the skin from the whole body, too, and carry it about on horseback stretched on a wooden frame. 9.82. This other story is also told. When Xerxes fled from Hellas, he left to Mardonius his own establishment. Pausanias, seeing Mardonius' establishment with its display of gold and silver and gaily colored tapestry, ordered the bakers and the cooks to prepare a dinner such as they were accustomed to do for Mardonius. ,They did his bidding, but Pausanias, when he saw golden and silver couches richly covered, and tables of gold and silver, and all the magnificent service of the banquet, was amazed at the splendor before him, and for a joke commanded his own servants to prepare a dinner in Laconian fashion. When that meal, so different from the other, was ready, Pausanias burst out laughing and sent for the generals of the Greeks. ,When these had assembled, Pausanias pointed to the manner in which each dinner was served and said: “Men of Hellas, I have brought you here because I desired to show you the foolishness of the leader of the Medes who, with such provisions for life as you see, came here to take away from us our possessions which are so pitiful.” In this way, it is said, Pausanias spoke to the generals of the Greeks.
9. Septuagint, Tobit, 1.10-1.11 (4th cent. BCE - 2nd cent. BCE)

1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11. but I kept myself from eating it
10. Anon., 1 Enoch, 14.5, 45.4, 45.5, 45.6, 48.7, 91.5, 91.6, 91.7, 91.12, 91.13, 93.9, 93.10, 93.11, 94.9, 96.8, 97.2, 97.6, 98.7, 98.8, 98.10, 98.12, 99.3, 99.4, 99.5, 100.1, 100.2, 100.3, 100.4, 100.10, 102.8, 103.7, 104.6, 104.7, 106.19-107.1, 108.1, 108.7, 108.8, 108.9, 108.10, 108.11, 108.12, 108.13, 108.14, 108.15 (3rd cent. BCE - 2nd cent. BCE)

100.1. And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood. 100.1. And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute
11. Anon., Jubilees, 22.16 (2nd cent. BCE - 2nd cent. BCE)

22.16. May nations serve thee, And all the nations bow themselves before thy seed.
12. Dead Sea Scrolls, War Scroll, 1.12 (2nd cent. BCE - 1st cent. CE)

13. Hebrew Bible, Daniel, 1.5-1.16, 7.9, 12.4 (2nd cent. BCE - 2nd cent. BCE)

1.5. וַיְמַן לָהֶם הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ מִפַּת־בַּג הַמֶּלֶךְ וּמִיֵּין מִשְׁתָּיו וּלְגַדְּלָם שָׁנִים שָׁלוֹשׁ וּמִקְצָתָם יַעַמְדוּ לִפְנֵי הַמֶּלֶךְ׃ 1.6. וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.7. וַיָּשֶׂם לָהֶם שַׂר הַסָּרִיסִים שֵׁמוֹת וַיָּשֶׂם לְדָנִיֵּאל בֵּלְטְשַׁאצַּר וְלַחֲנַנְיָה שַׁדְרַךְ וּלְמִישָׁאֵל מֵישַׁךְ וְלַעֲזַרְיָה עֲבֵד נְגוֹ׃ 1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9. וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃ 1.11. וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.12. נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃ 1.13. וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃ 1.14. וַיִּשְׁמַע לָהֶם לַדָּבָר הַזֶּה וַיְנַסֵּם יָמִים עֲשָׂרָה׃ 1.15. וּמִקְצָת יָמִים עֲשָׂרָה נִרְאָה מַרְאֵיהֶם טוֹב וּבְרִיאֵי בָּשָׂר מִן־כָּל־הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ׃ 1.16. וַיְהִי הַמֶּלְצַר נֹשֵׂא אֶת־פַּתְבָּגָם וְיֵין מִשְׁתֵּיהֶם וְנֹתֵן לָהֶם זֵרְעֹנִים׃ 7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 12.4. וְאַתָּה דָנִיֵּאל סְתֹם הַדְּבָרִים וַחֲתֹם הַסֵּפֶר עַד־עֵת קֵץ יְשֹׁטְטוּ רַבִּים וְתִרְבֶּה הַדָּעַת׃ 1.5. And the king appointed for them a daily portion of the king’s food, and of the wine which he drank, and that they should be nourished three years; that at the end thereof they might stand before the king." 1.6. Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah." 1.7. And the chief of the officers gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Haiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego." 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself." 1.9. And God granted Daniel mercy and compassion in the sight of the chief of the officers." 1.10. And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’" 1.11. Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah:" 1.12. ’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink." 1.13. Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’" 1.14. So he hearkened unto them in this matter, and tried them ten days." 1.15. And at the end of ten days their counteces appeared fairer, and they were fatter in flesh, than all the youths that did eat of the king’s food." 1.16. So the steward took away their food, and the wine that they should drink, and gave them pulse." 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire." 12.4. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.’"
14. Septuagint, 1 Maccabees, 1.61-1.63 (2nd cent. BCE - 2nd cent. BCE)

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.
15. Septuagint, 2 Maccabees, 1.1, 1.3, 1.4, 1.18, 1.20, 1.21, 1.23, 1.29, 1.31, 1.33, 1.36, 2.1, 2.4, 2.5, 2.7, 2.8, 2.9, 2.10, 2.11, 2.17, 2.22, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 4, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.17, 5, 5.8, 5.15, 5.21, 5.22, 5.24, 5.25, 5.27, 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, 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, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 7.41, 7.42, 8, 8.1, 8.2, 8.3, 8.4, 8.21, 8.24, 8.26, 8.27, 8.36, 9.5, 9.6, 9.28, 9.29, 10.4, 10.8, 11.9, 11.23, 12.38, 13.14, 14, 14.34, 14.35, 15, 15.1, 15.2, 15.3, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.19, 15.33 (2nd cent. BCE - 2nd cent. BCE)

1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'
16. Septuagint, Judith, 7.25, 10.5, 16.19 (2nd cent. BCE - 0th cent. CE)

7.25. For now we have no one to help us; God has sold us into their hands, to strew us on the ground before them with thirst and utter destruction. 10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry. 16.19. Judith also dedicated to God all the vessels of Holofernes, which the people had given her; and the canopy which she took for herself from his bedchamber she gave as a votive offering to the Lord.
17. Septuagint, 4 Maccabees, 4.23-4.26, 5.25, 6.5, 6.9, 6.11 (2nd cent. BCE - 2nd cent. BCE)

4.23. and after he had plundered them he issued a decree that if any of them should be found observing the ancestral law they should die. 4.24. When, by means of his decrees, he had not been able in any way to put an end to the people's observance of the law, but saw that all his threats and punishments were being disregarded 4.25. even to the point that women, because they had circumcised their sons, were thrown headlong from heights along with their infants, though they had known beforehand that they would suffer this -- 4.26. when, then, his decrees were despised by the people, he himself, through torture, tried to compel everyone in the nation to eat defiling foods and to renounce Judaism. 5.25. Therefore we do not eat defiling food; for since we believe that the law was established by God, we know that in the nature of things the Creator of the world in giving us the law has shown sympathy toward us. 6.5. But the courageous and noble man, as a true Eleazar, was unmoved, as though being tortured in a dream; 6.9. But he bore the pains and scorned the punishment and endured the tortures. 6.11. in fact, with his face bathed in sweat, and gasping heavily for breath, he amazed even his torturers by his courageous spirit.
18. Septuagint, 3 Maccabees, 3.4-3.7, 6.2-6.15 (2nd cent. BCE - 2nd cent. BCE)

3.4. but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some; 3.5. but since they adorned their style of life with the good deeds of upright people, they were established in good repute among all men. 3.6. Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all; 3.7. instead they gossiped about the differences in worship and foods, alleging that these people were loyal neither to the king nor to his authorities, but were hostile and greatly opposed to his government. So they attached no ordinary reproach to them. 6.2. King of great power, Almighty God Most High, governing all creation with mercy 6.2. Even the king began to shudder bodily, and he forgot his sullen insolence. 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3. Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6. The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7. Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. 6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.' 6.12. But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors. 6.13. And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob. 6.14. The whole throng of infants and their parents entreat you with tears. 6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord.
19. Anon., Sibylline Oracles, 3.175-3.190, 3.635-3.643, 3.780-3.786 (1st cent. BCE - 5th cent. CE)

3.175. 175 And with Peneus mixed pours in the sea 3.176. Its water, and men call it Stygian. 3.177. But when the Titans heard that there were son 3.178. Kept secretly, whom Cronos and his wife 3.179. Rhea begat, then Titan sixty youth 3.180. 180 Together gathered, and held fast in chain 3.181. Cronos and his wife Rhea, and concealed 3.182. Them in the earth and guarded them in bonds. 3.183. And then the sons of powerful Cronos heard 3.184. And a great war and uproar they aroused. 3.185. 185 And this is the beginning of dire war 3.186. Among all mortals. [For it is indeed 3.187. With mortals the prime origin of war.] 3.188. And then did God award the Titans evil. 3.189. And all of Titans and of Cronos born 3.190. 190 Died. But then as time rolled around there rose 3.635. 635 Woe, woe to thee, O Crete! To thee shall come 3.636. A very painful stroke, and terribly 3.637. Shall the Eternal sack thee; and again 3.638. Shall every land behold thee black with smoke 3.639. Fire ne'er shall leave thee, but thou shalt be burned. 3.780. 780 For land and trees and countless flocks of sheep 3.781. Their genuine fruit to men shall offer–wine 3.782. And the sweet honey, and white milk, and wheat 3.783. Which is for mortals of all things the best. 3.784. But thou, O mortal full of various wiles
20. Philo of Alexandria, On The Life of Moses, 1.6 (1st cent. BCE - 1st cent. CE)

1.6. for the river of that country at the height of summer, when they say that all other rivers which are derived from winter torrents and from springs in the ground are smaller, rises and increases, and overflows so as to irrigate all the lands, and make them one vast lake. And so the land, without having any need of rain, supplies every year an unlimited abundance of every kind of good food, unless sometimes the anger of God interrupts this abundance by reason of the excessive impiety of the inhabitants.
21. Josephus Flavius, Jewish Antiquities, 11.333-11.336 (1st cent. CE - 1st cent. CE)

11.333. However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334. for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335. whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336. And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests.
22. New Testament, 2 Timothy, 3.1-3.4 (1st cent. CE - 1st cent. CE)

3.1. But know this, that in the last days, grievous times will come. 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy 3.3. without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good 3.4. traitors, headstrong, conceited, lovers of pleasure rather than lovers of God;
23. New Testament, Acts, 15.5, 15.21, 18.6, 21.39 (1st cent. CE - 2nd cent. CE)

15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles! 21.39. But Paul said, "I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.
24. New Testament, John, 1.49, 3.3, 3.5, 18.33-18.37, 18.39, 19.12, 19.15 (1st cent. CE - 1st cent. CE)

1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel! 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 18.33. Pilate therefore entered again into the Praetorium, called Jesus, and said to him, "Are you the King of the Jews? 18.34. Jesus answered him, "Do you say this by yourself, or did others tell you about me? 18.35. Pilate answered, "I'm not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done? 18.36. Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, then my servants would fight, that I wouldn't be delivered to the Jews. But now my kingdom is not from here. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice. 18.39. But you have a custom, that I should release someone to you at the Passover. Therefore do you want me to release to you the King of the Jews? 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.15. They cried out, "Away with him! Away with him! Crucify him!"Pilate said to them, "Shall I crucify your King?"The chief priests answered, "We have no king but Caesar!
25. New Testament, Luke, 5.2, 12.52, 21.23, 22.18, 22.25-22.30, 22.68-22.70 (1st cent. CE - 1st cent. CE)

5.2. He saw two boats standing by the lake, but the fishermen had gone out of them, and were washing their nets. 12.52. For from now on, there will be five in one house divided, three against two, and two against three. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 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. 22.25. He said to them, "The kings of the Gentiles lord it over them, and those who have authority over them are called 'benefactors.' 22.26. But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. 22.27. For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves. 22.28. But you are those who have continued with me in my trials. 22.29. I confer on you a kingdom, even as my Father conferred on me 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel. 22.68. and if I ask, you will in no way answer me or let me go. 22.69. From now on, the Son of Man will be seated at the right hand of the power of God. 22.70. They all said, "Are you then the Son of God?"He said to them, "You say it, because I AM.
26. New Testament, Mark, 13.19, 15.2 (1st cent. CE - 1st cent. CE)

13.19. For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say.
27. New Testament, Matthew, 24.7-24.12 (1st cent. CE - 1st cent. CE)

24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.8. But all these things are the beginning of birth pains. 24.9. Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. 24.10. Then many will stumble, and will deliver up one another, and will hate one another. 24.11. Many false prophets will arise, and will lead many astray. 24.12. Because iniquity will be multiplied, the love of many will grow cold.
28. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

17a. בפמליא של מעלה ובפמליא של מטה ובין התלמידים העוסקים בתורתך בין עוסקין לשמה בין עוסקין שלא לשמה וכל העוסקין שלא לשמה יהי רצון שיהו עוסקין לשמה.,ר' אלכסנדרי בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתעמידנו בקרן אורה ואל תעמידנו בקרן חשכה ואל ידוה לבנו ואל יחשכו עינינו איכא דאמרי הא רב המנונא מצלי לה ור' אלכסנדרי בתר דמצלי אמר הכי רבון העולמים גלוי וידוע לפניך שרצוננו לעשות רצונך ומי מעכב שאור שבעיסה ושעבוד מלכיות יהי רצון מלפניך שתצילנו מידם ונשוב לעשות חוקי רצונך בלבב שלם.,רבא בתר צלותיה אמר הכי אלהי עד שלא נוצרתי איני כדאי ועכשיו שנוצרתי כאלו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך ה' אלהי שלא אחטא עוד ומה שחטאתי לפניך מרק ברחמיך הרבים אבל לא ע"י יסורין וחלאים רעים והיינו וידוי דרב המנונא זוטי ביומא דכפורי.,מר בריה דרבינא כי הוה מסיים צלותיה אמר הכי אלהי נצור לשוני מרע ושפתותי מדבר מרמה ולמקללי נפשי תדום ונפשי כעפר לכל תהיה פתח לבי בתורתך ובמצותיך תרדוף נפשי ותצילני מפגע רע מיצר הרע ומאשה רעה ומכל רעות המתרגשות לבא בעולם וכל החושבים עלי רעה מהרה הפר עצתם וקלקל מחשבותם יהיו לרצון אמרי פי והגיון לבי לפניך ה' צורי וגואלי.,רב ששת כי הוה יתיב בתעניתא בתר דמצלי אמר הכי רבון העולמים גלוי לפניך בזמן שבית המקדש קיים אדם חוטא ומקריב קרבן ואין מקריבין ממנו אלא חלבו ודמו ומתכפר לו ועכשיו ישבתי בתענית ונתמעט חלבי ודמי יהי רצון מלפניך שיהא חלבי ודמי שנתמעט כאילו הקרבתיו לפניך על גבי המזבח ותרצני.,ר' יוחנן כי הוה מסיים ספרא דאיוב אמר הכי סוף אדם למות וסוף בהמה לשחיטה והכל למיתה הם עומדים אשרי מי שגדל בתורה ועמלו בתורה ועושה נחת רוח ליוצרו וגדל בשם טוב ונפטר בשם טוב מן העולם ועליו אמר שלמה (קהלת ז, א) טוב שם משמן טוב ויום המות מיום הולדו.,מרגלא בפומיה דר"מ גמור בכל לבבך ובכל נפשך לדעת את דרכי ולשקוד על דלתי תורתי נצור תורתי בלבך ונגד עיניך תהיה יראתי שמור פיך מכל חטא וטהר וקדש עצמך מכל אשמה ועון ואני אהיה עמך בכל מקום.,מרגלא בפומייהו דרבנן דיבנה אני בריה וחברי בריה אני מלאכתי בעיר והוא מלאכתו בשדה אני משכים למלאכתי והוא משכים למלאכתו כשם שהוא אינו מתגדר במלאכתי כך אני איני מתגדר במלאכתו ושמא תאמר אני מרבה והוא ממעיט שנינו אחד המרבה ואחד הממעיט ובלבד שיכוין לבו לשמים.,מרגלא בפומיה דאביי לעולם יהא אדם ערום ביראה (משלי טו, א) מענה רך משיב חמה ומרבה שלום עם אחיו ועם קרוביו ועם כל אדם ואפילו עם נכרי בשוק כדי שיהא אהוב למעלה ונחמד למטה ויהא מקובל על הבריות,אמרו עליו על רבן יוחנן בן זכאי שלא הקדימו אדם שלום מעולם ואפילו נכרי בשוק.,מרגלא בפומיה דרבא תכלית חכמה תשובה ומעשים טובים שלא יהא אדם קורא ושונה ובועט באביו ובאמו וברבו ובמי שהוא גדול ממנו בחכמה ובמנין שנאמר (תהלים קיא, י) ראשית חכמה יראת ה' שכל טוב לכל עושיהם לעושים לא נאמר אלא לעושיהם לעושים לשמה ולא לעושים שלא לשמה וכל העושה שלא לשמה נוח לו שלא נברא.,מרגלא בפומיה דרב [לא כעולם הזה העולם הבא] העולם הבא אין בו לא אכילה ולא שתיה ולא פריה ורביה ולא משא ומתן ולא קנאה ולא שנאה ולא תחרות אלא צדיקים יושבין ועטרותיהם בראשיהם ונהנים מזיו השכינה שנאמר (שמות כד, יא) ויחזו את האלהים ויאכלו וישתו:,גדולה הבטחה שהבטיחן הקב"ה לנשים יותר מן האנשים שנא' (ישעיהו לב, ט) נשים שאננות קומנה שמענה קולי בנות בוטחות האזנה אמרתי,א"ל רב לר' חייא נשים במאי זכיין באקרויי בנייהו לבי כנישתא ובאתנויי גברייהו בי רבנן ונטרין לגברייהו עד דאתו מבי רבנן.,כי הוו מפטרי רבנן מבי ר' אמי ואמרי לה מבי ר' חנינא אמרי ליה הכי עולמך תראה בחייך ואחריתך לחיי העולם הבא ותקותך לדור דורים לבך יהגה תבונה פיך ידבר חכמות ולשונך ירחיש רננות עפעפיך יישירו נגדך עיניך יאירו במאור תורה ופניך יזהירו כזוהר הרקיע שפתותיך יביעו דעת וכליותיך תעלוזנה מישרים ופעמיך ירוצו לשמוע דברי עתיק יומין.,כי הוו מפטרי רבנן מבי רב חסדא ואמרי לה מבי ר' שמואל בר נחמני אמרו ליה הכי (תהלים קמד, יד) אלופינו מסובלים וגו',אלופינו מסובלים רב ושמואל ואמרי לה רבי יוחנן ור' אלעזר חד אמר אלופינו בתורה ומסובלים במצות וחד אמר אלופינו בתורה ובמצות ומסובלים ביסורים 17a. bin the heavenly entourage [ ipamalia /i]of angels each of whom ministers to a specific nation (see Daniel 10), and whose infighting causes war on earth; br band in the earthly entourage,the Sages, br band among the disciples engaged inthe study of bYour Torah, br bwhether they engage in itsstudy bfor its own sake or not for its own sake. br bAnd all those engagedin Torah study bnot for its own sake, br bmay it beYour bwillthat bthey will come to engagein its study bfor its own sake. /b, bAfter his prayer, Rabbi Alexandri said the following: br bMay it be Your will, Lord our God, br bthat You station us in a lighted corner and not in a darkened corner, br band do not let our hearts become faint nor our eyes dim. br bSome say that this was the prayer that Rav Hamnuna would recite, and that after Rabbi Alexandri prayed, he would say the following: br bMaster of the Universe, it is revealed and known before You br bthat our will is to perform Your will, and what prevents us? brOn the one hand, bthe yeast in the dough,the evil inclination that is within every person; br band the subjugation to the kingdomson the other. br bMay it be Your will br bthat You will deliver us from their hands,of both the evil inclination and the foreign kingdoms, brso that bwe may return to perform the edicts of Your will with a perfect heart. /b, bAfter his prayer, Rava said the following: br bMy God, before I was created I was worthless, br band now that I have been created it is as if I had not been created,I am no more significant. br bI am dust in life, all the more so in my death. br bI am before You as a vessel filled with shame and humiliation. brTherefore, bmay it be Your will, Lord my God, that I will sin no more, br band that thosetransgressions bthat I have committed, br bcleanse in Your abundant mercy; br bbutmay this cleansing bnotbe bby means of suffering and serious illness,but rather in a manner I will be able to easily endure. br bAnd this is the confession of Rav Hamnuna Zuti on Yom Kippur. /b, bWhen Mar, son of Ravina, would conclude his prayer, he said the following: br bMy God, guard my tongue from evil and my lips from speaking deceit. br bTo those who curse me let my soul be silent br band may my soul be like dust to all. br bOpen my heart to Your Torah, br band may my soul pursue your mitzvot. br bAnd save me from a bad mishap, from the evil inclination, br bfrom a bad woman, and from all evils that suddenly come upon the world. br bAnd all who plan evil against me, br bswiftly thwart their counsel, and frustrate their plans. br bMay the words of my mouth and the meditation of my heart find favor before You, br bLord, my Rock and my Redeemer. /b,The Gemara recounts that bwhen Rav Sheshet would sit inobservance of ba fast, after he prayed he said as follows: br bMaster of the Universe, it is revealed before You brthat bwhen the Temple is standing, one sins and offers a sacrifice. br bAndalthough bonly its fat and blood were offered fromthat sacrifice on the altar, his transgression bis atoned for him. br bAnd now, I sat inobservance of ba fast and my fat and blood diminished. br bMay it be Your will that my fat and blood that diminished beconsidered as if bI offereda sacrifice bbefore You on the altar, br band may I find favor in Your eyes.brHaving cited statements that various Sages would recite after their prayers, the Gemara cites additional passages recited by the Sages on different occasions., bWhen Rabbi Yoḥa would concludestudy of bthe book of Job, he said the following: br bA person will ultimately die and an animal will ultimately be slaughtered, and all are destined for death.Therefore, death itself is not a cause for great anguish. brRather, bhappy is he who grew up in Torah, whose labor is in Torah, br bwho gives pleasure to his Creator, br bwho grew up with a good name and who took leave of the world with a good name. brSuch a person lived his life fully, band about him, Solomon said: br b“A good name is better than fine oil, and the day of death than the day of one’s birth”(Ecclesiastes 7:1); one who was faultless in life reaches the day of his death on a higher level than he was at the outset., bRabbi Meir was wont to saythe following idiom: br bStudy with all your heart and with all your soul to know My ways br band to be diligent at the doors of My Torah. br bKeep My Torah in your heart, br band fear of Me should be before your eyes. br bGuard your mouth from all transgression, br band purify and sanctify yourself from all fault and iniquity. br bAndif you do so, bI,God, bwill be with you everywhere. /b, bThe Sages in Yavne were wont to say: br bIwho learn Torah bamGod’s bcreature and my counterpartwho engages in other labor bisGod’s bcreature. br bMy work is in the city and his work is in the field. br bI rise early for my work and he rises early for his work. br bAnd just as he does not presume toperform bmy work, so I do not presume toperform bhis work. br bLest you say: Iengage in Torah study ba lot, while heonly engages in Torah study ba little,so I am better than he, br bit hasalready bbeen taught: br bOne who brings a substantialsacrifice band one who brings a meagersacrifice have equal merit, br bas long as he directs his heart towards Heaven(Rav Hai Gaon, iArukh /i)., bAbaye was wont to say: br bOne must always be shrewdand utilize every strategy binorder to achieve bfearof Heaven and performance of mitzvot. brOne must fulfill the verse: b“A soft answer turns away wrath”(Proverbs 15:1) brand take steps to bincrease peace with one’s brethren and with one’s relatives, br band with all people, even with a non-Jew in the marketplace,despite the fact that he is of no importance to him and does not know him at all ( iMe’iri /i), br bso that he will be loved abovein God’s eyes, br bpleasant belowin the eyes of the people, br band acceptable to allof God’s bcreatures. /b,Tangentially, the Gemara mentions that bthey said about Rabban Yoḥa ben Zakkai that no one ever preceded him inissuing a bgreeting, not even a non-Jew in the marketplace,as Rabban Yoḥa would always greet him first., bRava was wont to say: br bThe objective ofTorah bwisdomis to achieve brepentance and good deeds; br bthat one should not readthe Torah band studymishna and become arrogant br band spurn his father and his mother and his teacher br band one who is greater than he in wisdom or inthe bnumberof students who study before him, br bas it is stated: “The beginning of wisdom is fear of the Lord, a good understanding have all who fulfill them”(Psalms 111:10). br bIt is not statedsimply: bAll who fulfill, but rather: All who fulfill them,those who perform these actions as they ought to be performed, meaning bthose who dosuch deeds bfor their own sake,for the sake of the deeds themselves, bnot those who do them not for their own sake. brRava continued: bOne who does them not for their own sake,it would have been bpreferable for him had he not been created. /b, bRav was wont to say: br bThe World-to-Come is not like this world. br bIn the World-to-Come there is no eating, no drinking, br bno procreation, nobusiness bnegotiations, br bno jealousy, no hatred, and no competition. br bRather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated: br b“And they beheld God, and they ate and drank”(Exodus 24:11), meaning that beholding God’s countece is tantamount to eating and drinking.,The Gemara states: bGreater is the promisefor the future bmade by the Holy One, Blessed be He, to women than to men, as it is stated: “Rise up, women at ease; hear My voice, confident daughters, listen to what I say”(Isaiah 32:9). This promise of ease and confidence is not given to men., bRav said to Rabbi Ḥiyya:By bwhatvirtue bdo women meritto receive this reward? Rabbi Ḥiyya answered: They merit this reward bfor bringing their children to readthe Torah bin the synagogue, and for sending their husbands to studymishna bin the study hall, and for waiting for their husbands until they return from the study hall. /b, bWhen the Sageswho had been studying there btook leave of the study hall of Rabbi Ami, and some sayit was bthe study hall of Rabbi Ḥanina, they would say to him the followingblessing: br bMay you see your world,may you benefit from all of the good in the world, bin your lifetime, br band may your end be to life in the World-to-Come, br band may your hopebe sustained bfor many generations. brMay byour heart meditate understanding, br byour mouth speak wisdom, and your tongue whisper with praise. brMay byour eyelids look directly before you, br byour eyes shine in the light of Torah, br band your face radiate like the brightness of the firmament. brMay byour lips express knowledge, br byour kidneys rejoice in the upright, br band your feet run to hear the words of the Ancient of Days,God (see Daniel 7)., bWhen the Sages took leave of the study hall of Rav Ḥisda, and some sayit was bthe study hall of Rabbi Shmuel bar Naḥmani, they would say to him the following,in accordance with the verse: b“Our leaders are laden,there is no breach and no going forth and no outcry in our open places” (Psalms 144:14)., bOur leaders are laden. Rav and Shmuel, and some say Rabbi Yoḥa and Rabbi Elazar,disputed the proper understanding of this verse. bOne said: Our leaders in Torah are laden with mitzvot. And one said: Our leaders in Torah and mitzvot are laden with suffering. /b
29. Anon., 4 Ezra, 13.30-13.31

13.30. And bewilderment of mind shall come over those who dwell on the earth. 13.31. And they shall plan to make war against one another, city against city, place against place, people against people, and kingdom against kingdom.
30. Anon., Joseph And Aseneth, 7.1, 8.5

31. Anon., Letter of Aristeas, 129-170, 128

128. It is worth while to mention briefly the information which he gave in reply to our questions. For I suppose that most people feel a curiosity with regard to some of the enactments in the law


Subjects of this text:

subject book bibliographic info
acts of the apostles (new testament book) Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 250
ahasuerus, in lxx Gera, Judith (2014) 370
ancestral language Schwartz, 2 Maccabees (2008) 19
angel/angelic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
antioch Schwartz, 2 Maccabees (2008) 19
barbarians, characteristics of Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
barbarism Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 245, 246, 250
bible/biblical Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
biblical nature, see also deuteronomy, allusions Schwartz, 2 Maccabees (2008) 137
body, after death Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
body, mutilation of Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
book of judith, and greek writings Gera, Judith (2014) 93, 369
book of judith, author Gera, Judith (2014) 93
book of judith, original language Gera, Judith (2014) 93
booty and plundering Gera, Judith (2014) 370
cannibalism Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
children Gera, Judith (2014) 369
circumcision Stuckenbruck, 1 Enoch 91-108 (2007) 722
city/-ies (polis) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
daniel, figure of Gera, Judith (2014) 369
dedications, temple Gera, Judith (2014) 369, 370
deuteronomy 32 Schwartz, 2 Maccabees (2008) 302
diaspora Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
diet Gera, Judith (2014) 369
egypt and egyptians Gera, Judith (2014) 93
eleazar Gera, Judith (2014) 370; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
esther, in lxx / additions Gera, Judith (2014) 369, 370
execution Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 245
fasting Stuckenbruck, 1 Enoch 91-108 (2007) 722
feasting Gera, Judith (2014) 370
first-person singular Schwartz, 2 Maccabees (2008) 19
food, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 722
food Gera, Judith (2014) 369, 370
food regulations Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 487, 488
furnishings, dishes and equipmentnan Gera, Judith (2014) 369, 370
gentiles Gera, Judith (2014) 369, 370
glosses Schwartz, 2 Maccabees (2008) 137
god, as legislator Schwartz, 2 Maccabees (2008) 197
god, of heaven Schwartz, 2 Maccabees (2008) 197
gold, and silver Gera, Judith (2014) 369
gold Stuckenbruck, 1 Enoch 91-108 (2007) 722
golden sword Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
halakha Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 487
haman Gera, Judith (2014) 370
hanukkah, holiday of Schwartz, 2 Maccabees (2008) 137
hasmoneans Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 487
hellenisation Stuckenbruck, 1 Enoch 91-108 (2007) 722
hellenism/hellenistic period Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
hellenism Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
hellenistic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
hellenistic kings/rulers, antiochus iv epiphanes Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
hellenistic kings/rulers, antiochus v eupator Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
hellenistic kings/rulers, nicanor Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
herodotus Gera, Judith (2014) 369
high priest/high priesthood Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
high priest Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 487, 488
holophernes Gera, Judith (2014) 369, 370
hunger Gera, Judith (2014) 370
identity, jewish Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
ii maccabees Gera, Judith (2014) 93
iii maccabees Gera, Judith (2014) 93
jason (high priest) Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
jeremiah Schwartz, 2 Maccabees (2008) 137
jerusalem, as polis Schwartz, 2 Maccabees (2008) 197
jerusalem temple Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
jewish-hellenistic literature Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
judaism, and death Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
judaism Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
judas maccabeus Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
judith, complex character Gera, Judith (2014) 369
judith, eloquence and irony Gera, Judith (2014) 369
kosher food Gera, Judith (2014) 369, 370
language and style, book of judith, wordplay Gera, Judith (2014) 369
laws, jewish, ancestral Schwartz, 2 Maccabees (2008) 19
laws, jewish, compared to royal decrees Schwartz, 2 Maccabees (2008) 137
letters, semitic vorlage Schwartz, 2 Maccabees (2008) 137
lord, and lord Gera, Judith (2014) 369
luke, gospel of Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 250
martyr and martyrdom, jesus as Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 246, 250
martyr and martyrdom, jewish Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 246
martyr and martyrdom, maccabean Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 245, 246, 250
martyr and martyrdom Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 245, 246, 250
martyrdom Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 487, 488
martyrologies, as secondary source Schwartz, 2 Maccabees (2008) 19
martyrs Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215; Stuckenbruck, 1 Enoch 91-108 (2007) 722
meals, joint Gera, Judith (2014) 369, 370
menelaus Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
messiah/messianic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
military, troops/forces Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
moses Schwartz, 2 Maccabees (2008) 19, 197
mother and seven sons, as martyrs Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
mother and seven sons Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
mother of seven sons Gera, Judith (2014) 93, 370
motifs (thematic), persian Schwartz, 2 Maccabees (2008) 302
motifs (thematic), reconciliation Schwartz, 2 Maccabees (2008) 302
nebuchadnezzar, biblical Gera, Judith (2014) 369
nehemiah Gera, Judith (2014) 370
noble death, of eleazar Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
obedience, covenant Stuckenbruck, 1 Enoch 91-108 (2007) 722
onias iii Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 222
oppressors, rich Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 159
passion, the Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 246
persecution Stuckenbruck, 1 Enoch 91-108 (2007) 722
pious/piety Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
pollution and defilement Gera, Judith (2014) 370
prayers and praying, in post-biblical literature Gera, Judith (2014) 93
predestinarian/predeterminism Stuckenbruck, 1 Enoch 91-108 (2007) 722
priest / priestly Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
prophecy/prophetic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
purification Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 487
questions Gera, Judith (2014) 369
rabbi eleazar b. r. yose, 4 ezra Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 245, 246, 250
rabbis, on food and wine Gera, Judith (2014) 370
reversal of fortunes Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 159
sanhedrin Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 250
seleucid Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
seleucid empire Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 222
septuagint Gera, Judith (2014) 93
sexual encounters Gera, Judith (2014) 369
silver Stuckenbruck, 1 Enoch 91-108 (2007) 722
sinning Schwartz, 2 Maccabees (2008) 302
sins / iniquity, recording of Stuckenbruck, 1 Enoch 91-108 (2007) 350
sources of 2 maccabees Schwartz, 2 Maccabees (2008) 19
spartans Gera, Judith (2014) 369
suffering, of evildoers Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 246
swords Gera, Judith (2014) 370
temple Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215, 222
tents, holophernes Gera, Judith (2014) 370
testament of abraham Gera, Judith (2014) 93
testament of job Gera, Judith (2014) 93
time, concepts of Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 222
tobit Gera, Judith (2014) 369
torah, ancestral laws Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 222
torah, obedience to Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215, 222
universalism/universalistic' Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 116
war, x Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 245
watchers/rebellious angels Stuckenbruck, 1 Enoch 91-108 (2007) 350
wealth, material Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 159
wealth/prosperity Stuckenbruck, 1 Enoch 91-108 (2007) 722
wine and drunkenness Gera, Judith (2014) 369, 370
worship Stuckenbruck, 1 Enoch 91-108 (2007) 722