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Tiresias: The Ancient Mediterranean Religions Source Database



661
Septuagint, 2 Maccabees, 7.37-7.38


nanI, 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,'


nanand through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.'


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

43 results
1. Septuagint, Tobit, 1.10-1.11, 3.6 (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 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me.
2. Hebrew Bible, Deuteronomy, 32.12, 32.27, 32.36 (9th cent. BCE - 3rd cent. BCE)

32.12. יְהוָה בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר׃ 32.27. לוּלֵי כַּעַס אוֹיֵב אָגוּר פֶּן־יְנַכְּרוּ צָרֵימוֹ פֶּן־יֹאמְרוּ יָדֵינוּ רָמָה וְלֹא יְהוָה פָּעַל כָּל־זֹאת׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 32.12. The LORD alone did lead him, And there was no strange god with Him." 32.27. Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’" 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, Exodus, 23.22 (9th cent. BCE - 3rd cent. BCE)

23.22. כִּי אִם־שָׁמֹעַ תִּשְׁמַע בְּקֹלוֹ וְעָשִׂיתָ כֹּל אֲשֶׁר אֲדַבֵּר וְאָיַבְתִּי אֶת־אֹיְבֶיךָ וְצַרְתִּי אֶת־צֹרְרֶיךָ׃ 23.22. But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries."
5. 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."
6. Hebrew Bible, Proverbs, 30.31 (9th cent. BCE - 3rd cent. BCE)

30.31. זַרְזִיר מָתְנַיִם אוֹ־תָיִשׁ וּמֶלֶךְ אַלְקוּם עִמּוֹ׃ 30.31. The greyhound; the he-goat also; And the king, against whom there is no rising up."
7. Hebrew Bible, Psalms, 115.4-115.8, 135.15-135.18 (9th cent. BCE - 3rd cent. BCE)

115.4. עֲ‍צַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 115.5. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 115.6. אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ אַף לָהֶם וְלֹא יְרִיחוּן׃ 115.7. יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃ 115.8. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃ 135.15. עֲצַבֵּי הַגּוֹיִם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 135.16. פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃ 135.17. אָזְנַיִם לָהֶם וְלֹא יַאֲזִינוּ אַף אֵין־יֶשׁ־רוּחַ בְּפִיהֶם׃ 135.18. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃ 115.4. Their idols are silver and gold, The work of men's hands." 115.5. They have mouths, but they speak not; Eyes have they, but they see not;" 115.6. They have ears, but they hear not; Noses have they, but they smell not;" 115.7. They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. ." 115.8. They that make them shall be like unto them; Yea, every one that trusteth in them." 135.15. The idols of the nations are silver and gold, The work of men's hands." 135.16. They have mouths, but they speak not; Eyes have they, but they see not;" 135.17. They have ears, but they hear not; Neither is there any breath in their mouths." 135.18. They that make them shall be like unto them; Yea, every one that trusteth in them."
8. Hebrew Bible, 1 Samuel, 7.4 (8th cent. BCE - 5th cent. BCE)

7.4. וַיָּסִירוּ בְּנֵי יִשְׂרָאֵל אֶת־הַבְּעָלִים וְאֶת־הָעַשְׁתָּרֹת וַיַּעַבְדוּ אֶת־יְהוָה לְבַדּוֹ׃ 7.4. Then the children of Yisra᾽el put away the Be῾alim and the ῾Ashtarot, and served the Lord only."
9. Hebrew Bible, 2 Kings, 19.35 (8th cent. BCE - 5th cent. BCE)

19.35. וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה שְׁמוֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃ 19.35. And it came to pass that night, that the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses."
10. Hebrew Bible, Isaiah, 37.36, 43.11, 44.6, 44.9-44.20, 46.9, 65.11 (8th cent. BCE - 5th cent. BCE)

37.36. וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּכֶּה בְּמַחֲנֵה אַשּׁוּר מֵאָה וּשְׁמֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃ 43.11. אָנֹכִי אָנֹכִי יְהוָה וְאֵין מִבַּלְעָדַי מוֹשִׁיעַ׃ 44.6. כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ 44.9. יֹצְרֵי־פֶסֶל כֻּלָּם תֹּהוּ וַחֲמוּדֵיהֶם בַּל־יוֹעִילוּ וְעֵדֵיהֶם הֵמָּה בַּל־יִרְאוּ וּבַל־יֵדְעוּ לְמַעַן יֵבֹשׁוּ׃ 44.11. הֵן כָּל־חֲבֵרָיו יֵבֹשׁוּ וְחָרָשִׁים הֵמָּה מֵאָדָם יִתְקַבְּצוּ כֻלָּם יַעֲמֹדוּ יִפְחֲדוּ יֵבֹשׁוּ יָחַד׃ 44.12. חָרַשׁ בַּרְזֶל מַעֲצָד וּפָעַל בַּפֶּחָם וּבַמַּקָּבוֹת יִצְּרֵהוּ וַיִּפְעָלֵהוּ בִּזְרוֹעַ כֹּחוֹ גַּם־רָעֵב וְאֵין כֹּחַ לֹא־שָׁתָה מַיִם וַיִּיעָף׃ 44.13. חָרַשׁ עֵצִים נָטָה קָו יְתָאֲרֵהוּ בַשֶּׂרֶד יַעֲשֵׂהוּ בַּמַּקְצֻעוֹת וּבַמְּחוּגָה יְתָאֳרֵהוּ וַיַּעֲשֵׂהוּ כְּתַבְנִית אִישׁ כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת׃ 44.14. לִכְרָת־לוֹ אֲרָזִים וַיִּקַּח תִּרְזָה וְאַלּוֹן וַיְאַמֶּץ־לוֹ בַּעֲצֵי־יָעַר נָטַע אֹרֶן וְגֶשֶׁם יְגַדֵּל׃ 44.15. וְהָיָה לְאָדָם לְבָעֵר וַיִּקַּח מֵהֶם וַיָּחָם אַף־יַשִּׂיק וְאָפָה לָחֶם אַף־יִפְעַל־אֵל וַיִּשְׁתָּחוּ עָשָׂהוּ פֶסֶל וַיִּסְגָּד־לָמוֹ׃ 44.16. חֶצְיוֹ שָׂרַף בְּמוֹ־אֵשׁ עַל־חֶצְיוֹ בָּשָׂר יֹאכֵל יִצְלֶה צָלִי וְיִשְׂבָּע אַף־יָחֹם וְיֹאמַר הֶאָח חַמּוֹתִי רָאִיתִי אוּר׃ 44.17. וּשְׁאֵרִיתוֹ לְאֵל עָשָׂה לְפִסְלוֹ יסגוד־[יִסְגָּד־] לוֹ וְיִשְׁתַּחוּ וְיִתְפַּלֵּל אֵלָיו וְיֹאמַר הַצִּילֵנִי כִּי אֵלִי אָתָּה׃ 44.18. לֹא יָדְעוּ וְלֹא יָבִינוּ כִּי טַח מֵרְאוֹת עֵינֵיהֶם מֵהַשְׂכִּיל לִבֹּתָם׃ 44.19. וְלֹא־יָשִׁיב אֶל־לִבּוֹ וְלֹא דַעַת וְלֹא־תְבוּנָה לֵאמֹר חֶצְיוֹ שָׂרַפְתִּי בְמוֹ־אֵשׁ וְאַף אָפִיתִי עַל־גֶּחָלָיו לֶחֶם אֶצְלֶה בָשָׂר וְאֹכֵל וְיִתְרוֹ לְתוֹעֵבָה אֶעֱשֶׂה לְבוּל עֵץ אֶסְגּוֹד׃ 46.9. זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃ 65.11. וְאַתֶּם עֹזְבֵי יְהוָה הַשְּׁכֵחִים אֶת־הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ׃ 37.36. And the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses." 43.11. I, even I, am the LORD; and beside Me there is no saviour." 44.6. Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God." 44.9. They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed." 44.10. Who hath fashioned a god, or molten an image That is profitable for nothing?" 44.11. Behold, all the fellows thereof shall be ashamed; And the craftsmen skilled above men; Let them all be gathered together, let them stand up; They shall fear, they shall be ashamed together." 44.12. The smith maketh an axe, And worketh in the coals, and fashioneth it with hammers, And worketh it with his strong arm; Yea, he is hungry, and his strength faileth; He drinketh no water, and is faint." 44.13. The carpenter stretcheth out a line; He marketh it out with a pencil; He fitteth it with planes, And he marketh it out with the compasses, And maketh it after the figure of a man, According to the beauty of a man, to dwell in the house." 44.14. He heweth him down cedars, And taketh the ilex and the oak, And strengtheneth for himself one among the trees of the forest; He planteth a bay-tree, and the rain doth nourish it." 44.15. Then a man useth it for fuel; And he taketh thereof, and warmeth himself; Yea, he kindleth it, and baketh bread; Yea, he maketh a god, and worshippeth it; He maketh it a graven image, and falleth down thereto." 44.16. He burneth the half thereof in the fire; With the half thereof he eateth flesh; He roasteth roast, and is satisfied; Yea, he warmeth himself, and saith: ‘Aha, I am warm, I have seen the fire’;" 44.17. And the residue thereof he maketh a god, even his graven image; He falleth down unto it and worshippeth, and prayeth unto it, And saith: ‘Deliver me, for thou art my god.’" 44.18. They know not, neither do they understand; For their eyes are bedaubed, that they cannot see, And their hearts, that they cannot understand." 44.19. And none considereth in his heart, Neither is there knowledge nor understanding to say: ‘I have burned the half of it in the fire; Yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it; And shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?’" 44.20. He striveth after ashes, A deceived heart hath turned him aside, That he cannot deliver his soul, nor say: ‘Is there not a lie in my right hand?’" 46.9. Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;" 65.11. But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny,"
11. Hebrew Bible, Jeremiah, 10.3-10.16, 15.9 (8th cent. BCE - 5th cent. BCE)

10.3. כִּי־חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי־עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי־חָרָשׁ בַּמַּעֲצָד׃ 10.4. בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃ 10.5. כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃ 10.6. מֵאֵין כָּמוֹךָ יְהוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה׃ 10.7. מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ׃ 10.8. וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃ 10.9. כֶּסֶף מְרֻקָּע מִתַּרְשִׁישׁ יוּבָא וְזָהָב מֵאוּפָז מַעֲשֵׂה חָרָשׁ וִידֵי צוֹרֵף תְּכֵלֶת וְאַרְגָּמָן לְבוּשָׁם מַעֲשֵׂה חֲכָמִים כֻּלָּם׃ 10.11. כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִּי־שְׁמַיָּא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן־תְּחוֹת שְׁמַיָּא אֵלֶּה׃ 10.12. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 10.13. לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃ 10.14. נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם׃ 10.15. הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים בְּעֵת פְּקֻדָּתָם יֹאבֵדוּ׃ 10.16. לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ 15.9. אֻמְלְלָה יֹלֶדֶת הַשִּׁבְעָה נָפְחָה נַפְשָׁהּ באה [בָּא] שִׁמְשָׁהּ בְּעֹד יוֹמָם בּוֹשָׁה וְחָפֵרָה וּשְׁאֵרִיתָם לַחֶרֶב אֶתֵּן לִפְנֵי אֹיְבֵיהֶם נְאֻם־יְהוָה׃ 10.3. For the customs of the peoples are vanity; For it is but a tree which one cutteth out of the forest, The work of the hands of the workman with the axe." 10.4. They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not." 10.5. They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good." 10.6. There is none like unto Thee, O LORD; Thou art great, and Thy name is great in might." 10.7. Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee." 10.8. But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock;" 10.9. Silver beaten into plates which is brought from Tarshish, And gold from Uphaz, The work of the craftsman and of the hands of the goldsmith; Blue and purple is their clothing; They are all the work of skilful men." 10.10. But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation." 10.11. Thus shall ye say unto them: ‘The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.’" 10.12. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding;" 10.13. At the sound of His giving a multitude of waters in the heavens, When He causeth the vapours to ascend from the ends of the earth; When He maketh lightnings with the rain, And bringeth forth the wind out of His treasuries;" 10.14. Every man is proved to be brutish, without knowledge, Every goldsmith is put to shame by the graven image, His molten image is falsehood, and there is no breath in them." 10.15. They are vanity, a work of delusion; In the time of their visitation they shall perish." 10.16. Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name." 15.9. She that hath borne seven languisheth; Her spirit droopeth; Her sun is gone down while it was yet day, She is ashamed and confounded; And the residue of them will I deliver to the sword before their enemies, Saith the LORD.’"
12. Septuagint, Isaiah, 44.24 (8th cent. BCE - 6th cent. BCE)

13. Aeschylus, Seven Against Thebes, 1007 (6th cent. BCE - 5th cent. BCE)

1007. ἰὼ ἰὼ δαιμονῶντες ἄτᾳ. Ἀντιγόνη 1007. You were possessed by delusion. Antigone
14. Herodotus, Histories, 9.82 (5th cent. BCE - 5th cent. BCE)

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.
15. Lycurgus, Against Leocrates, 101 (4th cent. BCE - 4th cent. BCE)

16. Septuagint, Tobit, 1.10-1.11, 3.6 (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 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me.
17. 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
18. Anon., Jubilees, 12.25-12.27, 22.16 (2nd cent. BCE - 2nd cent. BCE)

12.25. And he made an end of speaking and praying, and behold the word of the Lord was sent to him through me, saying: 12.26. Get thee up from thy country, and from thy kindred and from the house of thy father unto a land which I shall show thee 12.27. and I shall make thee a great and numerous nation. And I shall bless thee And I shall make thy name great, And thou wilt be blessed in the earth 22.16. May nations serve thee, And all the nations bow themselves before thy seed.
19. Dead Sea Scrolls, War Scroll, 1.12 (2nd cent. BCE - 1st cent. CE)

20. Hebrew Bible, Daniel, 1.5-1.16, 8.4, 11.3, 11.32-11.33, 12.2, 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׃ 8.4. רָאִיתִי אֶת־הָאַיִל מְנַגֵּחַ יָמָּה וְצָפוֹנָה וָנֶגְבָּה וְכָל־חַיּוֹת לֹא־יַעַמְדוּ לְפָנָיו וְאֵין מַצִּיל מִיָּדוֹ וְעָשָׂה כִרְצֹנוֹ וְהִגְדִּיל׃ 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׃ 11.32. וּמַרְשִׁיעֵי בְרִית יַחֲנִיף בַּחֲלַקּוֹת וְעַם יֹדְעֵי אֱלֹהָיו יַחֲזִקוּ וְעָשׂוּ׃ 11.33. וּמַשְׂכִּילֵי עָם יָבִינוּ לָרַבִּים וְנִכְשְׁלוּ בְּחֶרֶב וּבְלֶהָבָה בִּשְׁבִי וּבְבִזָּה יָמִים׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 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." 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." 11.3. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will." 11.32. And such as do wickedly against the covet shall be corrupt by blandishments; but the people that know their God shall show strength, and prevail." 11.33. And they that are wise among the people shall cause the many to understand; yet they shall stumble by the sword and by flame, by captivity and by spoil, many days." 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." 12.4. 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.’"
21. Septuagint, 1 Maccabees, 1.21-1.23, 1.56-1.64, 2.23, 2.29-2.38, 2.49-2.68, 3.43-3.54, 5.54, 8.17, 9.14 (2nd cent. BCE - 2nd cent. BCE)

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. 1.56. 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. 2.23. When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the kings command. 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. 2.49. Now the days drew near for Mattathias to die, and he said to his sons: "Arrogance and reproach have now become strong; it is a time of ruin and furious anger. 2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 2.51. Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55. Joshua, because he fulfilled the command, became a judge in Israel. 2.56. Caleb, because he testified in the assembly, received an inheritance in the land. 2.57. David, because he was merciful, inherited the throne of the kingdom for ever. 2.58. Elijah because of great zeal for the law was taken up into heaven. 2.59. Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60. Daniel because of his innocence was delivered from the mouth of the lions. 2.61. And so observe, from generation to generation, that none who put their trust in him will lack strength. 2.62. Do not fear the words of a sinner, for his splendor will turn into dung and worms. 2.63. Today he will be exalted, but tomorrow he will not be found, because he has returned to the dust, and his plans will perish. 2.64. My children, be courageous and grow strong in the law, for by it you will gain honor. 2.65. Now behold, I know that Simeon your brother is wise in counsel; always listen to him; he shall be your father. 2.66. Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples. 2.67. You shall rally about you all who observe the law, and avenge the wrong done to your people. 2.68. Pay back the Gentiles in full, and heed what the law commands. 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. 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. 8.17. So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance 9.14. Judas saw that Bacchides and the strength of his army were on the right; then all the stouthearted men went with him
22. Septuagint, 2 Maccabees, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 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, 3.4, 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, 4.6, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.32, 4.34, 4.35, 4.37, 4.39, 4.45, 4.49, 5, 5.2, 5.4, 5.8, 5.9, 5.12, 5.13, 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, 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, 7.38, 7.39, 7.40, 7.41, 7.42, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.36, 9.1, 9.5, 9.6, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.28, 9.29, 10.4, 10.6, 10.7, 10.16, 10.25, 10.26, 10.29, 10.35, 10.38, 11.6, 11.7, 11.8, 11.9, 11.10, 11.13, 11.24, 11.25, 12.1, 12.2, 12.6, 12.15, 12.28, 12.30, 12.31, 12.32, 12.36, 12.37, 12.38, 12.41, 12.42, 12.43, 12.44, 12.45, 13.7, 13.10, 13.11, 13.12, 13.14, 14, 14.5, 14.10, 14.15, 14.18, 14.27, 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, 15.7, 15.9, 15.14, 15.15, 15.16, 15.21, 15.22, 15.23, 15.24, 15.26, 15.27, 15.29, 15.30, 15.34, 15.37, 15.38, 15.39 (2nd cent. BCE - 2nd cent. BCE)

10.16. But Maccabeus and his men, after making solemn supplication and beseeching God to fight on their side, rushed to the strongholds of the Idumeans.'
23. 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.
24. Septuagint, Wisdom of Solomon, 1.4, 2.3, 15.8 (2nd cent. BCE - 1st cent. BCE)

1.4. because wisdom will not enter a deceitful soul,nor dwell in a body enslaved to sin. 2.3. When it is extinguished, the body will turn to ashes,and the spirit will dissolve like empty air. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him.
25. Septuagint, 4 Maccabees, 4.23-4.26, 6.5, 6.9, 6.11, 9.23, 12.18, 17.4 (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. 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. 9.23. Imitate me, brothers, he said. "Do not leave your post in my struggle or renounce our courageous brotherhood. 12.18. but on you he will take vengeance both in this present life and when you are dead. 17.4. Take courage, therefore, O holy-minded mother, maintaining firm an enduring hope in God.
26. Septuagint, 3 Maccabees, 3.4-3.7, 6.2-6.15, 7.18 (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. 7.18. There they celebrated their deliverance, for the king had generously provided all things to them for their journey, to each as far as his own house.
27. 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
28. Philo of Alexandria, On The Cherubim, 41 (1st cent. BCE - 1st cent. CE)

41. for since we say, that woman is to be understood symbolically as the outward sense, and since knowledge consists in alienation from the outward sense and from the body, it is plain that the lovers of wisdom must repudiate the outward sense rather than choose it, and is not this quite natural? for they who live with these men are in name indeed wives, but in fact virtues. Sarah is princess and guide, Rebecca is perseverance in what is good; Leah again is virtue, fainting and weary at the long continuance of exertion, which every foolish man declines, and avoids, and repudiates; and Zipporah, the wife of Moses, is virtue, mounting up from earth to heaven, and arriving at a just comprehension of the divine and blessed virtues which exist there, and she is called a bird. 41. For if the uncreated, and immortal, and everlasting God, who is in need of nothing and who is the maker of the universe, and the benefactor and King of kings, and God of gods, cannot endure to overlook even the meanest of human beings, but has thought even such worthy of being banqueted in sacred oracles and laws, as if he were about to give him a lovefeast, and to prepare for him alone a banquet for the refreshing and expanding of his soul instructed in the divine will and in the manner in which the great ceremonies ought to be performed, how can it be right for me, who am a mere mortal, to hold my head up high and to allow myself to be puffed up, behaving with insolence to my equals whose fortunes may, perhaps, not be equal to mine, but whose relationship to me is equal and complete, inasmuch as they are set down as the children of one mother, the common nature of all men?
29. Philo of Alexandria, On The Embassy To Gaius, 230, 229 (1st cent. BCE - 1st cent. CE)

229. Then the body of the old men, standing before him, addressed him in the following terms: "We are, as you see, without any arms, but yet as we passed along some persons have accused us as being enemies, but even the very weapons of defence with which nature has provided each individual, namely our hands, we have averted from you, and placed in a position where they can do nothing, offering our bodies freely an easy aim to any one who desires to put us to death.
30. Philo of Alexandria, Allegorical Interpretation, 2.24 (1st cent. BCE - 1st cent. CE)

31. Josephus Flavius, Jewish Antiquities, 18.271 (1st cent. CE - 1st cent. CE)

18.271. and made supplication to him, that he would by no means reduce them to such distresses, nor defile their city with the dedication of the statue. Then Petronius said to them, “Will you then make war with Caesar, without considering his great preparations for war, and your own weakness?” They replied, “We will not by any means make war with him, but still we will die before we see our laws transgressed.” So they threw themselves down upon their faces, and stretched out their throats, and said they were ready to be slain;
32. Josephus Flavius, Against Apion, 2.227 (1st cent. CE - 1st cent. CE)

2.227. and let them farther consider, that though the Lacedemonians did seem to observe their laws exactly while they enjoyed their liberty, yet that when they underwent a change of their fortune, they forgot almost all those laws;
33. 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;
34. New Testament, Acts, 2.24, 18.6 (1st cent. CE - 2nd cent. CE)

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. 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!
35. 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!
36. New Testament, Luke, 5.2, 12.52, 21.23, 22.18, 22.25-22.30, 22.68-22.70, 24.26, 24.46-24.47 (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. 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 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.
37. 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.
38. 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.
39. 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
40. 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.
41. Anon., Assumption of Moses, 9

42. Anon., Joseph And Aseneth, 7.1, 8.5

43. Anon., Letter of Aristeas, 129-159, 16, 160-170, 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
1 maccabees, martyrdom in Schwartz, 2 Maccabees (2008) 48
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
alexandria Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
ancestral language Schwartz, 2 Maccabees (2008) 19
ancient language, central to scripture Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 259
antioch Schwartz, 2 Maccabees (2008) 19
antiochus iv Crabb, Luke/Acts and the End of History (2020) 92, 145
antiochus iv epiphanes Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
antiochus v Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
aristeas Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
ascension Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
ash(es) Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
author, of 2 maccabees, educational purpose Schwartz, 2 Maccabees (2008) 301
author, of 2 maccabees, lack of interest in details of temple cult Schwartz, 2 Maccabees (2008) 48
author, of 2 maccabees, preface Schwartz, 2 Maccabees (2008) 24
author, of 2 maccabees, reflections of Schwartz, 2 Maccabees (2008) 24
author, of 2 maccabees Schwartz, 2 Maccabees (2008) 24
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
biblical nature, see also deuteronomy, allusions Schwartz, 2 Maccabees (2008) 387
bipartite (jewish) bible Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 259
blasphemy Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
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
body de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
body and soul, distinction between Schwartz, 2 Maccabees (2008) 23
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
boundary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
cannibalism Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
characterization de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
children Gera, Judith (2014) 369
christian, early christian, anti-christian, christianity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
circumcision Stuckenbruck, 1 Enoch 91-108 (2007) 722
corruptible Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
courage de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
covenant, covenantal Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
creation Crabb, Luke/Acts and the End of History (2020) 92
creational Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
customs/traditions/practices as identity markers, among jews Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
daniel, figure of Gera, Judith (2014) 369
death, noble Schwartz, 2 Maccabees (2008) 299
death Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 221; Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107, 132
dedications, temple Gera, Judith (2014) 369, 370
deuteronomy 32 Schwartz, 2 Maccabees (2008) 23, 299
diasporan historiography Schwartz, 2 Maccabees (2008) 48, 301
dichotomization Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
diet Gera, Judith (2014) 369
dietary laws Schwartz, 2 Maccabees (2008) 301
dust Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107
egypt and egyptians Gera, Judith (2014) 93
eleazar, martyr Schwartz, 2 Maccabees (2008) 23
eleazar Gera, Judith (2014) 370; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
eleazar (jewish martyr) Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 190, 191
elephant mosaic Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 190, 191
emotional restraint de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
enargeia (ἐνάργεια) de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
epitomizing Schwartz, 2 Maccabees (2008) 175
eschatology Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 221
esther, in lxx / additions Gera, Judith (2014) 369, 370
eternal life Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107
ethnos/ethne, in Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
evil Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
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
fate, εἱμαρμένη/fatum Crabb, Luke/Acts and the End of History (2020) 145
fate Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
feasting Gera, Judith (2014) 370
first-person singular Schwartz, 2 Maccabees (2008) 19, 24
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
foreignism Schwartz, 2 Maccabees (2008) 23
fortune, τύχη/fortuna Crabb, Luke/Acts and the End of History (2020) 145
furnishings, dishes and equipmentnan Gera, Judith (2014) 369, 370
general Crabb, Luke/Acts and the End of History (2020) 92
genos/gene/gens/genus, in Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
gentiles, gentile, nations Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
gentiles Gera, Judith (2014) 369, 370; Schwartz, 2 Maccabees (2008) 48
glory, glorification Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
god, of heaven Schwartz, 2 Maccabees (2008) 48
god Schwartz, 2 Maccabees (2008) 48
gods Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
gold, and silver Gera, Judith (2014) 369
gold Stuckenbruck, 1 Enoch 91-108 (2007) 722
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) 24
hasmoneans Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 487
hatred (of enemies, outsiders) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
hellenisation Stuckenbruck, 1 Enoch 91-108 (2007) 722
hellenism/hellenistic period Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
hellenistic kings/rulers, antiochus iv epiphanes Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215, 221
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 Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 487, 488; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
holophernes Gera, Judith (2014) 369, 370
honor Schwartz, 2 Maccabees (2008) 23
human, existence Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
hunger Gera, Judith (2014) 370
hybridity' Carr, Writing on the Tablet of the Heart: Origins of Scripture and Literature (2004) 259
identity, jewish Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
identity as nation or people, as indicated by ethnos Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
identity as nation or people, as indicated by genos Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
idolatry Schwartz, 2 Maccabees (2008) 301
ii maccabees Gera, Judith (2014) 93
iii maccabees Gera, Judith (2014) 93
image of god Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107
image vi Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
immortality Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
individual eschatology Crabb, Luke/Acts and the End of History (2020) 92
israel, ancient Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
jason (high priest) Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215
jason son of eleazar Schwartz, 2 Maccabees (2008) 175
jerusalem Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199; Schwartz, 2 Maccabees (2008) 299, 387; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
jews/judeans/ioudaioi, and ethnicity in post-biblical texts Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
jews/judeans/ioudaioi, in diaspora Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
jews/judeans/ioudaioi, in tobit Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
jews (and judaism) Schwartz, 2 Maccabees (2008) 48
judaean/jewish Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34
judaism, and death Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 41
judaism Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34
judas maccabaeus Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34; Schwartz, 2 Maccabees (2008) 23
judas maccabeus Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215, 221
judas the maccabee de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
judgement, final Crabb, Luke/Acts and the End of History (2020) 92
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
lineage and genealogy as identity marker, mocked in tobit Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
lord, and lord Gera, Judith (2014) 369
lot Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
luke, gospel of Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 250
maccabean, maccabees Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
maccabean martyrs Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 190, 191
maccabean revolt Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34
maccabees, books of Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
martyr/martyrdom de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
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 Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 221; Crabb, Luke/Acts and the End of History (2020) 92; Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34; Nihan and Frevel, Purity and the Forming of Religious Traditions in the Ancient Mediterranean World and Ancient Judaism (2013) 487, 488; Schwartz, 2 Maccabees (2008) 48, 299
martyrologies, as secondary source Schwartz, 2 Maccabees (2008) 19, 23, 24, 301
martyrologies, historicity of Schwartz, 2 Maccabees (2008) 299
martyrs, martyrdom, sanctification of the name Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
martyrs Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215; Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34; Stuckenbruck, 1 Enoch 91-108 (2007) 722
martyrs beneficiary death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
mattathias Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34
meals, joint Gera, Judith (2014) 369, 370
menelaus Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215, 221
mercy Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
metaphysical Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107
metempsychosis Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
monotheistic Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
moses Schwartz, 2 Maccabees (2008) 19
mother and her seven sons Schwartz, 2 Maccabees (2008) 23, 299
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), by gentiles Schwartz, 2 Maccabees (2008) 48
motifs (thematic), martyrdom catalyzes reconciliation (and redemption) Schwartz, 2 Maccabees (2008) 48
motifs (thematic), problems are caused by misunderstanding Schwartz, 2 Maccabees (2008) 48
motifs (thematic), reconciliation Schwartz, 2 Maccabees (2008) 23, 24
motifs (thematic), sinning causes suffering Schwartz, 2 Maccabees (2008) 48
motifs (thematic), willingness to die Schwartz, 2 Maccabees (2008) 301
narratee de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
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
obedience Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107
onias iii Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 222; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
opponents Crabb, Luke/Acts and the End of History (2020) 92
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, rejection, death vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
persecution Stuckenbruck, 1 Enoch 91-108 (2007) 722
philocrates Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
phinehas Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34
physical Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107, 132
physicality Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107
platonic Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
pollution and defilement Gera, Judith (2014) 370
polytheism Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
post-mortem reward or punishment Crabb, Luke/Acts and the End of History (2020) 92
prayer Schwartz, 2 Maccabees (2008) 48
prayers and praying, in post-biblical literature Gera, Judith (2014) 93
predestinarian/predeterminism Stuckenbruck, 1 Enoch 91-108 (2007) 722
preexistence Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
punishment Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
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
razis de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
readers of 2 maccabees Schwartz, 2 Maccabees (2008) 301
redemption, salvation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
religious violence, religious studies approach Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34
resurrection Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199; Schwartz, 2 Maccabees (2008) 299
reversal of fortunes Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 159
sabbath Schwartz, 2 Maccabees (2008) 301
sacrifices Schwartz, 2 Maccabees (2008) 48
salvation Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107
sanhedrin Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 250
second maccabees de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 511
seleucid empire Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 221, 222
septuagint Gera, Judith (2014) 93
sexual encounters Gera, Judith (2014) 369
silver Stuckenbruck, 1 Enoch 91-108 (2007) 722
sinner Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107
sinning Schwartz, 2 Maccabees (2008) 24
sins, transgressions, sinners, forgiveness of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
sins / iniquity, recording of Stuckenbruck, 1 Enoch 91-108 (2007) 350
socrates, see also under eleazar Schwartz, 2 Maccabees (2008) 299
soul Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107, 132
sources of 2 maccabees Schwartz, 2 Maccabees (2008) 19, 23, 24
space v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
spartans Gera, Judith (2014) 369
spirit Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107, 132
suffering, of evildoers Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 246
suffering Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
swords Gera, Judith (2014) 370
temple, sacrificial cult (in jerusalem), destruction Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
temple, sacrificial cult (in jerusalem) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 199
temple Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 215, 221, 222
temple (second), cult of Schwartz, 2 Maccabees (2008) 48
temporal language Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 221
temporal terminology\n, καιρός Crabb, Luke/Acts and the End of History (2020) 145
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; Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
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, 221, 222
transgress Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 107
tyrant Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 191
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
wicked Garcia, On Human Nature in Early Judaism: Creation, Composition, and Condition (2021) 132
wine and drunkenness Gera, Judith (2014) 369, 370
worship/ritual/cult as identity markers, for jews Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136
worship Stuckenbruck, 1 Enoch 91-108 (2007) 722; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
zealots Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34
zeus Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 153
zion Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 34