Tiresias: The Ancient Mediterranean Religions Source Database

661

Septuagint, 2 Maccabees, 9.5-9.6
nan But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --'
nan and that very justly, for he had tortured the bowels of others with many and strange inflictions.'

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

43 results
1. Hebrew Bible, Deuteronomy, 8.2, 8.5, 9.16, 17.20, 32.35, 32.43 (9th cent. BCE - 3rd cent. BCE) 8.2. כַּגּוֹיִם אֲשֶׁר יְהוָה מַאֲבִיד מִפְּנֵיכֶם כֵּן תֹאבֵדוּן עֵקֶב לֹא תִשְׁמְעוּן בְּקוֹל יְהוָה אֱלֹהֵיכֶם׃ 8.2. וְזָכַרְתָּ אֶת־כָּל־הַדֶּרֶךְ אֲשֶׁר הֹלִיכֲךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה בַּמִּדְבָּר לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ לָדַעַת אֶת־אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מצותו [מִצְוֺתָיו] אִם־לֹא׃ 8.5. וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃ 9.16. וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַיהוָה אֱלֹהֵיכֶם עֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה סַרְתֶּם מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר־צִוָּה יְהוָה אֶתְכֶם׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 8.2. And thou shalt remember all the way which the LORD thy God hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no." 8.5. And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee." 9.16. And I looked, and, behold, ye had sinned against the LORD your God; ye had made you a molten calf; ye had turned aside quickly out of the way which the LORD had commanded you." 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste." 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people."
2. Hebrew Bible, Esther, 7.10, 8.7, 10.11 (9th cent. BCE - 3rd cent. BCE) 8.7. וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ לְאֶסְתֵּר הַמַּלְכָּה וּלְמָרְדֳּכַי הַיְּהוּדִי הִנֵּה בֵית־הָמָן נָתַתִּי לְאֶסְתֵּר וְאֹתוֹ תָּלוּ עַל־הָעֵץ עַל אֲשֶׁר־שָׁלַח יָדוֹ ביהודיים [בַּיְּהוּדִים׃] 7.10. So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath assuaged." 8.7. Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew: ‘Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews."
3. Hebrew Bible, Joel, 4.2, 4.12 (9th cent. BCE - 3rd cent. BCE) 4.2. וְקִבַּצְתִּי אֶת־כָּל־הַגּוֹיִם וְהוֹרַדְתִּים אֶל־עֵמֶק יְהוֹשָׁפָט וְנִשְׁפַּטְתִּי עִמָּם שָׁם עַל־עַמִּי וְנַחֲלָתִי יִשְׂרָאֵל אֲשֶׁר פִּזְּרוּ בַגּוֹיִם וְאֶת־אַרְצִי חִלֵּקוּ׃ 4.2. וִיהוּדָה לְעוֹלָם תֵּשֵׁב וִירוּשָׁלִַם לְדוֹר וָדוֹר׃ 4.12. יֵעוֹרוּ וְיַעֲלוּ הַגּוֹיִם אֶל־עֵמֶק יְהוֹשָׁפָט כִּי שָׁם אֵשֵׁב לִשְׁפֹּט אֶת־כָּל־הַגּוֹיִם מִסָּבִיב׃ 4.2. I will gather all nations, And will bring them down into the valley of Jehoshaphat; And I will enter into judgment with them there For My people and for My heritage Israel, Whom they have scattered among the nations, And divided My land." 4.12. Let the nations be stirred up, and come up To the valley of Jehoshaphat; For there will I sit to judge All the nations round about."
4. Hebrew Bible, Leviticus, 18.21, 19.18 (9th cent. BCE - 3rd cent. BCE) 18.21. וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 18.21. And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
5. Hebrew Bible, Proverbs, 6.34, 11.4 (9th cent. BCE - 3rd cent. BCE) 6.34. כִּי־קִנְאָה חֲמַת־גָּבֶר וְלֹא־יַחְמוֹל בְּיוֹם נָקָם׃ 11.4. לֹא־יוֹעִיל הוֹן בְּיוֹם עֶבְרָה וּצְדָקָה תַּצִּיל מִמָּוֶת׃ 6.34. For jealousy is the rage of a man, And he will not spare in the day of vengeance." 11.4. Riches profit not in the day of wrath; But righteousness delivereth from death."
6. Hebrew Bible, Psalms, 96.13, 104.4, 110.5 (9th cent. BCE - 3rd cent. BCE) 96.13. לִפְנֵי יְהוָה כִּי בָא כִּי בָא לִשְׁפֹּט הָאָרֶץ יִשְׁפֹּט־תֵּבֵל בְּצֶדֶק וְעַמִּים בֶּאֱמוּנָתוֹ׃ 104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ 110.5. אֲדֹנָי עַל־יְמִינְךָ מָחַץ בְּיוֹם־אַפּוֹ מְלָכִים׃ 96.13. Before the LORD, for He is come; For He is come to judge the earth; He will judge the world with righteousness, And the peoples in His faithfulness." 104.4. Who makest winds Thy messengers, the flaming fire Thy ministers." 110.5. The Lord at thy right hand Doth crush kings in the day of His wrath."
7. Hebrew Bible, Zephaniah, 3.8 (9th cent. BCE - 3rd cent. BCE) 3.8. לָכֵן חַכּוּ־לִי נְאֻם־יְהוָה לְיוֹם קוּמִי לְעַד כִּי מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקָבְצִי מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְּאֵשׁ קִנְאָתִי תֵּאָכֵל כָּל־הָאָרֶץ׃ 3.8. Therefore wait ye for Me, saith the LORD, Until the day that I rise up to the prey; For My determination is to gather the nations, That I may assemble the kingdoms, To pour upon them Mine indignation, Even all My fierce anger; For all the earth shall be devoured With the fire of My jealousy."
8. Hebrew Bible, 2 Kings, 19.3 (8th cent. BCE - 5th cent. BCE) 19.3. וְיָסְפָה פְּלֵיטַת בֵּית־יְהוּדָה הַנִּשְׁאָרָה שֹׁרֶשׁ לְמָטָּה וְעָשָׂה פְרִי לְמָעְלָה׃ 19.3. וַיֹּאמְרוּ אֵלָיו כֹּה אָמַר חִזְקִיָּהוּ יוֹם־צָרָה וְתוֹכֵחָה וּנְאָצָה הַיּוֹם הַזֶּה כִּי בָאוּ בָנִים עַד־מַשְׁבֵּר וְכֹחַ אַיִן לְלֵדָה׃ 19.3. And they said unto him: ‘Thus saith Hezekiah: This day is a day of trouble, and of rebuke, and of contumely; for the children are come to the birth, and there is not strength to bring forth."
9. Hebrew Bible, 2 Samuel, 20.10 (8th cent. BCE - 5th cent. BCE)
10. Hebrew Bible, Isaiah, 10.3, 34.6, 34.8, 66.16, 66.24 (8th cent. BCE - 5th cent. BCE) 10.3. וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃ 10.3. צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃ 34.6. חֶרֶב לַיהוָה מָלְאָה דָם הֻדַּשְׁנָה מֵחֵלֶב מִדַּם כָּרִים וְעַתּוּדִים מֵחֵלֶב כִּלְיוֹת אֵילִים כִּי זֶבַח לַיהוָה בְּבָצְרָה וְטֶבַח גָּדוֹל בְּאֶרֶץ אֱדוֹם׃ 34.8. כִּי יוֹם נָקָם לַיהוָה שְׁנַת שִׁלּוּמִים לְרִיב צִיּוֹן׃ 66.16. כִּי בָאֵשׁ יְהוָה נִשְׁפָּט וּבְחַרְבּוֹ אֶת־כָּל־בָּשָׂר וְרַבּוּ חַלְלֵי יְהוָה׃ 66.24. וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃ 10.3. And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory?" 34.6. The sword of the LORD is filled with blood, It is made fat with fatness, With the blood of lambs and goats, With the fat of the kidneys of rams; For the LORD hath a sacrifice in Bozrah, And a great slaughter in the land of Edom." 34.8. For the LORD hath a day of vengeance, A year of recompense for the controversy of Zion." 66.16. For by fire will the LORD contend, And by His sword with all flesh; And the slain of the LORD shall be many." 66.24. And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. "
11. Hebrew Bible, Jeremiah, 11.20, 17.10, 25.31 (8th cent. BCE - 5th cent. BCE) 25.31. בָּא שָׁאוֹן עַד־קְצֵה הָאָרֶץ כִּי רִיב לַיהוָה בַּגּוֹיִם נִשְׁפָּט הוּא לְכָל־בָּשָׂר הָרְשָׁעִים נְתָנָם לַחֶרֶב נְאֻם־יְהוָה׃ 11.20. But, O LORD of hosts, that judgest righteously, That triest the reins and the heart, Let me see Thy vengeance on them; For unto Thee have I revealed my cause." 17.10. I the LORD search the heart, I try the reins, Even to give every man according to his ways, According to the fruit of his doings." 25.31. A noise is come even to the end of the earth; For the LORD hath a controversy with the nations, He doth plead with all flesh; As for the wicked, He hath given them to the sword, Saith the LORD."
12. Hebrew Bible, Ecclesiastes, 7.23 (5th cent. BCE - 2nd cent. BCE) 7.23. כָּל־זֹה נִסִּיתִי בַחָכְמָה אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי׃ 7.23. All this have I tried by wisdom; I said: ‘I will get wisdom’; but it was far from me."
13. Hebrew Bible, Zechariah, 14.2-14.3 (5th cent. BCE - 4th cent. BCE) 14.2. בַּיּוֹם הַהוּא יִהְיֶה עַל־מְצִלּוֹת הַסּוּס קֹדֶשׁ לַיהוָה וְהָיָה הַסִּירוֹת בְּבֵית יְהוָה כַּמִּזְרָקִים לִפְנֵי הַמִּזְבֵּחַ׃ 14.2. וְאָסַפְתִּי אֶת־כָּל־הַגּוֹיִם אֶל־יְרוּשָׁלִַם לַמִּלְחָמָה וְנִלְכְּדָה הָעִיר וְנָשַׁסּוּ הַבָּתִּים וְהַנָּשִׁים תשגלנה [תִּשָּׁכַבְנָה] וְיָצָא חֲצִי הָעִיר בַּגּוֹלָה וְיֶתֶר הָעָם לֹא יִכָּרֵת מִן־הָעִיר׃ 14.3. וְיָצָא יְהוָה וְנִלְחַם בַּגּוֹיִם הָהֵם כְּיוֹם הִלָּחֲמו בְּיוֹם קְרָב׃ 14.2. For I will gather all nations against Jerusalem to battle; And the city shall be taken, and the houses rifled, And the women ravished; And half of the city shall go forth into captivity, But the residue of the people shall not be cut off from the city." 14.3. Then shall the LORD go forth, And fight against those nations, As when He fighteth in the day of battle."
14. Sophocles, Antigone, 499, 450 (5th cent. BCE - 5th cent. BCE)
15. Anon., 1 Enoch, 6.5, 8.3, 95.3, 95.5-95.6, 96.1-96.3, 96.7, 99.11-99.12 (3rd cent. BCE - 2nd cent. BCE) 6.5. not to abandon this plan but to do this thing.' Then sware they all together and bound themselves 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 95.3. Fear not the sinners, ye righteous; For again will the Lord deliver them into your hands, That ye may execute judgement upon them according to your desires. 95.5. Woe to you who requite your neighbour with evil; For ye shall be requited according to your works. 95.6. Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish. 96.1. Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. 96.2. [And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you-and weep.] 96.3. Wherefore fear not, ye that have suffered; For healing shall be your portion, And a bright light shall enlighten you, And the voice of rest ye shall hear from heaven. 96.7. Woe to you who work unrighteousness And deceit and blasphemy: It shall be a memorial against you for evil. 99.11. Woe to you who spread evil to your neighbours; For you shall be slain in Sheol. 99.12. Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed.
16. Anon., Testament of Gad, 6.1-6.7 (2nd cent. BCE - 2nd cent. CE) 6.1. AND now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and in word, and in the inclination of the soul. 6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him. 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging.
17. Anon., Testament of Moses, 9.6-9.7 (2nd cent. BCE - 2nd cent. CE)
18. Cicero, Orator, 39 (2nd cent. BCE - 1st cent. BCE)
19. Hebrew Bible, Daniel, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE) 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever."
20. Septuagint, 1 Maccabees, 6.43-6.46 (2nd cent. BCE - 2nd cent. BCE) 6.43. And Eleazar, called Avaran, saw that one of the beasts was equipped with royal armor. It was taller than all the others, and he supposed that the king was upon it. 6.44. So he gave his life to save his people and to win for himself an everlasting name. 6.45. He courageously ran into the midst of the phalanx to reach it; he killed men right and left, and they parted before him on both sides. 6.46. He got under the elephant, stabbed it from beneath, and killed it; but it fell to the ground upon him and he died.
21. Septuagint, 2 Maccabees, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.21, 1.25, 1.27, 2.4, 2.5, 2.6, 2.7, 2.17, 2.18, 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, 4.1, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.45, 4.46, 4.47, 4.48, 4.49, 4.50, 5.2, 5.3, 5.4, 5.9, 5.10, 5.11, 5.11-6.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 6, 6.2, 6.7, 6.9, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.18-7.42, 6.26, 6.28, 6.30, 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, 7.14, 7.15, 7.16, 7.17, 7.19, 7.21, 7.23, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.42, 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, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 9, 9.1, 9.2, 9.3, 9.4, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.16, 10.29, 10.30, 10.31, 10.35, 10.38, 11.3, 11.6, 11.8, 11.9, 11.10, 11.11, 11.13, 11.24, 12.11, 12.15, 12.16, 12.19, 12.22, 12.23, 12.28, 12.36, 12.39, 12.40, 12.41, 12.42, 12.43, 12.44, 12.45, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.11, 13.13, 13.14, 13.15, 13.16, 13.17, 13.20, 13.21, 13.22, 13.23, 13.24, 14, 14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.32, 14.33, 14.34, 14.35, 14.36, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.32, 15.33, 15.34, 15.35, 15.36, 15.37 (2nd cent. BCE - 2nd cent. BCE) 1.11. Having been saved by God out of grave dangers we thank him greatly for taking our side against the king.
22. Septuagint, Ecclesiasticus (Siracides), 7.17, 28.1 (2nd cent. BCE - 2nd cent. BCE) 7.17. Humble yourself greatly,for the punishment of the ungodly is fire and worms. 28.1. He that takes vengeance will suffer vengeance from the Lord,and he will firmly establish his sins. 28.1. In proportion to the fuel for the fire, so will be the burning,and in proportion to the obstinacy of strife will be the burning;in proportion to the strength of the man will be his anger,and in proportion to his wealth he will heighten his wrath.
23. Septuagint, Judith, 8.8, 8.11-8.27, 15.10, 16.4, 16.13, 16.15 (2nd cent. BCE - 0th cent. CE) 8.8. No one spoke ill of her, for she feared God with great devotion. 8.11. They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days. 8.12. Who are you, that have put God to the test this day, and are setting yourselves up in the place of God among the sons of men? 8.13. You are putting the Lord Almighty to the test -- but you will never know anything! 8.14. You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger. 8.15. For if he does not choose to help us within these five days, he has power to protect us within any time he pleases, or even to destroy us in the presence of our enemies. 8.16. Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading. 8.17. Therefore, while we wait for his deliverance, let us call upon him to help us, and he will hear our voice, if it pleases him. 8.18. For never in our generation, nor in these present days, has there been any tribe or family or people or city of ours which worshiped gods made with hands, as was done in days gone by -- 8.19. and that was why our fathers were handed over to the sword, and to be plundered, and so they suffered a great catastrophe before our enemies. 8.20. But we know no other god but him, and therefore we hope that he will not disdain us or any of our nation. 8.21. For if we are captured all Judea will be captured and our sanctuary will be plundered; and he will exact of us the penalty for its desecration. 8.22. And the slaughter of our brethren and the captivity of the land and the desolation of our inheritance -- all this he will bring upon our heads among the Gentiles, wherever we serve as slaves; and we shall be an offense and a reproach in the eyes of those who acquire us. 8.23. For our slavery will not bring us into favor, but the Lord our God will turn it to dishonor. 8.24. Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us. 8.25. In spite of everything let us give thanks to the Lord our God, who is putting us to the test as he did our forefathers. 8.26. Remember what he did with Abraham, and how he tested Isaac, and what happened to Jacob in Mesopotamia in Syria, while he was keeping the sheep of Laban, his mother's brother. 8.27. For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them. 15.10. You have done all this singlehanded; you have done great good to Israel, and God is well pleased with it. May the Almighty Lord bless you for ever!" And all the people said, "So be it! 16.4. The Assyrian came down from the mountains of the north; he came with myriads of his warriors; their multitude blocked up the valleys, their cavalry covered the hills. 16.13. I will sing to my God a new song: O Lord, thou are great and glorious, wonderful in strength, invincible. 16.15. For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy.
24. Septuagint, Wisdom of Solomon, 11.16 (2nd cent. BCE - 1st cent. BCE) 11.16. that they might learn that one is punished by the very things by which he sins.
25. Septuagint, 4 Maccabees, 9.9, 9.24, 9.32, 10.11, 10.16, 10.21, 11.3, 11.23, 12.12, 18.5 (2nd cent. BCE - 2nd cent. BCE) 9.9. but you, because of your bloodthirstiness toward us, will deservedly undergo from the divine justice eternal torment by fire. 9.24. Fight the sacred and noble battle for religion. Thereby the just Providence of our ancestors may become merciful to our nation and take vengeance on the accursed tyrant. 9.32. but you suffer torture by the threats that come from impiety. You will not escape, most abominable tyrant, the judgments of the divine wrath. 10.11. but you, because of your impiety and bloodthirstiness, will undergo unceasing torments. 10.16. Contrive tortures, tyrant, so that you may learn from them that I am a brother to those who have just been tortured. 10.21. God will visit you swiftly, for you are cutting out a tongue that has been melodious with divine hymns. 11.3. I have come of my own accord, so that by murdering me you will incur punishment from the heavenly justice for even more crimes. 11.23. and I myself will bring a great avenger upon you, you inventor of tortures and enemy of those who are truly devout. 12.12. Because of this, justice has laid up for you intense and eternal fire and tortures, and these throughout all time will never let you go. 18.5. The tyrant Antiochus was both punished on earth and is being chastised after his death. Since in no way whatever was he able to compel the Israelites to become pagans and to abandon their ancestral customs, he left Jerusalem and marched against the Persians.
26. Septuagint, 3 Maccabees, 2.21, 2.25-2.30, 3.21, 3.25, 4.5, 5.31, 5.47, 5.51, 6.18, 6.20, 6.22, 6.39, 7.3-7.6, 7.10-7.15, 7.20, 7.23 (2nd cent. BCE - 2nd cent. BCE) 2.21. Thereupon God, who oversees all things, the first Father of all, holy among the holy ones, having heard the lawful supplication, scourged him who had exalted himself in insolence and audacity. 2.25. When he arrived in Egypt, he increased in his deeds of malice, abetted by the previously mentioned drinking companions and comrades, who were strangers to everything just. 2.26. He was not content with his uncounted licentious deeds, but he also continued with such audacity that he framed evil reports in the various localities; and many of his friends, intently observing the king's purpose, themselves also followed his will. 2.27. He proposed to inflict public disgrace upon the Jewish community, and he set up a stone on the tower in the courtyard with this inscription: 2.28. None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death; 2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status. 3.21. Among other things, we made known to all our amnesty toward their compatriots here, both because of their alliance with us and the myriad affairs liberally entrusted to them from the beginning; and we ventured to make a change, by deciding both to deem them worthy of Alexandrian citizenship and to make them participants in our regular religious rites. 3.25. Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies. 4.5. For a multitude of gray-headed old men, sluggish and bent with age, was being led away, forced to march at a swift pace by the violence with which they were driven in such a shameful manner. 5.31. Were your parents or children present, I would have prepared them to be a rich feast for the savage beasts instead of the Jews, who give me no ground for complaint and have exhibited to an extraordinary degree a full and firm loyalty to my ancestors. 5.47. So he, when he had filled his impious mind with a deep rage, rushed out in full force along with the beasts, wishing to witness, with invulnerable heart and with his own eyes, the grievous and pitiful destruction of the aforementioned people. 5.51. and cried out in a very loud voice, imploring the Ruler over every power to manifest himself and be merciful to them, as they stood now at the gates of death. 6.18. Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews. 6.22. Then the king's anger was turned to pity and tears because of the things that he had devised beforehand. 6.39. on which the Lord of all most gloriously revealed his mercy and rescued them all together and unharmed. 7.3. Certain of our friends, frequently urging us with malicious intent, persuaded us to gather together the Jews of the kingdom in a body and to punish them with barbarous penalties as traitors; 7.4. for they declared that our government would never be firmly established until this was accomplished, because of the ill-will which these people had toward all nations. 7.5. They also led them out with harsh treatment as slaves, or rather as traitors, and, girding themselves with a cruelty more savage than that of Scythian custom, they tried without any inquiry or examination to put them to death. 7.6. But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children 7.11. For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government. 7.12. The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God. 7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.14. And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled. 7.15. In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners. 7.23. Blessed be the Deliverer of Israel through all times! Amen.
27. Dionysius of Halycarnassus, On Lysias, 7 (1st cent. BCE - 1st cent. BCE)
28. Philo of Alexandria, Against Flaccus, 190-191, 189 (1st cent. BCE - 1st cent. CE) 189. for he, turning round them and clinging to his executioners, who were hindered in their aims which they took at him with their swords, and who thus struck him with oblique blows, was the cause of his own sufferings being more severe; for he was in consequence mutilated and cut about the hands, and feet, and head, and breast, and sides, so that he was mangled like a victim, and thus he fell, justice righteously inflicting on his own body wounds equal in number to the murders of the Jews whom he had unlawfully put to death.
29. Anon., 2 Baruch, 6.7-6.9, 80.2 (1st cent. CE - 2nd cent. CE)
30. Dio Chrysostom, Orations, 1.28 (1st cent. CE
31. Josephus Flavius, Jewish Antiquities, 2.284-2.292, 2.330, 2.344, 18.306, 19.4, 19.155-19.156, 19.290 (1st cent. CE - 1st cent. CE) 2.284. 3. But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him. 2.285. And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents. 2.286. But Moses was not daunted at it; and said, “O king, I do not myself despise the wisdom of the Egyptians, but I say that what I do is so much superior to what these do by magic arts and tricks, as divine power exceeds the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not really true, but that they appear by the providence and power of God.” 2.287. And when he had said this, he cast his rod down upon the ground, and commanded it to turn itself into a serpent. It obeyed him, and went all round, and devoured the rods of the Egyptians, which seemed to be dragons, until it had consumed them all. It then returned to its own form, and Moses took it into his hand again. 2.288. 4. However, the king was no more moved when was done than before; and being very angry, he said that he should gain nothing by this his cunning and shrewdness against the Egyptians;—and he commanded him that was the chief taskmaster over the Hebrews, to give them no relaxation from their labors, but to compel them to submit to greater oppressions than before; 2.289. and though he allowed them chaff before for making their bricks, he would allow it them no longer, but he made them to work hard at brick-making in the day-time, and to gather chaff in the night. Now when their labor was thus doubled upon them, they laid the blame upon Moses, because their labor and their misery were on his account become more severe to them. 2.291. So he went to the king, and persuaded him to let the Hebrews go to Mount Sinai, and there to sacrifice to God, because God had enjoined them so to do. He persuaded him also not to counterwork the designs of God, but to esteem his favor above all things, and to permit them to depart, lest, before he be aware, he lay an obstruction in the way of the divine commands, and so occasion his own suffering such punishments as it was probable any one that counterworked the divine commands should undergo 2.292. ince the severest afflictions arise from every object to those that provoke the divine wrath against them; for such as these have neither the earth nor the air for their friends; nor are the fruits of the womb according to nature, but every thing is unfriendly and adverse towards them. He said further, that the Egyptians should know this by sad experience; and that besides, the Hebrew people should go out of their country without their consent. 2.344. Nor was there any thing which used to be sent by God upon men, as indications of his wrath, which did not happen at this time, for a dark and dismal night oppressed them. And thus did all these men perish, so that there was not one man left to be a messenger of this calamity to the rest of the Egyptians. 18.306. for God would not forget the dangers Petronius had undertaken on account of the Jews, and of his own honor. But when he had taken Caius away, out of his indignation of what he had so insolently attempted in assuming to himself divine worship, both Rome and all that dominion conspired with Petronius, especially those that were of the senatorian order, to give Caius his due reward, because he had been unmercifully severe to them; 19.4. He also asserted his own divinity, and insisted on greater honors to be paid him by his subjects than are due to mankind. He also frequented that temple of Jupiter which they style the Capitol, which is with them the most holy of all their temples, and had boldness enough to call himself the brother of Jupiter. 19.4. Upon which Cherea took courage, and spake to him without fear of the dangers that were before him, and discoursed largely of the sore calamities under which the city and the government then labored, and said, “We may indeed pretend in words that Caius is the person unto whom the cause of such miseries ought to be imputed; 19.155. “tyrants do indeed please themselves and look big for a while, upon having the power to act unjustly; but do not however go happily out of the world, because they are hated by the virtuous; 19.156. and that Caius, together with all his unhappiness, was become a conspirator against himself, before these other men who attacked him did so; and by becoming intolerable, in setting aside the wise provision the laws had made, taught his dearest friends to treat him as an enemy; insomuch that although in common discourse these conspirators were those that slew Caius, yet that, in reality, he lies now dead as perishing by his own self.”
32. Josephus Flavius, Jewish War, 7.453 (1st cent. CE - 1st cent. CE) 7.453. This his distemper grew still a great deal worse and worse continually, and his very entrails were so corroded, that they fell out of his body, and in that condition he died. Thus he became as great an instance of Divine Providence as ever was, and demonstrated that God punishes wicked men.
33. Josephus Flavius, Against Apion, 2.294 (1st cent. CE - 1st cent. CE) 2.294. and what is more advantageous than mutual love and concord? and this so far that we are to be neither divided by calamities, nor to become injurious and seditious in prosperity; but to condemn death when we are in war, and in peace to apply ourselves to our mechanical occupations, or to our tillage of the ground; while we in all things and all ways are satisfied that God is the inspector and governor of our actions.
34. Mishnah, Megillah, 4.9 (1st cent. CE - 3rd cent. CE) 4.9. If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke."
35. New Testament, Acts, 1.15-1.26, 6.1, 7.2, 7.9, 7.33, 7.44-7.46, 7.48-7.50, 7.58, 17.21 (1st cent. CE - 2nd cent. CE) 1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said 1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17. For he was numbered with us, and received his portion in this ministry. 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. 1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place. 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 7.9. The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.44. Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 17.21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing.
36. New Testament, Romans, 12.17 (1st cent. CE - 1st cent. CE) 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men.
37. New Testament, John, 4.21-4.24 (1st cent. CE - 1st cent. CE) 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth.
38. New Testament, Mark, 1.10-1.11, 9.48 (1st cent. CE - 1st cent. CE) 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 9.48. 'where their worm doesn't die, and the fire is not quenched.'
39. New Testament, Matthew, 3.16-3.17 (1st cent. CE - 1st cent. CE) 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased.
40. Plutarch, On The Glory of The Athenians, 347a (1st cent. CE - 2nd cent. CE)
41. Lucian, How To Write History, 51 (2nd cent. CE - 2nd cent. CE)
42. Babylonian Talmud, Ketuvot, 11a (3rd cent. CE - 6th cent. CE) 11a. אף אנו נאמר איילונית דוכרנית דלא ילדה:, big strongמתני׳ /strong /big הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד כתובתן מאתים ויש להן טענת בתולין:, big strongגמ׳ /strong /big אמר רב הונא גר קטן מטבילין אותו על דעת בית דין,מאי קמ"ל דזכות הוא לו וזכין לאדם שלא בפניו תנינא זכין לאדם שלא בפניו ואין חבין לאדם שלא בפניו,מהו דתימא עובד כוכבים בהפקירא ניחא ליה דהא קיימא לן דעבד ודאי בהפקירא ניחא ליה,קמ"ל דהני מילי גדול דטעם טעם דאיסורא אבל קטן זכות הוא לו,לימא מסייע ליה הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד מאי לאו דאטבלינהו על דעת בית דין,לא הכא במאי עסקינן בגר שנתגיירו בניו ובנותיו עמו דניחא להו במאי דעביד אבוהון,אמר רב יוסף הגדילו יכולין למחות איתיביה אביי הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד כתובתן מאתים ואי ס"ד הגדילו יכולין למחות יהבינן לה כתובה דאזלה ואכלה בגיותה,לכי גדלה לכי גדלה נמי ממחייא ונפקא כיון שהגדילה שעה אחת ולא מיחתה שוב אינה יכולה למחות,מתיב רבא אלו נערות שיש להן קנס הבא על הממזרת ועל הנתינה ועל הכותית ועל הגיורת ועל השבויה ועל השפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד יש להן קנס ואי אמרת הגדילו יכולין למחות יהבינן לה קנס דאזלה ואכלה בגיותה,לכי גדלה לכי גדלה נמי ממחייא ונפקא כיון שהגדילה שעה אחת ולא מיחתה שוב אינה יכולה למחות,אביי לא אמר כרבא התם קנסא היינו טעמא שלא יהא חוטא נשכר,רבא לא אמר כאביי כתובה היינו טעמא שלא תהא קלה בעיניו להוציאה:, big strongמתני׳ /strong /big הגדול שבא על הקטנה וקטן שבא על הגדולה ומוכת עץ כתובתן מאתים דברי רבי מאיר וחכ"א מוכת עץ כתובתה מנה,בתולה אלמנה גרושה וחלוצה מן הנישואין כתובתן מנה 11a. bWe too will say: iAilonit /i,a sexually underdeveloped woman, is a term meaning: Like a bram [ idukhranit /i], becauselike a male sheep [ iayyil /i] bshe does not bear children. /b, strongMISHNA: /strong With regard to ba female convert, or a captive woman, or a maidservant, who were ransomedwith regard to the captive, or bwho convertedwith regard to the convert, bor who were freedwith regard to the maidservant, when they were bless than three years and one day old, their marriage contract is two hundreddinars, as their presumptive status is that of a virgin. Even if they were subject to intercourse when they were younger than that age, the hymen remains intact. bAnd they aresubject to ba claimconcerning their bvirginity. /b, strongGEMARA: /strong bRav Huna said:With regard to ba convertwho is ba minor, one immerses himin a ritual bath bwith the consent of the court.As a minor lacks the capacity to make halakhic decisions, the court is authorized to make those decisions in his stead., bWhat isRav Huna bcoming to teach us?Is he teaching bthat it is a privilege forthe minor to convert, band one may act in a person’s interestseven bin his absence? Wealready blearnedthat explicitly in a mishna ( iEiruvin81b): One bmay act in a person’s interests in his absence, but one may not act against a person’s interests in his absence. /b,Rav Huna’s statement was necessary blest you say:With regard to ba gentile, licentiousness is preferable for him,so conversion is contrary to his interests, just bas we maintain thatwith regard to ba slave, licentiousness is certainly preferable.Just as a slave has no interest in assuming the restrictions that come with freedom, in that a freed Canaanite slave is a convert to Judaism, a gentile would have the same attitude toward conversion.,Therefore, Rav Huna bteaches us: That appliesonly with regard to ban adult, who has experienced a taste of prohibition.Therefore, presumably he prefers to remain a slave and indulge in licentiousness. bHowever,with regard to a bminor,who did not yet engage in those activities, bit is a privilege for himto convert.,The Gemara suggests: bLet us saythat the mishna bsupportsRav Huna’s statement: With regard to ba female convert, or a captive woman, or a maidservant, who were ransomedwith regard to the captive, or bwho convertedwith regard to the convert, bor who were freedwith regard to the maidservant, when they were bless than three years and one day old; what, is it notreferring to a case where bthey immersedthe minor converts and the maidservants bwith the consent of the court?Apparently, a conversion of that sort is valid.,The Gemara rejects that proof: bNo, with what are we dealing here?It is bwith a convert whoseminor bsons and daughters converted with him, as they are content with whatever their father doesin their regard. However, that does not apply to a child who is converting on his own., bRav Yosef said:In any case where minors convert, when bthey reach majority they can protestand annul their conversion. bAbaye raised an objection to hisopinion from the mishna: With regard to ba female convert, or a captive woman, or a maidservant who were ransomed,or bwho converted, or who were freedwhen they were bless than three years and one day old, their marriage contract is two hundreddinars. bAnd if it enters your mindto say that when bthey reach majority they can protestand annul their conversion, bdo we give herthe payment of the bmarriage contract that shewill bgo and consume in her gentilestate?,The Gemara answers: She receives payment of her marriage contract bonce she has reached majorityand does not protest, but not while still a minor. The Gemara asks: bWhen she reaches majority too,is there not the same concern that bshe will protest and abandonJudaism? The Gemara answers: bOnce she reached majorityfor even bone moment and did not protest, she may no longer protest.This mishna poses no difficulty to the opinion of Rav Yosef., bRava raised an objectionfrom a mishna (29a): bTheseare the cases of byoung women for whom there is a finepaid to their fathers by one who rapes them: bOne who engages in intercourse with a imamzeret /i; or with a Gibeonite woman [ inetina /i],who are given [ inetunim /i] to the service of the people and the altar (see Joshua 9:27); bor with a Samaritan woman [ ikutit /i].In addition, the same applies to one who engages in intercourse bwith a female convert, or with a captive woman, or with a maidservant,provided bthatthe captives bwere ransomed or thatthe converts bconverted, or thatthe maidservants bwere freedwhen they were bless than three years and one day old,as only in that case do they maintain the presumptive status of a virgin. In all of these cases, bthere is a finepaid bto theirfathers if they are raped. bAnd if you saythat bwhen they reach majority they can protestand annul their conversion, bdo we give herpayment of the bfine that shewill bgo and consume in her gentilestate?,The Gemara answers: Her father receives payment of the fine bonce she has reached majorityand does not protest, but not while she is still a minor. The Gemara asks: bWhen she reaches majority too,is there not the same concern that bshe will protest and abandonJudaism? The Gemara answers: bOnce she reached majorityfor even bone moment and did not protest, she may no longer protest. /b, bAbaye did not statehis objection from the same source basdid bRava,because bthere,in the mishna cited by Rava, it is referring to ba fine,and in that case bthis is the reason: So that the sinner will not profit.The Sages did not absolve the rapist from payment of the fine merely due to the concern that the woman he raped may ultimately negate the conversion., bRava did not statehis objection from the same source basdid bAbaye, aswith regard to ba marriage contract, this is the reasonthat the Sages instituted it: bSo thathis wife bwill not be inconsequential in his eyes,enabling him btoeasily bdivorce her.As long as this woman does not negate her conversion, she is a Jewish woman and the Sages saw to her interests., strongMISHNA: /strong With regard to ban adult man who engaged in intercourse with a minor girlless than three years old; bor a minor boyless than nine years old bwho engaged in intercourse with an adult woman; or awoman who had her hymen bruptured by woodor any other foreign object, for all these women btheir marriage contract is two hundreddinars, as their legal status is that of a virgin. This is bthe statement of Rabbi Meir. And the Rabbis say: The marriage contractof a woman whose hymen was bruptured by wood is one hundred dinars,as physically, since her hymen is not intact, she is no longer a virgin.,With regard to ba virginwho is either a bwidow,a bdivorcée, or a iḥalutza /iwho achieved that status bfroma state of bmarriage,for all these women btheir marriage contract is one hundred dinars, /b
43. Anon., Letter of Aristeas, 16 16. Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'

Subjects of this text:

subject	book bibliographic info
alcimus	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216
alexander the great	Schwartz, 2 Maccabees (2008) 226
alexandria	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
alexandrian jewry	Schwartz, 2 Maccabees (2008) 226
altar (of the temple), its dedication, inauguration	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
angels	Schwartz, 2 Maccabees (2008) 201
antichrist	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 217
antigone	Schwartz, 2 Maccabees (2008) 313
antioch	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
antiochos iv epiphanes, his assault on jerusalem	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
antiochos iv epiphanes, his campaigns in egypt	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
antiochos iv epiphanes, his death	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 74, 151, 230
antiochos iv epiphanes, his desecration of the temple	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
antiochos iv epiphanes, his plunder of the jerusalem temple	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
antiochos iv epiphanes, his prohibition of the jewish customs	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 230
antiochos iv epiphanes, impious and wicked	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
antiochos v eupator	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 74
antiochos vs time unit	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
antiochus epiphanes	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 40
antiochus iv	Crabb, Luke/Acts and the End of History (2020) 218, 233
antiochus iv epiphanes	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209; Gera, Judith (2014) 468; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182, 186; Stuckenbruck, 1 Enoch 91-108 (2007) 275; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 515, 516
antiochus v eupator	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 40
apocalyptic literature and thought, eschatological revenge/judgment in	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
apocalyptic literature and thought, martyrdom and	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
apocalyptic literature and thought	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
apocalypticism	Gera, Judith (2014) 468
apollonios (antiochos ivs general)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
apparitions	Schwartz, 2 Maccabees (2008) 47
aramaic	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
aristeas	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
arrogance, see also under motifs	Schwartz, 2 Maccabees (2008) 201
arrogance	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 516
assyrians, court talesnan	Gera, Judith (2014) 468
audience	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513
author, of 2 maccabees, lack of interest in details of temple cult	Schwartz, 2 Maccabees (2008) 47
azariah	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
barbarism	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 246
battle, battles, inaugural, entitling, and legitimizing	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
battle	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 98
beth- zechariah, battle of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 40
bethulia, elders	Gera, Judith (2014) 468
blessings	Gera, Judith (2014) 468
body	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513, 515, 516
catullus, death of	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
causality	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
characterization	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513, 515
clarke, w.k.l., septuagint use in acts	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
claudius	Schwartz, 2 Maccabees (2008) 226
code, codes, cultural and narrative, in i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 230
conventions or themes, moral focus	Crabb, Luke/Acts and the End of History (2020) 233
creatio ex nihilo	Schwartz, 2 Maccabees (2008) 313
creation	Crabb, Luke/Acts and the End of History (2020) 218
curses	Stuckenbruck, 1 Enoch 91-108 (2007) 279
daniel, book of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 230
darius i	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182
day of death/ evil / judgment	Gera, Judith (2014) 468
deception/deceit	Stuckenbruck, 1 Enoch 91-108 (2007) 275
deeds, wicked of humans	Stuckenbruck, 1 Enoch 91-108 (2007) 275, 279
demetrius	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182
destruction	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 98
deuteronomistic theology	Crabb, Luke/Acts and the End of History (2020) 218
deuteronomy 32	Schwartz, 2 Maccabees (2008) 226
devotio	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 40
diaspora	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
diasporan historiography	Schwartz, 2 Maccabees (2008) 47
dionysus, cult	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182
divine plan/βουλή	Crabb, Luke/Acts and the End of History (2020) 173
divine providence	Schwartz, 2 Maccabees (2008) 47, 205
doran, robert	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
dreams	Crabb, Luke/Acts and the End of History (2020) 173
egypt	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 98
egyptian	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
eleazar	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 40; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
eleazar avaran	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 40
emotional restraint	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513
emotions, admiration/awe	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 516
emotions, anger/rage	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 516
emotions, disgust	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513, 516
emotions, pity	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 516
enargeia (ἐνάργεια)	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513, 515, 516
eschatology, in late antiquity	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 217
eschatology	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
fear	Gera, Judith (2014) 468
festivals	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97, 98
fire	Gera, Judith (2014) 468
flaccus	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
gaius caligula	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
gentiles	Gera, Judith (2014) 468; Schwartz, 2 Maccabees (2008) 226
god, celebrated	Gera, Judith (2014) 468
god, of heaven	Schwartz, 2 Maccabees (2008) 47, 205
god, vengeful and warrior	Gera, Judith (2014) 468
greek, language	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
greek-jewish (graeco-jewish), literature and culture	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
gymnasion (in jerusalem)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 74
haman	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
hananiah	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
hanukka	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
hanukkah festival	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
hanukkah story	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
hasmonean dynasty, hasmoneans, simultaneously high priests and kinglike rulers	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
healing	Stuckenbruck, 1 Enoch 91-108 (2007) 279
hebrew (ethnonym)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
hebrew language	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
heliodoros story	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
heliodorus, seleucid official	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
heliodorus	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216
hellenism, hellenistic	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
hellenism/hellenistic period	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 220
hellenistic kings/rulers, antiochus iv epiphanes	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216, 220
hellenistic kings/rulers, nicanor	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216
henten, jan willem van	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
high (chief) priest	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
historiography	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
holy vessels	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
i maccabees, author of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
i maccabees, compositional structure	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
i and ii maccabees, their value for historical reconstruction, compositional montages in ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
i and ii maccabees	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
ii maccabees, author of, disingenuous	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
ii maccabees, author of, his pro-hasmonean bias	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
ii maccabees, author of, his religiousness	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
ii maccabees, compositional structure	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 151
ii maccabees, literary genre	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
ii maccabees, subject matter	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
ii maccabees	Gera, Judith (2014) 468
interpolations	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
intertextuality, of the narratee/reader	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513
ioudaioi	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
ioudaïsmos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
irony, dramatic	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 516
irony/ironical	Stuckenbruck, 1 Enoch 91-108 (2007) 279
israel, biblical, god of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
jason, and onias iiis deposition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
jason, civil strife between j. and menelaos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
jason, founded the gymnasion	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
jason (high priest)	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216, 220
jason of cyrene	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
jerusalem, temple	Crabb, Luke/Acts and the End of History (2020) 173
jerusalem	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97; Stuckenbruck, 1 Enoch 91-108 (2007) 279
jews (and judaism)	Schwartz, 2 Maccabees (2008) 47
judaism, and death	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 40
judaism, law	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 220
judas, death of	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
judas maccabee, and menelaos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
judas maccabee, and nikanor (demetrios is general)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74, 151
judas maccabee, fights for ioudaïsmos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
judas maccabee, his death	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
judas maccabee, his dream	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
judas maccabee, his harangues and prayers	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
judas maccabee, his legitimizing victories	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 151
judas maccabee, his partisans	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
judas maccabee, his piety and righteousness	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
judas maccabee, his second refoundation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 151
judas maccabee, king of divine election	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
judas maccabee, kinglike leader	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
judas maccabee	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
judas maccabeus	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216
judas the maccabee	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 516
judea	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97
judgement, final	Crabb, Luke/Acts and the End of History (2020) 218
king (representation of), pious or righteous and wicked	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 230
lament	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97
language, see also under style	Schwartz, 2 Maccabees (2008) 69, 71
letter, letters, festal letters	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
literature of	Schwartz, 2 Maccabees (2008) 71
lord almighty	Gera, Judith (2014) 468
luke-acts, septuagintal style	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
lukes hermeneutic, maccabean sources	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
lukes hermeneutic, septuagintalisms	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
lysimachos	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
martyr/martyrdom	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513, 515, 516
martyr and martyrdom, jesus as	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 246
martyr and martyrdom, jewish	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209, 246
martyr and martyrdom, maccabean	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209, 246
martyr and martyrdom	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 246
martyrdom, terminology of	Schwartz, 2 Maccabees (2008) 205
martyrdom	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216; Crabb, Luke/Acts and the End of History (2020) 218, 233; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 22; Schwartz, 2 Maccabees (2008) 47
martyrs	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 220
measure-for-measure	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
menelaos, his actions as statesman	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
menelaus	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216, 220
minor, catulluss death	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
mishael	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
mother and seven sons, as martyrs	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 40
mother and seven sons	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 40
motifs (thematic), concealing divisiveness	Schwartz, 2 Maccabees (2008) 47
motifs (thematic), gentiles are gods tools for punishing sinners	Schwartz, 2 Maccabees (2008) 226
motifs (thematic), god turns away in anger	Schwartz, 2 Maccabees (2008) 69
motifs (thematic), persian	Schwartz, 2 Maccabees (2008) 47
motifs (thematic), punishment as pedagogy	Schwartz, 2 Maccabees (2008) 47
motifs (thematic), sinning causes suffering	Schwartz, 2 Maccabees (2008) 47, 226
motifs (thematic), tit for tat	Schwartz, 2 Maccabees (2008) 47, 226
mount gerizim (argarizin)	Schwartz, 2 Maccabees (2008) 47
murder	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97
nabonidus	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 230
narratee	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513, 515, 516
narrative	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97, 98
nebuchadnezzar	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182
nehemiah	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
neighbour, oppression of/wrong toward	Stuckenbruck, 1 Enoch 91-108 (2007) 275, 279
nicanor, governor of judea	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
nicanor	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 40
nikanor (demetrios is general)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 74, 151
nikanor (son of patroklos, antiochos ivs general)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74, 151
nikanors day festival	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
nikanors day story	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 151
onias iii, and heliodoros	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
onias iii, his deposition	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
onias iii	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216
opponents, of god, θεομάχοι	Crabb, Luke/Acts and the End of History (2020) 233
oppressors	Stuckenbruck, 1 Enoch 91-108 (2007) 275
pain/suffering	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 516
painting	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513
palestinian	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
passion, the	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 246
penitence and sins	Gera, Judith (2014) 468
persecuted faithful judeans	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
persecution, of jews in egypt	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182, 186
persecution, religious, persecution accounts	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74, 230
persecution, religious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 230
persecution	Stuckenbruck, 1 Enoch 91-108 (2007) 275, 279
persepolis	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97
pharaoh, time of moses	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
philo of alexandria	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
portents	Crabb, Luke/Acts and the End of History (2020) 173
post-mortem reward or punishment	Crabb, Luke/Acts and the End of History (2020) 218
priests/priesthood/priestly, wicked priest	Stuckenbruck, 1 Enoch 91-108 (2007) 279
priests/priesthood/priestly	Stuckenbruck, 1 Enoch 91-108 (2007) 279
proem (of ii maccabees)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
providence, πρόνοια/providentia	Crabb, Luke/Acts and the End of History (2020) 233
psalter, lukes use	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
ptolemies	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
ptolemy iv philopator	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182, 186
punishment	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513, 516
punishment of wrongdoers	Stuckenbruck, 1 Enoch 91-108 (2007) 275
punitive miracle	Crabb, Luke/Acts and the End of History (2020) 233
purity (see also food laws)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
rabbi eleazar b. r. yose, 4 ezra	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 246
razis	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 515, 516
readers of 2 maccabees, rationalists	Schwartz, 2 Maccabees (2008) 201
rebellion (rebel)	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97
red sea	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
restoration within history	Crabb, Luke/Acts and the End of History (2020) 218
resurrection, as reward of righteousness	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 22
resurrection, extent of (generality)	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 22
resurrection, principle of continuity	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 22
resurrection, timing of	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 22
resurrection, views in second temple judaism	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 22
resurrection	Schwartz, 2 Maccabees (2008) 313
roman emperor, x	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 217
sabbath, attacks on	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
sacrifices, disruption of	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
sacrifices	Gera, Judith (2014) 468; Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7; Schwartz, 2 Maccabees (2008) 47
salvation	Stuckenbruck, 1 Enoch 91-108 (2007) 279
samaritans	Schwartz, 2 Maccabees (2008) 47
sanctuary	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 98
scarce resources theory	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
second maccabees	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513, 515, 516
seleucid empire	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216
seleucus iv	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182
septuagint, lukes use, clarke, w.k.l.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
septuagint, lukes use	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
septuagint	Crabb, Luke/Acts and the End of History (2020) 233; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 156
shock	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 515
sin-retribution	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 74
sinning	Schwartz, 2 Maccabees (2008) 47, 226
spells	Stuckenbruck, 1 Enoch 91-108 (2007) 279
story	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97
style, linguistic and literary, repetition of terms	Schwartz, 2 Maccabees (2008) 69
style, linguistic and literary, variety of vocabulary	Schwartz, 2 Maccabees (2008) 69, 71
suffering, of evildoers	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209, 217, 246
suffering of the wicked	Stuckenbruck, 1 Enoch 91-108 (2007) 279
suicide	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 515, 516
supernatural events	Schwartz, 2 Maccabees (2008) 201
temple, desecration of	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 220
temple	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97, 98; Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216, 220
temple (as a literary motif, selected), accounts of i and ii maccabees centered on	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 230
temple (second), cult of	Schwartz, 2 Maccabees (2008) 47
temple (second)	Schwartz, 2 Maccabees (2008) 47
temple dedication (rededication)	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
temple desecration, by antiochos iv	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7, 74
temporal language	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 220
territory	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97
theodicy	Crabb, Luke/Acts and the End of History (2020) 218, 233
theomachus, god-fighter	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
thucydides	de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 513
torah, obedience to	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216, 220
tyrants death, literary topos	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 329
universalism'	Schwartz, 2 Maccabees (2008) 313
vengeance	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
victory, victories, entitling v. and temple foundation	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
victory, victories, judass v.	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
victory celebrations	Gera, Judith (2014) 468
victory song, judiths	Gera, Judith (2014) 468
visions	Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 216
war, warfare, judass w. and antiochos vs time unit	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 7
war, warfare, pious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
war	Ammann et al., Collective Violence and Memory in the Ancient Mediterranean (2023) 97
warriors, pious	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 151
wicked, king	Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 230