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Tiresias: The Ancient Mediterranean Religions Source Database



10865
Septuagint, 3 Maccabees, 2.30
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Intertexts (texts cited often on the same page as the searched text):

13 results
1. Hebrew Bible, Deuteronomy, 32.43 (9th cent. BCE - 3rd cent. BCE)

32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 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, 2-3, 8-9, 1 (9th cent. BCE - 3rd cent. BCE)

3. Euripides, Bacchae, 861 (5th cent. BCE - 5th cent. BCE)

861. δεινότατος, ἀνθρώποισι δʼ ἠπιώτατος. Χορός
4. Hebrew Bible, Daniel, 12.3 (2nd cent. BCE - 2nd cent. BCE)

12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 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."
5. Polybius, Histories, 5.34.10 (2nd cent. BCE - 2nd cent. BCE)

5.34.10.  But this new king, neglecting to control all these matters owing to his shameful amours and senseless and constant drunkenness, found, as was to be expected, in a very short time both his life and his throne threatened by more than one conspiracy
6. Septuagint, 2 Maccabees, 5.11, 6.8, 9.5-9.18 (2nd cent. BCE - 2nd cent. BCE)

5.11. When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.' 6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,' 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.8. Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven. 9.11. Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.' 9.12. And when he could not endure his own stench, he uttered these words: 'It is right to be subject to God, and no mortal should think that he is equal to God.' 9.13. Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating' 9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;' 9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God. 9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:'
7. Septuagint, Wisdom of Solomon, 14.15, 14.23 (2nd cent. BCE - 1st cent. BCE)

14.15. For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations. 14.23. For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs
8. Septuagint, 3 Maccabees, 1.9, 2.25-2.29, 3.8, 3.12-3.29, 4.5, 4.11, 4.16, 5.15-5.17, 5.20, 5.31, 5.36, 5.40-5.42, 5.47, 6.20, 6.22, 6.24-6.28, 6.30-6.34, 7.3-7.7, 7.10-7.15, 7.22 (2nd cent. BCE - 2nd cent. BCE)

1.9. After he had arrived in Jerusalem, he offered sacrifice to the supreme God and made thank-offerings and did what was fitting for the holy place. Then, upon entering the place and being impressed by its excellence and its beauty 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. 3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change; 3.12. King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health. 3.13. I myself and our government are faring well. 3.14. When our expedition took place in Asia, as you yourselves know, it was brought to conclusion, according to plan, by the gods' deliberate alliance with us in battle 3.15. and we considered that we should not rule the nations inhabiting Coele-Syria and Phoenicia by the power of the spear but should cherish them with clemency and great benevolence, gladly treating them well. 3.16. And when we had granted very great revenues to the temples in the cities, we came on to Jerusalem also, and went up to honor the temple of those wicked people, who never cease from their folly. 3.17. They accepted our presence by word, but insincerely by deed, because when we proposed to enter their inner temple and honor it with magnificent and most beautiful offerings 3.18. they were carried away by their traditional conceit, and excluded us from entering; but they were spared the exercise of our power because of the benevolence which we have toward all. 3.19. By maintaining their manifest ill-will toward us, they become the only people among all nations who hold their heads high in defiance of kings and their own benefactors, and are unwilling to regard any action as sincere. 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. 3.22. But in their innate malice they took this in a contrary spirit, and disdained what is good. Since they incline constantly to evil 3.23. they not only spurn the priceless citizenship, but also both by speech and by silence they abominate those few among them who are sincerely disposed toward us; in every situation, in accordance with their infamous way of life, they secretly suspect that we may soon alter our policy. 3.24. Therefore, fully convinced by these indications that they are ill-disposed toward us in every way, we have taken precautions lest, if a sudden disorder should later arise against us, we should have these impious people behind our backs as traitors and barbarous enemies. 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. 3.26. For when these all have been punished, we are sure that for the remaining time the government will be established for ourselves in good order and in the best state. 3.27. But whoever shelters any of the Jews, old people or children or even infants, will be tortured to death with the most hateful torments, together with his family. 3.28. Any one willing to give information will receive the property of the one who incurs the punishment, and also two thousand drachmas from the royal treasury, and will be awarded his freedom. 3.29. Every place detected sheltering a Jew is to be made unapproachable and burned with fire, and shall become useless for all time to any mortal creature. 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. 4.11. When these men had been brought to the place called Schedia, and the voyage was concluded as the king had decreed, he commanded that they should be enclosed in the hippodrome which had been built with a monstrous perimeter wall in front of the city, and which was well suited to make them an obvious spectacle to all coming back into the city and to those from the city going out into the country, so that they could neither communicate with the king's forces nor in any way claim to be inside the circuit of the city. 4.16. The king was greatly and continually filled with joy, organizing feasts in honor of all his idols, with a mind alienated from truth and with a profane mouth, praising speechless things that are not able even to communicate or to come to one's help, and uttering improper words against the supreme God. 5.15. And when he had with difficulty roused him, he pointed out that the hour of the banquet was already slipping by, and he gave him an account of the situation. 5.16. The king, after considering this, returned to his drinking, and ordered those present for the banquet to recline opposite him. 5.17. When this was done he urged them to give themselves over to revelry and to make the present portion of the banquet joyful by celebrating all the more. 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. 5.36. The king, however, reconvened the party in the same manner and urged the guests to return to their celebrating. 5.41. As a result the city is in a tumult because of its expectation; it is crowded with masses of people, and also in constant danger of being plundered. 5.42. Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts 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. 6.22. Then the king's anger was turned to pity and tears because of the things that he had devised beforehand. 6.24. You are committing treason and surpassing tyrants in cruelty; and even me, your benefactor, you are now attempting to deprive of dominion and life by secretly devising acts of no advantage to the kingdom. 6.25. Who is it that has taken each man from his home and senselessly gathered here those who faithfully have held the fortresses of our country? 6.26. Who is it that has so lawlessly encompassed with outrageous treatment those who from the beginning differed from all nations in their goodwill toward us and often have accepted willingly the worst of human dangers? 6.27. Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions! 6.28. Release the sons of the almighty and living God of heaven, who from the time of our ancestors until now has granted an unimpeded and notable stability to our government. 6.31. Accordingly those disgracefully treated and near to death, or rather, who stood at its gates, arranged for a banquet of deliverance instead of a bitter and lamentable death, and full of joy they apportioned to celebrants the place which had been prepared for their destruction and burial. 6.32. They ceased their chanting of dirges and took up the song of their fathers, praising God, their Savior and worker of wonders. Putting an end to all mourning and wailing, they formed choruses as a sign of peaceful joy. 6.33. Likewise also the king, after convening a great banquet to celebrate these events, gave thanks to heaven unceasingly and lavishly for the unexpected rescue which he had experienced. 6.34. And those who had previously believed that the Jews would be destroyed and become food for birds, and had joyfully registered them, groaned as they themselves were overcome by disgrace, and their fire-breathing boldness was ignominiously quenched. 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 7.7. and since we have taken into account the friendly and firm goodwill which they had toward us and our ancestors, we justly have acquitted them of every charge of whatever kind. 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. 7.22. Besides they all recovered all of their property, in accordance with the registration, so that those who held any restored it to them with extreme fear. So the supreme God perfectly performed great deeds for their deliverance.
9. Josephus Flavius, Jewish Antiquities, 15.365, 16.64, 17.42, 17.355 (1st cent. CE - 1st cent. CE)

15.365. 4. At which time Herod released to his subjects the third part of their taxes, under pretense indeed of relieving them, after the dearth they had had; but the main reason was, to recover their good-will, which he now wanted; for they were uneasy at him, because of the innovations he had introduced in their practices, of the dissolution of their religion, and of the disuse of their own customs; and the people every where talked against him, like those that were still more provoked and disturbed at his procedure; 16.64. He also told them of the entire good fortune he had met with and how he had administered the government, and had not neglected any thing which was for their advantage; and as he was very joyful, he now remitted to them the fourth part of their taxes for the last year. 17.42. Accordingly, when all the people of the Jews gave assurance of their good-will to Caesar, and to the king’s government, these very men did not swear, being above six thousand; and when the king imposed a fine upon them, Pheroras’s wife paid their fine for them.
10. New Testament, Acts, 5.37 (1st cent. CE - 2nd cent. CE)

5.37. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad.
11. New Testament, Luke, 2.2-2.4 (1st cent. CE - 1st cent. CE)

2.2. This was the first enrollment made when Quirinius was governor of Syria. 2.3. All went to enroll themselves, everyone to his own city. 2.4. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David;
12. Plutarch, Alexander The Great, 13 (1st cent. CE - 2nd cent. CE)

13. Clement of Alexandria, Exhortation To The Greeks, 4.54.2 (2nd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
alexander the great, as new dionysos Bernabe et al., Redefining Dionysos (2013) 455
alexander the great Bernabe et al., Redefining Dionysos (2013) 455
alexandria, alexandrian Bernabe et al., Redefining Dionysos (2013) 455, 456
alexandria, greeks 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) 184
anger, royal Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 110
antiochus iv epiphanes 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
apocrypha and pseudepigrapha of hebrew bible, testaments (deathbed speeches) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 184
apocrypha and pseudepigrapha of hebrew bible Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 184
aristotle, pain as an emotion Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 110
assumption of moses/testament of moses Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 184
birth and death declarations Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 218
cruelty Bernabe et al., Redefining Dionysos (2013) 456
cult, cultic acts for specific cults, the corresponding god or place Bernabe et al., Redefining Dionysos (2013) 455, 456
cyril of alexandria Geljon and Vos, Rituals in Early Christianity: New Perspectives on Tradition and Transformation (2020) 130
dance, dancing Bernabe et al., Redefining Dionysos (2013) 456
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
death associated with dionysos and dionysian cult or myth Bernabe et al., Redefining Dionysos (2013) 456
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
dionysism Bernabe et al., Redefining Dionysos (2013) 455, 456
dionysos Bernabe et al., Redefining Dionysos (2013) 455, 456
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
drum Bernabe et al., Redefining Dionysos (2013) 455
emotion, in the classical world Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 110
emotion, in the hebrew bible Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 110
festival, festivity, festive Bernabe et al., Redefining Dionysos (2013) 456
fire Bernabe et al., Redefining Dionysos (2013) 456
flute Bernabe et al., Redefining Dionysos (2013) 455
initiate Bernabe et al., Redefining Dionysos (2013) 456
initiation, initiatory rites Bernabe et al., Redefining Dionysos (2013) 455, 456
ivy Bernabe et al., Redefining Dionysos (2013) 456
jerusalem, temple of Bernabe et al., Redefining Dionysos (2013) 456
jews, jewish Bernabe et al., Redefining Dionysos (2013) 455, 456
jews Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 218
liberation Bernabe et al., Redefining Dionysos (2013) 456
moses, assumption of moses/testament of moses Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 184
mysteries, mystery cults, bacchic, dionysiac Bernabe et al., Redefining Dionysos (2013) 456
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
pain, emotion and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 110
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, 184
promise Bernabe et al., Redefining Dionysos (2013) 456
ptolemy iv philopator Bernabe et al., Redefining Dionysos (2013) 455, 456; 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, 184
public farmers Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 218
raphia, battle of Bernabe et al., Redefining Dionysos (2013) 455
raphia Bernabe et al., Redefining Dionysos (2013) 455
rite, ritual Bernabe et al., Redefining Dionysos (2013) 455
sacrifice, sacrificial Bernabe et al., Redefining Dionysos (2013) 456
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
slavery, jewish, 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) 184
sophrosyne, among women Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 110
soul Bernabe et al., Redefining Dionysos (2013) 455
stereotypes, emotional, about ancient jews Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 110
symposium Bernabe et al., Redefining Dionysos (2013) 455
temple Bernabe et al., Redefining Dionysos (2013) 456
testament of moses/assumption of moses Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 184
testaments (deathbed speeches) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 184
topogrammateus Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 218
wine Bernabe et al., Redefining Dionysos (2013) 455, 456
woman' Bernabe et al., Redefining Dionysos (2013) 455
women, jewish 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