Tiresias: The Ancient Mediterranean Religions Source Database

10865

Septuagint, 3 Maccabees, 4.4
nan For with such a harsh and ruthless spirit were they being sent off, all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected upon the uncertainty of life and shed tears at the most miserable expulsion of these people.

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5 results
1. Septuagint, 2 Maccabees, 4.16-4.17, 4.35-4.36, 4.49, 5.17-5.20, 6.12-6.17, 6.23, 7.33, 10.4, 11.2-11.4, 14.23-14.26, 14.34 (2nd cent. BCE - 2nd cent. BCE) 4.16. For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.' 4.17. For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear. 4.35. For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.' 4.36. When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.' 4.49. Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.' 5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.' 5.18. But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.' 5.19. But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.' 5.20. Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled. 6.12. Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.' 6.13. In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.' 6.14. For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,' 6.15. in order that he may not take vengeance on us afterward when our sins have reached their height. 6.16. Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.' 6.17. Let what we have said serve as a reminder; we must go on briefly with the story. 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 11.2. gathered about eighty thousand men and all his cavalry and came against the Jews. He intended to make the city a home for Greeks,' 11.3. and to levy tribute on the temple as he did on the sacred places of the other nations, and to put up the high priesthood for sale every year.' 11.4. He took no account whatever of the power of God, but was elated with his ten thousands of infantry, and his thousands of cavalry, and his eighty elephants.' 14.23. Nicanor stayed on in Jerusalem and did nothing out of the way, but dismissed the flocks of people that had gathered.' 14.24. And he kept Judas always in his presence; he was warmly attached to the man. 14.25. And he urged him to marry and have children; so he married, settled down, and shared the common life.' 14.26. But when Alcimus noticed their good will for one another, he took the covet that had been made and went to Demetrius. He told him that Nicanor was disloyal to the government, for he had appointed that conspirator against the kingdom, Judas, to be his successor.' 14.34. Having said this, he went away. Then the priests stretched forth their hands toward heaven and called upon the constant Defender of our nation, in these words:'
2. Septuagint, 3 Maccabees, 2.13, 2.17, 3.1-3.10, 3.12, 4.1-4.2, 4.5-4.11, 4.15, 5.3, 5.6, 5.13, 5.21-5.22, 5.34, 5.39, 5.44, 6.9-6.11, 6.34, 7.20, 7.22 (2nd cent. BCE - 2nd cent. BCE) 2.13. see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness. 2.17. Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying 3.1. When the impious king comprehended this situation, he became so infuriated that not only was he enraged against those Jews who lived in Alexandria, but was still more bitterly hostile toward those in the countryside; and he ordered that all should promptly be gathered into one place, and put to death by the most cruel means. 3.1. And already some of their neighbors and friends and business associates had taken some of them aside privately and were pledging to protect them and to exert more earnest efforts for their assistance. 3.2. While these matters were being arranged, a hostile rumor was circulated against the Jewish nation by men who conspired to do them ill, a pretext being given by a report that they hindered others from the observance of their customs. 3.2. But we, when we arrived in Egypt victorious, accommodated ourselves to their folly and did as was proper, since we treat all nations with benevolence. 3.3. The Jews, however, continued to maintain good will and unswerving loyalty toward the dynasty; 3.3. The letter was written in the above form. 3.4. but because they worshiped God and conducted themselves by his law, they kept their separateness with respect to foods. For this reason they appeared hateful to some; 3.5. but since they adorned their style of life with the good deeds of upright people, they were established in good repute among all men. 3.6. Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all; 3.7. instead they gossiped about the differences in worship and foods, alleging that these people were loyal neither to the king nor to his authorities, but were hostile and greatly opposed to his government. So they attached no ordinary reproach to them. 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; 3.9. for such a great community ought not be left to its fate when it had committed no offense. 3.12. King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health. 4.1. In every place, then, where this decree arrived, a feast at public expense was arranged for the Gentiles with shouts and gladness, for the inveterate enmity which had long ago been in their minds was now made evident and outspoken. 4.1. and in addition they were confined under a solid deck, so that with their eyes in total darkness, they should undergo treatment befitting traitors during the whole voyage. 4.2. But among the Jews there was incessant mourning, lamentation, and tearful cries; everywhere their hearts were burning, and they groaned because of the unexpected destruction that had suddenly been decreed for them. 4.2. when they said and proved that both the paper and the pens they used for writing had already given out. 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. 4.6. And young women who had just entered the bridal chamber to share married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled with ashes, and were carried away unveiled, all together raising a lament instead of a wedding song, as they were torn by the harsh treatment of the heathen. 4.7. In bonds and in public view they were violently dragged along as far as the place of embarkation. 4.8. Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them. 4.9. They were brought on board like wild animals, driven under the constraint of iron bonds; some were fastened by the neck to the benches of the boats, others had their feet secured by unbreakable fetters 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. 4.15. The registration of these people was therefore conducted with bitter haste and zealous intentness from the rising of the sun till its setting, and though uncompleted it stopped after forty days. 5.3. When he had given these orders he returned to his feasting, together with those of his friends and of the army who were especially hostile toward the Jews. 5.3. But at these words he was filled with an overpowering wrath, because by the providence of God his whole mind had been deranged in regard to these matters; and with a threatening look he said 5.6. For to the Gentiles it appeared that the Jews were left without any aid 5.13. Then the Jews, since they had escaped the appointed hour, praised their holy God and again begged him who is easily reconciled to show the might of his all-powerful hand to the arrogant Gentiles. 5.21. When the king had spoken, all those present readily and joyfully with one accord gave their approval, and each departed to his own home. 5.22. But they did not so much employ the duration of the night in sleep as in devising all sorts of insults for those they thought to be doomed. 5.34. The king's friends one by one sullenly slipped away and dismissed the assembled people, each to his own occupation. 5.39. But the officials who were at table with him, wondering at his instability of mind, remonstrated as follows: 5.44. Then the friends and officers departed with great joy, and they confidently posted the armed forces at the places in the city most favorable for keeping guard. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. 6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.' 6.34. 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. 7.22. 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.
3. Josephus Flavius, Jewish Antiquities, 14.228 (1st cent. CE - 1st cent. CE) 14.228. 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls
4. Josephus Flavius, Jewish War, 1.311, 3.350 (1st cent. CE - 1st cent. CE) 1.311. for he let down the most hardy of his men in chests, and set them at the mouths of the dens. Now these men slew the robbers and their families, and when they made resistance, they sent in fire upon them [and burnt them]; and as Herod was desirous of saving some of them, he had proclamation made, that they should come and deliver themselves up to him; but not one of them came willingly to him; and of those that were compelled to come, many preferred death to captivity.
5. Anon., Letter of Aristeas, 310 310. After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no

Subjects of this text:

subject	book bibliographic info
alexandria, hippodrome	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 189
alexandrian, jews/jewry	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
anger, gender and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
anger, in greco-roman thought	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
anger, management	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
anger, power and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
anger, relationship to philanthropia	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
anger, relationship to pity	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
anger, royal	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
aristotle, pain as an emotion	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
arrogance, association with anger	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
author, of 2 maccabees, jewish identity	Schwartz, 2 Maccabees (2008) 283
civil war	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
egyptian, jews/jewry	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
eleazar	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 188
emotion, in the classical world	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
emotion, in the hebrew bible	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
essenes, esther, book 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) 189
gender, anger and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
gentiles, non-jews (christians, muslims)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 187, 188, 189
hasmonean-oniad relations	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
hasmonean	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
high priest/high priesthood	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
homeland	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
jerusalem temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
josephus	Schwartz, 2 Maccabees (2008) 283
judas maccabaeus	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 189
maccabees/maccabean	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
menelaus	Schwartz, 2 Maccabees (2008) 283
nicanor	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 189
oniad authorship	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
onias temple, location	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
onias temple	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
pain, emotion and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
persecutions, source of	Schwartz, 2 Maccabees (2008) 283
philanthropia, contrast with anger	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
pity, relationship to anger	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
priest / priestly	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
propaganda'	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
ptolemaic	Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 249
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) 187, 188, 189
ptolemy macron (seleucid)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 189
readers of 2 maccabees	Schwartz, 2 Maccabees (2008) 283
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) 189
sophrosyne, among women	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
stoicism, anger and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
stoicism, emotional control and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107