Tiresias: The Ancient Mediterranean Religions Source Database

10865

Septuagint, 3 Maccabees, 4.6
nan 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.

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

12 results
1. Septuagint, Tobit, 3.6, 13.2 (th cent. BCE - 2nd cent. BCE) 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand.
2. Hebrew Bible, Genesis, 3.19 (9th cent. BCE - 3rd cent. BCE) 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’"
3. Hebrew Bible, Jeremiah, 7.34, 16.9, 25.10, 29.5-29.7 (8th cent. BCE - 5th cent. BCE) 7.34. וְהִשְׁבַּתִּי מֵעָרֵי יְהוּדָה וּמֵחֻצוֹת יְרוּשָׁלִַם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה כִּי לְחָרְבָּה תִּהְיֶה הָאָרֶץ׃ 16.9. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מַשְׁבִּית מִן־הַמָּקוֹם הַזֶּה לְעֵינֵיכֶם וּבִימֵיכֶם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה׃ 29.5. בְּנוּ בָתִּים וְשֵׁבוּ וְנִטְעוּ גַנּוֹת וְאִכְלוּ אֶת־פִּרְיָן׃ 29.6. קְחוּ נָשִׁים וְהוֹלִידוּ בָּנִים וּבָנוֹת וּקְחוּ לִבְנֵיכֶם נָשִׁים וְאֶת־בְּנוֹתֵיכֶם תְּנוּ לַאֲנָשִׁים וְתֵלַדְנָה בָּנִים וּבָנוֹת וּרְבוּ־שָׁם וְאַל־תִּמְעָטוּ׃ 29.7. וְדִרְשׁוּ אֶת־שְׁלוֹם הָעִיר אֲשֶׁר הִגְלֵיתִי אֶתְכֶם שָׁמָּה וְהִתְפַּלְלוּ בַעֲדָהּ אֶל־יְהוָה כִּי בִשְׁלוֹמָהּ יִהְיֶה לָכֶם שָׁלוֹם׃ 7.34. Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land shall be desolate." 16.9. For thus saith the LORD of hosts, the God of Israel: Behold, I will cause to cease out of this place, Before your eyes and in your days, The voice of mirth and the voice of gladness, The voice of the bridegroom and the voice of the bride." 25.10. Moreover I will cause to cease from among them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp." 29.5. Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them;" 29.6. take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; and multiply ye there, and be not diminished." 29.7. And seek the peace of the city whither I have caused you to be carried away captive, and pray unto the LORD for it; for in the peace thereof shall ye have peace."
4. Sophocles, Antigone, 811-813, 810 (5th cent. BCE - 5th cent. BCE)
5. Septuagint, Tobit, 3.6, 13.2 (4th cent. BCE - 2nd cent. BCE) 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand.
6. Septuagint, 1 Maccabees, 7.12-7.18, 9.3 (2nd cent. BCE - 2nd cent. BCE) 7.12. Then a group of scribes appeared in a body before Alcimus and Bacchides to ask for just terms. 7.13. The Hasideans were first among the sons of Israel to seek peace from them 7.14. for they said, "A priest of the line of Aaron has come with the army, and he will not harm us. 7.15. And he spoke peaceable words to them and swore this oath to them, "We will not seek to injure you or your friends. 7.16. So they trusted him; but he seized sixty of them and killed them in one day, in accordance with the word which was written 7.17. The flesh of thy saints and their blood they poured out round about Jerusalem,and there was none to bury them. 7.18. Then the fear and dread of them fell upon all the people, for they said, "There is no truth or justice in them, for they have violated the agreement and the oath which they swore. 9.3. In the first month of the one hundred and fifty-second year they encamped against Jerusalem;
7. Septuagint, 2 Maccabees, 3.1-3.4, 4.21, 12.1-12.2, 14.3 (2nd cent. BCE - 2nd cent. BCE) 3.1. While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,' 3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,' 3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.' 3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;' 4.21. When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.' 12.1. When this agreement had been reached, Lysias returned to the king, and the Jews went about their farming.' 12.2. But some of the governors in various places, Timothy and Apollonius the son of Gennaeus, as well as Hieronymus and Demophon, and in addition to these Nicanor the governor of Cyprus, would not let them live quietly and in peace.' 14.3. Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,'
8. Septuagint, Ecclesiasticus (Siracides), 17.1 (2nd cent. BCE - 2nd cent. BCE) 17.1. The Lord created man out of earth,and turned him back to it again. 17.1. And they will praise his holy name,to proclaim the grandeur of his works.
9. Septuagint, Wisdom of Solomon, 15.8 (2nd cent. BCE - 1st cent. BCE) 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him.
10. Septuagint, 3 Maccabees, 1.18-1.19, 2.29, 3.1, 3.12, 3.21, 4.1-4.2, 4.4-4.5, 4.7-4.8, 5.3, 5.13, 5.21-5.22, 5.34, 5.39, 5.44, 6.34, 7.4-7.15, 7.20, 7.22 (2nd cent. BCE - 2nd cent. BCE) 1.18. The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations. 1.19. Those women who had recently been arrayed for marriage abandoned the bridal chambers prepared for wedded union, and, neglecting proper modesty, in a disorderly rush flocked together in the city. 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. 3.1. 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. 3.12. King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health. 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. 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. 4.4. 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. 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. 4.7. 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. 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 5.13. 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. 6.34. 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. 7.4. 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. 7.8. We also have ordered each and every one to return to his own home, with no one in any place doing them harm at all or reproaching them for the irrational things that have happened. 7.9. For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell. 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.
11. Josephus Flavius, Against Apion, 2.49-2.55 (1st cent. CE - 1st cent. CE) 2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; 2.51. Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom 2.52. that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. 2.53. Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city [Alexandria], with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations; 2.54. for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; 2.55. his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God.
12. 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
1 maccabees,contrasting presentation of events	Schwartz (2008), 2 Maccabees, 482
afterlife	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
alexandria,alexandrian	Bernabe et al. (2013), Redefining Dionysos, 457
alexandrian,civil war	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
alexandrian,jews/jewry	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
ancestral language	Schwartz (2008), 2 Maccabees, 482
ash(es)	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
cemetery (tell el-yahoudieh)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
chronology/chronological	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
civil war	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249, 258
commemoration	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
creation topoi	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
cruelty	Bernabe et al. (2013), Redefining Dionysos, 457
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 457
death	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
death associated with dionysos and dionysian cult or myth	Bernabe et al. (2013), Redefining Dionysos, 457
deceased	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
diasporan historiography	Schwartz (2008), 2 Maccabees, 482
dionysism	Bernabe et al. (2013), Redefining Dionysos, 457
dionysos	Bernabe et al. (2013), Redefining Dionysos, 457
dust	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
egypt,egyptian	Bernabe et al. (2013), Redefining Dionysos, 457
egyptian,jews/jewry	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
epigraphy (inscriptions)	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
female	Bernabe et al. (2013), Redefining Dionysos, 457
festival	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
flute	Bernabe et al. (2013), Redefining Dionysos, 457
funerary epitaphs	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
gentiles,non-jews (christians,muslims)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 187
graeco-roman	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
hades	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
hasmonean-oniad relations	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
hasmonean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
high priest/high priesthood	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
hippodrome	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
homeland	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
idyll	Schwartz (2008), 2 Maccabees, 482
initiation,initiatory rites	Bernabe et al. (2013), Redefining Dionysos, 457
ivy	Bernabe et al. (2013), Redefining Dionysos, 457
jeremiah	Schwartz (2008), 2 Maccabees, 482
jerusalem temple	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
jews,jewish	Bernabe et al. (2013), Redefining Dionysos, 457
maccabees/maccabean	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249, 258
maenads,maenadic,maenadism	Bernabe et al. (2013), Redefining Dionysos, 457
military,troops/forces	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
mortal	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
motifs (thematic),officials	Schwartz (2008), 2 Maccabees, 482
mysteries,mystery cults,bacchic,dionysiac	Bernabe et al. (2013), Redefining Dionysos, 457
oniad authorship,soldiers/units	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
oniad authorship	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249, 258
onias community	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
onias temple,location	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
onias temple	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
pentheus	Bernabe et al. (2013), Redefining Dionysos, 457
possession,possessed	Bernabe et al. (2013), Redefining Dionysos, 457
priest / priestly	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
procession	Bernabe et al. (2013), Redefining Dionysos, 457
propaganda'	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249
ptolemaic	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 249, 258
ptolemy iv philopator	Bernabe et al. (2013), Redefining Dionysos, 457; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 187
righteousness	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
roman	Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 258
simon (hasmonean)	Schwartz (2008), 2 Maccabees, 482
soul	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
sparagmós σπαραγμός	Bernabe et al. (2013), Redefining Dionysos, 457
spirit	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
style,linguistic and literary,staccato	Schwartz (2008), 2 Maccabees, 482
temporal	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
topoi,creation	Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 63
violence/violent	Bernabe et al. (2013), Redefining Dionysos, 457
woman	Bernabe et al. (2013), Redefining Dionysos, 457