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Tiresias: The Ancient Mediterranean Religions Source Database



10865
Septuagint, 3 Maccabees, 5.24


nanThe crowds of the city had been assembled for this most pitiful spectacle and they were eagerly waiting for daybreak.


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

5 results
1. Hebrew Bible, Genesis, 45.9 (9th cent. BCE - 3rd cent. BCE)

45.9. מַהֲרוּ וַעֲלוּ אֶל־אָבִי וַאֲמַרְתֶּם אֵלָיו כֹּה אָמַר בִּנְךָ יוֹסֵף שָׂמַנִי אֱלֹהִים לְאָדוֹן לְכָל־מִצְרָיִם רְדָה אֵלַי אַל־תַּעֲמֹד׃ 45.9. Hasten ye, and go up to my father, and say unto him: Thus saith thy son Joseph: God hath made me lord of all Egypt; come down unto me, tarry not."
2. Septuagint, 3 Maccabees, 1.2-1.3, 5.1-5.2, 5.5, 5.15-5.18, 5.20, 5.25, 5.27-5.37, 5.39-5.43 (2nd cent. BCE - 2nd cent. BCE)

1.2. But a certain Theodotus, determined to carry out the plot he had devised, took with him the best of the Ptolemaic arms that had been previously issued to him, and crossed over by night to the tent of Ptolemy, intending single-handed to kill him and thereby end the war. 1.2. Mothers and nurses abandoned even newborn children here and there, some in houses and some in the streets, and without a backward look they crowded together at the most high temple. 1.3. But Dositheus, known as the son of Drimylus, a Jew by birth who later changed his religion and apostatized from the ancestral traditions, had led the king away and arranged that a certain insignificant man should sleep in the tent; and so it turned out that this man incurred the vengeance meant for the king. 5.1. Then the king, completely inflexible, was filled with overpowering anger and wrath; so he summoned Hermon, keeper of the elephants 5.1. Hermon, however, when he had drugged the pitiless elephants until they had been filled with a great abundance of wine and satiated with frankincense, presented himself at the courtyard early in the morning to report to the king about these preparations. 5.2. and ordered him on the following day to drug all the elephants -- five hundred in number -- with large handfuls of frankincense and plenty of unmixed wine, and to drive them in, maddened by the lavish abundance of liquor, so that the Jews might meet their doom. 5.2. the king, possessed by a savagery worse than that of Phalaris, said that the Jews were benefited by today's sleep, "but," he added, "tomorrow without delay prepare the elephants in the same way for the destruction of the lawless Jews! 5.5. The servants in charge of the Jews went out in the evening and bound the hands of the wretched people and arranged for their continued custody through the night, convinced that the whole nation would experience its final destruction. 5.5. Not only this, but when they considered the help which they had received before from heaven they prostrated themselves with one accord on the ground, removing the babies from their breasts 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. 5.18. After the party had been going on for some time, the king summoned Hermon and with sharp threats demanded to know why the Jews had been allowed to remain alive through the present day. 5.25. But the Jews, at their last gasp, since the time had run out, stretched their hands toward heaven and with most tearful supplication and mournful dirges implored the supreme God to help them again at once. 5.27. But he, upon receiving the report and being struck by the unusual invitation to come out -- since he had been completely overcome by incomprehension -- inquired what the matter was for which this had been so zealously completed for him. 5.28. This was the act of God who rules over all things, for he had implanted in the king's mind a forgetfulness of the things he had previously devised. 5.29. Then Hermon and all the king's friends pointed out that the beasts and the armed forces were ready, "O king, according to your eager purpose. 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. 5.32. In fact you would have been deprived of life instead of these, were it not for an affection arising from our nurture in common and your usefulness. 5.33. So Hermon suffered an unexpected and dangerous threat, and his eyes wavered and his face fell. 5.34. The king's friends one by one sullenly slipped away and dismissed the assembled people, each to his own occupation. 5.35. Then the Jews, upon hearing what the king had said, praised the manifest Lord God, King of kings, since this also was his aid which they had received. 5.36. The king, however, reconvened the party in the same manner and urged the guests to return to their celebrating. 5.37. After summoning Hermon he said in a threatening tone, "How many times, you poor wretch, must I give you orders about these things? 5.39. But the officials who were at table with him, wondering at his instability of mind, remonstrated as follows: 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 5.43. and would also march against Judea and rapidly level it to the ground with fire and spear, and by burning to the ground the temple inaccessible to him would quickly render it forever empty of those who offered sacrifices there.
3. Dio Chrysostom, Orations, 62.1 (1st cent. CE

62.1. And indeed, if a person is not competent to govern a single man, and that too a man who is very close to him, in fact his constant companion, and if, again, he cannot guide a single soul, and that his own, how could he be king, as you are, over unnumbered thousands scattered everywhere, many even dwelling at the ends of the earth, most of whom he has not even seen and never could see, and whose speech he will not understand? Why, it is as if one were to say of the man with vision so impaired that he cannot see even what lies at his feet but needs some one to lead him by the hand, that he can reach with his eyes the most distant objects, like those who at sea behold from afar both the mountains and the islands; or as if one were to say of the man who cannot make himself heard even by those who stand beside him, that he is able to speak so as to be heard by whole communities and armies.
4. Josephus Flavius, Against Apion, 2.49 (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;
5. Seneca The Younger, On Anger, 3.16.2 (1st cent. CE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
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
apology/apologetic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
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
bible/biblical Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
court, intrigues Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
court, life at Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
court, protocol Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
court Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
diaspora Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
egyptian, (native) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
egyptian, diaspora Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
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
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) 188
joseph & aseneth Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
kingship/kingdom Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
maccabees/maccabean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
military Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
oniad authorship Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
pagan Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
pain, emotion and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
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) 313
ptolemaic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
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) 188
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