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Tiresias: The Ancient Mediterranean Religions Source Database



10865
Septuagint, 3 Maccabees, 5.27-5.37


nanBut 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.


nanThis 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.


nanThen 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.
NaN


nanWere 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.


nanIn 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.


nanSo Hermon suffered an unexpected and dangerous threat, and his eyes wavered and his face fell.


nanThe king's friends one by one sullenly slipped away and dismissed the assembled people, each to his own occupation.


nanThen 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.


nanThe king, however, reconvened the party in the same manner and urged the guests to return to their celebrating.


nanAfter summoning Hermon he said in a threatening tone, "How many times, you poor wretch, must I give you orders about these things?


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

6 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. Euripides, Bacchae, 227-232, 278-283, 471-475, 511-514, 616-631, 794-797, 850-854, 912-913, 226 (5th cent. BCE - 5th cent. BCE)

3. Septuagint, 3 Maccabees, 1.2-1.3, 1.12, 1.16, 2.19, 3.25, 5.1-5.2, 5.5-5.12, 5.15-5.18, 5.20, 5.24-5.25, 5.28-5.37, 5.39-5.43, 5.50-5.51, 6.27 (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. 1.12. Even after the law had been read to him, he did not cease to maintain that he ought to enter, saying, "Even if those men are deprived of this honor, I ought not to be. 1.16. Then the priests in all their vestments prostrated themselves and entreated the supreme God to aid in the present situation and to avert the violence of this evil design, and they filled the temple with cries and tears; 2.19. Wipe away our sins and disperse our errors, and reveal your mercy at this hour. 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. 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 5.6. For to the Gentiles it appeared that the Jews were left without any aid 5.7. because in their bonds they were forcibly confined on every side. But with tears and a voice hard to silence they all called upon the Almighty Lord and Ruler of all power, their merciful God and Father, praying 5.8. that he avert with vengeance the evil plot against them and in a glorious manifestation rescue them from the fate now prepared for them. 5.9. So their entreaty ascended fervently to heaven. 5.11. But the Lord sent upon the king a portion of sleep, that beneficence which from the beginning, night and day, is bestowed by him who grants it to whomever he wishes. 5.12. And by the action of the Lord he was overcome by so pleasant and deep a sleep that he quite failed in his lawless purpose and was completely frustrated in his inflexible plan. 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. 5.24. The crowds of the city had been assembled for this most pitiful spectacle and they were eagerly waiting for daybreak. 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. 5.28. 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. 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. 6.27. Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions!
4. Diodorus Siculus, Historical Library, 3.65.7 (1st cent. BCE - 1st cent. BCE)

3.65.7.  But some of the poets, one of whom is Antimachus, state that Lycurgus was king, not of Thrace, but of Arabia, and that the attack upon Dionysus and the Bacchantes was made at the Nysa which is in Arabia. However this may be, Dionysus, they say, punished the impious but treated all other men honourably, and then made his return journey from India to Thebes upon an elephant.
5. Philo of Alexandria, On The Embassy To Gaius, 281 (1st cent. BCE - 1st cent. CE)

281. Concerning the holy city I must now say what is necessary. It, as I have already stated, is my native country, and the metropolis, not only of the one country of Judaea, but also of many, by reason of the colonies which it has sent out from time to time into the bordering districts of Egypt, Phoenicia, Syria in general, and especially that part of it which is called Coelo-Syria, and also with those more distant regions of Pamphylia, Cilicia, the greater part of Asia Minor as far as Bithynia, and the furthermost corners of Pontus. And in the same manner into Europe, into Thessaly, and Boeotia, and Macedonia, and Aetolia, and Attica, and Argos, and Corinth and all the most fertile and wealthiest districts of Peloponnesus.
6. 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;


Subjects of this text:

subject book bibliographic info
alexandria, alexandrian Bernabe et al., Redefining Dionysos (2013) 459
apology/apologetic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
bible/biblical Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
censer θυμιατήριον Bernabe et al., Redefining Dionysos (2013) 459
city/-ies (polis) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
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
cult, cultic acts for specific cults, the corresponding god or place Bernabe et al., Redefining Dionysos (2013) 459
death associated with dionysos and dionysian cult or myth Bernabe et al., Redefining Dionysos (2013) 459
defense/defensive Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
diaspora Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245, 313
dionysism Bernabe et al., Redefining Dionysos (2013) 459
dionysos Bernabe et al., Redefining Dionysos (2013) 459
egypt, egyptian Bernabe et al., Redefining Dionysos (2013) 459
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
flute Bernabe et al., Redefining Dionysos (2013) 459
gift Bernabe et al., Redefining Dionysos (2013) 459
greek Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
hippodrome Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
homeland Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
hybris Bernabe et al., Redefining Dionysos (2013) 459
identity (jewish) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
incense Bernabe et al., Redefining Dionysos (2013) 459
ivy Bernabe et al., Redefining Dionysos (2013) 459
jerusalem, temple of Bernabe et al., Redefining Dionysos (2013) 459
jerusalem temple, defiled / desecration Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
jerusalem temple Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
jews, jewish Bernabe et al., Redefining Dionysos (2013) 459
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
liberation Bernabe et al., Redefining Dionysos (2013) 459
loyal/loyalty Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
maccabees/maccabean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245, 313
military Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
mysteries, mystery cults, bacchic, dionysiac Bernabe et al., Redefining Dionysos (2013) 459
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
pentheus Bernabe et al., Redefining Dionysos (2013) 459
possession, possessed Bernabe et al., Redefining Dionysos (2013) 459
prayer Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
priest / priestly' Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
priest / priestly Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
promise Bernabe et al., Redefining Dionysos (2013) 459
ptolemaic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 313
ptolemies Bernabe et al., Redefining Dionysos (2013) 459
ptolemy iv philopator Bernabe et al., Redefining Dionysos (2013) 459
punishment Bernabe et al., Redefining Dionysos (2013) 459
rite, ritual Bernabe et al., Redefining Dionysos (2013) 459
seleucids Bernabe et al., Redefining Dionysos (2013) 459
semele Bernabe et al., Redefining Dionysos (2013) 459
temple Bernabe et al., Redefining Dionysos (2013) 459
thebes, theban Bernabe et al., Redefining Dionysos (2013) 459
theomachist, theomachus Bernabe et al., Redefining Dionysos (2013) 459
violence/violent Bernabe et al., Redefining Dionysos (2013) 459
wine Bernabe et al., Redefining Dionysos (2013) 459