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Tiresias: The Ancient Mediterranean Religions Source Database



10865
Septuagint, 3 Maccabees, 5.5-5.12
NaN


nanBut 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.


nanAnd 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.


nanThe 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.


nanNot 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


nanFor to the Gentiles it appeared that the Jews were left without any aid


nanbecause 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


nanthat he avert with vengeance the evil plot against them and in a glorious manifestation rescue them from the fate now prepared for them.


nanSo their entreaty ascended fervently to heaven.


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

3 results
1. Euripides, Bacchae, 1390, 1389 (5th cent. BCE - 5th cent. BCE)

1389. πολλὰ δʼ ἀέλπτως κραίνουσι θεοί·
2. Septuagint, 3 Maccabees, 1.16, 2.19, 5.7-5.9, 5.11-5.12, 5.16-5.20, 5.25, 5.27-5.37, 5.39-5.44, 5.47, 5.50-5.51 (2nd cent. BCE - 2nd cent. BCE)

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. 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. 5.16. 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. 5.19. But when he, with the corroboration of his friends, pointed out that while it was still night he had carried out completely the order given him 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. 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. 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. 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.
3. 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.


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
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
city/-ies (polis) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
crown, crowned Bernabe et al., Redefining Dionysos (2013) 458
cruelty Bernabe et al., Redefining Dionysos (2013) 458
cult, cultic acts for specific cults, the corresponding god or place Bernabe et al., Redefining Dionysos (2013) 458
death associated with dionysos and dionysian cult or myth Bernabe et al., Redefining Dionysos (2013) 458
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
dionysism Bernabe et al., Redefining Dionysos (2013) 458
dionysos, miracles Bernabe et al., Redefining Dionysos (2013) 458
dionysos Bernabe et al., Redefining Dionysos (2013) 458
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
greek Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 245
hades place Bernabe et al., Redefining Dionysos (2013) 458
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
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) 458
ivy Bernabe et al., Redefining Dionysos (2013) 458
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) 458
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
miracles Bernabe et al., Redefining Dionysos (2013) 458
pain, emotion and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 107
pentheus Bernabe et al., Redefining Dionysos (2013) 458
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
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
procession Bernabe et al., Redefining Dionysos (2013) 458
ptolemy iv philopator Bernabe et al., Redefining Dionysos (2013) 458
rite, ritual Bernabe et al., Redefining Dionysos (2013) 458
satyrus Bernabe et al., Redefining Dionysos (2013) 458
silenus Bernabe et al., Redefining Dionysos (2013) 458
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
tragedy, tragic Bernabe et al., Redefining Dionysos (2013) 458
vine wood Bernabe et al., Redefining Dionysos (2013) 458
wine Bernabe et al., Redefining Dionysos (2013) 458
yahweh Bernabe et al., Redefining Dionysos (2013) 458