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Tiresias: The Ancient Mediterranean Religions Source Database



10865
Septuagint, 3 Maccabees, 6.22-6.28


nanThen the king's anger was turned to pity and tears because of the things that he had devised beforehand.


nanFor when he heard the shouting and saw them all fallen headlong to destruction, he wept and angrily threatened his friends, saying


nanYou are committing treason and surpassing tyrants in cruelty; and even me, your benefactor, you are now attempting to deprive of dominion and life by secretly devising acts of no advantage to the kingdom.


nanWho is it that has taken each man from his home and senselessly gathered here those who faithfully have held the fortresses of our country?


nanWho is it that has so lawlessly encompassed with outrageous treatment those who from the beginning differed from all nations in their goodwill toward us and often have accepted willingly the worst of human dangers?


nanLoose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions!


nanRelease the sons of the almighty and living God of heaven, who from the time of our ancestors until now has granted an unimpeded and notable stability to our government.


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

16 results
1. Septuagint, Tobit, 1.13, 1.18, 5.6 (10th cent. BCE - 2nd cent. BCE)

1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 5.6. The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael.
2. Hebrew Bible, Esther, 4.16, 6.1, 7.5-7.10 (9th cent. BCE - 3rd cent. BCE)

4.16. לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃ 6.1. בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ וַיֹּאמֶר לְהָבִיא אֶת־סֵפֶר הַזִּכְרֹנוֹת דִּבְרֵי הַיָּמִים וַיִּהְיוּ נִקְרָאִים לִפְנֵי הַמֶּלֶךְ׃ 6.1. וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן מַהֵר קַח אֶת־הַלְּבוּשׁ וְאֶת־הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ וַעֲשֵׂה־כֵן לְמָרְדֳּכַי הַיְּהוּדִי הַיּוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ אַל־תַּפֵּל דָּבָר מִכֹּל אֲשֶׁר דִּבַּרְתָּ׃ 7.5. וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וַיֹּאמֶר לְאֶסְתֵּר הַמַּלְכָּה מִי הוּא זֶה וְאֵי־זֶה הוּא אֲשֶׁר־מְלָאוֹ לִבּוֹ לַעֲשׂוֹת כֵּן׃ 7.6. וַתֹּאמֶר־אֶסְתֵּר אִישׁ צַר וְאוֹיֵב הָמָן הָרָע הַזֶּה וְהָמָן נִבְעַת מִלִּפְנֵי הַמֶּלֶךְ וְהַמַּלְכָּה׃ 7.7. וְהַמֶּלֶךְ קָם בַּחֲמָתוֹ מִמִּשְׁתֵּה הַיַּיִן אֶל־גִּנַּת הַבִּיתָן וְהָמָן עָמַד לְבַקֵּשׁ עַל־נַפְשׁוֹ מֵאֶסְתֵּר הַמַּלְכָּה כִּי רָאָה כִּי־כָלְתָה אֵלָיו הָרָעָה מֵאֵת הַמֶּלֶךְ׃ 7.8. וְהַמֶּלֶךְ שָׁב מִגִּנַּת הַבִּיתָן אֶל־בֵּית מִשְׁתֵּה הַיַּיִן וְהָמָן נֹפֵל עַל־הַמִּטָּה אֲשֶׁר אֶסְתֵּר עָלֶיהָ וַיֹּאמֶר הַמֶּלֶךְ הֲגַם לִכְבּוֹשׁ אֶת־הַמַּלְכָּה עִמִּי בַּבָּיִת הַדָּבָר יָצָא מִפִּי הַמֶּלֶךְ וּפְנֵי הָמָן חָפוּ׃ 7.9. וַיֹּאמֶר חַרְבוֹנָה אֶחָד מִן־הַסָּרִיסִים לִפְנֵי הַמֶּלֶךְ גַּם הִנֵּה־הָעֵץ אֲשֶׁר־עָשָׂה הָמָן לְמָרְדֳּכַי אֲשֶׁר דִּבֶּר־טוֹב עַל־הַמֶּלֶךְ עֹמֵד בְּבֵית הָמָן גָּבֹהַּ חֲמִשִּׁים אַמָּה וַיֹּאמֶר הַמֶּלֶךְ תְּלֻהוּ עָלָיו׃ 4.16. ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’" 6.1. On that night could not the king sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king." 7.5. Then spoke the king Ahasuerus and said unto Esther the queen: ‘Who is he, and where is he, that durst presume in his heart to do so?’" 7.6. And Esther said: ‘An adversary and an enemy, even this wicked Haman.’ Then Haman was terrified before the king and the queen." 7.7. And the king arose in his wrath from the banquet of wine and went into the palace garden; but Haman remained to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king." 7.8. Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king: ‘Will he even force the queen before me in the house?’ As the word went out of the king’s mouth, they covered Haman’s face." 7.9. Then said Harbonah, one of the chamberlains that were before the king: ‘Behold also, the gallows fifty cubits high, which Haman hath made for Mordecai, who spoke good for the king, standeth in the house of Haman.’ And the king said: ‘Hang him thereon.’" 7.10. So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath assuaged."
3. Hebrew Bible, Exodus, 14.4 (9th cent. BCE - 3rd cent. BCE)

14.4. וְחִזַּקְתִּי אֶת־לֵב־פַּרְעֹה וְרָדַף אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל־חֵילוֹ וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהוָה וַיַּעֲשׂוּ־כֵן׃ 14.4. And I will harden Pharaoh’s heart, and he shall follow after them; and I will get Me honour upon Pharaoh, and upon all his host; and the Egyptians shall know that I am the LORD.’ And they did so."
4. Hebrew Bible, Isaiah, 19.21 (8th cent. BCE - 5th cent. BCE)

19.21. וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.21. And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it."
5. Herodotus, Histories, 2.100 (5th cent. BCE - 5th cent. BCE)

2.100. After him came three hundred and thirty kings, whose names the priests recited from a papyrus roll. In all these many generations there were eighteen Ethiopian kings, and one queen, native to the country; the rest were all Egyptian men. ,The name of the queen was the same as that of the Babylonian princess, Nitocris. She, to avenge her brother (he was king of Egypt and was slain by his subjects, who then gave Nitocris the sovereignty) put many of the Egyptians to death by treachery. ,She built a spacious underground chamber; then, with the pretence of inaugurating it, but with quite another intent in her mind, she gave a great feast, inviting to it those Egyptians whom she knew to have had the most complicity in her brother's murder; and while they feasted, she let the river in upon them by a vast secret channel. ,This was all that the priests told of her, except that when she had done this she cast herself into a chamber full of hot ashes, to escape vengeance.
6. Septuagint, Tobit, 1.13, 1.18, 5.6 (4th cent. BCE - 2nd cent. BCE)

1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 5.6. The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael.
7. Anon., 1 Enoch, 89.15-89.16, 89.26-89.27 (3rd cent. BCE - 2nd cent. BCE)

89.16. cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should 89.26. And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered 89.27. those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.
8. Cicero, On Duties, 1.88 (2nd cent. BCE - 1st cent. BCE)

1.88. Nec vero audiendi, qui graviter inimicis irascendum putabunt idque magimi et fortis viri esse censebunt; nihil enim laudabilius, nihil magno et praeclaro viro dignius placabilitate atque clementia. In liberis vero populis et in iuris aequabilitate exercenda etiam est facilitas et altitudo animi, quae dicitur, ne, si irascamur aut intempestive accedentibus aut impudenter rogantibus, in morositatem inutilem et odiosam incidamus. Et tamen ita probanda est mansuetudo atque dementia, ut adhibeatur rei publicae causa severitas, sine qua administrari civitas non potest. Omnis autem et animadversio et castigatio contumelia vacare debet neque ad eius, qui punitur aliquem aut verbis castigat, sed ad rei publicae utilitatem referri. 1.88.  Neither must we listen to those who think that one should indulge in violent anger against one's political enemies and imagine that such is the attitude of a great-spirited, brave man. For nothing is more commendable, nothing more becoming in a pre-eminently great man than courtesy and forbearance. Indeed, in a free people, where all enjoy equal rights before the law, we must school ourselves to affability and what is called "mental poise"; for if we are irritated when people intrude upon us at unseasonable hours or make unreasonable requests, we shall develop a sour, churlish temper, prejudicial to ourselves and offensive to others. And yet gentleness of spirit and forbearance are to be commended only with the understanding that strictness may be exercised for the good of the state; for without that, the government cannot be well administered. On the other hand, if punishment or correction must be administered, it need not be insulting; it ought to have regard to the welfare of the state, not to the personal satisfaction of the man who administers the punishment or reproof.
9. Hebrew Bible, Daniel, 6, 3 (2nd cent. BCE - 2nd cent. BCE)

10. Septuagint, 1 Maccabees, 6.5-6.13 (2nd cent. BCE - 2nd cent. BCE)

6.5. Then some one came to him in Persia and reported that the armies which had gone into the land of Judah had been routed; 6.6. that Lysias had gone first with a strong force, but had turned and fled before the Jews; that the Jews had grown strong from the arms, supplies, and abundant spoils which they had taken from the armies they had cut down; 6.7. that they had torn down the abomination which he had erected upon the altar in Jerusalem; and that they had surrounded the sanctuary with high walls as before, and also Beth-zur, his city. 6.8. When the king heard this news, he was astounded and badly shaken. He took to his bed and became sick from grief, because things had not turned out for him as he had planned. 6.9. He lay there for many days, because deep grief continually gripped him, and he concluded that he was dying. 6.10. So he called all his friends and said to them, "Sleep departs from my eyes and I am downhearted with worry. 6.11. I said to myself, `To what distress I have come! And into what a great flood I now am plunged! For I was kind and beloved in my power. 6.12. But now I remember the evils I did in Jerusalem. I seized all her vessels of silver and gold; and I sent to destroy the inhabitants of Judah without good reason. 6.13. I know that it is because of this that these evils have come upon me; and behold, I am perishing of deep grief in a strange land.
11. Septuagint, 2 Maccabees, 1.7, 1.9, 4.35-4.37, 4.47, 4.49, 5.11, 6.18-6.31, 7.14, 9.5-9.18, 10.1-10.8, 13.4, 13.12, 15.12 (2nd cent. BCE - 2nd cent. BCE)

1.7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom' 1.9. And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.' 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.' 4.37. Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;' 4.47. Menelaus, the cause of all the evil, he acquitted of the charges against him, while he sentenced to death those unfortunate men, who would have been freed uncondemned if they had pleaded even before Scythians.' 4.49. Therefore even the Tyrians, showing their hatred of the crime, provided magnificently for their funeral.' 5.11. When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.' 6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.' 6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,' 6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.' 6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,' 6.22. o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.' 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.' 6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,' 6.25. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.' 6.26. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.' 6.27. Therefore, by manfully giving up my life now, I will show myself worthy of my old age' 6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.' 6.29. And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.' 6.30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.' 6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.8. Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven. 9.11. Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.' 9.12. And when he could not endure his own stench, he uttered these words: 'It is right to be subject to God, and no mortal should think that he is equal to God.' 9.13. Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating' 9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;' 9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God. 9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:' 10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;' 10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.' 10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.' 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.' 10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.' 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' 10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year. 13.4. But the King of kings aroused the anger of Antiochus against the scoundrel; and when Lysias informed him that this man was to blame for all the trouble, he ordered them to take him to Beroea and to put him to death by the method which is the custom in that place.' 13.12. When they had all joined in the same petition and had besought the merciful Lord with weeping and fasting and lying prostrate for three days without ceasing, Judas exhorted them and ordered them to stand ready.' 15.12. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.'
12. Septuagint, Judith, 1.1 (2nd cent. BCE - 0th cent. CE)

1.1. In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana --
13. Septuagint, 3 Maccabees, 2.24-2.30, 3.1, 3.8, 3.19, 3.21, 3.25-3.26, 4.2, 4.5, 4.13, 4.16, 5.1, 5.11-5.12, 5.17-5.18, 5.20, 5.28-5.37, 5.39-5.41, 5.47, 6.1, 6.4, 6.9, 6.18-6.21, 6.23-6.29, 6.33, 7.2-7.7, 7.10-7.15 (2nd cent. BCE - 2nd cent. BCE)

2.24. After a while he recovered, and though he had been punished, he by no means repented, but went away uttering bitter threats. 2.25. When he arrived in Egypt, he increased in his deeds of malice, abetted by the previously mentioned drinking companions and comrades, who were strangers to everything just. 2.26. He was not content with his uncounted licentious deeds, but he also continued with such audacity that he framed evil reports in the various localities; and many of his friends, intently observing the king's purpose, themselves also followed his will. 2.27. He proposed to inflict public disgrace upon the Jewish community, and he set up a stone on the tower in the courtyard with this inscription: 2.28. None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death; 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. 3.8. 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; 3.19. By maintaining their manifest ill-will toward us, they become the only people among all nations who hold their heads high in defiance of kings and their own benefactors, and are unwilling to regard any action as sincere. 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. 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. 3.26. For when these all have been punished, we are sure that for the remaining time the government will be established for ourselves in good order and in the best state. 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. 4.13. ordered in his rage that these men be dealt with in precisely the same fashion as the others, not omitting any detail of their punishment. 4.16. The king was greatly and continually filled with joy, organizing feasts in honor of all his idols, with a mind alienated from truth and with a profane mouth, praising speechless things that are not able even to communicate or to come to one's help, and uttering improper words against the supreme God. 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. 5.11. 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. 5.17. 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. 5.28. 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. 5.47. 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. 6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.1. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 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. 6.18. Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews. 6.19. They opposed the forces of the enemy and filled them with confusion and terror, binding them with immovable shackles. 6.21. The beasts turned back upon the armed forces following them and began trampling and destroying them. 6.23. For when he heard the shouting and saw them all fallen headlong to destruction, he wept and angrily threatened his friends, saying 6.24. You are committing treason and surpassing tyrants in cruelty; and even me, your benefactor, you are now attempting to deprive of dominion and life by secretly devising acts of no advantage to the kingdom. 6.25. Who is it that has taken each man from his home and senselessly gathered here those who faithfully have held the fortresses of our country? 6.26. Who is it that has so lawlessly encompassed with outrageous treatment those who from the beginning differed from all nations in their goodwill toward us and often have accepted willingly the worst of human dangers? 6.27. Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions! 6.28. Release the sons of the almighty and living God of heaven, who from the time of our ancestors until now has granted an unimpeded and notable stability to our government. 6.29. These then were the things he said; and the Jews, immediately released, praised their holy God and Savior, since they now had escaped death. 6.33. Likewise also the king, after convening a great banquet to celebrate these events, gave thanks to heaven unceasingly and lavishly for the unexpected rescue which he had experienced. 7.2. We ourselves and our children are faring well, the great God guiding our affairs according to our desire. 7.2. Then, after inscribing them as holy on a pillar and dedicating a place of prayer at the site of the festival, they departed unharmed, free, and overjoyed, since at the king's command they had been brought safely by land and sea and river each to his own place. 7.3. Certain of our friends, frequently urging us with malicious intent, persuaded us to gather together the Jews of the kingdom in a body and to punish them with barbarous penalties as traitors; 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. 7.11. 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.
14. Josephus Flavius, Jewish Antiquities, 13.67, 13.69-13.70, 15.385 (1st cent. CE - 1st cent. CE)

13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 15.385. Our fathers, indeed, when they were returned from Babylon, built this temple to God Almighty, yet does it want sixty cubits of its largeness in altitude; for so much did that first temple which Solomon built exceed this temple;
15. Plutarch, Alexander The Great, 13 (1st cent. CE - 2nd cent. CE)

16. Anon., Joseph And Aseneth, 21.6



Subjects of this text:

subject book bibliographic info
alexandrian, jews/jewry Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
alexandrian, origin Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
ancestral language Schwartz, 2 Maccabees (2008) 450
angel/angelic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
anger, relationship to philanthropia Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108
anger, relationship to pity Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108
anger, royal Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108, 110
anti-oniad (miso-oniad) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
antiochus iv epiphanes Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182
aristotle, pain as an emotion Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108, 110
assyria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
bible, texts and exegesis relating to 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) 100
chronology/chronological Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 111
civil war Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 111
darius i Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182
dead sea scrolls Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
demetrius Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182
diaspora Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
dionysus, cult Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182
ecbatana Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
egyptian, jews/jewry Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
egyptians, depictions in hebrew bible, lxx, and ancient jewish writings Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
emotion, in the classical world Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108, 110
emotion, in the hebrew bible Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108, 110
epistolary piece' Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
esther, book of Schwartz, 2 Maccabees (2008) 450
exodus, exodus, 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) 100
foreign/foreigner Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 111
gaza, genesis, 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) 100
gentile Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
graeco-roman Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
haman Schwartz, 2 Maccabees (2008) 450
hebrew Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
heliodorus affair Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 111, 246
hellenistic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55, 111
high priest/high priesthood Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55, 246
hippodrome Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
israelites Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
jerusalem temple Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
jewish-hellenistic literature Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55, 111
jewish law Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
joseph (son of jacob the patriarch) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
josiah, jubilees, 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) 100
judas maccabaeus, judith, 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) 100
leontopolis source Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
literary genre Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 111
maccabees/maccabean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
martyr/martyrdom Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 111
mercy, divine Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108
mesopotamia Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
name/named/unnamed Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
nebuchadnezzar Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100, 182
oniad authorship, soldiers/units Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 111
onias community, death / murder Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55, 111
pain, emotion and Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108, 110
persecution, of jews 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) 180, 182, 185
petition (onias) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
philanthropia, contrast with anger Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108
philo of alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
pious/piety Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55, 246
pity, relationship to anger Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108
polemics/polemical Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
prayer Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
priest / priestly Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55, 246
ptolemaic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
ptolemaic jewish friendship Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 180
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) 100, 180, 182, 185
purity/impurity Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
qumran Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
rages Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
roman Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
royal correspondence Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
sargon ii Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
scribal practice Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
seleucid Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 55
seleucus iv Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182
sennacherib Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
shalmeneser Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 100
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) 100
sophrosyne, among women Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 108, 110
stereotypes, emotional, about ancient jews Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 110
tobiads, possible composition 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) 100
tobiads, tobit, 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) 100
women, jewish Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 182