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Tiresias: The Ancient Mediterranean Religions Source Database



10865
Septuagint, 3 Maccabees, 6.27-6.28


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):

13 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, 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."
3. 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."
4. 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)

5. 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.
6. 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.
7. 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.
8. Septuagint, 2 Maccabees, 1.7, 1.9, 6.18-6.31, 10.1-10.8, 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.' 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.' 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. 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.'
9. 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 --
10. Septuagint, 3 Maccabees, 1.8-1.10, 1.12, 2.30, 3.8, 3.12-3.19, 3.22, 3.24-3.25, 4.11, 5.5-5.6, 5.11, 5.20, 5.27-5.30, 5.42-5.43, 6.1, 6.9, 6.20, 6.22-6.26, 6.28-6.29, 6.33-6.36, 6.39-6.40, 7.5, 7.7-7.8 (2nd cent. BCE - 2nd cent. BCE)

1.8. Since the Jews had sent some of their council and elders to greet him, to bring him gifts of welcome, and to congratulate him on what had happened, he was all the more eager to visit them as soon as possible. 1.9. After he had arrived in Jerusalem, he offered sacrifice to the supreme God and made thank-offerings and did what was fitting for the holy place. Then, upon entering the place and being impressed by its excellence and its beauty 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. 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; 3.12. King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health. 3.13. I myself and our government are faring well. 3.14. When our expedition took place in Asia, as you yourselves know, it was brought to conclusion, according to plan, by the gods' deliberate alliance with us in battle 3.15. and we considered that we should not rule the nations inhabiting Coele-Syria and Phoenicia by the power of the spear but should cherish them with clemency and great benevolence, gladly treating them well. 3.16. And when we had granted very great revenues to the temples in the cities, we came on to Jerusalem also, and went up to honor the temple of those wicked people, who never cease from their folly. 3.17. They accepted our presence by word, but insincerely by deed, because when we proposed to enter their inner temple and honor it with magnificent and most beautiful offerings 3.18. they were carried away by their traditional conceit, and excluded us from entering; but they were spared the exercise of our power because of the benevolence which we have toward all. 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. 3.22. But in their innate malice they took this in a contrary spirit, and disdained what is good. Since they incline constantly to evil 3.24. Therefore, fully convinced by these indications that they are ill-disposed toward us in every way, we have taken precautions lest, if a sudden disorder should later arise against us, we should have these impious people behind our backs as traitors and barbarous enemies. 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. 4.11. When these men had been brought to the place called Schedia, and the voyage was concluded as the king had decreed, he commanded that they should be enclosed in the hippodrome which had been built with a monstrous perimeter wall in front of the city, and which was well suited to make them an obvious spectacle to all coming back into the city and to those from the city going out into the country, so that they could neither communicate with the king's forces nor in any way claim to be inside the circuit of the city. 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 5.11. 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. 5.27. 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. 5.42. 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. 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. 6.9. 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. 6.22. Then the king's anger was turned to pity and tears because of the things that he had devised beforehand. 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? 6.28. 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. 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. 6.35. But the Jews, when they had arranged the aforementioned choral group, as we have said before, passed the time in feasting to the accompaniment of joyous thanksgiving and psalms. 6.36. And when they had ordained a public rite for these things in their whole community and for their descendants, they instituted the observance of the aforesaid days as a festival, not for drinking and gluttony, but because of the deliverance that had come to them through God. 6.39. on which the Lord of all most gloriously revealed his mercy and rescued them all together and unharmed. 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. 7.7. 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.
11. 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.
12. 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.
13. Anon., Joseph And Aseneth, 21.6



Subjects of this text:

subject book bibliographic info
alexandria, alexandrian Bernabe et al., Redefining Dionysos (2013) 459
alexandria, greeks 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) 184
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) 179
alexandrian, jews/jewry Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
angel/angelic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
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
book of esther Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 310
censer θυμιατήριον Bernabe et al., Redefining Dionysos (2013) 459
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, 310
combatants Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 310
cult, cultic acts for specific cults, the corresponding god or place Bernabe et al., Redefining Dionysos (2013) 459
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
death associated with dionysos and dionysian cult or myth Bernabe et al., Redefining Dionysos (2013) 459
dionysism Bernabe et al., Redefining Dionysos (2013) 459
dionysos Bernabe et al., Redefining Dionysos (2013) 459
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
egypt, egyptian Bernabe et al., Redefining Dionysos (2013) 459
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
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
flute Bernabe et al., Redefining Dionysos (2013) 459
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) 310
gift Bernabe et al., Redefining Dionysos (2013) 459
greek esther Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 310
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) 111
high priest/high priesthood Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
hippodrome Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
hybris Bernabe et al., Redefining Dionysos (2013) 459
incense Bernabe et al., Redefining Dionysos (2013) 459
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
ivy Bernabe et al., Redefining Dionysos (2013) 459
jerusalem, in Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 179
jerusalem, temple Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 179
jerusalem, temple of Bernabe et al., Redefining Dionysos (2013) 459
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) 111
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) 310
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
letter of aristeas Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 310
liberation Bernabe et al., Redefining Dionysos (2013) 459
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, 310
martyr/martyrdom Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 111
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
military Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 310
mysteries, mystery cults, bacchic, dionysiac Bernabe et al., Redefining Dionysos (2013) 459
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
oniad authorship, soldiers/units Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 111
oniad authorship Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 310
onias community, death / murder Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 111
pentheus Bernabe et al., Redefining Dionysos (2013) 459
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) 179, 184
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) 246
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) 246
priest / priestly Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 246
promise Bernabe et al., Redefining Dionysos (2013) 459
prophecy/prophetic' Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 310
ptolemies Bernabe et al., Redefining Dionysos (2013) 459
ptolemy iv philopator Bernabe et al., Redefining Dionysos (2013) 459; 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, 179, 184
punishment Bernabe et al., Redefining Dionysos (2013) 459
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
rite, ritual Bernabe et al., Redefining Dionysos (2013) 459
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
seleucids Bernabe et al., Redefining Dionysos (2013) 459
semele Bernabe et al., Redefining Dionysos (2013) 459
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, 184
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
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
violence/violent Bernabe et al., Redefining Dionysos (2013) 459
wine Bernabe et al., Redefining Dionysos (2013) 459