Tiresias: The Ancient Mediterranean Religions Source Database

5833

Septuagint, 4 Maccabees, 10.21
nan God will visit you swiftly, for you are cutting out a tongue that has been melodious with divine hymns.

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

4 results
1. Anon., Testament of Moses, 9.6-9.7 (2nd cent. BCE - 2nd cent. CE)
2. Hebrew Bible, Daniel, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE) 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever."
3. Septuagint, 2 Maccabees, 7.14-7.16, 7.19, 7.31-7.36, 9.1-9.28 (2nd cent. BCE - 2nd cent. BCE) 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!' 7.15. Next they brought forward the fifth and maltreated him. 7.16. But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.' 7.19. But do not think that you will go unpunished for having tried to fight against God!' 7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.' 7.32. For we are suffering because of our own sins. 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 7.34. But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.' 7.35. You have not yet escaped the judgment of the almighty, all-seeing God.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' 9.1. About that time, as it happened, Antiochus had retreated in disorder from the region of Persia.' 9.2. For he had entered the city called Persepolis, and attempted to rob the temples and control the city. Therefore the people rushed to the rescue with arms, and Antiochus and his men were defeated, with the result that Antiochus was put to flight by the inhabitants and beat a shameful retreat.' 9.3. While he was in Ecbatana, news came to him of what had happened to Nicanor and the forces of Timothy.' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 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:' 9.19. To his worthy Jewish citizens, Antiochus their king and general sends hearty greetings and good wishes for their health and prosperity.' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,' 9.21. I remember with affection your esteem and good will. On my way back from the region of Persia I suffered an annoying illness, and I have deemed it necessary to take thought for the general security of all.' 9.22. I do not despair of my condition, for I have good hope of recovering from my illness,' 9.23. but I observed that my father, on the occasions when he made expeditions into the upper country, appointed his successor,' 9.24. o that, if anything unexpected happened or any unwelcome news came, the people throughout the realm would not be troubled, for they would know to whom the government was left.' 9.25. Moreover, I understand how the princes along the borders and the neighbors to my kingdom keep watching for opportunities and waiting to see what will happen. So I have appointed my son Antiochus to be king, whom I have often entrusted and commended to most of you when I hastened off to the upper provinces; and I have written to him what is written here.' 9.26. I therefore urge and beseech you to remember the public and private services rendered to you and to maintain your present good will, each of you, toward me and my son.' 9.27. For I am sure that he will follow my policy and will treat you with moderation and kindness.' 9.28. So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.'
4. Septuagint, 4 Maccabees, 5.24-5.25, 9.8-9.9, 9.24, 9.32, 10.11, 10.16, 10.19-10.20, 11.3, 11.23, 12.12, 12.18, 17.12, 17.21, 18.5, 18.22 (2nd cent. BCE - 2nd cent. BCE) 5.24. it instructs us in justice, so that in all our dealings we act impartially, and it teaches us piety, so that with proper reverence we worship the only real God. 5.25. Therefore we do not eat defiling food; for since we believe that the law was established by God, we know that in the nature of things the Creator of the world in giving us the law has shown sympathy toward us. 9.8. For we, through this severe suffering and endurance, shall have the prize of virtue and shall be with God, for whom we suffer; 9.9. but you, because of your bloodthirstiness toward us, will deservedly undergo from the divine justice eternal torment by fire. 9.24. Fight the sacred and noble battle for religion. Thereby the just Providence of our ancestors may become merciful to our nation and take vengeance on the accursed tyrant. 9.32. but you suffer torture by the threats that come from impiety. You will not escape, most abominable tyrant, the judgments of the divine wrath. 10.11. but you, because of your impiety and bloodthirstiness, will undergo unceasing torments. 10.16. Contrive tortures, tyrant, so that you may learn from them that I am a brother to those who have just been tortured. 10.19. See, here is my tongue; cut it off, for in spite of this you will not make our reason speechless. 10.20. Gladly, for the sake of God, we let our bodily members be mutilated. 11.3. I have come of my own accord, so that by murdering me you will incur punishment from the heavenly justice for even more crimes. 11.23. and I myself will bring a great avenger upon you, you inventor of tortures and enemy of those who are truly devout. 12.12. Because of this, justice has laid up for you intense and eternal fire and tortures, and these throughout all time will never let you go. 12.18. but on you he will take vengeance both in this present life and when you are dead. 17.12. for on that day virtue gave the awards and tested them for their endurance. The prize was immortality in endless life. 17.21. the tyrant was punished, and the homeland purified -- they having become, as it were, a ransom for the sin of our nation. 18.5. The tyrant Antiochus was both punished on earth and is being chastised after his death. Since in no way whatever was he able to compel the Israelites to become pagans and to abandon their ancestral customs, he left Jerusalem and marched against the Persians. 18.22. For these crimes divine justice pursued and will pursue the accursed tyrant.

Subjects of this text:

subject	book bibliographic info
antioch	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
antiochus iv epiphanes	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
apocalyptic literature and thought, eschatological revenge/judgment in	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
apocalyptic literature and thought, martyrdom and	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
apocalyptic literature and thought	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
body (as detached from the soul)	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
deity	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
divinisation, emulation of the gods	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
domination, resistance to	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 32
eleazar	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
emotion, in the hebrew bible	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 32
epistemology	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
eschatology	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
exteriority	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
god, of israel	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
henotheism	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
heroes	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
interiority	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
judaism	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
martyr and martyrdom, jewish	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
martyr and martyrdom, maccabean	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
martyrs	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
martyrs as gladiators, power-to and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 32
monotheism	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
passions	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
religion, archaic forms of	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
religion, axial form of	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
resistance, in martyrdom	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 32
resistance, power-to and	Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 32
sacrifices	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
scarce resources theory'	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
self-reflexivity	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
soul	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
suffering, of evildoers	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209
torah	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
training (greek sense of)	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
truth	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 153
vengeance	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 209