1. Septuagint, Tobit, 1.9, 1.14, 4.12, 5.3, 6.11-6.12, 9.6 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •maccabees, books of •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 444; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126 | 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 1.14. So I used to go into Media, and once at Rages in Media I left ten talents of silver in trust with Gabael, the brother of Gabrias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 5.3. Then Tobit gave him the receipt, and said to him, "Find a man to go with you and I will pay him wages as long as I live; and go and get the money." 6.11. because you are entitled to her and to her inheritance, for you are her only eligible kinsman. 6.12. The girl is also beautiful and sensible. Now listen to my plan. I will speak to her father, and as soon as we return from Rages we will celebrate the marriage. For I know that Raguel, according to the law of Moses, cannot give her to another man without incurring the penalty of death, because you rather than any other man are entitled to the inheritance." 9.6. In the morning they both got up early and came to the wedding feast. And Gabael blessed Tobias and his wife. |
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2. Hebrew Bible, Genesis, 28.22, 49.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 663, 1149| 28.22. "וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ׃", | 28.22. "and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’", 49.10. "The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.", |
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| 3. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 449 |
4. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1106| 16.21. "לֹא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח יְהוָה אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ׃", | 16.21. "Thou shalt not plant thee an Asherah of any kind of tree beside the altar of the LORD thy God, which thou shalt make thee.", |
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5. Hebrew Bible, Psalms, 18.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 449| 18.11. "וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ׃", | 18.11. "And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind.", |
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6. Hebrew Bible, 2 Samuel, 20.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 449| 20.11. "וְאִישׁ עָמַד עָלָיו מִנַּעֲרֵי יוֹאָב וַיֹּאמֶר מִי אֲשֶׁר חָפֵץ בְּיוֹאָב וּמִי אֲשֶׁר־לְדָוִד אַחֲרֵי יוֹאָב׃", | 20.11. "And one of Yo᾽av’s men stood by him, and said, He that favours Yo᾽av, and he that is for David, let him go after Yo᾽av.", |
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7. Hebrew Bible, 2 Kings, 23.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1148| 23.17. "וַיֹּאמֶר מָה הַצִּיּוּן הַלָּז אֲשֶׁר אֲנִי רֹאֶה וַיֹּאמְרוּ אֵלָיו אַנְשֵׁי הָעִיר הַקֶּבֶר אִישׁ־הָאֱלֹהִים אֲשֶׁר־בָּא מִיהוּדָה וַיִּקְרָא אֶת־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר עָשִׂיתָ עַל הַמִּזְבַּח בֵּית־אֵל׃", | 23.17. "Then he said: ‘What monument is that which I see’And the men of the city told him: ‘It is the sepulchre of the man of God, who came from Judah, and proclaimed these things that thou hast done against the altar of Beth-el.’", |
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8. Hebrew Bible, 1 Samuel, 1.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 663| 1.24. "וַתַּעֲלֵהוּ עִמָּהּ כַּאֲשֶׁר גְּמָלַתּוּ בְּפָרִים שְׁלֹשָׁה וְאֵיפָה אַחַת קֶמַח וְנֵבֶל יַיִן וַתְּבִאֵהוּ בֵית־יְהוָה שִׁלוֹ וְהַנַּעַר נָעַר׃", | 1.24. "And when she had weaned him, she took him up with her, with three bullocks, and one efa of flour, and a bottle of wine, and brought him to the house of the Lord in Shilo: and the child was young.", |
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9. Hebrew Bible, Habakkuk, 3.9 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 449| 3.9. "עֶרְיָה תֵעוֹר קַשְׁתֶּךָ שְׁבֻעוֹת מַטּוֹת אֹמֶר סֶלָה נְהָרוֹת תְּבַקַּע־אָרֶץ׃", | 3.9. "Thy bow is made quite bare; Sworn are the rods of the word. Selah. Thou dost cleave the earth with rivers.", |
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| 10. Hebrew Bible, Isaiah, 37 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1054 |
11. Hebrew Bible, Jeremiah, 34.22, 44.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1084, 1118| 34.22. "הִנְנִי מְצַוֶּה נְאֻם־יְהוָה וַהֲשִׁבֹתִים אֶל־הָעִיר הַזֹּאת וְנִלְחֲמוּ עָלֶיהָ וּלְכָדוּהָ וּשְׂרָפֻהָ בָאֵשׁ וְאֶת־עָרֵי יְהוּדָה אֶתֵּן שְׁמָמָה מֵאֵין יֹשֵׁב׃", 44.18. "וּמִן־אָז חָדַלְנוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּךְ־לָהּ נְסָכִים חָסַרְנוּ כֹל וּבַחֶרֶב וּבָרָעָב תָּמְנוּ׃", | 34.22. "Behold, I will command, saith the LORD, and cause them to return to this city; and they shall fight against it, and take it, and burn it with fire; and I will make the cities of Judah a desolation, without inhabitant.", 44.18. "But since we let off to offer to the queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine.", |
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12. Hebrew Bible, Judges, 6.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1103| 6.25. "וַיְהִי בַּלַּיְלָה הַהוּא וַיֹּאמֶר לוֹ יְהוָה קַח אֶת־פַּר־הַשּׁוֹר אֲשֶׁר לְאָבִיךָ וּפַר הַשֵּׁנִי שֶׁבַע שָׁנִים וְהָרַסְתָּ אֶת־מִזְבַּח הַבַּעַל אֲשֶׁר לְאָבִיךָ וְאֶת־הָאֲשֵׁרָה אֲשֶׁר־עָלָיו תִּכְרֹת׃", | 6.25. "And it came to pass the same night, that the Lord said to him, Take thy father’s young bullock, and the second bullock of seven years old, and throw down the altar of Ba῾al that thy father has, and cut down the Ashera that is by it:", |
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13. Hebrew Bible, Zechariah, 1.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 449| 1.8. "רָאִיתִי הַלַּיְלָה וְהִנֵּה־אִישׁ רֹכֵב עַל־סוּס אָדֹם וְהוּא עֹמֵד בֵּין הַהֲדַסִּים אֲשֶׁר בַּמְּצֻלָה וְאַחֲרָיו סוּסִים אֲדֻמִּים שְׂרֻקִּים וּלְבָנִים׃", | 1.8. "I saw in the night, and behold a man riding upon a red horse, and he stood among the myrtle-trees that were in the bottom; and behind him there were horses, red, sorrel, and white.", |
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14. Hebrew Bible, 2 Chronicles, 2.3 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 388| 2.3. "הִנֵּה אֲנִי בוֹנֶה־בַּיִת לְשֵׁם יְהוָה אֱלֹהָי לְהַקְדִּישׁ לוֹ לְהַקְטִיר לְפָנָיו קְטֹרֶת־סַמִּים וּמַעֲרֶכֶת תָּמִיד וְעֹלוֹת לַבֹּקֶר וְלָעֶרֶב לַשַּׁבָּתוֹת וְלֶחֳדָשִׁים וּלְמוֹעֲדֵי יְהוָה אֱלֹהֵינוּ לְעוֹלָם זֹאת עַל־יִשְׂרָאֵל׃", | 2.3. "Behold, I am about to build a house for the name of the LORD my God, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual showbread, and for the burnt-offerings morning and evening, on the sabbaths, and on the new moons, and on the appointed seasons of the LORD our God. This is an ordice for ever to Israel.", |
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15. Herodotus, Histories, 2.52, 2.64.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1097, 1108 | 2.52. Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt , and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas , was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.64.2. for beasts and birds (they say) are seen to mate both in the temples and in the sacred precincts; now were this displeasing to the god, the beasts would not do so. This is the reason given by others for practices which I, for my part, dislike; |
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16. Hebrew Bible, Ezra, 5.12, 7.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1049, 1099| 5.12. "לָהֵן מִן־דִּי הַרְגִּזוּ אֲבָהֳתַנָא לֶאֱלָהּ שְׁמַיָּא יְהַב הִמּוֹ בְּיַד נְבוּכַדְנֶצַּר מֶלֶךְ־בָּבֶל כסדיא [כַּסְדָּאָה] וּבַיְתָה דְנָה סַתְרֵהּ וְעַמָּה הַגְלִי לְבָבֶל׃", 7.15. "וּלְהֵיבָלָה כְּסַף וּדְהַב דִּי־מַלְכָּא וְיָעֲטוֹהִי הִתְנַדַּבוּ לֶאֱלָהּ יִשְׂרָאֵל דִּי בִירוּשְׁלֶם מִשְׁכְּנֵהּ׃", | 5.12. "But because that our fathers had provoked the God of heaven, He gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.", 7.15. "and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem,", |
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| 17. Hecataeus Abderita, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1071 |
| 18. Hecataeus Abderita, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1071 |
19. Septuagint, Tobit, 1.9, 1.14, 4.12, 5.3, 6.11-6.12, 9.6 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •maccabees, books of •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 444; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126 | 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. 1.14. So I used to go into Media, and once at Rages in Media I left ten talents of silver in trust with Gabael, the brother of Gabrias. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 5.3. Then Tobit gave him the receipt, and said to him, "Find a man to go with you and I will pay him wages as long as I live; and go and get the money." 6.11. because you are entitled to her and to her inheritance, for you are her only eligible kinsman. 6.12. The girl is also beautiful and sensible. Now listen to my plan. I will speak to her father, and as soon as we return from Rages we will celebrate the marriage. For I know that Raguel, according to the law of Moses, cannot give her to another man without incurring the penalty of death, because you rather than any other man are entitled to the inheritance." 9.6. In the morning they both got up early and came to the wedding feast. And Gabael blessed Tobias and his wife. |
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20. Anon., Jubilees, 15.33 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1133 | 15.33. For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of Abraham, because He knew them, but He chose Israel to be His people. |
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21. Septuagint, 1 Maccabees, 1.1, 1.2, 1.9, 1.10, 1.11, 1.14, 1.15, 1.16, 1.20, 1.21, 1.24, 1.29, 1.31, 1.34, 1.36, 1.37, 1.38, 1.39, 1.40, 1.41, 1.43, 1.44, 1.45, 1.47, 1.49, 1.50, 1.51, 1.52, 1.54, 1.55, 1.58, 1.59, 1.61, 1.64, 2.6, 2.7, 2.16, 2.17, 2.18, 2.19, 2.20, 2.22, 2.23, 2.24, 2.26, 2.27, 2.29, 2.32, 2.33, 2.40, 2.42, 2.43, 2.44, 2.45, 2.47, 2.48, 2.49, 2.50, 2.51, 2.52, 2.53, 2.54, 2.55, 2.56, 2.57, 2.58, 2.59, 2.60, 2.61, 2.64, 2.66, 2.67, 2.68, 3.3, 3.5, 3.7, 3.8, 3.10, 3.14, 3.15, 3.20, 3.21, 3.30, 3.35, 3.36, 3.37, 3.43, 3.45, 3.48, 3.51, 3.55, 3.58, 3.59, 4.2, 4.9, 4.12, 4.14, 4.15, 4.17, 4.28, 4.30, 4.38, 4.43, 4.58, 4.61, 5, 5.1, 5.2, 5.9, 5.10, 5.13, 5.15, 5.16, 5.17, 5.18, 5.19, 5.23, 5.25, 5.42, 5.43, 5.68, 6.7, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.26, 6.33, 6.34, 6.48, 6.49, 6.52, 6.53, 6.55, 6.58, 6.59, 7.2, 7.5, 7.6, 7.12, 7.18, 7.19, 7.21, 7.24, 7.25, 7.32, 7.33, 7.40, 7.50-8.1, 8.2, 8.23, 8.24, 8.25, 8.26, 8.27, 8.38, 8.47, 9.21, 9.22, 9.23, 9.24, 9.25, 9.29, 9.53, 9.58, 9.69, 10.1, 10.11, 10.14, 10.17, 10.21, 10.25, 10.34, 10.36, 10.37, 10.42, 10.61, 10.80, 10.81, 10.84, 11.4, 11.20, 11.21, 11.25, 11.30, 11.34, 11.41, 11.42, 11.43, 12, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.35, 13.2, 13.3, 13.6, 13.11, 13.17, 13.36, 13.41, 13.47, 13.51, 14.4, 14.13, 14.14, 14.28, 14.29, 14.33, 14.34, 14.35, 14.36, 14.44, 14.46, 15.1, 15.2, 15.28, 16.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 132 | 15.2. its contents were as follows: "King Antiochus to Simon the high priest and ethnarch and to the nation of the Jews, greeting. |
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22. Septuagint, 2 Maccabees, 1.1-1.9, 1.13, 2.10, 2.18, 2.23, 3.4-3.5, 3.13, 4.4, 4.9-4.11, 4.14, 4.19, 4.22-4.24, 4.27, 4.29-4.31, 4.33, 4.35-4.36, 4.39, 4.44, 5.2, 5.5-5.6, 5.11, 5.15, 5.18, 5.21, 5.23-5.24, 5.62, 6.1-6.2, 6.4, 6.6-6.8, 6.10, 6.16, 6.18, 6.21, 7.1, 7.36-7.38, 7.42, 8.5-8.6, 8.8, 8.21, 8.33, 9.8, 10.2, 10.15, 10.29, 11.2, 11.16-11.38, 12.1-12.2, 12.30, 12.40, 13.3-13.4, 13.15, 13.23, 13.25, 15.1, 15.30-15.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 430, 444, 449, 1048, 1053, 1055, 1056, 1066, 1068, 1071, 1072, 1073, 1075, 1076, 1077, 1080, 1081, 1083, 1084, 1087, 1090, 1091, 1096, 1102, 1105, 1106, 1107, 1108, 1113, 1115, 1117, 1122, 1124, 1127, 1128, 1129, 1130, 1134, 1136, 1138, 1139, 1141, 1142, 1143, 1147, 1148; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 135, 136 | 1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.' 1.2. May God do good to you, and may he remember his covet with Abraham and Isaac and Jacob, his faithful servants.' 1.3. May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit." 1.4. May he open your heart to his law and his commandments, and may he bring peace.' 1.5. May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.' 1.6. We are now praying for you here." 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' 1.8. and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.' 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.' 1.13. For when the leader reached Persia with a force that seemed irresistible, they were cut to pieces in the temple of Nanea by a deception employed by the priests of Nanea.' 2.10. Just as Moses prayed to the Lord, and fire came down from heaven and devoured the sacrifices, so also Solomon prayed, and the fire came down and consumed the whole burnt offerings.' 2.18. as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.' 2.23. all this, which has been set forth by Jason of Cyrene in five volumes, we shall attempt to condense into a single book.' 3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;' 3.5. and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.' 3.13. But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.' 4.4. Onias recognized that the rivalry was serious and that Apollonius, the son of Menestheus and governor of Coelesyria and Phoenicia, was intensifying the malice of Simon.' 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.14. that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,' 4.19. the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.' 4.22. He was welcomed magnificently by Jason and the city, and ushered in with a blaze of torches and with shouts. Then he marched into Phoenicia.' 4.23. After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.' 4.24. But he, when presented to the king, extolled him with an air of authority, and secured the high priesthood for himself, outbidding Jason by three hundred talents of silver.' 4.27. And Menelaus held the office, but he did not pay regularly any of the money promised to the king.' 4.29. Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.' 4.30. While such was the state of affairs, it happened that the people of Tarsus and of Mallus revolted because their cities had been given as a present to Antiochis, the king's concubine.' 4.31. So the king went hastily to settle the trouble, leaving Andronicus, a man of high rank, to act as his deputy.' 4.33. When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.' 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.' 4.39. When many acts of sacrilege had been committed in the city by Lysimachus with the connivance of Menelaus, and when report of them had spread abroad, the populace gathered against Lysimachus, because many of the gold vessels had already been stolen.' 4.44. When the king came to Tyre, three men sent by the senate presented the case before him.' 5.2. And it happened that over all the city, for almost forty days, there appeared golden-clad horsemen charging through the air, in companies fully armed with lances and drawn swords --' 5.5. When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.' 5.6. But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.' 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.' 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 5.18. But if it had not happened that they were involved in many sins, this man would have been scourged and turned back from his rash act as soon as he came forward, just as Heliodorus was, whom Seleucus the king sent to inspect the treasury.' 5.21. So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.' 5.23. and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,' 5.24. Antiochus sent Apollonius, the captain of the Mysians, with an army of twenty-two thousand, and commanded him to slay all the grown men and to sell the women and boys as slaves.' 6.1. Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,' 6.2. and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.' 6.4. For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.' 6.6. A man could neither keep the sabbath, nor observe the feasts of his fathers, nor so much as confess himself to be a Jew.' 6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.' 6.8. At the suggestion of Ptolemy a decree was issued to the neighboring Greek cities, that they should adopt the same policy toward the Jews and make them partake of the sacrifices,' 6.10. For example, two women were brought in for having circumcised their children. These women they publicly paraded about the city, with their babies hung at their breasts, then hurled them down headlong from the wall.' 6.16. Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.' 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.' 6.21. 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,' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 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.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' 7.38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.' 7.42. Let this be enough, then, about the eating of sacrifices and the extreme tortures.' 8.5. As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy.' 8.6. Coming without warning, he would set fire to towns and villages. He captured strategic positions and put to flight not a few of the enemy.' 8.8. When Philip saw that the man was gaining ground little by little, and that he was pushing ahead with more frequent successes, he wrote to Ptolemy, the governor of Coelesyria and Phoenicia, for aid to the king's government.' 8.21. With these words he filled them with good courage and made them ready to die for their laws and their country; then he divided his army into four parts." 8.33. While they were celebrating the victory in the city of their fathers, they burned those who had set fire to the sacred gates, Callisthenes and some others, who had fled into one little house; so these received the proper recompense for their impiety.' 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.' 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.' 10.15. Besides this, the Idumeans, who had control of important strongholds, were harassing the Jews; they received those who were banished from Jerusalem, and endeavored to keep up the war.' 10.29. When the battle became fierce, there appeared to the enemy from heaven five resplendent men on horses with golden bridles, and they were leading the Jews.' 11.2. gathered about eighty thousand men and all his cavalry and came against the Jews. He intended to make the city a home for Greeks,' 11.16. The letter written to the Jews by Lysias was to this effect:'Lysias to the people of the Jews, greeting.' 11.17. John and Absalom, who were sent by you, have delivered your signed communication and have asked about the matters indicated therein.' 11.18. I have informed the king of everything that needed to be brought before him, and he has agreed to what was possible.' 11.19. If you will maintain your good will toward the government, I will endeavor for the future to help promote your welfare.' 11.20. And concerning these matters and their details, I have ordered these men and my representatives to confer with you.' 11.21. Farewell. The one hundred and forty-eighth year, Dioscorinthius twenty-fourth.' 11.22. The king's letter ran thus:'King Antiochus to his brother Lysias, greeting.' 11.23. Now that our father has gone on to the gods, we desire that the subjects of the kingdom be undisturbed in caring for their own affairs.' 11.24. We have heard that the Jews do not consent to our father's change to Greek customs but prefer their own way of living and ask that their own customs be allowed them." 11.25. Accordingly, since we choose that this nation also be free from disturbance, our decision is that their temple be restored to them and that they live according to the customs of their ancestors.' 11.26. You will do well, therefore, to send word to them and give them pledges of friendship, so that they may know our policy and be of good cheer and go on happily in the conduct of their own affairs.' 11.27. To the nation the king's letter was as follows:'King Antiochus to the senate of the Jews and to the other Jews, greeting.' 11.28. If you are well, it is as we desire. We also are in good health.' 11.29. Menelaus has informed us that you wish to return home and look after your own affairs." 11.30. Therefore those who go home by the thirtieth day of Xanthicus will have our pledge of friendship and full permission" 11.31. for the Jews to enjoy their own food and laws, just as formerly, and none of them shall be molested in any way for what he may have done in ignorance.' 11.32. And I have also sent Menelaus to encourage you." 11.33. Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth.' 11.34. The Romans also sent them a letter, which read thus:'Quintus Memmius and Titus Manius, envoys of the Romans, to the people of the Jews, greeting.' 11.35. With regard to what Lysias the kinsman of the king has granted you, we also give consent.' 11.36. But as to the matters which he decided are to be referred to the king, as soon as you have considered them, send some one promptly, so that we may make proposals appropriate for you. For we are on our way to Antioch.' 11.37. Therefore make haste and send some men, so that we may have your judgment.' 11.38. Farewell. The one hundred and forty-eighth year, Xanthicus fifteenth.' 12.1. When this agreement had been reached, Lysias returned to the king, and the Jews went about their farming.' 12.2. But some of the governors in various places, Timothy and Apollonius the son of Gennaeus, as well as Hieronymus and Demophon, and in addition to these Nicanor the governor of Cyprus, would not let them live quietly and in peace.' 12.30. But when the Jews who dwelt there bore witness to the good will which the people of Scythopolis had shown them and their kind treatment of them in times of misfortune,' 12.40. Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen.' 13.3. Menelaus also joined them and with utter hypocrisy urged Antiochus on, not for the sake of his country's welfare, but because he thought that he would be established in office.' 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.' 13.15. He gave his men the watchword, 'God's victory,'and with a picked force of the bravest young men, he attacked the king's pavilion at night and slew as many as two thousand men in the camp. He stabbed the leading elephant and its rider.' 13.23. he got word that Philip, who had been left in charge of the government, had revolted in Antioch; he was dismayed, called in the Jews, yielded and swore to observe all their rights, settled with them and offered sacrifice, honored the sanctuary and showed generosity to the holy place.' 13.25. and went to Ptolemais. The people of Ptolemais were indigt over the treaty; in fact they were so angry that they wanted to annul its terms." 15.1. When Nicanor heard that Judas and his men were in the region of Samaria, he made plans to attack them with complete safety on the day of rest.' 15.30. And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.' 15.31. And when he arrived there and had called his countrymen together and stationed the priests before the altar, he sent for those who were in the citadel.' |
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23. Septuagint, Ecclesiasticus (Siracides), 6, 7, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 7.41, 7.42, 7.43, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 11.22, 11.23, 11.24, 11.25, 11.26, 45.9, 45.17363, 50.4, 540 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1071 | 50.4. He considered how to save his people from ruin,and fortified the city to withstand a seige. |
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24. Septuagint, 3 Maccabees, 1.6-2.23, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 3-10.8, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 4.1, 6, 7.3, 7.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 148 | 4.1. In every place, then, where this decree arrived, a feast at public expense was arranged for the Gentiles with shouts and gladness, for the inveterate enmity which had long ago been in their minds was now made evident and outspoken. |
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| 25. Dead Sea Scrolls, Aramaic Levi, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •maccabees, books of Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126 |
| 26. Dead Sea Scrolls, 4Qmmt, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •maccabees, books of Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126 |
| 27. Polybius, Fragments, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1044 |
28. Hebrew Bible, Daniel, 2.11, 4.46, 5.62, 7.8, 7.11, 7.20, 7.24-7.25, 8.13, 8.23, 9.7, 9.24, 9.27, 11.14, 11.21, 11.23, 11.25, 11.28-11.31, 11.33-11.34, 11.36-11.40, 11.44-11.45, 12.11, 14.11, 16.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1045, 1050, 1051, 1053, 1078, 1080, 1088, 1103, 1109, 1112, 1117, 1124, 1127, 1128, 1140, 1141, 1143, 1147, 1148| 2.11. "וּמִלְּתָא דִי־מַלְכָּה שָׁאֵל יַקִּירָה וְאָחֳרָן לָא אִיתַי דִּי יְחַוִּנַּהּ קֳדָם מַלְכָּא לָהֵן אֱלָהִין דִּי מְדָרְהוֹן עִם־בִּשְׂרָא לָא אִיתוֹהִי׃", 7.8. "מִשְׂתַּכַּל הֲוֵית בְּקַרְנַיָּא וַאֲלוּ קֶרֶן אָחֳרִי זְעֵירָה סִלְקָת ביניהון [בֵּינֵיהֵן] וּתְלָת מִן־קַרְנַיָּא קַדְמָיָתָא אתעקרו [אֶתְעֲקַרָה] מִן־קדמיה [קֳדָמַהּ] וַאֲלוּ עַיְנִין כְּעַיְנֵי אֲנָשָׁא בְּקַרְנָא־דָא וּפֻם מְמַלִּל רַבְרְבָן׃", 7.11. "חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ וִיהִיבַת לִיקֵדַת אֶשָּׁא׃", 7.24. "וְקַרְנַיָּא עֲשַׂר מִנַּהּ מַלְכוּתָה עַשְׂרָה מַלְכִין יְקֻמוּן וְאָחֳרָן יְקוּם אַחֲרֵיהוֹן וְהוּא יִשְׁנֵא מִן־קַדְמָיֵא וּתְלָתָה מַלְכִין יְהַשְׁפִּל׃", 7.25. "וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃", 8.13. "וָאֶשְׁמְעָה אֶחָד־קָדוֹשׁ מְדַבֵּר וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר עַד־מָתַי הֶחָזוֹן הַתָּמִיד וְהַפֶּשַׁע שֹׁמֵם תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס׃", 8.23. "וּבְאַחֲרִית מַלְכוּתָם כְּהָתֵם הַפֹּשְׁעִים יַעֲמֹד מֶלֶךְ עַז־פָּנִים וּמֵבִין חִידוֹת׃", 9.7. "לְךָ אֲדֹנָי הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים כַּיּוֹם הַזֶּה לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלִַם וּלְכָל־יִשְׂרָאֵל הַקְּרֹבִים וְהָרְחֹקִים בְּכָל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתָּם שָׁם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בָךְ׃", 9.24. "שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם [וּלְהָתֵם] חטאות [חַטָּאת] וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃", 9.27. "וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃", 11.14. "וּבָעִתִּים הָהֵם רַבִּים יַעַמְדוּ עַל־מֶלֶךְ הַנֶּגֶב וּבְנֵי פָּרִיצֵי עַמְּךָ יִנַּשְּׂאוּ לְהַעֲמִיד חָזוֹן וְנִכְשָׁלוּ׃", 11.21. "וְעָמַד עַל־כַּנּוֹ נִבְזֶה וְלֹא־נָתְנוּ עָלָיו הוֹד מַלְכוּת וּבָא בְשַׁלְוָה וְהֶחֱזִיק מַלְכוּת בַּחֲלַקְלַקּוֹת׃", 11.23. "וּמִן־הִתְחַבְּרוּת אֵלָיו יַעֲשֶׂה מִרְמָה וְעָלָה וְעָצַם בִּמְעַט־גּוֹי׃", 11.25. "וְיָעֵר כֹּחוֹ וּלְבָבוֹ עַל־מֶלֶךְ הַנֶּגֶב בְּחַיִל גָּדוֹל וּמֶלֶךְ הַנֶּגֶב יִתְגָּרֶה לַמִּלְחָמָה בְּחַיִל־גָּדוֹל וְעָצוּם עַד־מְאֹד וְלֹא יַעֲמֹד כִּי־יַחְשְׁבוּ עָלָיו מַחֲשָׁבוֹת׃", 11.28. "וְיָשֹׁב אַרְצוֹ בִּרְכוּשׁ גָּדוֹל וּלְבָבוֹ עַל־בְּרִית קֹדֶשׁ וְעָשָׂה וְשָׁב לְאַרְצוֹ׃", 11.29. "לַמּוֹעֵד יָשׁוּב וּבָא בַנֶּגֶב וְלֹא־תִהְיֶה כָרִאשֹׁנָה וְכָאַחֲרֹנָה׃", 11.31. "וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃", 11.33. "וּמַשְׂכִּילֵי עָם יָבִינוּ לָרַבִּים וְנִכְשְׁלוּ בְּחֶרֶב וּבְלֶהָבָה בִּשְׁבִי וּבְבִזָּה יָמִים׃", 11.34. "וּבְהִכָּשְׁלָם יֵעָזְרוּ עֵזֶר מְעָט וְנִלְווּ עֲלֵיהֶם רַבִּים בַּחֲלַקְלַקּוֹת׃", 11.36. "וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃", 11.37. "וְעַל־אֱלֹהֵי אֲבֹתָיו לֹא יָבִין וְעַל־חֶמְדַּת נָשִׁים וְעַל־כָּל־אֱלוֹהַּ לֹא יָבִין כִּי עַל־כֹּל יִתְגַּדָּל׃", 11.38. "וְלֶאֱלֹהַּ מָעֻזִּים עַל־כַּנּוֹ יְכַבֵּד וְלֶאֱלוֹהַּ אֲשֶׁר לֹא־יְדָעֻהוּ אֲבֹתָיו יְכַבֵּד בְּזָהָב וּבְכֶסֶף וּבְאֶבֶן יְקָרָה וּבַחֲמֻדוֹת׃", 11.39. "וְעָשָׂה לְמִבְצְרֵי מָעֻזִּים עִם־אֱלוֹהַּ נֵכָר אֲשֶׁר הכיר [יַכִּיר] יַרְבֶּה כָבוֹד וְהִמְשִׁילָם בָּרַבִּים וַאֲדָמָה יְחַלֵּק בִּמְחִיר׃", 11.44. "וּשְׁמֻעוֹת יְבַהֲלֻהוּ מִמִּזְרָח וּמִצָּפוֹן וְיָצָא בְּחֵמָא גְדֹלָה לְהַשְׁמִיד וּלְהַחֲרִים רַבִּים׃", 11.45. "וְיִטַּע אָהֳלֶי אַפַּדְנוֹ בֵּין יַמִּים לְהַר־צְבִי־קֹדֶשׁ וּבָא עַד־קִצּוֹ וְאֵין עוֹזֵר לוֹ׃", 12.11. "וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שֹׁמֵם יָמִים אֶלֶף מָאתַיִם וְתִשְׁעִים׃", | 2.11. "And it is a hard thing that the king asketh, and there is none other that can declare it before the king, except the gods, whose dwelling is not with flesh.’", 7.8. "I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.", 7.11. "I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire.", 7.20. "and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spoke great things, whose appearance was greater than that of its fellows.", 7.24. "And as for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings.", 7.25. "And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.", 8.13. "Then I heard a holy one speaking; and another holy one said unto that certain one who spoke: ‘How long shall be the vision concerning the continual burnt-offering, and the transgression that causes appalment, to give both the sanctuary and the host to be trampled under foot?’", 8.23. "And in the latter time of their kingdom, when the transgressors have completed their transgression, there shall stand up a king of fierce countece, and understanding stratagems.", 9.7. "Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee.", 9.24. "Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place.", 9.27. "And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’", 11.14. "And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble.", 11.21. "And in his place shall stand up a contemptible person, upon whom had not been conferred the majesty of the kingdom; but he shall come in time of security, and shall obtain the kingdom by blandishments.", 11.23. "And after the league made with him he shall work deceitfully; and he shall come up and become strong, with a little nation.", 11.25. "And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall stir himself up to battle with a very great and mighty army; but he shall not stand, for they shall devise devices against him.", 11.28. "And he shall return to his own land with great substance; and his heart shall be against the holy covet; and he shall do his pleasure, and return to his own land.", 11.29. "At the time appointed he shall return, and come into the south; but it shall not be in the latter time as it was in the former.", 11.30. "For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet.", 11.31. "And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment.", 11.33. "And they that are wise among the people shall cause the many to understand; yet they shall stumble by the sword and by flame, by captivity and by spoil, many days.", 11.34. "Now when they shall stumble, they shall be helped with a little help; but many shall join themselves unto them with blandishments.", 11.36. "And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.", 11.37. "Neither shall he regard the gods of his fathers; and neither the desire of women, nor any god, shall he regard; for he shall magnify himself above all.", 11.38. "But in his place shall he honour the god of strongholds; and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and costly things. .", 11.39. "And he shall deal with the strongest fortresses with the help of a foreign god; whom he shall acknowledge, shall increase glory; and he shall cause them to rule over many, and shall divide the land for a price.", 11.40. "And at the time of the end shall the king of the south push at him; and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow, as he passes through.", 11.44. "But tidings out of the east and out of the north shall affright him; and he shall go forth with great fury to destroy and utterly to take away many.", 11.45. "And he shall plant the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him.", 12.11. "And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causes appalment set up, there shall be a thousand two hundred and ninety days.", |
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| 29. Cicero, On The Nature of The Gods, 2.2.6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 449 |
30. Polybius, Histories, 5.11, 5.86.10, 15.39.1, 16.39.3, 16.39.5, 27.13, 28.17.6, 30.26.3, 31.9.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 444, 1044, 1045, 1050, 1068, 1078| 5.86.10. τότε δὲ καὶ τῆς εὐνοίας προκαθηγουμένης πρὸς τοὺς ἀπὸ τῆς Ἀλεξανδρείας βασιλεῖς εἰκότως τοῦτο συνέβαινε γίνεσθαι· τῇ γὰρ οἰκίᾳ ταύτῃ μᾶλλον ἀεί πως οἱ κατὰ Κοίλην Συρίαν ὄχλοι προσκλίνουσι. 16.39.3. τοῦ Σκόπα νικηθέντος ὑπʼ Ἀντιόχου τὴν μὲν Βατανέαν καὶ Σαμάρειαν καὶ Ἄβιλα καὶ Γάδαρα παρέλαβεν Ἀντίοχος· 16.39.5. ὑπὲρ οὗ καὶ πλείω λέγειν ἔχοντες, καὶ μάλιστα περὶ τῆς γενομένης περὶ τὸ ἱερὸν ἐπιφανείας, εἰς ἕτερον καιρὸν ὑπερθησόμεθα τὴν διήγησιν." 28.17.6. ἤδη γὰρ τότε συνέβαινε συγκεχύσθαι τὸν περὶ Κοίλης Συρίας πόλεμον· 30.26.3. ἔστρωτο δὲ εἰς εὐωχίαν ποτὲ μὲν χίλια τρίκλινα, ποτὲ δὲ χίλια πεντακόσια μετὰ τῆς πολυτελεστάτης διασκευῆς. 31.9.1. ὅτι κατὰ τὴν Συρίαν Ἀντίοχος ὁ βασιλεὺς βουλόμενος εὐπορῆσαι χρημάτων προέθετο στρατεύειν ἐπὶ τὸ τῆς Ἀρτέμιδος ἱερὸν εἰς τὴν Ἐλυμαΐδα. | 5.11. 1. His conduct on the present occasion is an instance of the difference. For in allowing his passion to make him the rival of the Aetolians in their impiety, he thought he was doing nothing wrong.,2. He was constantly reproaching Scopas and Dorimachus with brutality and lawless violence, alleging their outrages on religion at Dodona and Dium, but never reflected that he himself by behaving in precisely the same manner would earn the same reputation among the very people he was addressing.,3. For it is one thing to seize on and destroy the enemy's forts, harbours, cities, men, ships, crops and other things of a like nature, by depriving him of which we weaken him, while strengthening our own resources and furthering our plans: all these indeed are measures forced on us by the usages and laws of war.,4. But to do wanton damage to temples, statues and all such works with absolutely no prospect of any resulting advantage in the war to our own cause or detriment to that of the enemy must be characterized as the work of a frenzied mind at the height of its fury.,5. For good men should not make war on wrong-doers with the object of destroying and exterminating them, but with that of correcting and reforming their errors, nor should they involve the guiltless in the fate of the guilty, but rather extend to those whom they think guilty the mercy and deliverance they offer to the innocent.,6. It is indeed the part of a tyrant to do evil that he may make himself the master of men by fear against their will, hated himself and hating his subjects, but it is that of a king to do good to all and thus rule and preside over a willing people, earning their love by his beneficence and humanity.,7. We can but realize the gravity of Philip's error by picturing to ourselves, what opinion of him the Aetolians would have held if he had done just the reverse, and had neither destroyed the colonnades and statues nor damaged any of the votive offerings.,8. For my own part I think it would have been the best and kindest opinion, since they were conscious of their crimes at Dium and Dodona and would have been well aware that Philip was now at liberty to do exactly what he wished, and even if he acted most ruthlessly would be held to have done right as far at least as concerned themselves,,9. but that owing to his gentle and magimous spirit he had chosen to avoid acting in any respect as they had done. 5.86.10. But at this juncture it was only to be expected that they should act so, as their affection for the Egyptian kings was of no recent growth; for the peoples of Coele-Syria have always been more attached to that house than to the Seleucidae. 16.39.3. He says in the same book, "When Scopas was conquered by Antiochus, that king occupied Samaria, Abila, and Gadara, 16.39.5. of this place and the splendour of the temple I have more to tell, but defer my narrative for the present." 27.13. 1. Ptolemy, the Egyptian commander in Cyprus, was not at all like an Egyptian, but gifted with good sense and capacity.,2. For having taken charge of the island when the king was still an infant, he applied himself diligently to the collection of revenue, and never gave away a penny to anybody, although the royal governors were frequent beggars, and he was bitterly abused for never opening his purse.,3. Upon the king attaining his majority, he put together a considerable sum of money, and sent it off,,4. so that the king and the members of the court now approved of his former close-fistedness and refusal to part with money. III. The War with Perseu 28.17.6. for the war about Coele-Syria was already in progress â supposing that the war with Perseus lasted long; 30.26.3. For banqueting there were sometimes a thousand tables laid and sometimes fifteen hundred, all furnished with most costly viands. All the arrangements were made by the king in person. He rode on a sorry pony along the procession, ordering it to advance or halt as the case might be. 31.9.1. In Syria King Antiochus, wishing to provide himself with money, decided to make an expedition against the sanctuary of Artemis in Elymaïs. |
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| 31. Posidonius Apamensis Et Rhodius, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1048, 1121 |
32. Philo of Alexandria, On The Embassy To Gaius, 356 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1108 | 356. And when we all cried out with one accord, "O Lord Gaius, we are falsely accused; for we did sacrifice, and we offered up entire hecatombs, the blood of which we poured in a libation upon the altar, and the flesh we did not carry to our homes to make a feast and banquet upon it, as it is the custom of some people to do, but we committed the victims entire to the sacred flame as a burnt offering: and we have done this three times already, and not once only; on the first occasion when you succeeded to the empire, and the second time when you recovered from that terrible disease with which all the habitable world was afflicted at the same time, and the third time we sacrificed in hope of your victory over the Germans." |
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33. Philo of Alexandria, On The Life of Moses, 1.212 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 449 | 1.212. And, if any one disbelieves these facts, he neither knows God nor has he ever sought to know him; for, if he had, he would have instantly known, he would have known and surely comprehended, that all these unexpected and extraordinary things are the amusement of God; looking at the things which are really great and deserving of serious attention, namely, the creation of the heaven, and the revolutions of the planets and fixed stars, and the shining of light--of the light of the sun by day and that of the moon by night--and the position of the earth in the most centre spot of the universe, and the vast dominions of the different continents and islands, and the innumerable varieties of animals and plants, and the effusion of the sea, and the rapid courses of the ever-flowing rivers and winter mountain torrents, and the streams of everlasting springs, some of which pour forth cold and others hot water, and the various changes and alterations of the air and climate, and the different seasons of the year, and an infinite number of other beautiful objects. |
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34. Diodorus Siculus, Historical Library, 30.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1050 | 30.2. 1. Ptolemy, king of Egypt, knowing that his ancestors had held Coelê Syria, made great preparations for war in support of his claim, hoping that since it had been detached in times past through an unjust war he might now justly recover it on the same terms. Antiochus, learning of this, dispatched envoys to Rome bidding them call the senate to witness that Ptolemy, without just cause, was bent on making war. Ptolemy, however, also sent off envoys to speak in his defence, and to inform the senate that Coelê Syria had belonged to his forebears and that its subjection to Antiochus was contrary to all justice. He also instructed them to renew friendly relations with the Romans and to try to bring about peace with Perseus. |
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| 35. Ovid, Tristia, 1.1.54 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 461 |
| 36. Anon., Sibylline Oracles, 3.29-3.38, 3.213, 3.547-3.557, 3.573-3.590 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •maccabees, books of •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1091; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 147 |
37. Philo of Alexandria, On The Special Laws, 1.29, 2.166, 3.29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •maccabees, books of Found in books: Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126, 147 | 1.29. Not but what they have also joined to themselves the arts of statuary and painting as copartners in their system of deceit, in order that, bringing over the spectators by well-fabricated appearances of colours, and forms, and distinctive qualities, and having won over by their allurements those principal outward senses of sight and hearing, the one by the exquisite beauty of lifeless forms, and the other by a poetical harmony of numbers--they may ravish the unstable soul and render it feeble, and deprive it of any settled foundation. 2.166. Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence. 3.29. Again. Moses commands, do not either form a connection of marriage with one of another nation, and do not be seduced into complying with customs inconsistent with your own, and do not stray from the right way and forget the path which leads to piety, turning into a road which is no road. And, perhaps, you will yourself resist, if you have been from your earliest youth trained in the best possible instruction, which your parents have instilled into you, continually filling your mind with the sacred laws. And the anxiety and fear which parents feel for their sons and daughters is not slight; for, perchance, they may be allured by mischievous customs instead of genuine good ones, and so they may be in danger of learning to forget the honour belonging to the one God, which is the beginning and end of extreme unhappiness. |
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| 38. Plutarch, Numa Pompilius, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1122 |
39. New Testament, 1 Corinthians, 7.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1133| 7.18. περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. | 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. |
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40. Josephus Flavius, Jewish Antiquities, 2.148, 4.138, 8.51, 8.73, 8.191-8.193, 11.338, 12.119, 12.125, 12.140, 12.145, 12.148, 12.150, 12.158-12.159, 12.240, 12.246, 12.248, 12.253, 12.258-12.264, 12.384, 13.246, 13.397, 14.117, 16.48, 16.60, 19.281 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 300, 387, 388, 449, 1048, 1067, 1071, 1074, 1081, 1083, 1093, 1103, 1106, 1113, 1114, 1117, 1120, 1138, 1142; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 126 | 2.148. but now (for we do not plead for mercy to ourselves, though indeed, if we die, it will be while we are young, and before we have had the enjoyment of life) have regard to our father, and take pity of his old age, on whose account it is that we make these supplications to thee. We beg thou wilt give us those lives which this wickedness of ours has rendered obnoxious to thy punishment; 4.138. For has any one reason to complain, that now you are come into this country, you should worship the proper gods of the same country? especially while our gods are common to all men, and yours such as belong to nobody else but yourselves.” So they said they must either come into such methods of divine worship as all others came into, or else they must look out for another world, wherein they may live by themselves, according to their own laws. 8.51. “Know thou that my father would have built a temple to God, but was hindered by wars, and continual expeditions; for he did not leave off to overthrow his enemies till he made them all subject to tribute. 8.73. wherefore Solomon set them up not far from each other, that with one wing they might touch the southern wall of the secret place, and with another the northern: their other wings, which joined to each other, were a covering to the ark, which was set between them; but nobody can tell, or even conjecture, what was the shape of these cherubims. 8.191. He grew mad in his love of women, and laid no restraint on himself in his lusts; nor was he satisfied with the women of his country alone, but he married many wives out of foreign nations; Sidontans, and Tyrians, and Ammonites, and Edomites; and he transgressed the laws of Moses, which forbade Jews to marry any but those that were of their own people. 8.192. He also began to worship their gods, which he did in order to the gratification of his wives, and out of his affection for them. This very thing our legislator suspected, and so admonished us beforehand, that we should not marry women of other countries, lest we should be entangled with foreign customs, and apostatize from our own; lest we should leave off to honor our own God, and should worship their gods. 8.193. But Solomon was Gllen headlong into unreasonable pleasures, and regarded not those admonitions; for when he had married seven hundred wives, the daughters of princes and of eminent persons, and three hundred concubines, and those besides the king of Egypt’s daughter, he soon was governed by them, till he came to imitate their practices. He was forced to give them this demonstration of his kindness and affection to them, to live according to the laws of their countries. 11.338. whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: 12.125. 2. We also know that Marcus Agrippa was of the like disposition towards the Jews: for when the people of Ionia were very angry at them, and besought Agrippa that they, and they only, might have those privileges of citizens which Antiochus, the grandson of Seleucus, (who by the Greeks was called The God,) had bestowed on them, and desired that, if the Jews were to be joint-partakers with them, 12.140. And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and [six] sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt. 12.145. 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. 12.148. “King Antiochus To Zeuxis His Father, Sendeth Greeting. /p “If you are in health, it is well. I also am in health. 12.150. for I am persuaded that they will be well-disposed guardians of our possessions, because of their piety towards God, and because I know that my predecessors have borne witness to them, that they are faithful, and with alacrity do what they are desired to do. I will, therefore, though it be a laborious work, that thou remove these Jews, under a promise, that they shall be permitted to use their own laws. 12.158. which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater. 12.159. Euergetes sent an ambassador to Jerusalem, and complained that Onias did not pay his taxes, and threatened, that if he did not receive them, he would seize upon their land, and send soldiers to live upon it. When the Jews heard this message of the king, they were confounded; but so sordidly covetous was Onias, that nothing of things nature made him ashamed. 12.240. but the greater part of the people assisted Jason; and by that means Menelaus and the sons of Tobias were distressed, and retired to Antiochus, and informed him that they were desirous to leave the laws of their country, and the Jewish way of living according to them, and to follow the king’s laws, and the Grecian way of living. 12.246. 3. King Antiochus returning out of Egypt for fear of the Romans, made an expedition against the city Jerusalem; and when he was there, in the hundred and forty-third year of the kingdom of the Seleucidse, he took the city without fighting, those of his own party opening the gates to him. 12.248. 4. Now it came to pass, after two years, in the hundred forty and fifth year, on the twenty-fifth day of that month which is by us called Chasleu, and by the Macedonians Apelleus, in the hundred and fifty-third olympiad, that the king came up to Jerusalem, and, pretending peace, he got possession of the city by treachery; 12.253. And when the king had built an idol altar upon God’s altar, he slew swine upon it, and so offered a sacrifice neither according to the law, nor the Jewish religious worship in that country. He also compelled them to forsake the worship which they paid their own God, and to adore those whom he took to be gods; and made them build temples, and raise idol altars in every city and village, and offer swine upon them every day. 12.258. So they sent ambassadors to Antiochus, and an epistle, whose contents are these: “To king Antiochus the god, Epiphanes, a memorial from the Sidonians, who live at Shechem. 12.259. Our forefathers, upon certain frequent plagues, and as following a certain ancient superstition, had a custom of observing that day which by the Jews is called the Sabbath. And when they had erected a temple at the mountain called Gerrizzim, though without a name, they offered upon it the proper sacrifices. 12.260. Now, upon the just treatment of these wicked Jews, those that manage their affairs, supposing that we were of kin to them, and practiced as they do, make us liable to the same accusations, although we be originally Sidonians, as is evident from the public records. 12.261. We therefore beseech thee, our benefactor and Savior, to give order to Apollonius, the governor of this part of the country, and to Nicanor, the procurator of thy affairs, to give us no disturbance, nor to lay to our charge what the Jews are accused for, since we are aliens from their nation, and from their customs; but let our temple, which at present hath no name at all be named the Temple of Jupiter Hellenius. If this were once done, we should be no longer disturbed, but should be more intent on our own occupation with quietness, and so bring in a greater revenue to thee.” 12.262. When the Samaritans had petitioned for this, the king sent them back the following answer, in an epistle: “King Antiochus to Nicanor. The Sidonians, who live at Shechem, have sent me the memorial enclosed. 12.263. When therefore we were advising with our friends about it, the messengers sent by them represented to us that they are no way concerned with accusations which belong to the Jews, but choose to live after the customs of the Greeks. Accordingly, we declare them free from such accusations, and order that, agreeable to their petition, their temple be named the Temple of Jupiter Hellenius.” 12.264. He also sent the like epistle to Apollonius, the governor of that part of the country, in the forty-sixth year, and the eighteenth day of the month Hecatorabeom. 12.384. for Lysias advised the king to slay Menelaus, if he would have the Jews be quiet, and cause him no further disturbance, for that this man was the origin of all the mischief the Jews had done them, by persuading his father to compel the Jews to leave the religion of their fathers. 13.246. But being persuaded that all they did was out of a religious mind, he answered the ambassadors, that if the besieged would deliver up their arms, and pay tribute for Joppa, and the other cities which bordered upon Judea, and admit a garrison of his, on these terms he would make war against them no longer. 13.397. in the country of Moab, Heshbon, and Medaba, Lemba, and Oronas, Gelithon, Zara, the valley of the Cilices, and Pella; which last they utterly destroyed, because its inhabitants would not bear to change their religious rites for those peculiar to the Jews. The Jews also possessed others of the principal cities of Syria, which had been destroyed. 14.117. Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic. 16.48. And we are able to read to you many decrees of the senate, and the tables that contain them, which are still extant in the capitol, concerning these things, which it is evident were granted after you had experience of our fidelity towards you, which ought to be valued, though no such fidelity had been; 16.60. So when Agrippa perceived that they had been oppressed by violence, he made this answer: That, on account of Herod’s good-will and friendship, he was ready to grant the Jews whatsoever they should ask him, and that their requests seemed to him in themselves just; and that if they requested any thing further, he should not scruple to grant it them, provided they were no way to the detriment of the Roman government; but that while their request was no more than this, that what privileges they had already given them might not be abrogated, he confirmed this to them, that they might continue in the observation of their own customs, without any one offering them the least injury. And when he had said thus, he dissolved the assembly; 19.281. Since I am assured that the Jews of Alexandria, called Alexandrians, have been joint inhabitants in the earliest times with the Alexandrians, and have obtained from their kings equal privileges with them, as is evident by the public records that are in their possession, and the edicts themselves; |
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41. Josephus Flavius, Jewish War, 1.3-1.5, 1.31, 1.34, 1.242, 1.487, 1.534, 1.650, 2.110, 2.369-2.370, 2.376-2.378, 3.54, 3.428, 7.43-7.44, 7.106, 7.110 (1st cent. CE - 1st cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 300, 481, 844, 1046, 1081, 1085, 1113, 1114, 1132, 1142, 1144 | 1.3. I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward [am the author of this work]. 1.4. 2. Now at the time when this great concussion of affairs happened, the affairs of the Romans were themselves in great disorder. Those Jews also, who were for innovations, then arose when the times were disturbed; they were also in a flourishing condition for strength and riches, insomuch that the affairs of the East were then exceeding tumultuous, while some hoped for gain, and others were afraid of loss in such troubles; 1.5. for the Jews hoped that all of their nation which were beyond Euphrates would have raised an insurrection together with them. The Gauls also, in the neighborhood of the Romans, were in motion, and the Celtae were not quiet; but all was in disorder after the death of Nero. And the opportunity now offered induced many to aim at the royal power; and the soldiery affected change, out of the hopes of getting money. 1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; 1.34. 2. Now Antiochus was not satisfied either with his unexpected taking the city, or with its pillage, or with the great slaughter he had made there; but being overcome with his violent passions, and remembering what he had suffered during the siege, he compelled the Jews to dissolve the laws of their country, and to keep their infants uncircumcised, and to sacrifice swine’s flesh upon the altar; 1.242. 4. But when Caesar and Antony had slain Cassius near Philippi, and Caesar was gone to Italy, and Antony to Asia, amongst the rest of the cities which sent ambassadors to Antony unto Bithynia, the great men of the Jews came also, and accused Phasaelus and Herod, that they kept the government by force, and that Hyrcanus had no more than an honorable name. Herod appeared ready to answer this accusation; and having made Antony his friend by the large sums of money which he gave him, he brought him to such a temper as not to hear the others speak against him; and thus did they part at this time. 1.487. Nor did Salome escape all calumny upon herself; for her brother Pheroras accused her that she had made an agreement to marry Silleus, the procurator of Obodas, king of Arabia, who was at bitter enmity with Herod; but when she was convicted of this, and of all that Pheroras had accused her of, she obtained her pardon. The king also pardoned Pheroras himself the crimes he had been accused of. 1.534. 1. Moreover, Salome exasperated Herod’s cruelty against his sons; for Aristobulus was desirous to bring her, who was his mother-in-law and his aunt, into the like dangers with themselves; so he sent her to take care of her own safety, and told her that the king was preparing to put her to death, on account of the accusation that was laid against her, as if when she formerly endeavored to marry herself to Sylleus the Arabian, she had discovered the king’s grand secrets to him, who was the king’s enemy; 1.650. for it was unlawful there should be any such thing in the temple as images, or faces, or the like representation of any animal whatsoever. Now the king had put up a golden eagle over the great gate of the temple, which these learned men exhorted them to cut down; and told them, that if there should any danger arise, it was a glorious thing to die for the laws of their country; because that the soul was immortal, and that an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred death by a disease, before that which is the result of a virtuous behavior. 2.110. Caesar laughed at the contrivance, and put this spurious Alexander among his rowers, on account of the strength of his body, but ordered him that persuaded him to be put to death. But for the people of Melos, they had been sufficiently punished for their folly, by the expenses they had been at on his account. 2.369. Are not the Illyrians, who inhabit the country adjoining, as far as Dalmatia and the Danube, governed by barely two legions? by which also they put a stop to the incursions of the Dacians. And for the 2.370. Dalmatians, who have made such frequent insurrections in order to regain their liberty, and who could never before be so thoroughly subdued, but that they always gathered their forces together again, and revolted, yet are they now very quiet under one Roman legion. 2.376. Who is there among you that hath not heard of the great number of the Germans? You have, to be sure, yourselves seen them to be strong and tall, and that frequently, since the Romans have them among their captives everywhere; 2.377. yet these Germans, who dwell in an immense country, who have minds greater than their bodies, and a soul that despises death, and who are in a rage more fierce than wild beasts, have the Rhine for the boundary of their enterprises, and are tamed by eight Roman legions. Such of them as were taken captive became their servants; and the rest of the entire nation were obliged to save themselves by flight. 2.378. Do you also, who depend on the walls of Jerusalem, consider what a wall the Britons had; for the Romans sailed away to them, and subdued them while they were encompassed by the ocean, and inhabited an island that is not less than [the continent of] this habitable earth; and four legions are a sufficient guard to so large an island: 3.54. it was parted into eleven portions, of which the royal city Jerusalem was the supreme, and presided over all the neighboring country, as the head does over the body. As to the other cities that were inferior to it, they presided over their several toparchies; 3.428. 4. And thus was Joppa taken twice by the Romans in a little time; 7.43. 3. For as the Jewish nation is widely dispersed over all the habitable earth among its inhabitants, so it is very much intermingled with Syria by reason of its neighborhood, and had the greatest multitudes in Antioch by reason of the largeness of the city, wherein the kings, after Antiochus, had afforded them a habitation with the most undisturbed tranquillity; 7.44. for though Antiochus, who was called Epiphanes, laid Jerusalem waste, and spoiled the temple, yet did those that succeeded him in the kingdom restore all the donations that were made of brass to the Jews of Antioch, and dedicated them to their synagogue, and granted them the enjoyment of equal privileges of citizens with the Greeks themselves; 7.106. which he accepted of, and feasted the king’s messengers, and then came back to Antioch. 7.110. Whereupon the people of Antioch, when they had failed of success in this their first request, made him a second; for they desired that he would order those tables of brass to be removed on which the Jews’ privileges were engraven. |
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42. Josephus Flavius, Against Apion, 1.90, 1.188, 2.83-2.84, 2.95, 2.251-2.254 (1st cent. CE - 1st cent. CE) Tagged with subjects: •maccabees (books) •maccabees, books of Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1045, 1046, 1047, 1071; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 147 | 1.90. but that, as they were in fear of the Assyrians, who had then the dominion over Asia, they built a city in that country which is now called Judea, and that large enough to contain this great number of men, and called it Jerusalem.” 1.188. although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 2.83. But for Antiochus [Epiphanes], he had no just cause for that ravage in our temple that he made; he only came to it when he wanted money, without declaring himself our enemy, and attacked us while we were his associates and his friends: nor did he find any thing there that was ridiculous. 2.84. This is attested by many worthy writers; Polybius of Megalopolis, Strabo of Cappadocia, Nicolaus of Damascus, Timagenes, Castor the chronologer, and Apollodorus, who all say that it was out of Antiochus’s want of money that he broke his league with the Jews, and despoiled their temple when it was full of gold and silver. 2.95. that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.” 2.251. but omitted it as a thing of very little consequence, and gave leave both to the poets to introduce what gods they pleased, and those subject to all sorts of passions, and to the orators to procure political decrees from the people for the admission of such foreign gods as they thought proper. 2.252. The painters also, and statuaries of Greece, had herein great power, as each of them could contrive a shape [proper for a god]; the one to be formed out of clay, and the other by making a bare picture of such a one; but those workmen that were principally admired, had the use of ivory and of gold as the constant materials for their new statues; 2.253. [whereby it comes to pass that some temples are quite deserted, while others are in great esteem, and adorned with all the rites of all kinds of purification]. Besides this, the first gods, who have long flourished in the honors done them, are now grown old [while those that flourished after them are come in their room as a second rank, that I may speak the most honorably of them that I can]: 2.254. nay, certain other gods there are who are newly introduced, and newly worshipped [as we, by way of digression have said already, and yet have left their places of worship desolate]; and for their temples, some of them are already left desolate, and others are built anew, according to the pleasure of men; whereas they ought to have preserved their opinion about God, and that worship which is due to him, always and immutably the same. /p |
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| 43. Josephus Flavius, Life, 134, 37, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1070 |
| 44. Juvenal, Satires, 14.97 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1099 |
| 45. Seneca The Younger, Letters, 95.47 (1st cent. CE - 1st cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1124 |
| 46. Ps.-Philo, Biblical Antiquities, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1055 |
47. Tacitus, Annals, 3.62-3.63 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 300| 3.62. Proximi hos Magnetes L. Scipionis et L. Sullae constitutis nitebantur, quorum ille Antiocho, hic Mithridate pulsis fidem atque virtutem Magnetum decoravere, uti Dianae Leucophrynae perfugium inviolabile foret. Aphrodisienses posthac et Stratonicenses dictatoris Caesaris ob vetusta in partis merita et recens divi Augusti decretum adtulere, laudati quod Parthorum inruptionem nihil mutata in populum Romanum constantia pertulissent. sed Aphrodisiensium civitas Veneris, Stratonicensium Iovis et Triviae religionem tuebantur. altius Hierocaesarienses exposuere, Persicam apud se Dianam, delubrum rege Cyro dicatum; et memorabantur Perpennae, Isaurici multaque alia imperatorum nomina qui non modo templo sed duobus milibus passuum eandem sanctitatem tribuerant. exim Cy- prii tribus de delubris, quorum vetustissimum Paphiae Veneri auctor Ae+rias, post filius eius Amathus Veneri Amathusiae et Iovi Salaminio Teucer, Telamonis patris ira profugus, posuissent. 3.63. Auditae aliarum quoque civitatium legationes. quorum copia fessi patres, et quia studiis certabatur, consulibus permisere ut perspecto iure, et si qua iniquitas involveretur, rem integram rursum ad senatum referrent. consules super eas civitates quas memoravi apud Pergamum Aesculapii compertum asylum rettulerunt: ceteros obscuris ob vetustatem initiis niti. nam Zmyrnaeos oraculum Apollinis, cuius imperio Stratonicidi Veneri templum dicaverint, Tenios eiusdem carmen referre, quo sacrare Neptuni effigiem aedemque iussi sint. propiora Sardianos: Alexandri victoris id donum. neque minus Milesios Dareo rege niti; set cultus numinum utrisque Dianam aut Apollinem venerandi. petere et Cretenses simulacro divi Augusti. factaque senatus consulta quis multo cum honore modus tamen praescribebatur, iussique ipsis in templis figere aera sacrandam ad memoriam, neu specie religionis in ambitionem delaberentur. | 3.62. The Magnesians, who followed, rested their case on the rulings of Lucius Scipio and Lucius Sulla, who, after their defeats of Antiochus and Mithridates respectively, had honoured the loyalty and courage of Magnesia by making the shrine of Leucophryne Diana an inviolable refuge. Next, Aphrodisias and Stratonicea adduced a decree of the dictator Julius in return for their early services to his cause, together with a modern rescript of the deified Augustus, who praised the unchanging fidelity to the Roman nation with which they had sustained the Parthian inroad. Aphrodisias, however, was championing the cult of Venus; Stratonicea, that of Jove and Diana of the Crossways. The statement of Hierocaesarea went deeper into the past: the community owned a Persian Diana with a temple dedicated in the reign of Cyrus; and there were references to Perpenna, Isauricus, and many other commanders who had allowed the same sanctity not only to the temple but to the neighbourhood for two miles round. The Cypriotes followed with an appeal for three shrines â the oldest erected by their founder Aërias to the Paphian Venus; the second by his son Amathus to the Amathusian Venus; and a third by Teucer, exiled by the anger of his father Telamon, to Jove of Salamis. 3.63. Deputations from other states were heard as well; till the Fathers, weary of the details, and disliking the acrimony of the discussion, empowered the consuls to investigate the titles, in search of any latent flaw, and to refer the entire question back to the senate. Their report was that â apart from the communities I have already named â they were satisfied there was a genuine sanctuary of Aesculapius at Pergamum; other claimants relied on pedigrees too ancient to be clear. "For Smyrna cited an oracle of Apollo, at whose command the town had dedicated a temple to Venus Stratonicis; Tenos, a prophecy from the same source, ordering the consecration of a statue and shrine to Neptune. Sardis touched more familiar ground with a grant from the victorious Alexander; Miletus had equal confidence in King Darius. With these two, however, the divine object of adoration was Diana in the one case, Apollo in the other. The Cretans, again, were claiming for an effigy of the deified Augustus." The senate, accordingly, passed a number of resolutions, scrupulously complimentary, but still imposing a limit; and the applicants were ordered to fix the brass records actually inside the temples, both as a solemn memorial and as a warning not to lapse into secular intrigue under the cloak of religion. |
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48. Tacitus, Histories, 2.78, 5.5, 5.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1048, 1107, 1121, 1124, 1133 | 2.78. After Mucianus had spoken, the rest became bolder; they gathered about Vespasian, encouraged him, and recalled the prophecies of seers and the movements of the stars. Nor indeed was he wholly free from such superstitious belief, as was evident later when he had obtained supreme power, for he openly kept at court an astrologer named Seleucus, whom he regarded as his guide and oracle. Old omens came back to his mind: once on his country estate a cypress of conspicuous height suddenly fell, but the next day it rose again on the selfsame spot fresh, tall, and with wider expanse than before. This occurrence was a favourable omen of great significance, as the haruspices all agreed, and promised the highest distinctions for Vespasian, who was then still a young man. At first, however, the insignia of a triumph, his consulship, and his victory over Judea appeared to have fulfilled the promise given by the omen; yet after he had gained these honours, he began to think that it was the imperial throne that was foretold. Between Judea and Syria lies Carmel: this is the name given to both the mountain and the divinity. The god has no image or temple â such is the rule handed down by the fathers; there is only an altar and the worship of the god. When Vespasian was sacrificing there and thinking over his secret hopes in his heart, the priest Basilides, after repeated inspection of the victim's vitals, said to him: "Whatever you are planning, Vespasian, whether to build a house, or to enlarge your holdings, or to increase the number of your slaves, the god grants you a mighty home, limitless bounds, and a multitude of men." This obscure oracle rumour had caught up at the time, and now was trying to interpret; nothing indeed was more often on men's lips. It was discussed even more in Vespasian's presence â for men have more to say to those who are filled with hope. The two leaders now separated with clear purposes before them, Mucianus going to Antioch, Vespasian to Caesarea. Antioch is the capital of Syria, Caesarea of Judea. 5.5. Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean. 5.8. A great part of Judea is covered with scattered villages, but there are some towns also; Jerusalem is the capital of the Jews. In it was a temple possessing enormous riches. The first line of fortifications protected the city, the next the palace, and the innermost wall the temple. Only a Jew might approach its doors, and all save the priests were forbidden to cross the threshold. While the East was under the dominion of the Assyrians, Medes, and Persians, the Jews were regarded as the meanest of their subjects: but after the Macedonians gained supremacy, King Antiochus endeavoured to abolish Jewish superstition and to introduce Greek civilization; the war with the Parthians, however, prevented his improving this basest of peoples; for it was exactly at that time that Arsaces had revolted. Later on, since the power of Macedon had waned, the Parthians were not yet come to their strength, and the Romans were far away, the Jews selected their own kings. These in turn were expelled by the fickle mob; but recovering their throne by force of arms, they banished citizens, destroyed towns, killed brothers, wives, and parents, and dared essay every other kind of royal crime without hesitation; but they fostered the national superstition, for they had assumed the priesthood to support their civil authority. |
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| 49. Polybius Sardianus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1044 |
50. Tertullian, Against The Jews, 4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 481 | 4. It follows, accordingly, that, in so far as the abolition of carnal circumcision and of the old law is demonstrated as having been consummated at its specific times, so also the observance of the Sabbath is demonstrated to have been temporary. For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: Remember the day of the sabbaths, to sanctify it: every servile work you shall not do therein, except what pertains unto life. Whence we (Christians) understand that we still more ought to observe a sabbath from all servile work always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, Your sabbaths my soul hates; Isaiah 1:13 and in another place he says, My sabbaths you have profaned. Whence we discern that the temporal sabbath is human, and the eternal sabbath is accounted divine; concerning which He predicts through Isaiah: And there shall be, He says, month after month, and day after day, and sabbath after sabbath; and all flesh shall come to adore in Jerusalem, says the Lord; which we understand to have been fulfilled in the times of Christ, when all flesh - that is, every nation - came to adore in Jerusalem God the Father, through Jesus Christ His Son, as was predicted through the prophet: Behold, proselytes through me shall go unto You. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath. But the Jews are sure to say, that ever since this precept was given through Moses, the observance has been binding. Manifest accordingly it is, that the precept was not eternal nor spiritual, but temporary, which would one day cease. In short, so true is it that it is not in the exemption from work of the sabbath- that is, of the seventh day - that the celebration of this solemnity is to consist, that Joshua the Son of Nun, at the time that he was reducing the city Jericho by war, stated that he had received from God a precept to order the People that priests should carry the ark of the testament of God seven days, making the circuit of the city; and thus, when the seventh day's circuit had been performed, the walls of the city would spontaneously fall. Joshua 6:1-20 Which was so done; and when the space of the seventh day was finished, just as was predicted, down fell the walls of the city. Whence it is manifestly shown, that in the number of the seven days there intervened a sabbath-day. For seven days, whencesoever they may have commenced, must necessarily include within them a sabbath-day; on which day not only must the priests have worked, but the city must have been made a prey by the edge of the sword by all the people of Israel. Nor is it doubtful that they wrought servile work, when, in obedience to God's precept, they drove the preys of war. For in the times of the Maccabees, too, they did bravely in fighting on the sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the sabbaths. Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching the day of the sabbaths. Whence it is manifest that the force of such precepts was temporary, and respected the necessity of present circumstances; and that it was not with a view to its observance in perpetuity that God formerly gave them such a law. |
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51. Philostratus The Athenian, Life of Apollonius, 3.58 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1122| 3.58. καταπλεύσαντες δὲ ἐς τὰς ἐκβολὰς τοῦ Εὐφράτου φασὶν ἐς Βαβυλῶνα δι' αὐτοῦ ἀναπλεῦσαι παρὰ τὸν Οὐαρδάνην, καὶ τυχόντες αὐτοῦ οἵου ἐγίγνωσκον, ἐπὶ τὴν Νῖνον ἐλθεῖν αὖθις, καὶ τῆς ̓Αντιοχείας συνήθως ὑβριζούσης καὶ μηδὲν τῶν ̔Ελληνικῶν ἐσπουδακυίας ἐπὶ θάλαττάν τε καταβῆναι τὴν ἐπὶ Σελεύκειαν νεώς τε ἐπιτυχόντες προσπλεῦσαι Κύπρῳ κατὰ τὴν Πάφον, οὗ τὸ τῆς ̓Αφροδίτης ἕδος, ὃ ξυμβολικῶς ἱδρυμένον θαυμάσαι τὸν ̓Απολλώνιον, καὶ πολλὰ τοὺς ἱερέας ἐς τὴν ὁσίαν τοῦ ἱεροῦ διδαξάμενον ἐς ̓Ιωνίαν πλεῦσαι θαυμαζόμενον ἱκανῶς καὶ μεγάλων ἀξιούμενον παρὰ τοῖς τὴν σοφίαν τιμῶσιν. | 3.58. And when they sailed as far as the mouth of the Euphrates, they say they sailed up by it to Babylon to see Vardanes, whom the found just as they had found him before. They then came afresh to Nineveh, and as the people of Antioch displayed their customary insolence and took no interest in any affairs of the Hellenes, they went down to the sea at Seleucia, and finding a ship, they sailed to Cyprus and landed at Paphos, where there is the seat of Aphrodite, symbolically established, which Apollonius admired, and gave the priests instruction with regard to the ritual of the sanctuary. He then sailed to Ionia, where he excited much admiration and no little esteem among all lovers of wisdom. |
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| 52. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 663 |
| 53. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •logocentrism, maccabees, books of Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 284 |
| 54. Gellius, Attic Nights, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 477 |
| 55. Charax of Pergamum, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 477, 481 |
| 56. Clement of Alexandria, Miscellanies, 1.24.163 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1122 |
| 57. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •logocentrism, maccabees, books of Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 287 |
58. Anon., Lamentations Rabbah, 1.50 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •logocentrism, maccabees, books of Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 287, 288| 1.50. מַעֲשֶׂה בְּמִרְיָם בַּת נַחְתּוֹם שֶׁנִּשְׁבֵּית הִיא וְשִׁבְעָה בָנֶיהָ, נְטָלָן קֵיסָר וּנְתָנָן לְגָיו מִן שִׁבְעָה קַנְקַלִּין, הֵבִיא אֶת הָרִאשׁוֹן וְאָמַר לוֹ הִשְׁתַּחֲוֶה לַצֶּלֶם, אָמַר לוֹ חַס וְשָׁלוֹם אֵינִי מִשְׁתַּחֲוֶה לַצֶּלֶם. אָמַר לוֹ לָמָּה, מִפְּנֵי שֶׁכָּךְ כְּתִיב בְּתוֹרָתֵנוּ (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, מִיָּד הוֹצִיאוֹ וַהֲרָגוֹ. הוֹצִיא הַשֵּׁנִי וְאָמַר לוֹ הִשְׁתַּחֲוֶה לַצֶּלֶם, אָמַר לוֹ חַס וְשָׁלוֹם, אָחִי לֹא הִשְׁתַּחֲוֶה וַאֲנִי אֵינִי מִשְׁתַּחֲוֶה. אָמַר לוֹ לָמָּה, אָמַר לוֹ שֶׁכָּךְ כְּתִיב בַּתּוֹרָה (שמות ב, ג): לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי, מִיָּד גָּזַר עָלָיו וַהֲרָגוּהוּ. הוֹצִיא הַשְּׁלִישִׁי וְאָמַר לוֹ הִשְׁתַּחֲוֶה לַצֶּלֶם, אָמַר לוֹ אֵינִי מִשְׁתַּחֲוֶה. אָמַר לוֹ לָמָּה, [אמר לו שכתוב בתורה] (שמות לד, יד): כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר, מִיָּד גָּזַר עָלָיו וַהֲרָגוּהוּ. הוֹצִיא הָרְבִיעִי וְאָמַר פְּסוּקֵיהּ (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם, גָּזַר עָלָיו וַהֲרָגוּהוּ. הוֹצִיא הַחֲמִישִׁי וְאָמַר גַּם הוּא פְּסוּקֵיהּ (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד, מִיָּד גָּזַר עָלָיו וַהֲרָגוּהוּ. הוֹצִיא הַשִּׁשִּׁי וְאָמַר גַּם הוּא פְּסוּקֵיהּ (שמות ז, כא): כִּי ה' אֱלֹהֶיךָ בְּקִרְבֶּךָ אֵל גָּדוֹל וְנוֹרָא, גָּזַר עָלָיו וַהֲרָגוּהוּ. הוֹצִיא הַשְּׁבִיעִי וְהוּא הָיָה קָטָן שֶׁבְּכֻלָּן, אָמַר, בְּנִי הִשְׁתַּחֲוֶה לַצֶּלֶם, אָמַר לוֹ חַס וְשָׁלוֹם. אָמַר לוֹ לָמָּה, אָמַר לוֹ שֶׁכֵּן כְּתִיב בְּתוֹרָתֵינוּ (שמות ד, לט): וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי ה' הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד, וְלֹא עוֹד אֶלָּא שֶׁנִּשְׁבַּעְנוּ לֵאלֹהֵינוּ שֶׁאֵין אָנוּ מְמִירִין אוֹתוֹ בְּאֵל אַחֵר, שֶׁנֶּאֱמַר (שמות כו, יז): אֶת ה' הֶאֱמַרְתָּ הַיּוֹם, וּכְשֵׁם שֶׁנִּשְׁבַּעְנוּ לוֹ כָּךְ נִשְׁבַּע לָנוּ שֶׁאֵין מְמִירֵנוּ בְּאֻמָּה אַחֶרֶת, שֶׁנֶּאֱמַר (שמות כו, יח): וַה' הֶאֱמִירְךָ הַיּוֹם. אָמַר לוֹ קֵיסָר אַחֶיךָ שָׂבְעוּ יָמִים וְשָׂבְעוּ חַיִּים וְרָאוּ טוֹבָה, וְאַתָּה קָטָן לֹא שָׂבַעְתָּ יָמִים וְלֹא שָׂבַעְתָּ חַיִּים וְלֹא רָאִיתָ טוֹב בָּעוֹלָם, הִשְׁתַּחֲוֶה לַצֶּלֶם וְאֶעֱשֶׂה בְךָ טוֹבוֹת, אָמַר לוֹ כְּתִיב בְּתוֹרָתֵנוּ (שמות טו, יח): ה' יִמְלֹךְ לְעֹלָם וָעֶד, וְאוֹמֵר (תהלים י, טז): ה' מֶלֶךְ עוֹלָם וָעֶד אָבְדוּ גוֹיִם מֵאַרְצוֹ, וְאַתֶּם בְּטֵלִים וְאוֹיְבָיו בְּטֵלִים. בָּשָׂר וָדָם הַיּוֹם חַי וּלְמָחָר מֵת, הַיּוֹם עָשִׁיר וּלְמָחָר עָנִי, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא חַי וְקַיָם לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים. אָמַר לוֹ קֵיסָר, רְאֵה אַחֶיךָ הֲרוּגִים לְפָנֶיךָ, וַהֲרֵינִי מַשְׁלִיךְ טַבַּעְתִּי לָאָרֶץ לִפְנֵי הַצֶּלֶם וְהַגְבִּיהָהּ כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁשָּׁמַעְתָּ לְקוֹלִי. אָמַר לוֹ חֲבָל עֲלָיךְ קֵיסָר, מָה אִם אַתָּה מִתְיָרֵא מִבְּנֵי אָדָם שֶׁכְּמוֹתְךָ, אֲנִי לֹא אֶתְיָירֵא מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא אֱלֹהֵי עוֹלָם. אָמַר לוֹ וְכִי יֵשׁ אֱלוֹהַּ לָעוֹלָם, אָמַר לוֹ אַלְלַי עָלֶיךָ קֵיסָר, וְכִי עוֹלָם שֶׁל הֶפְקֵר רָאִיתָ. אָמַר לוֹ וְכִי יֵשׁ פֶּה לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ה): פֶּה לָהֶם וְלֹא יְדַבֵּרוּ, וּבֵאלֹהֵינוּ כְּתִיב (תהלים לג, ו): בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ. אָמַר לוֹ וְכִי יֵשׁ עֵינַיִם לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ה): עֵינַיִם לָהֶם וְלֹא יִרְאוּ, וּבֵאלֹהֵינוּ כְּתִיב (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ. אָמַר לוֹ וְכִי יֵשׁ אָזְנַיִם לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ו): אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ, וּבֵאלֹהֵינוּ כְּתִיב (מלאכי ג, טז): וַיַּקְשֵׁב ה' וַיִּשְׁמָע. אָמַר לוֹ וְכִי יֵשׁ אַף לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ו): אַף לָהֶם וְלֹא יְרִיחוּן, וּבֵאלֹהֵינוּ כְּתִיב (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. אָמַר לוֹ וְכִי יֵשׁ יָדַיִם לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ז): יְדֵיהֶם וְלֹא יְמִישׁוּן, וּבֵאלֹהֵינוּ כְּתִיב (ישעיה מח, יג): אַף יָדִי יָסְדָה אֶרֶץ. אָמַר לוֹ וְכִי יֵשׁ רַגְלַיִם לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ז): רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ, וּבֵאלֹהֵינוּ כְּתִיב (זכריה יד, ד): וְעָמְדוּ רַגְלָיו בַּיּוֹם הַהוּא עַל הַר הַזֵּיתִים. אָמַר לוֹ וְכִי יֵשׁ גָּרוֹן לֵאלֹהֵיכֶם, אָמַר לוֹ בֵּאלֹהֵיכֶם כְּתִיב (תהלים קטו, ז): לֹא יֶהְגּוּ בִּגְרוֹנָם, וּבֵאלֹהֵינוּ כְּתִיב (איוב לז, ב): וְהֶגֶה מִפִּיו יֵצֵא. אָמַר לוֹ אִם יֵשׁ בּוֹ כָּל הַמִּדּוֹת הַלָּלוּ בֵּאלֹהֵיכֶם מִפְּנֵי מָה אֵינוֹ מַצִּיל אֶתְכֶם מִיָּדִי כְּמוֹ שֶׁהִצִּיל לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִיַּד נְבוּכַדְנֶצַּר. אָמַר לוֹ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה כְּשֵׁרִים הָיוּ וּנְבוּכַדְנֶצַּר מֶלֶךְ הָגוּן הָיָה לֵעָשׂוֹת נֵס עַל יָדוֹ, אֲבָל אַתָּה אֵינְךָ הָגוּן וְאָנוּ נִתְחַיַּבְנוּ מִיתָה לַשָּׁמַיִם, אִם אֵין אַתָּה הוֹרְגֵנוּ הַרְבֵּה הוֹרְגִים יֵשׁ לַמָּקוֹם, הַרְבֵּה דֻּבִּים הַרְבֵּה זְאֵבִים וַאֲרָיוֹת וּנְחָשִׁים וּנְמֵרִים וְעַקְרַבִּים שֶׁיִּפְגְּעוּ בָּנוּ וְיַהַרְגוּנוּ, אֶלָּא לַסּוֹף הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִפָּרַע מִמְּךָ אֶת דָּמֵינוּ, מִיָּד גָּזַר עָלָיו לְהוֹרְגוֹ. אָמְרָה לוֹ אִמּוֹ בְּחַיֵּי רֹאשְׁךָ קֵיסָר תְּנָה אֶת בְּנִי וַאֲחַבְּקֵהוּ וַאֲנַשְׁקֵהוּ. נְתָנוּהוּ לָהּ וְהוֹצִיאָה לוֹ דַּדֶּיהָ וֶהֱנִיקַתּוּ חָלָב, אָמְרָה לוֹ בְּחַיֵּי רֹאשְׁךָ קֵיסָר הָרְגֵנִי תְּחִלָּה וְאַחַר כָּךְ הָרְגֵהוּ, אָמַר לָהּ קֵיסָר אֵינִי שׁוֹמֵעַ לִיךְ מִפְּנֵי שֶׁכָּתוּב בְּתוֹרַתְכֶם (ויקרא כב, כח): וְשׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד, אָמְרָה לוֹ שׁוֹטֶה שֶׁבָּעוֹלָם כְּבָר קִיַּמְתָּ כָּל הַמִּצְווֹת וְלֹא נִשְׁאָר לְךָ אֶלָּא זוֹ בִּלְבָד, מִיָּד צִוָּה עָלָיו לְהָרְגוֹ. נָפְלָה אִמּוֹ עָלָיו וְהָיְתָה מְחַבַּקְתּוּ וּמְנַשַׁקְתּוּ וְאָמְרָה לוֹ בְּנִי, לֵךְ אֵצֶל אַבְרָהָם אֲבִיכֶם וֶאֱמָר לוֹ כָּךְ אָמְרָה אִמִּי אַל תָּזוּחַ דַּעְתְּךָ עָלֶיךָ וְתֹאמַר בָּנִיתִי מִזְבֵּחַ וְהֶעֱלֵיתִי אֶת יִצְחָק בְּנִי, הֲרֵי אִמֵּנוּ בָּנְתָה שִׁבְעָה מִזְבְּחוֹת וְהֶעֶלְתָה שִׁבְעָה בָנִים בְּיוֹם אֶחָד, אַתָּה נִסָּיוֹן וַאֲנִי מַעֲשֶׂה, עַד שֶׁהָיְתָה מְנַשַּׁקְתּוּ וּמְחַבַּקְתּוּ גָּזַר עָלָיו וַהֲרָגוּהוּ עָלֶיהָ, וְכֵיוָן שֶׁנֶּהֱרַג שִׁעֲרוּ חֲכָמִים שְׁנוֹתָיו שֶׁל אוֹתוֹ תִּינוֹק וְנִמְצָא בֶּן שְׁתֵּי שָׁנִים וְשִׁשָּׁה חֳדָשִׁים וְשֵׁשׁ שָׁעוֹת וּמֶחֱצָה. בְּאוֹתָהּ שָׁעָה צָעֲקוּ כָּל אֻמּוֹת הָעוֹלָם וְאָמְרוּ מָה אֱלֹהֵיהֶם שֶׁל אֵלּוּ עוֹשֶׂה לָהֶם שֶׁכָּךְ נֶהֱרָגִין עָלָיו בְּכָל שָׁעָה, וַעֲלֵיהֶם כְּתִיב (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם. לְאַחַר יָמִים נִשְׁתַּטֵּית אוֹתָהּ הָאִשָּׁה וְנָפְלָה מִן הַגַּג וּמֵתָה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ירמיה טו, ט): אֻמְלְלָה יֹלֶדֶת הַשִּׁבְעָה, וּבַת קוֹל יוֹצֵאת וְאוֹמֶרֶת (תהלים קיג, ט): אֵם הַבָּנִים שְׂמֵחָה, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: עַל אֵלֶּה אֲנִי בוֹכִיָּה. | |
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| 59. Aelian, Varia Historia, 1.30 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 449 |
| 60. Posidonius Olbiopolitanus, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1048, 1121 |
| 61. Origen, Exhortation To Martyrdom, 23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1058 |
| 62. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •logocentrism, maccabees, books of Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 288 |
| 63. Cyprian, Exhortation To Martyrdom, 11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1058 |
| 64. Lactantius, Deaths of The Persecutors, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 606 |
| 65. Porphyry, Philosophy From Oracles, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1117 |
| 66. Augustine, Sermons, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1122 |
| 67. John Chrysostom, Homlies On Psalms, 43 (44) (4th cent. CE - 5th cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1133 |
| 68. Epiphanius, Panarion, 20.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 663 |
69. Augustine, The City of God, 18.36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 477, 1135 | 18.36. After these three prophets, Haggai, Zechariah, and Malachi, during the same period of the liberation of the people from the Babylonian servitude Esdras also wrote, who is historical rather than prophetical, as is also the book called Esther, which is found to relate, for the praise of God, events not far from those times; unless, perhaps, Esdras is to be understood as prophesying of Christ in that passage where, on a question having arisen among certain young men as to what is the strongest thing, when one had said kings, another wine, the third women, who for the most part rule kings, yet that same third youth demonstrated that the truth is victorious over all. For by consulting the Gospel we learn that Christ is the Truth. From this time, when the temple was rebuilt, down to the time of Aristobulus, the Jews had not kings but princes; and the reckoning of their dates is found, not in the Holy Scriptures which are called canonical, but in others, among which are also the books of the Maccabees. These are held as canonical, not by the Jews, but by the Church, on account of the extreme and wonderful sufferings of certain martyrs, who, before Christ had come in the flesh, contended for the law of God even unto death, and endured most grievous and horrible evils. |
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| 70. Ambrose, Expositio Psalmi Cxviii, 40.27 (4th cent. CE - 4th cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 449 |
| 71. Jerome, Commentaria In Danielem, 2.21, 7.11, 8.5, 11.37, 11.44 (5th cent. CE - 5th cent. CE) Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1049, 1050, 1079, 1102, 1109, 1127 |
| 72. Jerome, Chronicon Eusebii (Interpretatio Chronicae Eusebii Pamphili), 153, 152 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1144 |
| 73. Schol. Ar. Plut. 706 46N3, Schol. Ar. Plut. 706 46N3, 3.346 Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1119 |
| 74. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 606 |
| 75. Anon., Megillat Taanit (Lichtenstein), None Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 285, 286 |
| 76. Anon., Seder Olam, 30.20 Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •logocentrism, maccabees, books of Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 285 |
| 77. Possis of Magnesi, Fgrh 480, 5 Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 311 |
| 78. Josephus Flavius, Slavonic Josephus, 36.23, 78.32, 90.7 Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 844 |
| 79. Epigraphy, Inschriften Von Sardis, 6.127 Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1109 |
| 80. Papyri, P.Tebt., 3.781 Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1045 |
| 81. Automedon, Ap, None Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1102 |
| 82. Anon., Psalms of Solomon, 8.13 Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1051, 1123 |
| 83. Martial, Fragments, None Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 663 |
84. Anon., Letter of Aristeas, 14.20 Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •logocentrism, maccabees, books of •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1119; Hayes (2022), The Literature of the Sages: A Re-Visioning, 288 | 142. main consideration is the sovereignty of God. Therefore lest we should be corrupted by any abomination, or our lives be perverted by evil communications, he hedged us round on all sides by |
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| 85. Ennius, Scipio, 3.23-3.27 Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 312 |
| 86. Diodore of Tarsus, Pg, None Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 663 |
| 87. Palestinian Talmud, Taan, None Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •logocentrism, maccabees, books of Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 285, 286 |
| 88. Palestinian Talmud, Ber, None Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •logocentrism, maccabees, books of Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 284 |
| 89. Babylonian Talmud, Taan, None Tagged with subjects: •apocrypha and pseudepigrapha, maccabees, books of •logocentrism, maccabees, books of Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 285, 286 |
| 90. Epigraphy, Inaq I, None Tagged with subjects: •nan Found in books: nan nan nan nan |
| 91. Epigraphy, Ed, 438 Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 387 |
| 92. Aristophanes, Scholia Ar. Lys., None Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1058 |
| 94. Photius, Epit. De Spiritu S. Mystagogiae, 2.56 Tagged with subjects: •maccabees (books) Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1104 |
95. Septuagint, 4 Maccabees, 4.10, 17.6, 17.8 Tagged with subjects: •nan Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 449, 477 | 4.10. and while Apollonius was going up with his armed forces to seize the money, angels on horseback with lightning flashing from their weapons appeared from heaven, instilling in them great fear and trembling. 17.6. For your children were true descendants of father Abraham. 17.8. Indeed it would be proper to inscribe upon their tomb these words as a reminder to the people of our nation: |
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