1. Xenophon, Hellenica, 6.4.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 242 | 6.4.7. Besides this, they were also somewhat encouraged by the oracle which was reported — that the Lacedaemonians were destined to be defeated at the spot where stood the monument of the virgins, who are said to have killed themselves because they had been violated by certain Lacedaemonians. The Thebans accordingly decorated this monument before the battle. Furthermore, reports were brought to them 371 B.C. from the city that all the temples were opening of themselves, and that the priestesses said that the gods revealed victory. And the messengers reported that from the Heracleium the arms also had disappeared, indicating that Heracles had gone forth to the battle. Some, to be sure, say that all these things were but devices of the leaders. |
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| 2. Isocrates, Against Lochites, 6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 242 |
3. Septuagint, 3 Maccabees, 1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 54 | 1. When Philopator learned from those who returned that the regions which he had controlled had been seized by Antiochus, he gave orders to all his forces, both infantry and cavalry, took with him his sister Arsinoe, and marched out to the region near Raphia, where Antiochus's supporters were encamped., But a certain Theodotus, determined to carry out the plot he had devised, took with him the best of the Ptolemaic arms that had been previously issued to him, and crossed over by night to the tent of Ptolemy, intending single-handed to kill him and thereby end the war., But Dositheus, known as the son of Drimylus, a Jew by birth who later changed his religion and apostatized from the ancestral traditions, had led the king away and arranged that a certain insignificant man should sleep in the tent; and so it turned out that this man incurred the vengeance meant for the king., When a bitter fight resulted, and matters were turning out rather in favor of Antiochus, Arsinoe went to the troops with wailing and tears, her locks all disheveled, and exhorted them to defend themselves and their children and wives bravely, promising to give them each two minas of gold if they won the battle., And so it came about that the enemy was routed in the action, and many captives also were taken., Now that he had foiled the plot, Ptolemy decided to visit the neighboring cities and encourage them., By doing this, and by endowing their sacred enclosures with gifts, he strengthened the morale of his subjects.,Since the Jews had sent some of their council and elders to greet him, to bring him gifts of welcome, and to congratulate him on what had happened, he was all the more eager to visit them as soon as possible., After he had arrived in Jerusalem, he offered sacrifice to the supreme God and made thank-offerings and did what was fitting for the holy place. Then, upon entering the place and being impressed by its excellence and its beauty,, he marveled at the good order of the temple, and conceived a desire to enter the holy of holies., When they said that this was not permitted, because not even members of their own nation were allowed to enter, nor even all of the priests, but only the high priest who was pre-eminent over all, and he only once a year, the king was by no means persuaded., Even after the law had been read to him, he did not cease to maintain that he ought to enter, saying, "Even if those men are deprived of this honor, I ought not to be.", And he inquired why, when he entered every other temple, no one there had stopped him., And someone heedlessly said that it was wrong to take this as a sign in itself., "But since this has happened," the king said, "why should not I at least enter, whether they wish it or not?",Then the priests in all their vestments prostrated themselves and entreated the supreme God to aid in the present situation and to avert the violence of this evil design, and they filled the temple with cries and tears;, and those who remained behind in the city were agitated and hurried out, supposing that something mysterious was occurring., The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations., Those women who had recently been arrayed for marriage abandoned the bridal chambers prepared for wedded union, and, neglecting proper modesty, in a disorderly rush flocked together in the city., Mothers and nurses abandoned even newborn children here and there, some in houses and some in the streets, and without a backward look they crowded together at the most high temple., Various were the supplications of those gathered there because of what the king was profanely plotting., In addition, the bolder of the citizens would not tolerate the completion of his plans or the fulfillment of his intended purpose., They shouted to their fellows to take arms and die courageously for the ancestral law, and created a considerable disturbance in the holy place; and being barely restrained by the old men and the elders, they resorted to the same posture of supplication as the others., Meanwhile the crowd, as before, was engaged in prayer,, while the elders near the king tried in various ways to change his arrogant mind from the plan that he had conceived., But he, in his arrogance, took heed of nothing, and began now to approach, determined to bring the aforesaid plan to a conclusion., When those who were around him observed this, they turned, together with our people, to call upon him who has all power to defend them in the present trouble and not to overlook this unlawful and haughty deed., The continuous, vehement, and concerted cry of the crowds resulted in an immense uproar;, for it seemed that not only the men but also the walls and the whole earth around echoed, because indeed all at that time preferred death to the profanation of the place. |
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4. Septuagint, 2 Maccabees, 1.13, 3.1, 3.2, 3.3, 3.5, 3.6, 3.9, 3.15, 3.18, 3.20, 3.22, 3.30, 3.31, 3.32, 3.36, 3.37, 3.38, 3.39, 4.6, 4.16, 4.17, 4.18, 4.19, 4.20, 4.22, 4.25, 4.34, 4.35, 4.38, 4.40, 4.45, 4.49, 5, 5.4, 5.6, 5.7, 5.8, 5.11, 5.16, 5.17, 5.18, 5.19, 5.20, 5.24, 6, 6.18-7.42, 7, 7.37, 8.2, 8.3, 8.4, 8.5, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.24, 8.25, 8.29, 8.36, 9.1, 9.2, 9.7, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.28, 10.4, 10.7, 10.15, 10.16, 10.24, 10.25, 10.26, 10.30, 10.35, 10.38, 11.6, 11.12, 11.13, 12.1, 12.2, 12.6, 12.7, 12.15, 12.28, 12.30, 12.31, 12.32, 12.36, 12.41, 12.42, 12.43, 12.44, 13.7, 13.8, 13.10, 13.11, 13.12, 13.17, 13.23, 13.26, 14.3, 14.4, 14.5, 14.8, 14.15, 14.33, 14.34, 14.35, 14.36, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 15.21, 15.22, 15.23, 15.24, 15.26, 15.27, 15.28, 15.29, 15.33, 15.34 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz, 2 Maccabees (2008) 48 | 8.17. keeping before their eyes the lawless outrage which the Gentiles had committed against the holy place, and the torture of the derided city, and besides, the overthrow of their ancestral way of life.' |
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5. Septuagint, 1 Maccabees, 1.20-1.23, 1.29, 1.60-1.63, 3.43-3.54, 5.54, 14.20-14.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 48, 54, 250, 257 | 1.20. After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force. 21 He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 22 He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 23 He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 24 Taking them all, he departed to his own land. He committed deeds of murder, and spoke with great arrogance. 25 Israel mourned deeply in every community, 26 rulers and elders groaned, maidens and young men became faint, the beauty of women faded. 27 Every bridegroom took up the lament; she who sat in the bridal chamber was mourning. 28 Even the land shook for its inhabitants, and all the house of Jacob was clothed with shame. 29 Two years later the king sent to the cities of Judah a chief collector of tribute, and he came to Jerusalem with a large force. 1.20. After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force. 1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 1.29. Two years later the king sent to the cities of Judah a chief collector of tribute, and he came to Jerusalem with a large force. 1.60. According to the decree, they put to death the women who had their children circumcised, 61 and their families and those who circumcised them; and they hung the infants from their mothers' necks. 62 But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 63 They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. 64 And very great wrath came upon Israel. 1.60. According to the decree, they put to death the women who had their children circumcised, 1.61. and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63. They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. 3.43. But they said to one another, "Let us repair the destruction of our people, and fight for our people and the sanctuary." 3.44. And the congregation assembled to be ready for battle, and to pray and ask for mercy and compassion. 3.45. Jerusalem was uninhabited like a wilderness;not one of her children went in or out. The sanctuary was trampled down,and the sons of aliens held the citadel;it was a lodging place for the Gentiles. Joy was taken from Jacob;the flute and the harp ceased to play. 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols. 3.49. They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; 3.50. and they cried aloud to Heaven, saying, "What shall we do with these? Where shall we take them? 51 Thy sanctuary is trampled down and profaned, and thy priests mourn in humiliation. 52 And behold, the Gentiles are assembled against us to destroy us; thou knowest what they plot against us. 53 How will we be able to withstand them, if thou dost not help us?" 54 Then they sounded the trumpets and gave a loud shout. 55 After this Judas appointed leaders of the people, in charge of thousands and hundreds and fifties and tens. 56 And he said to those who were building houses, or were betrothed, or were planting vineyards, or were fainthearted, that each should return to his home, according to the law. 57 Then the army marched out and encamped to the south of Emmaus. 58 And Judas said, "Gird yourselves and be valiant. Be ready early in the morning to fight with these Gentiles who have assembled against us to destroy us and our sanctuary. 59 It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary. 60 But as his will in heaven may be, so he will do." 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. 3.52. And behold, the Gentiles are assembled against us to destroy us;thou knowest what they plot against us. 3.53. How will we be able to withstand them,if thou dost not help us?" 3.54. Then they sounded the trumpets and gave a loud shout. 5.54. So they went up to Mount Zion with gladness and joy, and offered burnt offerings, because not one of them had fallen before they returned in safety. 14.20. This is a copy of the letter which the Spartans sent: "The rulers and the city of the Spartans to Simon the high priest and to the elders and the priests and the rest of the Jewish people, our brethren, greeting. 21 The envoys who were sent to our people have told us about your glory and honor, and we rejoiced at their coming. 22 And what they said we have recorded in our public decrees, as follows, `Numenius the son of Antiochus and Antipater the son of Jason, envoys of the Jews, have come to us to renew their friendship with us. 23 It has pleased our people to receive these men with honor and to put a copy of their words in the public archives, so that the people of the Spartans may have a record of them. And they have sent a copy of this to Simon the high priest.'" 24 After this Simon sent Numenius to Rome with a large gold shield weighing a thousand minas, to confirm the alliance with the Romans. 25 When the people heard these things they said, "How shall we thank Simon and his sons? 26 For he and his brothers and the house of his father have stood firm; they have fought and repulsed Israel's enemies and established its freedom." 27 So they made a record on bronze tablets and put it upon pillars on Mount Zion. This is a copy of what they wrote: "On the eighteenth day of Elul, in the one hundred and seventy-second year, which is the third year of Simon the great high priest, 28 in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us: 29 "Since wars often occurred in the country, Simon the son of Mattathias, a priest of the sons of Joarib, and his brothers, exposed themselves to danger and resisted the enemies of their nation, in order that their sanctuary and the law might be perserved; and they brought great glory to their nation. 14.20. This is a copy of the letter which the Spartans sent: "The rulers and the city of the Spartans to Simon the high priest and to the elders and the priests and the rest of the Jewish people, our brethren, greeting. 14.21. The envoys who were sent to our people have told us about your glory and honor, and we rejoiced at their coming. 14.22. And what they said we have recorded in our public decrees, as follows, `Numenius the son of Antiochus and Antipater the son of Jason, envoys of the Jews, have come to us to renew their friendship with us. 14.23. It has pleased our people to receive these men with honor and to put a copy of their words in the public archives, so that the people of the Spartans may have a record of them. And they have sent a copy of this to Simon the high priest." |
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| 6. Septuagint, 4 Maccabees, 12.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 258 |
7. Polybius, Histories, 10.4.6, 23.10.6, 24.13.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 258| 10.4.6. δοκεῖν γὰρ ἅμα τἀδελφῷ καθεσταμένος ἀγορανόμος ἀναβαίνειν ἀπὸ τῆς ἀγορᾶς ὡς ἐπὶ τὴν οἰκίαν, ἐκείνην δὲ συναντᾶν αὐτοῖς εἰς τὰς θύρας καὶ περιπτύξασαν ἀσπάσασθαι. | 10.4.6. He had dreamt that both he and his brother had been elected to the aedileship and were going up from the forum to their house, when she met him at the door and fell on their necks and kissed them. < |
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8. Josephus Flavius, Jewish Antiquities, 13.314, 18.302 (1st cent. CE - 1st cent. CE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 242, 257| 13.314. ̓Αριστόβουλον δὲ τῆς ἀδελφοκτονίας εὐθὺς εἰσῆλθεν μετάνοια καὶ νόσος ἐπ' αὐτῇ τῆς διανοίας ὑπὸ τοῦ μύσους κεκακωμένης, ὡς διαφθαρέντων αὐτῷ ὑπὸ ἀκράτου τῆς ὀδύνης τῶν ἐντὸς αἷμα ἀναφέρειν. ὃ τῶν διακονουμένων τις παίδων κατὰ δαιμόνιον οἶμαι πρόνοιαν εἰς τὸν αὐτὸν τόπον, οὗ σφαγέντος ̓Αντιγόνου σπίλους ἔτι τοῦ αἵματος ἐκείνου συνέβαινεν εἶναι, κομίζων ὀλισθὼν ἐξέχεεν. 18.302. Γάιος μὲν δὴ ταῦτα γράφει πρὸς τὸν Πετρώνιον πρότερον ἢ ἐντυχεῖν * ἐπὶ ἀποστάσει καταδόξας αὐτοὺς ἐπείγεσθαι, μηδὲν γὰρ ἕτερον ἀποσημαίνειν τὴν διάνοιαν αὐτῶν, ἀλλὰ πόλεμον ἄντικρυς ̔Ρωμαίοις ἀπειλεῖν. | 13.314. 3. But Aristobulus repented immediately of this slaughter of his brother; on which account his disease increased upon him, and he was disturbed in his mind, upon the guilt of such wickedness, insomuch that his entrails were corrupted by his intolerable pain, and he vomited blood: at which time one of the servants that attended upon him, and was carrying his blood away, did, by Divine Providence, as I cannot but suppose, slip down, and shed part of his blood at the very place where there were spots of Antigonus’s blood, there slain, still remaining; 18.302. And this was what Caius wrote to Petronius, which was before he received his letter, informing him that the Jews were very ready to revolt about the statue, and that they seemed resolved to threaten war against the Romans, and nothing else. |
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9. Josephus Flavius, Jewish War, 2.411-2.417 (1st cent. CE - 1st cent. CE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 54| 2.411. Συνελθόντες γοῦν οἱ δυνατοὶ τοῖς ἀρχιερεῦσιν εἰς ταὐτὸ καὶ τοῖς τῶν Φαρισαίων γνωρίμοις ὡς ἐπ' ἀνηκέστοις ἤδη συμφοραῖς ἐβουλεύοντο περὶ τῶν ὅλων: καὶ δόξαν ἀποπειραθῆναι τῶν στασιαστῶν λόγοις πρὸ τῆς χαλκῆς πύλης ἀθροίζουσι τὸν δῆμον, ἥτις ἦν τοῦ ἔνδον ἱεροῦ τετραμμένη πρὸς ἀνατολὰς ἡλίου. 2.412. καὶ πρῶτον αὐτῶν πολλὰ πρὸς τὴν τόλμαν τῆς ἀποστάσεως χαλεπήναντες καὶ τὸ τηλικοῦτον ἐπισείειν τῇ πατρίδι πόλεμον, ἔπειτα τὸ τῆς προφάσεως ἄλογον διήλεγχον, φάμενοι τοὺς μὲν προγόνους αὐτῶν κεκοσμηκέναι τὸν ναὸν ἐκ τῶν ἀλλοφύλων τὸ πλέον ἀεὶ προσδεχομένους τὰς ἀπὸ τῶν ἔξωθεν ἐθνῶν δωρεάς, 2.413. καὶ οὐ μόνον οὐ διακεκωλυκέναι θυσίας τινῶν, τοῦτο μὲν γὰρ ἀσεβέστατον, ἀλλὰ καὶ τὰ βλεπόμενα καὶ τὰ παραμένοντα τοσοῦτον χρόνον ἀναθήματα περὶ τῷ ἱερῷ καθιδρυκέναι. 2.414. αὐτοὺς δὲ νῦν ἐρεθίζοντας τὰ ̔Ρωμαίων ὅπλα καὶ μνηστευομένους τὸν ἀπ' ἐκείνων πόλεμον καινοτομεῖν θρησκείαν ξένην καὶ μετὰ τοῦ κινδύνου καταψηφίσασθαι τῆς πόλεως ἀσέβειαν, εἰ παρὰ μόνοις ̓Ιουδαίοις οὔτε θύσει τις ἀλλότριος οὔτε προσκυνήσει. 2.415. κἂν μὲν ἐπὶ ἰδιώτου τις ἑνὸς τοῦτον εἰσφέρῃ τὸν νόμον, ἀγανακτεῖν ὡς ὁριζομένης ἀπανθρωπίας, περιορᾶν δ' ὅτε ̔Ρωμαῖοι καὶ ὁ Καῖσαρ ἔκσπονδος γίνεται. 2.416. δεδοικέναι μέντοι, μὴ τὰς ὑπὲρ ἐκείνων ἀπορρίψαντες θυσίας κωλυθῶσι θύειν καὶ τὰς ὑπὲρ ἑαυτῶν γένηταί τε ἔκσπονδος τῆς ἡγεμονίας ἡ πόλις, εἰ μὴ ταχέως σωφρονήσαντες ἀποδώσουσιν τὰς θυσίας καὶ πρὶν ἐξελθεῖν ἐφ' οὓς ὑβρίκασιν τὴν φήμην διορθώσονται τὴν ὕβριν. 2.417. ̔́Αμα ταῦτα λέγοντες παρῆγον τοὺς ἐμπείρους τῶν πατρίων ἱερεῖς ἀφηγουμένους, ὅτι πάντες οἱ πρόγονοι τὰς παρὰ τῶν ἀλλογενῶν θυσίας ἀπεδέχοντο. προσεῖχεν δὲ οὐδεὶς τῶν νεωτεριζόντων, ἀλλ' οὐδὲ προσίεσαν οἱ λῃστρικοὶ καὶ τὴν τοῦ πολέμου καταβολὴν ἐνσκευαζόμενοι. | 2.411. 3. Hereupon the men of power got together, and conferred with the high priests, as did also the principal of the Pharisees; and thinking all was at stake, and that their calamities were becoming incurable, took counsel what was to be done. Accordingly, they determined to try what they could do with the seditious by words, and assembled the people before the brazen gate, which was the gate of the inner temple [court of the priests] which looked towards the sunrising. 2.412. And, in the first place, they showed the great indignation they had at this attempt for a revolt, and for their bringing so great a war upon their country; after which they confuted their pretense as unjustifiable, and told them that their forefathers had adorned their temple in great part with donations bestowed on them by foreigners, and had always received what had been presented to them from foreign nations; 2.413. and that they had been so far from rejecting any person’s sacrifice (which would be the highest instance of impiety), that they had themselves placed those donations about the temple which were still visible, and had remained there so long a time; 2.414. that they did now irritate the Romans to take up arms against them, and invited them to make war upon them, and brought up novel rules of a strange Divine worship, and determined to run the hazard of having their city condemned for impiety, while they would not allow any foreigner, but Jews only, either to sacrifice or to worship therein. 2.415. And if such a law should ever be introduced in the case of a single private person only, he would have indignation at it, as an instance of inhumanity determined against him; while they have no regard to the Romans or to Caesar, and forbade even their oblations to be received also; 2.416. that however they cannot but fear, lest, by thus rejecting their sacrifices, they shall not be allowed to offer their own; and that this city will lose its principality, unless they grow wiser quickly, and restore the sacrifices as formerly, and indeed amend the injury [they have offered to foreigners] before the report of it comes to the ears of those that have been injured. 2.417. 4. And as they said these things, they produced those priests that were skillful in the customs of their country, who made the report that all their forefathers had received the sacrifices from foreign nations. But still not one of the innovators would hearken to what was said; nay, those that ministered about the temple would not attend their Divine service, but were preparing matters for beginning the war. |
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10. Mishnah, Sanhedrin, 9.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 242| 9.6. הַגּוֹנֵב אֶת הַקַּסְוָה וְהַמְקַלֵּל בַּקּוֹסֵם וְהַבּוֹעֵל אֲרַמִּית, קַנָּאִין פּוֹגְעִין בּוֹ. כֹּהֵן שֶׁשִּׁמֵּשׁ בְּטֻמְאָה, אֵין אֶחָיו הַכֹּהֲנִים מְבִיאִין אוֹתוֹ לְבֵית דִּין, אֶלָּא פִרְחֵי כְהֻנָּה מוֹצִיאִין אוֹתוֹ חוּץ לָעֲזָרָה וּמַפְצִיעִין אֶת מֹחוֹ בִּגְזִירִין. זָר שֶׁשִּׁמֵּשׁ בַּמִּקְדָּשׁ, רַבִּי עֲקִיבָא אוֹמֵר, בְּחֶנֶק. וַחֲכָמִים אוֹמְרִים, בִּידֵי שָׁמָיִם: | 9.6. If one steals the sacred vessel called a “kasvah” (Numbers 4:7), or cursed by the name of an idol, or has sexual relations with an Aramean (non-Jewish) woman, he is punished by zealots. If a priest performed the temple service while impure, his fellow priests do not bring him to the court, but rather the young priests take him out into the courtyard and split his skull with clubs. A layman who performed the service in the Temple: Rabbi Akiva says: “He is strangled.” But the Sages say: “[His death is] at the hands of heaven.” |
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11. New Testament, Acts, 28.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 216| 28.19. ἀντιλεγόντων δὲ τῶν Ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα, οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν. | 28.19. But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation. |
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| 12. Anon., Deuteronomy Rabbah, 82 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 242 |
| 13. Pausanias, Description of Greece, 9.13.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 242 |
14. Babylonian Talmud, Gittin, 56a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 258| 56a. אמר ליה לא אמר ליה יהיבנא לך דמי פלגא דסעודתיך אמר ליה לא אמר ליה יהיבנא לך דמי כולה סעודתיך א"ל לא נקטיה בידיה ואוקמיה ואפקיה,אמר הואיל והוו יתבי רבנן ולא מחו ביה ש"מ קא ניחא להו איזיל איכול בהו קורצא בי מלכא אזל אמר ליה לקיסר מרדו בך יהודאי א"ל מי יימר א"ל שדר להו קורבנא חזית אי מקרבין ליה,אזל שדר בידיה עגלא תלתא בהדי דקאתי שדא ביה מומא בניב שפתים ואמרי לה בדוקין שבעין דוכתא דלדידן הוה מומא ולדידהו לאו מומא הוא,סבור רבנן לקרוביה משום שלום מלכות אמר להו רבי זכריה בן אבקולס יאמרו בעלי מומין קריבין לגבי מזבח סבור למיקטליה דלא ליזיל ולימא אמר להו רבי זכריה יאמרו מטיל מום בקדשים יהרג,אמר רבי יוחנן ענוותנותו של רבי זכריה בן אבקולס החריבה את ביתנו ושרפה את היכלנו והגליתנו מארצנו,שדר עלוייהו לנירון קיסר כי קאתי שדא גירא למזרח אתא נפל בירושלים למערב אתא נפל בירושלים לארבע רוחות השמים אתא נפל בירושלים,א"ל לינוקא פסוק לי פסוקיך אמר ליה (יחזקאל כה, יד) ונתתי את נקמתי באדום ביד עמי ישראל וגו' אמר קודשא בריך הוא בעי לחרובי ביתיה ובעי לכפורי ידיה בההוא גברא ערק ואזל ואיגייר ונפק מיניה ר"מ,שדריה עילוייהו לאספסיינוס קיסר אתא צר עלה תלת שני הוו בה הנהו תלתא עתירי נקדימון בן גוריון ובן כלבא שבוע ובן ציצית הכסת נקדימון בן גוריון שנקדה לו חמה בעבורו בן כלבא שבוע שכל הנכנס לביתו כשהוא רעב ככלב יוצא כשהוא שבע בן ציצית הכסת שהיתה ציצתו נגררת על גבי כסתות איכא דאמרי שהיתה כסתו מוטלת בין גדולי רומי,חד אמר להו אנא זיינא להו בחיטי ושערי וחד אמר להו בדחמרא ובדמלחא ומשחא וחד אמר להו בדציבי ושבחו רבנן לדציבי דרב חסדא כל אקלידי הוה מסר לשמעיה בר מדציבי דאמר רב חסדא אכלבא דחיטי בעי שיתין אכלבי דציבי הוה להו למיזן עשרים וחד שתא,הוו בהו הנהו בריוני אמרו להו רבנן ניפוק ונעביד שלמא בהדייהו לא שבקינהו אמרו להו ניפוק ונעביד קרבא בהדייהו אמרו להו רבנן לא מסתייעא מילתא קמו קלנהו להנהו אמברי דחיטי ושערי והוה כפנא,מרתא בת בייתוס עתירתא דירושלים הויא שדרתה לשלוחה ואמרה ליה זיל אייתי לי סמידא אדאזל איזדבן אתא אמר לה סמידא ליכא חיורתא איכא אמרה ליה זיל אייתי לי אדאזל איזדבן אתא ואמר לה חיורתא ליכא גושקרא איכא א"ל זיל אייתי לי אדאזל אזדבן אתא ואמר לה גושקרא ליכא קימחא דשערי איכא אמרה ליה זיל אייתי לי אדאזל איזדבן,הוה שליפא מסאנא אמרה איפוק ואחזי אי משכחנא מידי למיכל איתיב לה פרתא בכרעא ומתה,קרי עלה רבן יוחנן בן זכאי (דברים כח, נו) הרכה בך והענוגה אשר לא נסתה כף רגלה איכא דאמרי גרוגרות דר' צדוק אכלה ואיתניסא ומתה דר' צדוק יתיב ארבעין שנין בתעניתא דלא ליחרב ירושלים כי הוה אכיל מידי הוה מיתחזי מאבראי וכי הוה בריא מייתי ליה גרוגרות מייץ מייהו ושדי להו,כי הוה קא ניחא נפשה אפיקתה לכל דהבא וכספא שדיתיה בשוקא אמרה האי למאי מיבעי לי והיינו דכתיב (יחזקאל ז, יט) כספם בחוצות ישליכו,אבא סקרא ריש בריוני דירושלים בר אחתיה דרבן יוחנן בן זכאי הוה שלח ליה תא בצינעא לגבאי אתא א"ל עד אימת עבדיתו הכי וקטליתו ליה לעלמא בכפנא א"ל מאי איעביד דאי אמינא להו מידי קטלו לי א"ל חזי לי תקנתא לדידי דאיפוק אפשר דהוי הצלה פורתא,א"ל נקוט נפשך בקצירי וליתי כולי עלמא ולישיילו בך ואייתי מידי סריא ואגני גבך ולימרו דנח נפשך וליעיילו בך תלמידך ולא ליעול בך איניש אחרינא דלא לרגשן בך דקליל את דאינהו ידעי דחייא קליל ממיתא,עביד הכי נכנס בו רבי אליעזר מצד אחד ורבי יהושע מצד אחר כי מטו לפיתחא בעו למדקריה אמר להו יאמרו רבן דקרו בעו למדחפיה אמר להו יאמרו רבן דחפו פתחו ליה בבא נפק,כי מטא להתם אמר שלמא עלך מלכא שלמא עלך מלכא א"ל מיחייבת תרי קטלא חדא דלאו מלכא אנא וקא קרית לי מלכא ותו אי מלכא אנא עד האידנא אמאי לא אתית לגבאי א"ל דקאמרת לאו מלכא אנא | 56a. The host said to him: No, you must leave. Bar Kamtza said to him: I will give you money for half of the feast; just do not send me away. The host said to him: No, you must leave. Bar Kamtza then said to him: I will give you money for the entire feast; just let me stay. The host said to him: No, you must leave. Finally, the host took bar Kamtza by his hand, stood him up, and took him out.,After having been cast out from the feast, bar Kamtza said to himself: Since the Sages were sitting there and did not protest the actions of the host, although they saw how he humiliated me, learn from it that they were content with what he did. I will therefore go and inform [eikhul kurtza] against them to the king. He went and said to the emperor: The Jews have rebelled against you. The emperor said to him: Who says that this is the case? Bar Kamtza said to him: Go and test them; send them an offering to be brought in honor of the government, and see whether they will sacrifice it.,The emperor went and sent with him a choice three-year-old calf. While bar Kamtza was coming with the calf to the Temple, he made a blemish on the calf’s upper lip. And some say he made the blemish on its eyelids, a place where according to us, i.e., halakha, it is a blemish, but according to them, gentile rules for their offerings, it is not a blemish. Therefore, when bar Kamtza brought the animal to the Temple, the priests would not sacrifice it on the altar since it was blemished, but they also could not explain this satisfactorily to the gentile authorities, who did not consider it to be blemished.,The blemish notwithstanding, the Sages thought to sacrifice the animal as an offering due to the imperative to maintain peace with the government. Rabbi Zekharya ben Avkolas said to them: If the priests do that, people will say that blemished animals may be sacrificed as offerings on the altar. The Sages said: If we do not sacrifice it, then we must prevent bar Kamtza from reporting this to the emperor. The Sages thought to kill him so that he would not go and speak against them. Rabbi Zekharya said to them: If you kill him, people will say that one who makes a blemish on sacrificial animals is to be killed. As a result, they did nothing, bar Kamtza’s slander was accepted by the authorities, and consequently the war between the Jews and the Romans began.,Rabbi Yoḥa says: The excessive humility of Rabbi Zekharya ben Avkolas destroyed our Temple, burned our Sanctuary, and exiled us from our land.,The Roman authorities then sent Nero Caesar against the Jews. When he came to Jerusalem, he wished to test his fate. He shot an arrow to the east and the arrow came and fell in Jerusalem. He then shot another arrow to the west and it also fell in Jerusalem. He shot an arrow in all four directions of the heavens, and each time the arrow fell in Jerusalem.,Nero then conducted another test: He said to a child: Tell me a verse that you learned today. He said to him as follows: “And I will lay My vengeance upon Edom by the hand of My people Israel” (Ezekiel 25:14). Nero said: The Holy One, Blessed be He, wishes to destroy His Temple, and He wishes to wipe his hands with that man, i.e., with me. The Romans are associated with Edom, the descendants of Esau. If I continue on this mission, I will eventually be punished for having served as God’s agent to bring about the destruction. So he fled and became a convert, and ultimately Rabbi Meir descended from him.,The Roman authorities then sent Vespasian Caesar against the Jews. He came and laid siege to Jerusalem for three years. There were at that time in Jerusalem these three wealthy people: Nakdimon ben Guryon, ben Kalba Savua, and ben Tzitzit HaKesat. The Gemara explains their names: Nakdimon ben Guryon was called by that name because the sun shined [nakad] on his behalf, as it is related elsewhere (see Ta’anit 19b) that the sun once continued to shine in order to prevent him from suffering a substantial loss. Ben Kalba Savua was called this because anyone who entered his house when he was hungry as a dog [kelev] would leave satiated [save’a]. Ben Tzitzit HaKesat was referred to by that name because his ritual fringes [tzitzit] dragged along on blankets [keset], meaning that he would not walk in the street with his feet on the ground, but rather they would place blankets beneath him. There are those who say that his seat [kiseh] was found among the nobles of Rome, meaning that he would sit among them.,These three wealthy people offered their assistance. One of them said to the leaders of the city: I will feed the residents with wheat and barley. And one of them said to leaders of the city: I will provide the residents with wine, salt, and oil. And one of them said to the leaders of the city: I will supply the residents with wood. The Gemara comments: And the Sages gave special praise to he who gave the wood, since this was an especially expensive gift. As Rav Ḥisda would give all of the keys [aklidei] to his servant, except for the key to his shed for storing wood, which he deemed the most important of them all. As Rav Ḥisda said: One storehouse [akhleva] of wheat requires sixty storehouses of wood for cooking and baking fuel. These three wealthy men had between them enough commodities to sustain the besieged for twenty-one years.,There were certain zealots among the people of Jerusalem. The Sages said to them: Let us go out and make peace with the Romans. But the zealots did not allow them to do this. The zealots said to the Sages: Let us go out and engage in battle against the Romans. But the Sages said to them: You will not be successful. It would be better for you to wait until the siege is broken. In order to force the residents of the city to engage in battle, the zealots arose and burned down these storehouses [ambarei] of wheat and barley, and there was a general famine.,With regard to this famine it is related that Marta bat Baitos was one of the wealthy women of Jerusalem. She sent out her agent and said to him: Go bring me fine flour [semida]. By the time he went, the fine flour was already sold. He came and said to her: There is no fine flour, but there is ordinary flour. She said to him: Go then and bring me ordinary flour. By the time he went, the ordinary flour was also sold. He came and said to her: There is no ordinary flour, but there is coarse flour [gushkera]. She said to him: Go then and bring me coarse flour. By the time he went, the coarse flour was already sold. He came and said to her: There is no coarse flour, but there is barley flour. She said to him: Go then and bring me barley flour. But once again, by the time he went, the barley flour was also sold.,She had just removed her shoes, but she said: I will go out myself and see if I can find something to eat. She stepped on some dung, which stuck to her foot, and, overcome by disgust, she died.,Rabban Yoḥa ben Zakkai read concerning her a verse found in the section of the Torah listing the curses that will befall Israel: “The tender and delicate woman among you who would not adventure to set the sole of her foot upon the ground” (Deuteronomy 28:56). There are those who say that she did not step on dung, but rather she ate a fig of Rabbi Tzadok, and became disgusted and died. What are these figs? Rabbi Tzadok observed fasts for forty years, praying that Jerusalem would not be destroyed. He became so emaciated from fasting that when he would eat something it was visible from the outside of his body. And when he would eat after a fast they would bring him figs and he would suck out their liquid and cast the rest away. It was one such fig that Marta bat Baitos found and that caused her death.,It is further related that as she was dying, she took out all of her gold and silver and threw it in the marketplace. She said: Why do I need this? And this is as it is written: “They shall cast their silver in the streets and their gold shall be as an impure thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord; they shall not satisfy their souls, neither fill their bowels” (Ezekiel 7:19).,§ The Gemara relates: Abba Sikkara was the leader of the zealots [biryonei] of Jerusalem and the son of the sister of Rabban Yoḥa ben Zakkai. Rabban Yoḥa ben Zakkai sent a message to him: Come to me in secret. He came, and Rabban Yoḥa ben Zakkai said to him: Until when will you do this and kill everyone through starvation? Abba Sikkara said to him: What can I do, for if I say something to them they will kill me. Rabban Yoḥa ben Zakkai said to him: Show me a method so that I will be able to leave the city, and it is possible that through this there will be some small salvation.,Abba Sikkara said to him: This is what you should do: Pretend to be sick, and have everyone come and ask about your welfare, so that word will spread about your ailing condition. Afterward bring something putrid and place it near you, so that people will say that you have died and are decomposing. And then, have your students enter to bring you to burial, and let no one else come in so that the zealots not notice that you are still light. As the zealots know that a living person is lighter than a dead person.,Rabban Yoḥa ben Zakkai did this. Rabbi Eliezer entered from one side and Rabbi Yehoshua from the other side to take him out. When they arrived at the entrance of the city on the inside, the guards, who were of the faction of the zealots, wanted to pierce him with their swords in order to ascertain that he was actually dead, as was the common practice. Abba Sikkara said to them: The Romans will say that they pierce even their teacher. The guards then wanted at least to push him to see whether he was still alive, in which case he would cry out on account of the pushing. Abba Sikkara said to them: They will say that they push even their teacher. The guards then opened the gate and he was taken out.,When Rabban Yoḥa ben Zakkai reached there, i.e., the Roman camp, he said: Greetings to you, the king; greetings to you, the king. Vespasian said to him: You are liable for two death penalties, one because I am not a king and yet you call me king, and furthermore, if I am a king, why didn’t you come to me until now? Rabban Yoḥa ben Zakkai said to him: As for what you said about yourself: I am not a king, |
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| 16. Demosthenes, On Syntaxis, 14 Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 242 |
| 17. Epigraphy, Ogis, 248 Tagged with subjects: •motifs (thematic), problems are caused by misunderstanding Found in books: Schwartz, 2 Maccabees (2008) 216 |
