|1. Septuagint, Tobit, 13.2 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Onias • Onias community
Found in books: JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 201; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 174
13.2 For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand.'' None
|2. Hebrew Bible, Deuteronomy, 12.5, 17.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Onias IV (of Leontopolis) • Onias IV, Temple of Onias (Leontopolis) • Onias Temple • Onias Temple, history of • Onias Temple, legitimacy • Onias Temple, scholarship on • Onias community • Onias community, flight / arrival to Egypt
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 600, 613; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 6, 278, 333, 435, 441; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 101
12.5 כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃
17.16 רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃'' None
12.5 But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;
17.16 Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’'' None
|3. Hebrew Bible, Genesis, 41.45 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Onias IV • Onias IV, Temple of Onias (Leontopolis) • Onias Temple, history of • Onias Temple, location
Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 128; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 101
41.45 וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃'' None
41.45 And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—'' None
|4. Hebrew Bible, Malachi, 1.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Onias IV • Onias Temple, legitimacy
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 162; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 153
1.11 כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃'' None
1.11 For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts.'' None
|5. Hebrew Bible, Numbers, 25.12-25.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Onias father of the high priest Simeon in Ben Sira • Onias, Temple of
Found in books: Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 147; Schwartz (2008), 2 Maccabees, 13
25.12 לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13 וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃'' None
25.12 Wherefore say: Behold, I give unto him My covet of peace; 25.13 and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’'' None
|6. Hebrew Bible, Isaiah, 1.26, 19.16-19.25 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Josephus, on Onias IV • Land of Onias • Onias III • Onias IV • Onias IV (of Leontopolis) • Onias IV, Onias and Dositheus, sons of • Onias IV, Temple of Onias (Leontopolis) • Onias Temple • Onias Temple, appearance • Onias Temple, appurtenances / vessels • Onias Temple, attitudes toward • Onias Temple, building of / foundation • Onias Temple, closure / destruction of • Onias Temple, date of foundation • Onias Temple, distance to • Onias Temple, duration of • Onias Temple, history of • Onias Temple, identity of builder • Onias Temple, importance • Onias Temple, legitimacy • Onias Temple, location • Onias Temple, motives for building • Onias Temple, remains of • Onias Temple, scholarship on • Onias Temple, worship at • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Onias community, settlement • petition (Onias)
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 6, 91, 92; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 426; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 2, 17, 34, 53, 68, 105, 148, 153, 158, 160, 196, 240, 283, 297, 333, 334, 335, 348, 349, 364, 381, 386, 396, 399, 403, 404, 415, 418, 440; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 48, 50, 92, 110, 353, 362
1.26 וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃
19.16 בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃ 19.17 וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃ 19.18 בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19 בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃' '19.21 וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.22 וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 19.23 בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃ 19.24 בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃ 19.25 אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃'' None
1.26 And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.
19.16 In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it. 19.17 And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it. 19.18 In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction. 19.19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. 19.20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them. 19.21 And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it. 19.22 And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them. 19.23 In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians. 19.24 In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth; 19.25 for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’' ' None
|7. Hebrew Bible, Jeremiah, 43.7 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Land of Onias • Onias IV, Temple of Onias (Leontopolis) • Onias Temple, history of • Onias community, flight / arrival to Egypt • Onias community, settlement
Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 330; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 108
43.7 וַיָּבֹאוּ אֶרֶץ מִצְרַיִם כִּי לֹא שָׁמְעוּ בְּקוֹל יְהוָה וַיָּבֹאוּ עַד־תַּחְפַּנְחֵס׃'' None
43.7 and they came into the land of Egypt; for they hearkened not to the voice of the LORD; and they came even to Tahpanhes.'' None
|8. Hebrew Bible, Nehemiah, 10.31, 10.38-10.39 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Onias • Onias IV • Onias community, flight / arrival to Egypt
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 440; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 227; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 277
10.31 וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃
10.38 וְאֶת־רֵאשִׁית עֲרִיסֹתֵינוּ וּתְרוּמֹתֵינוּ וּפְרִי כָל־עֵץ תִּירוֹשׁ וְיִצְהָר נָבִיא לַכֹּהֲנִים אֶל־לִשְׁכוֹת בֵּית־אֱלֹהֵינוּ וּמַעְשַׂר אַדְמָתֵנוּ לַלְוִיִּם וְהֵם הַלְוִיִּם הַמְעַשְּׂרִים בְּכֹל עָרֵי עֲבֹדָתֵנוּ׃ 10.39 וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר׃'' None
10.31 and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;
10.38 and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage. 10.39 And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. .'' None
|9. Anon., 1 Enoch, 90.8 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Onias III • Onias community, death / murder
Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 87, 91; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 133
90.8 them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep'' None
|10. Anon., Jubilees, 40.10 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Onias IV, Temple of Onias (Leontopolis) • Onias Temple • Onias community • city/-ies (polis), City of Onias
Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 298; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 101
40.10 and caused him to ride in the second chariot of Pharaoh.rAnd he clothed him with byssus garments, and he put a gold chain upon his neck, and (a herald) proclaimed before him "’Êl ’Êl wa’ Abîrĕr,"'' None
|11. Hebrew Bible, Daniel, 9.26 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Onias III • Onias IV • Onias IV, Temple of Onias (Leontopolis) • Onias Temple, history of • Onias Temple, identity of builder • Onias community, death / murder • Onias community, flight / arrival to Egypt
Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 87, 136; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 130, 131, 132, 133, 134; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 362
9.26 וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃' ' None
9.26 And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.' ' None
|12. Septuagint, 3 Maccabees, 7.6, 7.9 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Onias • Onias IV • Onias Temple, legitimacy
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 457; Levine (2005), The Ancient Synagogue, The First Thousand Years, 85; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 254
7.6 But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children,
7.9 For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell."'' None
|13. Septuagint, 1 Maccabees, 1.15, 1.20-1.21, 2.24-2.27, 5.9, 6.55-6.63, 7.5, 10.18-10.21, 10.38, 10.51-10.58, 11.1-11.6, 11.18, 12.6-12.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • House of Onias (Beth Ḥonio) • Onias • Onias III • Onias IV • Onias IV (of Leontopolis) • Onias Temple • Onias Temple, appearance • Onias Temple, appurtenances / vessels • Onias Temple, attitudes toward • Onias Temple, building of / foundation • Onias Temple, date of foundation • Onias Temple, history of • Onias Temple, importance • Onias Temple, legitimacy • Onias Temple, motives for building • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Onias community, settlement • Onias father of the high priest Simeon in Ben Sira • Onias, Temple of • petition (Onias)
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 243, 244; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 312, 440, 1076, 1077; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 145; Gruen (2011), Rethinking the Other in Antiquity, 304, 305; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 147; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 38, 60, 71, 76, 103, 118, 119, 120, 243, 329, 336, 345, 351, 352; Schwartz (2008), 2 Maccabees, 13, 211, 215, 367, 469
1.15 and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil.
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.
2.24 When Mattathias saw it, be burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him upon the altar. 2.25 At the same time he killed the kings officer who was forcing them to sacrifice, and he tore down the altar. 2.26 Thus he burned with zeal for the law, as Phinehas did against Zimri the son of Salu. 2.27 Then Mattathias cried out in the city with a loud voice, saying: "Let every one who is zealous for the law and supports the covet come out with me!"
5.9 Now the Gentiles in Gilead gathered together against the Israelites who lived in their territory, and planned to destroy them. But they fled to the stronghold of Dathema,
6.55 Then Lysias heard that Philip, whom King Antiochus while still living had appointed to bring up Antiochus his son to be king, 6.56 had returned from Persia and Media with the forces that had gone with the king, and that he was trying to seize control of the government. 6.57 So he quickly gave orders to depart, and said to the king, to the commanders of the forces, and to the men, "We daily grow weaker, our food supply is scant, the place against which we are fighting is strong, and the affairs of the kingdom press urgently upon us. 6.58 Now then let us come to terms with these men, and make peace with them and with all their nation, 6.59 and agree to let them live by their laws as they did before; for it was on account of their laws which we abolished that they became angry and did all these things." 6.60 The speech pleased the king and the commanders, and he sent to the Jews an offer of peace, and they accepted it. 6.61 So the king and the commanders gave them their oath. On these conditions the Jews evacuated the stronghold. 6.62 But when the king entered Mount Zion and saw what a strong fortress the place was, he broke the oath he had sworn and gave orders to tear down the wall all around. 6.63 Then he departed with haste and returned to Antioch. He found Philip in control of the city, but he fought against him, and took the city by force.
7.5 Then there came to him all the lawless and ungodly men of Israel; they were led by Alcimus, who wanted to be high priest.
10.18 King Alexander to his brother Jonathan, greeting. 10.19 We have heard about you, that you are a mighty warrior and worthy to be our friend. 10.20 And so we have appointed you today to be the high priest of your nation; you are to be called the kings friend" (and he sent him a purple robe and a golden crown) "and you are to take our side and keep friendship with us." 10.21 So Jonathan put on the holy garments in the seventh month of the one hundred and sixtieth year, at the feast of tabernacles, and he recruited troops and equipped them with arms in abundance.
10.38 As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest.
10.51 Then Alexander sent ambassadors to Ptolemy king of Egypt with the following message: 10.52 "Since I have returned to my kingdom and have taken my seat on the throne of my fathers, and established my rule -- for I crushed Demetrius and gained control of our country; 10.53 I met him in battle, and he and his army were crushed by us, and we have taken our seat on the throne of his kingdom -- 10.54 now therefore let us establish friendship with one another; give me now your daughter as my wife, and I will become your son-in-law, and will make gifts to you and to her in keeping with your position." 10.55 Ptolemy the king replied and said, "Happy was the day on which you returned to the land of your fathers and took your seat on the throne of their kingdom. 10.56 And now I will do for you as you wrote, but meet me at Ptolemais, so that we may see one another, and I will become your father-in-law, as you have said." 10.57 So Ptolemy set out from Egypt, he and Cleopatra his daughter, and came to Ptolemais in the one hundred and sixty-second year. 10.58 Alexander the king met him, and Ptolemy gave him Cleopatra his daughter in marriage, and celebrated her wedding at Ptolemais with great pomp, as kings do.
11.1 Then the king of Egypt gathered great forces, like the sand by the seashore, and many ships; and he tried to get possession of Alexanders kingdom by trickery and add it to his own kingdom. 11.2 He set out for Syria with peaceable words, and the people of the cities opened their gates to him and went to meet him, for Alexander the king had commanded them to meet him, since he was Alexanders father-in-law. 11.3 But when Ptolemy entered the cities he stationed forces as a garrison in each city. 11.4 When he approached Azotus, they showed him the temple of Dagon burned down, and Azotus and its suburbs destroyed, and the corpses lying about, and the charred bodies of those whom Jonathan had burned in the war, for they had piled them in heaps along his route. 11.5 They also told the king what Jonathan had done, to throw blame on him; but the king kept silent. 11.6 Jonathan met the king at Joppa with pomp, and they greeted one another and spent the night there.
11.18 But King Ptolemy died three days later, and his troops in the strongholds were killed by the inhabitants of the strongholds.
12.6 "Jonathan the high priest, the senate of the nation, the priests, and the rest of the Jewish people to their brethren the Spartans, greeting. 12.7 Already in time past a letter was sent to Onias the high priest from Arius, who was king among you, stating that you are our brethren, as the appended copy shows. 12.8 Onias welcomed the envoy with honor, and received the letter, which contained a clear declaration of alliance and friendship. 12.9 Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands, 12.10 we have undertaken to send to renew our brotherhood and friendship with you, so that we may not become estranged from you, for considerable time has passed since you sent your letter to us. 12.11 We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren. 12.12 And we rejoice in your glory. 12.13 But as for ourselves, many afflictions and many wars have encircled us; the kings round about us have waged war against us. 12.14 We were unwilling to annoy you and our other allies and friends with these wars, 12.15 for we have the help which comes from Heaven for our aid; and we were delivered from our enemies and our enemies were humbled. 12.16 We therefore have chosen Numenius the son of Antiochus and Antipater the son of Jason, and have sent them to Rome to renew our former friendship and alliance with them. 12.17 We have commanded them to go also to you and greet you and deliver to you this letter from us concerning the renewal of our brotherhood. 12.18 And now please send us a reply to this." 12.19 This is a copy of the letter which they sent to Onias: 12.20 "Arius, king of the Spartans, to Onias the high priest, greeting. 12.21 It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22 And now that we have learned this, please write us concerning your welfare; 12.23 we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly."'' None
|14. Septuagint, 2 Maccabees, 1.1, 1.1-2.18, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.34, 2.19, 2.20, 2.22, 3, 3.1, 3.1-4.6, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.25, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.21, 4.22, 4.23, 4.26, 4.27, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.50, 5, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.15, 5.16, 5.17, 5.18, 5.20, 5.22, 6, 6.1, 6.28, 6.30, 7.9, 8, 8.8, 8.17, 8.34, 8.36, 9.29, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.15, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.23, 13.24, 13.26, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.27, 14.33, 14.37, 14.38, 14.45, 15, 15.12, 15.13, 15.14, 15.15, 15.16, 15.30 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • House of Onias (Beth Ḥonio) • Land of Onias • Onias • Onias III • Onias IV • Onias IV (of Leontopolis) • Onias Temple • Onias Temple, appurtenances / vessels • Onias Temple, attitudes toward • Onias Temple, building of / foundation • Onias Temple, date of foundation • Onias Temple, history of • Onias Temple, identity of builder • Onias Temple, importance • Onias Temple, legitimacy • Onias Temple, location • Onias Temple, remains of • Onias Temple, scholarship on • Onias Temple, worship at • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Onias community, organization of • Onias community, settlement • Onias, Temple of • petition (Onias)
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 212, 214, 216, 222, 228, 232; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 426, 430, 432, 434, 440, 444, 456, 457, 462, 1035, 1072, 1076, 1077, 1143; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 219, 222; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 87, 136; Gruen (2011), Rethinking the Other in Antiquity, 304; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 201; Levine (2005), The Ancient Synagogue, The First Thousand Years, 85; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 18, 40, 43, 47, 55, 60, 76, 95, 103, 108, 109, 110, 111, 112, 113, 115, 119, 120, 121, 122, 123, 124, 125, 127, 130, 134, 155, 201, 241, 243, 248, 255, 259, 325, 326, 328, 329, 336, 337, 349, 352, 356, 372, 375, 377, 401, 409; Schwartz (2008), 2 Maccabees, 4, 5, 6, 12, 14, 18, 51, 185, 187, 193, 211, 212, 215, 217, 254, 367, 423, 442, 449, 469, 473
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.'" "
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'" "
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.'" "
1.10 Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.'" "
34 the king investigated the matter, and enclosed the place and made it sacred.'" "
2.19 The story of Judas Maccabeus and his brothers, and the purification of the great temple, and the dedication of the altar,'" "
2.20 and further the wars against Antiochus Epiphanes and his son Eupator,'" "
2.22 and recovered the temple famous throughout the world and freed the city and restored the laws that were about to be abolished, while the Lord with great kindness became gracious to them --'" "
3.1 While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,'" "
3.2 it came about that the kings themselves honored the place and glorified the temple with the finest presents,'" "
3 o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.'"
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;'" "
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.'" "
6 He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.'" "
3.7 When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.'" "
8 Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.'" "
3.9 When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.'" "
3.10 The high priest explained that there were some deposits belonging to widows and orphans,'" "
3.11 and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.'"
3.12 And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world."' "
3 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.'"
3.14 So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city."' "
5 The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.'" "
6 To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.'" "
3.17 For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.'"
8 People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt."' "
3.19 Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.'" "
3.20 And holding up their hands to heaven, they all made entreaty.'"
3.21 There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish."' "
3.22 While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,'"
3 Heliodorus went on with what had been decided."' "
5 For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.'" "
31 Quickly some of Heliodorus\' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath."' "
32 And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.'" "
3 While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.'" "
34 And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.'" "
5 Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.'" "
6 And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.'" "
37 When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,'" "
8 If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.'" "
4.1 The previously mentioned Simon, who had informed about the money against his own country, slandered Onias, saying that it was he who had incited Heliodorus and had been the real cause of the misfortune.'" "
4.2 He dared to designate as a plotter against the government the man who was the benefactor of the city, the protector of his fellow countrymen, and a zealot for the laws.'" "4.
3 When his hatred progressed to such a degree that even murders were committed by one of Simon's approved agents,'" "
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.'" "
5 So he betook himself to the king, not accusing his fellow citizens but having in view the welfare, both public and private, of all the people.'" "
6 For he saw that without the king's attention public affairs could not again reach a peaceful settlement, and that Simon would not stop his folly.'" "
4.7 When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" "
8 promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "
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.'" "
4.12 For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.'" "
3 There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,'" "
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,'"
5 disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige."' "
6 For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.'"
4.17 For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear."' "
4.21 When Apollonius the son of Menestheus was sent to Egypt for the coronation of Philometor as king, Antiochus learned that Philometor had become hostile to his government, and he took measures for his own security. Therefore upon arriving at Joppa he proceeded to Jerusalem.'" "
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.'" "
3 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.'" "
6 So Jason, who after supplanting his own brother was supplanted by another man, was driven as a fugitive into the land of Ammon.'" "
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.
32 But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.'" "4.
3 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.
34 Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.'" "4.
5 For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.'" "4.
6 When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.'" "4.
37 Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;'" "4.
8 and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.'" "
50 But Menelaus, because of the cupidity of those in power, remained in office, growing in wickedness, having become the chief plotter against his fellow citizens.'" "
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.
3 troops of horsemen drawn up, attacks and counterattacks made on this side and on that, brandishing of shields, massing of spears, hurling of missiles, the flash of golden trappings, and armor of all sorts.'"
5.4 Therefore all men prayed that the apparition might prove to have been a good omen."' "
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.'" "
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.'" "
5.7 He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.'" "
8 Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;'" "
5.9 and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.'" "
5.10 He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers."' "
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.'"
5.12 And he commanded his soldiers to cut down relentlessly every one they met and to slay those who went into the houses."' "
5 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.'" "
6 He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.'" "
5.17 Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.'" "
8 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.'" "
5.20 Therefore the place itself shared in the misfortunes that befell the nation and afterward participated in its benefits; and what was forsaken in the wrath of the Almighty was restored again in all its glory when the great Lord became reconciled."' "
5.22 And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;'" "
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,'" "
8 and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.'" "
30 When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.'" "
7.9 And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.'" "
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.'" "
8.17 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.'" "
34 The thrice-accursed Nicanor, who had brought the thousand merchants to buy the Jews,'" "
6 Thus he who had undertaken to secure tribute for the Romans by the capture of the people of Jerusalem proclaimed that the Jews had a Defender, and that therefore the Jews were invulnerable, because they followed the laws ordained by him.'" "
9.29 And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt.'"
10.1 Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;'" "
10.2 and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.'" "10.
3 They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "
10.4 And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.'" "10.
5 It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "10.
6 And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'" "
10.7 Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" '10.
8 They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year."' "
10.9 Such then was the end of Antiochus, who was called Epiphanes.'" "
10.10 Now we will tell what took place under Antiochus Eupator, who was the son of that ungodly man, and will give a brief summary of the principal calamities of the wars.'" "
5 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.'" "1
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.'" "1
3.4 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.'" "1
5 For there is a tower in that place, fifty cubits high, full of ashes, and it has a rim running around it which on all sides inclines precipitously into the ashes.'" '1
6 There they all push to destruction any man guilty of sacrilege or notorious for other crimes."' "1
3.7 By such a fate it came about that Menelaus the lawbreaker died, without even burial in the earth.'" "1
8 And this was eminently just; because he had committed many sins against the altar whose fire and ashes were holy, he met his death in ashes.'" "1
3 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.'" "1
3.24 He received Maccabeus, left Hegemonides as governor from Ptolemais to Gerar,'" "1
6 Lysias took the public platform, made the best possible defense, convinced them, appeased them, gained their good will, and set out for Antioch. This is how the king's attack and withdrawal turned out.'" "14.
3 Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,'" "1
4.4 and went to King Demetrius in about the one hundred and fifty-first year, presenting to him a crown of gold and a palm, and besides these some of the customary olive branches from the temple. During that day he kept quiet.'" "1
5 But he found an opportunity that furthered his mad purpose when he was invited by Demetrius to a meeting of the council and was asked about the disposition and intentions of the Jews. He answered:"' "1
6 Those of the Jews who are called Hasideans, whose leader is Judas Maccabeus, are keeping up war and stirring up sedition, and will not let the kingdom attain tranquillity.'" "1
4.7 Therefore I have laid aside my ancestral glory -- I mean the high priesthood -- and have now come here,'" "1
8 first because I am genuinely concerned for the interests of the king, and second because I have regard also for my fellow citizens. For through the folly of those whom I have mentioned our whole nation is now in no small misfortune.'" "1
4.9 Since you are acquainted, O king, with the details of this matter, deign to take thought for our country and our hard-pressed nation with the gracious kindness which you show to all.'" "1
4.10 For as long as Judas lives, it is impossible for the government to find peace.'" "1
4.27 The king became excited and, provoked by the false accusations of that depraved man, wrote to Nicanor, stating that he was displeased with the covet and commanding him to send Maccabeus to Antioch as a prisoner without delay.'" "14.
3 he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.'" "14.
37 A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.'" "14.
8 For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.'" "1
5 Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock,'" '1
5.12 What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.'" "1
3 Then likewise a man appeared, distinguished by his gray hair and dignity, and of marvelous majesty and authority.'" "1
5.14 And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.'" "1
5 Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:'" "1
6 Take this holy sword, a gift from God, with which you will strike down your adversaries.'" "1
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.'" "" None
|15. Septuagint, Ecclesiasticus (Siracides), 45.24, 50.1-50.2 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Onias III • Onias IV • Onias father of the high priest Simeon in Ben Sira • Onias, Temple of • Simon son of Onias
Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 35; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 147; Schwartz (2008), 2 Maccabees, 187, 193
45.24 Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever.
50.1 The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple.
50.1 like an olive tree putting forth its fruit,and like a cypress towering in the clouds. 50.2 He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. 50.2 Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name;'' None
|16. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Onias • Onias IV • Onias IV, Onias and Dositheus, sons of • Onias IV, Temple of Onias (Leontopolis) • Onias IV, ‘House of Peleg’
Found in books: Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 102; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107, 109
|17. Anon., Sibylline Oracles, 3.560, 3.772-3.780, 5.415-5.433, 5.492-5.510 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Josephus, on Onias IV • Onias • Onias IV • Onias IV, Onias and Dositheus, sons of • Onias IV, Temple of Onias (Leontopolis) • Onias Temple • Onias Temple, appearance • Onias Temple, building of / foundation • Onias Temple, closure / destruction of • Onias Temple, distance to • Onias Temple, duration of • Onias Temple, history of • Onias Temple, importance • Onias community • Onias community, settlement
Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 201; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 53, 216, 219, 316, 364, 407, 410; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 110, 362
3.560 560 But afterwards a spoil shalt thou become
3.772 The Egyptian kingdom down; and taking off 3.773 All its possessions carry them away 3.774 Over the spacious surface of the sea. 3.775 775 And then shall they before, the mighty God, 3.776 The King immortal, bend the fair white knee 3.777 On the much-nourishing earth; and all the work 3.778 Made with hands shall fall by a flame of fire. 3.779 And then will God bestow great joy on men; 3.780 780 For land and trees and countless flocks of sheep
5.415 415 Cast down by hands of godless men unjust 5.416 And lawless, shall to heaven not so much 5.417 As a word utter; but she shall remain 5.418 Dead in Cymæan streams. And then shall they 5.419 Together weep, awaiting evil things.' "5.420 420 Cyme's rough populace and shameless tribe," '5.421 Having a sign, shall know for what they toiled. 5.422 And then, when they shall have bewailed their land 5.423 Reduced to ashes, by Eridanu 5.424 Shall Lesbos be forever overthrown. 5.425 425 Alas, Corcyra, city beautiful, 5.426 Alas for thee, cease from thy revelry. 5.427 Thou also, Hierapolis, sole land 5.428 With riches mixed, what thou hast longed to have 5.429 Thou shalt have, even a land of many tears, 5.430 430 Since thou wast angry towards a land beside' "5.431 Thermodon's streams. Rock-clinging Tripolis," '5.432 Beside the waters of Mæander, thee 5.433 Shall by the nightly surges under shore
5.492 And see all things more wisely than all men; 5.493 And that for whose sake he himself was slain 5.494 Shall he seize forthwith. And he shall destroy 5.495 495 Many men and great tyrants and shall burn 5.496 All of them, as none other ever did, 5.497 And he shall raise up them that are afraid' "5.498 For emulation's sake. And from the West" '5.499 Much war shall come to men, and blood shall flow 5.500 500 Down hill till it becomes deep-eddying streams. 5.501 And in the plains of Macedonia 5.502 Shall wrath distil and give help from the West, 5.503 But to the king destruction. And a wind 5.504 of winter then shall blow upon the earth, 5.505 505 And the plain be filled with evil war again. 5.506 For fire shall rain down from the heavenly plain 5.507 On mortals, and therewith blood, water, flash 5.508 of lightning, murky darkness, night in heaven,' "5.509 And waste in war and o'er the slaughter mist," '5.510 510 And these together shall destroy all king'' None
|18. Diodorus Siculus, Historical Library, 30.7.2, 40.3 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Onias III • Onias IV • Onias Temple • Onias Temple, building of / foundation • Onias Temple, closure / destruction of • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt
Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 130; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 48, 110, 121, 291; Schwartz (2008), 2 Maccabees, 212
30.7.2 \xa0Andronicus, who assassinated the son of Seleucus and who was in turn put to death, willingly lent himself to an impious and terrible crimes, only to share the same fate as his victim.' ' None
|19. Philo of Alexandria, Against Flaccus, 29 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Onias • Onias IV, Temple of Onias (Leontopolis)
Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 109; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 37
29 But the men of Alexandria being ready to burst with envy and ill-will (for the Egyptian disposition is by nature a most jealous and envious one and inclined to look on the good fortune of others as adversity to itself), and being at the same time filled with an ancient and what I may in a manner call an innate enmity towards the Jews, were indigt at any one's becoming a king of the Jews, no less than if each individual among them had been deprived of an ancestral kingdom of his own inheritance. "" None
|20. Philo of Alexandria, On The Embassy To Gaius, 137 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Land of Onias • Onias IV • Onias Temple, location • Onias community • Onias community, organization of • Onias community, settlement
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 85; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 187
137 But these men expected to be most extravagantly praised, and to receive greater and more conspicuous advantages as rewards for their conduct, in thus dedicating the synagogues to Gaius as new pieces of consecrated ground, not because of the honour which was done to him by this proceeding, but because in this way they exhausted every possible means of insulting and injuring our nation. '' None
|21. Josephus Flavius, Jewish Antiquities, 11.297, 11.302-11.303, 11.312, 11.325-11.339, 11.347, 12.148, 12.225-12.227, 12.237, 12.239-12.241, 12.387-12.388, 13.62-13.76, 13.166-13.170, 13.284-13.287, 13.351-13.356, 14.6-14.8, 14.19-14.28, 14.117, 14.131-14.133, 14.247-14.255, 14.260, 18.19, 20.235-20.237 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House of Onias (Beth Ḥonio) • Josephus, on Onias IV • Land of Onias • Onias • Onias (army commander of Ptolemy VI) • Onias (army leader of Cleopatra II) • Onias I • Onias III • Onias III (High Priest) • Onias IV • Onias IV (of Leontopolis) • Onias IV, Ananias, son of Onias IV • Onias IV, Onias and Dositheus, sons of • Onias IV, Temple of Onias (Leontopolis) • Onias IV, ‘House of Peleg’ • Onias Temple • Onias Temple, appearance • Onias Temple, appurtenances / vessels • Onias Temple, attitudes toward • Onias Temple, building of / foundation • Onias Temple, closure / destruction of • Onias Temple, date of foundation • Onias Temple, distance to • Onias Temple, duration of • Onias Temple, history of • Onias Temple, identity of builder • Onias Temple, importance • Onias Temple, legitimacy • Onias Temple, location • Onias Temple, motives for building • Onias Temple, remains of • Onias Temple, scholarship on • Onias Temple, worship at • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Onias community, organization of • Onias community, settlement • Onias, Temple of • Onias, Temple of ~ • petition (Onias) • prayer, Onias • temples, of Onias
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 82, 166, 241, 243; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 300, 457, 614; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 98; Goodman (2006), Judaism in the Roman World: Collected Essays, 222; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 122, 123, 125, 126, 127, 128, 129, 130, 227; Gruen (2011), Rethinking the Other in Antiquity, 304, 305; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 69, 199, 200, 201, 202, 224, 236, 237, 238, 245, 247, 255, 259; Katzoff (2019), On Jews in the Roman World: Collected Studies. 288, 289; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 202; Levine (2005), The Ancient Synagogue, The First Thousand Years, 83, 85, 96; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 158, 163, 164, 165, 166, 167, 168, 169, 170, 171; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 2, 4, 6, 8, 23, 32, 33, 34, 35, 36, 37, 38, 39, 43, 46, 47, 49, 51, 54, 55, 56, 57, 58, 60, 61, 63, 64, 65, 70, 71, 72, 73, 74, 76, 77, 78, 79, 80, 82, 92, 94, 95, 100, 105, 106, 108, 118, 130, 134, 148, 156, 157, 158, 159, 161, 164, 177, 180, 187, 192, 193, 200, 201, 203, 254, 256, 277, 278, 282, 291, 305, 312, 326, 327, 329, 330, 331, 332, 333, 340, 342, 343, 344, 345, 346, 350, 353, 354, 358, 360, 362, 363, 372, 375, 376, 377, 391, 401, 408, 409, 415, 419, 420, 423, 424, 429, 432; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 209; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107, 110, 111, 314, 353, 362; Schwartz (2008), 2 Maccabees, 5, 13, 14, 187, 193, 211, 212, 469, 473; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114
11.297 ̓Αποθανόντος δὲ τοῦ ἀρχιερέως ̓Ελεασίβου τὴν ἀρχιερωσύνην ̓Ιώδας ὁ παῖς αὐτοῦ διεδέξατο. τελευτήσαντος δὲ καὶ τούτου τὴν τιμὴν ̓Ιωάννης υἱὸς ὢν αὐτοῦ παρέλαβεν, δι' ὃν καὶ Βαγώσης ὁ στρατηγὸς τοῦ ἄλλου ̓Αρταξέρξου τὸν ναὸν ἐμίανεν καὶ φόρους ἐπέταξε τοῖς ̓Ιουδαίοις, πρὶν τὰς καθημερινὰς ἐπιφέρειν θυσίας ὑπὲρ ἀρνὸς ἑκάστου τελεῖν αὐτοὺς δημοσίᾳ δραχμὰς πεντήκοντα." 11.302 Καταστρέψαντος δὲ τοῦ ̓Ιωάννου τὸν βίον διαδέχεται τὴν ἀρχιερωσύνην ὁ υἱὸς αὐτοῦ ̓Ιαδδοῦς. ἦν δὲ καὶ τούτῳ ἀδελφὸς Μανασσῆς ὄνομα, ᾧ Σαναβαλλέτης ὁ πεμφθεὶς εἰς Σαμάρειαν ὑπὸ Δαρείου τοῦ τελευταίου βασιλέως σατράπης Χουθαῖος τὸ γένος, ἐξ ὧν καὶ οἱ Σαμαρεῖς εἰσιν, 11.303 εἰδὼς λαμπρὰν οὖσαν τὴν πόλιν ̔Ιεροσόλυμα καὶ πολλὰ τοῖς ̓Ασσυρίοις καὶ τοῖς ἐν τῇ κοίλῃ Συρίᾳ κατοικοῦσιν τοὺς ἐν αὐτῇ βασιλεῖς πράγματα παρασχόντας, ἀσμένως συνῴκισεν τὴν αὐτοῦ θυγατέρα Νικασὼ καλουμένην, οἰόμενος τὴν ἐπιγαμίαν ὅμηρον αὐτῷ γενήσεσθαι πρὸς τὴν ἀπὸ τοῦ τῶν ̓Ιουδαίων ἔθνους παντὸς εὔνοιαν.
11.312 πολλῶν δὲ ἱερέων καὶ ̓Ισραηλιτῶν τοιούτοις γάμοις ἐπιπεπλεγμένων κατεῖχεν οὐ μικρὰ ταραχὴ τοὺς ̔Ιεροσολυμίτας: ἀφίσταντο γὰρ ἅπαντες πρὸς τὸν Μανασσῆν τοῦ Σαναβαλλέτου χορηγοῦντος αὐτοῖς καὶ χρήματα καὶ χώραν εἰς γεωργίαν καὶ κατοίκησιν ἀπομερίζοντος καὶ παντὶ τρόπῳ τῷ γαμβρῷ συμφιλοκαλοῦντος.' "
11.325 μηνῶν δ' ἑπτὰ τῇ Τύρου πολιορκίᾳ διεληλυθότων καὶ δύο τῇ Γάζης ὁ μὲν Σαναβαλλέτης ἀπέθανεν. ̓Αλέξανδρος δ' ἐξελὼν τὴν Γάζαν ἐπὶ τὴν τῶν ̔Ιεροσολυμιτῶν πόλιν ἀναβαίνειν ἐσπουδάκει." "11.326 ὁ δ' ἀρχιερεὺς ̓Ιαδδοῦς τοῦτ' ἀκούσας ἦν ἐν ἀγωνίᾳ καὶ δέει, πῶς ἀπαντήσει τοῖς Μακεδόσιν ἀμηχανῶν ὀργιζομένου τοῦ βασιλέως ἐπὶ τῇ πρότερον ἀπειθείᾳ. παραγγείλας οὖν ἱκεσίαν τῷ λαῷ καὶ θυσίαν τῷ θεῷ μετ' αὐτοῦ προσφέρων ἐδεῖτο ὑπερασπίσαι τοῦ ἔθνους καὶ τῶν ἐπερχομένων κινδύνων ἀπαλλάξαι." '11.327 κατακοιμηθέντι δὲ μετὰ τὴν θυσίαν ἐχρημάτισεν αὐτῷ κατὰ τοὺς ὕπνους ὁ θεὸς θαρρεῖν καὶ στεφανοῦντας τὴν πόλιν ἀνοίγειν τὰς πύλας, καὶ τοὺς μὲν ἄλλους λευκαῖς ἐσθῆσιν, αὐτὸν δὲ μετὰ τῶν ἱερέων ταῖς νομίμοις στολαῖς ποιεῖσθαι τὴν ὑπάντησιν μηδὲν προσδοκῶντας πείσεσθαι δεινὸν προνοουμένου τοῦ θεοῦ. 11.328 διαναστὰς δὲ ἐκ τοῦ ὕπνου ἔχαιρέν τε μεγάλως αὐτὸς καὶ τὸ χρηματισθὲν αὐτῷ πᾶσι μηνύσας καὶ ποιήσας ὅσα κατὰ τοὺς ὕπνους αὐτῷ παρηγγέλη τὴν τοῦ βασιλέως παρουσίαν ἐξεδέχετο.' "11.329 Πυθόμενος δ' αὐτὸν οὐ πόρρω τῆς πόλεως ὄντα πρόεισι μετὰ τῶν ἱερέων καὶ τοῦ πολιτικοῦ πλήθους, ἱεροπρεπῆ καὶ διαφέρουσαν τῶν ἄλλων ἐθνῶν ποιούμενος τὴν ὑπάντησιν εἰς τόπον τινὰ Σαφειν λεγόμενον. τὸ δὲ ὄνομα τοῦτο μεταφερόμενον εἰς τὴν ̔Ελληνικὴν γλῶτταν σκοπὸν σημαίνει: τά τε γὰρ ̔Ιεροσόλυμα καὶ τὸν ναὸν συνέβαινεν ἐκεῖθεν ἀφορᾶσθαι." "11.331 ὁ γὰρ ̓Αλέξανδρος ἔτι πόρρωθεν ἰδὼν τὸ μὲν πλῆθος ἐν ταῖς λευκαῖς ἐσθῆσιν, τοὺς δὲ ἱερεῖς προεστῶτας ἐν ταῖς βυσσίναις αὐτῶν, τὸν δὲ ἀρχιερέα ἐν τῇ ὑακινθίνῳ καὶ διαχρύσῳ στολῇ καὶ ἐπὶ τῆς κεφαλῆς ἔχοντα τὴν κίδαριν καὶ τὸ χρυσοῦν ἐπ' αὐτῆς ἔλασμα, ᾧ τὸ τοῦ θεοῦ ἐγέγραπτο ὄνομα, προσελθὼν μόνος προσεκύνησεν τὸ ὄνομα καὶ τὸν ἀρχιερέα πρῶτος ἠσπάσατο." '11.332 τῶν δὲ ̓Ιουδαίων ὁμοῦ πάντων μιᾷ φωνῇ τὸν ̓Αλέξανδρον ἀσπασαμένων καὶ κυκλωσαμένων αὐτόν, οἱ μὲν τῆς Συρίας βασιλεῖς καὶ οἱ λοιποὶ τοῦτο ποιήσαντος κατεπλάγησαν καὶ διεφθάρθαι τῷ βασιλεῖ τὴν διάνοιαν ὑπελάμβανον, 11.333 Παρμενίωνος δὲ μόνου προσελθόντος αὐτῷ καὶ πυθομένου, τί δήποτε προσκυνούντων αὐτὸν ἁπάντων αὐτὸς προσκυνήσειεν τὸν ̓Ιουδαίων ἀρχιερέα; “οὐ τοῦτον, εἶπεν, προσεκύνησα, τὸν δὲ θεόν, οὗ τὴν ἀρχιερωσύνην οὗτος τετίμηται: 11.334 τοῦτον γὰρ καὶ κατὰ τοὺς ὕπνους εἶδον ἐν τῷ νῦν σχήματι ἐν Δίῳ τῆς Μακεδονίας τυγχάνων, καὶ πρὸς ἐμαυτὸν διασκεπτομένῳ μοι, πῶς ἂν κρατήσαιμι τῆς ̓Ασίας, παρεκελεύετο μὴ μέλλειν ἀλλὰ θαρσοῦντα διαβαίνειν: αὐτὸς γὰρ ἡγήσεσθαί μου τῆς στρατιᾶς καὶ τὴν Περσῶν παραδώσειν ἀρχήν.' "11.335 ὅθεν ἄλλον μὲν οὐδένα θεασάμενος ἐν τοιαύτῃ στολῇ, τοῦτον δὲ νῦν ἰδὼν καὶ τῆς κατὰ τοὺς ὕπνους ἀναμνησθεὶς ὄψεώς τε καὶ παρακελεύσεως, νομίζω θείᾳ πομπῇ τὴν στρατείαν πεποιημένος Δαρεῖον νικήσειν καὶ τὴν Περσῶν καταλύσειν δύναμιν καὶ πάνθ' ὅσα κατὰ νοῦν ἐστί μοι προχωρήσειν.”" "11.336 ταῦτ' εἰπὼν πρὸς τὸν Παρμενίωνα καὶ δεξιωσάμενος τὸν ἀρχιερέα τῶν ̓Ιουδαίων παραθεόντων εἰς τὴν πόλιν παραγίνεται. καὶ ἀνελθὼν ἐπὶ τὸ ἱερὸν θύει μὲν τῷ θεῷ κατὰ τὴν τοῦ ἀρχιερέως ὑφήγησιν, αὐτὸν δὲ τὸν ἀρχιερέα καὶ τοὺς ἱερεῖς ἀξιοπρεπῶς ἐτίμησεν." "11.337 δειχθείσης δ' αὐτῷ τῆς Δανιήλου βίβλου, ἐν ᾗ τινα τῶν ̔Ελλήνων καταλύσειν τὴν Περσῶν ἀρχὴν ἐδήλου, νομίσας αὐτὸς εἶναι ὁ σημαινόμενος τότε μὲν ἡσθεὶς ἀπέλυσε τὸ πλῆθος, τῇ δ' ἐπιούσῃ προσκαλεσάμενος ἐκέλευσεν αὐτοὺς αἰτεῖσθαι δωρεάς, ἃς ἂν αὐτοὶ θέλωσιν." "11.338 τοῦ δ' ἀρχιερέως αἰτησαμένου χρήσασθαι τοῖς πατρίοις νόμοις καὶ τὸ ἕβδομον ἔτος ἀνείσφορον εἶναι, συνεχώρησεν πάντα. παρακαλεσάντων δ' αὐτόν, ἵνα καὶ τοὺς ἐν Βαβυλῶνι καὶ Μηδίᾳ ̓Ιουδαίους τοῖς ἰδίοις ἐπιτρέψῃ νόμοις χρῆσθαι, ἀσμένως ὑπέσχετο ποιήσειν ἅπερ ἀξιοῦσιν." "11.339 εἰπόντος δ' αὐτοῦ πρὸς τὸ πλῆθος, εἴ τινες αὐτῷ βούλονται συστρατεύειν τοῖς πατρίοις ἔθεσιν ἐμμένοντες καὶ κατὰ ταῦτα ζῶντες, ἑτοίμως ἔχειν ἐπάγεσθαι, πολλοὶ τὴν σὺν αὐτῷ στρατείαν ἠγάπησαν." "
11.347 τετελευτήκει δὲ κατ' ἐκεῖνον ἤδη τὸν καιρὸν καὶ ὁ ἀρχιερεὺς ̓Ιαδδοῦς καὶ τὴν ἀρχιερωσύνην ̓Ονίας ὁ παῖς αὐτοῦ παρειλήφει. τὰ μὲν δὴ περὶ τοὺς ̔Ιεροσολυμίτας ἐν τούτοις ἐτύγχανεν ὄντα." "
12.148 γράφει δ' οὕτως: “βασιλεὺς ̓Αντίοχος Ζεύξιδι τῷ πατρὶ χαίρειν. εἰ ἔρρωσαι, εὖ ἂν ἔχοι, ὑγιαίνω δὲ καὶ αὐτός." 12.225 Τελευτήσαντος δὲ καὶ τούτου ὁ υἱὸς αὐτοῦ διάδοχος τῆς τιμῆς ̓Ονίας γίνεται, πρὸς ὃν ὁ Λακεδαιμονίων βασιλεὺς ̓́Αρειος πρεσβείαν τε ἔπεμψεν καὶ ἐπιστολάς, ὧν τὸ ἀντίγραφόν ἐστι τοιοῦτο: “βασιλεὺς Λακεδαιμονίων ̓́Αρειος ̓Ονίᾳ χαίρειν. 12.226 ἐντυχόντες γραφῇ τινι εὕρομεν, ὡς ἐξ ἑνὸς εἶεν γένους ̓Ιουδαῖοι καὶ Λακεδαιμόνιοι καὶ ἐκ τῆς πρὸς ̓́Αβραμον οἰκειότητος. δίκαιον οὖν ἐστιν ἀδελφοὺς ὑμᾶς ὄντας διαπέμπεσθαι πρὸς ἡμᾶς περὶ ὧν ἂν βούλησθε. 12.227 ποιήσομεν δὲ καὶ ἡμεῖς τοῦτο, καὶ τά τε ὑμέτερα ἴδια νομιοῦμεν καὶ τὰ αὑτῶν κοινὰ πρὸς ὑμᾶς ἕξομεν. Δημοτέλης ὁ φέρων τὰ γράμματα διαπέμπει τὰς ἐπιστολάς. τὰ γεγραμμένα ἐστὶν τετράγωνα: ἡ σφραγίς ἐστιν ἀετὸς δράκοντος ἐπειλημμένος.”
12.237 ̔Υπὸ δὲ τὸν αὐτὸν καιρὸν ἀποθανόντος καὶ ̓Ονίου τοῦ ἀρχιερέως τῷ ἀδελφῷ αὐτοῦ ̓Ιησοῦ τὴν ἀρχιερωσύνην ̓Αντίοχος δίδωσιν: ὁ γὰρ παῖς, ὃν ̓Ονίας καταλελοίπει, ἔτι νήπιος ἦν. δηλώσομεν δὲ τὰ περὶ τοῦ παιδὸς τούτου κατὰ χώραν ἕκαστα.
12.239 ὁ μὲν οὖν ̓Ιησοῦς ̓Ιάσονα αὑτὸν μετωνόμασεν, ὁ δὲ ̓Ονίας ἐκλήθη Μενέλαος. στασιάσαντος οὖν τοῦ προτέρου ἀρχιερέως ̓Ιησοῦ πρὸς τὸν μετὰ ταῦτα κατασταθέντα Μενέλαον καὶ τοῦ πλήθους διανεμηθέντος εἰς ἑκατέρους, ἐκ τῆς Μενελάου μοίρας οἱ Τωβίου παῖδες ἐγένοντο,' "12.241 παρεκάλεσαν οὖν αὐτὸν ἐπιτρέψαι αὐτοῖς οἰκοδομῆσαι γυμνάσιον ἐν ̔Ιεροσολύμοις. συγχωρήσαντος δὲ καὶ τὴν τῶν αἰδοίων περιτομὴν ἐπεκάλυψαν, ὡς ἂν εἶεν καὶ τὰ περὶ τὴν ἀπόδυσιν ̔́Ελληνες, τά τε ἄλλα πάνθ' ὅσα ἦν αὐτοῖς πάτρια παρέντες ἐμιμοῦντο τὰ τῶν ἄλλων ἐθνῶν ἔργα." "
12.387 ὁ δὲ τοῦ ἀρχιερέως υἱὸς ̓Ονίας, ὃν προείπομεν ἔτι παῖδα τελευτήσαντος ἀφίεσθαι τοῦ πατρός, ἰδὼν ὅτι τὸν θεῖον αὐτοῦ Μενέλαον ὁ βασιλεὺς ἀνελὼν τὴν ἀρχιερωσύνην ̓Αλκίμῳ δέδωκεν οὐκ ὄντι τῆς τῶν ἀρχιερέων γενεᾶς, ἀλλ' ὑπὸ Λυσίου πεισθεὶς μεταθεῖναι τὴν τιμὴν ἀπὸ ταύτης τῆς οἰκίας εἰς ἕτερον οἶκον, φεύγει πρὸς Πτολεμαῖον τὸν Αἰγύπτου βασιλέα." '12.388 καὶ τιμῆς ἀξιωθεὶς ὑπό τε αὐτοῦ καὶ τῆς γυναικὸς Κλεοπάτρας λαμβάνει τόπον ἀξιώσας ἐν τῷ νομῷ τῷ ̔Ηλιοπολίτῃ, ἐν ᾧ καὶ ὅμοιον τῷ ἐν ̔Ιεροσολύμοις ᾠκοδόμησεν ἱερόν. περὶ τούτου μὲν οὖν εὐκαιρότερον ἡμῖν ἔσται διελθεῖν.
13.62 ̔Ο δὲ ̓Ονίου τοῦ ἀρχιερέως υἱὸς ὁμώνυμος δὲ ὢν τῷ πατρί, ὃς ἐν ̓Αλεξανδρείᾳ φυγὼν πρὸς τὸν βασιλέα Πτολεμαῖον τὸν ἐπικαλούμενον Φιλομήτορα διῆγεν, ὡς καὶ πρότερον εἰρήκαμεν, ἰδὼν τὴν ̓Ιουδαίαν κακουμένην ὑπὸ τῶν Μακεδόνων καὶ τῶν βασιλέων αὐτῶν,' "13.63 βουλόμενος αὑτῷ δόξαν καὶ μνήμην αἰώνιον κατασκευάσαι, διέγνω πέμψας πρὸς Πτολεμαῖον τὸν βασιλέα καὶ τὴν βασίλισσαν Κλεοπάτραν αἰτήσασθαι παρ' αὐτῶν ἐξουσίαν, ὅπως οἰκοδομήσειεν ναὸν ἐν Αἰγύπτῳ παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις καὶ Λευίτας καὶ ἱερεῖς ἐκ τοῦ ἰδίου γένους καταστήσῃ." "13.64 τοῦτο δ' ἐβούλετο θαρρῶν μάλιστα τῷ προφήτῃ ̔Ησαί̈ᾳ, ὃς ἔμπροσθεν ἔτεσιν ἑξακοσίοις πλέον γεγονὼς προεῖπεν, ὡς δεῖ πάντως ἐν Αἰγύπτῳ οἰκοδομηθῆναι ναὸν τῷ μεγίστῳ θεῷ ὑπ' ἀνδρὸς ̓Ιουδαίου. διὰ ταῦτα οὖν ἐπηρμένος ̓Ονίας γράφει Πτολεμαίῳ καὶ Κλεοπάτρᾳ τοιαύτην ἐπιστολήν:" '13.65 “πολλὰς καὶ μεγάλας ὑμῖν χρείας τετελεκὼς ἐν τοῖς κατὰ πόλεμον ἔργοις μετὰ τῆς τοῦ θεοῦ βοηθείας, καὶ γενόμενος ἔν τε τῇ κοίλῃ Συρίᾳ καὶ Φοινίκῃ, καὶ εἰς Λεόντων δὲ πόλιν τοῦ ̔Ηλιοπολίτου σὺν τοῖς ̓Ιουδαίοις καὶ εἰς ἄλλους τόπους ἀφικόμενος τοῦ ἔθνους, 13.66 καὶ πλείστους εὑρὼν παρὰ τὸ καθῆκον ἔχοντας ἱερὰ καὶ διὰ τοῦτο δύσνους ἀλλήλοις, ὃ καὶ Αἰγυπτίοις συμβέβηκεν διὰ τὸ πλῆθος τῶν ἱερῶν καὶ τὸ περὶ τὰς θρησκείας οὐχ ὁμόδοξον, ἐπιτηδειότατον εὑρὼν τόπον ἐν τῷ προσαγορευομένῳ τῆς ἀγρίας Βουβάστεως ὀχυρώματι βρύοντα ποικίλης ὕλης καὶ τῶν ἱερῶν ζῴων μεστόν,' "13.67 δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" '13.68 καὶ γὰρ ̔Ησαί̈ας ὁ προφήτης τοῦτο προεῖπεν: ἔσται θυσιαστήριον ἐν Αἰγύπτῳ κυρίῳ τῷ θεῷ: καὶ πολλὰ δὲ προεφήτευσεν ἄλλα τοιαῦτα διὰ τὸν τόπον.”' "13.69 Καὶ ταῦτα μὲν ὁ ̓Ονίας τῷ βασιλεῖ Πτολεμαίῳ γράφει. κατανοήσειε δ' ἄν τις αὐτοῦ τὴν εὐσέβειαν καὶ Κλεοπάτρας τῆς ἀδελφῆς αὐτοῦ καὶ γυναικὸς ἐξ ἧς ἀντέγραψαν ἐπιστολῆς: τὴν γὰρ ἁμαρτίαν καὶ τὴν τοῦ νόμου παράβασιν εἰς τὴν ̓Ονίου κεφαλὴν ἀνέθεσαν:" "13.71 ἐπεὶ δὲ σὺ φῂς ̔Ησαί̈αν τὸν προφήτην ἐκ πολλοῦ χρόνου τοῦτο προειρηκέναι, συγχωροῦμέν σοι, εἰ μέλλει τοῦτ' ἔσεσθαι κατὰ τὸν νόμον: ὥστε μηδὲν ἡμᾶς δοκεῖν εἰς τὸν θεὸν ἐξημαρτηκέναι.”" '13.72 Λαβὼν οὖν τὸν τόπον ὁ ̓Ονίας κατεσκεύασεν ἱερὸν καὶ βωμὸν τῷ θεῷ ὅμοιον τῷ ἐν ̔Ιεροσολύμοις, μικρότερον δὲ καὶ πενιχρότερον. τὰ δὲ μέτρα αὐτοῦ καὶ τὰ σκεύη νῦν οὐκ ἔδοξέ μοι δηλοῦν: ἐν γὰρ τῇ ἑβδόμῃ μου βίβλῳ τῶν ̓Ιουδαϊκῶν ἀναγέγραπται. 13.73 εὗρεν δὲ ̓Ονίας καὶ ̓Ιουδαίους τινὰς ὁμοίους αὐτῷ ἱερεῖς καὶ Λευίτας τοὺς ἐκεῖ θρησκεύσοντας. ἀλλὰ περὶ μὲν τοῦ ἱεροῦ τούτου ἀρκούντως ἡμῖν δεδήλωται.' "13.74 Τοὺς δ' ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίους καὶ Σαμαρεῖς, οἳ τὸ ἐν Γαριζεὶν προσεκύνουν ἱερόν, κατὰ τοὺς ̓Αλεξάνδρου χρόνους συνέβη στασιάσαι πρὸς ἀλλήλους, καὶ περὶ τῶν ἱερῶν ἐπ' αὐτοῦ Πτολεμαίου διεκρίνοντο, τῶν μὲν ̓Ιουδαίων λεγόντων κατὰ τοὺς Μωυσέος νόμους ᾠκοδομῆσθαι τὸ ἐν ̔Ιεροσολύμοις, τῶν δὲ Σαμαρέων τὸ ἐν Γαριζείν." "13.75 παρεκάλεσάν τε σὺν τοῖς φίλοις καθίσαντα τὸν βασιλέα τοὺς περὶ τούτων ἀκοῦσαι λόγους καὶ τοὺς ἡττηθέντας θανάτῳ ζημιῶσαι. τὸν μὲν οὖν ὑπὲρ τῶν Σαμαρέων λόγον Σαββαῖος ἐποιήσατο καὶ Θεοδόσιος, τοὺς δ' ὑπὲρ τῶν ̔Ιεροσολυμιτῶν καὶ ̓Ιουδαίων ̓Ανδρόνικος ὁ Μεσαλάμου." '13.76 ὤμοσαν δὲ τὸν θεὸν καὶ τὸν βασιλέα ἦ μὴν ποιήσεσθαι τὰς ἀποδείξεις κατὰ τὸν νόμον, παρεκάλεσάν τε τὸν Πτολεμαῖον, ὅπως ὃν ἂν λάβῃ παραβαίνοντα τοὺς ὅρκους ἀποκτείνῃ. ὁ μὲν οὖν βασιλεὺς πολλοὺς τῶν φίλων εἰς συμβουλίαν παραλαβὼν ἐκάθισεν ἀκουσόμενος τῶν λεγόντων.' "
13.166 τὸ δ' ἀντίγραφον ἦν τόδε: “ἀρχιερεὺς ̓Ιωνάθης τοῦ ἔθνους τῶν ̓Ιουδαίων καὶ ἡ γερουσία καὶ τὸ κοινὸν τῶν ἱερέων Λακεδαιμονίων ἐφόροις καὶ γερουσίᾳ καὶ δήμῳ τοῖς ἀδελφοῖς χαίρειν. εἰ ἐρρωμένοις ὑμῖν καὶ τὰ κοινὰ καὶ τὰ ἴδια χωρεῖ κατὰ νοῦν, οὕτως ἂν ἔχοι ὡς βουλόμεθα, ἐρρώμεθα δὲ καὶ ἡμεῖς." "13.167 ἐπειδὴ τοῖς ἔμπροσθεν χρόνοις κομισθείσης ̓Ονίᾳ τῷ γενομένῳ ἀρχιερεῖ παρ' ἡμῖν παρὰ ̓Αρέως τοῦ βασιλεύσαντος ὑμῶν ἐπιστολῆς διὰ Δημοτέλους περὶ τῆς ὑπαρχούσης ὑμῖν πρὸς ἡμᾶς συγγενείας, ἧς ὑποτέτακται τὸ ἀντίγραφον, τήν τε ἐπιστολὴν ἐδεξάμεθα προθύμως καὶ τῷ Δημοτέλει καὶ τῷ ̓Αρεῖ εὐνοϊκῶς διετέθημεν, οὐ δεόμενοι τῆς τοιαύτης ἀποδείξεως διὰ τὸ ἐκ τῶν ἱερῶν ἡμῶν πεπιστεῦσθαι γραμμάτων," "13.168 τὸ μὲν προκατάρχειν τῆς ἀναγνωρίσεως οὐδὲ δοκιμάζομεν μὴ καὶ προαρπάζειν δοκῶμεν τὴν παρ' ὑμῶν διδομένην δόξαν, πολλῶν δὲ χρόνων διαγενομένων ἀπὸ τῆς ἐξ ἀρχῆς ἀναποληθείσης ἡμῖν οἰκειότητος ἐν ταῖς ἱεραῖς καὶ ἐπωνύμοις ἡμέραις θυσίας τῷ θεῷ προσφέροντες καὶ ὑπὲρ τῆς ὑμετέρας σωτηρίας τε καὶ νίκης αὐτὸν παρακαλοῦμεν." "13.169 πολλῶν δ' ἡμᾶς πολέμων περιστάντων διὰ τὴν τῶν γειτνιώντων πλεονεξίαν οὔθ' ὑμῖν οὔτ' ἄλλῳ τῶν προσηκόντων ἡμῖν ἐνοχλεῖν ἐκρίναμεν. καταγωνισάμενοι δὲ τοὺς πολεμίους πέμποντες πρὸς ̔Ρωμαίους Νουμήνιον τὸν ̓Αντιόχου καὶ ̓Αντίπατρον τὸν ̓Ιάσονος τῶν ἀπὸ τῆς γερουσίας ὄντων παρ' ἡμῖν ἐν τιμῇ, ἐδώκαμεν αὐτοῖς καὶ πρὸς ὑμᾶς ἐπιστολάς, ὅπως ἀνανεώσωνται τὴν πρὸς ὑμᾶς ἡμῖν συγγένειαν." 13.284 Κατὰ δὲ τοῦτον ἔτυχε τὸν καιρὸν μὴ μόνον τοὺς ἐν ̔Ιεροσολύμοις καὶ τῇ χώρᾳ ̓Ιουδαίους εὐπραγεῖν, ἀλλὰ καὶ τοὺς ἐν ̓Αλεξανδρείᾳ κατοικοῦντας καὶ ἐν Αἰγύπτῳ καὶ Κύπρῳ: 13.285 Κλεοπάτρα γὰρ ἡ βασίλισσα πρὸς τὸν υἱὸν στασιάζουσα Πτολεμαῖον τὸν Λάθουρον ἐπιλεγόμενον κατέστησεν ἡγεμόνας Χελκίαν καὶ ̓Ανανίαν υἱοὺς ὄντας ̓Ονίου τοῦ οἰκοδομήσαντος τὸν ναὸν ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πρὸς τὸν ἐν τοῖς ̔Ιεροσολύμοις, ὡς καὶ πρόσθεν δεδηλώκαμεν. 13.286 παραδοῦσα δὲ τούτοις ἡ Κλεοπάτρα τὴν στρατιὰν οὐδὲν δίχα τῆς τούτων γνώμης ἔπραττεν, ὡς μαρτυρεῖ καὶ Στράβων ἡμῖν ὁ Καππάδοξ λέγων οὕτως: 13.287 “οἱ γὰρ πλείους, οἵ τε συνελθόντες καὶ οἱ ὕστερον ἐπιπεμπόμενοι παρὰ τῆς Κλεοπάτρας εἰς Κύπρον, μετεβάλοντο παραχρῆμα πρὸς τὸν Πτολεμαῖον: μόνοι δὲ οἱ ἐκ τῆς ̓Ονίου γενόμενοι ̓Ιουδαῖοι συνέμενον διὰ τὸ τοὺς πολίτας αὐτῶν εὐδοκιμεῖν μάλιστα παρὰ τῇ βασιλίσσῃ Χελκίαν τε καὶ ̓Ανανίαν.” ταῦτα μὲν οὖν ὁ Στράβων φησίν.' "
13.351 Πτολεμαῖος δ' ἐκ τῆς Συρίας ἀπελθὼν ἐπὶ τὴν Αἴγυπτον ἔσπευσεν, αἰφνιδίως αὐτὴν οἰόμενος κενὴν οὖσαν στρατιᾶς καθέξειν: ἀλλὰ διαμαρτάνει τῆς ἐλπίδος. κατὰ τοῦτον δὴ τὸν χρόνον συνέβη καὶ Χελκίαν τὸν ἕτερον τῶν τῆς Κλεοπάτρας ἡγεμόνων ἀποθανεῖν περὶ κοίλην Συρίαν διώκοντα Πτολεμαῖον." "13.352 ̓Ακούσασα δ' ἡ Κλεοπάτρα τὴν ἐπιχείρησιν τὴν τοῦ υἱοῦ καὶ ὅτι τὰ περὶ τὴν Αἴγυπτον οὐχ ὃν προσεδόκα τρόπον προκεχώρηκεν αὐτῷ, πέμψασα μέρος τῆς στρατιᾶς ἐξέβαλεν αὐτὸν ἀπὸ τῆς χώρας. καὶ ὁ μὲν ἐκ τῆς Αἰγύπτου πάλιν ὑποστρέψας τὸν χειμῶνα διέτριψεν ἐν Γάζῃ." "13.353 Κλεοπάτρα δ' ἐν τούτῳ τὴν ἐν Πτολεμαί̈δι φρουρὰν ἐκ πολιορκίας λαμβάνει καὶ τὴν πόλιν. ̓Αλεξάνδρου δ' αὐτὴν μετὰ δώρων περιελθόντος καὶ θεραπείας ὁποίας ἄξιον ἦν πεπονθότα μὲν κακῶς ὑπὸ Πτολεμαίου, καταφυγῆς δ' οὐκ ἄλλης ἢ ταύτης εὐποροῦντα, τινὲς μὲν τῶν φίλων καὶ ταῦτα συνεβούλευον αὐτῇ λαβεῖν καὶ τὴν χώραν ἐπελθούσῃ κατασχεῖν καὶ μὴ περιιδεῖν ἐπ' ἀνδρὶ ἑνὶ τοσοῦτο πλῆθος ἀγαθῶν ̓Ιουδαίων κείμενον." '13.354 ̓Ανανίας δὲ συνεβούλευσε τούτοις ἐναντία, λέγων ἄδικα ποιήσειν αὐτήν, εἰ σύμμαχον ἄνθρωπον ἀφαιρήσεται τῆς ἰδίας ἐξουσίας καὶ ταῦτα συγγενῆ ἡμέτερον: “οὐ γὰρ ἀγνοεῖν βούλομαί σε, φησίν, εἰ τὸ πρὸς τοῦτον ἄδικον ἐχθροὺς ἅπαντας ἡμᾶς σοι τοὺς ̓Ιουδαίους κατασκευάζει.” 13.355 ταῦτα δὲ ̓Ανανία παραινέσαντος ἡ Κλεοπάτρα πείθεται μηδὲν ἀδικῆσαι τὸν ̓Αλέξανδρον, ἀλλὰ συμμαχίαν πρὸς αὐτὸν ἐποιήσατο ἐν Σκυθοπόλει τῆς κοίλης Συρίας. 13.356 ̔Ο δὲ τῶν ἐκ Πτολεμαίου φόβων ἐλευθερωθεὶς στρατεύεται μὲν εὐθὺς ἐπὶ τὴν κοίλην Συρίαν, αἱρεῖ δὲ Γάδαρα πολιορκήσας δέκα μησίν, αἱρεῖ δὲ καὶ ̓Αμαθοῦντα μέγιστον ἔρυμα τῶν ὑπὲρ τὸν ̓Ιορδάνην κατῳκημένων, ἔνθα καὶ τὰ κάλλιστα καὶ σπουδῆς ἄξια Θεόδωρος ὁ Ζήνωνος εἶχεν. ὃς οὐ προσδοκῶσιν ἐπιπεσὼν τοῖς ̓Ιουδαίοις μυρίους αὐτῶν ἀποκτείνει καὶ τὴν ἀποσκευὴν ̓Αλεξάνδρου διαρπάζει.
14.6 καὶ λόγους ποιησάμενος πρὸς τὸν ἀδελφὸν περὶ συμβάσεως καταλύεται τὴν ἔχθραν ἐπὶ τῷ βασιλεύειν μὲν ̓Αριστόβουλον, αὐτὸν δὲ ζῆν ἀπραγμόνως καρπούμενον ἀδεῶς τὴν ὑπάρχουσαν αὐτῷ κτῆσιν.
14.6 καὶ τὸ μὲν πρῶτον λόγους συμβατηρίους τοῖς ἐντὸς προσέφερεν, οὐχ ὑπακουόντων δὲ εἰς ἃ προεκαλεῖτο τὰ πέριξ ἐτείχιζε χωρία πρὸς ἅπαντα ̔Υρκανοῦ προθύμως ὑπηρετοῦντος. Πομπήιος δὲ ἕωθεν στρατοπεδεύεται κατὰ τὸ βόρειον τοῦ ἱεροῦ μέρος, ὅθεν ἦν ἐπίμαχον.' "14.7 ταῦτα ἐπὶ τοῖς ἐν τῷ ἱερῷ συνθέμενοι καὶ ὅρκοις καὶ δεξιαῖς πιστωσάμενοι τὰς ὁμολογίας καὶ κατασπασάμενοι τοῦ πλήθους παντὸς ὁρῶντος ἀλλήλους ἀνεχώρησαν, ὁ μὲν εἰς τὰ βασίλεια, ̔Υρκανὸς δ' ὡς ἰδιώτης τυγχάνων εἰς τὴν οἰκίαν τὴν ̓Αριστοβούλου." "14.7 φόνου δὲ ἦν τὰ πάντα ἀνάπλεα. καὶ τῶν ̓Ιουδαίων οἱ μὲν ὑπὸ ̔Ρωμαίων, οἱ δ' ὑπὸ ἀλλήλων ἀνῃροῦντο, εἰσὶν δ' οἳ καὶ κατὰ κρημνῶν ἑαυτοὺς ἐρρίπτουν καὶ πῦρ ἐνιέντες εἰς τὰς οἰκίας ἐνεπίμπραντο τὰ γινόμενα καρτερεῖν οὐχ ὑπομένοντες." '14.8 Σκαύρου δ' ἐπὶ Πέτραν τῆς ̓Αραβίας στρατεύσαντος καὶ διὰ τὸ δυσάλωτον εἶναι τὰ ἐν κύκλῳ δῃοῦντος αὐτῆς καὶ τοῦ στρατεύματος λιμήναντος ̓Αντίπατρος κατ' ἐντολὴν ̔Υρκανοῦ σῖτον ἐκ τῆς ̓Ιουδαίας καὶ τὰ ἄλλα, ὅσων ἐνέδει, παρεῖχεν." '14.8 Φίλος δέ τις ̔Υρκανοῦ ̓Ιδουμαῖος ̓Αντίπατρος λεγόμενος, πολλῶν μὲν εὐπόρει χρημάτων, δραστήριος δὲ ὢν τὴν φύσιν καὶ στασιαστὴς ἀλλοτρίως εἶχεν πρὸς τὸν ̓Αριστόβουλον καὶ διαφόρως διὰ τὴν πρὸς τὸν ̔Υρκανὸν εὔνοιαν.' "
14.19 Γάιος ̓Ιούλιος Καῖσαρ αὐτοκράτωρ καὶ ἀρχιερεὺς δικτάτωρ τὸ δεύτερον Σιδωνίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. εἰ ἔρρωσθε εὖ ἂν ἔχοι, κἀγὼ δὲ ἔρρωμαι σὺν τῷ στρατοπέδῳ.
14.19 Τούτων αὐτῷ τῶν ὑποσχέσεων γενομένων ὁ ̓Αρέτας ἐστράτευσεν ἐπὶ τὸν ̓Αριστόβουλον μετὰ πέντε μυριάδων ἱππέων ἅμα καὶ πεζῆς στρατιᾶς, καὶ νικᾷ τῇ μάχῃ. πολλῶν δὲ μετὰ τὴν νίκην πρὸς ̔Υρκανὸν αὐτομολησάντων μονωθεὶς ὁ ̓Αριστόβουλος ἔφυγεν εἰς ̔Ιεροσόλυμα. 14.21 δεδόσθαι δὲ ̔Υρκανῷ καὶ παισὶ τοῖς αὐτοῦ καὶ πρεσβευταῖς τοῖς ὑπ' αὐτοῦ πεμφθεῖσιν ἔν τε πυγμῇ μονομάχων καὶ θηρίων καθεζομένοις μετὰ τῶν συγκλητικῶν θεωρεῖν * αἰτησαμένους παρὰ δικτάτορος ἢ παρὰ ἱππάρχου παρελθεῖν εἰς τὴν σύγκλητον εἰσάγωσιν καὶ τὰ ἀποκρίματα αὐτοῖς ἀποδιδῶσιν ἐν ἡμέραις δέκα ταῖς ἁπάσαις, ἀφ' ἧς ἂν τὸ δόγμα γένηται." "14.21 ὁ μὲν οὖν ̓Αρέτας ἑξῆς βαλόμενος στρατόπεδα τῶν ̓Αράβων καὶ τῶν ̓Ιουδαίων ἰσχυρῶς ἐνέκειτο τῇ πολιορκίᾳ. τούτων δὲ γινομένων κατὰ τὸν καιρὸν τῆς τῶν ἀζύμων ἑορτῆς, ἣν πάσχα λέγομεν, οἱ δοκιμώτατοι τῶν ̓Ιουδαίων ἐκλιπόντες τὴν χώραν εἰς Αἴγυπτον ἔφυγον.' "14.22 ̓Ονίαν δέ τινα ὄνομα δίκαιον ὄντα καὶ θεοφιλῆ, ὃς ἀνομβρίας ποτὲ οὔσης ηὔξατο τῷ θεῷ λῦσαι τὸν αὐχμὸν καὶ γενόμενος ἐπήκοος ὁ θεὸς ὗσεν, κρύψαντα ἑαυτὸν διὰ τὸ τὴν στάσιν ὁρᾶν ἰσχυρὰν ἐπιμένουσαν, ἀναχθέντα εἰς τὸ στρατόπεδον τῶν ̓Ιουδαίων ἠξίουν, ὡς ἔπαυσε τὴν ἀνομβρίαν εὐξάμενος, ἵν' οὕτως ἀρὰς θῇ κατὰ ̓Αριστοβούλου καὶ τῶν συστασιαστῶν αὐτοῦ." '14.22 Σερουίνιος Παπίνιος Λεμωνία Κούιντος, Γάιος Κανείνιος Τηρητίνα ̔Ρέβιλος, Πόπλιος Τηδήτιος Λευκίου υἱὸς Πολλία, Λεύκιος ̓Απούλιος Λευκίου υἱὸς Σεργία, Φλάβιος Λευκίου Λεμωνία, Πόπλιος Πλαύτιος Ποπλίου Παπειρία, Μᾶρκος Σέλλιος Μάρκου Μαικία, Λεύκιος ̓Ερούκιος Λουκίου Στηλητίνα, Μᾶρκος Κούιντος Μάρκου υἱὸς Πολλία Πλανκῖνος, 14.23 Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος πρεσβευτὴς καὶ ἀντιστράτηγος ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαίους τοὺς ἐν τῇ ̓Ασίᾳ Λεύκιος Λέντλος ὁ ὕπατος ἐμοῦ ἐντυχόντος ἀπέλυσεν τῆς στρατείας. αἰτησάμενος δὲ μετὰ ταῦτα καὶ παρὰ Φαννίου τοῦ ἀντιστρατήγου καὶ παρὰ Λευκίου ̓Αντωνίου τοῦ ἀντιταμίου ἐπέτυχον ὑμᾶς τε βούλομαι φροντίσαι, ἵνα μή τις αὐτοῖς διενοχλῇ.' "14.23 ἐπεὶ δὲ ἀντιλέγων καὶ παραιτούμενος ἐβιάσθη ὑπὸ τοῦ πλήθους, στὰς μέσος αὐτῶν εἶπεν: 14.24 ἐπὶ τούτων ὁ Λέντλος δόγμα ἐξέθετο: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινες ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰώθασιν, ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα ἀπέλυσα.' "14.24 “ὦ θεὲ βασιλεῦ τῶν ὅλων, ἐπεὶ οἱ μετ' ἐμοῦ συνεστῶτες σὸς δῆμός ἐστιν καὶ οἱ πολιορκούμενοι δὲ ἱερεῖς σοί, δέομαι μήτε κατὰ τούτων ἐκείνοις ὑπακοῦσαι μήτε κατ' ἐκείνων ἃ οὗτοι παρακαλοῦσιν εἰς τέλος ἀγαγεῖν.” καὶ τὸν μὲν ταῦτ' εὐξάμενον περιστάντες οἱ πονηροὶ τῶν ̓Ιουδαίων κατέλευσαν." '14.25 ̔Ο δὲ θεὸς ταύτης αὐτοὺς παραχρῆμα ἐτιμωρήσατο τῆς ὠμότητος καὶ δίκην εἰσεπράξατο τοῦ ̓Ονίου φόνου τούτῳ τῷ τρόπῳ: πολιορκουμένων τῶν ἱερέων καὶ τοῦ ̓Αριστοβούλου συνέβη τὴν ἑορτὴν ἐπιστῆναι τὴν καλουμένην φάσκα, καθ' ἣν ἔθος ἐστὶν ἡμῖν πολλὰ θύειν τῷ θεῷ." '14.25 ἵνα τε μηδεὶς ἀτελὴς ᾖ ἐκ τῆς ̓Ιουδαίων χώρας ἢ τῶν λιμένων αὐτῶν ἐξάγων βασιλεὺς ἢ δῆμος ἢ μόνος Πτολεμαῖος ὁ ̓Αλεξανδρέων βασιλεὺς διὰ τὸ εἶναι σύμμαχος ἡμέτερος καὶ φίλος, καὶ τὴν ἐν ̓Ιόππῃ φρουρὰν ἐκβαλεῖν, καθὼς ἐδεήθησαν: 14.26 ἀποκαθισταμένων αὐτοῖς τῶν νόμων καὶ τῆς ἐλευθερίας ὑπὸ τῆς συγκλήτου καὶ τοῦ δήμου τοῦ ̔Ρωμαίων ἵνα κατὰ τὰ νομιζόμενα ἔθη συνάγωνται καὶ πολιτεύωνται καὶ διαδικάζωνται πρὸς αὑτούς, δοθῇ τε καὶ τόπος αὐτοῖς, εἰς ὃν συλλεγόμενοι μετὰ γυναικῶν καὶ τέκνων ἐπιτελοῦσιν τὰς πατρίους εὐχὰς καὶ θυσίας τῷ θεῷ:' "14.26 ἀποροῦντες δὲ θυμάτων οἱ περὶ τὸν ̓Αριστόβουλον ἠξίωσαν αὐτοῖς τοὺς ὁμοφύλους παρασχεῖν χρήματα λαβόντας ἀντὶ τῶν θυμάτων ὅσα θέλουσιν. τῶν δέ, εἰ βούλονται λαβεῖν, χιλίας δραχμὰς ὑπὲρ ἑκάστης κεφαλῆς καταβαλεῖν κελευόντων, προθύμως ὅ τε ̓Αριστόβουλος καὶ οἱ ἱερεῖς ὑπέστησαν καὶ διὰ τῶν τειχῶν καθιμήσαντες ἔδωκαν αὐτοῖς τὰ χρήματα. 14.27 κἀκεῖνοι λαβόντες οὐκ ἀπέδωκαν τὰ θύματα, ἀλλ' εἰς τοῦτο πονηρίας ἦλθον, ὥστε παραβῆναι τὰς πίστεις καὶ ἀσεβῆσαι τὸν θεὸν τὰ πρὸς τὰς θυσίας μὴ παρασχόντες τοῖς δεομένοις." "14.27 χρονιζομένου δὲ τοῦ πολέμου Μοῦρκος μὲν ἦλθεν ἐκ ̔Ρώμης εἰς τὴν ἀρχὴν τὴν Σέξστου, Καῖσαρ δ' ὑπὸ τῶν περὶ Κάσσιον καὶ Βροῦτον ἐν τῷ βουλευτηρίῳ κτείνεται κατασχὼν τὴν ἀρχὴν ἔτη τρία καὶ μῆνας ἕξ. τοῦτο μὲν οὖν καὶ ἐν ἄλλοις δεδήλωται." '14.28 ̓͂Ην δὲ ἄρα φονέα περισώσας ̓Αντίπατρος αὐτοῦ τὸν Μάλιχον: Κάσσιος μὲν γὰρ καὶ Μοῦρκος στρατὸν ἀθροίζοντες τὴν ἐπιμέλειαν ἅπασαν ἐνεχείρισαν ̔Ηρώδῃ καὶ στρατηγὸν αὐτὸν κοίλης Συρίας ἐποίησαν πλοῖα δόντες καὶ δύναμιν ἱππικήν τε καὶ πεζικήν, ὑποσχόμενοί τε καὶ βασιλέα τῆς ̓Ιουδαίας ἀναδείξειν μετὰ τὸν πόλεμον: συνειστήκει γὰρ τότε πρός τε ̓Αντώνιον καὶ τὸν νέον Καίσαρα. 14.28 παρασπονδηθέντες δὲ οἱ ἱερεῖς ηὔξαντο τὸν θεὸν δίκην αὐτῶν εἰσπράξασθαι παρὰ τῶν ὁμοφύλων, ὁ δὲ οὐκ ἀνεβάλετο τὴν τιμωρίαν, ἀλλὰ πνεῦμα πολὺ καὶ βίαιον ἐπιπέμψας τὸν καρπὸν ἁπάσης τῆς χώρας διέφθειρεν, ὡς τὸν μόδιον τοῦ σίτου τότε αὐτοὺς ἐξωνεῖσθαι δραχμῶν ἕνδεκα.
14.117 ἐν γοῦν Αἰγύπτῳ κατοικία τῶν ̓Ιουδαίων ἐστὶν ἀποδεδειγμένη χωρὶς καὶ τῆς ̓Αλεξανδρέων πόλεως ἀφώρισται μέγα μέρος τῷ ἔθνει τούτῳ. καθίσταται δὲ καὶ ἐθνάρχης αὐτῶν, ὃς διοικεῖ τε τὸ ἔθνος καὶ διαιτᾷ κρίσεις καὶ συμβολαίων ἐπιμελεῖται καὶ προσταγμάτων, ὡς ἂν πολιτείας ἄρχων αὐτοτελοῦς.
14.131 καὶ τὸ μὲν Πηλούσιον οὕτως εἶχεν. τοὺς δὲ περὶ ̓Αντίπατρον καὶ Μιθριδάτην ἀπιόντας πρὸς Καίσαρα διεκώλυον οἱ ̓Ιουδαῖοι οἱ τὴν ̓Ονίου χώραν λεγομένην κατοικοῦντες. πείθει δὲ καὶ τούτους τὰ αὐτῶν φρονῆσαι κατὰ τὸ ὁμόφυλον ̓Αντίπατρος καὶ μάλιστα ἐπιδείξας αὐτοῖς τὰς ̔Υρκανοῦ τοῦ ἀρχιερέως ἐπιστολάς, ἐν αἷς αὐτοὺς φίλους εἶναι Καίσαρος παρεκάλει καὶ ξένια καὶ πάντα τὰ ἐπιτήδεια χορηγεῖν τῷ στρατῷ. 14.132 καὶ οἱ μὲν ὡς ἑώρων ̓Αντίπατρον καὶ τὸν ἀρχιερέα συνθέλοντας ὑπήκουον. τούτους δὲ προσθεμένους ἀκούσαντες οἱ περὶ Μέμφιν ἐκάλουν καὶ αὐτοὶ τὸν Μιθριδάτην πρὸς ἑαυτούς: κἀκεῖνος ἐλθὼν καὶ τούτους παραλαμβάνει.' "14.133 ̓Επεὶ δὲ τὸ καλούμενον Δέλτα ἤδη περιεληλύθει, συμβάλλει τοῖς πολεμίοις περὶ τὸ καλούμενον ̓Ιουδαίων στρατόπεδον. εἶχε δὲ τὸ μὲν δεξιὸν κέρας Μιθριδάτης, τὸ δ' εὐώνυμον ̓Αντίπατρος." 14.247 Ψήφισμα Περγαμηνῶν. ἐπὶ πρυτάνεως Κρατίππου μηνὸς Δαισίου πρώτῃ γνώμη στρατηγῶν. ἐπεὶ ̔Ρωμαῖοι κατακολουθοῦντες τῇ τῶν προγόνων ἀγωγῇ τοὺς ὑπὲρ τῆς κοινῆς ἁπάντων ἀνθρώπων ἀσφαλείας κινδύνους ἀναδέχονται καὶ φιλοτιμοῦνται τοὺς συμμάχους καὶ φίλους ἐν εὐδαιμονίᾳ καὶ βεβαίᾳ καταστῆσαι εἰρήνῃ, 14.248 πέμψαντος πρὸς αὐτοὺς τοῦ ἔθνους τοῦ ̓Ιουδαίων καὶ ̔Υρκανοῦ τοῦ ἀρχιερέως αὐτῶν πρέσβεις Στράτωνα Θεοδότου ̓Απολλώνιον ̓Αλεξάνδρου Αἰνείαν ̓Αντιπάτρου ̓Αριστόβουλον ̓Αμύντου Σωσίπατρον Φιλίππου ἄνδρας καλοὺς καὶ ἀγαθούς,' "14.249 καὶ περὶ τῶν κατὰ μέρη ἐμφανισάντων ἐδογμάτισεν ἡ σύγκλητος περὶ ὧν ἐποιήσαντο τοὺς λόγους, ὅπως μηδὲν ἀδικῇ ̓Αντίοχος ὁ βασιλεὺς ̓Αντιόχου υἱὸς ̓Ιουδαίους συμμάχους ̔Ρωμαίων, ὅπως τε φρούρια καὶ λιμένας καὶ χώραν καὶ εἴ τι ἄλλο ἀφείλετο αὐτῶν ἀποδοθῇ καὶ ἐξῇ αὐτοῖς ἐκ τῶν λιμένων μηδ' ἐξαγαγεῖν," '14.251 τῆς βουλῆς ἡμῶν Λούκιος Πέττιος ἀνὴρ καλὸς καὶ ἀγαθὸς προσέταξεν, ἵνα φροντίσωμεν ταῦτα οὕτως γενέσθαι, καθὼς ἡ σύγκλητος ἐδογμάτισεν, προνοῆσαί τε τῆς ἀσφαλοῦς εἰς οἶκον τῶν πρεσβευτῶν ἀνακομιδῆς.' "14.252 ἀπεδεξάμεθα δὲ καὶ ἐπὶ τὴν βουλὴν καὶ τὴν ἐκκλησίαν τὸν Θεόδωρον, ἀπολαβόντες δὲ τὴν ἐπιστολὴν παρ' αὐτοῦ καὶ τὸ τῆς συγκλήτου δόγμα, καὶ ποιησαμένου μετὰ πολλῆς σπουδῆς τοὺς λόγους καὶ τὴν ̔Υρκανοῦ ἐμφανίσαντος ἀρετὴν καὶ μεγαλοψυχίαν," "14.253 καὶ ὅτι κοινῇ πάντας εὐεργετεῖ καὶ κατ' ἰδίαν τοὺς πρὸς αὐτὸν ἀφικομένους, τά τε γράμματα εἰς τὰ δημόσια ἡμῶν ἀπεθέμεθα καὶ αὐτοὶ πάντα ποιεῖν ὑπὲρ ̓Ιουδαίων σύμμαχοι ὄντες ̔Ρωμαίων κατὰ τὸ τῆς συγκλήτου δόγμα ἐψηφισάμεθα." '14.254 ἐδεήθη δὲ καὶ Θεόδωρος τὴν ἐπιστολὴν ἡμῖν ἀποδοὺς τῶν ἡμετέρων στρατηγῶν, ἵνα πέμψωσι πρὸς ̔Υρκανὸν τὸ ἀντίγραφον τοῦ ψηφίσματος καὶ πρέσβεις δηλώσοντας τὴν τοῦ ἡμετέρου δήμου σπουδὴν καὶ παρακαλέσοντας συντηρεῖν τε καὶ αὔξειν αὐτὸν τὴν πρὸς ἡμᾶς φιλίαν καὶ ἀγαθοῦ τινος αἴτιον γίνεσθαι, 14.255 ὡς ἀμοιβάς τε τὰς προσηκούσας ἀποληψόμενον μεμνημένον τε ὡς καὶ ἐν τοῖς κατὰ ̓́Αβραμον καιροῖς, ὃς ἦν πάντων ̔Εβραίων πατήρ, οἱ πρόγονοι ἡμῶν ἦσαν αὐτοῖς φίλοι, καθὼς καὶ ἐν τοῖς δημοσίοις εὑρίσκομεν γράμμασιν.' "
18.19 ἐπεὶ δ' ὁ Καῖσαρ περιοδεύσας τὸν ἱππόδρομον λαμβάνει τὸν ̓Αγρίππαν ἑστηκότα, “καὶ μὴν δή, φησίν, Μάκρων, τοῦτον εἶπον δεθῆναι”. τοῦ δὲ ἐπανερομένου ὅντινα, “̓Αγρίππαν γε” εἶπεν." "
18.19 εἰς δὲ τὸ ἱερὸν ἀναθήματα στέλλοντες θυσίας ἐπιτελοῦσιν διαφορότητι ἁγνειῶν, ἃς νομίζοιεν, καὶ δι' αὐτὸ εἰργόμενοι τοῦ κοινοῦ τεμενίσματος ἐφ' αὑτῶν τὰς θυσίας ἐπιτελοῦσιν. βέλτιστοι δὲ ἄλλως ἄνδρες τὸν τρόπον καὶ τὸ πᾶν πονεῖν ἐπὶ γεωργίᾳ τετραμμένοι." "
20.235 Πρῶτος δ' ̓Αντίοχος ὁ προειρημένος καὶ ὁ στρατηγὸς αὐτοῦ Λυσίας τὸν ̓Ονίαν, ᾧ Μενέλαος ἐπίκλην, παύουσι τῆς ἀρχιερωσύνης ἀνελόντες αὐτὸν ἐν Βεροίᾳ καὶ καθιστᾶσιν ̓Ιάκιμον ἀρχιερέα, γένους μὲν τοῦ ̓Ααρῶνος, οὐκ ὄντα δὲ τῆς οἰκίας ταύτης." '20.236 διὰ τοῦτο καὶ ̓Ονίας ὁ τοῦ τετελευτηκότος ̓Ονίου ἐξάδελφος ὁμώνυμος τῷ πατρὶ παραγενόμενος εἰς Αἴγυπτον καὶ διὰ φιλίας ἀφικόμενος Πτολεμαίῳ τῷ Φιλομήτορι καὶ Κλεοπάτρᾳ τῇ γυναικὶ αὐτοῦ, πείθει τούτους κατὰ τὸν ̔Ηλιοπολίτην νομὸν δειμαμένους τῷ θεῷ ναὸν παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις αὐτὸν ἀρχιερέα καταστῆσαι.' "20.237 ἀλλὰ περὶ μὲν τοῦ ἱεροῦ τοῦ κατασκευασθέντος ἐν Αἰγύπτῳ πολλάκις ἐδηλώσαμεν. ὁ δὲ ̓Ιάκιμος ἔτη τρία τὴν ἀρχιερωσύνην κατασχὼν ἐτελεύτησεν. διεδέξατο δ' αὐτὸν οὐδείς, ἀλλὰ διετέλεσεν ἡ πόλις ἐνιαυτοὺς ἑπτὰ χωρὶς ἀρχιερέως οὖσα." " None
11.297 1. When Eliashib the high priest was dead, his son Judas succeeded in the high priesthood; and when he was dead, his son John took that dignity; on whose account it was also that Bagoses, the general of another Artaxerxes’s army, polluted the temple, and imposed tributes on the Jews, that out of the public stock, before they offered the daily sacrifices, they should pay for every lamb fifty shekels.
11.302 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king of Persia, into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 11.303 This man knew that the city Jerusalem was a famous city, and that their kings had given a great deal of trouble to the Assyrians, and the people of Celesyria; so that he willingly gave his daughter, whose name was Nicaso, in marriage to Manasseh, as thinking this alliance by marriage would be a pledge and security that the nation of the Jews should continue their good-will to him.
11.312 But there was now a great disturbance among the people of Jerusalem, because many of those priests and Levites were entangled in such matches; for they all revolted to Manasseh, and Sanballat afforded them money, and divided among them land for tillage, and habitations also, and all this in order every way to gratify his son-in-law.
11.325 but when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; 11.326 and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327 whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328 Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king. 11.329 5. And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of the citizens. The procession was venerable, and the manner of it different from that of other nations. It reached to a place called Sapha, which name, translated into Greek, signifies a prospect, for you have thence a prospect both of Jerusalem and of the temple. 11.331 for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest. 11.332 The Jews also did all together, with one voice, salute Alexander, and encompass him about; whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. 11.333 However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; 11.334 for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; 11.335 whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.” 11.336 And when he had said this to Parmenio, and had given the high priest his right hand, the priests ran along by him, and he came into the city. And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction, and magnificently treated both the high priest and the priests. 11.337 And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. And as he was then glad, he dismissed the multitude for the present; but the next day he called them to him, and bid them ask what favors they pleased of him; 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. 11.339 And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.
11.347 he fled away to the Shechemites, and said that he was accused unjustly. About this time it was that Jaddua the high priest died, and Onias his son took the high priesthood. This was the state of the affairs of the people of Jerusalem at this time.
12.148 “King Antiochus To Zeuxis His Father, Sendeth Greeting.
12.225 And when he was dead, Onias his son succeeded him in that dignity. To him it was that Areus, king of the Lacedemonians, sent an embassage, with an epistle; the copy whereof here follows: 12.226 “Areus, King of The Lacedemonians, To Onias, Sendeth Greeting.12.227 We will also do the same thing, and esteem your concerns as our own, and will look upon our concerns as in common with yours. Demoteles, who brings you this letter, will bring your answer back to us. This letter is four-square; and the seal is an eagle, with a dragon in his claws.”
12.237 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left or Onias IV. was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child.
12.239 This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus, 12.241 Wherefore they desired his permission to build them a Gymnasium at Jerusalem. And when he had given them leave, they also hid the circumcision of their genitals, that even when they were naked they might appear to be Greeks. Accordingly, they left off all the customs that belonged to their own country, and imitated the practices of the other nations.
12.387 Now as to Onias, the son of the high priest, who, as we before informed you, was left a child when his father died, when he saw that the king had slain his uncle Menelaus, and given the high priesthood to Alcimus, who was not of the high priest stock, but was induced by Lysias to translate that dignity from his family to another house, he fled to Ptolemy, king of Egypt; 12.388 and when he found he was in great esteem with him, and with his wife Cleopatra, he desired and obtained a place in the Nomus of Heliopolis, wherein he built a temple like to that at Jerusalem; of which therefore we shall hereafter give an account, in a place more proper for it.
13.62 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, 13.63 out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64 The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65 “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66 where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67 I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68 for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71 But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73 However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. 13.74 4. Now it came to pass that the Alexandrian Jews, and those Samaritans who paid their worship to the temple that was built in the days of Alexander at Mount Gerizzim, did now make a sedition one against another, and disputed about their temples before Ptolemy himself; the Jews saying that, according to the laws of Moses, the temple was to be built at Jerusalem; and the Samaritans saying that it was to be built at Gerizzim. 13.75 They desired therefore the king to sit with his friends, and hear the debates about these matters, and punish those with death who were baffled. Now Sabbeus and Theodosius managed the argument for the Samaritans, and Andronicus, the son of Messalamus, for the people of Jerusalem; 13.76 and they took an oath by God and the king to make their demonstrations according to the law; and they desired of Ptolemy, that whomsoever he should find that transgressed what they had sworn to, he would put him to death. Accordingly, the king took several of his friends into the council, and sat down, in order to hear what the pleaders said.
13.166 a copy of which here follows: “Jonathan the high priest of the Jewish nation, and the senate, and body of the people of the Jews, to the ephori, and senate, and people of the Lacedemonians, send greeting. If you be well, and both your public and private affairs be agreeable to your mind, it is according to our wishes. We are well also. 13.167 When in former times an epistle was brought to Onias, who was then our high priest, from Areus, who at that time was your king, by Demoteles, concerning the kindred that was between us and you, a copy of which is here subjoined, we both joyfully received the epistle, and were well pleased with Demoteles and Areus, although we did not need such a demonstration, because we were well satisfied about it from the sacred writing 13.168 yet did not we think fit first to begin the claim of this relation to you, lest we should seem too early in taking to ourselves the glory which is now given us by you. It is a long time since this relation of ours to you hath been renewed; and when we, upon holy and festival days, offer sacrifices to God, we pray to him for your preservation and victory. 13.169 As to ourselves, although we have had many wars that have compassed us around, by reason of the covetousness of our neighbors, yet did not we determine to be troublesome either to you, or to others that were related to us; but since we have now overcome our enemies, and have occasion to send Numenius the son of Antiochus, and Antipater the son of Jason, who are both honorable men belonging to our senate, to the Romans, we gave them this epistle to you also, that they might renew that friendship which is between us.
13.284 4. Now it happened at this time, that not only those Jews who were at Jerusalem and in Judea were in prosperity, but also those of them that were at Alexandria, and in Egypt and Cyprus; 13.285 for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 13.286 Cleopatra intrusted these men with her army, and did nothing without their advice, as Strabo of Cappadocia attests, when he saith thus, 13.287 “Now the greater part, both those that came to Cyprus with us, and those that were sent afterward thither, revolted to Ptolemy immediately; only those that were called Onias’s party, being Jews, continued faithful, because their countrymen Chelcias and Aias were in chief favor with the queen.” These are the words of Strabo.
13.351 but Ptolemy went out of Syria, and made haste unto Egypt, supposing that he should find it destitute of an army, and soon take it, though he failed of his hopes. At this time Chelcias, one of Cleopatra’s generals, happened to die in Celesyria, as he was in pursuit of Ptolemy. 13.352 2. When Cleopatra heard of her son’s attempt, and that his Egyptian expedition did not succeed according to his expectations, she sent thither part of her army, and drove him out of that country; so when he was returned out of Egypt again, he abode during the winter at Gaza, 13.353 in which time Cleopatra took the garrison that was in Ptolemais by siege, as well as the city; and when Alexander came to her, he gave her presents, and such marks of respect as were but proper, since under the miseries he endured by Ptolemy he had no other refuge but her. Now there were some of her friends who persuaded her to seize Alexander, and to overrun and take possession of the country, and not to sit still and see such a multitude of brave Jews subject to one man. 13.354 But Aias’s counsel was contrary to theirs, who said that “she would do an unjust action if she deprived a man that was her ally of that authority which belonged to him, and this a man who is related to us; for,” said he, “I would not have thee ignorant of this, that what injustice thou dost to him will make all us that are Jews to be thy enemies.” 13.355 This desire of Aias Cleopatra complied with, and did no injury to Alexander, but made a league of mutual assistance with him at Scythopolis, a city of Celesyria. 13.356 3. So when Alexander was delivered from the fear he was in of Ptolemy, he presently made an expedition against Celesyria. He also took Gadara, after a siege of ten months. He took also Amathus, a very strong fortress belonging to the inhabitants above Jordan, where Theodorus, the son of Zeno, had his chief treasure, and what he esteemed most precious. This Zeno fell unexpectedly upon the Jews, and slew ten thousand of them, and seized upon Alexander’s baggage.
14.6 And in the first place, he offered terms of accommodation to those within; but when they would not comply with what was desired, he encompassed all the places thereabout with a wall, wherein Hyrcanus did gladly assist him on all occasions; but Pompey pitched his camp within the wall, on the north part of the temple, where it was most practicable;
14.6 So when he had sent a message to his brother about agreeing the matters between them, he laid aside his enmity to him on these conditions, that Aristobulus should be king, that he should live without intermeddling with public affairs, and quietly enjoy the estate he had acquired. 14.7 When they had agreed upon these terms in the temple, and had confirmed the agreement with oaths, and the giving one another their right hands, and embracing one another in the sight of the whole multitude, they departed; the one, Aristobulus, to the palace; and Hyrcanus, as a private man, to the former house of Aristobulus. 14.7 ome of the Jews being slain by the Romans, and some by one another; nay, some there were who threw themselves down the precipices, or put fire to their houses, and burnt them, as not able to bear the miseries they were under. 14.8 1. Scaurus made now an expedition against Petrea, in Arabia, and set on fire all the places round about it, because of the great difficulty of access to it. And as his army was pinched by famine, Antipater furnished him with corn out of Judea, and with whatever else he wanted, and this at the command of Hyrcanus. 14.8 3. But there was a certain friend of Hyrcanus, an Idumean, called Antipater, who was very rich, and in his nature an active and a seditious man; who was at enmity with Aristobulus, and had differences with him on account of his good-will to Hyrcanus.
14.19 1. After these promises had been given to Aretas, he made an expedition against Aristobulus with an army of fifty thousand horse and foot, and beat him in the battle. And when after that victory many went over to Hyrcanus as deserters, Aristobulus was left desolate, and fled to Jerusalem;
14.19 2. “Caius Julius Caesar, imperator and high priest, and dictator the second time, to the magistrates, senate, and people of Sidon, sendeth greeting. If you be in health, it is well. I also and the army are well. 14.21 It is also granted to Hyrcanus, and to his sons, and to the ambassadors by them sent to us, that in the fights between single gladiators, and in those with beasts, they shall sit among the senators to see those shows; and that when they desire an audience, they shall be introduced into the senate by the dictator, or by the general of the horse; and when they have introduced them, their answers shall be returned them in ten days at the furthest, after the decree of the senate is made about their affairs.” 14.21 So Aretas united the forces of the Arabians and of the Jews together, and pressed on the siege vigorously. As this happened at the time when the feast of unleavened bread was celebrated, which we call the passover, the principal men among the Jews left the country, and fled into Egypt. 14.22 Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 14.22 There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.23 And when, upon his refusal, and the excuses that he made, he was still by the multitude compelled to speak, he stood up in the midst of them, and said, 14.23 of Titus Atilius Bulbus, the son of Titus, lieutet and vice-praetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them any disturbance.” 14.24 In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.24 “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. 14.25 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God; 14.25 and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.26 and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.26 but those that were with Aristobulus wanted sacrifices, and desired that their countrymen without would furnish them with such sacrifices, and assured them they should have as much money for them as they should desire; and when they required them to pay a thousand drachmae for each head of cattle, Aristobulus and the priests willingly undertook to pay for them accordingly, and those within let down the money over the walls, and gave it them. 14.27 And as the war was drawn out into a great length, Marcus came from Rome to take Sextus’s government upon him. But Caesar was slain by Cassius and Brutus in the senate-house, after he had retained the government three years and six months. This fact however, is related elsewhere. 14.27 But when the others had received it, they did not deliver the sacrifices, but arrived at that height of wickedness as to break the assurances they had given, and to be guilty of impiety towards God, by not furnishing those that wanted them with sacrifices. 14.28 4. However, Antipater little thought that by saving Malichus he had saved his own murderer; for now Cassius and Marcus had got together an army, and intrusted the entire care of it with Herod, and made him general of the forces of Celesyria, and gave him a fleet of ships, and an army of horsemen and footmen; and promised him, that after the war was over they would make him king of Judea; for a war was already begun between Antony and the younger Caesar: 14.28 And when the priests found they had been cheated, and that the agreements they had made were violated, they prayed to God that he would avenge them on their countrymen. Nor did he delay that their punishment, but sent a strong and vehement storm of wind, that destroyed the fruits of the whole country, till a modius of wheat was then bought for eleven drachmae.
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.
14.131 But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they wanted; 14.132 and accordingly, when they saw Antipater and the high priest of the same sentiments, they did as they were desired. And when the Jews about Memphis heard that these Jews were come over to Caesar, they also invited Mithridates to come to them; so he came and received them also into his army. 14.133 2. And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left;
14.247 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, 14.248 and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.249 and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens; 14.251 Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252 Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, 14.253 and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254 Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, 14.255 as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have also found it set down in our public records.”
18.19 But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.”
18.19 and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry.
20.235 and then the forementioned Antiochus, and Lysias the general of his army, deprived Onias, who was also called Menelaus, of the high priesthood, and slew him at Berea; and driving away the son of Onias the third, put Jacimus into the place of the high priest, one that was indeed of the stock of Aaron, but not of the family of Onias. 20.236 On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; 20.237 but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest.' ' None
|22. Josephus Flavius, Jewish War, 1.31-1.33, 1.126, 1.190-1.191, 7.45, 7.420-7.436 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House of Onias (Beth Ḥonio) • Josephus, on Onias IV • Land of Onias • Onias • Onias III • Onias IV • Onias IV, Land of Onias • Onias IV, Onias and Dositheus, sons of • Onias IV, Temple of Onias (Leontopolis) • Onias Temple • Onias Temple, appearance • Onias Temple, appurtenances / vessels • Onias Temple, attitudes toward • Onias Temple, building of / foundation • Onias Temple, closure / destruction of • Onias Temple, date of foundation • Onias Temple, distance to • Onias Temple, duration of • Onias Temple, history of • Onias Temple, identity of builder • Onias Temple, importance • Onias Temple, legitimacy • Onias Temple, location • Onias Temple, motives for building • Onias Temple, remains of • Onias Temple, scholarship on • Onias Temple, worship at • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Onias community, organization of • Onias community, settlement • Onias, Temple of • Onias, Temple of ~ • petition (Onias) • temples, of Onias
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 166; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 137; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 98; Goodman (2006), Judaism in the Roman World: Collected Essays, 222; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 121, 122, 123, 124, 125, 130, 227; JonquiÃ¨re (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 199; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 202; Levine (2005), The Ancient Synagogue, The First Thousand Years, 96; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 161; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 163; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 2, 3, 4, 8, 32, 33, 34, 35, 36, 37, 38, 39, 40, 43, 45, 46, 47, 48, 49, 51, 52, 53, 57, 66, 67, 68, 73, 78, 92, 95, 96, 100, 103, 104, 105, 106, 108, 118, 124, 126, 130, 148, 154, 156, 162, 164, 167, 177, 180, 184, 194, 199, 200, 201, 203, 205, 250, 254, 277, 285, 326, 328, 329, 331, 332, 333, 341, 343, 344, 346, 349, 350, 360, 362, 363, 389, 401, 409, 415, 419, 420, 421, 423, 424, 433; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 110, 326, 329; Schwartz (2008), 2 Maccabees, 12, 187, 211, 212, 215; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114
1.31 Στάσεως τοῖς δυνατοῖς ̓Ιουδαίων ἐμπεσούσης καθ' ὃν καιρὸν ̓Αντίοχος ὁ κληθεὶς ̓Επιφανὴς διεφέρετο περὶ ὅλης Συρίας πρὸς Πτολεμαῖον τὸν ἕκτον, ἡ φιλοτιμία δ' ἦν αὐτοῖς περὶ δυναστείας ἑκάστου τῶν ἐν ἀξιώματι μὴ φέροντος τοῖς ὁμοίοις ὑποτετάχθαι, ̓Ονίας μὲν εἷς τῶν ἀρχιερέων ἐπικρατήσας ἐξέβαλε τῆς πόλεως τοὺς Τωβία υἱούς." "
1.31 τὰ δὲ σπήλαια ταῦτα πρὸς ἀποκρήμνοις ὄρεσιν ἦν οὐδαμόθεν προσιτά, πλαγίας δὲ ἀνόδους μόνον ἔχοντα στενοτάτας. ἡ δὲ κατὰ μέτωπον αὐτῶν πέτρα κατέτεινεν εἰς βαθυτάτας φάραγγας ὄρθιος ἐπιρρέπουσα ταῖς χαράδραις, ὥστε τὸν βασιλέα μέχρι πολλοῦ μὲν ἀπορεῖν πρὸς τὸ ἀμήχανον τοῦ τόπου, τελευταῖον δ' ἐπινοίᾳ χρήσασθαι σφαλερωτάτῃ." "1.32 ̓Εφ' οἷς χαλεπήνας ̔Ηρώδης ὥρμησεν μὲν ἀμύνασθαι Μαχαιρᾶν ὡς πολέμιον, κρατήσας δὲ τῆς ὀργῆς ἤλαυνεν πρὸς ̓Αντώνιον κατηγορήσων τῆς Μαχαιρᾶ παρανομίας. ὁ δ' ἐν διαλογισμῷ τῶν ἡμαρτημένων γενόμενος ταχέως μεταδιώκει τε τὸν βασιλέα καὶ πολλὰ δεηθεὶς ἑαυτῷ διαλλάττει." "1.32 οἱ δὲ καταφυγόντες πρὸς ̓Αντίοχον ἱκέτευσαν αὐτοῖς ἡγεμόσι χρώμενον εἰς τὴν ̓Ιουδαίαν ἐμβαλεῖν. πείθεται δ' ὁ βασιλεὺς ὡρμημένος πάλαι, καὶ μετὰ πλείστης δυνάμεως αὐτὸς ὁρμήσας τήν τε πόλιν αἱρεῖ κατὰ κράτος καὶ πολὺ πλῆθος τῶν Πτολεμαίῳ προσεχόντων ἀναιρεῖ, ταῖς τε ἁρπαγαῖς ἀνέδην ἐπαφιεὶς τοὺς στρατιώτας αὐτὸς καὶ τὸν ναὸν ἐσύλησε καὶ τὸν ἐνδελεχισμὸν τῶν καθ' ἡμέραν ἐναγισμῶν ἔπαυσεν ἐπ' ἔτη τρία καὶ μῆνας ἕξ." "1.33 καὶ προσέβαλλεν μὲν συνεχῶς τῷ φρουρίῳ, πρὶν δὲ ἑλεῖν χειμῶνι βιασθεὶς χαλεπωτάτῳ ταῖς πλησίον ἐνστρατοπεδεύεται κώμαις. ἐπεὶ δ' αὐτῷ μετ' ὀλίγας ἡμέρας καὶ τὸ δεύτερον παρὰ ̓Αντωνίου τάγμα συνέμιξεν, δείσαντες τὴν ἰσχὺν οἱ πολέμιοι διὰ νυκτὸς ἐξέλιπον τὸ ἔρυμα." "1.33 ὁ δ' ἀρχιερεὺς ̓Ονίας πρὸς Πτολεμαῖον διαφυγὼν καὶ παρ' αὐτοῦ λαβὼν τόπον ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πολίχνην τε τοῖς ̔Ιεροσολύμοις ἀπεικασμένην καὶ ναὸν ἔκτισεν ὅμοιον: περὶ ὧν αὖθις κατὰ χώραν δηλώσομεν." "
1.126 ἔνθα τῷ ̓Αρέτᾳ τὸν ̔Υρκανὸν ἐγχειρίσας καὶ πολλὰ μὲν καθομιλήσας, πολλοῖς δὲ δώροις ὑπελθὼν δοῦναι δύναμιν αὐτῷ πείθει τὴν κατάξουσαν αὐτόν: ἦν δ' αὕτη πεζῶν τε καὶ ἱππέων πέντε μυριάδες, πρὸς ἣν οὐκ ἀντέσχεν ̓Αριστόβουλος, ἀλλ' ἐν τῇ πρώτῃ συμβολῇ λειφθεὶς εἰς ̔Ιεροσόλυμα συνελαύνεται." "1.191 κἀκεῖνος ἤδη τὸ Δέλτα περιελθὼν συνέβαλλεν τοῖς λοιποῖς Αἰγυπτίοις εἰς μάχην κατὰ χῶρον, ὃς ̓Ιουδαίων στρατόπεδον καλεῖται. κινδυνεύοντα δ' αὐτὸν ἐν τῇ παρατάξει σὺν ὅλῳ τῷ δεξιῷ κέρατι ῥύεται περιελθὼν ̓Αντίπατρος παρὰ τὸν αἰγιαλὸν τοῦ ποταμοῦ:" 7.45 Οὐεσπασιανὸς δὲ τὸ πρᾶγμα ὑποπτεύσας ἀναζητεῖ τὴν ἀλήθειαν καὶ γνοὺς ἄδικον τὴν αἰτίαν τοῖς ἀνδράσιν ἐπενηνεγμένην τοὺς μὲν ἀφίησι τῶν ἐγκλημάτων Τίτου σπουδάσαντος, δίκην δ' ἐπέθηκεν ̓Ιωνάθῃ τὴν προσήκουσαν: ζῶν γὰρ κατεκαύθη πρότερον αἰκισθείς." 7.45 τὸν αὐτὸν δὲ τρόπον καὶ τῶν μετὰ ταῦτα βασιλέων αὐτοῖς προσφερομένων εἴς τε πλῆθος ἐπέδωκαν καὶ τῇ κατασκευῇ καὶ τῇ πολυτελείᾳ τῶν ἀναθημάτων τὸ ἱερὸν ἐξελάμπρυναν, ἀεί τε προσαγόμενοι ταῖς θρησκείαις πολὺ πλῆθος ̔Ελλήνων, κἀκείνους τρόπῳ τινὶ μοῖραν αὐτῶν πεποίηντο.' "7.421 ὁ δὲ τῶν ̓Ιουδαίων τὴν ἀκατάπαυστον ὑφορώμενος νεωτεροποιίαν καὶ δείσας, μὴ πάλιν εἰς ἓν ἀθρόοι συλλεγῶσι καί τινας αὑτοῖς συνεπισπάσωνται, προσέταξε τῷ Λούππῳ τὸν ἐν τῇ ̓Ονίου καλουμένῃ νεὼν καθελεῖν τῶν ̓Ιουδαίων.' "7.422 ὁ δ' ἐστὶν ἐν Αἰγύπτῳ καὶ διὰ τοιαύτην αἰτίαν ᾠκίσθη τε καὶ τὴν ἐπίκλησιν ἔλαβεν:" "7.423 ̓Ονίας Σίμωνος υἱός, εἷς τῶν ἐν ̔Ιεροσολύμοις ἀρχιερέων, φεύγων ̓Αντίοχον τὸν Συρίας βασιλέα πολεμοῦντα τοῖς ̓Ιουδαίοις ἧκεν εἰς ̓Αλεξάνδρειαν, καὶ δεξαμένου Πτολεμαίου φιλοφρόνως αὐτὸν διὰ τὴν πρὸς ̓Αντίοχον ἀπέχθειαν ἔφη σύμμαχον αὐτῷ ποιήσειν τὸ τῶν ̓Ιουδαίων ἔθνος, εἰ πεισθείη τοῖς ὑπ' αὐτοῦ λεγομένοις." '7.424 ποιήσειν δὲ τὰ δυνατὰ τοῦ βασιλέως ὁμολογήσαντος ἠξίωσεν ἐπιτρέπειν αὐτῷ νεών τε που τῆς Αἰγύπτου κατασκευάσασθαι καὶ τοῖς πατρίοις ἔθεσι θεραπεύειν τὸν θεόν:' "7.425 οὕτως γὰρ ̓Αντιόχῳ μὲν ἔτι μᾶλλον ἐκπολεμώσεσθαι τοὺς ̓Ιουδαίους τὸν ἐν ̔Ιεροσολύμοις νεὼν πεπορθηκότι, πρὸς αὐτὸν δ' εὐνοϊκωτέρως ἕξειν καὶ πολλοὺς ἐπ' ἀδείᾳ τῆς εὐσεβείας ἐπ' αὐτὸν συλλεγήσεσθαι." "7.426 Πεισθεὶς Πτολεμαῖος τοῖς λεγομένοις δίδωσιν αὐτῷ χώραν ἑκατὸν ἐπὶ τοῖς ὀγδοήκοντα σταδίους ἀπέχουσαν Μέμφεως: νομὸς δ' οὗτος ̔Ηλιοπολίτης καλεῖται." '7.427 φρούριον ἔνθα κατασκευασάμενος ̓Ονίας τὸν μὲν ναὸν οὐχ ὅμοιον ᾠκοδόμησε τῷ ἐν ̔Ιεροσολύμοις, ἀλλὰ πύργῳ παραπλήσιον λίθων μεγάλων εἰς ἑξήκοντα πήχεις ἀνεστηκότα: 7.428 τοῦ βωμοῦ δὲ τὴν κατασκευὴν πρὸς τὸν οἰκεῖον ἐξεμιμήσατο καὶ τοῖς ἀναθήμασιν ὁμοίως ἐκόσμησεν χωρὶς τῆς περὶ τὴν λυχνίαν κατασκευῆς: 7.429 οὐ γὰρ ἐποίησε λυχνίαν, αὐτὸν δὲ χαλκευσάμενος λύχνον χρυσοῦν ἐπιφαίνοντα σέλας χρυσῆς ἁλύσεως ἐξεκρέμασε. τὸ δὲ τέμενος πᾶν ὀπτῇ πλίνθῳ περιτετείχιστο πύλας ἔχον λιθίνας.' "7.431 οὐ μὴν ̓Ονίας ἐξ ὑγιοῦς γνώμης ταῦτα ἔπραττεν, ἀλλ' ἦν αὐτῷ φιλονεικία πρὸς τοὺς ἐν τοῖς ̔Ιεροσολύμοις ̓Ιουδαίους ὀργὴν τῆς φυγῆς ἀπομνημονεύοντι, καὶ τοῦτο τὸ ἱερὸν ἐνόμιζε κατασκευάσας εἰς αὐτὸ περισπάσειν ἀπ' ἐκείνων τὸ πλῆθος." "7.432 ἐγεγόνει δέ τις καὶ παλαιὰ πρόρρησις ἔτεσί που πρόσθεν ἑξακοσίοις: ̔Ησαί̈ας ὄνομα τῷ προαγορεύσαντι τοῦδε τοῦ ναοῦ τὴν ἐν Αἰγύπτῳ γενησομένην ὑπ' ἀνδρὸς ̓Ιουδαίου κατασκευήν. τὸ μὲν οὖν ἱερὸν οὕτως ἐπεποίητο." "7.433 Λοῦππος δ' ὁ τῆς ̓Αλεξανδρείας ἡγεμὼν τὰ παρὰ Καίσαρος λαβὼν γράμματα καὶ παραγενόμενος εἰς τὸ ἱερὸν καί τινα τῶν ἀναθημάτων ἐκφορήσας τὸν ναὸν ἀπέκλεισε." '7.434 Λούππου δὲ μετὰ βραχὺ τελευτήσαντος Παυλῖνος διαδεξάμενος τὴν ἡγεμονίαν οὔτε τῶν ἀναθημάτων οὐδὲν κατέλιπε, πολλὰ γὰρ διηπείλησε τοῖς ἱερεῦσιν εἰ μὴ πάντα προκομίσειαν, οὔτε προσιέναι τῷ τεμένει τοὺς θρησκεύειν βουλομένους ἐφῆκεν,' "7.435 ἀλλ' ἀποκλείσας τὰς πύλας ἀπρόσιτον αὐτὸ παντελῶς ἐποίησεν, ὡς μηδ' ἴχνος ἔτι τῆς εἰς τὸν θεὸν θεραπείας ἐν τῷ τόπῳ καταλιπεῖν." '7.436 χρόνος ἦν εἰς τὴν ἀπόκλεισιν τοῦ ναοῦ γεγονὼς ἀπὸ τῆς κατασκευῆς ἔτη τρία καὶ τεσσαράκοντα καὶ τριακόσια.' " None
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;
1.31 Now these caves were in the precipices of craggy mountains, and could not be come at from any side, since they had only some winding pathways, very narrow, by which they got up to them; but the rock that lay on their front had beneath it valleys of a vast depth, and of an almost perpendicular declivity; insomuch that the king was doubtful for a long time what to do, by reason of a kind of impossibility there was of attacking the place. Yet did he at length make use of a contrivance that was subject to the utmost hazard; 1.32 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him. 1.32 who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.33 But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.33 He also made an immediate and continual attack upon the fortress. Yet was he forced, by a most terrible storm, to pitch his camp in the neighboring villages before he could take it. But when, after a few days’ time, the second legion, that came from Antony, joined themselves to him, the enemy were affrighted at his power, and left their fortifications in the nighttime.
1.126 where he put Hyrcanus into Aretas’s hand; and by discoursing much with him, and gaining upon him with many presents, he prevailed with him to give him an army that might restore him to his kingdom. This army consisted of fifty thousand footmen and horsemen, against which Aristobulus was not able to make resistance, but was deserted in his first onset, and was driven to Jerusalem; 1.191 Whereupon he went round about Delta, and fought the rest of the Egyptians at a place called the Jews’ Camp; nay, when he was in danger in the battle with all his right wing, Antipater wheeled about, and came along the bank of the river to him;
7.45 and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body.
7.45 yet did Vespasian suspect the matter, and made an inquiry how far it was true. And when he understood that the accusation laid against the Jews was an unjust one, he cleared them of the crimes charged upon them, and this on account of Titus’s concern about the matter, and brought a deserved punishment upon Jonathan; for he was first tormented, and then burnt alive. 7.421 who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.422 and was in Egypt, which was built and had its denomination from the occasion following: 7.423 Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424 and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425 for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427 where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428 he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429 for he did not make a candlestick, but had a single lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.431 Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432 There had been also a certain ancient prediction made by a prophet whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434 And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435 but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436 Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years.' ' None
|23. Josephus Flavius, Against Apion, 1.187-1.191, 1.194, 1.199, 2.49-2.55, 2.66 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Josephus, on Onias IV • Onias (army commander of Ptolemy VI) • Onias (army leader of Cleopatra II) • Onias III (High Priest) • Onias IV • Onias IV, Onias and Dositheus, sons of • Onias IV, Temple of Onias (Leontopolis) • Onias Temple • Onias Temple, attitudes toward • Onias Temple, building of / foundation • Onias Temple, closure / destruction of • Onias Temple, distance to • Onias Temple, duration of • Onias Temple, history of • Onias Temple, identity of builder • Onias Temple, importance • Onias Temple, location • Onias Temple, worship at • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Onias community, organization of • Onias community, settlement • city/-ies (polis), City of Onias
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 82, 90, 91, 241, 244; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 127; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 3, 32, 39, 48, 112, 195, 201, 205, 211, 214, 237, 253, 258, 276, 277, 283, 284, 285, 291, 298, 341, 345, 350, 352, 354, 355, 356, 357, 358, 400, 405, 413; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 13, 109, 110
1.187 ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος." '1.188 καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες' "1.189 περὶ χιλίους μάλιστα καὶ πεντακοσίους εἰσίν.” πάλιν δὲ τοῦ προειρημένου μνημονεύων ἀνδρός “οὗτος, φησίν, ὁ ἄνθρωπος τετευχὼς τῆς τιμῆς ταύτης καὶ συνήθης ἡμῖν γενόμενος, παραλαβών τινας τῶν μεθ' ἑαυτοῦ τήν τε διαφορὰν ἀνέγνω πᾶσαν αὐτοῖς: εἶχεν γὰρ" '1.191 τοιγαροῦν, φησί, καὶ κακῶς ἀκούοντες ὑπὸ τῶν ἀστυγειτόνων καὶ τῶν εἰσαφικνουμένων πάντες καὶ προπηλακιζόμενοι πολλάκις ὑπὸ τῶν Περσικῶν βασιλέων καὶ σατραπῶν οὐ δύνανται μεταπεισθῆναι τῇ διανοίᾳ, ἀλλὰ γεγυμνωμένως περὶ τούτων καὶ αἰκίαις καὶ θανάτοις δεινοτάτοις μάλιστα πάντων ἀπαντῶσι μὴ ἀρνούμενοι
1.194 λέγει δὲ καὶ περὶ τοῦ πολυανθρωπότατον γεγονέναι ἡμῶν τὸ ἔθνος: πολλὰς μὲν γὰρ ἡμῶν, φησίν, ἀνασπάστους εἰς Βαβυλῶνα Πέρσαι πρότερον αὐτῶν ἐποίησαν μυριάδας, οὐκ ὀλίγαι δὲ καὶ μετὰ τὸν ̓Αλεξάνδρου θάνατον εἰς Αἴγυπτον καὶ Φοινίκην' "
1.199 δύο τάλαντα τὴν ὁλκήν. ἐπὶ τούτων φῶς ἐστιν ἀναπόσβεστον καὶ τὰς νύκτας καὶ τὰς ἡμέρας. ἄγαλμα δὲ οὐκ ἔστιν οὐδὲ ἀνάθημα τὸ παράπαν οὐδὲ φύτευμα παντελῶς οὐδὲν οἷον ἀλσῶδες ἤ τι τοιοῦτον. διατρίβουσι δ' ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς ἁγνείας τινὰς ἁγνεύοντες καὶ τὸ παράπαν οἶνον οὐ πίνοντες ἐν" 2.49 ὁ δὲ Φιλομήτωρ Πτολεμαῖος καὶ ἡ γυνὴ αὐτοῦ Κλεοπάτρα τὴν βασιλείαν ὅλην τὴν ἑαυτῶν ̓Ιουδαίοις ἐπίστευσαν, καὶ στρατηγοὶ πάσης τῆς δυνάμεως ἦσαν ̓Ονίας καὶ Δοσίθεος ̓Ιουδαῖοι, ὧν ̓Απίων σκώπτει τὰ ὀνόματα, δέον τὰ ἔργα θαυμάζειν καὶ μὴ λοιδορεῖν, ἀλλὰ χάριν αὐτοῖς ἔχειν, ὅτι διέσωσαν τὴν ̓Αλεξάνδρειαν, ἧς ὡς πολίτης ἀντιποιεῖται. 2.51 τοῦ παρὰ ̔Ρωμαίων πρεσβευτοῦ καὶ παρόντος.” ὀρθῶς δὲ ποιῶν φαίην ἂν καὶ μάλα δικαίως: ὁ γὰρ Φύσκων ἐπικληθεὶς Πτολεμαῖος ἀποθανόντος αὐτῷ τοῦ ἀδελφοῦ Πτολεμαίου τοῦ Φιλομήτορος ἀπὸ Κυρήνης ἐξῆλθε Κλεοπάτραν ἐκβαλεῖν βουλόμενος τῆς βασιλείας 2.52 ετ φιλιος ρεγις, υτ ιπσε ρεγνυμ ινιυστε σιβιμετ αππλιξαρετ; προπτερ ηαεξ εργο ονιας αδυερσυς ευμ βελλυμ προ ξλεοπατρα συσξεπιτ ετ φιδεμ, θυαμ ηαβυιτ ξιρξα ρεγες, νεθυαθυαμ ιν νεξεσσιτατε δεσερυιτ. 2.53 τεστις αυτεμ δευς ιυστιτιαε ειυς μανιφεστυς αππαρυιτ; ναμ φψσξον πτολομαευς ξυμ αδυερσυμ εχερξιτυμ θυιδεμ ονιαε πυγναρε πραεσυμερετ, ομνες υερο ιυδαεος ιν ξιυιτατε ποσιτος ξυμ φιλιις ετ υχοριβυς ξαπιενς νυδος ατθυε υινξτος ελεπηαντις συβιεξισσετ, υτ αβ εις ξονξυλξατι δεφιξερεντ, ετ αδ ηοξ ετιαμ βεστιας ιπσας δεβριασσετ, ιν ξοντραριυμ θυαε πραεπαραυερατ ευενερυντ. 2.54 ελεπηαντι ενιμ ρελινθυεντες σιβι απποσιτος ιυδαεος ιμπετυ φαξτο συπερ αμιξος ειυς μυλτος εχ ιπσις ιντερεμερυντ. ετ ποστ ηαεξ πτολομαευς θυιδεμ ασπεξτυμ τερριβιλεμ ξοντεμπλατυς εστ προηιβεντεμ σε, υτ ιλλις νοξερετ 2.55 ηομινιβυς, ξονξυβινα υερο συα ξαρισσιμα, θυαμ αλιι θυιδεμ ιτηαξαμ, αλιι υερο ηιρενεν δενομιναντ, συππλιξαντε νε τανταμ ιμπιετατεμ περαγερετ, ει ξονξεσσιτ ετ εχ ηις θυαε ιαμ εγερατ υελ αξτυρυς ερατ παενιτεντιαμ εγιτ. υνδε ρεξτε ηανξ διεμ ιυδαει αλεχανδρια ξονστιτυτι εο θυοδ απερτε α δεο σαλυτεμ προμερυερυντ ξελεβραρε νοσξυντυρ.
2.66 φοεδερε δε ρελιγιονε ξοντενδιτις? αν ξερτε προπτερεα νον υος ομνες διξιμυς αεγψπτιος ετ νεθυε ξομμυνιτερ ηομινες, θυονιαμ βεστιας αδυερσαντες νατυραε νοστραε ξολιτις μυλτα διλιγεντια νυτριεντες, ξυμ' " None
1.187 one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 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.” 1.189 Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.” 1.191 Whereupon he adds, that “although they are in a bad reputation among their neighbors, and among all those that come to them, and have been often treated injuriously by the kings and governors of Persia, yet can they not be dissuaded from acting what they think best; but that, when they are stripped on this account, and have torments inflicted upon them, and they are brought to the most terrible kinds of death, they meet them after a most extraordinary manner, beyond all other people, and will not renounce the religion of their forefathers.”
1.194 He also speaks of the mighty populousness of our nation, and says that “the Persians formerly carried away many ten thousands of our people to Babylon; as also that not a few ten thousands were removed after Alexander’s death into Egypt and Phoenicia, by reason of the sedition that was arisen in Syria.”
1.199 upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.”
2.49 and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; 2.51 Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom, 2.52 that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. 2.53 Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city Alexandria, with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations; 2.54 for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; 2.55 his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God.
2.66 At this rate we must not call you all Egyptians, nor indeed in general men, because you breed up with great care beasts of a nature quite contrary to that of men, although the nature of all men seems to be one and the same. ' ' None
|24. Mishnah, Menachot, 13.10 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Onias III • Onias IV • Onias IV (of Leontopolis) • Onias, Temple of
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 615; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 126; Schwartz (2008), 2 Maccabees, 12
13.10 If one said, “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. If one said, “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. If one said, “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. If he said, “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say this is so of priests who served something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat of the holy things but they are not permitted to offer sacrifices.'' None
|25. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • House of Onias (Beth Ḥonio) • Land of Onias • Onias IV (of Leontopolis) • Onias Temple • Onias Temple, appurtenances / vessels • Onias Temple, attitudes toward • Onias Temple, building of / foundation • Onias Temple, history of • Onias Temple, importance • Onias Temple, legitimacy • Onias Temple, location • Onias Temple, remains of • Onias Temple, worship at • Onias community • Onias community, death / murder • Onias community, flight / arrival to Egypt • Onias community, settlement • petition (Onias)
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 600; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5, 12, 77, 125, 135, 140, 142, 144, 152, 156, 161, 336, 344, 401, 409, 418
|109b as by slaughtering the idolatrous offering intentionally he became a servant of idol worship.,Rav Naḥman said: From where do I say that even a priest who intentionally slaughters an idolatrous offering is nevertheless fit to serve in the Temple if he repents? As it is taught in a baraita: With regard to a priest who served in idol worship and repented, his offering in the Temple is an aroma pleasing to the Lord and is acceptable.,Rav Naḥman clarifies: In what manner did he serve in idol worship? If we say that he served in idol worship unwittingly, what does the baraita mean when it says: And repented? He is already repentant, as he never intended to sin in the first place. Rather, it is obvious that the baraita is referring to a case of intentional idol worship. And if the baraita is referring to sprinkling the blood of an idolatrous offering, when he repents, what of it? Hasn’t he performed idolatrous service, thereby disqualifying himself from serving in the Temple in any event? Rather, is it not referring to the slaughter of an idolatrous offering? Evidently, even if the priest slaughtered it intentionally, once he repents he is fit to serve in the Temple.,And as for Rav Sheshet, he could have said to you that actually the baraita is referring to unwitting slaughter. And this is what the baraita is saying: If the priest is repentant from the outset, as when he served in idol worship he served unwittingly, then his offering is an aroma pleasing to the Lord and is acceptable. But if not, i.e., he slaughtered an idolatrous offering intentionally, his subsequent offering in the Temple is not an aroma pleasing to the Lord.,§ The Gemara lists other similar disagreements between Rav Naḥman and Rav Sheshet. In a case where a priest bowed to an object of idol worship, Rav Naḥman says: If he subsequently repents and serves in the Temple, his offering is an aroma pleasing to the Lord. And Rav Sheshet says: His offering is not an aroma pleasing to the Lord. In a case where a priest acknowledges an object of idol worship as a divinity, Rav Naḥman says: If he subsequently repents and serves in the Temple, his offering is an aroma pleasing to the Lord. And Rav Sheshet says: His offering is not an aroma pleasing to the Lord.,Having listed four similar disputes between Rav Naḥman and Rav Sheshet, namely, with regard to a priest who unwittingly sprinkled the blood of an idolatrous offering, a priest who intentionally slaughtered an idolatrous offering, a priest who bowed to an idol, and a priest who acknowledged an idol as a divinity, the Gemara explains: And it was necessary to teach the dispute with regard to all four cases. As, had the Sages taught us only this first case, where a priest sprinkles the blood of an idolatrous offering unwittingly, one might have thought that only in that case Rav Sheshet says that the priest’s subsequent service in the Temple is disqualified, because he performed a service for idolatry that is considered a sacrificial rite in the Temple. But in a case where the priest merely performed slaughter, since he did not perform a service for idolatry that is a sacrificial rite in the Temple, there is room to say that Rav Sheshet concedes to the opinion of Rav Naḥman.,And had the Sages taught us only the dispute with regard to a priest intentionally performing slaughter for an idolatrous offering, one might have thought that Rav Sheshet says that the priest’s subsequent service in the Temple is disqualified because he performed a sacrificial rite for idolatry. But if he merely bowed to the idol, since he did not perform a sacrificial rite for idolatry, there is room to say that Rav Sheshet does not disqualify the priest’s subsequent service in the Temple. Therefore, it was necessary to teach this case as well.,And had the Sages taught us only the case of a priest bowing to an idol, one might have thought that in this case Rav Sheshet says that the priest’s subsequent service in the Temple is disqualified because he performed an action for idolatry. But if he only acknowledged the idol as a divinity, which is mere speech, there is room to say that Rav Sheshet does not disqualify the priest’s subsequent service in the Temple. The Gemara concludes: Therefore, it was necessary to teach this case as well.,§ The mishna teaches: And needless to say, if priests served for something else, a euphemism for idolatry, they are disqualified from service in the Temple. The Gemara comments: From the fact that it says: Needless to say, if they served for something else, by inference, the temple of Onias is not a temple of idol worship, but rather a temple devoted to the worship of God.,It is taught in a baraita like the one who says that the temple of Onias is not a temple of idol worship. As it is taught: During the year in which Shimon HaTzaddik died, he said to his associates: This year, he will die, euphemistically referring to himself. They said to him: From where do you know?,Shimon HaTzaddik said to them: In previous years, every Yom Kippur, upon entering the Holy of Holies, I had a prophetic vision in which I would be met by an old man who was dressed in white, and his head was wrapped in white, and he would enter the Holy of Holies with me, and he would leave with me. But this year, I was met by an old man who was dressed in black, and his head was wrapped in black, and he entered the Holy of Holies with me, but he did not leave with me. Shimon HaTzaddik understood this to be a sign that his death was impending.,Indeed, after the pilgrimage festival of Sukkot, he was ill for seven days and died. And his fellow priests refrained from reciting the Priestly Benediction with the ineffable name of God.,At the time of his death, he said to the Sages: Onias, my son, will serve as High Priest in my stead. Shimi, Onias’ brother, became jealous of him, as Shimi was two and a half years older than Onias. Shimi said to Onias treacherously: Come and I will teach you the order of the service of the High Priest. Shimi dressed Onias in a tunic be’unkeli and girded him with a ribbon betziltzul as a belt, i.e., not in the vestments of the High Priest, and stood him next to the altar. Shimi said to his fellow priests: Look what this man vowed and fulfilled for his beloved, that he had said to her: On the day that I serve in the High Priesthood I will wear your tunic and gird your ribbon.,The fellow priests of Onias wanted to kill him because he had disgraced the Temple service with his garments. Onias ran away from them and they ran after him. He went to Alexandria in Egypt and built an altar there, and sacrificed offerings upon it for the sake of idol worship. When the Sages heard of the matter they said: If this person, Shimi, who did not enter the position of High Priest, acted with such jealousy, all the more so will one who enters a prestigious position rebel if that position is taken away from him. This is the statement of Rabbi Meir. According to Rabbi Meir, the temple of Onias was built for idol worship.,Rabbi Yehuda said to him: The incident was not like this. Rather, Onias did not accept the position of High Priest because his brother Shimi was two and a half years older than him, so Shimi was appointed as High Priest. And even so, even though Onias himself offered the position to Shimi, Onias was jealous of his brother Shimi. Onias said to Shimi: Come and I will teach you the order of the service of the High Priest. And Onias dressed Shimi in a tunic and girded him in a ribbon and stood him next to the altar. Onias said to his fellow priests: Look what this man, Shimi, vowed and fulfilled for his beloved, that he had said to her: On the day that I serve in the High Priesthood I will wear your tunic and gird your ribbon.,His fellow priests wanted to kill Shimi. Shimi then told them the entire incident, that he had been tricked by his brother Onias, so the priests wanted to kill Onias. Onias ran away from them, and they ran after him. Onias ran to the palace of the king, and they ran after him. Anyone who saw him would say: This is him, this is him, and he was not able to escape unnoticed. Onias went to Alexandria in Egypt and built an altar there, and sacrificed offerings upon it for the sake of Heaven. As it is stated: “In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at its border, to the Lord” (Isaiah 19:19). According to Rabbi Yehuda, the temple of Onias was dedicated to the worship of God.,And when the Sages heard of the matter they said: If this one, Onias, who fled from the position of High Priest and offered it to his brother, still was overcome with such jealousy to the point where he tried to have Shimi killed, all the more so will one who wants to enter a prestigious position be jealous of the one who already has that position.,§ As a corollary to the statement of the Sages with regard to one who is jealous and wants the position of another, it is taught in a baraita that Rabbi Yehoshua ben Peraḥya said: Initially, in response to anyone who would say to me: Ascend to the position of Nasi, I would tie him up and place him in front of a lion out of anger for his suggestion. Now that I have become the Nasi, in response to anyone who tells me to leave the position, I would throw a kettle kumkum of boiling water at him out of anger at his suggestion.,It is human nature that after one ascends to a prestigious position he does not wish to lose it. As evidence of this principle, Saul initially fled from the kingship, as he did not wish to be king, as stated in the verse: “When they sought him he could not be found…Behold he has hidden himself among the baggage” (I\xa0Samuel 10:21–22). But when he ascended to the kingship he tried to kill David, who he thought was trying to usurp his authority (see I\xa0Samuel, chapters 18–27).,§ Mar Kashisha, son of Rav Ḥisda, said to Abaye: What does Rabbi Meir do with this verse of Rabbi Yehuda? Since Rabbi Meir holds that the temple of Onias was dedicated to idol worship, how does he explain the verse in Isaiah?,Abaye answered Mar Kashisha and said that Rabbi Meir uses this verse for that which is taught in a baraita: After the downfall of Sennacherib, the king of Assyria who besieged Jerusalem (see II\xa0Kings, chapters 18–19), King Hezekiah emerged from Jerusalem and found the gentile princes Sennacherib had brought with him from his other conquests, sitting in carriages bikronot of gold. He made them vow that they would not worship idols, and they fulfilled their vow, as it is stated in Isaiah’s prophecy about Egypt: “In that day there shall be five cities in the land of Egypt that speak the language of Canaan'' None|
|26. None, None, nan (6th cent. CE - 8th cent. CE)
Tagged with subjects: • Onias III • Onias Temple, history of
Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 345; Schwartz (2008), 2 Maccabees, 442
|27. Anon., Letter of Aristeas, 13, 16, 35-36, 126, 310
Tagged with subjects: • House of Onias (Beth Ḥonio) • Land of Onias • Onias • Onias III • Onias IV • Onias IV (of Leontopolis) • Onias IV, Temple of Onias (Leontopolis) • Onias Temple • Onias Temple, history of • Onias Temple, identity of builder • Onias Temple, location • Onias Temple, worship at • Onias community • Onias community, flight / arrival to Egypt • Onias community, organization of • Onias community, settlement
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 305; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 86, 183, 249, 276, 297, 330, 400; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 236; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 108, 314; Schwartz (2008), 2 Maccabees, 51
13 for when by a combination of good fortune and courage he had brought his attack on the whole district of Coele-Syria and Phoenicia to a successful issue, in the process of terrorizing the country into subjection, he transported some of his foes and others he reduced to captivity. The number of those whom he transported from the country of the Jews to Egypt amounted to no less than a hundred thousand. of these he armed thirty thousand picked men and settled them in garrisons in the country districts. (And even before this time large numbers of Jews had come into Egypt with the Persian, and in an earlier period still others had been sent to Egypt to help Psammetichus in his campaign against the king of the Ethiopians. But these were nothing like so numerous as the captives whom Ptolemy the son of Lagus transported.)' "
16 Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'" 35 'King Ptolemy sends greeting and salutation to the High Priest Eleazar. Since there are many Jews settled in our realm who were carried off from Jerusalem by the Persians at the time of their" '36 power and many more who came with my father into Egypt as captives - large numbers of these he placed in the army and paid them higher wages than usual, and when he had proved the loyalty of their leaders he built fortresses and placed them in their charge that the native Egyptians might be intimidated by them. And I, when I ascended the throne, adopted a kindly attitude towards all
126 now being sent to him by Eleazar undoubtedly possessed these qualities. And he frequently asserted upon oath that he would never let the men go if it were merely some private interest of his own that constituted the impelling motive-but it was for the common advantage of310 After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no' "' None