1. Hebrew Bible, Malachi, 3.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 389 | 3.20. "But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall.", |
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2. Hebrew Bible, Zephaniah, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 389| 3.5. "יְהוָה צַדִּיק בְּקִרְבָּהּ לֹא יַעֲשֶׂה עַוְלָה בַּבֹּקֶר בַּבֹּקֶר מִשְׁפָּטוֹ יִתֵּן לָאוֹר לֹא נֶעְדָּר וְלֹא־יוֹדֵעַ עַוָּל בֹּשֶׁת׃", | 3.5. "The LORD who is righteous is in the midst of her, He will not do unrighteousness; Every morning doth He bring His right to light, It faileth not; But the unrighteous knoweth no shame.", |
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3. Hebrew Bible, Genesis, 41.45-41.46, 41.50, 46.20, 49.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297, 348| 41.45. "וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃", 41.46. "וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃", 49.9. "גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃", | 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.—", 41.46. "And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.", 41.50. "And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him.", 46.20. "And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.", 49.9. "Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?", |
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4. Hebrew Bible, Exodus, 1.11, 1.14, 5.7-5.8, 5.14-5.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 166, 297| 1.11. "וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת־פִּתֹם וְאֶת־רַעַמְסֵס׃", 1.14. "וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל־עֲבֹדָה בַּשָּׂדֶה אֵת כָּל־עֲבֹדָתָם אֲשֶׁר־עָבְדוּ בָהֶם בְּפָרֶךְ׃", 5.7. "לֹא תֹאסִפוּן לָתֵת תֶּבֶן לָעָם לִלְבֹּן הַלְּבֵנִים כִּתְמוֹל שִׁלְשֹׁם הֵם יֵלְכוּ וְקֹשְׁשׁוּ לָהֶם תֶּבֶן׃", 5.8. "וְאֶת־מַתְכֹּנֶת הַלְּבֵנִים אֲשֶׁר הֵם עֹשִׂים תְּמוֹל שִׁלְשֹׁם תָּשִׂימוּ עֲלֵיהֶם לֹא תִגְרְעוּ מִמֶּנּוּ כִּי־נִרְפִּים הֵם עַל־כֵּן הֵם צֹעֲקִים לֵאמֹר נֵלְכָה נִזְבְּחָה לֵאלֹהֵינוּ׃", 5.14. "וַיֻּכּוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל אֲשֶׁר־שָׂמוּ עֲלֵהֶם נֹגְשֵׂי פַרְעֹה לֵאמֹר מַדּוּעַ לֹא כִלִּיתֶם חָקְכֶם לִלְבֹּן כִּתְמוֹל שִׁלְשֹׁם גַּם־תְּמוֹל גַּם־הַיּוֹם׃", 5.15. "וַיָּבֹאוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל וַיִּצְעֲקוּ אֶל־פַּרְעֹה לֵאמֹר לָמָּה תַעֲשֶׂה כֹה לַעֲבָדֶיךָ׃", 5.16. "תֶּבֶן אֵין נִתָּן לַעֲבָדֶיךָ וּלְבֵנִים אֹמְרִים לָנוּ עֲשׂוּ וְהִנֵּה עֲבָדֶיךָ מֻכִּים וְחָטָאת עַמֶּךָ׃", 5.17. "וַיֹּאמֶר נִרְפִּים אַתֶּם נִרְפִּים עַל־כֵּן אַתֶּם אֹמְרִים נֵלְכָה נִזְבְּחָה לַיהוָה׃", 5.18. "וְעַתָּה לְכוּ עִבְדוּ וְתֶבֶן לֹא־יִנָּתֵן לָכֶם וְתֹכֶן לְבֵנִים תִּתֵּנּוּ׃", 5.19. "וַיִּרְאוּ שֹׁטְרֵי בְנֵי־יִשְׂרָאֵל אֹתָם בְּרָע לֵאמֹר לֹא־תִגְרְעוּ מִלִּבְנֵיכֶם דְּבַר־יוֹם בְּיוֹמוֹ׃", | 1.11. "Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses.", 1.14. "And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour.", 5.7. "’Ye shall no more give the people straw to make brick, as heretofore. Let them go and gather straw for themselves.", 5.8. "And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish aught thereof; for they are idle; therefore they cry, saying: Let us go and sacrifice to our God.", 5.14. "And the officers of the children of Israel, whom Pharaoh’s taskmasters had set over them, were beaten, saying: ‘Wherefore have ye not fulfilled your appointed task in making brick both yesterday and today as heretofore?’", 5.15. "Then the officers of the children of Israel came and cried unto Pharaoh, saying: ‘Wherefore dealest thou thus with thy servants?", 5.16. "There is no straw given unto thy servants, and they say to us: Make brick; and, behold, thy servants are beaten, but the fault is in thine own people.’", 5.17. "But he said: ‘Ye are idle, ye are idle; therefore ye say: Let us go and sacrifice to the LORD.", 5.18. "Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.’", 5.19. "And the officers of the children of Israel did see that they were set on mischief, when they said: ‘Ye shall not diminish aught from your bricks, your daily task.’", |
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5. Hebrew Bible, Jeremiah, 43.9, 43.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 166, 297| 43.9. "קַח בְּיָדְךָ אֲבָנִים גְּדֹלוֹת וּטְמַנְתָּם בַּמֶּלֶט בַּמַּלְבֵּן אֲשֶׁר בְּפֶתַח בֵּית־פַּרְעֹה בְּתַחְפַּנְחֵס לְעֵינֵי אֲנָשִׁים יְהוּדִים׃", 43.13. "וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃", | 43.9. "’Take great stones in thy hand, and hide them in the mortar in the framework, which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah;", 43.13. "He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’", |
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6. Hebrew Bible, Isaiah, 1.26-1.27, 19.18-19.19, 41.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297, 348, 349, 389, 418| 1.26. "וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃", 1.27. "צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה׃", 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׃", 41.2. "לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃", 41.2. "מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃", | 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.", 1.27. "Zion shall be redeemed with justice, And they that return of her with righteousness.", 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.", 41.2. "Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.", |
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7. Hebrew Bible, Ezekiel, 30.17 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297| 30.17. "בַּחוּרֵי אָוֶן וּפִי־בֶסֶת בַּחֶרֶב יִפֹּלוּ וְהֵנָּה בַּשְּׁבִי תֵלַכְנָה׃", | 30.17. "The young men of Aven and of Pi-beseth shall fall by the sword; And these cities shall go into captivity.", |
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| 8. Herodotus, Histories, 2.3.1-9.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297 |
| 9. Aristophanes, The Women Celebrating The Thesmophoria, 50.6-50.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 389 |
10. Septuagint, 2 Maccabees, 4.9, 4.36-4.37, 10.1-10.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 201, 349 | 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.' 4.36. When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.' 4.37. Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;' 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.' |
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11. Septuagint, 1 Maccabees, 4.36-4.59 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 201 | 4.36. Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it." 4.37. So all the army assembled and they went up to Mount Zion. 4.38. And they saw the sanctuary desolate, the altar profaned, and the gates burned. In the courts they saw bushes sprung up as in a thicket, or as on one of the mountains. They saw also the chambers of the priests in ruins. 4.39. Then they rent their clothes, and mourned with great lamentation, and sprinkled themselves with ashes. 4.40. They fell face down on the ground, and sounded the signal on the trumpets, and cried out to Heaven. 4.41. Then Judas detailed men to fight against those in the citadel until he had cleansed the sanctuary. 4.42. He chose blameless priests devoted to the law, 4.43. and they cleansed the sanctuary and removed the defiled stones to an unclean place. 4.44. They deliberated what to do about the altar of burnt offering, which had been profaned. 4.45. And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar, 4.46. and stored the stones in a convenient place on the temple hill until there should come a prophet to tell what to do with them. 4.47. Then they took unhewn stones, as the law directs, and built a new altar like the former one. 4.48. They also rebuilt the sanctuary and the interior of the temple, and consecrated the courts. 4.49. They made new holy vessels, and brought the lampstand, the altar of incense, and the table into the temple. 4.50. Then they burned incense on the altar and lighted the lamps on the lampstand, and these gave light in the temple. 4.51. They placed the bread on the table and hung up the curtains. Thus they finished all the work they had undertaken. 4.52. Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the one hundred and forty-eighth year, 4.53. they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. 4.54. At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. 4.55. All the people fell on their faces and worshiped and blessed Heaven, who had prospered them. 4.56. So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. 4.57. They decorated the front of the temple with golden crowns and small shields; they restored the gates and the chambers for the priests, and furnished them with doors. 4.58. There was very great gladness among the people, and the reproach of the Gentiles was removed. 4.59. Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev. |
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12. Septuagint, 3 Maccabees, 3.1, 3.6, 3.12, 4.1-4.10, 6.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 212, 247, 249, 408 | 3.1. When the impious king comprehended this situation, he became so infuriated that not only was he enraged against those Jews who lived in Alexandria, but was still more bitterly hostile toward those in the countryside; and he ordered that all should promptly be gathered into one place, and put to death by the most cruel means. 3.6. Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all; 3.12. "King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health. 4.1. In every place, then, where this decree arrived, a feast at public expense was arranged for the Gentiles with shouts and gladness, for the inveterate enmity which had long ago been in their minds was now made evident and outspoken. 4.2. But among the Jews there was incessant mourning, lamentation, and tearful cries; everywhere their hearts were burning, and they groaned because of the unexpected destruction that had suddenly been decreed for them. 4.3. What district or city, or what habitable place at all, or what streets were not filled with mourning and wailing for them? 4.4. For with such a harsh and ruthless spirit were they being sent off, all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected upon the uncertainty of life and shed tears at the most miserable expulsion of these people. 4.5. For a multitude of gray-headed old men, sluggish and bent with age, was being led away, forced to march at a swift pace by the violence with which they were driven in such a shameful manner. 4.6. And young women who had just entered the bridal chamber to share married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled with ashes, and were carried away unveiled, all together raising a lament instead of a wedding song, as they were torn by the harsh treatment of the heathen. 4.7. In bonds and in public view they were violently dragged along as far as the place of embarkation. 4.8. Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them. 4.9. They were brought on board like wild animals, driven under the constraint of iron bonds; some were fastened by the neck to the benches of the boats, others had their feet secured by unbreakable fetters, 4.10. and in addition they were confined under a solid deck, so that with their eyes in total darkness, they should undergo treatment befitting traitors during the whole voyage. 6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: |
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| 13. Dead Sea Scrolls, Rule of The Community, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5 |
| 14. Dead Sea Scrolls, Pesher On Habakkuk, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16 |
| 15. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5 |
| 16. Dead Sea Scrolls, Rule of The Community, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5 |
17. Philo of Alexandria, On The Embassy To Gaius, 133, 137, 161, 178, 191 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 389 | 191. And will it be allowed to us to approach him or to open our mouth on the subject of the synagogues before this insulter of our holy and glorious temple? For it is quite evident that he will pay no regard whatever to things of less importance and which are held in inferior estimation, when he behaves with insolence and contempt towards our most beautiful and renowned temple, which is respected by all the east and by all the west, and regarded like the sun which shines everywhere. |
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18. Philo of Alexandria, Against Flaccus, 117, 124 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 187 | 124. You suggest to us favourable hopes of the setting straight of what is left to us, beginning to consent to our prayers, inasmuch as you have on a sudden thrown down the common enemy of our nation, the author and cause of all our calamities, exulting in pride, and trusting that he would gain credit by such means, before he was removed to a distance from us, in order that those who were evilly afflicted might not feel their joy impaired by learning it only by report, but you have chastised him while he was so near, almost as we may say before the eyes of those whom he oppressed, in order to give us a more distinct perception of the end which has fallen upon him in a short time beyond our hopes." XV. |
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| 19. Anon., Sibylline Oracles, 3.38-3.39, 3.59, 3.279, 3.341-3.343, 3.586-3.590 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 408 |
20. Josephus Flavius, Against Apion, 2.49-2.50 (1st cent. CE - 1st cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 201, 350 | 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; 2.50. for when these Alexandrians were making war with Cleopatra the queen, and were in danger of being utterly ruined, these Jews brought them to terms of agreement, and freed them from the miseries of a civil war. “But then (says Apion) Onias brought a small army afterward upon the city at the time when Thermus the Roman ambassador was there present.” |
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21. New Testament, Apocalypse, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 348| 5.5. καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι Μὴ κλαῖε· ἰδοὺ ἐνίκησεν ὁλέωνὁ ἐκ τῆς φυλῆςἸούδα, ἡ ῥίζαΔαυείδ, ἀνοῖξαι τὸ βιβλίον καὶ τὰς ἑπτὰ σφραγῖδας αὐτοῦ. | 5.5. One of the elders said to me, "Don't weep. Behold, the Lion who is of the tribe of Judah, the Root of David, has overcome; he who opens the book and its seven seals." |
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22. Josephus Flavius, Jewish Antiquities, 2.188, 12.44, 12.237, 12.284-12.287, 12.388, 13.65-13.67, 13.70, 13.285, 14.117, 14.131-14.133, 19.284-19.285, 20.236 (1st cent. CE - 1st cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 164, 187, 199, 201, 346, 350, 408 | 2.188. upon whose answer, that he was a hundred and thirty years old, he admired Jacob on account of the length of his life. And when he had added, that still he had not lived so long as his forefathers, he gave him leave to live with his children in Heliopolis; for in that city the king’s shepherds had their pasturage. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 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. 12.284. Take Maccabeus for the general of your army, because of his courage and strength, for he will avenge your nation, and will bring vengeance on your enemies. Admit among you the righteous and religious, and augment their power.” 12.285. 4. When Mattathias had thus discoursed to his sons, and had prayed to God to be their assistant, and to recover to the people their former constitution, he died a little afterward, and was buried at Modin; all the people making great lamentation for him. Whereupon his son Judas took upon him the administration of public affairs, in the hundred forty and sixth year; 12.286. and thus, by the ready assistance of his brethren, and of others, Judas cast their enemies out of the country, and put those of their own country to death who had transgressed its laws, and purified the land of all the pollutions that were in it. 12.287. 1. When Apollonius, the general of the Samaritan forces, heard this, he took his army, and made haste to go against Judas, who met him, and joined battle with him, and beat him, and slew many of his men, and among them Apollonius himself, their general, whose sword being that which he happened then to wear, he seized upon, and kept for himself; but he wounded more than he slew, and took a great deal of prey from the enemy’s camp, and went his way. 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. 13.65. “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; 13.70. “King Ptolemy and queen Cleopatra to Onias, send greeting. We have read thy petition, wherein thou desirest leave to be given thee to purge that temple which is fallen down at Leontopolis, in the Nomus of Heliopolis, and which is named from the country Bubastis; on which account we cannot but wonder that it should be pleasing to God to have a temple erected in a place so unclean, and so full of sacred animals. 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. 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; 19.284. but that, in the time of Caius, the Alexandrians became insolent towards the Jews that were among them, which Caius, out of his great madness and want of understanding, reduced the nation of the Jews very low, because they would not transgress the religious worship of their country, and call him a god: 19.285. I will therefore that the nation of the Jews be not deprived of their rights and privileges, on account of the madness of Caius; but that those rights and privileges which they formerly enjoyed be preserved to them, and that they may continue in their own customs. And I charge both parties to take very great care that no troubles may arise after the promulgation of this edict.” 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; |
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23. Josephus Flavius, Jewish War, 1.33, 1.90, 1.190, 7.421, 7.426-7.430 (1st cent. CE - 1st cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 164, 167, 199, 201, 346, 349, 350, 389 | 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. 1.90. 4. However, when he fought with Obodas, king of the Arabians, who had laid an ambush for him near Golan, and a plot against him, he lost his entire army, which was crowded together in a deep valley, and broken to pieces by the multitude of camels. And when he had made his escape to Jerusalem, he provoked the multitude, which hated him before, to make an insurrection against him, and this on account of the greatness of the calamity that he was under. 1.190. 4. Thus was Pelusium taken. But still, as they were marching on, those Egyptian Jews that inhabited the country called the country of Onias stopped them. Then did Antipater not only persuade them not to stop them, but to afford provisions for their army; on which account even the people about Memphis would not fight against them, but of their own accord joined Mithridates. 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, 7.426. 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; 7.430. but the entire temple was encompassed with a wall of burnt brick, though it had gates of stone. The king also gave him a large country for a revenue in money, that both the priests might have a plentiful provision made for them, and that God might have great abundance of what things were necessary for his worship. |
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| 24. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 142 |
| 25. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan |
| 26. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 142 |
| 27. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5 |
| 28. Palestinian Talmud, Ketuvot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 142 |
| 29. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5 |
| 30. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 31. Babylonian Talmud, Yoma, 4.7 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 348 |
| 32. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5 |
33. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 142| 13b. ונמלך ומצאו בן עירו ואמר שמך כשמי ושם אשתך כשם אשתי פסול לגרש בו,הכי השתא התם (דברים כד, א) וכתב לה כתיב בעינן כתיבה לשמה הכא ועשה לה כתיב בעינן עשייה לשמה עשייה דידה מחיקה היא,א"ר אחא בר חנינא גלוי וידוע לפני מי שאמר והיה העולם שאין בדורו של רבי מאיר כמותו ומפני מה לא קבעו הלכה כמותו שלא יכלו חביריו לעמוד על סוף דעתו שהוא אומר על טמא טהור ומראה לו פנים על טהור טמא ומראה לו פנים,תנא לא ר"מ שמו אלא רבי נהוראי שמו ולמה נקרא שמו ר"מ שהוא מאיר עיני חכמים בהלכה ולא נהוראי שמו אלא רבי נחמיה שמו ואמרי לה רבי אלעזר בן ערך שמו ולמה נקרא שמו נהוראי שמנהיר עיני חכמים בהלכה,אמר רבי האי דמחדדנא מחבראי דחזיתיה לר' מאיר מאחוריה ואילו חזיתיה מקמיה הוה מחדדנא טפי דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך,א"ר אבהו א"ר יוחנן תלמיד היה לו לר"מ וסומכוס שמו שהיה אומר על כל דבר ודבר של טומאה ארבעים ושמונה טעמי טומאה ועל כל דבר ודבר של טהרה ארבעים ושמונה טעמי טהרה,תנא תלמיד ותיק היה ביבנה שהיה מטהר את השרץ במאה וחמשים טעמים,אמר רבינא אני אדון ואטהרנו ומה נחש שממית ומרבה טומאה טהור שרץ שאין ממית ומרבה טומאה לא כ"ש,ולא היא מעשה קוץ בעלמא קעביד,א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"ה,וכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן,כאותה ששנינו מי שהיה ראשו ורובו בסוכה ושלחנו בתוך הבית בית שמאי פוסלין וב"ה מכשירין אמרו ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את ר' יוחנן בן החורנית ומצאוהו יושב ראשו ורובו בסוכה ושלחנו בתוך הבית אמרו להן בית שמאי (אי) משם ראיה אף הן אמרו לו אם כך היית נוהג לא קיימת מצות סוכה מימיך,ללמדך שכל המשפיל עצמו הקב"ה מגביהו וכל המגביה עצמו הקב"ה משפילו כל המחזר על הגדולה גדולה בורחת ממנו וכל הבורח מן הגדולה גדולה מחזרת אחריו וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו,ת"ר שתי שנים ומחצה נחלקו ב"ש וב"ה הללו אומרים נוח לו לאדם שלא נברא יותר משנברא והללו אומרים נוח לו לאדם שנברא יותר משלא נברא נמנו וגמרו נוח לו לאדם שלא נברא יותר משנברא עכשיו שנברא יפשפש במעשיו ואמרי לה ימשמש במעשיו, big strongמתני׳ /strong /big הקורה שאמרו רחבה כדי לקבל אריח ואריח חצי לבנה של שלשה טפחים דייה לקורה שתהא רחבה טפח כדי לקבל אריח לרחבו,רחבה כדי לקבל אריח ובריאה כדי לקבל אריח רבי יהודה אומר רחבה אף על פי שאין בריאה היתה של קש ושל קנים רואין אותה כאילו היא של מתכת,עקומה רואין אותה כאילו היא פשוטה עגולה רואין אותה כאילו היא מרובעת כל שיש בהיקיפו שלשה טפחים יש בו רוחב טפח: | 13b. b but /b later b reconsidered /b and did not divorce her, b and a resident of his city found him and said: Your name is /b the same b as my name, and your wife’s name is /b the same b as my wife’s name, /b and we reside in the same town; give me the bill of divorce, and I will use it to divorce my wife, then this document b is invalid to divorce with it? /b Apparently, a man may not divorce his wife with a bill of divorce written for another woman, and the same should apply to the scroll of a i sota /i .,The Gemara rejects this argument: b How can you compare /b the two cases? b There, /b with regard to a bill of divorce, b it is written: “And he shall write for her” /b (Deuteronomy 24:1), and therefore b we require writing /b it b in her name, /b specifically for her; whereas b here, /b with regard to a i sota /i , b it is written: “And he shall perform with her /b all this ritual” (Numbers 5:30), and therefore b we require performance in her name. /b In b her /b case, the b performance is erasure; /b however, writing of the scroll need not be performed specifically for her.,On the topic of Rabbi Meir and his Torah study, the Gemara cites an additional statement. b Rabbi Aḥa bar Ḥanina said: It is revealed and known before the One Who spoke and the world came into being that in the generation of Rabbi Meir there was no /b one of the Sages who is b his equal. Why /b then b didn’t /b the Sages b establish the i halakha /i in accordance with his /b opinion? It is b because his colleagues were unable to ascertain the profundity of his opinion. /b He was so brilliant that he could present a cogent argument for any position, even if it was not consistent with the prevalent i halakha /i . b As he /b would b state with regard to /b a ritually b impure /b item that it is b pure, and display justification /b for that ruling, and likewise he would state b with regard to /b a ritually b pure /b item that it is b impure, and display justification /b for that ruling. The Sages were unable to distinguish between the statements that were i halakha /i and those that were not., b It was taught /b in a i baraita /i : b Rabbi Meir was not his name; rather, Rabbi Nehorai was his name. And why was he called /b by the b name Rabbi Meir? /b It was b because he illuminates [ i meir /i ] the eyes of the Sages in /b matters of b the i halakha /i . And Rabbi Nehorai was not the name /b of the i tanna /i known by that name; b rather, Rabbi Neḥemya was his name, and some say: Rabbi Elazar ben Arakh was his name. And why was he called /b by the b name Rabbi Nehorai? /b It is b because he enlightens [ i manhir /i ] the eyes of the Sages in /b matters of b the i halakha /i . /b ,The Gemara relates that b Rabbi /b Yehuda HaNasi b said: /b The fact b that I am /b more b incisive than my colleagues is /b due to the fact b that I saw Rabbi Meir from behind, /b i.e., I sat behind him when I was his student. b Had I seen him from the front, I would be /b even more b incisive, as it is written: “And your eyes shall see your teacher” /b (Isaiah 30:20). Seeing the face of one’s teacher increases one’s understanding and sharpens one’s mind.,And the Gemara stated that b Rabbi Abbahu said /b that b Rabbi Yoḥa said: Rabbi Meir had a disciple, and his name was Sumakhus, who would state with regard to each and every matter of ritual impurity forty-eight reasons /b in support of the ruling of b impurity, and with regard to each and every matter of ritual purity forty-eight reasons /b in support of the ruling of b purity. /b , b It was taught /b in a i baraita /i : b There was a distinguished disciple at Yavne who could /b with his incisive intellect b purify the creeping animal, /b explicitly deemed ritually impure by the Torah, adducing b one hundred and fifty reasons /b in support of his argument., b Ravina said: I /b too b will deliberate and purify it /b employing the following reasoning: b And just as a snake that kills /b people and animals b and /b thereby b increases ritual impurity /b in the world, as a corpse imparts impurity through contact, through being carried, and by means of a tent, b is ritually pure /b and transmits no impurity, b a creeping animal that does not kill and /b does not b increase impurity /b in the world, b all the more so /b should it be pure.,The Gemara rejects this: b And it is not so; /b that is not a valid i a fortiori /i argument, as it can be refuted. A snake b is performing a mere act of a thorn. /b A thorn causes injury and even death; nevertheless, it is not ritually impure. The same applies to a snake, and therefore this i a fortiori /i argument is rejected., b Rabbi Abba said /b that b Shmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The i halakha /i is in accordance with our /b opinion, b and these said: The i halakha /i is in accordance with our /b opinion. Ultimately, b a Divine Voice emerged and proclaimed: /b Both b these and those are the words of the living God. However, the i halakha /i is in accordance with /b the opinion of b Beit Hillel. /b ,The Gemara asks: b Since both these and those are the words of the living God, why were Beit Hillel privileged to /b have b the i halakha /i established in accordance with their /b opinion? The reason is b that they were agreeable and forbearing, /b showing restraint when affronted, and when they taught the i halakha /i they would b teach /b both b their /b own b statements and the statements of Beit Shammai. Moreover, /b when they formulated their teachings and cited a dispute, b they prioritized the statements of Beit Shammai to their /b own b statements, /b in deference to Beit Shammai., b As /b in the mishna b that we learned: /b In the case of b one whose head and most of his body were in the i sukka /i , but his table was in the house, Beit Shammai deem /b this i sukka /i b invalid; and Beit Hillel deem it valid. Beit Hillel said to Beit Shammai: Wasn’t there an incident in which the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit, and they found him sitting /b with b his head and most of his body in the i sukka /i , but his table was in the house? Beit Shammai said to them: From there /b do you seek to adduce b a proof? /b Those visitors, b too, said to him: If that was /b the manner in which b you were accustomed /b to perform the mitzva, b you have never fulfilled the mitzva of i sukka /i in /b all b your days. /b It is apparent from the phrasing of the mishna that when the Sages of Beit Hillel related that the Elders of Beit Shammai and the Elders of Beit Hillel visited Rabbi Yoḥa ben HaḤoranit, they mentioned the Elders of Beit Shammai before their own Elders.,This is b to teach you that anyone who humbles himself, the Holy One, Blessed be He, exalts him, and anyone who exalts himself, the Holy One, Blessed be He, humbles him. Anyone who seeks greatness, greatness flees from him, and, /b conversely, b anyone who flees from greatness, greatness seeks him. And anyone who /b attempts to b force the moment /b and expends great effort to achieve an objective precisely when he desires to do so, b the moment forces him /b too, and he is unsuccessful. b And /b conversely, b anyone who /b is patient and b yields to the moment, the moment stands /b by b his /b side, and he will ultimately be successful., b The Sages taught /b the following i baraita /i : b For two and a half years, Beit Shammai and Beit Hillel disagreed. These say: It would have been preferable had man not been created than to have been created. And those said: It is preferable for man to have been created than had he not been created. /b Ultimately, b they were counted and concluded: It would have been preferable had man not been created than to have been created. /b However, b now that he has been created, he should examine his actions /b that he has performed and seek to correct them. b And some say: He should scrutinize his /b planned b actions /b and evaluate whether or not and in what manner those actions should be performed, so that he will not sin., strong MISHNA: /strong b The /b cross b beam, which /b the Sages b stated /b may be used to render an alleyway fit for one to carry within it, must be b wide enough to receive /b and hold b a small brick. And /b this b small brick /b is b half a large brick, /b which measures b three handbreadths, /b i.e., a handbreadth and a half. b It is sufficient that the /b cross b beam will be a handbreadth in width, /b not a handbreadth and a half, b enough to hold a small brick across its width. /b ,And the cross beam must be b wide enough to hold a small brick /b and also b sturdy enough to hold a small brick /b and not collapse. b Rabbi Yehuda says: /b If it is b wide /b enough to hold the brick, b even though it is not sturdy /b enough to actually support it, it is sufficient. Therefore, even if the cross beam b is /b made b of straw or reeds, one considers it as though it were /b made b of metal. /b ,If the cross beam is b curved, /b so that a small brick cannot rest on it, b one considers it as though it were straight; /b if it is b round, one considers it as though it were square. /b The following principle was stated with regard to a round cross beam: b Any /b beam b with a circumference of three handbreadths is a handbreadth in width, /b i.e., in diameter. |
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| 34. Eusebius of Caesarea, Commentary On Psalms, 54(55) (3rd cent. CE - 4th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5, 418 |
| 35. Jerome, Commentaria In Danielem, 11.14 (5th cent. CE - 5th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5, 347 |
| 36. Jerome, Chronicon Eusebii (Interpretatio Chronicae Eusebii Pamphili), 127 (5th cent. CE - 5th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5, 347 |
| 37. Jerome, Commentary On Isaiah, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 334 |
| 38. Anon., Letter of Aristeas, 3.11, 8.5, 8.9, 10.12-10.13, 11.7-11.9, 11.16, 12.5-12.6, 13.11, 19.5, 27.10 Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 408 |
| 39. Epigraphy, Jigre, 39, 44, 84, 38 Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 164, 169, 187, 247, 349 |
| 40. Papyri, Cpj, 132, 520 Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 408 |
| 41. Eusebius of Caesarea, Chronicon, 2.216 Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5, 347 |
| 42. Epigraphy, Seg, 48-1987-2003 Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 187 |
| 43. Papyri, P.Harr., None Tagged with subjects: •nan Found in books: nan nan nan nan |
| 44. Epigraphy, Cesnola, Cyprus, None Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 199 |
| 45. Anon., 2 Enoch, 12.31-12.32 Tagged with subjects: •onias temple, location Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 348 |
