Antiochus Epiphanes Research Articles

ROMANS AT BESA: NEW LIGHT ON AN ATHENIAN DEME IN THE IMPERIAL PERIOD

Abstract This article presents an overview of Roman citizens registered in the small Attic deme of Besa. The epigraphic record indicates that three Roman emperors—Hadrian, Commodus and Severus Alexander—were enrolled as citizens in this deme, as was the influential eastern magnate G. Julius Antiochus Epiphanes Philopappos and several men who dominated Athenian politics during the High Imperial period. We argue that Hadrian's enrolment and repeated sojourns in Athens encouraged various individuals—including two of his successors—to join this deme, but why did the emperor himself choose Besa and not a larger, more important deme in the city's civic centre? Consequently, where did he live while serving as eponymous archon of Athens in 111/112 and later during his visits to the city as emperor? By synthesizing epigraphic, literary, archaeological and environmental sources, this paper offers the first comprehensive examination of Besa and its Roman citizens, highlighting the deme's significance within imperial Athens and the broader Roman empire. Finally, it suggests avenues for further interdisciplinary research in the study of this region of south Attica.

RE-EXAMINING AND RE-INTERPRETING THE 70 WEEKS PROPHECY: A THESIS (Dan. 9:25-27)

The 70 weeks prophecy is among the most complicated biblical texts, but which many think are simple. This fact is undeniable because it is among the most widely researched, variously interpreted, and intensely debated biblical texts. Exegetical method is adopted for the best interpretation of the context of the Bible for appropriate and adequate meaning. The most widely accepted interpretation is its relation to the first advent of our savior Jesus Christ. The current study debunks this popular view by bringing in a completely new but scholarly and historically supported interpretation linking the prophecy to Zerubbabel, Onias III and Antiochus (IV) Epiphanes. The current study exhibits how easy it is to misinterpret biblical texts if not examined carefully. The study suggests adequate and appropriate interpretations to passages of the Holy Bible as they can influence human eternal destination.

Daniel 11 Decoded: An Exegetical, Historical, and Theological Study

Daniel 11 Decoded: An Exegetical, Historical, and Theological Study

HIPPOLYTUS OF ROME: A COMPREHENSIVE ANALYSIS OF THE INTERPRETATION OF DAN. 8

The article is devoted to a comprehensive analysis of the interpretation of Hippolytus of Rome (170-235 AD) of Dan. 8 of the book of Daniel. The hermeneutic principles of the theologian in the interpretation of apocalyptic symbols of Dan. 8 are presented and showed their specifics. It has been found that Hippolytus first interpreted the symbol of the "little horn" (Dan. 8:9-12) as Antiochus IV Epiphanes among early Christian writers. This interpretation is followed today by the Preterist and Futurist schools of interpretation. The arguments of both the supporters of Hippolytus' interpretation and his opponents are highlighted. It is established that the theologian's interpretation, according to which the small horn in Dan. 8 symbolizes Antiochus Epiphanes has weaknesses and contradicts the biblical context of the apocalyptic symbols of both the eighth chapter and the entire book of Daniel. It is investigated that the arguments of the historicistl school allow us to conclude that the small horn in Dan. 8 symbolizes Rome. Promising for the future continuation of the study is seen in a deep exegetical study of the apocalyptic symbols of Dan. 8 and the influence of Hippolytus' interpretation on the hermeneutics of later Christian theologians.Key words: Book of Daniel, Hippolytus of Rome, hermeneutics, Antiochus IV Epiphanes, the small horn, exegesis, apocalyptic literature, eschatology.

The Kings and Princes in the Combat of Daniel 10

ABSTRACT This article is a literary historical approach to the book of Daniel viewed as Jewish 2nd century literature written toward the end of the reign of Antiochus Epiphanes. The focus of the article is to clarify the nature, identity and roles of the beings in the celestial battle mentioned in Daniel 10 and the connections between those beings and the sons of God in 4QDeutj’s reading of Deut 32,8. It is concluded that the kings of Persia mentioned in Dan 10,13 were tutelary deities; and that the combatant princes were servants in defense of the interests of the tutelary deities.

Garments of Shame, Garments of War: Clothing Imagery in 1 Maccabees 1:25-28, 14:9

AbstractTwo poetic passages in 1 Maccabees depict historical circumstances via the use of apparel. 14:9 portrays the young men as wearing “glories and garments of war” as a marker of the peace and prosperity characterizing Simon’s reign. These contrast with the “shame” that shrouds the people following Antiochus Epiphanes’ desecration of the temple in 1:28. This paper explores the biblical background of the dress imagery, suggesting that the Maccabean author transformed the “robe of righteousness” in Isa 61:10 into “garments of war” on the basis of a gezerah shava with Isa 59:17. The biblical metaphor of “being clothed with shame” in 1 Macc 1:28, on the other hand, refers to the “putting on of mourning dress”—a practice also alluded to in v. 26.

Contextuality and the Septuagint

This article will emphasise that the time has arrived for another phase in LXX research that goes beyond text-critical studies. Studying the Septuagint entails dealing with translated literature, which requires an appropriate methodology. The truth of the matter is that the Septuagint (the Old Greek) is a translation of a translation. Therefore, translation studies (TS) come into play. It is, moreover, important to determine the translation technique followed by a translator, which should be done in conjunction with TS. Finally, in order to understand the Septuagint (the exegesis of the LXX), addressing issues of contextuality is a sine qua non. The Septuagint version of Proverbs is used as a case study. This article will argue that the context in which this translated unit came into being was an apocalyptic one, inter alia , because of the devastating reforms of Antiochus Epiphanes.

The eclipse of Daniel's narrative: The limits of historical knowledge in the theological reading of Daniel

AbstractThis article uses Hans Frei's famous image of the ‘eclipse’ of biblical narrative to explore the link between situating the book of Daniel historically and grasping its theological point(s). The critical/conservative stand-off over the book of Daniel is rehearsed by way of key agenda-setting Victorian voices, and it is then argued that Frei's perspective allows the reader to move on from assessing descriptive accuracy towards focusing on ascriptive purpose(s). Various examples of how such an ascriptive approach might clarify Daniel are considered, including specific attention to the complexities of Daniel 11’s problematic relationship to what did and did not happen to Antiochus Epiphanes.

Scribes, Visionaries, and the Politics of Second Temple Judea. By Richard A. Horsley

Scribes, Visionaries, and the Politics of Second Temple Judea. By Richard A. Horsley

Nauka o władzy w Księdze Daniela

In the Book of Daniel human kingdoms are presented in the context of bistory, especially in the four-kingdom schema (Dan 2 and 7) which depicts the rise and fali of kings and kingdoms. The theme of Dan 1-6 is that human kingdoms are transitory. Gentile kings bring about their downfali by arrogance and idolatry (i.e. Dan 5). The ultimate kingdom will be set up by God. In the Book o f Daniel the kingdom o f G od provides the frame for human bistory. In the end God will establish his kingdom, but for the time being He bas given dominion over the earth to worldly kings. From this perspective, earthly monarchs must recognize God as a sovereign over human kingdoms. If pagan kings do it, the kingdom is restored to them (i.e. Dan 4); if they refuse, the royal power is taken away from them (i.e. Dan 5). In the apocalyptic visions (Dan 8-12) this situation is completely different. Human kingdoms revolt against God. Ali visions contain a review of history prior to Antiochus Epiphanes, focus on his career and predict his fali caused by divine power. Antiochus Epiphanes is portrayed as a symbol o f evil because o f his rebelii on against God, revealed in the desecration of the tempie and the persecution o f the faithful Jewś. As a result, pagan kings and kingdoms will be annihilated and God will show his power.

Wierność Bogu w diasporze i wśród prześladowań według Księgi Daniela

The intention of the Book of Daniel in its historical setting is to exhort and console the faithful Jews in the face of persecution. The content of the exhortation is complete fidelity to God, even at the risk of death. The context of fidelity, however, is different in the two parts of the Book of Daniel. In the tales (Dan 1-6), the context is the service of the Gentile kings. Fidelity to God is shown by the observance o f the peculiar Jewish laws: Daniel 's refusal to eat the king's food (Dan 1), the three Jewish youths do not worship the golden statue (Dan 3), Daniel prays to God three times a day (Dan 6). In the visions (Dan 7-12), the context is confrontation with pagan power. The faithful Jews are persecuted by Antiochus Epiphanes. The maśkilim, "the wise", are to lay down their lives. The death of the martyrs, however, is not in vain. They are the ones who are purified. In Dn 10-12 the specific hope is offered which involves the resurrection ofthe dead. The salvation of the faithful Jews involves their resurrection and exaltation in an afterlife. The risen maśkilim, "the wise", are associated with the angels. The faithful community will share the power of the heavenly holy ones and the wise teachers shine with them in eternal life.

A Search for the Origins of Judaism: From Joshua to the Mishnah

Translated by J. Edward Crowley. This radical reconstruction of the origins of Judaism starts by observing that Josephus's sources on the early history of Israel do not agree with the Bible and that the oldest rabbinic traditions show no sign of a biblical foundation. Another interesting question is raised by the Samaritan claim, at the time of Antiochus Epiphanes, that they had only recently received the Sabbath from the Jews. From such details, Nodet creates a comprehensive line of argument that reveals two major sources of Judaism, as symbolized in the subtitle of his work: Joshua was the one who established locally in writing a statute and a law at the Shechem assembly, while the Mishnah was the ultimate metamorphosis of traditions brought from Babylon and combined with Judaean influences.

La mort de Charles le Chauve

The death of Charles the Bald - Charles the Bald died at 54 in 877. Charles' interest in the representation of royalty extended to the careful planning of his own burial and commemoration at St. Denis. In the event, Charles died in a remote spot in the French Alps. Contemporary chroniclers described the premature putrescence and unbearable stench of Charles' corpse. After a botched embalming, his followers, intent on carrying the body to St. Denis, had to bury it instead at Nantua. The Annals of St. Bertin 's wording echoed II Maccabees ix, where the rotting body of the still-living Antiochus Epiphanes signalled the tyrant's fate. Thus Hincmar, author of the Annals and longtime royal counsellor, intimated his own criticism of Charles. Yet Hincmar also described Charles' death-bed transmission of the royal insignia to his heir. Charles' own body rotted : the body of the realm lived on.

History and Historiography in the Against Apion of Josephus

Throughout his writings Josephus plays the historical critic.' The Jewish War opens with an attack against the Greek historians of the war of 66-70 CE: they disregard the truth, base their narratives on little data or false data, vilify the Jews, and magnify the Romans (Jewish War 1.1-8).2 Greek historians care more for rhetoric than truth (Jewish War 1.13-16). In the Jewish Antiquities Josephus criticizes Polybius, good man, for ignoring the true explanation of the death of Antiochus Epiphanes (Jewish Antiquities 12.358-359),' and criticizes Nicolas of Damascus for being biased in favor of his patron Herod (Jewish Antiquities 16.183-187). In the Vita Josephus devotes a long digression to the malfeasance of Justus of Tiberias as both politician and historian (Vita 336-367).4 These and other passages show that Josephus practiced historical criticism in all his works, but it is the Against Apion that contains his most detailed reflections on the duties and methods of the historian. The Against Apion of Josephus, completed in the last decade of the first century CE or in the first decade of the second, is a magnificent defense of Judaism and Jewish history. In the first three quarters of the book Josephus attempts to prove the antiquity of the Jews and the falsehood of various stories told about them. In the last quarter of the book Josephus describes the beauty, harmony, and perfection of the constitution established by Moses. The book is usually and rightly regarded as apologetic; Josephus himself calls it an apologia (2.147). In fact, it is the only extant representative of ancient Jewish literature that clearly and unambiguously was an apology for Judaism.5 But the Against Apion is not just an apology; it is also an essay in historiography and historical criticism, as an outline of the work will make clear.

The ritual murder accusation in Britain*

Expressions of anti-Semitic hostility possess considerable tenacity. If there are those who doubt this, they have only to consider the history of the ritual murder accusation to be disabused of their opinions. The charge, which flourished in medieval times, was significantly revived in the late nineteenth and early twentieth centuries, and indeed it still continues to be heard. In the present discussion, in order to provide a detailed account of this particular strand of anti-Semitism , attention is focused upon opinion in Britain, with special reference to the years between 1880 and 1939. But before engaging in an historical analysis of this kind, it is necessary to discuss and define the nature of the charge. In effect the accusation covers a number of different claims, which have been grouped together under the term 'ritual murder'. The origins of the charge would seem to stem from the years of Antiochus Epiphanes, ruler of Syria between 175 and 164 BC, who desecrated the Temple in 170 BC. Following this his supporters initiated a campaign of vilification against the Jewish community to justify the action, and in his defence Apion later claimed that it was the custom of Jews to kidnap a Greek foreigner, fatten him up for a year and then convey him to a wood where he was slain. His killers, it was alleged, then proceeded to sacrifice his body in ritual fashion, eat his flesh and swear an oath of hostility towards the Greeks. In this particular allegation there were three important components: ritual murder involved an expression of hostility towards an enemy people, the specifically ritual element was of secondary importance, and the blood motif, present in later accusations, was absent from the picture.1 Later, in the twelfth century, the charge assumed other characteristics. For instance, it came to be alleged that Jews were required to crucify Christian children, usually during Passion week, to re-enact the crucifixion of Jesus and mock the Christian faith. None of this made reference to the extraction of blood. In fact, it was not until the thirteenth century that the emphasis on the ritual use of the victim's blood seeped into the story. It was first mentioned in 1235, when it was suggested that Jews needed Christian blood for a Jewish celebration of Easter. Gradually, however, from the first half of the thirteenth century, although the connect

Roman Involvement in Anatolia, 167–88 B.C.

The defeat of Perseus at Pydna, the destruction of the Macedonian kingdom, and the contemporary humbling of the Seleucid monarch Antiochus Epiphanes at Alexandria by an insolent Roman parvenu, are reasonably taken to demonstrate the absolute supremacy of Rome over the Hellenistic kingdoms of the Orient. At the same time the state of Rhodes suffered a drastic reduction of power through the removal of its mainland territories, and the king of Pergamum was severely snubbed, because both were believed to have favoured a negotiated settlement of the Macedonian war. Henceforth, in the consensus of modern opinion, the kings of Anatolia were puppets on a Roman string. This follows the theme song of Polybius—that Rome had acquired the mastery over all the parts of the civilized world, and in common opinion men had no choice but to listen to the Romans and obey their instructions.

Notes on Ptolemaic Chronology: II. 'The Twelfth Year Which Is Also the First': The Invasion of Egypt by Antiochus Epiphanes

Notes on Ptolemaic Chronology: II. 'The Twelfth Year Which Is Also the First': The Invasion of Egypt by Antiochus Epiphanes

The Arbores of Joachim of Fiore

The image of the tree has been powerful in the human imagination and therefore fruitful as a source of metaphor. In ancient mythologies it appears as a cosmic symbol and it is entwined, root and branch, in Christian thought. The Tree of the Knowledge of Good and Evil overshadows Man's fall; the ‘Tree’ of the Cross dominates his salvation; the Tree of Life, which sheltered him in the Garden of Eden, heals him in the New Jerusalem. In the great prophetic image of Isaiah, the turning-point of history becomes the young shoot of an ancient tree:And there shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots.In course of time, too, the great crisis of wickedness also appears in Jewish thought under the same figure:And there came forth out of them a sinful root, Antiochus Epiphanes. Again, in Jewish thought good men are trees that flourish:And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season, his leaf also shall not wither.

Concerning the Jewish Dispersion

Previous articleNext article No AccessConcerning the Jewish DispersionWilliam FairweatherWilliam Fairweather Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 9, Number 2Apr., 1929 Article DOIhttps://doi.org/10.1086/480824 Views: 4Total views on this site PDF download Crossref reports no articles citing this article.

Antiochus Epiphanes and the Jewish State

Previous articleNext article FreeAntiochus Epiphanes and the Jewish StateShailer MathewsShailer Mathews Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Volume 14, Number 1Jul., 1899 Article DOIhttps://doi.org/10.1086/472501 Views: 799Total views on this site Citations: 2Citations are reported from Crossref Journal History This article was published in The Biblical World (1893-1920), which is continued by The American Journal of Theology (1897-1920). PDF download Crossref reports the following articles citing this article:Kadriye ŞAHİN A Symbolic Approach to the Jewish New Year: Rosh Hashanah in Antioch, Uluslararası İnsan Çalışmaları Dergisi (Jun 2022).https://doi.org/10.35235/uicd.1121516Frank S. Shon “Hellenistic Judaism” in the Works of Edwyn Robert Bevan, Harvard Theological Review 106, no.44 (Oct 2013): 403–431.https://doi.org/10.1017/S0017816013000229