On 6/28/2013 6:10 PM, JTEM wrote:
> Matt Giwer wrote:
...
>> Which again leads to Syria-Palestine as two divisions of a common
>> political entity. And Cyprus has been regularly included in the group as
>> it was by the Persians. The Seleucids ruled both and a revolt against
>> the Seleucids in favor of the Ptolemys started the Maccabean war that
>> elevated Judea to a local power. And then Judeans spread their cult
>> practices by military conquest.
>
> There's exactly *Zero* evidence for this.
It is a very short summary of the history given by Josephus, a
completely secular history at that. I have discussed this several times.
I have also pointed out his history is not in conflict with I&II
Maccabes but rather makes sense of events recounted by giving the
secular background. Did you miss those posts?
http://www.giwersworld.org/made-in-alexandria/wars-of-proxy.html
The Maccabean Revolt was really a Greek proxy War
No matter what you have heard about the Maccabes there is one and only
one source of information on it. That source is Flavius Josephus. All
descriptions of the conflict at variance with Josephus are imaginary.
For completeness and so you can decide for yourself,the text of Book I
is included.
The fact the there are descriptions of it as other than a proxy war is
perhaps the most common problem with reading about the bible and
religious matters. It is rare that the story told about the known facts
matches the known facts. In most every case stories are told within the
context of a narrative which is clearly contrary to the known facts.
Josephus, The Wars of the Jews
BOOK I.
Containing The Interval Of One Hundred And Sixty-Seven Years. From
The Taking Of Jerusalem By Antiochus Epiphanes, To The Death Of Herod
The Great.
CHAPTER 1.
How The City Jerusalem Was Taken, And The Temple Pillaged [By
Antiochus Epiphanes]. As Also Concerning The Actions Of The Maccabees,
Matthias And Judas; And Concerning The Death Of Judas.
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; 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. 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.
The whole country of Syria is not the Syria on today's map. Nor is it
the Syria of a century ago before the French created Lebanon out of
Mandate Syria. It is the Syria of Herodotus. It is the land he called
Palestine-Syria.
Among the many city-states in Palestine was that of Jerusalem referred
to as Judea. The name Jews is derived from Judea. Jews meant only
Judeans not Galileans or Samarians at this time in history. The use of
Jews and Judaism to convey religious meaning had not yet appeared. This
is consistent with the usage of the name in the Septuagint, aka Old
Testament, by Josephus, and in the New Testament. Jesus is referred to
as a Galilean not a Judean, that is, not Jew.
There was a disagreement among the city bosses between continuing with
rule by Antiochus or changing loyalty to Ptolemy. Rather than solving
the disagreement in a civilized manner the advocates of the Ptolemys
drew first blood and expelled the opposition. Judah Maccabe would fight
not only for the side that started the fighting but also for the
Egyptian side. The side that started the conflict eventually won it. The
winning side was not the injured party nor the defender but the
aggressor in this conflict. It can only be described as a civil war in
the same manner as describing the Vietnam war as a civil war.
There is an ambiguity as to just who was in charge of the plunder. It
says Antiochus agreed to put the sons of Tobias in charge of the army
but then attributes the conquest to Antiochus. As Antiochus is known to
have "rented" out his army for a price it is most likely the sons of
Tobias were the commanders of the conquering army. This is of interest
in that Antiochus is later accused of defiling the temple with other
gods. That defiling is thus correctly attributed to the sons of Tobias.
While Onias is described as a high priest the title of neither Tobias
nor his sons is given. However from the opening statement it is
reasonable to assume they were equal to Onias in some fashion most
likely also as high priests. Thus it was not a religious conflict.
An important note here is that it was started by sedition against rule
by the Greek Aristarchus and in favor of the Greek Ptolemy. It was not a
revolt against Greek culture. Further the temple was "defiled" only
after Jerusalem was reconquered.
The idea that defiling the temple was the cause of the war is contrary
to known fact. Almost every recounting today says the defilement started
the revolt. Every recounting today ignores what has been known for two
millennia. Take this as an object lesson against believing what you have
been told instead of researching it yourself.
The high priest Onias heads for Egypt and has a city built for his use.
Clearly this is unlikely the usual accommodation given to a refugee. It
also has a temple indicating the idea of one and only one temple in
Jerusalem had yet to be invented. This continued to be an important city
for the Judeans as late as 76AD when Titus destroyed the city as part of
putting down the revolt in Judea.
How or why it was important in that revolt is unknown. What is clear is
that it was still important after Jerusalem was recaptured by the
faction running that temple and after the Jerusalem temple was purified.
It was clearly not a substitute for the duration of the war.
The bottom line is that at one time there were two temples and two
"Jerusalems" and the second remained important for over two centuries
until it was destroyed.
Which side was in the right of the civil war was right? It was a war
between two Greek empires over a border city-state. Such wars are common
in history.
As to any religious importance atheists don't care as it makes no
difference. If you believe in the religion of the Septuagint this
conflict occurs before the Septuagint appears, and thus before the
invention of the Yahweh cult and thus the religion of Judaism. Had
events unfolded differently the Septuagint would likely not have been
created and thus the Yahweh cult never replaced the Yahweh/Ashara
religion of the people.
Matt Giwer © 2011