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While most English translations render nbzh in Dan 11:21 as "contemptible, vile, despicable," closer examination will demonstrate that this Biblical Hebrew word should be translated as "spurned, scorned, rejected." Once one understands Dan 11:21 accordingly, other ancient sources can be brought to show that this verse states, in its own thinly-veiled code, that before his rise to power, Antiochus IV, son of the late king Antiochus III and brother of the current king Seleucus IV, had been scorned and had not been given appropriate royal honors. This verse should be seen as another element in the evaluation of Dan 11 as an accurate and important historical source for the events surrounding the rise and rule of Antiochus IV. © 2012 by Koninklijke Brill N.V., Leiden, The Netherlands.
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Daniel 11 is considered an exceptional Biblical text because of its interest in and accuracy about historical and political events in the Hellenistic world. A recent theory suggests that the author was a former Seleucid scribe; another theory posits the use of a Ptolemaic propaganda document. The approach here will be inductive, reading out from the text to adduce evidence that the author of Daniel 11 either used or reflected the attitudes of Ptolemaic narrative, not necessarily because he was pro-Ptolemaic but because it suited his anti-Antiochene purpose. © Koninklijke Brill NV, Leiden, The Netherlands.
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Abstract While the familiar Hanukkah story of the ‘miracle of the oil’ is often dismissed as quaint and fanciful, it may be seen as a final link in an interesting chain of traditions about the sanctity of Judaism’s holiest of places. In the book of Exodus, one type of oil is used to light the lamps and another oil is used to anoint the Tabernacle and make it inviolate. The Tabernacle became part of the First Temple so there was no need to anoint the Holy of Holies there. In the time of the First Temple, some considered the Temple to be inviolate. When the First Temple was destroyed, no aspect of the new Temple was anointed. In the 160s BCE, during the Antiochene persecution, some felt the need to explain how the Temple could have been violated. The author of Daniel 9 reinterpreted Jeremiah’s prophecies of the 70 years of exile to be 70 weeks of years so that everything that had befallen the Judeans was seen as part of God’s overarching plan. The complex issues of continuity/discontinuity between, and the violability/inviolability of the temples, underlie Dan. 9 and related texts.
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Abstract: Anecdotes in Polyaenus, Herodotus and Diodorus Siculus concerning oracles that both predicted and played a role in Psammetichus I's rise to power in 664–658 BCE may reflect later etiologies. After attempting to reconstruct the historical context of the rise of the Saite dynasty in the seventh century BCE Egypt, we will evaluate the possible role of Karians in the defeat of the Nubians by their Saite rivals. A century later, the Karians may have played a role in another significant event, the coup d’état of Amasis. In magnifying their role in the earlier conflict, the Karians who lived in the Karikon district of Memphis may have created a foundation story for their community. © 2025 Akadémiai Kiadó, Budapest
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King Zedekiah of Judah’s covenant to release Hebrew slaves during the siege of Jerusalem by the Babylonians in 588/587 and Jeremiah’s idealistic denunciation of the reclaiming of those slaves in Jer 34 has been the subject of interesting scholarly debate. For all the proposed foreign and intra-Biblical parallels, the policy was purely pragmatic and can be understood as a recognizable strategy from ancient texts that recommend procedures during a siege. Therefore when the siege is temporarily lifted, the policy is reversed.
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