Podcasts about seleucid

We stand at the intersection of history and prophecy as we explore Daniel chapters 11 and 12, witnessing something truly remarkable: prophecy so precise it reads like a history book written in advance. What makes this journey through Daniel extraordinary is that approximately 85% of what the angel Gabriel revealed to Daniel has already been fulfilled with pinpoint accuracy—from the rise and fall of Persian kings to Alexander the Great's conquering empire that split into four parts, exactly as foretold. We see the soap opera-like drama of the kings of the North and South—Syria and Egypt—battling back and forth with Israel caught in the middle, yet every detail unfolding precisely as God declared centuries before it happened. The abomination of desolation under Antiochus IV, who desecrated the temple and sparked the Maccabean Revolt, serves as both historical fulfillment and prophetic foreshadowing of future tribulation. The central message thunders through every verse: God is sovereign. He controls history, He orchestrates events, and He protects His people even amid chaos. This isn't just ancient history—it's our assurance that the God who predicted the past with perfect accuracy controls our future. When we see prophecy fulfilled so meticulously, we can trust that the unfulfilled portions about the end times, the Antichrist, and Christ's return will happen just as precisely. We're reminded that our redemption draws near, and whether we're living through tribulation or waiting in hope, God's timeline is perfect and His promises are certain.Chapter 1: Introduction to Daniel's Prophecies0:00 - 3:00We begin exploring Daniel chapters 11-12, understanding how these detailed prophecies read like a gripping political thriller while demonstrating God's sovereign control over history.Chapter 2: From Persia to Alexander's Empire3:00 - 7:00We examine the prophecies concerning the Persian kings and Alexander the Great, seeing how history precisely fulfilled what was foretold centuries earlier.Chapter 3: The Wars Between North and South7:00 - 15:00We trace the detailed prophecies of conflicts between the Ptolemaic and Seleucid empires, including failed marriage alliances, invasions, and revenge cycles spanning generations.Chapter 4: Antiochus IV and the Abomination of Desolation15:00 - 23:00We learn about Antiochus IV Epiphanes, the vile king who desecrated the temple and set up the abomination of desolation, foreshadowing future end-times events.Chapter 5: The Shift to Future Prophecy and Final Days23:00 - 32:00We transition from fulfilled prophecy to future events, examining the coming Antichrist, the final tribulation, resurrection, and God's call to salvation today.Keywords#Daniel#Prophecy#SovereigntyOfGod#BookOfDaniel#EndTimes#Antichrist#AbominationOfDesolation#KingOfTheNorth#KingOfTheSouth#AlexanderTheGreat#AntiochusEpiphanes#Israel#Tribulation#Resurrection#Salvation#BiblicalProphecy#Revelation#MaccabeanRevolt#GreatTribulation#SecondComing#EternalLife#FaithfulEndurance#GodsControl#HistoryAndProphecy#Armageddon

“Every empire eventually turns inward—what’s built on pride always devours itself.” In Daniel 11, prophecy and history collide as Nicole Unice walks listeners through one of the most complex and detailed chapters in Scripture—a 400-year panorama of rising and falling empires from Persia to Greece to the early Seleucid rulers. This chapter exposes the fragile nature of human power and contrasts it with the unshakable Kingdom of God. Through vivid examples—from Alexander the Great to the tyrant Antiochus Epiphanes—Nicole shows how earthly empires mirror the human heart’s struggle for control, pride, and self-preservation. Yet amid corruption and chaos, God’s faithful people stand firm, reminding us that love, not violence or fear, is the true form of resistance in God’s Kingdom. Main Takeaways / Learning Points: History affirms prophecy: Daniel 11 accurately foreshadows 400 years of history between Persia and Greece, confirming that God’s Word aligns with historical reality. Empires mirror the human heart: Pride, control, greed, and fear—the same forces that shape nations—also war within individuals. Power corrupts when centered on self: The rise of rulers like Antiochus Epiphanes reminds us that when people worship power, they inevitably destroy what they seek to control. God preserves a faithful remnant: Even in the darkest eras, those “who know their God will stand firm and take action” (Daniel 11:32). Resistance in God’s Kingdom looks different: True strength shows up in humility, faithfulness, and love—not domination. Bible Verse References (linked) Daniel 11:2–4 — Prophecy of Persia and Greece. Daniel 11:21–23 — A contemptible ruler seizes power. Daniel 11:32–35 — The faithful resist corruption. 1 Chronicles 16:9 — God’s eyes search the earth to strengthen His people. Matthew 5:44 — Love your enemies and pray for those who persecute you. Calls to Action (CTAs) Subscribe to How to Study the Bible with Nicole Unice for weekly studies. Download the free Daniel Study Guide: nicoleunice.com/daniel Watch the bonus “Digging Deeper” video on YouTube: What does it mean to resist empire through love? Share this episode with a small group or study partner walking through Daniel. Relevant Links / Resources Free Study Guide: nicoleunice.com/daniel YouTube Channel: How to Study the Bible with Nicole Unice LifeAudio Network: lifeaudio.com Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

The newly enthroned Demetrius I Soter managed to instill a degree of order throughout the Seleucid realm, crushing the would-be king Timarchos in Babylonia and the rebellion of Judas Maccabee. Yet his behavior abroad alienated many of the other kings like Attalus II of Pergamon and Ptolemy VI, who in turn bankrolled the ambitions of another Seleucid usurper: Alexander Balas, the (supposed) lost son of Antiochus IV Epiphanes. Episode Notes: (https://hellenisticagepodcast.wordpress.com/2025/11/05/112-the-seleucid-empire-breaking-the-hammer/) Episode Transcript: (https://hellenisticagepodcast.wordpress.com/wp-content/uploads/2025/11/112-the-seleucid-empire-breaking-the-hammer-transcript.pdf) Social Media: Twitter (https://twitter.com/HellenisticPod) Facebook (www.facebook.com/hellenisticagepodcast/) Instagram (https://www.instagram.com/hellenistic_age_podcast/) Bluesky (https://bsky.app/profile/hellenisticpod.bsky.social) Show Merchandise: Etsy (https://www.etsy.com/shop/HellenisticAgePod) Redbubble (https://www.redbubble.com/people/HellenisticPod/shop?asc=u) Donations: Patreon (https://patreon.com/TheHellenisticAgePodcast) Ko-Fi (https://ko-fi.com/hellenisticagepodcast) Amazon Book Wish List (https://tinyurl.com/vfw6ask)

Call: Joshua 1:8-9 Scripture: Zechariah 13,14 NASB The sermon presents a historical interpretation of Zechariah 13–14, arguing that the prophetic events described—such as Jerusalem's deliverance from foreign oppression, the purification of the people from idolatry and false prophecy, the refining of a remnant, and the miraculous victory over enemies—were fulfilled in the Maccabean Revolt of the second century BC, rather than being reserved for a future eschatological event. Drawing on historical accounts from 1 and 2 Maccabees, the preacher demonstrates how the language of divine warfare, the splitting of the Mount of Olives, the purification of the temple, and the establishment of a new covenantal order align with the historical deliverance of Israel from Seleucid rule. The sermon emphasizes that such apocalyptic imagery, common throughout Scripture—including in Exodus, Deuteronomy, and Isaiah—should not be read exclusively as literal future events but as God's sovereign intervention in history, using human agents and miraculous means to protect and restore His people. The conclusion affirms that the events of Zechariah 13–14 are not merely prophetic anticipation but a retrospective testimony to God's faithfulness, with lasting implications for the church's understanding of divine sovereignty, spiritual renewal, and the outflow of living water through the Spirit.

"Real prayer doesn’t stop at personal confession. It joins God in His redemptive work and asks, ‘Lord, act for Your own sake—so that Your name will be glorified.’" This week, we are diving into Daniel 9, where Daniel reads Jeremiah’s prophecy about seventy years of exile and responds with a model prayer—humble, confessional, covenant-anchored, and intercessory. God answers through the angel Gabriel with the “seventy weeks” vision, pointing beyond the immediate return from exile to God’s larger plan to end sin and bring everlasting righteousness through the Messiah. Nicole outlines three historic interpretations of the prophecy (historic-messianic, preterist, futurist) and shows how all Scripture centers on Christ. The episode closes with practical ways to pattern our prayers after Daniel and to live confidently in the “already/not yet.” Watch the bonus segment on YouTube ("Does God change His mind because of prayer?"): Join the conversation and get the extra content! https://www.youtube.com/nicoleunice What We Cover: A pattern for prayer: Daniel 9:3–19 gives a four-part template—humility, confession (including corporate confession), appeal to God’s covenant character, and intercession for God’s people and God’s glory. Praying God’s promises: Daniel prays Scripture back to God (Jeremiah’s 70-year prophecy) as an act of trust and alignment, not demand. Prophecy centers on Christ: Whatever one’s view of the “seventy weeks,” Daniel 9:24 points to six promises fulfilled in Jesus—ending sin and ushering in everlasting righteousness. Knowledge → faithfulness: After a heavy vision, Daniel “got up and went about the king’s business,” modeling steady, everyday obedience. Hold mystery with confidence: Christians can disagree on timing/details while agreeing that God writes history toward redemption in Christ. Next Steps: Get the free Daniel Study Guide: Daily 15-minute readings, reflection prompts, and prayer to help you engage Scripture all week. (Find it at NicoleUnice.com/daniel.) Subscribe & Review: If this helped you, follow the show and leave a quick review so others can find the podcast. Share the episode with a friend or small group studying Daniel. Study Bible Recommendation: Use a trusted Study Bible/commentary for historical background on Medo-Persia, Greece/Alexander, and the Seleucid period (helpful for Daniel 8). Watch the bonus segment on YouTube ("Does God change His mind because of prayer?"): Join the conversation and get the extra content! https://www.youtube.com/nicoleunice Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

The Roman and Seleucid fleets face each other at Myonessus, and the war swings decisively in favour of the Romans. Not only that, but Antiochus III retreats from Europe and the Scipio brothers cross into Asia. Oh dear...Sources for this episode:TBA

We can’t ignore evil—but we don’t have to fear it. God never forgets His people, even when the world feels dark. In this episode of How to Study the Bible, Nicole Unice unpacks Daniel 8—a vision set “in the third year of King Belshazzar”—featuring a ram (Medo-Persia), a goat (Greece under Alexander the Great), and a “little horn” that foreshadows vicious oppression against God’s people and ultimately prefigures end-times opposition. Nicole shows how Scripture itself interprets the symbols, why this prophecy likely emboldened Daniel in later chapters, and how the vision’s weight moved Daniel to both ponder and then “go about the king’s business.” This chapter becomes a practical call: if we truly grasp God’s sovereignty and the sweep of history, how should we live right now—especially toward the “least of these”? Main Takeaways / Learning Points Let Scripture interpret Scripture. Daniel 8 provides its own interpretation (Medo-Persia → ram; Greece → goat; post-Alexander turmoil → the “little horn”). We don’t need hidden codes; we need faithful reading. Prophecy forms character. Daniel is overwhelmed by the vision yet gets up and returns to his work in faithfulness (Dan. 8:27). What we know should shape how we live. Evil has a pattern—and a limit. History (e.g., Antiochus IV; later, Nazi persecution of Jews) shows how evil targets worship, dignity, and truth. Still, God preserves His people and sets an end to oppression. Discipleship looks like proximity and mercy. Jesus’ measure in the end is love in action—feeding, welcoming, visiting, clothing (Matt. 25:31–40). Right belief matters; embodied mercy proves it. When the world feels overwhelming, do the next faithful thing. Resist over-responsibility for the whole world and under-responsibility for your neighbor. Do justice, love mercy, walk humbly (Mic. 6:8). Bible Verse References (linked) Daniel 8 — Vision of the ram, goat, and little horn; interpretation given Daniel 8:26–27 — “Seal up the vision… I, Daniel, was worn out… then I got up and went about the king’s business.” Matthew 25:31–40 — The Son of Man and “the least of these” Micah 6:8 — Do justice, love mercy, walk humbly (Context touchpoints mentioned) Daniel 5 Next Steps: Get the free Daniel Study Guide: Daily 15-minute readings, reflection prompts, and prayer to help you engage Scripture all week. (Find it at NicoleUnice.com/daniel.) Subscribe & Review: If this helped you, follow the show and leave a quick review so others can find the podcast. Share the episode with a friend or small group studying Daniel. Study Bible Recommendation: Use a trusted Study Bible/commentary for historical background on Medo-Persia, Greece/Alexander, and the Seleucid period (helpful for Daniel 8). Watch the bonus segment on YouTube ("Understanding American Christian Zionism"): Join the conversation and get the extra content! https://www.youtube.com/nicoleunice Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Daniel 11 stands as one of the most remarkably detailed prophecies in all of Scripture, outlining centuries of political conflict, alliances, and rulers long before they ever existed. From the rise of Persian kings and Alexander the Great to the power struggles of the Seleucid and Ptolemaic empires, this chapter demonstrates the unparalleled historical and prophetic accuracy of the Book of Daniel.Scholars and skeptics alike have wrestled with how precisely Daniel 11 mirrors the Hellenistic era, detailing events that align perfectly with ancient records. This level of detail makes Daniel one of the most intellectually compelling and academically verified prophetic texts in the Bible.Join Lonaiah and Pastors Jim and John as they examine the historical context, archaeological evidence, and theological implications of Daniel 11—revealing how its fulfilled prophecy validates the divine inspiration of Scripture and points forward to the end times events yet to unfold.

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The rise of Greece, the fall of Persia, and the sudden death of Alexander the Great. We trace how his empire was divided among four generals and how that set the stage for centuries of conflict that would impact Israel directly. But Daniel also saw deeper shadows: Antiochus Epiphanes, the Seleucid ruler who desecrated the Jewish temple, serving as a chilling preview of the coming Antichrist. As we compare these prophecies with Revelation and Paul's warning in 2 Thessalonians, we uncover how Daniel's vision reaches far beyond his own day — all the way into the last days. --------------------------------------------------------------------------------------------------------------

The tension between the various factions vying for power in Jerusalem leads to a crisis, when Antiochus IV retaliates by attacking the city and plunders its famed Temple in 168. A wave of persecutions against Jewish religion and customs inspires a rebellion, spearheaded by Judas Maccabee (“the Hammer”) and the Hasmonean family, who achieve victories against the Seleucid crown to reclaim and purify the Temple, later the basis for the holiday of Hanukkah. Episode Notes: (https://hellenisticagepodcast.wordpress.com/2025/08/26/108-the-seleucid-empire-the-maccabean-revolt/) Episode Transcript: (https://hellenisticagepodcast.wordpress.com/wp-content/uploads/2025/08/108-the-seleucid-empire-the-maccabean-revolt.pdf) Social Media: Twitter (https://twitter.com/HellenisticPod) Facebook (www.facebook.com/hellenisticagepodcast/) Instagram (https://www.instagram.com/hellenistic_age_podcast/) Twitch (https://www.twitch.tv/hellenisticagepodcast) Show Merchandise: Etsy (https://www.etsy.com/shop/HellenisticAgePod) Redbubble (https://www.redbubble.com/people/HellenisticPod/shop?asc=u) Donations: Patreon (https://patreon.com/TheHellenisticAgePodcast) Ko-Fi (https://ko-fi.com/hellenisticagepodcast) Amazon Book Wish List (https://tinyurl.com/vfw6ask)

Gospel Daily with Josh Weidmann God's Way Always Wins, Part 2 Series: Daniel - Thy Kingdom Come Scripture: Daniel 11:1-12:13 Episode: 1311 In Daniel 11:1–12:13, the angel gives Daniel a detailed prophecy of future kings and kingdoms, outlining a long series of conflicts between the kings of the North and South, which historically correspond to the Ptolemaic and Seleucid empires. The prophecy culminates with a contemptuous king, often identified as Antiochus IV Epiphanes, who exalts himself against God and defiles the temple, stopping daily sacrifices and setting up the abomination of desolation. In Daniel 12, the vision shifts to the end times, promising that Michael the archangel will arise to protect God's people during a time of great distress. Some will be raised to everlasting life, others to shame, and the wise will shine like stars. Daniel is told to seal the words until the time of the end, emphasizing that God controls history and final judgment. Key themes include prophetic accuracy, persecution of the faithful, resurrection, final judgment, and God's ultimate deliverance of His people.

Gospel Daily with Josh Weidmann God's Way Always Wins, Part 1 Series: Daniel - Thy Kingdom Come Scripture: Daniel 11:1-12:13 Episode: 1310 In Daniel 11:1–12:13, the angel gives Daniel a detailed prophecy of future kings and kingdoms, outlining a long series of conflicts between the kings of the North and South, which historically correspond to the Ptolemaic and Seleucid empires. The prophecy culminates with a contemptuous king, often identified as Antiochus IV Epiphanes, who exalts himself against God and defiles the temple, stopping daily sacrifices and setting up the abomination of desolation. In Daniel 12, the vision shifts to the end times, promising that Michael the archangel will arise to protect God's people during a time of great distress. Some will be raised to everlasting life, others to shame, and the wise will shine like stars. Daniel is told to seal the words until the time of the end, emphasizing that God controls history and final judgment. Key themes include prophetic accuracy, persecution of the faithful, resurrection, final judgment, and God's ultimate deliverance of His people.

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

When I sat down with Dr. Ory Amitay, his passion for myth, history, and ancient cultures was infectious. Our conversation about his new book, Alexander the Great in Jerusalem: Myth and History, Oxford University Press, 2025, quickly revealed that for Ory, the real intrigue isn't whether Alexander literally visited Jerusalem, but how and why this story was created and retold for centuries. Ory traced his fascination with this intersection of myth and reality back to his Israeli upbringing and Berkeley days, where he mastered ancient languages and ventured beyond traditional Jewish sources. He described how, over time, different versions of Alexander's visit to Jerusalem reflected shifting political climates—from the Seleucid takeover to Roman conquest. Myths, he explained, were tools to help communities navigate upheaval, envisioning themselves in relation to powerful foreign rulers.  Pressed for the historical “truth,” Ory smiled and emphasized that the stories' meaning—how they address the anxieties and hopes of their tellers—outweighs whether Alexander's visit “really” happened. As he pursues new projects, translating ancient versions of these tales and writing a book on Western civilization, I left inspired by his view that exploring old myths is also about understanding how we shape, and are shaped by, our stories about ourselves. Alexander the Great in Jerusalem: Myth and History discusses four different stories told in antiquity about the meeting between Alexander the Great and the Judeans of Jerusalem. In history, this meeting, if it happened, passed without noticeable events. Into the historical void stepped various Judean storytellers, who wrote not what was, but what could (or even should) have been.The tradition as a whole deals with an issue that resurfaced time and again in ancient Judean history: conquest and regime installment by new foreign rulers. It does so by using Alexander as a cipher for a current Hellenistic and Roman foreign rule. The earliest version can be traced to the context of the Seleukid monarch Antiochos III "the Great", and postulates a Judean text from that time that has been hitherto unknown, and which survived in a Byzantine recension (epsilon) of the Alexander Romance. The second and third chapters turn to rabbinic sources, and deal with the Judean approaches and attitudes towards Roman occupation and rule, first at the advent of Pompey and then at the institution of Provincia ludaea at the expense of the Herodian dynasty. The final story is the most famous, previously considered the earliest, rather than the latest; that of Josephus.Alexander the Great in Jerusalem demonstrates how the historical tradition consistently maintained the moral and sacral superiority of the Jerusalem temple and of Judaism, making Alexander either embrace monotheism or prostrate himself before the Judean high priest. This not only bolstered Judean self-confidence under conditions of military and political inferiority, but also brought the changing foreign rulers into the fold of Judean sacred history.

"Holy Julitta was of noble birth. She was widowed young, and left with a newborn child, Cyricus. She lived in Iconium, a city of Lycaonia, and was a very devout Christian. She had her son baptised immediately after his birth and, when he was three years old, instructed him in the Faith and taught him to pray insofar as a child of that age is capable of learning. When Diocletian launched a persecution of Christians, much innocent blood was shed in the city of Iconium. Julitta took her son and hid from the wrath of the pagans in the town of Seleucid, but things were no better there. Julitta was arrested as a Christian and brought to trial. Seeing Julitta so courageously proclaim her faith in the Lord Jesus, the judge, to distress her and make her waver, took the child in his arms and began to kiss it. But Cyricus shouted: 'I am a Christian; let me go to my mother!', and he began to scratch the judge, turning his face away from him. The judge was furious, threw the child to the ground and kicked it, and the child rolled down the stone steps and gave his holy and innocent soul to God. Seeing how Cyricus suffered before her, Julitta was filled with joy and gave thanks to God that her son had been counted worthy of the wreath of martyrdom. After harsh torture, Julitta was beheaded, in the year 304. The relics of Ss Cyricus and Julitta have wonderworking power to this day. A part of the relics of these saints is to be found in Ochrid, in the Church of the Holy Mother of God, the Healer." (Prologue. In the Prologue, the name of Cyricus is spelled "Cerycus." It is changed here for consistency with other sources.)

"Holy Julitta was of noble birth. She was widowed young, and left with a newborn child, Cyricus. She lived in Iconium, a city of Lycaonia, and was a very devout Christian. She had her son baptised immediately after his birth and, when he was three years old, instructed him in the Faith and taught him to pray insofar as a child of that age is capable of learning. When Diocletian launched a persecution of Christians, much innocent blood was shed in the city of Iconium. Julitta took her son and hid from the wrath of the pagans in the town of Seleucid, but things were no better there. Julitta was arrested as a Christian and brought to trial. Seeing Julitta so courageously proclaim her faith in the Lord Jesus, the judge, to distress her and make her waver, took the child in his arms and began to kiss it. But Cyricus shouted: 'I am a Christian; let me go to my mother!', and he began to scratch the judge, turning his face away from him. The judge was furious, threw the child to the ground and kicked it, and the child rolled down the stone steps and gave his holy and innocent soul to God. Seeing how Cyricus suffered before her, Julitta was filled with joy and gave thanks to God that her son had been counted worthy of the wreath of martyrdom. After harsh torture, Julitta was beheaded, in the year 304. The relics of Ss Cyricus and Julitta have wonderworking power to this day. A part of the relics of these saints is to be found in Ochrid, in the Church of the Holy Mother of God, the Healer." (Prologue. In the Prologue, the name of Cyricus is spelled "Cerycus." It is changed here for consistency with other sources.)

I sat down with the wonderful Dustin and Meredith from the Alexander Standard to discuss Seleucus I, the Seleucid dynasty and diverse other topics from the Hellenistic world. Expect tales of Seleucus I handing his wife off strategically, Ptolemy VIII chopping up family members and Scipio humiliating a pharaoh. Oh, and the collective decision that Antiochus VIII may have needed rhinoplasty.

Now that Antiochus III is a bit more secure on the throne, it's time to examine his family. We've had reason to introduce his eldest son Antiochus and his daughter Cleopatra, but what about the rest of the brood? Well, in examining the family and the facts about their lives, we need to wade through quite a bit of the fog of history- and discuss the beginning of cursed marriages within the dynasty.Sources for this episode:TBA

Antiochus III is gunning for the east. Xerxes of Armenia, Arsaces II of Parthia and even Euthydemus of Bactria are going to be on the receiving end of Seleucid wrath... Sources for this episode: TBA

The Seleucid realm experienced twelve unusual years of peace during the reign of Seleucus IV Philopator (187-175), but his alleged murder by a corrupt court official paved the way for Antiochus IV Epiphanes (“God Manifest”) to usurp the throne of Syria from his nephew. An incredibly polarizing figure, Antiochus was renowned for his generous donations towards cities and temples, often in honor of his new patron deity Zeus Olympios, but his behavior earned him the scorn of those like Polybius, who nicknamed him Epimanes (“The Madman”). Episode Notes: (https://hellenisticagepodcast.wordpress.com/2025/02/06/104-the-seleucid-empire-madness-and-the-divine/) Episode Transcript: (https://hellenisticagepodcast.wordpress.com/wp-content/uploads/2025/02/104-the-seleucid-empire-madness-and-the-divine-transcript.pdf) Social Media: Twitter (https://twitter.com/HellenisticPod) Facebook (www.facebook.com/hellenisticagepodcast/) Instagram (https://www.instagram.com/hellenistic_age_podcast/) Twitch (https://www.twitch.tv/hellenisticagepodcast) Show Merchandise: Etsy (https://www.etsy.com/shop/HellenisticAgePod) Redbubble (https://www.redbubble.com/people/HellenisticPod/shop?asc=u) Donations: Patreon (https://patreon.com/TheHellenisticAgePodcast) Ko-Fi (https://ko-fi.com/hellenisticagepodcast) Amazon Book Wish List (https://tinyurl.com/vfw6ask)

In this sermon, Pastor Dorrell unpacks the final chapters of the Book of Daniel, highlighting the historical battles between the Seleucid and Ptolemaic empires, culminating in the notorious rise and defeat of Antiochus Epiphanes. The sermon connects these ancient events to prophecies concerning the Antichrist and the ultimate spiritual battle of Armageddon. It emphasizes the role of prayer, spiritual warfare, and the hope found in God's control over history. Believers are urged to seek wisdom and live with the assurance of a heavenly reward, reminding us of God's sovereignty and the promised victory over evil.Eastland is a Place to Belong Eastland Baptist Church is located in Tulsa, Oklahoma. We are a welcoming and close-knit family community that loves to care for each other through the Church. We strongly believe in loving and supporting each other and our neighbors. Our members don't just attend our Church; they feel a strong sense of belonging. Join Us Find service times and our location at https://www.eastlandbaptist.org/join. Connect with Us Website: https://www.eastlandbaptist.org Facebook: https://www.facebook.com/eastlandbaptisttulsa Instagram: https://www.instagram.com/eastlandbaptist To support the ministry of Eastland Baptist Church, tap here: https://www.eastlandbaptist.org/give.

In this mini-series, Rabbi Daniel Rowe explains the deeper meaning and understanding of the Jewish festival of Chanukah and how it applies to our lives. This episode brings out the essence of the ideological clash between the Seleucid oppressors and the Jews of the Chanuka story. It addresses the curious selection of 4 areas of observance that were banned: Circumcision, Shabbat, Forcing us to use a calendar instead of witnesses for the New Month, and a seemingly futile atempt to ban the oral transmission of the Unwritten Torah. Why these? What is their common root? and how does the Chanuka story redefine our place in existence, and personal meaning and value? Subscribe for more videos about Judaism, Jewish Mysticism and Kabbalah. Rabbi Daniel Rowe is a popular Rabbi, philosopher and educator in the UK, who uses deep knowledge of Judaism, science and philosophy to captivate and educate audiences on a daily basis. Follow Rabbi Rowe on Social media for regular new uploads and updates: YouTube: https://youtube.com/@RabbiDanielRowe?si=dLtRunDWpW0GbOkx Spotify: https://open.spotify.com/show/1qPQn7TIWdQ8Dxvy6RfjyD Instagram: https://instagram.com/rabbidanielrowe?igshid=OGQ5ZDc2ODk2ZA%3D%3D&utm_source=qr Facebook: https://www.facebook.com/share/LHRiZdB5EL2VdNaA/? Amazon Music: https://music.amazon.com/podcasts/cd5debfe-684c-411d-b0bc-223dcfa58a39/rabbi-daniel-rowe LinkedIn: https://www.linkedin.com/in/rabbi-daniel-rowe-23838711?utm_source=share&utm_campaign=share_via&utm_content=profile&utm_medium=ios_app TikTok: https://www.tiktok.com/@rabbi.daniel.rowe?_t=8i87VmPNE7V&_r=1 #chanukah #hanukah #rabbi #jewish #judaism #jewishwisdom

Web Description: Hanukkah is all about the Temple of God—what had happened to defile it and what they did to cleanse it and rededicate it. We too are a temple of God. We are to be a holy place in which God can dwell. But He cannot dwell within us if we are filled with defilement. Let us do today what Hanukkah celebrates. Let us enter into the promises that God will purify us and dwell in us. Then let us rededicate ourselves to walk with Him.   Show Notes: Christians need a greater understanding of Hanukkah. It occurs around Christmas time, but it existed as a celebration long before Christians conceived of Christmas. Hanukkah is the Feast of Dedication. And it remembers the time the Temple was rededicated to God after it had been defiled by Antiochus IV Epiphanes during the Seleucid dynasty. We as Christians should regard this time of rededication to the pure worship of God as something very applicable us. The people at the time of Antiochus IV rose up and fought against the defilement, and they removed it from their midst. What was at stake was the very presence of God in the place where He chose to dwell—the Temple. We must take it just as seriously today. We must fight against everything that is coming into our lives to defile us because the issue is still the same: Will God have a place to dwell in the earth? We are to be His dwelling place. We are to be His temple. And He cannot dwell in us if our temple is defiled. This Hanukkah should be a tremendous time for all of us. It was a lot of work to remove all the objects of defilement, clean and prepare the Temple, and rededicate it to the worship of God. And it may take a lot of work to do that in our own lives. But Hanukkah means that it can happen. We can separate ourselves from the defilement of this age. We can repent and He will cleanse us. We can be that place for Him to dwell.   Key Verses: Read 1 Maccabees 4:36–59. John 10:22–24. “The Feast of the Dedication took place at Jerusalem; … and Jesus was walking in the temple.” 2 Corinthians 7:1. “Let us cleanse ourselves from all defilement of flesh and spirit.” John 2:14–16. “He made a scourge of cords, and drove them all out.” 2 Corinthians 5:17. “Therefore if anyone is in Christ, he is a new creature.” 1 Corinthians 6:19–20. “Your body is a temple of the Holy Spirit.” 1 John 1:9. “He is faithful and righteous to … cleanse us.” 2 Corinthians 6:14–18. “We are the temple of the living God.” Ephesians 2:18–22. “You also are being built together into a dwelling of God in the Spirit.”   Quotes: “As we enter into Hanukkah ourselves and find the importance in our own lives about it, we realize we begin with an energy, with a drive in our heart that says, ‘We must remove all defilement.'” “He is holy, and He must dwell within holiness. We cannot tolerate the defilement and the uncleanness. We must remove all defilement and dedicate ourselves to being the dwelling place of God on this earth.” “We must be dedicated to the fact that He must have a holy temple called the Body of Christ in whom He will dwell, having built us up together into that dwelling place of God in the Spirit.”   Takeaways: 1. Just as the Temple had been defiled in the days of the Maccabees, today there are many people who have been defiled so that they no longer qualify as a place in which God can dwell. 2. Just as the altar and the instruments of worship had to be remade and rededicated, so this is a time for us to remake our lives in God. It is time for us to begin again and rededicate ourselves to the Lord. 3. We must put the energy into tearing down and removing that which is defiled. We must be cleansed of the defilement within ourselves, and we must rededicate our lives in service to the Lord so that we might be that place in which He will dwell.

Molon starts to become a serious threat- and the Seleucid court just keep fumbling the ball... Sources for this episode: Bevan, E. R. (1902), The House of Seleucus (Vol. I). London: Edward Arthur. Author unknown, Wikipedia (date unknown), Molon (online) (Accessed 30/04/2024). Author unknown, Wikipedia (date unknown), Xenoetas (online) (Accessed 30/04/2024).

100 years. That's how long it's been since Alexander the Great died. Before we move on from Seleucus III, let's look back on the past century and our five Seleucid monarchs... Sources for this episode are past episodes, with the exception of Diodorus Siculus for Alexander's plans. The reference for this is given below: Diodorus (1984), Diodorus of Sicily in Twelve Volumes. Volume IX: Books XVIII and XIX 1-65. Cambridge, Massachusetts and London: Harvard University Press and William Heinemann Ltd.

In the aftermath of Alexander the Great's conquests, the Seleucid kings ruled a vast territory stretching from Central Asia to Anatolia, Armenia to the Persian Gulf. In a radical move to impose unity and regulate behavior, this Graeco-Macedonian imperial power introduced a linear and transcendent conception of time. Under Seleucid rule, time no longer restarted with each new monarch. Instead, progressively numbered years, identical to the system we use today—continuous, irreversible, accumulating—became the de facto measure of historical duration. This new temporality, propagated throughout the empire, changed how people did business, recorded events, and oriented themselves to the larger world. Challenging this order, however, were rebellious subjects who resurrected their pre-Hellenistic pasts and created apocalyptic time frames that predicted the total end of history. The interaction of these complex and competing temporalities led to far-reaching religious, intellectual, and political developments. Time and Its Adversaries in the Seleucid Empire (Harvard University Press, 2018) by Paul J. Kosmin, John L. Loeb Associate Professor of the Humanities at Harvard University, opens a new window onto empire, resistance, and the meaning of history in the ancient world. Ryan Tripp is an adjunct faculty member in history at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In the aftermath of Alexander the Great's conquests, the Seleucid kings ruled a vast territory stretching from Central Asia to Anatolia, Armenia to the Persian Gulf. In a radical move to impose unity and regulate behavior, this Graeco-Macedonian imperial power introduced a linear and transcendent conception of time. Under Seleucid rule, time no longer restarted with each new monarch. Instead, progressively numbered years, identical to the system we use today—continuous, irreversible, accumulating—became the de facto measure of historical duration. This new temporality, propagated throughout the empire, changed how people did business, recorded events, and oriented themselves to the larger world. Challenging this order, however, were rebellious subjects who resurrected their pre-Hellenistic pasts and created apocalyptic time frames that predicted the total end of history. The interaction of these complex and competing temporalities led to far-reaching religious, intellectual, and political developments. Time and Its Adversaries in the Seleucid Empire (Harvard University Press, 2018) by Paul J. Kosmin, John L. Loeb Associate Professor of the Humanities at Harvard University, opens a new window onto empire, resistance, and the meaning of history in the ancient world. Ryan Tripp is an adjunct faculty member in history at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In the aftermath of Alexander the Great's conquests, the Seleucid kings ruled a vast territory stretching from Central Asia to Anatolia, Armenia to the Persian Gulf. In a radical move to impose unity and regulate behavior, this Graeco-Macedonian imperial power introduced a linear and transcendent conception of time. Under Seleucid rule, time no longer restarted with each new monarch. Instead, progressively numbered years, identical to the system we use today—continuous, irreversible, accumulating—became the de facto measure of historical duration. This new temporality, propagated throughout the empire, changed how people did business, recorded events, and oriented themselves to the larger world. Challenging this order, however, were rebellious subjects who resurrected their pre-Hellenistic pasts and created apocalyptic time frames that predicted the total end of history. The interaction of these complex and competing temporalities led to far-reaching religious, intellectual, and political developments. Time and Its Adversaries in the Seleucid Empire (Harvard University Press, 2018) by Paul J. Kosmin, John L. Loeb Associate Professor of the Humanities at Harvard University, opens a new window onto empire, resistance, and the meaning of history in the ancient world. Ryan Tripp is an adjunct faculty member in history at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In the aftermath of Alexander the Great's conquests, the Seleucid kings ruled a vast territory stretching from Central Asia to Anatolia, Armenia to the Persian Gulf. In a radical move to impose unity and regulate behavior, this Graeco-Macedonian imperial power introduced a linear and transcendent conception of time. Under Seleucid rule, time no longer restarted with each new monarch. Instead, progressively numbered years, identical to the system we use today—continuous, irreversible, accumulating—became the de facto measure of historical duration. This new temporality, propagated throughout the empire, changed how people did business, recorded events, and oriented themselves to the larger world. Challenging this order, however, were rebellious subjects who resurrected their pre-Hellenistic pasts and created apocalyptic time frames that predicted the total end of history. The interaction of these complex and competing temporalities led to far-reaching religious, intellectual, and political developments. Time and Its Adversaries in the Seleucid Empire (Harvard University Press, 2018) by Paul J. Kosmin, John L. Loeb Associate Professor of the Humanities at Harvard University, opens a new window onto empire, resistance, and the meaning of history in the ancient world. Ryan Tripp is an adjunct faculty member in history at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the aftermath of Alexander the Great's conquests, the Seleucid kings ruled a vast territory stretching from Central Asia to Anatolia, Armenia to the Persian Gulf. In a radical move to impose unity and regulate behavior, this Graeco-Macedonian imperial power introduced a linear and transcendent conception of time. Under Seleucid rule, time no longer restarted with each new monarch. Instead, progressively numbered years, identical to the system we use today—continuous, irreversible, accumulating—became the de facto measure of historical duration. This new temporality, propagated throughout the empire, changed how people did business, recorded events, and oriented themselves to the larger world. Challenging this order, however, were rebellious subjects who resurrected their pre-Hellenistic pasts and created apocalyptic time frames that predicted the total end of history. The interaction of these complex and competing temporalities led to far-reaching religious, intellectual, and political developments. Time and Its Adversaries in the Seleucid Empire (Harvard University Press, 2018) by Paul J. Kosmin, John L. Loeb Associate Professor of the Humanities at Harvard University, opens a new window onto empire, resistance, and the meaning of history in the ancient world. Ryan Tripp is an adjunct faculty member in history at Southern New Hampshire University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

Seleucus III is on his way to Anatolia. However, two members of the Seleucid army called Nicanor and Apaturius are about to make life difficult... Sources for this episode: Bevan, E. R. (1902), The House of Seleucus (Vol. I). London: Edward Arthur. Grainger, J. D., (2014), The Rise of the Seleukid Empire (323- 223 BCE), Seleukos I to Seleukos III. Barnsley: Pen & Sword Books Ltd. (eBook). Author unknown, Wikipedia (date unknown), Phrygia (online) (Accessed 15/04/2024). Author unknown, Wikipedia (date unknown), Seleucus III Ceraunus (online) (Accessed 15/04/2024).

Seleucus II has perished from falling off his horse. Long live king Alexander! Oh... wait... That's too original of a name, isn't it? Well, Seleucus III it is then. Find out in this episode what the new Seleucid regime has to consider. Sources for this episode: Bevan, E. R. (1902), The House of Seleucus (Vol. I). London: Edward Arthur. Grainger, J. D., (2014), The Rise of the Seleukid Empire (323- 223 BCE), Seleukos I to Seleukos III. Barnsley: Pen & Sword Books Ltd. (eBook). Rawlinson, G. (1871), A Manual of Ancient History, From the Earliest Times to the Fall of the Western Empire. Comprising the History of Chaldea, Assyria, Media, Babylonia, Lydia, Phoenicia, Syria, Judaea, Egypt, Carthage, Persia, Greece, Macedonia, Parthia, and Rome. New York: Harper & Brothers, Publishers. Author unknown, Wikipedia (date unknown), Cleomenes III (online) (Accessed 09/04/2024). Author unknown, Wikipedia (date unknown), Seleucus III Ceraunus (online) (Accessed 09/04/2024).

In A History of the Hasmonean State: Josephus and Beyond (T&T Clark, 2019), Kenneth Atkinson tells the exciting story of the nine decades of the Hasmonean rule of Judea (152 - 63 BCE) by going beyond the accounts of the Hasmoneans in Josephus in order to bring together new evidence to reconstruct how the Hasmonean family transformed their kingdom into a state that lasted until the arrival of the Romans. Atkinson reconstructs the relationships between the Hasmonean state and the rulers of the Seleucid and the Ptolemaic Empires, the Itureans, the Nabateans, the Parthians, the Armenians, the Cappadocians, and the Roman Republic. He draws on a variety of previously unused sources, including papyrological documentation, inscriptions, archaeological evidence, numismatics, Dead Sea Scrolls, pseudepigrapha, and textual sources from the Hellenistic to the Byzantine periods. Atkinson also explores how Josephus's political and social situation in Flavian Rome affected his accounts of the Hasmoneans and why any study of the Hasmonean state must go beyond Josephus to gain a full appreciation of this unique historical period that shaped Second Temple Judaism, and created the conditions for the rise of the Herodian dynasty and the emergence of Christianity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In A History of the Hasmonean State: Josephus and Beyond (T&T Clark, 2019), Kenneth Atkinson tells the exciting story of the nine decades of the Hasmonean rule of Judea (152 - 63 BCE) by going beyond the accounts of the Hasmoneans in Josephus in order to bring together new evidence to reconstruct how the Hasmonean family transformed their kingdom into a state that lasted until the arrival of the Romans. Atkinson reconstructs the relationships between the Hasmonean state and the rulers of the Seleucid and the Ptolemaic Empires, the Itureans, the Nabateans, the Parthians, the Armenians, the Cappadocians, and the Roman Republic. He draws on a variety of previously unused sources, including papyrological documentation, inscriptions, archaeological evidence, numismatics, Dead Sea Scrolls, pseudepigrapha, and textual sources from the Hellenistic to the Byzantine periods. Atkinson also explores how Josephus's political and social situation in Flavian Rome affected his accounts of the Hasmoneans and why any study of the Hasmonean state must go beyond Josephus to gain a full appreciation of this unique historical period that shaped Second Temple Judaism, and created the conditions for the rise of the Herodian dynasty and the emergence of Christianity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In A History of the Hasmonean State: Josephus and Beyond (T&T Clark, 2019), Kenneth Atkinson tells the exciting story of the nine decades of the Hasmonean rule of Judea (152 - 63 BCE) by going beyond the accounts of the Hasmoneans in Josephus in order to bring together new evidence to reconstruct how the Hasmonean family transformed their kingdom into a state that lasted until the arrival of the Romans. Atkinson reconstructs the relationships between the Hasmonean state and the rulers of the Seleucid and the Ptolemaic Empires, the Itureans, the Nabateans, the Parthians, the Armenians, the Cappadocians, and the Roman Republic. He draws on a variety of previously unused sources, including papyrological documentation, inscriptions, archaeological evidence, numismatics, Dead Sea Scrolls, pseudepigrapha, and textual sources from the Hellenistic to the Byzantine periods. Atkinson also explores how Josephus's political and social situation in Flavian Rome affected his accounts of the Hasmoneans and why any study of the Hasmonean state must go beyond Josephus to gain a full appreciation of this unique historical period that shaped Second Temple Judaism, and created the conditions for the rise of the Herodian dynasty and the emergence of Christianity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In A History of the Hasmonean State: Josephus and Beyond (T&T Clark, 2019), Kenneth Atkinson tells the exciting story of the nine decades of the Hasmonean rule of Judea (152 - 63 BCE) by going beyond the accounts of the Hasmoneans in Josephus in order to bring together new evidence to reconstruct how the Hasmonean family transformed their kingdom into a state that lasted until the arrival of the Romans. Atkinson reconstructs the relationships between the Hasmonean state and the rulers of the Seleucid and the Ptolemaic Empires, the Itureans, the Nabateans, the Parthians, the Armenians, the Cappadocians, and the Roman Republic. He draws on a variety of previously unused sources, including papyrological documentation, inscriptions, archaeological evidence, numismatics, Dead Sea Scrolls, pseudepigrapha, and textual sources from the Hellenistic to the Byzantine periods. Atkinson also explores how Josephus's political and social situation in Flavian Rome affected his accounts of the Hasmoneans and why any study of the Hasmonean state must go beyond Josephus to gain a full appreciation of this unique historical period that shaped Second Temple Judaism, and created the conditions for the rise of the Herodian dynasty and the emergence of Christianity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In A History of the Hasmonean State: Josephus and Beyond (T&T Clark, 2019), Kenneth Atkinson tells the exciting story of the nine decades of the Hasmonean rule of Judea (152 - 63 BCE) by going beyond the accounts of the Hasmoneans in Josephus in order to bring together new evidence to reconstruct how the Hasmonean family transformed their kingdom into a state that lasted until the arrival of the Romans. Atkinson reconstructs the relationships between the Hasmonean state and the rulers of the Seleucid and the Ptolemaic Empires, the Itureans, the Nabateans, the Parthians, the Armenians, the Cappadocians, and the Roman Republic. He draws on a variety of previously unused sources, including papyrological documentation, inscriptions, archaeological evidence, numismatics, Dead Sea Scrolls, pseudepigrapha, and textual sources from the Hellenistic to the Byzantine periods. Atkinson also explores how Josephus's political and social situation in Flavian Rome affected his accounts of the Hasmoneans and why any study of the Hasmonean state must go beyond Josephus to gain a full appreciation of this unique historical period that shaped Second Temple Judaism, and created the conditions for the rise of the Herodian dynasty and the emergence of Christianity. Learn more about your ad choices. Visit megaphone.fm/adchoices

In A History of the Hasmonean State: Josephus and Beyond (T&T Clark, 2019), Kenneth Atkinson tells the exciting story of the nine decades of the Hasmonean rule of Judea (152 - 63 BCE) by going beyond the accounts of the Hasmoneans in Josephus in order to bring together new evidence to reconstruct how the Hasmonean family transformed their kingdom into a state that lasted until the arrival of the Romans. Atkinson reconstructs the relationships between the Hasmonean state and the rulers of the Seleucid and the Ptolemaic Empires, the Itureans, the Nabateans, the Parthians, the Armenians, the Cappadocians, and the Roman Republic. He draws on a variety of previously unused sources, including papyrological documentation, inscriptions, archaeological evidence, numismatics, Dead Sea Scrolls, pseudepigrapha, and textual sources from the Hellenistic to the Byzantine periods. Atkinson also explores how Josephus's political and social situation in Flavian Rome affected his accounts of the Hasmoneans and why any study of the Hasmonean state must go beyond Josephus to gain a full appreciation of this unique historical period that shaped Second Temple Judaism, and created the conditions for the rise of the Herodian dynasty and the emergence of Christianity. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

Attalus of Pergamon seems to have become enough an issue that Seleucus is trying to stabilise Syria ahead of an incursion. It's time to mete out some Seleucid wrath to Anatolia- or is it...? Sources for this episode: Bevan, E. R. (1902), The House of Seleucus (Vol. I). London: Edward Arthur.  Grainger, J. D., (2014), The Rise of the Seleukid Empire (323- 223 BCE), Seleukos I to Seleukos III. Barnsley: Pen & Sword Books Ltd. (eBook). Author unknown, Wikipedia (date unknown), Seleucus II Callinicus (online) (Accessed 28/03/2024).

"Holy Julitta was of noble birth. She was widowed young, and left with a newborn child, Cyricus. She lived in Iconium, a city of Lycaonia, and was a very devout Christian. She had her son baptised immediately after his birth and, when he was three years old, instructed him in the Faith and taught him to pray insofar as a child of that age is capable of learning. When Diocletian launched a persecution of Christians, much innocent blood was shed in the city of Iconium. Julitta took her son and hid from the wrath of the pagans in the town of Seleucid, but things were no better there. Julitta was arrested as a Christian and brought to trial. Seeing Julitta so courageously proclaim her faith in the Lord Jesus, the judge, to distress her and make her waver, took the child in his arms and began to kiss it. But Cyricus shouted: 'I am a Christian; let me go to my mother!', and he began to scratch the judge, turning his face away from him. The judge was furious, threw the child to the ground and kicked it, and the child rolled down the stone steps and gave his holy and innocent soul to God. Seeing how Cyricus suffered before her, Julitta was filled with joy and gave thanks to God that her son had been counted worthy of the wreath of martyrdom. After harsh torture, Julitta was beheaded, in the year 304. The relics of Ss Cyricus and Julitta have wonderworking power to this day. A part of the relics of these saints is to be found in Ochrid, in the Church of the Holy Mother of God, the Healer." (Prologue. In the Prologue, the name of Cyricus is spelled "Cerycus." It is changed here for consistency with other sources.)

"Holy Julitta was of noble birth. She was widowed young, and left with a newborn child, Cyricus. She lived in Iconium, a city of Lycaonia, and was a very devout Christian. She had her son baptised immediately after his birth and, when he was three years old, instructed him in the Faith and taught him to pray insofar as a child of that age is capable of learning. When Diocletian launched a persecution of Christians, much innocent blood was shed in the city of Iconium. Julitta took her son and hid from the wrath of the pagans in the town of Seleucid, but things were no better there. Julitta was arrested as a Christian and brought to trial. Seeing Julitta so courageously proclaim her faith in the Lord Jesus, the judge, to distress her and make her waver, took the child in his arms and began to kiss it. But Cyricus shouted: 'I am a Christian; let me go to my mother!', and he began to scratch the judge, turning his face away from him. The judge was furious, threw the child to the ground and kicked it, and the child rolled down the stone steps and gave his holy and innocent soul to God. Seeing how Cyricus suffered before her, Julitta was filled with joy and gave thanks to God that her son had been counted worthy of the wreath of martyrdom. After harsh torture, Julitta was beheaded, in the year 304. The relics of Ss Cyricus and Julitta have wonderworking power to this day. A part of the relics of these saints is to be found in Ochrid, in the Church of the Holy Mother of God, the Healer." (Prologue. In the Prologue, the name of Cyricus is spelled "Cerycus." It is changed here for consistency with other sources.)

Seleucus may have been losing territory around the edges, but life in the centre of the empire is no bed of roses either. The moral of the story? If you're a Seleucid royal, rejecting a proposal by your aunt may have consequences... Sources for this episode:  Grainger, J. D., (2014), The Rise of the Seleukid Empire (323- 223 BCE), Seleukos I to Seleukos III. Barnsley: Pen & Sword Books Ltd. (eBook). Author unknown, Wikipedia (date unknown), Demetrius II Aetolicus (online) (Accessed 28/03/2024). Author unknown, Wikipedia (date unknown), Nicomedes II of Bithynia (online) (Accessed 28/03/2024). Author unknown, Wikipedia (date unknown), Nicomedes III of Bithynia (online) (Accessed 28/03/2024). Author unknown, Wikipedia (date unknown), Nicomedes IV of Bithynia (online) (Accessed 28/03/2024). Author unknown, Wikipedia (date unknown), Prusias I of Bithynia (online) (Accessed 28/03/2024). Author unknown, Wikipedia (date unknown), Prusias II of Bithynia (online) (Accessed 28/03/2024).

239 BCE saw the death of someone who has been in the background of our Seleucid story for what feels like forever. As such, we should give him a proper sendoff. Say goodbye to Antigonus II... Sources for this episode: Bennett, J. E., Li, G., Foreman, K., Best, N., Kontis, V., Pearson, C., Hambly, P. and Ezzati, M. (2015), The future of life expectancy and life expectancy inequalities in England and Wales: Bayesian spatiotemporal forecasting. Lancet 386: 163-170. Bevan, E. R. (1902), The House of Seleucus (Vol. I). London: Edward Arthur. Bevan, E. R. (1914), A History of Egypt under the Ptolemaic Dynasty. London: Methuen & Co., Ltd. Harju, O. (2018), Male Heirs, Bastard King, Catholic England and Other Alternatives: A Counterfactual History Analysis of Henry VIII's Three Sons. Bachelor's thesis submitted to the University of Oulu. Keynes 2005 (reference to be updated) Volkmann, H., Encyclopedia Britannica (2024), Antigonus II Gonatas (online) (Accessed 27/02/2024). Author unknown, Wikipedia (date unknown), Antigonus II Gonatas (online) (Accessed 27/02/2024). Author unknown, Wikipedia (date unknown), Demetrius II Aetolicus (online) (Accessed 27/02/2024). Author unknown, Wikipedia (date unknown), List of monarchs in Britain by length of reign (online) (Accessed 27/02/2024). Author unknown, Wikipedia (date unknown), Philip V of Macedon (online) (Accessed 27/02/2024).

Twenty years of chaos in the Ptolemaic kingdom come to an end during the reign of Ptolemy V Epiphanes (204-180). His marriage to the Seleucid princess Cleopatra I Syra confirmed the loss of Coele Syria to Antiochus III, yet she proved to be a good match and helped secure the future of the dynasty. Haronnophoris and the Great Revolt are finally put down in 186, but the Alexandrian government is forced to give concessions to the Egyptians, as the Ptolemies must now come to terms with their new status as a second-class power in the Mediterranean. We also delve into the history of the Rosetta Stone, the Hellenistic period's most famous document, and its role in the decipherment of Ancient Egyptian. Episode Notes: (https://hellenisticagepodcast.wordpress.com/2024/03/10/095-ptolemaic-egypt-the-two-lands-restored/) Episode Transcript: (https://hellenisticagepodcast.files.wordpress.com/2024/03/095-ptolemaic-egypt-the-two-lands-restored-transcript.pdf) Ptolemy V Family Tree: (https://hellenisticagepodcast.files.wordpress.com/2024/03/reign-of-ptolemy-v.pdf) Autocrat Podcast: Website (http://www.autocratpodcast.wordpress.com/) Spotify (https://open.spotify.com/show/30Muilr1O66yA4UDcj76SW?si=c6648d9db9b3446c) Social Media: Twitter (https://twitter.com/HellenisticPod) Facebook (www.facebook.com/hellenisticagepodcast/) Instagram (https://www.instagram.com/hellenistic_age_podcast/) Twitch (https://www.twitch.tv/hellenisticagepodcast) Show Merchandise: Etsy (https://www.etsy.com/shop/HellenisticAgePod) Redbubble (https://www.redbubble.com/people/HellenisticPod/shop?asc=u) Donations: Patreon (https://patreon.com/TheHellenisticAgePodcast) Ko-Fi (https://ko-fi.com/hellenisticagepodcast) Amazon Book Wish List (https://tinyurl.com/vfw6ask)

Chag Sameach! Danny and Derek are joined by independent scholar Joseph Scales to talk about the history of Hanukkah. They discuss the rivalry between the Seleucid and Ptolemaic empires that preceded the conflict; the Maccabean/Hasmonean revolt and the family's ascension to power within Judea; the Judean expansion; and much more.Originally published November 27, 2021 This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.americanprestigepod.com/subscribe

The crisis in Egypt enabled Antiochus III to launch another invasion south into Ptolemaic territory, kickstarting the Fifth Syrian War (202-195) that finally delivered Coele Syria into Seleucid hands after almost a century of conflict. Antiochus' ambition to claim the territories of Seleucus I leads him to campaign in Europe, placing him on a collision course with the Roman Republic. Episode Notes: (https://hellenisticagepodcast.wordpress.com/2023/10/15/091-the-fifth-syrian-war/) Episode Transcript: (https://hellenisticagepodcast.files.wordpress.com/2023/10/091-the-fifth-syrian-war-transcript.pdf) Social Media: Twitter (https://twitter.com/HellenisticPod) Facebook (www.facebook.com/hellenisticagepodcast/) Instagram (https://www.instagram.com/hellenistic_age_podcast/) Twitch (https://www.twitch.tv/hellenisticagepodcast) Show Merchandise: Etsy (https://www.etsy.com/shop/HellenisticAgePod) Redbubble (https://www.redbubble.com/people/HellenisticPod/shop?asc=u) Donations: Patreon (https://patreon.com/TheHellenisticAgePodcast) Ko-Fi (https://ko-fi.com/hellenisticagepodcast) Amazon Book Wish List (https://tinyurl.com/vfw6ask)