Глава XII

Jonathan's embassies to the Romans and Spartans (cf. Antt. XIII, 5, 8) (1 Mac. 12:1–23). Further wars between Jonathan and Simon (1Mac 12:24–34). Construction of fortresses in Judea (1 Mac. 12:35–38). Tryphon's efforts to become king of Asia: the death of Jonathan (1 Mac. 12:39–53). 1Mac 12:1 Jonathan, seeing that the time favored him, chose men and sent to Rome to establish and renew friendship with the Romans, As we learn from what follows (Articles 16 and XIV:22), Numinius and Antipater were chosen as ambassadors to Rome to conclude an alliance. 1 Mac.12:2 He sent letters to the Spartans and other places about the same thing. From Art. On the 16th it is clear that the same ambassadors who were in Rome also visited the Spartans to present a letter from the Jews and to conclude an alliance. 1Mac 12:3-4 And they came to Rome, and entered into the council, and said: “Jonathan the high priest and the people of Judah have sent us to renew our friendship with you and our alliance as before.” And there they were given letters to the local leaders, so that they would be escorted into the land of Judea in peace. The date of this embassy falls, according to some, to 169 or 168 AD. Seleucus. – 144–143 or 143–142 BC – a little after the capture of Carthage and Corinth. 1 Mac.12:5-6 Here is a list of the letter that Jonathan wrote to the Spartans: “Jonathan the high priest and the elders and priests of the people and the rest of the people of Judah to the Spartan brothers - rejoice. For the first time here in our book, the assembly of the “elders” of the people (ή γερουσία τού έθνους) is mentioned, together with other representatives (high priest and priests) who made up the supreme Jewish government (“Jewish Senate”). In 2 Mac IV:44, XI:27 (cf. I: 10 and 3 Mac I: 8, 20) - this “council of elders” is mentioned already under Antiochus IV, and V. More precise information about its organization is not available. 1 Mac.12:7 Even before that, letters were sent from Darius (Ares), who reigned among you, to the high priest Onias, saying that you are our brothers, as the list shows. Jonathan's letter to the Spartans begins with a reminder of the former correspondence between the Jewish high priest Onias and Darius, who reigned among the Spartans (the correct form is 'Αρεύς). An exact list of the latter's appeal with statements about brotherhood is attached immediately after the presentation of the new message (verses 20-23). – The question arises about a more precise determination of the time of the first correspondence and the persons involved in it. This question is not so easy to resolve in view of the fact that 3 Onias and 3 Ares are known in history, and the succession of these Onias - after Simon, indicated, by the way, by Josephus - is completely identical in 2 cases, as is clear from the following: Onias (I), son of Jaddai, Simon (I) Right, son of Onias I. Eleazar, brother of Simon (20 years old), Manasseh, uncle - Onias (II), son of Simon Right Simon (II), son of this Onias and Onias (III), son of Simon II. If, therefore, we do not take into account the brother and uncle between Simon I and Onias II, his son, then the succession will be completely identical in both cases: Onias (I), Simon (I), Onias (II); and then again: Onia (II), Simon (II), Onia (III), - and everywhere - father and son. The matter becomes so complicated between the 3 Ares. Two kings of Sparta are known for certain under this name - Ares I, who reigned - according to Diodorus XX, 29 - from 309-265 BC and Ares II, who reigned around 255 BC, but died as an 8-year-old boy (Pausanias, III, 66). Since Onias II was hardly a contemporary of Ares II, then - according to some interpreters - only Ares I and Onias I (323-300) can only be considered as such. The correspondence, therefore, falls at the time of the “Diadochi,” when the Spartans, in the fight against Antigonus and his son Demetrius Poliorcetes, naturally could have thought of preparing difficulties for their opponents by starting relations in the east. – The immediate consequences of this correspondence and relations between the Spartans and Jews are unknown. It is curious, however, that in subsequent times the ex-high priest Jason sought refuge from his pursuers in Lacedaemon: this shows that the idea of ​​kinship between the Jews and the Spartans also found actual application. As for the basis for this idea in the biblical genealogies (“that they are brothers and from the family of Abraham...”, v. 21), then after a vain search in the Bible itself, we must look for these reasons only in the Greek legends about the origin of the Spartans from the Phoenicians. And how this idea could come to the hearts of the Jews can be explained by the long-known passion of this people to consider Jewry as the source of all development. 1 Mac 12:8-9 And Onias received the sent man with honor, and received letters that clearly spoke of alliance and friendship. But we, although we have no need for them, have as consolation the sacred books that are in our hands, How were the holy books a “comfort” for Israel and a removal of the need for alliance and friendship? – By fostering confidence that God is their protection and salvation, as shown by the repeated deliverance of them from difficult circumstances by special messengers of God. 1Mac 12:10-11 But we undertook to send to you to renew brotherhood and friendship, so as not to be alienated from you, for a long time had passed since you sent to us. We unforgettably at all times, both on holidays and on other established days, remember you during our sacrifices and prayers, as it is proper and proper to remember brothers. The prayer, although for a pagan, but considered a related people, could well have been offered by the Jews like prayers for the pagan rulers of their country. 1Mac 12:12-16 We rejoice in your glory: but we are faced with many troubles and frequent wars, for the kings of the surrounding area fought against us. But we did not want to disturb you and our other allies and friends in these wars, for we have heavenly help helping us; we have been delivered from our enemies, and our enemies have been subdued. Now we have chosen Numinius, the son of Antiochus, and Antipater, the son of Jason, and sent them to the Romans to renew their friendship and former alliance. Jewish envoys bear Greek names, probably for greater convenience during intercourse. Their identities are unknown: one thing seems likely, that Jason, the father of Antipater, is the same one mentioned here whom Judas sent with Eupolemus to Rome (VIII:17). 1 Mac.12:17-23 They instructed them to go to you, greet you and give you letters from us about the renewal of our brotherhood with you. And you will do well to answer them for us.” Here is a list of letters sent by Darius (Areus): “King of Sparta To Onias the High Priest - rejoice. It is found in the scriptures about the Spartans and Jews that they are brothers and from the family of Abraham. Now that we have learned about this, you will do well to write to us about your well-being. We inform you: your livestock and your property are ours, and what we have is yours. And we ordered this to be announced to you.” The idea of ​​​​desiring mutual support by all means and means is expressed here in the form of a proverb, which, of course, does not require literal understanding. 1Mac 12:24 And Jonathan heard that the captains of Demetrius had returned with a larger army than before to fight against him, The story of the new wars of Jonathan and Simon is a continuation of their wars described above (XI: 74 and earlier 67 v.) with the Syrian commanders in Galilee, who now appeared “with a larger army than before...” (XI: 68). 1Mac 12:25 And he went out from Jerusalem, and met them in the country of Amathite, and did not give them time to enter his country. The country "Amathite", where Jonathan met the enemies - ή ᾿Αμαθίτις χωρά - is the country of the city Hamat - otherwise - ' Αίμαθ (Numbers XXXIV: 8, etc.; 2 Kings XXV: 21, etc.), or ' Ημάθ ( 2 Kings VIII: 9, etc.) and 'Εμάθ (Joshua XIII: 5, etc.): a large city on the Orontes and the northern slope of Lebanon, still existing under the name Hamah. 1 Mac 12:26-30 And he sent spies into their camp, who returned and told him that they were preparing to attack them that night. Therefore, when the sun had set, Jonathan ordered his men to stay awake, armed, and prepared for battle all night, and he placed forward guards around the camp. And the enemies heard that Jonathan and his men were preparing for battle, and they were afraid, and their hearts trembled, and, having lit fires in their camp, they left. Jonathan and those with him did not know about it until the morning, for they saw the burning fires. And Jonathan pursued them, but did not overtake them, because they had crossed the river Eleuthera. About the Eleuther River, see XI: 7. This river formed the border between Phenicia and Syria; Therefore, Jonathan did not cross it, not wanting to transfer the war to Syria itself. 1Mac 12:31 Then Jonathan turned against the Arabs, who were called Zebedees, and smote them and took their spoil. What prompted Jonathan to turn to the Arab tribe of the Zebedees is unknown, just as this tribe itself is unknown. – It is highly likely that the name of this tribe is in connection with the name of the plain, village and river Zebdini on the eastern spur of Anti-Lebanon, right on the map in 4 geogr. miles northwest of Damascus. 1 Mac 12:32-34 Then he returned and came to Damascus and passed through all that country. And Simon went out and went to Ascalon and the nearest fortresses, and turned to Joppa, and took possession of it, for he heard that (the Joppanians) wanted to surrender the fortress to the troops of Demetrius and placed a guard there to guard it. For Ascalon, see X: 86; about Joppa - to X: 75. Joppa had already been taken by Jonathan (X: 75 etc.), but was probably left under the protection of only a local city detachment, which could have been completely sufficient for peacetime. Now, when this fortress has shown its attraction to Demetrius, Simon again “takes possession” of it and leaves a stronger Jewish garrison to guard the city. 1Mac 12:35 And Jonathan returned and called the elders of the people and consulted with them to build fortresses in Judea, to raise up the walls of Jerusalem and to build a high wall between the fortress and the city, to separate it from the city, so that it would be separate and there would be no buying or selling in it. “There would be no buying or selling in it...”, cf. XII: 49. – The fortress was thus supposed to be starved out, which was achieved. 1 Mac.12:37 When they were going to build a city and reached the wall by the stream on the east side, they built the so-called Haphenatha. “By the stream,” that is, Kidron, “on the eastern side...” Probably, in this place, either no walls survived at all, or their remains were so weak that they could not withstand the weight of the new masonry. Here the builders built Hafenafa, as part of these half-collapsed walls was apparently called. 1Mac 12:38 And Simon built Adida in Sephila, and strengthened the gates and bars. Adida - Αδιδά, - (more precisely Heb. ..., Ezra II: 33; Nehemiah XI: 34) - east of Lydda, where now el Hadithe is a large village on the eastern bank at the mouth of the Wady - a place in its strategic position that is very important for the defense of Judea from Sephela. Here Vespasian subsequently built trenches for himself in preparation for the siege of Jerusalem (Ios. bel. jud. IV, 9, 1). 1 Mac.12:39-40 Meanwhile, Tryphon sought to become king of Asia and put a crown on himself and raise his hand against king Antiochus, but he was afraid that Jonathan would prevent him and start a war against him; Therefore, he looked for an opportunity to take Jonathan and kill him, and, getting up, he went to Bethsan. “Bethsan...”, i.e. Scythopolis, present-day Beisan, see V: 52. 1Mac 12:41-45 And Jonathan went out to meet him with forty thousand chosen men ready for battle, and came to Bethsan. When Tryphon saw that Jonathan was coming with a large army, he was afraid to raise his hands against him. And he received him with honor, and introduced him to all his friends, gave him gifts, and ordered his troops to obey him as if they were themselves. Then he said to Jonathan: Why are you bothering all this people when there is no war before us? So, now let them go to their homes, and for yourself choose a few men who would be with you, and come with me to Ptolemais, and I will hand it over to you, and the other fortresses and the rest of the troops and all those in charge of the collections, and then I will return; for that is why I am here. Tryphon here apparently promises Jonathan governorship over the entire coastal country from Ptolemais to Joppa. 1Mac 12:46-49 And Jonathan believed him, and did as he said, and sent the armies away, and they went into the land of Judah; He left with him three thousand men, of whom he left two thousand in Galilee, and a thousand went with him. But as soon as Jonathan entered Ptolemais, the Ptolemais locked the gates and captured him, and killed everyone who entered with him with the sword. Then Tryphon sent an army and cavalry into Galilee and the great plain to destroy all those who were with Jonathan. “To the great plain...”, i.e. Ezraelon, see V: 52. 1 Mac 12:50 But when they heard that Jonathan and those with him were captured and killed, they encouraged each other and went out in thick formation, ready to fight. “Hearing that Jonathan was captured and died...” - this was still exaggerated news, since Jonathan’s death followed somewhat later (XIII: 23). 1Mac 12:51 And those who were pursuing saw that it was a matter of life, and they turned back. Seeing that “it is a matter of life...”, ότι περί ψυχής αύτοίς έστι, glorified: “as they have souls to eat...”, i.e., as they say to this day, that they are ready to fight “not to the stomach, but to death,” the pursuers did not dare to disturb the retreaters and returned back. 1Mac 12:52-53 And they all came safely into the land of Judah and mourned for Jonathan and those who were with him, and were in great fear, and all Israel wept with bitter weeping. Then all the surrounding nations sought to destroy them, for they said: now they have no leader or champion; So, let us now fight against them and destroy their memory from among people. The books of Maccabees are translated from Greek because they are not in the Hebrew text.