[6326] We do not here discuss the question, whether or not Alexander really entered Jerusalem. Jewish legend has much to tell of him, and reports many supposed inquiries on his part or discussions between him and the Rabbis, that prove at least the deep impression which his appearance had made, and the permanent results which followed from it.
[6327] Comp. Herzfeld, Gesch. d. Volkes Isr, vol. ii. passim, but specially pp. 181 and 211.
[6328] I have placed Johanan (Neh. xii. 22) before Jonathan, in accordance with the ingenious reasoning of Herzfeld, ii. p. 372. The chronology of their Pontificates is almost inextricably involved. In other respects also there are not a few difficulties. See Zunz, Gottesd. Vortr. p. 27, and the elaborate discussions of Herzfeld, whose work, however, is very faulty in arrangement.
[6329] Happily no divergence exists as to their succession.
[6330] Some Christian and all Jewish writers assign the designation of The Just' to Simon II. This is directly contrary to the express statement of Josephus. Herzfeld (i. 377) appeals to Abhoth i. 2, 3, Men. 109 b, and Jer. Yoma vi. 3, but immediately relinquishes the two latter references as otherwise historically untenable. But surely no historical inference - for such it is - from Ab. i. 2, 3 is worth setting against the express statement of Josephus. Besides, Zunz has rightly shown that the expression Qibbel must not be to closely pressed, as indeed its use throughout the Perek seems to indicate (Gottesd. Vortr. p. 37, Note).
[6331] Of this more in the sequel. He is called {hebrew} which however does not seem necessary to imply that he was actually a member of it.
[6332] It deserves notice that in these same Talmudic passages reference is also made to the later entire cessation of the same miracles, as indicating the coming destruction of the Temple.
[6333] Or as he is designated in the Talmud; Chonyi, Nechunyah, and even Nechunyon. Onias is a Grecianised form - itself a significant fact.
[6334] In 1 Macc. x. 29-33; Jos. And. xii;3. 3; xiii, 2. 3. In view of these express testimonies the statement of Ewald (Gesch. d. V. Isr. vol. iv. p. 373), to the effect that Palestine, or at least Jerusalem, enjoyed immunity from taxation, seems strange indeed. Schürer (u.s.p. 71) passes rather lightly over the troubles in Judæa before Antiochus Epiphanes.
[6335] Herzfeld rightly corrects Benjamin' in 2 Macc. iii. 4. Comp. u. s. p. 218.
[6336] The notice in Jos. Ant. xii. 5. 1 must be corrected by the account in 2 Macc. Comp. Herzfeld, u. s.
[6337] Besides Talmudic and Midrashic notices, we here refer to that most interesting and ancient Megillath Taanith, or Rolls of Fasts,' of which a translation is given in Appendix V. The passages bearing on this period are collected in Derenbourg, Hist. de la Palestine, pp. 59-63, although his reference to that on the 28th of Adar is at least open to controversy.
[6338] The designation Maccabee' was originally given to Judas (1 Macc. ii. 4, 66; iii. 1; v. 24, 34). The name was, like that of Charles Martel, probably derived from {hebrew}, or in Chaldee {hebrew}, a hammer. Comp. Josippon ben Gorion, iii, 9. 7 (ed. Breithaupt, p. 200) - only that he writes the name with a {hebrew}, and not a {hebrew}.
[6339] {hebrew}. Josephus (Ant. xii. 6. 1) derives the word from Asmonoeus, the great grandfather of Mattathias. Others derive it from the word {hebrew} (princes' in A.V. Ps. ixviii. 31).
[6340] The Syrian force is said to have amounted to 100,000 footmen, 20,000 horsemen, and 32 war-elephants (1 Macc. vi. 30).
[6341] We regard the opening sentence of Abhoth as marking out the general principles and aims of the so-called Great Assembly.'
[6342] A somewhat analogous change, at least of theological opinions, distinguishes the later from the earlier Puritans.' Theological schools which are partly political in their early history often degenerate either into political partisans or else into extreme sectaries, as either one or the other of their rationes vivendi ceases.