With Alexander's invitation to the Jews to join his army (339), compare the similar invitations issued by Demetrius I (1 Mace. For some of the shared motifs see section III above.
Bradford Welles, note on Diodorus Siculus 17.40.3 in the Loeb edition. Sacrifice as a sign of rule: Bickerman, Elias J., Studies in Jewish and Christian History, 2 vols. Welcome by gods: sacerdotes insignibus suis intrantem urbem ac di prope ipsi exciti sedibus suis acceperunt, Livy 31.14.12 (omitted by Polybius 16 25.7). Hymns: Svensson, N., “Réception solonelle d'Hérode Atticus”, Bulletin de correspondance hellénique 50 ( 1926): 527–35. See Julius Obsequens, De Prodigiis 56.) It was thoroughly exceptional that Augustus went out to greet Tiberius (Dio 56.1.1) and that Vespasian went out to greet Titus (BJ 7.119). (The major distinction between a triumph and an adventus is that the former could be celebrated only at one's home town, while the latter could be celebrated either at home or abroad. 726) entered a city with similar ceremonies. 316 to his list of passages add Diodorus Siculus 34–35 fragment 33.2) and those celebrating a triumph (MacCormack, p. On the symbolic importance of the adventus see MacCormack. Amidst general rejoicing, Alexander enters the temple, sacrifices to the God of Israel, and bestows gifts upon the Jews.ġ3. The conqueror of the world bows down before Jaddus and declares that it was Jaddus who had appeared to him in a dream three years earlier and had encouraged him to launch his expedition against Persia. Encouraged by a dream, the high priest and the Jews greet Alexander outside the city. In the second strand, Alexander demands the submission of the Jews but Jaddus, the high priest, remains loyal to Darius.Furious at this rebuff, Alexander marches on Jerusalem. When Alexander is victorious, Sanballat transfers his allegiance to the Macedonian conqueror and receives permission from him to build a temple in Samaria. Sanballat promises to build a new temple for him and his Jewish followers and intends to ask Darius to authorize the project. In the first strand Manasses, a brother of the high priest Jaddus, marries the daughter of Sanballat, satrap of Samaria, and as a result is ejected from Jerusalem and flees to his father-in-law. It consists of three strands: a story about Manasses, Sanballat, and Alexander a story about Jaddus and Alexander and historical data about Philip II, Darius III, and Alexander the Great. Perhaps the most famous section of the second half of Josephus's Jewish Antiquities is the story of Alexander the Great and the Jews (AJ 11.302–47).