Antiochus IV

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Antiochus IV

(Antiochus Epiphanes) (āntī`əkəs ēpĭf`ənēz), d. 163 B.C., king of Syria (175 B.C.–163 B.C.), son of Antiochus IIIAntiochus III
(Antiochus the Great), d. 187 B.C., king of Syria (223–187 B.C.), son of Seleucus II and younger brother of Seleucus III, whom he succeeded. At his accession the Seleucid empire was in decline.
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 and successor of his brother Seleucus IV. His nephew (later Demetrius IDemetrius I
(Demetrius Soter) , c.187–150 B.C., king of ancient Syria (162–150 B.C.), son of Seleucus IV. He was sent as a hostage to Rome, where he remained during the reigns of his father and his uncle Antiochus IV.
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) was held as a hostage in Rome, although still claiming the throne. Antiochus is best known for his attempt to Hellenize Judaea and extirpate Judaism—a policy that instigated the rebellion of the MaccabeesMaccabees
or Machabees
, Jewish family of the 2d and 1st cent. B.C. that brought about a restoration of Jewish political and religious life. They are also called Hasmoneans or Asmoneans after their ancestor, Hashmon.
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. Antiochus invaded Egypt, which was torn by strife between Ptolemy VIPtolemy VI
(Ptolemy Philometor) , d. 145 B.C., king of ancient Egypt (180–145 B.C.), of the Macedonian dynasty, son of Ptolemy V. He became king when an infant, and his mother, Cleopatra, was regent.
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 and his brother (later Ptolemy VIIIPtolemy VIII
(Ptolemy Physcon) , d. 116 B.C., king of ancient Egypt (145–116 B.C.), of the Macedonian dynasty, brother of Ptolemy VI. He is also called Ptolemy Euergetes II. He was coruler with his brother and his brother's wife from 170–164 B.C.
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), and would probably have conquered that region if the Romans had not intervened in his siege of Alexandria (168). Antiochus was briefly succeeded by his son, Antiochus V, a boy king who was overthrown by Demetrius I.
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Antiochus IV

?215--164 bc, Seleucid king of Syria (175--164), who attacked the Jews and provoked the revolt of the Maccabees
Collins Discovery Encyclopedia, 1st edition © HarperCollins Publishers 2005
References in periodicals archive ?
For instance, they agree that the overt Hellenizing pressure being exerted by Antiochus IV Epiphanes represented a crisis for the true believers of God within Judaism.
A thoughtful analysis, however, demonstrates that it is actually a splendidly picturesque anthology of consolatory parables, in the form of prophesies and moral tales, providing practical spiritual guidance to the Hasidim during their persecution by Antiochus IV Epiphanes, the Seleucid-Greek occupier of Israel, circa 176-170 BCE.
Antiochus IV Epiphanes then ordered his whole kingdom to be Greek in customs, language, religion, everything.
The Book of Daniel is set in a time in which the Israelites were dominated and persecuted by the cruel ruler Antiochus IV Epiphanes, probably about 165 B.C.
Allusions to Isaiah in Daniel craft a figure of the rule of "the nations" over the people of Israel, he says, a figure appropriate to the Jews of Jerusalem anticipating death by sword and flame for covenant faithfulness to Torah under the Seleucid ruler Antiochus IV Epiphanes. ([umlaut] Ringgold, Inc., Portland, OR)
During the reign of Antiochus IV Epiphanes, King of Syria, who ruled from 175 to 164 B.C., an attempt was made to Hellenize the Judeans forcibly, that is, to replace their Jewish culture and religion with the Greek culture and religion.
"In the spring of 164 BC, Antiochus IV Epiphanes gave up all hope of recovery.
Older than Thanksgiving, Hanukkah lasts for eight days and celebrates the successful rebellion of the Maccabees against Antiochus IV Epiphanes, after which the candles of the temple burned for eight days on a supply meant only for one.
These three early historical apocalypses used similar strategies of scriptural reinterpretation and historical overviews of past, present, and future in order to counter the violence, propaganda, and ideology of the Seleucid king Antiochus IV Epiphanes. So runs the thesis argued in this important book by Anathea Portier-Young.
In 167 BCE, Seleucid king Antiochus IV Epiphanes issued an edict against Judean religious practices.
168, 175), Antiochus IV Epiphanes (chapter five: Ant.
More plausible, in their view, is dating the change to the lunar reckoning by mainstream Judaism, alluded to in Daniel's vision, to the first quarter of the second century BCE, when Antiochus IV Epiphanes introduced the lunar calendar in his empire.