There was a reason I talked about you supplying a terminus a quo, which you want to be a terminus ad quem. You can certainly say it wasn't written before the Persian period, but you can't say it wasn't written later.stephan happy huller wrote:So what is your assumption about eshdat lamo? Not Persian. What then?
I don't know if it is Persian. What's the exact reference. (I do try to supply references for everything I introduce.)
Don't use this translation. It's biased. There is no mention of Samaritans in v.2, only οι τον τοπον ("those of the place"), meaning that "Jewish people" in v.1 applies to the context of both temples.stephan happy huller wrote:And sorry to be so daft but how does this help prove that the split between Jews and Samaritans only happened in the Hellenistic period?
I am not getting it.Not long after, the king despatched one of the senators at Antioch, with orders he should compel the Jewish people, custom of their fathers and law of their God to forsake. 2 The temple at Jerusalem must be profaned, and dedicated now to Jupiter Olympius; as for the temple on Garizim, the Samaritans were to call it, as well they might,[1] after Jupiter the god of strangers. 3 What a storm of troubles broke then upon the commonwealth, most grievous to be borne! 4 All riot and revelry the temple became, once the Gentiles had it; here was dallying with harlots, and women making their way into the sacred precincts, and bringing in of things abominable; 5 with forbidden meats, to the law’s injury, the very altar groaned. 6 Sabbath none would observe, nor keep holiday his fathers kept; even the name of Jew was disclaimed. 7 Instead, they went to sacrifice on the king’s birthday, though it were ruefully and under duress; and when the feast of Liber came round, make procession they must in Liber’s honour, garlanded with ivy each one.
NRSV
Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their ancestors and no longer to live by the laws of God; also to pollute the temple in Jerusalem and to call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus-the-Friend-of-Strangers, as did the people who lived in that place.