Sargon II seeking to emulate the original Sargon, of Akkad

 

 

“The two Sargons may have had very different backgrounds, but they both

came to the throne violently, one through a coup and the other by military conquest. Once each man settled into his new role as king, he also embarked

on impressive building projects to legitimize his rule”.

 

Jared Krebsbach

 

 

 What Did Sargon of Akkad and Sargon of Assyria Have in Common?

 

Although they were unrelated, two of the greatest leaders of the ancient Near East were named Sargon. Both rulers were builders, warriors, and cultural influencers.

 

Published: Jul 31, 2025 written by Jared Krebsbach, PhD History

Krebsbach, Jared. "What Did Sargon of Akkad and Sargon of Assyria Have in Common?" TheCollector.com, July 31, 2025, https://www.thecollector.com/jared-krebsbach/

 

Sargon of Akkad (ruled c. 2334-2279 BCE) and Sargon II of Assyria (ruled 721-705 BCE) were two of the greatest rulers in ancient Near Eastern history.

 

Damien Mackey’s comment: The dates for Sargon of Akkad as given here are about 400 years too large. He, as Naram-Sin, was a contemporary of Abram in late Chalcolithic En-geddi; Ghassul IV; Gerzean; and Naqada (Egypt). See e.g. my article:

 

Dr. W.F. Albright’s game-changing chronological shift

 

(5) Dr. W.F. Albright's game-changing chronological shift

 

Jared Krebsbach continues:

 

Despite sharing the same name, the two men were from different dynasties and lived more than 1,500 years and hundreds of miles apart. With that said, both kings left an indelible mark on the ancient world through numerous military campaigns, ambitious building projects, and efforts that changed Near Eastern culture. When several kings in the same culture have the same name, it is historical tradition to name the one with the greatest accomplishments “the Great.” Sargon of Akkad is sometimes referred to as “the Great,” but a compelling case can be made for Sargon of Assyria’s greatness.

 

They Were Young Men Destined to Rule 

 

Although the primary source documents about the early lives of both Sargons are scant, there is enough to piece together a general outline.

 

An Akkadian language text mentions Sargon of Akkad’s birthplace as along the Euphrates River near the important city of Kish. Perhaps the most interesting detail of the text states: “My mother was a high priestess, my father I knew not.” Definitely an inauspicious beginning for a man who would later rule most of Mesopotamia.

 

Damien Mackey’s comment: But see my greatly revised ancient geography: 

 

“The Sumerian Problem” – Sumer not in Mesopotamia

 

(5) “The Sumerian Problem” – Sumer not in Mesopotamia

 

Jared Krebsbach continues:

 

Sargon’s less than noble origins is also probably why he took the name that he did, which means “the legitimate king.” The obvious question then is, how did this man from a questionable background become king of an empire? The answer to that question can be found in another Akkadian cuneiform text dated to the time of Sargon.

 

….

According to the text, Sargon overthrew King Lugalzagesi (ruled c. late 2300s BCE) of the Uruk Dynasty. At the time, Mesopotamia consisted of several city-states, with most of the political power and cultural influence centered in the Sumerian dominated south [sic]. The background of the battle is not related in the text, only the aftermath.

 

“Sargon, king of Agade, overseer of Ishtar, king of Kish, anointed priest of Anu, king of the country, great ensi of Enlil; he defeated Uruk and tore down its wall; in the battle with the inhabitants of Uruk he was victorious. Lugalzaggisi, king of Uruk, he captured in (this) battle, he brought him in a (dog) collar to the gate of Enlil. Sargon, king of Agade, was victorious in the battle with the inhabitants of Ur, the(ir) town he defeated and tore down its wall.”

 

How Sargon became the commander of what was likely a large and well-trained and equipped army remains a mystery. The Sumerian King List adds few details, so one must assume that Sargon was quite charismatic, intelligent, and could also probably handle weapons quite well. Sargon of Akkad likely learned his knowledge of ancient warfare hands-on in the military. The victory gave Sargon dominion over southern Mesopotamian and allowed him to start a new political dynasty.

 

Unlike Sargon of Akkad, Sargon II of Assyria was born into royalty. Sargon of Assyria was actually the second Assyrian king named Sargon. The first Sargon ruled in the late third millennium BCE, and little is known about him. [???] Therefore, Sargon II will be referred to here as “Sargon of Assyria” as he was the greater of the two Assyrian Sargons and to differentiate him from Sargon of Akkad. Sargon of Assyria was one of the sons of King Tiglath-Pileser III (ruled 744-727 BCE), and based on what is known about the family, he was probably born in the royal palace in Kalhu/Nimrud.

 

Modern historians believe that Sargon usurped the royal throne from his brother, Shalmaneser V (ruled 726-722 BC), and started a new dynasty, although the details are unclear.

Damien Mackey’s comment: Tiglath-pileser and Shalmaneser were one and the same:  

 

Book of Tobit a guide to neo-Assyrian succession

 

(5) “The Sumerian Problem” – Sumer not in Mesopotamia

 

Jared Krebsbach continues:

 

The two Sargons may have had very different backgrounds, but they both came to the throne violently, one through a coup and the other by military conquest. Once each man settled into his new role as king, he also embarked on impressive building projects to legitimize his rule.

 

They Built Cities

 

Perhaps one of the more unique aspects that both Sargons shared was their construction of entirely new capital cities. There are a number of reasons why the Sargons built these new cities, with the most important and obvious being to legitimize their rules. Because Sargon of Akkad was not of the royalty and Sargon of Assyria was a usurper, a large construction project was vital.

 

The construction of the new project would placate the gods and keep the people busy, not thinking of how their new king came to power.

 

Sargon of Akkad’s new city was named Akkad, sometimes written as “Agade.”

 

Modern archaeologists have not yet located Akkad, but it is believed to have been on the Euphrates River, near Sargon’s hometown of Kish.

 

Damien Mackey’s comment: For the correct location of ancient Akkad, see my “Sumer” article above.

 

Jared Krebsbach continues:

 

Not to be outdone by his namesake, Sargon of Assyria also built a new city.

 

Located north of the Assyrian city of Nineveh, high on a citadel, Sargon of Assyria built his new capital city, Dur-Sharrukin/Khorsabad, in 717 BCE. The name of the city is translated into English as “fortress of Sargon,” and archaeological work at the site has revealed how impressive it was. The city was surrounded by a nearly four-and-a-half-mile wall and encompassed 740 acres of space. Curiously, Dur Sharrukin was not located on the Tigris River as all of the other major Assyrian cities were.

 

Until Akkad is located and excavated it is impossible to determine which city was the greatest. One interesting thing that both cities had in common, though, was that they were promptly abandoned by the Sargons’ successors.

 

They Fought Wars and Ruled People

 

Sargon of Akkad unified central and southern Mesopotamia under his rule through warfare. He pushed against the conventions of the era by building a standing army and a large personal guard of 5,400 men.

 

It is believed that Sargon made the big military push late in his reign, when he had made alliances throughout Mesopotamia [sic] and had trained his army. The same historical text cited above that related Sargon’s rise to power also details part of his conquest of Mesopotamia.

 

“Sargon, king of Kish, was victorious in 34 campaigns and dismantled (all) the cities, as far as the shore of the sea… Enlil did not let anybody oppose Sargon.”

 

In order to control such a large standing army, Sargon needed to revamp Mesopotamia’s bureaucratic culture. Instead of eliminating the kings of the numerous city-states, Sargon made the kings regional governors. Although the government was unified under the rule of one king, the nature of the system prevented competing dynasties from forming. The regional governors had more land that they theoretically ruled, but they were less tied to their former cities, which was where power emanated from in ancient Mesopotamia.

 

Sargon of Assyria’s reign was also marked by several successful military campaigns. As an Assyrian, Sargon was expected to live up to the martial deeds of his father and other illustrious ancestors, and warfare also had a religious component for the Assyrians.

 

Sargon also had to keep his critics and potential usurpers at bay, so he personally led major military campaigns in every year of his rule. The Assyrian king defeated the state of Uratu and then went north to Cilicia and south to the border of Egypt. He then retook the important city of Babylon after ten years of Elamite interference. Several texts discovered in the ruins of Dur-Sharrukin detail how Sargon dealt with his enemies.

 

“The people and their possessions I carried off. Those cities I destroyed, I devastated, I burned with fire.

 

[The people] of the cities of Sukka, Bala and Abitikna, conceived a wicked plan of tearing up the roots of (their) land and with Ursâ, of Urarut (Armenia), they came to terms. Because of the sin which they had committed, I tore them away from their homes and settled them in Hatti of Amurru.”

 

Damien Mackey’s comment: I’d like to throw this in here:

 

Sennacherib depicted facing Sargon II, or is he facing his co-regent son, Nadin?

 

(7) Sennacherib depicted facing Sargon II, or is he facing his co-regent son, Nadin?

 

Jared Krebsbach continues:

 

Sargon of Assyria’s most notable military campaign was against the Kingdom of Israel in 722 BCE, as related in 2 Kings 18:9-11 of the Old Testament. The siege and destruction of Israel’s capital city of Samaria is also related in Assyrian texts. The Old Testament states that Shalmaneser led the siege, but many modern historians believe that Sargon finished the job after assassinating his brother [sic].

 

Like his much earlier namesake, Sargon of Assyria also overhauled the Assyrian state. When Sargon came to power, 25 provinces were ruled by semi-autonomous governors. Their power varied widely, with some of the governors being quite powerful and a potential threat to Sargon. So, to counter the potential of recalcitrant governors, Sargon reduced the number of provinces to just 12. The restructuring was successful because Sargon died, as most Assyrian kings would have wanted, on the battlefield and not at an assassin’s hands.

 

Sargon of Akkad and Sargon of Assyria: Two Culture Warriors 

 

It is arguable that Sargon of Akkad’s greatest legacy was the influence he had on ancient Mesopotamian culture. His very name was revered for centuries, as demonstrated by two [sic?]  Assyrian kings taking it, but his greatest impact was on the language of the region. Before Sargon, the Sumerian language was the dominant written and spoken language in Mesopotamia. After Sargon came to power, the Akkadian language began to be written in the cuneiform script, which was originally used for the Sumerian language. The Semitic Akkadian language quickly overtook Sumerian as the lingua franca of Mesopotamia and all later major dynasties used it. The 1st dynasty of Babylon, the Kassites, the Assyrians, and the Neo-Babylonians all wrote their texts exclusively in Akkadian cuneiform, although some native languages were probably still spoken.

 

Even the Hittites, who were based in Anatolia and spoke an Indo-European language, wrote Hittite-Akkadian bilingual texts. Akkadian became so widely spoken and written that by the Late Bronze Age (c. 1550-1200 BC), Akkadian was the lingua franca of the entire Near East.

 

Akkadian was the default diplomatic language used in the letters of correspondence between kings of the Great Powers: Egypt, Hatti, Babylon, Assyria, Mitanni, and Alashiya. A cache of more than 300 of these letters were discovered in the Egyptian village of Amarna in 1887. In addition to the Amarna cache, Akkadian literature was discovered in other cities outside of Mesopotamia, including Hattusa, Ugarit, and Megiddo.

 

Sargon of Assyria also had an impact on the culture of the Near East, but it was not as apparent. Although, as noted earlier, Sargon was not mentioned as the Assyrian king who destroyed the Kingdom of Israel, he is mentioned in Isaiah 20:1. As modern Biblical historians have corroborated the fall of Samaria/Israel with Assyrian texts, Sargon’s role in one of the most important events in the Bible has come into focus. The result is that Sargon of Assyria has become famous, or infamous, in the eyes of millions of Christians around the world.

 

It is difficult to compare any two leaders in order to gauge which one is “greater,” especially when they lived in the ancient world. When comparing Sargon of Akkad and Sargon of Assyria, it is clear they were both great in their own right. Both Sargons were warrior kings, with Sargon of Assyria even dying in battle [sic]. The two Sargons also initiated government reforms and built new cities, which were later abandoned.

 

One could argue that Sargon of Akkad had a greater impact on the culture of the ancient Near East. Yet Sargon of Assyria’s name may be better known to modern people through his impact on Biblical history. Ultimately, both Sargons were impactful leaders who could be named “the great,” so it is your choice to decide which one is the greatest.

 

Damien Mackey’s comment: See also my related article:

 

Sargon II aspiring to be the new Nimrod whom we know as Sargon I of Akkad

 

(4) Sargon II aspiring to be the new Nimrod whom we know as Sargon I of Akkad

 

 

Judas ‘Maccabeus’, an armoured giant like Goliath, and head-lifter like David

 

 

by

 

Damien F. Mackey

 

One of the themes running through I and II Maccabees appears to be

the ancient wars between Israel and the Philistines.

 

 

 

The five Maccabean brothers who fought so courageously for Jerusalem against the far more numerous and better-armed Seleucid Greeks must have been told by their father, Mattathias, wondrous stories about the heroes of Israel, including David.

 

At last, a dying Mattathias will run through a roll-call of famous OT characters, commencing with Abraham (I Maccabees 2:51-61), and not failing to mention David (v. 57): ‘David inherited the throne of the kingdom forever because he was merciful’.

 

Judas himself was wont to recall the heroic exploits of some of these great ancestors when confronted by massive Greek armies, for example Lysias in his first campaign against the Jews (I Maccabees 4:28): “The next year [Lysias] gathered together sixty thousand select men and five thousand cavalry, intending to subdue the Israelites”.

Here, Judas will recall David, and also his beloved friend, Jonathan, and his armour-bearer (vv. 30-33):

 

When Judas saw how numerous their army was, he prayed:

 

‘Blessed are you, Savior of Israel, who crushed the attack of the mighty warrior through the power of your servant David.

You handed over the camp of the Philistines to Saul’s son Jonathan and the man who carried his armor.

So surround this army by the power of your people Israel, and let them be disappointed by their troops and cavalry.

Fill them with cowardice. Melt away the boldness of their strength. Let them quake in their destruction.

Strike them down with the sword of those who love you, and let all who know your name

    praise you with hymns’.

 

One of the themes running through I and II Maccabees appears to be the ancient wars between Israel and the Philistines.

Thus the defeated Gorgias and his men “all fled into the land of the Philistines” (4:22).

And the Jews sang hymns of victory, including (David’s?) Psalm 136: “For he is good, for his mercy endures forever” (I Maccabees 4:24). 

 

The author may well have had in mind the flight of the Philistines after their hero Goliath had been killed (I Samuel 17:51-53):

 

When the Philistines saw that their hero was dead, they turned and ran. Then the men of Israel and Judah surged forward with a shout and pursued the Philistines to the entrance of Gath and to the gates of Ekron. Their dead were strewn along the Shaaraim road to Gath and Ekron. When the Israelites returned from chasing the Philistines, they plundered their camp.

 

Cf. I Maccabees 4:23: “Then Judas returned to plunder the camp …”.

 

On another occasion (5:68): “… Judas turned aside to Azotus in the land of the Philistines. Judas tore down their altars, and he burned the carved images of their gods with fire. He plundered the towns and returned to Judah”.

 

Judas orders the beheading of Nicanor

 

The Greek general Nicanor will suffer the same fate as had Goliath  - and “Holofernes” at the hands of Judith after him – a beheading by Israel.

When Nicanor had first advanced against the Holy Land “… at the head of an international force of at least twenty thousand men, to exterminate the entire Jewish race” (2 Maccabees 8:9), we read that “… the fainthearted and those who lacked confidence in the justice of God took to their heels and ran away” (8:13).

This was similar to the reaction amongst the Israelites when Goliath had thundered against them (I Samuel 17:10): ‘… I defy the armies of Israel this day; give me a man, that we may fight together’. “When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid” (v. 11).

 

Nicanor, like Goliath, was full of boastfulness and blasphemies.

Judas Maccabeus, for his part - like David - trusted in his God.

 

2 Maccabees 15:6-7: “While Nicanor, in his unlimited boastfulness and pride, was planning to erect a public trophy with the spoils taken from Judas and his men, [Judas] Maccabaeus remained firm in his confident conviction that the Lord would stand by him”.

 

Here is the dramatic account of the fall of the tyrant, Nicanor.

 

2 Maccabees 15:25-35:

 

Nicanor and his men advanced to the sound of trumpets and war songs, but the men of Judas closed with the enemy uttering invocations and prayers.

Fighting with their hands and praying to God in their hearts, they cut down at least thirty-five thousand men and were greatly cheered by this divine manifestation.

When the engagement was ended and they were withdrawing in triumph they recognised Nicanor, lying dead in full armour.

With shouting and confusion all around, they blessed the sovereign Master in the language of their ancestors.

The man who had devoted himself entirely, body and soul, to the service of his countrymen, and had always preserved the love he had felt even in youth for those of his own race, gave orders for Nicanor’s head to be cut off, together with his arm and shoulder, and taken to Jerusalem.

When he arrived there himself, he called together his countrymen and the priests; then standing in front of the altar he sent for the people from the Citadel.

He showed them the head of the infamous Nicanor, and the hand which the blasphemer had stretched out so insolently against the holy house of the Almighty.

Then, cutting out the tongue of the godless Nicanor, he gave orders for it to be fed piecemeal to the birds, and for the reward of his folly to be hung up in sight of the Temple.

At this everyone sent blessings heavenward to the glorious Lord, saying, ‘Blessings on him who has preserved his own dwelling from pollution!’

He hung Nicanor’s head from the Citadel, a clear and evident sign to all of the help of the Lord.

 

Judas as a giant

 

I Maccabees 3:3 depicts Judas “like a giant”:

 

He advanced the honor of his people.
    He put on his breastplate like a giant.
He strapped on his war armor
and waged battles,
    protecting the camp with his sword.

 

Which “sword”?

Had not Judas - just like David, who had taken the sword of Goliath - appropriated the sword of one of his enemies?

3:10-12:

 

Apollonius gathered Gentiles and a large force from Samaria to fight against Israel. When Judas found out about it, he went out to meet him in battle, then defeated and killed him. Judas wounded and killed many, while the rest fled. Then the Israelites seized their spoils. Judas took Apollonius’ sword and used it in battle for the rest of his life.

 

Cf. 1 Samuel 21:

 

David told Ahimelech, ‘Is there no spear or sword available here? I took neither my sword nor my weapons with me, because the king’s mission is urgent’.

The priest said, “

‘The sword of Goliath the Philistine, whom you struck down in the Valley of Elah is wrapped up in a cloth behind the ephod. If you want it, take it because there is no other except it here’.

So David said, ‘There is none like it. Give it to me’.

 

Goliath, too, had brothers

 

Goliath's Brothers In The Bible - Bible Wisdom Hub

In the Bible, Goliath is famously known as the giant Philistine warrior who was defeated by the young shepherd David in a dramatic showdown. However, Goliath was not the only formidable figure among his family members. According to the biblical account, Goliath had several brothers who were also renowned for their strength and prowess in battle.

 

One of Goliath’s well-known brothers was Lahmi, who is mentioned in 1 Chronicles 20:5. Although not as prominent as Goliath, Lahmi was also a formidable warrior who fought alongside his brother in battles against the Israelites. The Bible does not provide as much detail about Lahmi as it does about Goliath, but his mention indicates that he too was a significant presence on the battlefield.

 

Another one of Goliath’s brothers is referred to as the “brother of Goliath the Gittite” in 2 Samuel 21:19. This unnamed brother was also a giant, with six fingers on each hand and six toes on each foot, totaling twenty-four in all. Like Goliath, he was a fierce warrior who posed a formidable threat to the Israelites. In a similar fashion to Goliath, this brother was eventually defeated in battle by one of King David’s mighty men.

The existence of Goliath’s brothers serves to underscore the strength and prowess of the Philistine warriors during that time period. It also highlights the ongoing conflicts and battles between the Philistines and the Israelites, with each side fielding formidable fighters to engage in combat.

 

While Goliath may be the most well-known of his brothers, the mentions of Lahmi and the unnamed giant show that the family of giants was a force to be reckoned with in the biblical narrative. Their stories add depth and context to the legendary tale of David and Goliath, showcasing the complex and often brutal nature of ancient warfare in the biblical world.

 

Judas had four brothers.

And these five Maccabeans have been represented as being tall and very strong men.

I refer to the story of “Athronges” and his four brothers fighting for Judah during the Infancy of Jesus Christ (to where I would re-date the Maccabees):

 

Religious war raging in Judah during the Infancy of Jesus

 

(3) Religious war raging in Judah during the Infancy of Jesus

 

Finally, when Judas dies, the eulogy is straight from David’s “How are the mighty fallen!” (I Samiel 1:27).

 

Cf. 1 Maccabees 9:21: 

 

“What a mighty one has fallen, saving Israel!”

Horrible end of the emperor who abominated Jerusalem

by

Damien F. Mackey

  

‘Woe to the nations that rise up against my people!

The Lord Almighty will take vengeance on them in the day of judgement;

he will send fire and worms into their flesh; they shall weep in pain for ever’.

 

Judith 16:17

  

After the victory of Judith, in the neo-Assyrian era, this will be the fate also of king Antiochus ‘Epiphanes’ - upon whom I intend to focus in this article - and of King Herod

(Acts 12:23): “Immediately an angel of the Lord struck [Herod] down, because he did not give God the glory, and he was eaten by worms and breathed his last”.

 

For a range of reasons, I have selected king Antiochus ‘Epiphanes’ - whom I have previously identified now in various articles with the Grecophile emperor Hadrian:

 

Antiochus ‘Epiphanes’ and Emperor Hadrian

 

(2) Antiochus ‘Epiphanes’ and Emperor Hadrian

 

as the ill-fated King of Tyre about whom Ezekiel prophesied:

 

The Fallen King of Tyre

 

(2) The Fallen King of Tyre

 

In the Introduction to that last article I wrote:

 

The tyrannical Seleucid king, Antiochus ‘Epiphanes’ so-called IV, when extended with his alter ego, as the Grecophile (Graeculus) emperor Hadrian, strikingly ticks some, at least, of the prophet Ezekiel’s main boxes concerning the fallen King of Tyre.

For Antiochus ‘Epiphanes’:

 

·       Was associated with the city of Tyre.

·       He, despite his bright start, became more and more corrupt and violent.

·       He was immensely wealthy, and he built on a gargantuan scale.

·       He stood in Eden (Jerusalem), in the Temple of Yahweh;

·       Accompanied by an anointed cherub, the priest Menelaus.

·       He began to imagine himself as a god.

·       His fall was sudden and dreadful.

 

….

 

The last point: His fall was sudden and dreadful, is the one that will interest me here. It was so singularly disgusting, and public, that I think it may greatly serve to strengthen my identification of Ezekiel’s “King of Tyre” with Antiochus ‘Epiphanes’.

 

Thus, I wrote:

 

….

7. A disgusting, horrific, sudden death

 

 “Your heart became proud
    on account of your beauty,
and you corrupted your wisdom
    because of your splendor.
So I threw you to the earth;
    I made a spectacle of you before kings.

By your many sins and dishonest trade
    you have desecrated your sanctuaries.
So I made a fire come out from you,
    and it consumed you,
and I reduced you to ashes on the ground
    in the sight of all who were watching.

All the nations who knew you
    are appalled at you;
you have come to a horrible end
    and will be no more”.

 

Ezekiel 28:17-19

 

 

Daniel 11:45:

 

He will pitch his royal tents between the seas at the beautiful holy mountain. Yet he will come to his end, and no one will help him.

 

2 Maccabees 9:1-29:

 

The Lord Punishes Antiochus

 

About this time Antiochus was retreating in disorder from Persia, where he had entered the city of Persepolis and had attempted to rob a temple and take control of the city. The people took up arms and attacked Antiochus, forcing his army to retreat in disgrace. When he reached Ecbatana, he was told what had happened to the forces of Nicanor and Timothy. He became furious and decided to make the Jews pay for the defeat he had suffered. So he ordered his chariot driver not to stop until they reached Jerusalem. With great arrogance he said,

 

I will turn Jerusalem into a graveyard full of Jews.

 

But he did not know that he was heading straight for God's judgment. In fact, as soon as he had said these words, the all-seeing Lord, the God of Israel, struck him down with an invisible but fatal blow. He was seized with sharp intestinal pains for which there was no relief— a fitting punishment for the man who had tortured others in so many terrible ways! But this in no way caused him to give up his pride. Instead he became more arrogant than ever, and breathing out fiery threats against the Jews, he gave orders to drive even faster. As a result he fell out of his chariot with such a thud that it made every bone in his body ache. His arrogant pride made him think he had the superhuman strength to make ocean waves obey him and to weigh high mountains on a pair of scales. But suddenly he fell flat on the ground and had to be carried off on a stretcher, a clear sign to everyone of God's power. Even the eyes of this godless man were crawling with worms and he lived in terrible pain and agony. The stink was so bad that his entire army was sickened, and no one was able to come close enough to carry him around. Yet only a short while before, he thought he could take hold of the stars.

 

Antiochus Makes a Promise to God

 

Antiochus was deeply depressed and suffered constant pain because of the punishment that God had brought on him, so he finally came to his senses and gave up his arrogant pride. Then, when he could no longer endure his own stink, he said,

 

It is right that all mortals should be subject to God and not think that they are his equal. 

 

The time of the Lord's mercy had come to an end for Antiochus, but this worthless man made the Lord a promise: I once intended to level Jerusalem to the ground and make that holy city a graveyard full of Jews, he said, but now I declare it a free city. I had planned to throw out the dead bodies of the Jews and their children for the wild animals and the birds to eat, for I did not consider them worth burying. But now I intend to grant them the same privileges as the citizens of Athens enjoy. I once looted the Temple and took its sacred utensils, but I will fill it with splendid gifts and with better utensils than before, and I will pay the cost of the sacrifices from my own resources. Besides all this, I will become a Jew myself and go wherever people live, telling them of God's power.

 

Antiochus’ Letter to the Jews

 

Antiochus was in despair and could find no relief from his pain, because God was punishing him as he deserved, so he wrote the following letter to the Jews:

 

King Antiochus to the Jews, my most distinguished subjects. Warm greetings and best wishes for your health and prosperity.

I hope that you and your families are in good health and that all goes well with you. My hope is in God, and I remember with a deep sense of joy the respect and kindness that you have shown me.

On my way home from Persia I fell violently ill, and so I thought it best to begin making plans for the general welfare of the people. I have not given up hopes of getting well; in fact I am fully confident that I will recover. But I recall that my father used to appoint a successor whenever he went on a military campaign east of the Euphrates. He did this so that if something unexpected happened, or if some bad news came back, then his subjects would not be afraid, for they knew who had been left in command. Also, I know how the rulers along the frontiers of my kingdom are constantly on the lookout for any opportunity that may come along. That is why I have appointed my son Antiochus to succeed me as king. I have frequently entrusted him to your care and recommended him to you when I went on my regular visits to the provinces east of the Euphrates. (He is receiving a copy of the letter which follows.) Now I strongly urge each of you to keep in mind the good things that I have done for you, both individually and as a nation, and to continue in your good will toward me and my son. I am confident that he will treat you with fairness and kindness, just as I have always done.

 

And so, this murderer, who had cursed God, suffered the same terrible agonies he had brought on others, and then died a miserable death in the mountains of a foreign land. One of his close friends, Philip, took his body home; but, because he was afraid of Antiochus’ son, he went on to King Ptolemy Philometor of Egypt.