Isaiah 13:17
Isaiah 13:17 in Multiple Translations
Behold, I will stir up against them the Medes, who have no regard for silver and no desire for gold.
Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.
Behold, I will stir up the Medes against them, who shall not regard silver, and as for gold, they shall not delight in it.
See, I am driving the Medes against them, who put no value on silver and have no pleasure in gold.
I'm going to get the Medes to attack them, people who don't care about silver or gold.
Beholde, I will stirre vp the Medes against them, which shall not regarde siluer, nor be desirous of golde.
Lo, I am stirring up against them the Medes, Who silver esteem not, And gold — they delight not in it.
Behold, I will stir up the Medes against them, who will not value silver, and as for gold, they will not delight in it.
Behold, I will stir up the Medes against them, who shall not regard silver; and as for gold, they shall not delight in it.
Behold I will stir up the Medes against them, who shall not seek silver, nor desire gold:
Look! I am going to incite the people of Media to attack Babylon. The army of Media will attack Babylon, even if they are offered [DOU] silver or gold if they promise to not attack it.
Berean Amplified Bible — Isaiah 13:17
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Isaiah 13:17 Interlinear (Deep Study)
BIB
HEB
הִנְ/נִ֛י
מֵעִ֥יר
עֲלֵי/הֶ֖ם
אֶת
מָדָ֑י
אֲשֶׁר
כֶּ֨סֶף֙
לֹ֣א
יַחְשֹׁ֔בוּ
וְ/זָהָ֖ב
לֹ֥א
יַחְפְּצוּ
בֽ/וֹ
הִנְ/נִ֛י
hên
H2005
look!
Part | Suff
מֵעִ֥יר
ʻûwr
H5782
to rouse
V-Hiphil
עֲלֵי/הֶ֖ם
ʻal
H5921
upon
Prep | Suff
אֶת
ʼêth
H853
Obj.
DirObjM
מָדָ֑י
Mâday
H4074
Mede
N-proper
אֲשֶׁר
ʼăsher
H834
which
Rel
כֶּ֨סֶף֙
keçeph
H3701
silver
N-ms
לֹ֣א
lôʼ
H3808
not
Part
יַחְשֹׁ֔בוּ
châshab
H2803
to devise
V-Qal-Imperf-3mp
וְ/זָהָ֖ב
zâhâb
H2091
gold
Conj | N-ms
לֹ֥א
lôʼ
H3808
not
Part
יַחְפְּצוּ
châphêts
H2654
to delight in
V-Qal-Imperf-3mp
בֽ/וֹ
Prep | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Hebrew Word Reference — Isaiah 13:17
הִנְ/נִ֛י
hên
H2005
"look!"
Part | Suff
An expression meaning look or behold, used to get someone's attention, like in the prophet Isaiah's writings. It can also express surprise or introduce a hypothetical situation.
Definition: interj 1) behold, lo, though hypothetical part 2) if Aramaic equivalent: hen (הֵן "look!" H2006A)
Usage: Occurs in 311 OT verses. KJV: behold, if, lo, though. See also: Genesis 3:22; Job 2:6; Psalms 51:7.
מֵעִ֥יר
ʻûwr
H5782
"to rouse"
V-Hiphil
To rouse means to wake up or stir someone into action. It can also mean to be excited or triumphant, and is used in the Bible to describe God stirring up his people. This word is about being awakened or energized.
Definition: 1) to rouse oneself, awake, awaken, incite 1a) (Qal) to rouse oneself, awake 1b) (Niphal) to be roused 1c) (Polel) to stir up, rouse, incite 1d) (Hithpolel) to be excited, be triumphant 1e) (Hiphil) 1e1) to rouse, stir up 1e2) to act in an aroused manner, awake
Usage: Occurs in 65 OT verses. KJV: (a-) wake(-n, up), lift up (self), [idiom] master, raise (up), stir up (self). See also: Deuteronomy 32:11; Isaiah 10:26; Psalms 7:7.
עֲלֵי/הֶ֖ם
ʻal
H5921
"upon"
Prep | Suff
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)
Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
מָדָ֑י
Mâday
H4074
"Mede"
N-proper
Medai refers to the Medes, a people descended from Japheth, living in Media, a land northwest of Persia. This area is mentioned in the Bible as a significant region. The Medes played a role in biblical events, including the conquest of Babylon.
Definition: also called Mede frequently Group of me.dan (מְדָן "Medan" H4091) § Media or Medes or Madai = "middle land" 1) a people descended from the son of Japheth and who inhabited the territory of Media 2) land inhabited by the descendants of Japheth; located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram
Usage: Occurs in 16 OT verses. KJV: Madai, Medes, Media. See also: Genesis 10:2; Esther 10:2; Isaiah 13:17.
אֲשֶׁר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
כֶּ֨סֶף֙
keçeph
H3701
"silver"
N-ms
Silver or money, often referring to payment or wealth, like the silver talents in Matthew 25. It can also describe silver as a valuable metal or ornament.
Definition: : money/payment/silver 1) silver, money 1a) silver 1a1) as metal 1a2) as ornament 1a3) as colour 1b) money, shekels, talents
Usage: Occurs in 343 OT verses. KJV: money, price, silver(-ling). See also: Genesis 13:2; Numbers 22:18; 2 Chronicles 1:17.
לֹ֣א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
יַחְשֹׁ֔בוּ
châshab
H2803
"to devise"
V-Qal-Imperf-3mp
To devise means to think or plan something, often in a clever way. In the Bible, it can mean to plot or contrive, as seen in the story of David and Goliath.
Definition: : count/regard_as 1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count 1a) (Qal) 1a1) to think, account 1a2) to plan, devise, mean 1a3) to charge, impute, reckon 1a4) to esteem, value, regard 1a5) to invent 1b) (Niphal) 1b1) to be accounted, be thought, be esteemed 1b2) to be computed, be reckoned 1b3) to be imputed 1c) (Piel) 1c1) to think upon, consider, be mindful of 1c2) to think to do, devise, plan 1c3) to count, reckon 1d) (Hithpael) to be considered
Usage: Occurs in 122 OT verses. KJV: (make) account (of), conceive, consider, count, cunning (man, work, workman), devise, esteem, find out, forecast, hold, imagine, impute, invent, be like, mean, purpose, reckon(-ing be made), regard, think. See also: Genesis 15:6; Psalms 35:4; Psalms 10:2.
וְ/זָהָ֖ב
zâhâb
H2091
"gold"
Conj | N-ms
Gold is a valuable metal, also used to describe something yellow or brilliant, like oil or a clear sky. It is often mentioned in the Bible as a precious resource.
Definition: 1) gold 1a) as precious metal 1b) as a measure of weight 1c) of brilliance, splendour (fig.) Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
Usage: Occurs in 336 OT verses. KJV: gold(-en), fair weather. See also: Genesis 2:11; Numbers 7:26; 1 Chronicles 28:17.
לֹ֥א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
יַחְפְּצוּ
châphêts
H2654
"to delight in"
V-Qal-Imperf-3mp
This verb means to be pleased with something or someone. In the Bible, it describes God's delight in his people and their desire to follow him, like in Psalm 51.
Definition: 1) to delight in, take pleasure in, desire, be pleased with 1a) (Qal) 1a1) of men 1a1a) to take pleasure in, delight in 1a1b) to delight, desire, be pleased to do 1a2) of God 1a2a) to delight in, have pleasure in 1a2b) to be pleased to do
Usage: Occurs in 71 OT verses. KJV: [idiom] any at all, (have, take) delight, desire, favour, like, move, be (well) pleased, have pleasure, will, would. See also: Genesis 34:19; Psalms 51:21; Psalms 18:20.
בֽ/וֹ
""
Prep | Suff
Study Notes — Isaiah 13:17
Show Verse Quote Highlights
- Context
- Cross References
- Isaiah 13:17 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Isaiah 13:17
- Jamieson-Fausset-Brown on Isaiah 13:17
- Matthew Poole's Commentary on Isaiah 13:17
- Trapp's Commentary on Isaiah 13:17
- Ellicott's Commentary on Isaiah 13:17
- Adam Clarke's Commentary on Isaiah 13:17
- Cambridge Bible on Isaiah 13:17
- Barnes' Notes on Isaiah 13:17
- Whedon's Commentary on Isaiah 13:17
- Sermons on Isaiah 13:17
Context — The Burden against Babylon
15Whoever is caught will be stabbed, and whoever is captured will die by the sword.
16Their infants will be dashed to pieces before their eyes, their houses will be looted, and their wives will be ravished.
17Behold, I will stir up against them the Medes, who have no regard for silver and no desire for gold.
18Their bows will dash young men to pieces; they will have no mercy on the fruit of the womb; they will not look with pity on the children. 19And Babylon, the jewel of the kingdoms, the glory of the pride of the Chaldeans, will be overthrown by God like Sodom and Gomorrah.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 5:28–31 | PERES means that your kingdom has been divided and given over to the Medes and Persians.” Then Belshazzar gave the command, and they clothed Daniel in purple, placed a gold chain around his neck, and proclaimed him the third highest ruler in the kingdom. That very night Belshazzar king of the Chaldeans was slain, and Darius the Mede received the kingdom at the age of sixty-two. |
| 2 | Jeremiah 51:11 | Sharpen the arrows! Fill the quivers! The LORD has aroused the spirit of the kings of the Medes, because His plan is aimed at Babylon to destroy her, for it is the vengeance of the LORD— vengeance for His temple. |
| 3 | Isaiah 41:25 | I have raised up one from the north, and he has come— one from the east who calls on My name. He will march over rulers as if they were mortar, like a potter who treads the clay. |
| 4 | Jeremiah 51:27–28 | “Raise a banner in the land! Blow the ram’s horn among the nations! Prepare the nations against her. Summon the kingdoms against her— Ararat, Minni, and Ashkenaz. Appoint a captain against her; bring up horses like swarming locusts. Prepare the nations for battle against her— the kings of the Medes, their governors and all their officials, and all the lands they rule. |
| 5 | Jeremiah 50:9 | For behold, I stir up and bring against Babylon an assembly of great nations from the land of the north. They will line up against her; from the north she will be captured. Their arrows will be like skilled warriors who do not return empty-handed. |
| 6 | Isaiah 21:2 | A dire vision is declared to me: “The traitor still betrays, and the destroyer still destroys. Go up, O Elam! Lay siege, O Media! I will put an end to all her groaning.” |
| 7 | Proverbs 6:34–35 | For jealousy enrages a husband, and he will show no mercy in the day of vengeance. He will not be appeased by any ransom, or persuaded by lavish gifts. |
| 8 | Isaiah 13:3–5 | I have commanded My sanctified ones; I have even summoned My warriors to execute My wrath and exult in My triumph. Listen, a tumult on the mountains, like that of a great multitude! Listen, an uproar among the kingdoms, like nations gathered together! The LORD of Hosts is mobilizing an army for war. They are coming from faraway lands, from the ends of the heavens— the LORD and the weapons of His wrath— to destroy the whole country. |
Isaiah 13:17 Summary
Isaiah 13:17 tells us that God will use the Medes to judge Babylon because of their sins. The Medes were a powerful nation that didn't care about wealth, which shows that God's judgment is not about what people want, but about what God wants. This reminds us that God is in control of all nations and events, as seen in Daniel 4:17, and that we should respect and obey Him. By looking at this verse, we can see that God is serious about sin and will judge those who do not follow Him, which is also mentioned in Revelation 20:12-13.
Frequently Asked Questions
Who are the Medes mentioned in Isaiah 13:17?
The Medes were an ancient Iranian people who played a significant role in the conquest of Babylon, as also mentioned in Daniel 5:28 and Jeremiah 51:11, highlighting God's sovereignty over nations.
What does it mean that the Medes have no regard for silver and no desire for gold?
This indicates that the Medes are not motivated by wealth or material gain, unlike many other conquerors, which emphasizes the fulfillment of God's judgment, as seen in Isaiah 13:17, rather than mere human greed.
How does this verse relate to God's judgment on Babylon?
Isaiah 13:17 is part of a larger prophecy against Babylon, showing how God will use the Medes to execute His judgment, as also seen in Isaiah 13:19, where Babylon is compared to Sodom and Gomorrah, emphasizing the severity of God's judgment.
What can we learn about God's character from this verse?
This verse demonstrates God's sovereignty and power over nations, as well as His willingness to judge sin, as also seen in Romans 11:22, where Paul discusses the kindness and severity of God, highlighting the importance of reverence and obedience to God's commands.
Reflection Questions
- How does the idea of God stirring up a nation like the Medes to fulfill His judgment affect my understanding of His sovereignty?
- In what ways can I apply the principle of not being motivated by material gain, as seen in the Medes, to my own life and decisions?
- What does this verse teach me about the consequences of sin and the importance of repentance, in light of God's judgment on Babylon?
- How can I balance the attributes of God's mercy and judgment, as seen in this verse and others like Jeremiah 9:24, in my own walk with God?
Gill's Exposition on Isaiah 13:17
Behold, I will stir up the Medes against them,.... The Babylonians; this explains who are meant by the sanctified and mighty ones, Isaiah 13:3 the Medes were a people that descended from Medai, one
Jamieson-Fausset-Brown on Isaiah 13:17
Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.
Matthew Poole's Commentary on Isaiah 13:17
The Medes; under whom he comprehends the Persians, who were their neighbours and confederates in this expedition. They shall not delight in it; which is to be understood comparatively. They shall more eagerly pursue the destruction of the people than the getting of spoil; whereby it shall appear that they are only the executioners of my vengeance against them; they will accept no ransom to save their lives.
Trapp's Commentary on Isaiah 13:17
Isaiah 13:17 Behold, I will stir up the Medes against them, which shall not regard silver; and [as for] gold, they shall not delight in it.Ver. 17. Behold I will stir up the Medes.] Together with the Persians under the conduct of Darius and Cyrus. Which shall not regard silver,] sc., For a ransom, but shall kill all they meet, though never so rich, and able to redeem their lives.
Ellicott's Commentary on Isaiah 13:17
(17) Behold, I will stir up the Medes.—The Hebrew form Madai meets us in Genesis 10:2, among the descendants of Japheth. Modern researches show them to have been a mixed people, Aryan conquerors having mingled with an earlier Turanian race, and differing in this respect from the Persians, who were pure Iranians, both in race and creed. The early Assyrian inscriptions, from Rimmon Nirari III. onward (Cheyne), name them, as also does Sargon (Records of the Past, xi. 18), among the enemies whom the kings subdued. Their name had been recently brought before the prophet’s notice by Salmaneser’s deportation of the Ten Tribes to the cities of the Medes (2 Kings 17:6). In naming the Medes, and not the Persians, as the conquerors of Babylon, Isaiah was probably influenced by the greater prominence of the former, just as the Greeks spoke of them, and used such terms as “Medism” when they came in contact with the Medo-Persian monarchy under Darius and Xerxes. So Ӕ ?schylus (Pers. 760) makes “the Median” the first ruler of the Persians. It is noticeable that they were destined to be the destroyers both of Nineveh and Babylon: of the first under Cyaxares, in alliance with Nabopolassar, and of the second under Cyrus the Persian, and, we may add, the Mede Darius of Dan 5:31. If we accept the history of a yet earlier attack on Nineveh by Arbaces the Mede and Belesis of Babylon, we can sufficiently account for the prominence which Isaiah, looking at Babylon as the representative of Assyrian rather than Chaldæan power, gives to them as its destroyers. (See Lenormant, Anc. Hist., 1, p. 337.) Which shall not regard silver.—The Medes are represented as a people too fierce to care for the gold and silver in which Babylon exulted.
They would take no ransom to stay their work of vengeance. So Xenophon, in his Cyropædia (5:3), represents Cyrus as acknowledging their unbought, unpaid service.
Adam Clarke's Commentary on Isaiah 13:17
Verse 17. Which shall not regard silver - "Who shall hold silver of no account"] That is, who shall not be induced, by large offers of gold and silver for ransom, to spare the lives of those whom they have subdued in battle; their rage and cruelty will get the better of all such motives. We have many examples in the Iliad and in the AEneid of addresses of the vanquished to the pity and avarice of the vanquishers, to induce them to spare their lives. Est domus alta: jacent penitus defossa talenta Caelati argenti: sunt auri ponders facti Infectique mihi: non hic victoria Teucrum Vertitur; aut anima una dalbit discrimina tanta. Dixerat: AEneas contra cui talia reddit: Argenti atque auri memoras quae multa talenta Gnatis parce tuis. AEn. x. 526. "High in my dome are silver talents rolled, With piles of laboured and unlaboured gold. These, to procure my ransom, I resign; The war depends not on a life like mine: One, one poor life can no such difference yield, Nor turn the mighty balance of the field. Thy talents, (cried the prince,) thy treasured store Keep for thy sons." Pitt. It is remarkable that Xenophon makes Cyrus open a speech to his army, and in particular to the Medes, who made the principal part of it, with praising them for their disregard of riches. ΑνδρεςΜηδοι, καιπαντεςοἱπαροντες, εγωὑμαςοιδασαφως, ὁτιουτεχρηματωνδεομενοισυνεμοιεξελθετε· "Ye Medes, and others who now hear me, I well know that you have not accompanied me in this expedition with a view of acquiring wealth." - Cyrop. lib. v.
Cambridge Bible on Isaiah 13:17
17, 18. The description of the character of the invaders, perhaps even the mention of their name, is of the nature of a climax to the terrors of the picture.
Barnes' Notes on Isaiah 13:17
Behold, I will stir up - I will cause them to engage in this enterprise. This is an instance of the control which God claims over the nations, and of his power to excite and direct them as he pleases.
Whedon's Commentary on Isaiah 13:17
17. Will stir up the Medes against them — That is, “I am he who causeth to arouse as out of sleep,” etc.
Sermons on Isaiah 13:17
| Sermon | Description | |
|---|---|---|
|
(The Word for Today) Isaiah 13:12 - Part 2 by Chuck Smith | In this sermon, Pastor Chuck Smith discusses the impending cataclysmic event that will terrorize the world. He describes the inhumanity of man to man that is often seen in war and |
|
The Medes and the Persians by John F. Walvoord | John F. Walvoord delves into the historical rise and fall of the Medes and the Persians, emphasizing their significant background in Biblical history spanning over two hundred year |
|
|
The Rise and Fall of Babylon by John F. Walvoord | John F. Walvoord delves into the early history of Babylon as mentioned in the Bible, tracing its origins from the time of Nimrod to its eventual rise as a center of religious signi |
|
|
Belshazzar's Feast and the Fall of Babylon by John F. Walvoord | John F. Walvoord preaches on the downfall of Belshazzar and the fall of Babylon as prophesied in the book of Daniel. The sermon highlights the divine judgment on the wicked world, |
|
When God Crashes the Party by Denis Lyle | Denis Lyle preaches on the story of Belshazzar in Daniel 5, highlighting the tragic dissipation and revelry at the royal feast, where intemperance, impropriety, impiety, and idolat |
|
(Genesis) Genesis 39:8-10 by J. Vernon McGee | In this sermon, the preacher focuses on the story of Joseph from the Bible. He highlights Joseph's commitment to serving God and maintaining a high moral standard, even in a land f |
|
From the Death of Antigonus to the Finishing of the Temple by Herod by Flavius Josephus | Flavius Josephus recounts the events from the death of Antigonus to the completion of the temple by Herod. Herod seizes Jerusalem, captures Antigonus, and punishes his enemies whil |