1 Maccabees 10

In the year one hundred sixty, Alexander, the son of Antiochus who was called Epiphanes, went up and took Ptolemais. The people there welcomed him, and so he ruled in that city.

1In the hundred and sixtieth year Alexander, the son of Antiochus surnamed Epiphanes, went up and took Ptolemais: for the people had received him, by means whereof he reigned there,

Note"The hundred and sixtieth year" counts from the founding of the Seleucid kingdom in 312 BC, the calendar used all through this book; the year runs into 152 BC. Ptolemais is the port on the Mediterranean coast now called Acre. This Alexander, usually called Alexander Balas, claimed to be a son of the dead king Antiochus IV, whose adopted title Epiphanes meant roughly "God made visible"; many at the time doubted the claim, and the book itself only says he was "surnamed" so.

2When king Demetrius heard about this, he gathered a very large army and marched out to fight him.

2Now when king Demetrius heard thereof, he gathered together an exceeding great host, and went forth against him to fight.

NoteDemetrius I ruled the Seleucid kingdom, the Greek-speaking empire centered on Syria that governed Judea. Alexander was a rival claimant to the same throne, so what follows is a civil war between two men each calling himself king, with the Jews courted by both sides.

3Demetrius also sent a letter to Jonathan with friendly words, honoring him.

3Moreover Demetrius sent letters unto Jonathan with loving words, so as he magnified him.

4For he said, "Let us make peace with him first, before he makes peace with Alexander against us.

4For said he, Let us first make peace with him, before he join with Alexander against us:

5Otherwise he will remember all the evil we have done against him, and against his brothers and his people."

5Else he will remember all the evils that we have done against him, and against his brethren and his people.

6So he gave Jonathan authority to gather an army and to supply weapons, so that Jonathan would fight on his side. He also ordered that the hostages held in the citadel be handed over to him.

6Wherefore he gave him authority to gather together an host, and to provide weapons, that he might aid him in battle: he commanded also that the hostages that were in the tower should be delivered him.

NoteThe "tower" is the citadel, the Greek fortress in Jerusalem known as the Akra, held by a royal garrison and by Jews who backed the king. The hostages were relatives of leading Jewish families, kept there as a guarantee that those families would not rebel.

7Then Jonathan came to Jerusalem and read the letter out loud, so that all the people and those in the citadel could hear it.

7Then came Jonathan to Jerusalem, and read the letters in the audience of all the people, and of them that were in the tower:

8They were very afraid when they heard that the king had given him authority to gather an army.

8Who were sore afraid, when they heard that the king had given him authority to gather together an host.

9So the men in the citadel handed their hostages over to Jonathan, and he gave them back to their parents.

9Whereupon they of the tower delivered their hostages unto Jonathan, and he delivered them unto their parents.

10After this Jonathan settled in Jerusalem and began to build and repair the city.

10This done, Jonathan settled himself in Jerusalem, and began to build and repair the city.

11He told the workmen to build the walls and to surround Mount Zion with square stones, to make it strong, and they did so.

11And he commanded the workmen to build the walls and the mount Sion and about with square stones for fortification; and they did so.

NoteMount Sion, Zion, here means the temple hill in Jerusalem itself, not a separate mountain. Square stones are dressed blocks cut to fit tightly, the strongest and most expensive kind of wall.

12Then the foreigners who were in the strongholds that Bacchides had built ran away.

12Then the strangers, that were in the fortresses which Bacchides had built, fled away;

NoteBacchides was Demetrius's general, who a few years earlier had fortified a ring of towns across Judea and garrisoned them with foreign troops to hold the country down.

13Every one of them left his post and went back to his own country.

13Insomuch as every man left his place, and went into his own country.

14Only at Bethsura did some of those who had abandoned the law and the commandments stay on, because it was a place of refuge for them.

14Only at Bethsura certain of those that had forsaken the law and the commandments remained still: for it was their place of refuge.

NoteBethsura, Beth-zur, was a fortress town guarding the road south of Jerusalem. "Those that had forsaken the law and the commandments" means Jews who had given up Jewish practice and sided with the Greek kings; they stayed behind walls because they were not safe among their own people.

15Now king Alexander heard what promises Demetrius had sent to Jonathan. He was also told about the battles and brave deeds that Jonathan and his brothers had done, and about the hardships they had gone through.

15Now when king Alexander had heard what promises Demetrius had sent unto Jonathan: when also it was told him of the battles and noble acts which he and his brethren had done, and of the pains that they had endured,

16He said, "Could we find another man like him? Let us make him our friend and ally now."

16He said, Shall we find such another man? now therefore we will make him our friend and confederate.

17So he wrote a letter and sent it to him, with these words:

17Upon this he wrote a letter, and sent it unto him, according to these words, saying,

18"King Alexander to his brother Jonathan, greetings.

18King Alexander to his brother Jonathan sendeth greeting:

Note"His brother" is court language, not family. A king addressed another ruler, or a man he wished to treat as a near equal, as brother.

19We have heard about you, that you are a man of great strength, and fit to be our friend.

19We have heard of thee, that thou art a man of great power, and meet to be our friend.

20So today we appoint you to be high priest of your nation, and to be called the king's friend. We ask you to take our side and to keep friendship with us." Along with this he sent him a purple robe and a gold crown.

20Wherefore now this day we ordain thee to be the high priest of thy nation, and to be called the king’s friend; (and therewithal he sent him a purple robe and a crown of gold:) and require thee to take our part, and keep friendship with us.

NoteThe high priest ran worship at the temple in Jerusalem and by this period was also the political head of the Jewish people, so the office carried the whole nation with it. Seleucid kings claimed the right to appoint him, which is what Alexander is exercising here. "The king's friend" was a formal rank at the royal court, not a description of affection, and the purple robe and gold crown were the official insignia that went with it.

21So in the seventh month of the year one hundred sixty, at the Feast of Tabernacles, Jonathan put on the holy robes. He gathered forces and supplied a large amount of weapons.

21So in the seventh month of the hundred and sixtieth year, at the feast of the tabernacles, Jonathan put on the holy robe, and gathered together forces, and provided much armour.

NoteThe seventh month is Tishri, falling in our September or October. The Feast of Tabernacles was the eight day autumn harvest festival during which people lived in temporary shelters of branches. The "holy robe" is the set of vestments worn by the high priest when he served at the temple.

22When Demetrius heard about this, he was very upset, and said,

22Whereof when Demetrius heard, he was very sorry, and said,

23"What have we done? Alexander has gotten ahead of us in making friends with the Jews, to make himself stronger.

23What have we done, that Alexander hath prevented us in making amity with the Jews to strengthen himself?

NoteIn the King James English "prevented" means got there first, not stopped or hindered. Demetrius is complaining that Alexander beat him to it.

24I will write to them too, with words of encouragement, and I will promise them honors and gifts, so that they will help me."

24I also will write unto them words of encouragement, and promise them dignities and gifts, that I may have their aid.

25So he sent them a message like this: "King Demetrius to the nation of the Jews, greetings.

25He sent unto them therefore to this effect: King Demetrius unto the people of the Jews sendeth greeting:

26You have kept your agreements with us and stayed in our friendship, and you have not joined our enemies. We have heard about this, and we are glad.

26Whereas ye have kept covenants with us, and continued in our friendship, not joining yourselves with our enemies, we have heard hereof, and are glad.

27So keep on being faithful to us, and we will pay you back well for what you do for us.

27Wherefore now continue ye still to be faithful unto us, and we will well recompense you for the things ye do in our behalf,

28We will grant you many exemptions from payment, and give you rewards.

28And will grant you many immunities, and give you rewards.

Note"Immunities" means exemptions from taxes and other obligations owed to the crown, the standard currency of favor between a Greek king and a subject city or nation.

29Now I set you free, and for your sake I release all the Jews from the tribute payments, from the tax on salt, and from the crown tax.

29And now do I free you, and for your sake I release all the Jews, from tributes, and from the customs of salt, and from crown taxes,

NoteTribute was the lump sum a subject nation owed the king each year. The salt tax came from a royal monopoly: salt could only be bought through the crown. The crown tax began as an occasional gift of a gold crown presented to the king and had hardened into a regular levy.

30And the third of the grain and the half of the fruit of the trees that are mine to collect, I give up from this day on. They shall not be taken from the land of Judea, nor from the three districts added to it from the country of Samaria and Galilee, from this day on and forever.

30And from that which appertaineth unto me to receive for the third part or the seed, and the half of the fruit of the trees, I release it from this day forth, so that they shall not be taken of the land of Judea, nor of the three governments which are added thereunto out of the country of Samaria and Galilee, from this day forth for evermore.

NoteA third of the grain harvest and half of the fruit crop were the king's standing share of the land's produce, so this gives up the main agricultural tax. The three districts are named later in the book as Aphairema, Lydda and Ramathaim, a strip of country lying between Judea and Samaria.

31Let Jerusalem also be holy and free, together with the land around it, free from the tenth part and from taxes.

31Let Jerusalem also be holy and free, with the borders thereof, both from tenths and tributes.

Note"Holy and free" is the formal Greek language for a free city, one exempt from royal taxation and garrison. "Tenths" are tithes, the tenth part of produce.

32As for the citadel in Jerusalem, I give up my authority over it and hand it to the high priest, so that he may put men of his own choosing in it to guard it.

32And as for the tower which is at Jerusalem, I yield up authority over it, and give the high priest, that he may set in it such men as he shall choose to keep it.

33Also, I set free, with no payment required, every Jew who was carried away as a captive out of the land of Judea into any part of my kingdom. And I order that all my officials cancel the taxes on their livestock.

33Moreover I freely set at liberty every one of the Jews, that were carried captives out of the land of Judea into any part of my kingdom, and I will that all my officers remit the tributes even of their cattle.

34Further, I order that all the feasts, the sabbaths, the new moons, the appointed holy days, the three days before a feast and the three days after a feast, shall all be days free from payment and duty for all the Jews in my kingdom.

34Furthermore I will that all the feasts, and sabbaths, and new moons, and solemn days, and the three days before the feast, and the three days after the feast shall be all of immunity and freedom for all the Jews in my realm.

NoteNew moons are the first day of each lunar month, marked by special sacrifices and kept as holy days. "Solemn days" means the appointed festivals of the calendar. Declaring these days free of duty means no tax or debt could be collected on them, and with three days added on either side of each feast the exempt days added up to a large part of the year.

35And no one shall have the right to demand anything from any of them, or to trouble them about any matter.

35Also no man shall have authority to meddle with or to molest any of them in any matter.

36I also order that about thirty thousand Jewish men be enrolled in the king's forces, and that they be paid, as is due to all the king's forces.

36I will further, that there be enrolled among the king’s forces about thirty thousand men of the Jews, unto whom pay shall be given, as belongeth to all king’s forces.

37Some of them shall be placed in the king's great strongholds, and some of them shall be given posts of trust in the business of the kingdom. Their officers and governors shall come from among themselves, and they shall live by their own laws, just as the king has ordered in the land of Judea.

37And of them some shall be placed in the king’s strong holds, of whom also some shall be set over the affairs of the kingdom, which are of trust: and I will that their overseers and governors be of themselves, and that they live after their own laws, even as the king hath commanded in the land of Judea.

NoteThe promise is that Jewish soldiers and officials would serve under Jewish officers and keep their own law, which in practice meant sabbath rest and Jewish food rules, arrangements no ordinary unit of a Greek army enjoyed.

38As for the three districts added to Judea from the country of Samaria, let them be joined to Judea, counted as being under one rule, and not bound to obey any authority except the high priest's.

38And concerning the three governments that are added to Judea from the country of Samaria, let them be joined with Judea, that they may be reckoned to be under one, nor bound to obey other authority than the high priest’s.

39As for Ptolemais and the land belonging to it, I give it as a free gift to the sanctuary in Jerusalem, to pay for what the sanctuary needs.

39As for Ptolemais, and the land pertaining thereto, I give it as a free gift to the sanctuary at Jerusalem for the necessary expences of the sanctuary.

NotePtolemais is the city Alexander had seized in verse 1. Demetrius is offering the revenues of a place he no longer controlled.

40I also give fifteen thousand shekels of silver every year out of the king's revenues, from suitable places.

40Moreover I give every year fifteen thousand shekels of silver out of the king’s accounts from the places appertaining.

NoteA shekel is a weight of silver, roughly eleven grams, worth about four days' wages for a laborer. Fifteen thousand a year was a substantial royal subsidy.

41And all the extra money that the king's officials did not pay in, as they did in earlier years, shall from now on be given for the work on the temple.

41And all the overplus, which the officers payed not in as in former time, from henceforth shall be given toward the works of the temple.

NoteThe "overplus" is arrears: sums the king's revenue officers had been holding back instead of paying over to the temple as they once did.

42Besides this, the five thousand shekels of silver that they took each year from the sanctuary's income is also given up, because it belongs to the priests who serve there.

42And beside this, the five thousand shekels of silver, which they took from the uses of the temple out of the accounts year by year, even those things shall be released, because they appertain to the priests that minister.

43And whoever takes refuge at the temple in Jerusalem, or anywhere inside its borders, whether he owes money to the king or is in trouble over any other matter, shall go free, along with everything he owns in my kingdom.

43And whosoever they be that flee unto the temple at Jerusalem, or be within the liberties hereof, being indebted unto the king, or for any other matter, let them be at liberty, and all that they have in my realm.

NoteCertain temples in the Greek world held a recognized right of asylum: a fugitive who reached the sacred ground could not legally be seized. Demetrius is extending that protection to the Jerusalem temple and stretching it to cover debtors to the crown.

44The cost of building and repairing the structures of the sanctuary shall also be paid out of the king's revenues.

44For the building also and repairing of the works of the sanctuary expences shall be given of the king’s accounts.

45And the cost of building the walls of Jerusalem and fortifying it all around shall be paid out of the king's revenues, and so shall the cost of building the walls in Judea."

45Yea, and for the building of the walls of Jerusalem, and the fortifying thereof round about, expences shall be given out of the king’s accounts, as also for the building of the walls in Judea.

46Now when Jonathan and the people heard these words, they did not believe them and did not accept them, because they remembered the great evil that Demetrius had done in Israel, and how harshly he had treated them.

46Now when Jonathan and the people heard these words, they gave no credit unto them, nor received them, because they remembered the great evil that he had done in Israel; for he had afflicted them very sore.

47But they were pleased with Alexander, because he was the first to speak to them about a real peace, and they stayed his allies always.

47But with Alexander they were well pleased, because he was the first that entreated of true peace with them, and they were confederate with him always.

48Then king Alexander gathered great forces and camped facing Demetrius.

48Then gathered king Alexander great forces, and camped over against Demetrius.

49The two kings joined battle, and Alexander's army fled. Demetrius chased after him and got the better of his men.

49And after the two kings had joined battle, Demetrius’ host fled: but Alexander followed after him, and prevailed against them.

NoteThe King James wording has the two names the wrong way around here. In the Greek it is Alexander's army that breaks and Demetrius who pursues, which is why Demetrius can press the fight until sundown in the next verse and still be the one who falls.

50He pressed the battle hard until the sun went down, and Demetrius was killed that day.

50And he continued the battle very sore until the sun went down: and that day was Demetrius slain.

51Afterward Alexander sent messengers to Ptolemee king of Egypt with a message like this:

51Afterward Alexander sent ambassadors to Ptolemee king of Egypt with a message to this effect:

NotePtolemee is Ptolemy VI Philometor, king of Egypt. Egypt was ruled by a rival Greek dynasty descended from another of Alexander the Great's generals, and the two houses had fought over Palestine for generations.

52"I have come back to my kingdom and am seated on the throne of my ancestors. I have taken power, overthrown Demetrius, and won back our country.

52Forasmuch as I am come again to my realm, and am set in the throne of my progenitors, and have gotten the dominion, and overthrown Demetrius, and recovered our country;

53For when I fought a battle with him, he and his army were defeated by us, and now we sit on the throne of his kingdom.

53For after I had joined battle with him, both he and his host was discomfited by us, so that we sit in the throne of his kingdom:

54So now let us make an agreement of friendship together. Give me your daughter as my wife. I will be your son-in-law, and I will give both you and her gifts worthy of your rank."

54Now therefore let us make a league of amity together, and give me now thy daughter to wife: and I will be thy son in law, and will give both thee and her as according to thy dignity.

NoteMarriage between royal houses was a standard instrument of treaty. Asking for the daughter is asking for a formal alliance, and the "gifts worthy of your rank" are the bride price expected in such a match.

55Then king Ptolemee answered, "Happy is the day when you returned to the land of your fathers and sat on the throne of their kingdom.

55Then Ptolemee the king gave answer, saying, Happy be the day wherein thou didst return into the land of thy fathers, and satest in the throne of their kingdom.

56And now I will do for you what you have written. So meet me at Ptolemais, where we can see each other, and I will give my daughter to you in marriage, as you have asked."

56And now will I do to thee, as thou hast written: meet me therefore at Ptolemais, that we may see one another; for I will marry my daughter to thee according to thy desire.

57So Ptolemee left Egypt with his daughter Cleopatra, and they came to Ptolemais in the year one hundred sixty-two.

57So Ptolemee went out of Egypt with his daughter Cleopatra, and they came unto Ptolemais in the hundred threescore and second year:

NoteThe year one hundred sixty-two on the Seleucid calendar is 150 BC. This Cleopatra, known as Cleopatra Thea, is not the famous Cleopatra of Roman times, who lived a century later.

58King Alexander met him there, and Ptolemee gave him his daughter Cleopatra. Alexander celebrated her wedding at Ptolemais with great splendor, in the way that kings do.

58Where king Alexander meeting him, he gave unto him his daughter Cleopatra, and celebrated her marriage at Ptolemais with great glory, as the manner of kings is.

59Now king Alexander had written to Jonathan, telling him to come and meet him.

59Now king Alexander had written unto Jonathan, that he should come and meet him.

60So Jonathan went to Ptolemais in fine style, and there he met the two kings. He gave them and their friends silver and gold and many gifts, and he found favor with them.

60Who thereupon went honourably to Ptolemais, where he met the two kings, and gave them and their friends silver and gold, and many presents, and found favour in their sight.

NotePresenting silver, gold and gifts on being received by a king was expected protocol at a Greek court rather than a bribe, and the scale of the gift signaled the giver's standing.

61At that time some troublemakers from Israel, men who broke the law, joined together against him to bring charges against him, but the king would not listen to them.

61At that time certain pestilent fellows of Israel, men of a wicked life, assembled themselves against him, to accuse him: but the king would not hear them.

Note"Pestilent fellows" is King James English for troublemakers, men treated as a plague on the community.

62More than that, the king ordered that Jonathan's own clothes be taken off and that he be dressed in purple, and it was done.

62Yea more than that, the king commanded to take off his garments, and clothe him in purple: and they did so.

NotePurple cloth was dyed with a fabulously expensive shellfish dye and its use was restricted to royalty and the highest court ranks. Stripping off a man's own clothes and dressing him in purple in public was a formal act of promotion, visible to everyone watching.

63The king had him sit beside him, and said to his officials, "Go out with him into the middle of the city and announce that no one is to bring a complaint against him about anything, and no one is to trouble him for any reason."

63And he made him sit by himself, and said into his princes, Go with him into the midst of the city, and make proclamation, that no man complain against him of any matter, and that no man trouble him for any manner of cause.

64When his accusers saw the honor given him by that announcement, and saw him dressed in purple, they all ran away.

64Now when his accusers saw that he was honored according to the proclamation, and clothed in purple, they fled all away.

65So the king honored him, listed him among his chief friends, and made him a commander and a governor sharing in his rule.

65So the king honoured him, and wrote him among his chief friends, and made him a duke, and partaker of his dominion.

Note"Duke" in the King James English means a military commander, not a nobleman with a title; the Greek word is strategos, general. The "chief friends" were a grade of court rank above the plain "king's friend" of verse 20, and "partaker of his dominion" means he was made governor of a province.

66Afterward Jonathan returned to Jerusalem in peace and gladness.

66Afterward Jonathan returned to Jerusalem with peace and gladness.

67In the year one hundred sixty-five, Demetrius the son of Demetrius came from Crete into the land of his fathers.

67Furthermore in the; hundred threescore and fifth year came Demetrius son of Demetrius out of Crete into the land of his fathers:

NoteThe year one hundred sixty-five is 147 BC. This Demetrius, Demetrius II, is the son of the Demetrius killed in verse 50, coming back with hired Cretan troops to claim his father's throne.

68When king Alexander heard of it, he was deeply grieved, and he went back to Antioch.

68Whereof when king Alexander heard tell, he was right sorry, and returned into Antioch.

NoteAntioch, in northern Syria, was the capital of the Seleucid kingdom. Returning there means Alexander left the coast to secure his center of power.

69Then Demetrius made Apollonius, the governor of Celosyria, his general. Apollonius gathered a great army, camped at Jamnia, and sent this message to Jonathan the high priest:

69Then Demetrius made Apollonius the governor of Celosyria his general, who gathered together a great host, and camped in Jamnia, and sent unto Jonathan the high priest, saying,

NoteCelosyria, Coele-Syria, was the Seleucid province covering southern Syria and Palestine, Judea included, so Apollonius was Jonathan's nominal governor. Jamnia, Yavneh, was a town on the coastal plain west of Jerusalem.

70"You alone stand up against us, and because of you I am laughed at and insulted. Why do you boast of your power against us in the mountains?

70Thou alone liftest up thyself against us, and I am laughed to scorn for thy sake, and reproached: and why dost thou vaunt thy power against us in the mountains?

71Now then, if you trust in your own strength, come down to us on the open plain, and let us test each other there, for the strength of the cities is with me.

71Now therefore, if thou trustest in thine own strength, come down to us into the plain field, and there let us try the matter together: for with me is the power of the cities.

NoteThe taunt is about terrain. On the flat coastal plain cavalry could charge and wheel freely; in the hill country of Judea they were nearly useless. "The power of the cities" means the Greek cities of the plain, which supplied Apollonius with troops.

72Ask and find out who I am, and who the others are who are on our side. They say that your foot cannot stand against us, since your ancestors were twice put to flight in their own land.

72Ask and learn who I am, and the rest that take our part, and they shall tell thee that thy foot is not able to to flight in their own land.

NoteThe King James text is garbled at this point, printing "is not able to to flight" where words have dropped out. The Greek reads that Jonathan's foot cannot stand against them, because his ancestors were twice put to flight in their own land.

73So you will not be able to stand up to the horsemen and to such a great force on the plain, where there is no stone or flint, and no place to run to."

73Wherefore now thou shalt not be able to abide the horsemen and so great a power in the plain, where is neither stone nor flint, nor place to flee unto.

Note"Neither stone nor flint" means open ground with no rocks for cover, no loose stones for slings, and no broken terrain to break up a cavalry charge.

74When Jonathan heard these words of Apollonius, his mind was stirred. He picked ten thousand men and went out of Jerusalem, and Simon his brother met him to help him.

74So when Jonathan heard these words of Apollonius, he was moved in his mind, and choosing ten thousand men he went out of Jerusalem, where Simon his brother met him for to help him.

75He camped facing Joppa, but the people of Joppa shut him out of the city, because Apollonius had troops stationed there.

75And he pitched his tents against Joppa: but; they of Joppa shut him out of the city, because Apollonius had a garrison there.

NoteJoppa, modern Jaffa, was the harbor town that gave Judea its access to the sea, which made it worth fighting for out of all proportion to its size.

76So Jonathan attacked it. The people of the city were afraid and let him in, and so Jonathan took Joppa.

76Then Jonathan laid siege unto it: whereupon they of the city let him in for fear: and so Jonathan won Joppa.

77When Apollonius heard of it, he took three thousand horsemen and a large army of foot soldiers. He went toward Azotus as if he were only traveling through, and at the same time he drew Jonathan out into the plain, because he had a great many horsemen and he trusted them.

77Whereof when Apollonius heard, he took three thousand horsemen, with a great host of footmen, and went to Azotus as one that journeyed, and therewithal drew him forth into the plain. because he had a great number of horsemen, in whom he put his trust.

NoteAzotus is the old Philistine city of Ashdod, on the coastal plain. Marching past "as one that journeyed" is a feint: Apollonius pretends to be moving through, to pull Jonathan off the hills and onto flat ground.

78Then Jonathan followed after him to Azotus, and there the armies joined battle.

78Then Jonathan followed after him to Azotus, where the armies joined battle.

79Now Apollonius had left a thousand horsemen hidden behind them.

79Now Apollonius had left a thousand horsemen in ambush.

80Jonathan found out that there was an ambush behind him, for they surrounded his army and shot arrows at his men from morning until evening.

80And Jonathan knew that there was an ambushment behind him; for they had compassed in his host, and cast darts at the people, from morning till evening.

81But the men held their ground, as Jonathan had ordered them, and so the enemy's horses grew tired.

81But the people stood still, as Jonathan had commanded them: and so the enemies’ horses were tired.

82Then Simon brought his troops forward and set them against the foot soldiers, since the horsemen were worn out. The foot soldiers were beaten by him and fled.

82Then brought Simon forth his host, and set them against the footmen, (for the horsemen were spent) who were discomfited by him, and fled.

83The horsemen were scattered across the plain. They fled to Azotus and went into Bethdagon, the temple of their idol, to save themselves.

83The horsemen also, being scattered in the field, fled to Azotus, and went into Bethdagon, their idol’s temple, for safety.

NoteDagon was a god worshiped in that region since long before, associated with grain. Bethdagon means "house of Dagon." The horsemen ran to a temple because temples were recognized places of refuge where a pursuer was not supposed to strike.

84But Jonathan set fire to Azotus and the towns around it, and took the goods in them. He also burned the temple of Dagon, with the men who had fled into it.

84But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.

85So the men who were burned and the men killed by the sword came to about eight thousand.

85Thus there were burned and slain with the sword well nigh eight thousand men.

NoteThe eight thousand is the combined total of those cut down in the fighting and those who died in the burning of the temple.

86From there Jonathan moved his army and camped facing Ascalon, and the men of that city came out and met him with great honor.

86And from thence Jonathan removed his host, and camped against Ascalon, where the men of the city came forth, and met him with great pomp.

NoteAscalon, Ashkelon, was another city of the coastal plain. Coming out to meet an approaching army "with great pomp" was the formal way a city announced it would submit rather than be besieged.

87After this Jonathan and his army returned to Jerusalem with much plunder.

87After this returned Jonathan and his host unto Jerusalem, having any spoils.

NoteThe King James reads "having any spoils," a printer's error for "many spoils."

88When king Alexander heard these things, he honored Jonathan even more.

88Now when king ALexander heard these things, he honoured Jonathan yet more.

89He sent him a gold buckle, the kind that is customarily given to men who are relatives of the king. He also gave him Accaron and the land around it as his own possession.

89And sent him a buckle of gold, as the use is to be given to such as are of the king’s blood: he gave him also Accaron with the borders thereof in possession.

NoteThe gold buckle was a clasp for fastening a cloak and served as a badge of the very top rank at the Seleucid court, given only to men counted as kinsmen of the king. Accaron is Ekron, one of the old Philistine cities, granted to Jonathan as personal territory with its revenues.